جستجوی مقالات مرتبط با کلیدواژه "common reading" در نشریات گروه "علوم قرآن و حدیث"

One of the criteria proposed in the exegetic texts of the first Islamic centuries for preference of one reading to others is "Common Reading". Some of the contemporary scholars, accusing famous readings of not referring back to the Prophet, consider the Ħafṣ transmission of ʽĀṣim's reading as the Common Reading. Studying the exegetic texts of the first Islamic centuries and especially Maǰāz al-Qurʼān of AbūʽUbaydaMaʽmar ibn Muthannā (d. 210 or 211) as the most important reflection of Quran studies in the 2nd century, we concluded that firstly "Common Reading" is the one that is recited by the majority of Muslims and not necessarily by the authorities of this discipline, and secondly, not necessarily does it conform to the Ħafṣ transmission and therefore this transmission doesn’t enjoy preference to other readings in this respect. Moreover it is recommended to investigate this preference like other preferences in each letter of the disputed cases of Qurʼānic readings separately.

The narratives permitting common reading of Quran، despite differences in the readings of Imams and those of common ones، allow people to read as common reading. Some persons regard seven readings as the proof of their permissibility. Others، based on periods، have considered them as permissible only in the Imams era. And some jurists have regarded only Hafs’ narrative as the proof of these traditions. This research، based on seven readings’ currency in the past and some terms such as “peoples’ reading” and “common reading” in regard to Quranic and historical texts، has tried to demonstrate the currency of each reading in the given period can be considered as its’ permissibility. Thus، in the contemporary period in the eastern Islamic world only the Asems’ narrative by Hafs ones is in currency. In these lands، Hafs’ reading is the only proof in regard to the permissibility of peoples’ reading.