تحريرات الخلف المعمول به من الشاطبية في باب الأصول : جمعا و دراسة

الملخص EN

This research, 'Tahrayrat (Examining) the Applied Faces of the Shatibiyyah in the Chapter of Alasoul (fundamentals)’, (Collecting and Analyzing), aims to clarify the concept of Tahrayrat (examining) the Quranic recitations, highlighting some of its benefits, its importance, and some of its disadvantages.

The research also aims to investigate the sources of examining the applied faces of Shatibiyyah in the chapter of fundamentals, stating what is being applied by some readers in this chapter, and presenting the different faces as per some other readers; highlighting how some of those who explained Shatibiyyah were not sure enough when it came to the chapter of fundamentals.

The outcome of the research is that Tahrayrat the Quranic recitations means refining the recitation from any mistake or flaw, checking and evaluating it, distinguishing its narrations through their unmixed correct methods.

Tahrayrat (Examining) the Quranic recitations is a discretionary science based on researching and investigating what a writer is saying about or relating the faces of some recitation based on the methods that he assigned or mentioned.

Some benefits of the science of Tahrayrat the Quranic recitations are showing the recitations' correct faces and their mistakes, explaining what is permissible, what is applied, what is recited, what is not permissible, and distinguishing the foundations and methods of the recitations, and the reasons behind their overlap.

And allocating some of the different faces of the readers, clarifying the methods of recitations and their utterances.

Thus, it is important to examine the Quranic recitations.

Al-Shatibi mentions the different faces in the chapter of fundamentals quoting Hisham, Ibn Dhakwan, Ibn Kathir, Al-Sousi, Al-Douri, Al-Kisa'i, Qalun, and Qonbal in a number of verses in the Quran.

Works of Tahrayrat on Shatibiyyah are too many to the point it has become difficult to deal with them.

There are issues related to these Tahrayrat, like mixing what was agreed upon with what was attributed to Shatibiyyah, which was added by them.

Then they dealt with Al-Shatibi as if their additions were his.

Further, there is a contradiction among these Tahrayrat in the same verses in what is prohibited and what is permissible.

Many of the scholars have examined what Ibn al-Jazari in many of what he said about Al-Shatibi and they have proven the explicit prohibition of what he transferred from the different faces; while that fact is Ibn al-Jazari did not prevent that explicitly.

These scholars did not value the opinion of Al-Shatibi or value the possibility of these faces.