chains of imam ibn al jazari to the prophet pdf download

Asānīd ibn al-Jazarī al-Imām ilā Khayr al-Anām Bi Riwāyah Hafs ibn Sulaymān

CHAINS OF IMAM IBN AL JAZARI – Book Sample

Asānīd ibn al-Jazarī al-Imām ilā Khayr al-Anām Bi Riwāyah Hafs ibn Sulaymān

Contents – CHAINS OF IMAM IBN AL JAZARI                                 

• Acknowledgments
• Introduction
• System Of Transliteration
• CHAPTER ONE
• Imām Ibn al-Jazarī
• Quick History
• Postions Held
• His Children
• His Listed Works
• Sample of His Handwriting
• His Teachers
• CHAPTER TWO
• Brief History of Qirā`āt
• Link Of Teachers Of Medinah To The Prophet
• Link Of Teachers Of Makkah To The Prophet
• Link Of Teachers Of Basrah To The Prophet
• Link Of Teachers Of Kufa To The Prophet
• Link Of Teachers Of Sham To The Prophet
• The Readers (Qurrā`)
• The Transmitters (Ruwāt)
• The Ways (Turuq)
• The Nashr Of Ibn al-Jazarī
• The Sources Of The Nashr
• The Books Employed By Ibn Al-Jazarī In Transmitting The
• Riwāyah Of Hafs
• The Chain Of Hafs To The Prophet
• A Synopsis Of All The Turuq
• Authors Sanad To Ibn al-Jazarī
• CHAPTER THREE
• The Narration Of Hafs Through
• Al-Hāshimī
• Sanad To Al-Taysīr
• Sanad To Hafs Via Al-Taysīr
• Sanad To Al-Shātibiyyah
• Sanad To Hafs Via
• Al-Shātibiyyah
• Sanad To Talkhīs al-˘Ibārāt
• Sanad To Hafs Via Talkhīs
• ˘Ibārāt
• Sanad To Al-Tadhkirah
• Sanad To Hafs Via Al-Tadhkirah
• Sanad To Al-Mustanīr
• Sanad To Hafs Via Al-Mustanīr
• Sanad To Al-Jāmi˘ Of Ibn Fāris
• Sanad To Hafs Via Al-Jāmi˘
• Sanad To Ghāyah al-Ikhtisār
• Sanad To Hafs Via Ghāyah
• Al-Ikhtisār
• Sanad To Al-Kāmil
• Sanad To Hafs Via Al-Kāmil
• Sanad To Mubhij
• Sanad To Hafs Via Al-Mubhij
• The Narration Of Hafs Through Abū Tāhir
• Sanad To Al-Tajrīd
• Sanad To Hafs Via Al-Tajrīd
• Sanad To Al-Rowdah Of Abū
• ˘Ali Al-Mālikī
• Sanad To Hafs Via Al-Rowdah
• Sanad To Hafs Via Al-Kāmil
• Sanad To Hafs Via Al-Jāmi˘
• Sanad To Al-Misbāh
• Sanad To Hafs Via Al-Misbāh
• Sanad To Al-Irshād
• Sanad To Hafs Via Al-Irshād
• Sanad To Al-Kifāyah al-Kubrā
• Sanad To Hafs Via Al-Kifāyah
• Al-Kubrā
• Sanad To Al-Tidhkār
• Sanad To Hafs Via Al-Tidhkār
• Sanad To Al-Kifāyah al-Sitt
• Sanad To Hafs Via Al-Kifāyah
• Al-Sitt
• The Narration Of Hafs Through Fīl
• Sanad To Hafs Via Al-Mustanīr
• Sanad To Hafs Via Al-Kāmil
• Sanad To Hafs Via Al-Kifāyah
• Al-Kubrā
• Sanad To Hafs Via Ghāyah
• Al-Ikhtisār
• Sanad To Hafs Via Al-Misbāh
• Sanad To Hafs Via Al-Tidhkār
• Sanad To Hafs Via Al-Rowdah
• Of Abū ˘Ali Al-Mālikī
• Sanad To Hafs Via Al-Jāmi˘
• Sanad To Hafs Via Al-Rowdah
• Of Al-Mu˘addil
• Sanad To Hafs Via Al-Kāmil
• Sanad To Al-Wajīz
• Sanad To Hafs Via Al-Wajīz
• Sanad To Hafs Via Al-Mubhij
• Sanad To Hafs Via Al-Misbāh
• The Narration Of Hafs Through Zar˘ān
• Sanad To Hafs Via Al-Tajrīd
• Sanad To Hafs Via Al-Rowdah
• Of Abū ˘Ali Al-Mālikī
• Sanad To Hafs Via Ghāyah
• Al-Ikhtisār
• Sanad To Hafs Via Al-Misbāh
• Sanad To Hafs Via Abū ˘Amr
• Al-Dānī
• Sanad To Hafs Via Al-Kifāyah
• Al-Kubrā
• Sanad To Hafs Via Al-Mustanīr
• Sanad To Hafs Via Al-Tidhkār
• Sanad To Hafs Via Al-Jāmi˘
• Sanad To Hafs Via Al-Rowdah
• Of Abū ˘Ali Al-Mālikī
• Sanad To Hafs Via Al-Rowdah
• Of Al-Mu˘addil
• Bibliography

