Tuhfat Al Atfal author has not characterized which spots are expected. Ith-hār Ahmad al-Thānawī suggests that the best answer is that in the content the mīm of jazariyah ?" is sākin and consequently the last two in the models over are proposed as they are the main two places wherein they show up as sākin.
Despite the fact that Mullā ˘Ali al-Qārī has contemplated this view, it has replied with straightforwardness the problem about which the creator precisely implies places.139 Thus in these two spots it will be maqtū˘, the order despite everything being joined to before it.
The pronoun in these two is marfū˘ though in the better places it shows up, it will be majrūr: Sūrah al-Zukhruf, Sūrah al-Dhāriyāt, Sūrah alTūr, and Sūrah al-Ma˘ārij.
In Tohfat al atfal these four spots are followed al jazariyyah, it will even now be associated with the past order which implies that they will be maqtū˘ in these four spots. In every single other circumstance, it will be mousūl.
Imam Shātibī states that from the seven qurrā' Abū ˘Amr al-Basrī will make waqf on while Kisā'ī has an alternative of remaining on or on the lām. The remaining qurrā' will stop on the lām.
141 Ibn al-jazaria permits waqf on both of the two for all the qurrā' since they are composed as maqtū˘.142 The last assessment is drilled upon by contemporary researchers ijazah courses.
Researchers and analysts have finally examined the matter of Sūrah Sād and whether it is mousūl or maqtū˘. Sheik alDabbā˘ has offered an extraordinary response in expressing that everybody refers to what they have seen or found. Along these lines, Abū Dāwūd Sulaymān ibn Najāh specifies that it is maqtū˘. Al-Dānī says that it is maqtū˘ despite the fact that Abū ˘Ubayd al-Qāsim ibn Sallām143 recommends that he has seen.
It as mousūl in the ˘Uthmān's mushaf. He further says that numerous researchers have stigmatized this report of Abū ˘Ubayd disregarding him being viewed as dependable and solid by the qurrā' in what he transmits concerning rasm. 144 Imam Shātibī comparably makes reference to.
By mentionings, Ibn al-Jazarī has suggested this analysis. He further notices in al-Nashr that he saw the mushaf of ˘Uthmān in Cairo and noticed that it was composed as mousūl, as Abū ˘Ubayd reports.
The perspective on Abū ˘Ubayd could be regarded powerless in that all the othermasāhif which were sent to Mecca, Medina, Basra, Kufa, and Shām have it as maqtū˘.
What underpins the view that it is maqtū˘ is the consultation of the qurrā' regarding whether waqf ought to be done on it with a tā' or a hā' which can possibly exist on the off chance that it is composed as maqtū˘. 147 Thus analysts like Sheik Zakariyyā al-Ansārī are mixed up in proposing that this view is right.
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