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Hamzah In Hafs Reading Contradicting Quresh Reading
Why do grammarians such as sibaway and farra document many Arabic dialects but what they say about qureshi is not what is contained in hafs reading? They say the qureshi did not pronounce hamzah for example yet hafs does in so many places? Surely these great grammarians are not wrong?
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Hamzah In Hafs Reading Contradicting Quresh Reading
updated 2 months, 1 week ago
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They are certainly mistaken if they claim that. If Hamza is present in the Quran, it is irrefutable proof that the Quraysh pronounced it and have been reciting it in the Quran all along.
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How the Quranic Recital of Hafs from Asim Became Mainstream. Ibn Mujahid said, and they told us about Wahb ibn Jarir who said: Shu’bah told me: Hold on to the reading of Abu Amr, for it will become a reference for people. Then the Ottomans came, and the recital of Hafs from Asim spread at the beginning of the tenth hijri century. We read what Ibn Abidin (d. 1252 AH) said in his annotation (vol. 1, Book of Prayer, Chapter on Reading):
(His saying ‘with a strange recital’) means recitals linked to strange reports and inclinations (imalaat) because some fools say what they do not know and fall into sin and misery. It is not appropriate for the imams to lead the common people to what diminishes their religion, and they should not read the recitation of Abu Ja’far, Ibn Amir, Ali ibn Hamzah, and al-Kisai to protect their religion. Perhaps they will take it lightly or laugh, even though all the recitals and readings are correct and authentic. Our scholars chose the reading of Abu Amr and Hafs from Asim. The Ottoman state published the printed Mushaf corresponding to the narration of Hafs in the Islamic countries, so the narration of Hafs from Asim gradually replaced the narration of al-Duri from Abu Amr until the people of Mecca and Medina in the eleventh century were on the narration of Hafs from Asim. This was also contributed to by the Ottomans’ choice of the imams of the two holy mosques who followed the state’s approach, among them, for example, Muhammad ibn Badr al-Din, known as Muhyi al-Din, famous as al-Munshi al-Rumi al-Aqhisari al-Hanafi, the interpreter, who was one of the most distinguished scholars and researchers…how are all these reports about the rise of Hafs dealt with by ghamidi? It cannot be just ignored or hand waved away?
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The answer to this article is given on another thread. The article does not provide any concrete evidence to prove that the Ottoman was ever involved in the spread of Hafs Qirat. The references to the existence of Qirat e Amma had already been there in the earliest centuries. So, there has always been Qirat e Amma which took the name of Hafs in scholarly circles because Hafs used to follow the Qirat Amma and did not use His preferences like some other recitores.
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