The review of evidences that al-tabarsi used in the argument of recitations

Abstract

al-Tabarsi is one of the glossators in the Shi'ah gloss tradition in the second middle period or first sagacity period. al-Tabarsi who had a wide knowledge in the various knowledge branches was mentioned as a glossator, narrator of Mohammad's all sayings, deeds and approvals and scribe. One of compilations that al-Tabarsi wrote it in the field of gloss is Macmau-l-bayan fi tafsiri-l-Qur'an. The glossator who widely included the recitations in this work used some evidence related to their averment while he was reporting the recita-tions, and he made the recitations' justification in the framework. The averment is a science which determines the correct recitations as distinguishing the correct one of recitation's dif-ferences from the deficient one, and which founds an aspect of the correct category with all the other transferred and linguistic arguments of recitation in the predilection besides the imputation, the formal Qur'an. Al-Tabarsi first mentioned the recitations under the subtitle of recitation related to the verses in each sura and then transferred the argument of recitations with the term of argument. So the glossator applied to give evidence on them with the linguis-tic and transferred arguments in each of the parts that the recitations were nearly mentioned. He mentioned the imputation, the Qur'an lettering, verse, hadith, companion and natural peo-ple's readings. He used Arabic poetry, Arabic idiom, dialect, grammar and syntax rules for the linguistic arguments. In this study, the evidences which were used in the recitations' aver-ment are reviewed in the sample of al-Tabarsi's gloss in the name of Majmau-l-bayan. Summary: Full name of al-Tabarsi who was one of the leading scholar of Shi'a is Fadl b. Hasan b Fadl al-Tabarsi. He was born in Thabaristan. According to some narration he was born in village named Tafrish which is between Kashan and Isfahan. He was called al-Tabarsi by ref-erence to his hometown Thabaristan, according to another opinion he was called al-Tabarsi which comes from his birth place known as Tafrish located between Kashan and Isfahan. Taf-rish was translated into Arabic as Tabars. Also, the commentator was known with nicknames such as Aminu'l-islam, Aminu'd-din and Umdatu'l-Mufassirin. He was called Sebzevari due to the place where he died and named Mashadi and Tusi because of the place where he was buried. Although he is proficient in many fields, he has been described in the sources as com-mentator, muhaddith and faqih. Mufassir has written many works in Islamic sciences. one of his works written in the field of commentary is Mujmau-l-bayan fi tafsiri-l-Quran. Mufassir stated that he wrote this commentary by taking advantage of Tusi 's (d. 460/1067) al-Tibyan by saying "It is a guide from which I benefited from Tibian light, and I write the subjects on the basis of his method". The author started to write this work with the encouragement of some of his friends after he had aged quite a bit and his hair turned white. and he saw a gap in this area. He spent a lot of effort to fill that gap. This commentary, written during the first dirayet of the Shi'a exegesis, is more moderate than the previous periods of Shi'a commenta-tors. The most basic indicator of this is the definitive rejection of the falsification of the Quran in this period. The second important indicator is that insults and degrading expressions about the first three of the hulafa-i rashid and some of the companions are not accepted. The third important indicator is that most of the verses have been interpreted in a manner that corre-sponds to the views of the Ahl al-Sunnah school in linguistic analyses and proved by appealing to Arabic poems and sayings. al-Tabarsi mentioned recitation almost in all verses as a subtopic. He performed this in the surah by using subtopics. Then he has used "hujjatuhu" (its evidence) expression to narrate the evident of qiraat. By doing so, commentator grounded qiraats by using their evidences utilizing linguistic and narrative evidences in nearly every mentioned qiraats. Ihtijaj is a sci-ence that determines the authentic readings by distinguishing authentic readings from the weak ones, and that grounds the reading in the choice of an angle, which is mentioned in the authentic category, with isnad, Mushaf script and all other narrative and linguistic evidences. There are two types of ihtijaj which are ihtijaj bi-l-qiraat ve ihtijaj li-l-qiraat. Ihtijaj li-l-qiraat uses the linguistic evidences such as isnad, Mushaf line, Arabic language, consumables-nahiv pedestals, polish differences and the narrative evidences such as verses, hadith, qiraat, Ara-bic words and poetry in determination and preference of a reading aspect. ihtijaj bi-l-qiraat is the use of kiraa as evidence for any matter of science. al-Tabarsi has also mentioned detection proofs which reveal the authentic ways of qiraat like isnad and rasm al-mushaf. Isnad is attribution to whom take the qiraat from previous persons. This proportion reaches up to the Prophet. The persons in the chain of isnad consti-tute this chain. al-Tabarsi has given in preface the names of the recitors and narrators, which are famous in the cities, based on the fact that an authentic attribute is the basic element in the determination of the qiraah. Thus he passed on the chains of isnad that reached up to the Prophet. Another thing that al-Tabarsi used in the determination proof of qiraah is rasm al-mushaf. The commentator has used the spelling of al-mushaf scripture as evidence by saying "written in al-mushaf like this". al-Tabarsi, also mentioned preferable evidences about ways of qiraa's proof. Preferred proofs, are evidence to make choosing between qiraah whose au-thenticity is defined by means of determination proofs. These evidences are divided into two parts which are determination proofs-based and special. Special evidence has not relation with the determination proofs. It contains evidence categories used to prefer one of the two authentic qiraah as special. These categories are divided into four parts: linguistic, trans-plant, mental and private. al-Tabarsi has evidenced with verses of narrative proofs in the pre-ferred evidence category. The commentator has mentioned about this method for qiraa evi-dence extensively. He has grounded qiraah by using verses. al-Tabarsi also has evidenced these matters by using words of the Prophet from narrative proofs in the preferred evidence category. In this method commentator has evidenced from hadith after mentioning qiraah ways. al-Tabarsi evidences from narrative proofs with qiraah preferred evidence category. In this context, the commentator mentioned recitation of companion and followers by saying his qiraah after reporting qiraah. Moreover, the commentator has sometimes mentioned rec-itations which is related with reading seven of the recitation and reading ten of the recitation sciences qurra recitation and sometimes mentioned recitations which are known as shadhdh. Then, he has examined these recitations with the qiraah of companions and followers. al-Tabarsi has benefited from narrative evidences, Arabic poetry and phrase in the preferred evidence category extensively. Another evidence used for examination of qiraah is linguistic evidences. Qiraah are related with Arabic language because it has connection with Qur'anic wording which revelated in Arabic. al-Tabarsi has benefited from some things such as Arabic grammar rules and dialectic differences extensively. The commentator has benefited from Arabic grammar by emphasizing the meaning of the words with the literary features. He has explained grammar statement related with qiraah aspects. He has also explained linguistic rules which are about aspects.