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Journal of Islamic Studies and Thought for Specialized Research

About the Journal :

Journal of Islamic studies and thought for specialized research, a magazine working in the field of intellectual reform and knowledge, as one of the pillars of the project of contemporary Islamic civilization.

The magazine seeks to be a port for scientists, thinkers, researchers and intellectuals to work hard to reform the Islamic thought and methodology at the nation level, exceeding the boundaries of language and region, to serve humanity as a whole in order to achieve the greater goal of promoting the levels of human thought at the global level.

The Journal of Islamic Studies and Thought for Specialized Research aims at providing high-quality scientific research in order to provide an excellent scientific material. It is useful for researchers, intellectuals and specialists to form a scientific reference in the process of achieving our vision. The magazine undertakes to communicate with researchers and writers from different walks of life to promote their research and articles. Including the scientific movement and intellectual efforts in the field of reform and promotion of the system of human thought.



IMAM AL-TABARI'S METHOD OF MENTIONING QIRAAT SHADZAH IN HIS INTERPRETATION

ABSTRACT

This research presents a statement of the formulas used by Altabari where he had expressed in his choice of reading, his criticism and also his correction of some of the readings and not all. He sometimes uses the phrase " I cannot read it" or was marveled at some of the correct readings and his response to them, and other formulas that he used to express his choice for some readings over other readings. This study also showed the types mentioned by Ibn Jarir in his Tafsir (interpretations). We find out that he was not limited to one type of readings but also listed many types including Almaqboul (acceptable) and Almashhour (famous) and many others. Ibn Jarir relied on the criteria that he used in his readings. Ibn Jarir had agreed on certain placements in his readings with other scholars and readers and he mentioned his reason for agreeing. But disagreed with readers in other placements. He also mentioned his reason for his disagreement with readers as well as his argument on that. Ibn Jarir explained at the beginning of his Tafsir (interpretations) that reading is Sunnah and if proven cannot be returned to its Sunnah. Al Tabari did not adhere to what he had committed himself to what he mentioned in his Tafsir, and he may respond to some recurring readings on the pretext of disagreeing with scholars of Tafsir. Or when he reads solo from the rest of readers about the argument. His reading is often based on the pretext that the argument has more than three readers. He may have corrected abnormal readings and made it permissible on the pretext of its correctness in Arabic without considering its validity of its origin and approval to write The Ottoman Quran. And the result is that Ibn Jarir did not adhere to the method he mentioned in his Tafsir. And that is probably due to the involvement of Altabari and his skill in this domain, there is no need to elaborate nor fully adjust his method, as well as because he lived in a time full of scientists and readers interested in this great science which does not need clarification more than mentioned because it is known to them.