Tafsir at-Tabari: Jami' al-Bayan - Dar al-Tarbiyah wa al-Turath Edition

Volume 1 · Page 62

Translation · EN

AI translation

another over his disavowal of hearing that from its reciter (1). Rather, upon the affirmation of all of that was the Islam of whoever among them embraced Islam. So what reason necessitated for him the disavowal of what he disavowed, if it was not a difference among them in words and dialects?

Furthermore, the report from the Messenger of God, Peace and blessings of God be upon him, has explicitly clarified the correctness of what we said. That report is the one we mentioned:

47- Abū Kurayb narrated to us, saying: Zayd ibn al-Ḥubāb narrated to us, on the authority of Ḥammād ibn Salamah, on the authority of ʿAlī ibn Zayd, on the authority of ʿAbd al-Raḥmān ibn Abī Bakrah, on the authority of his father, who said: The Messenger of God, Peace and blessings of God be upon him, said: "Gabriel said: 'Recite the Qur'an according to one mode.' Michael, peace be upon him, said: 'Ask him for more.' So he said: 'According to two modes.' Until he reached six or seven modes, and he said: 'All of them are sufficient and satisfying, so long as you do not end a verse of punishment with a verse of mercy, or a verse of mercy with a verse of punishment, such as your saying: halumma (come) and taʿāla (come)." (2)

Thus the text of this report clarifies that the variation among the seven modes is merely a variation of words, such as your saying halumma and taʿāla, with agreement in meanings, not a variation in meanings that entails a variation in legal rulings.

And in accordance with what we said regarding that, reports have been authenticated from a group of the Predecessors (Salaf) and Successors (Khalaf).

48- Abū al-Sāʾib Salm ibn Junādah al-Suwāʾī narrated to us, saying: Abū Muʿāwiyah narrated to us—and Muḥammad ibn al-Muthannā narrated to us, saying: Ibn Abī ʿAdī narrated to us, on the authority of Shuʿbah—both on the authority of al-Aʿmash, on the authority of Shaqīq, who said: ʿAbd Allāh said: "I have listened to the reciters and found them close to one another, so recite as you were taught; and beware of pedantry, for it is merely like one of you saying: halumma and taʿāla." (3)

Notes

(1) He says: "It was not objectionable to any of them... such that he would contend with another." Thus he lengthened the section.
(2) Hadith 47: The hadith has passed with this chain of transmission, number: 40. That is his indication by his statement here: "And that report which we mentioned that Abū Kurayb narrated to us," etc.
(3) Hadith 48: Abū al-Sāʾib Salm ibn Junāda al-Sawāʾī al-Kūfī, the Sheikh of al-Ṭabarī: A trustworthy, authoritative proof, no doubt about him. Al-Bukhārī narrated from him in other than the book (al-Jāmiʿ al-Ṣaḥīḥ), as did al-Tirmidhī, Ibn Mājah, and Abū Ḥātim. He was born early, in the year 174, and died in the year 254. He has a biography in Tārīkh Baghdād (9: 147–148), al-Tahdhīb (4: 128–129), and al-Jarḥ wa-l-Taʿdīl by Ibn Abī Ḥātim (2/1/269). "Salm" is with a fatha on the sīn and a sukūn on the lām, and in the copies of al-Ṭabarī it occurred as "Sālim", which is a distortion. And "Junāda": with a damma on the jīm and a lightened nūn. And "al-Sawāʾī": with a damma on the sīn, a lightened wāw, and a hamza after the alif, an attribution to "Banū Sawāʾa ibn ʿĀmir ibn Ṣaʿṣaʿa".
And Abū Muʿāwiya: He is Muḥammad ibn Khāzim al-Ḍarīr, born in the year 113, and died in the year 195. So this first chain of transmission is very high. That is because al-Ṭabarī narrated this report of Ibn Masʿūd through two chains of transmission:
He narrated it from Salm ibn Junāda from Abū Muʿāwiya from al-Aʿmash. Then he narrated it from Muḥammad ibn al-Muthannā from Ibn Abī ʿAdī from Shuʿba from al-Aʿmash.
And this report from Ibn Masʿūd, we have not found it in other than this book, except what the author of al-Lisān mentioned without a chain of transmission, as we will point out later, if Allah wills.
And his statement "I listened to the reciters and found them close to one another", in the printed edition it is "I heard the reciters". And "al-qurrāʾ" (the reciters): plural of "qāriʾ" (reciter), as is clear. But that which is in the manuscript is "to the qaraʾa", with the addition of "to" and with the wording "al-qaraʾa", with a fatha on the rāʾ and the hamza, then a hāʾ at the end, which is also a plural of "qāriʾ". For in al-Lisān: "a man who is a qāriʾ, from a group of qurrāʾ, qaraʾa, and qāriʾīn." This plural is regular (analogical), like "kātib and kataba". See Hamʿ al-Hawāmiʿ by al-Suyūṭī (2: 177, 178). This report was mentioned by the author of al-Lisān (1: 124), who said: "And it was narrated from Ibn Masʿūd: I listened to the reciters, and behold, they were reciting similarly (mutaqāriʾūn). Al-Liḥyānī reported it and did not explain it. Ibn Sīdah said: In my view, the Jinn were attempting to recite!" Thus the error occurred to them long ago; they rendered it "mutaqāriʾūn" with a hamza, then Ibn Sīdah explained it with this astonishing explanation. Yet it is clear in al-Ṭabarī as "mutaqāribīn" with a bāʾ. The context itself indicates nothing other than the correctness of this and the error of what occurred in . And the word "al-qaraʾa" will come in the manuscript of al-Ṭabarī frequently in this spelling, then the editors of the printed edition change it to "al-qurrāʾ", without any need for this change!

