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Question ASSALAMU'ALAYKUM
WARAHMATULLAH Answer Wa alaikum assalaam wa rahmatullahi wa barakatuh. Jazakum Allahu khairan and may Allah give you all khair in both worlds. This is a question that has come up several times on the site. It is a subject that requires a lot of explanation and we usually avoid details so not to confuse a lot of the visitors, but His Emminence Ash-Sheikh Dr. Ayman Swayd wrote up a statement a few years ago on the ways of rawdhah Al-Mu’addil that are not part of what is laid out by Imam Ibn Al-Jazararee in An-Nashr, and we find it appropriate to post a translation of what he said. The way that is
referred to in the question, is the way that his emminence Ash-Sheikh
Ibrahim Ali Ali Shahaatah As-Samaoodiyy outlined in his 19 line prose named
later in the translation of Ash-Sheikh Dr. Ayman Swayd’s statement.
This way is not the same as the two ways in
The important point that needs to be said before the translation of the statement of Ash-Sheikh Dr. Ayman Swayd is that the only ways of recitation that are mutawaatir (chains that are categorized as authentic transmitted from the Prophet, peace and blessings of Allah upon him, in a continuous chain to present day shuyookh) this day are those found in An-Nashr, meaning those in Tareeq At-Tayyibah. Translation of the statement of his eminence Ash-Sheikh Dr. Ayman Rushdi Swayd : In the name of Allaah, the Most Gracious, the Most Merciful Subject/ Question in the correctness of reading with the riwaayah of Hafs ‘an ‘Aasim min tareeq rawdhat-il-mu’addil All praise be to Allah the Lord of the worlds, and praises and peace upon our master and Prophet Muhammed and on his family and all his companions, and those who follow him in goodness until the Day of Religion [Day of Resurrection]. Furthermore: This matter is one in which many questions have been raised recently; and that is: Can the recitation of the riwaayah of Hafs by the way of Rawdhat-l-Mua’ddil be read and what is the story behind it? I say, and success is through Allah: The reason this subject is being raised is by a phrase that is found in that book: Tahreer an-Nashr min tareeq al-‘ashr written by the reviewing imam who has not been seen the likes of since Ibn Al-Jazaree: Mustafa bin Abdurrahmaan Al-Izmeeriyy (died 1156 H), when he stated, “In Rawdhat-il-Mua’ddil is riwaayah Hafs and the way of Al-‘Ulaymiyy ‘an Abee Bakr, and the way of Abee Hamdoon ‘an Yahyaa [bin Aadam ‘an Shu’bah] and it is not from tareeq At-Tayyibah.” Al-Izmeeriyy also said
after that, “And he read Al-Mua’ddil to Abee Al-‘Abbaas Ahmed bin Ali ibn
Haashim, and he read to Al-Hammamiyy, ( From the previous
quote from Al-Izmeeriyy (
The first
The second
As to the first
As to the second
Al-Izmeeriyy then showed his astonishment that Ibn Al-Jazaree left out these two ways , but did not say [meaning Al-Izmeeriyy did not say] for example, “We take them because they are authentic even though they were not chosen by Al-Jazaree.” Then came the great
Imam, Ali bin Muhammed Adh-Dhabbaa’ (died 1961 Gregorian), Sheikh of the
reciters and head of the reciters in the Egyptian provinces and wrote his
thesis on the riwaayah of Hafs by tareeq At-Tayyibah and called it:
He added to tareeq Zar’aan his statement, “From tareeq As-Soosanjirdiyy from Rawdha-til-Maalikiyy and from tareeq Al-Hammamiyy, of it from rawdhat-il-Mua’ddil from what which was recorded by Al-Izmeeriyy in addition to that which was in An-Nashr also….” Then our Sheikh the great reviewing scholar Ibrahim Ali Ali Shahaatah As-Samaoodiyy came, may Allah increase him in years and in good health, and he composed a poem about riwaayah Hafs in the tareeq of Rawdhat-il-Mua’ddil and called it, “Bahjat-al-Lihaath bimaa li Hafs min Rawdhat-il-Hufaath” with 19 lines using Al-Bahar At-Taweel [a certain rhythm of Arabic poetry]. I [Ash-Sheikh Ayman] say: So you see my generous reciting brother, we are not in need for all of this exaggeration, for verily the sheikh of all, Al-Jazaree chose in Riwaayah Hafs 54 tareeq compiled from 19 books from the basis of An-Nashr. Is this not enough abundance for us so that we need to go out and look for other ways he [Ibn Al-Jazaree] did not choose, may Allah be merciful to him?! And with this, if we wanted to follow the methodology of research for every clean authentic way not chosen by Ibn Al-Jazaree, but following the conditions of Ibn Al-Jazaree, then we should generalize this methodology for all the books that are the basis for An-Nashr, not just some of them. We should then also generalize it for all the riwaayaat in An-Nashr, and not just Riwaayah Hafs alone. And Allah knows best. Written by the servant of the Glorious Qur’an Dr. Ayman Rushdi Swayd 9/3/1425 Hijara 28/4/2004 Gregorian End of translation _______ Wa iyyaaakum. Wa assalaam alaikum wa rahmatullah |
.
We would have to look at the poem lines themselves, which we do not have at
our disposal, but the mudood combination is not common at all. 
)
and Al-Hammamiyy read to Al-Waliyy ‘an Al-Feel, [and Al-Hammamiyy also read
] to Al-Qalaanasiyy ‘an Zar’aan…”
)
I would like to point out two matters: 
(way) then is: Al-Hammamiyy
‘an Al-Waliyy ‘an Al-Feel ‘an ‘Amr ‘an Hafs. 
(ways) from Al-Hammamiyy,
and the mentioned tareeq [way] of Ahmed bin Ali Ibn Haashim is not of them.