Abdullah-bin-Talib Implementing Reading Of Nafi In The Islamic West
Please also go through the following videos of Ghamidi Sahab to understand the concept of ‘ Established History ‘: Discussion 55834 • Reply 55883 Discussion 55834 • Reply 55884 _________ It is a well known fact that Qirat of Nafi became famous in the Islamic west and it is also a well know fact that judicial decree was passed by Qazi ibn-e-talib of Kairouan. There are however, supplementary level differences as to what led to issuance of this decree and on chronological account of how Qirat of Nafi became famous in those regions. وذكر أبو عمرو الداني في كتابه: أن ابن طالب، أيام قضائه، أمر ابن برغوث المقرئ، بجامع القيروان ألا يقرأ الناس إلا بحرف نافع “ And Abu Amr al-Dani mentioned in his book: that Ibn Talib, in the days of his Qaza, ordered Ibn Barghout, the reciter, in the Kairouan mosque, not to read people except on reading of Nafi ”. (Kitab Tarteeb ul Madarek by Qazi Ayyaz, 1st ed. Matbatu Fazala – Al-Mohammadiya Al-Maghrib- 4/313) AND قال ابن الفرضي: «قدم بقراءة نافع على أهل افريقية، وكان الغالب على قراءتهم حرف حمزة، ولم يكن يقرأ بحرف نافع إلا الخواص، حتى قدم ابن خيرون فاجتمع عليه الناس، ورحل إليه أهل القيروان من الآفاق» ومن ذلك التاريخ أصبحت قراءة نافع هي الشائعة عند أهل افريقية إلى الآن ونقل القاضي عياض في «ترتيب المدارك» والمالكي في «رياض النفوس» عن أبي عمرو الداني: «أن عبد الله بن طالب أيام قضائه بالقيروان سنة ٢٦٧/ ٨٨١) أمر ابن برغوث المغربي بجامع القيروان ألا يقرئ الناس إلا بحرف نافع». Ibn al-Fardhi said: “The recitation of Nafi came to the people of Africa, and the majority of their recitation was the letter of Hamza, and only the Khawas were reciting the letter of Nafi, until Ibn Khayrun came and the people gathered around him, and the people of Kairouan traveled to him from the horizons.” From that date, Nafi’s recitation became the common one among the people of Africa until now, and Al-Qazi Ayyaz transmitted in “Tarteeb ul Madarek” and Al-Maliki in “Riyad ul Nufous” on the authority of Abi Amr Al-Dani: “Abdullah bin Talib during the days of his Qaza in Kairouan (in the year 267/881) ordered Ibn Barghout Al-Maghribi in the Kairouan mosque not to read people except on reading of Nafi” . 2/264 (Number 175) (كتاب تراجم المؤلفين التونسيين) (Book of translations of Tunisian authors) (Muhammad Mehfooz, 2nd ed. Dar ul Gharb ul Islami, Beirut Lebanon) AND For a more detailed historical account on the matter of dissemination of Qirat of Nafi in countries of Islamic west, please refer to: قراءة الإمام نافع عند المغاربة من رواية أبي سعيد ورش By: عبد الهادي حميتو (Dr. Abdel-Hadi Hamito) Volume 1 Pages 133 to 144 He writes on Volume 1 Page 141 after contemplating reasons for this judicial decree by Ibn-e-Talib: ومهما يكن فقد كان لهذا المرسوم القضائي أثره البعيد في الإسراع بتعميم قراءة نافع واعتمادها قراءة رسمية جامعة، وربما كان هذا الزمن قد صادف الوقت الذي دخل فيه محمد بن عمرو بن خيرون- الآنف الذكر – بقراءة نافع من رواية ورش بطرقها المشهورة في زمنه كما سيأتي “ Whatever it was (the reason behind this decree), this judicial decree had a far-reaching effect in accelerating the generalization of Nafi’s reading and its adoption as an official, comprehensive reading. Perhaps this time coincided with the time when Muhammad bin Amr bin Khayrun – the aforementioned – entered with Nafi’s reading from Warsh’s narration with its famous methods in his time, as will come ”.