INTRODUCTION

Initialy, I intended this work to be only on the sanads of Ibn al-Jazarī found in the narration of Hafs. After mapping out all the sanads, I thought it only appropriate that I add a biography of Ibn al-Jazarī himself; so that the reader may know exactly who Ibn al-Jazarī was, and his contribution to the legacy and the science of qirā`āt. On conclusion of his biography though, I felt it fitting that I add a brief introduction to qirā`āt, focusing on the explanation of what a reading (qirā`ah), narration (riwāyah) and more specifically, a way (tarīq) was. The outcome is the book before you.

I have mentioned the sanads as they appear in the Nashr of Ibn al-Jazarī. In mentioning the teachers in his sanads, Ibn al-Jazarī sometimes state their full names, and, at times not. For example, in his sanad to al-Taysīr, he mentions his teacher as Abū al-Ma˘ālī Muhammad ibn Ahmad ibn ˘Ali ibn al-Husayn ibn al-Labbān. In his sanad to Talkhīs al-˘Ibārāt, he mentions his teacher as Abū al-Ma˘ālī Muhammad ibn Ahmad ibn ˘Ali al-Shāfi˘ī, and a few lines later he mentions his teacher, Ibn al-Labbān. Although, the name is cited differently on three occasions, they are referring to one and the same person. He does this often with a many of his shuyūkh. A novice might read the names and deem them all different personalities.

Thus, when mapping out the sanads, I have attempted to standardize the mention of all names, so that the reader will be certain as to the name of the person mentioned. In this manner, a person comparing the sanads in this book to the sanads as they appear in the

Nashr might find some difference in the names. They should not be alarmed by this but instead, understand that the name stated in the Nashr and the one in my work, is but one and the same person.

In all the sanads, the author of the books name will be put in bold. So if the sanad of the Shātibiyyah is given, Shātibī’s name will be in bold.

Each sanad is rendered once in English, then the exact same sanad in Arabic. This is specially done for the Arabic reader who might find the Arabic easier on the eye than the English.

I hope that students who have received ijāzah and sanad from their teachers take due note due to certain inconsistencies in their ijāzahs. The Syrians for example, might give someone an ijāzah via the tarīq of the Shātibiyyah but frequently mention Ibn al-Jazarī’s sanad which goes through Sibt al-Khayyāt because the sanad is shorter than Shātibī’s. Similarly, Egyptians give ijāzah for the Rowdah of Mu˘addil but the sanad given goes through Shātibī. It should be known that whichever tarīq the student is getting ijāzah for, the name of the transmitter of that particular tarīq must be found in the sanad itself!

The manner in which a student receives licence (ijāzah) from a teacher varies. The student may read the entire Qurān to the teacher. If the teacher has confidence in the student thereafter, he will give him ijāzah. At

times the teacher may also recite to the student instead of the student reciting to the teacher.

Sometimes the student is already well versed in a qirā`ah or riwāyah, then the teacher might allow him to read only those places where there are ikhtilāf (places where there are differences). Occasionaly, the person is already an expert in the field and the teacher gives him ijāzah without him reciting anything at all. The sanads of Ibn al-Jazarī incorporates all these methods.

Bearing this in mind, the sanads of Ibn al-Jazarī which end by the author of a book are sanads of transmition i.e. he transmits the qirā`āt (or knowledge) in the book via that sanad and did not necessarily recite the Qur`an according to what is found in that book. It is easy for the novice to misunderstand the difference between the two types of sanads which Ibn al-Jazarī mentions in his Nashr. In this work however, its easy to discern in that the sanad which stops by an author is a sanad of transmission wheras a sanad reaching to Hafs is a sanad in which each link in the chain has read the Qur`an to the link above them.

Ibn al-Jazarī counts 52 turuq in the narration of Hafs. I have added the turuq which have been included by Sheikh Mutawallī and Sheikh Azmīrī. The total number of turuq will then amount to 57. Allah knows best.

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