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Arabic (Source)

غيرَه على إنكاره سماعَ ذلك من قارئه (١) . بل على الإقرار بذلك كلِّه كان إسلامُ من أسلم منهم. فما الوجهُ الذي أوجبَ له إنكارَ ما أنكر، إن لم يكن كان ذلك اختلافًا منهم في الألفاظ واللغات؟وبعد، فقد أبان صحةَ ما قلنا الخبرُ عن رسول الله ﷺ نصًّا. وذلك الخبر الذي ذكرنا:٤٧- أن أبا كُريب حدثنا قال: حدثنا زيد بن الحباب، عن حماد ابن سلمة، عن علي بن زيد، عن عبد الرحمن بن أبي بَكرة، عن أبيه، قال: قال رسول الله ﷺ: قال جبريل: اقرإ القرآنَ على حرف. قال ميكائيل عليه السلام: استزدْه. فقال: على حرفين. حتى بلغ ستَّة أو سبعةَ أحرف، فقال: كلها شافٍ كافٍ، ما لم يختم آيةَ عذاب بآية رحمة، أو آيةَ رحمة بآية عذاب، كقولك: هلمَّ وتعال (٢) .فقد أوضح نصُّ هذا الخبر أنّ اختلاف الأحرف السبعة، إنما هو اختلاف ألفاظ، كقولك "هلم وتعال" باتفاق المعاني، لا باختلاف معانٍ موجبةٍ اختلافَ أحكامٍ.وبمثل الذي قلنا في ذلك صحت الأخبارُ عن جماعة من السَّلَف والخلف.٤٨- حدثني أبو السائب سَلْمُ بن جُنادة السُّوَائي، قال: حدثنا أبو معاوية - وحدثنا محمد بن المثنى قال حدثنا ابن أبي عديّ عن شعبة - جميعًا عن الأعمش، عن شقيق، قال: قال عبد الله: إني قد سمعت إلى القَرَأةِ، فوجدتُهم متقاربين فاقرأوا كما عُلِّمتم، وإياكم والتنطع، فإنما هو كقول أحدكم: هلم وتعال (٣) .

Notes

(١) يقول: "لم يكن منكرًا عند أحد منهم.. فيخاصم غيره". فأطال الفصل.(٢) الحديث ٤٧- مضى الحديث بهذا الإسناد، رقم: ٤٠. فتلك إشارته بقوله هنا: "وذلك الخبر الذي ذكرنا أن أبا كريب حدثنا"، إلخ.(٣) الحديث ٤٨- أبو السائب سلم بن جنادة السوائي الكوفي، شيخ الطبري: ثقة حجة لا شك فيه، روى عنه البخاري في غير كتاب (الجامع الصحيح) ، والترمذي وابن ماجة وأبو حاتم، وهو قديم الولاد، ولد سنة ١٧٤، ومات سنة ٢٥٤. وله ترجمة في تاريخ بغداد ٩: ١٤٧-١٤٨، والتهذيب ٤: ١٢٨-١٢٩، والجرح والتعديل لابن أبي حاتم: ٢\ ١\ ٢٦٩. و "سلم" بفتح السين وسكون اللام، ووقع في نسخ الطبري "سالم"، وهو تحريف. و "جنادة": بضم الجيم وتخفيف النون. و "السوائي": بضم السين وتخفيف الواو وبعد الألف همزة، نسبة إلى "بني سواءة بن عامر بن صعصعة".وأبو معاوية: هو محمد بن خازم الضرير، ولد سنة ١١٣، ومات سنة ١٩٥. فهذا الإسناد الأول عال جدًا. وذلك أن الطبري روى أثر ابن مسعود هذا بإسنادين:رواه عن سلم بن جنادة عن أبي معاوية عن الأعمش. ثم رواه عن محمد بن المثنى عن ابن أبي عدي عن شعبة عن الأعمش.