Author
Al-Ghanem, Ghanem bin Abdullah bin Suleiman
Type
Book
Language
Arabic
Digital
Yes
Manuscript
No
Library
Royal Danish Library
Library Asset ID
ISSN: 2357-0962
Record ID
cdi_almandumah_primary_1365611
Library Location
DOAJ Directory of Open Access Journals
Notes
Abu Hayyan has a solid footing in recitations and extensive experience, and this is evident through his writings in recitations and interpretation, especially his book “The Ocean Sea”. Most of what Abu Hayyan wrote in his interpretation related to readings refers to three sources: Al-Kashshaf, Al-Muharrir Al-Wajez, and Al-Lawahih by Abu Al-Fadl Al-Razi. In his interpretation, he mentioned the recitations as frequent and irregular. If the abnormality contradicted the blackness of the Qur’an, he discarded it, and in most cases he did not mention it. His care is evident in controlling the reading and attributing it to the one who read it. His interest in directing frequent and irregular readings linguistically and morally is evident, seeking the strongest aspects in doing so. He took a firm stance against those who rejected some frequent readings, and committed himself not to give preference between the correct readings. The book “Al-Bahr Al-Muhit” is considered one of the most comprehensive books of interpretation in the section on readings, whether correct or abnormal. And if the two readings are correct, one of them sometimes carries an additional meaning or an explanation for the other, because the diversity of the correct readings is equivalent to the multiplicity of verses. Following the reading in more than one source leads to knowledge with the approval of other readers of the reader for whom you are famous. What matters in correct reading is that the conditions for frequent recitation are met, which are: the authenticity of the chain of transmission, agreement with the Uthmanic script, and agreement with the Arabic language, even if only in some way. The seven readings did not include all the frequent readings. It is not necessary for imams who are more than ten - such as Al-Hasan - to read any letter to rule that the reading is abnormal. Rather, one of the ten imams may agree with them in that the conditions for correct reading apply to the reading. Even if the reading is correct in Arabic - even if it is in an eloquent manner - it is not permissible to read it in Qur’an unless its Qur’anic validity is proven.
Görüntüle
مجلة كلية الدراسات الإسلامية والعربية للبنات بدمنهور, 2022, Vol.7 (2), p.293-344
