Did Aisha and the Companions Recite “Hadhab Jahannam”? Refuting a False Quranic Variant Claim Surah Al anbiya verse 98

Firstly:

The enemies of Islam argued that the Companions read the phrase (Hadhab Jahannam) instead of (Hasab Jahannam) in the verse : “Indeed, you and what you worship besides Allah are fuel for Hell. You will be brought to it.” [Al-Anbiya’ 98]

[ Hadhab : Hadhab and Hasab are one and the same, and it was read: Hadhab of Hell.]

Changed the channel name: Al-Anbiya’ 98,Qiraats difference

However, if you look at Al-Farahidi’s words , you will find that they are merely unsubstantiated statements. He did not provide us with a chain of transmission for this alleged Quranic reading, nor did he provide us with the source of this information or who transmitted it, nor did he tell us who originally recited this reading. Therefore, this reading is invalid and unknown, and there is no evidence for it, especially since Al-Farahidi lived in the second century AH; meaning that there were decades of time between him and the Companions in the first place. So, from where did he get this alleged Quranic reading?!

Al-Farra’ also came after Al-Farahidi and claimed that Ibn Abbas read the reading (Khadhab Jahannam), as Al-Farra’ mentions the following:

[And with a chain of transmission on the authority of Ibn Abi Yahya on the authority of Ibn Abbas that he read ( Ḍaḍḍab ) with the letter Ḍad.]

However, the above statements are without any evidence, as Al-Farra’ did not provide us with the full chain of transmission for this reading. Rather, this reading is weak and has no sound, connected chain of transmission. Moreover, the narrator, Ibn Abi Yahya, is Ibrahim ibn Abi Yahya Al-Aslami , and his real name is Ibrahim ibn Muhammad ibn Sam’an . According to the books of criticism and validation, the early scholars said about this narrator that he was a Mu’tazilite, Jahmi, Qadari, mudallis, and liar. He used to invent false narrations or take the words of liars and include them in his book. He was not even a contemporary of Ibn Abbas , but was born decades after him (approximately 32 years after him). In fact, this man used to insult some of the early Muslims as well.

This lie was based on the liar Ibn Abi Yahya , and Al-Farra’ was deceived by this lie and included it in his book without verifying the truth of the information.

And over the centuries, people came after Al-Farra’ and transmitted this lie from Al-Farra’s book without verifying the information. Among those who transmitted this lie over time are Al-Zajjaj , then Ibn Duraid , then Ibn Uzair Al-Sijistani , then Ghulam Tha’lab , then Al-Azhari , then Abu Al-Layth Al-Samarqandi, then Al-Sahib Ibn Abbad , then Ibn Jinni , then Al-Jawhari , then Ibn Faris , then Al-Tha’labi, then Makki Ibn Abi Talib, then Al-Marudi, then Ibn Sidah , then AlRaghib Al-Isfahani, then Al-Himyari, then Abu Musa Al-Madini, then Al-Fakhr Al-Razi, then Izz Al-Din Ibn Abd Al-Salam, then Al-Qurtubi, then Ibn Manzur , then Al-Tayyibi, then Abu Hayyan Al-Andalusi, then Ibn Al-Ha’im, then Al-Fattani, then Murtada Al-Zabidi , then Al-Shawkani, then Nasr Al-Hawrini, then Siddiq Hasan Khan, then Muhammad Izzat Darwaza, then Ibrahim Al-Ibyari, then Muhammad Ali Taha Al-Durra, then Abu Hilal Al-Askari, then Jaafar Sharaf Al-Din… and they all repeat the same lie without evidence or valid support.

By the way, most of the previous people mentioned this reading to inform about the linguistic meaning of the verse and not that they believed that the verse is read like this: (Hadhab Jahannam) , and therefore you will notice that most of these people are scholars of the Arabic language and not religious scholars, and they meant that Hasab and Hadhab are one thing, and you can look at the previous names that I put a yellow color on them to know that the one who issued this rumor in the beginning were not religious scholars, but rather they were merely linguists who are not specialized in the science of readings or Jarh and Ta’dil.

In Islam, what matters is the evidence, not the number of those who repeat and say something, because whatever is built on falsehood is falsehood. We all know that a mistake is a mistake, even if everyone does it.

Therefore, in Islam, no Quranic reading is accepted unless it has a correct, continuous, and continuous chain of transmission that goes back to the Prophet, through the Companions and the Followers.

Knowing that Al-Maturidi lived in the third and fourth centuries AH, and that there were dozens of years between him and Lady Aisha… so where did Al-Maturidi get this false statement from?!

Al-Tabari claimed that Ali ibn Abi Talib and Lady Aisha recited (firewood of Hell) instead of (pebbles of Hell) , but Al-Tabari did not provide any valid evidence or support for this false claim.

Al-Maturidi also claimed that there is a reading (firewood of Hell) instead of (pebbles of Hell), as Al-Maturidi said:

[ And it was read with a “ta”: (firewood of Hell )]

However, al-Maturidi did not tell us who recites this reading, what the chain of transmission for this reading is, or where he obtained this information. It is worth noting that al-Maturidi lived during the third and fourth centuries AH, and that there were many years between him and the Companions.

Ghulam Tha’lab claimed that Lady Aisha recited “Firewood of Hell ,” but this claim is also without evidence. It should be noted that Ghulam Tha’lab was not a religious scholar, but rather a linguist who lived in the third century AH, far from the era of Lady Aisha.

You will notice that all of these previous writers transmit the same wrong information from each other without verifying the information.

[ And Ali ibn Abi Talib, Aisha, Ibn al-Zubayr, Ubayy ibn Ka’b, and Ikrimah read: “Firewood of Hell. ”]

But this talk is 👆 invalid without evidence and there is no evidence or correct chain of transmission for it. Rather, you will notice that Ibn Jinni attributed this invalid reading to Ibn al-Zubayr and Ubayy ibn Ka’b, even though no one before him did that!

