اجتهاد شخصی قاریان از منظر عالمان مسلمان و رژی بلاشر

در طول تاریخ اسلام قرائت‌های گوناگون برای قرآن کریم صورت گرفته است که البته همه آن‌ها واجد اعتبار و حجیت نبوده و هیچ‌یک از قرائات مشهور هم به‌صورت متواتر و دارای سند کاملاً موثق از پیامبرj روایت و نقل نشده‌اند. عالمان علوم قرآنی علل و عوامل گوناگونی را برای اختلاف قرائات ذکر کرده‌اند، در این مقاله از باب تحدید موضوع پژوهش صرفاً مهم‌ترین عامل؛ یعنی اجتهاد و رای شخصی قاریان با استفاده از روش توصیفی تحلیلی و نقدی موردبررسی قرار گرفته است. یکی از جهات اهمیت و ضرورت چنین بحثی، استنباط صحیح فقها از آیات فقهی و نیز دریافت نکات تفسیری است که برخی از کلمات آن‌ها مورد اختلاف قرائت قرارگرفته‌اند. در پژوهش پیش‌روی، پدیده اختلاف قرائات، آسیب‌شناسی شده و نقش منفی اجتهاد شخصی قاریان در اختلاف قرائات، هم از منظر عالمان مسلمان و هم از نگاه رژی بلاشر بحث و بررسی شده است. سپس در مورد اینکه آیا قرائت حفص از عاصم می‌تواند مصداق قرائت واحد و متداول بین مسلمانان در طول تاریخ اسلام باشد، ادله موافقان و مخالفان ذکر شده است. نتایج تحقیق نشان می‌دهد، گرچه روایات حفص از عاصم به لحاظ سندی موردقبول همه عالمان قرآن‌پژوه قرار نگرفته است و اجماع واحدی در این زمینه فراهم نیامده است، ولی درهرصورت قرائت عاصم همچون سایر قرائات مشهور برای همه مردم کاربرد داشته و از اهمیت والایی برخوردار است.

The Personal Ijtihad of Reciters [Qurra’] from the Viewpoint of Muslim Scholars and Régis Blachère

In Shiite commentaries, there are recitations attributed to the Infallibles (AS) which are in the position of proving independent readings for the Infallibles (AS). The analysis of this issue is important because the prerequisite and one of the principles in the interpretation of the Qur’an is to know the correct recitation.Throughout the history of Islam, various recitations [qira’at] have been narrated for the Holy Quran, but not all of them have validity and authority, and none of the famous recitations [qira’at] have been narrated and quoted from the Prophet (PBUH) in a massive [mutawatir] manner and with a completely reliable document. Scholars of Quranic sciences have mentioned various causes and factors for differences in recitations [qira’at]. In this article, only the most important factor in order to limit the subject of research; i.e., the ijtihad and personal opinion of the reciters [qurra’] have been studied using the descriptiveanalytical and critical methods. One of the aspects of the significance and necessity of this discussion is the correct inference [instinbat] of the jurists from the jurisprudential verses and also perceiving the interpretive points as some of those words have been recited in a different way. In the present study, the phenomenon of differences in recitations [qira’at] has been pathologically examined and the negative role of personal ijtihad of reciters [qurra’] in differences in recitations [qira’at] has been discussed both from the perspective of Muslim scholars and from the perspective of Régis Blachère. Then, the arguments of the pros and cons are mentioned as to whether the recitation [qira’t] of Hafs by A’sim can be an example of a single and common recitation [qira’t] among Muslims throughout the history of Islam. The results of research show that although the narrations of Hafs from A’sim have not been accepted by all Quranic scholars in terms of documents and there is no single consensus in this regard, but in any case, A’sim’s recitation [qira’t], like other famous recitations [qira’at], is applicable to all people and is of great significanceScholars of Quranic sciences have mentioned various reasons and factors for differences in readings. In this article, only the most important factor, namely ijtihad and personal opinion of readers, has been examined using descriptiveanalytical and critical methods. One of the aspects of the importance and necessity of such a discussion is the correct inference of the jurists from the jurisprudential verses and also receiving interpretive points, some of whose words have been read differently. In the present study, the phenomenon of differences in readings has been pathologized and the negative role of readers’ personal ijtihad in differences in readings has been discussed both from the perspective of Muslim scholars and from the perspective of Reggie Blascher. Then, the arguments of the proponents and the opponents are mentioned as to whether the recitation of Hafs by Asim is an example of a single and common recitation among Muslims throughout the history of Islam. Not all Quranic scholars have been included and there is no single consensus in this regard, but in any case, Asim’s recitation, like other famous recitations, is applicable to all people and is of great importance.