Knowing that Ibn Jinni was not originally a religious scholar, but rather a linguist, and for this reason Ibn Jinni made a mistake when he interfered in a specialty that was not his specialty.

Urwah, Ikrimah, Ibn Ya’mar, and Ibn Abi Ubla read: ” Hadhab Jahannam ” with a sukoon on the voiced dad. Abu al-Mutawakkil, Abu Haywah, and Muadh al-Qari’ read: ” Hidhab ” with a kasrah on the ha and a sukoon on the voiced dad.

But all this talk is 👆 false and without evidence, especially since Ibn al-Jawzi lived in the sixth century AH. So how did he obtain this false information, and what is the evidence that they read this phrase like this, especially since there were about 400 years or more between him and them?!

[Ali, Abi, Aisha, Ibn al-Zubayr, and Zayd ibn Ali read: (Hatab with a ta’). Ibn Abi al-Sameeq, Ibn Abi Ubla, Mahbub, and Abu Hatim, on the authority of Ibn Bashir, read: “Hadhab” with a sukoon on the sad. It was narrated on the authority of Ibn Abbas.]

But this is a false statement with no evidence or support. Al-Alusi was born 1200 years after the era of the Companions and their followers, so where is the source and support for this information?!

Ibn al-Samee’ read: “Hasab” with a silent “sad.” Many of his readers read “Hadhab” with a silent “dad.” Ali ibn Abi Talib and Aisha read “Hatab.”

As usual, the above statement is without any evidence or correct, continuous chain of transmission going back to Ali ibn Abi Talib and Lady Aisha.

Ibn Masoud read (Hadhab Jahannam) with the voiced Ḍād.

However, Al-Sakhawi was born 800 years after the death of Ibn Mas’ud, and he provided no source, evidence, or support for what he attributed to Ibn Mas’ud. In fact, Al-Sakhawi was the first to attribute these words to Ibn Mas’ud, and he fundamentally disagreed with others.

Al-Tabari says the following:

It was narrated on the authority of Ibn Abbas that he read it ( Ḍaḍbū ) with the letter Ḍad.

Ahmad ibn Yusuf told us that: Al-Qasim told us that: Ibrahim ibn Muhammad told us , on the authority of Uthman ibn Abdullah , on the authority of Ikrimah, on the authority of Ibn Abbas, that he read it in this way.

However, this chain of transmission is weak. The narrator in the chain of transmission is Ibrahim ibn Muhammad ibn Sam’an , who is better known by the name (Ibrahim ibn Abi Yahya al-Aslami), the liar. In addition to being a liar, he also conceals the names of narrators, and therefore his use of a chain of transmission (annā) is not acceptable. Here, he used a chain of transmission (annā), and therefore his narration is completely rejected.

There is also another person in the chain of transmission of this narration, the narrator/ Uthman bin Abdullah , known as Uthman bin Maymun Al-Adawi , and he is a narrator who is disputed among scholars, and Yahya bin Saeed Al-Qattan and Al-Nasa’i have declared him weak. As for Al-Daraqutni, he placed him in the category of “consideration.” This means that Al-Daraqutni issues a fatwa declaring him weak, because the phrase “considered” in Al-Daraqutni’s opinion means that the narrator is weak. This is what Professor Dr. Abdullah Al-Ruhaili said in his book (The Book of Imam Abu Al-Hasan Al-Daraqutni and His Scientific Works), page 341.

Ibn Hajar al-Asqalani rated this narrator as “acceptable ,” which means that the narrator is weak and his narration is only acceptable if it has corroborating evidence and corroborating evidence. However, this narration is isolated and has no valid corroborating evidence or corroborating evidence.

Al-Tabari says:

Ibn Sinan al-Qazzaz narrated to us, saying: Al-Hasan ibn al-Husayn al-Ashqar narrated to us, saying: Abu Kudayna narrated to us, on the authority of Ata’ ibn al-Sa’ib, on the authority of Sa’id ibn Jubayr, on the authority of Ibn Abbas , who said: When the verse, “Indeed, you and what you worship besides Allah are fuel for Hell; you will be brought to it,” was revealed, the polytheists said: “Indeed, Jesus is being worshipped, and so is Uzair, and so is the sun and the moon. ” So Allah revealed, “Indeed, those for whom the best has preceded from Us - those will be removed from it,” for Jesus and others.

It is well known that Al-Suyuti often makes mistakes in attributing sayings to people who did not say them.

• Abu al-Muzaffar al-Sam’ani says - in his interpretation of al-Sam’ani 3/410 the following:

[ And also in the anomalous : ” Hadab Jahannam ” with a voiced, moving Ḍād. As for the well-known “Hasab Jahannam,” it is what is thrown into the fire.]

• Al-Suhayli said in (Al-Rawdh Al-Anf) 3/196 - the following:

It is narrated: Hadhab Jahannam with a voiced Ḍād in the anomalous readings, and it is from Ḍadh-Ḍabat an-Nār, like Ḍadh-Ḍaḍāṭha.

*Al-Samīn al-Halābī said in his book ( Umdat al-Huffādh fi Tafsir Ashraf al-Alfāz) 1/424 - the following:

[ It was read as an anomaly : “Hadhab Jahannam” [Al-Anbiya’: 98] with a voiced Ḍād. It was previously mentioned that it is what the fire is stirred up and kindled with.]

• Abu Bakr Al-Haddad says in (Tafsir Al-Haddad) 4/316 - the following:

[ In the anomalous reading: “(Hadhab Jahannam)” which is the reading of Ibn Abbas.]