Abstract:
Correct interpretation of Quranic verses has been considered as one of the necessities of Islamic society throughout the history of Islam till now. One of the important prerequisites in interpreting the verses is having the correct recitation narrated by the Prophet (PBUH). The commentators of the Holy Quran have taken different approaches to the issue of differences in recitation. One of the most important of these approaches is to critique the popular recitation and choose the correct recitation from among the various recitations. Allama Tabatabai is one of the commentators who have interpreted the verses of the Quran with this insight. The current research with descriptive-analytical approach deals with investigating Allama’s viewpoint concerning the differences in recitations and its effect on interpretational comprehension in Al-Mizan. In the face of the problem of differences in recitations in a different way, sometimes he prefers the popular recitation sometimes according to different criteria such as the context of the verses, avoidance of grammatical extra-strict, the necessity of the meaning of nature, compliance with the Islamic obvious ruling, compliance with rational arguments and so forth, he prefers the unusual recitation and sometimes, despite pointing out the difference in recitations, he refused to prefer one over the other. Explaining his criteria and patterns in the critique and preference of recitations, as well as the analysis of recitations that have been mentioned without a preferred reason, is one of the most important topics of this research of the present study
Machine summary:
In facing the issue of differences in Qira'at, he has used a different method: sometimes preferring the common recitation, sometimes preferring non-traditional recitation based on various criteria such as the context of the verses, avoiding grammatical complexities, the requirements of the nature of the meaning (tab' al-ma'na), conformity with established Islamic rulings, conformity with rational proofs, etc.
Of course, it is undeniable that the recitation of Hafs is the main basis of Tafsir al-Mizan, but he has not preferred the recitation of Hafs over other recitations in all cases; rather, in some instances, he has confirmed that recitation as the famous recitation and preferred it over other recitations (Khamehgar, Methodology of Allameh Tabataba'i's Approach to the Difference in Recitations, 1391: 126), a few examples of which are mentioned below: A) (یَسئلوُنَک عَنِ الْأَنفَالِ قُلِ الْأَنفَالُ لِلَّهِ وَ الرَّسُولِ فَاتَّقُواْ اللَّهَ وَ أَصْلِحُواْ ذَاتَ بَینِکمْ وَ أَطِیعُواْ اللَّهَ وَ رَسُولَهُ إِن کنتُم مُّؤْمِنِین( (Anfal/1) Common recitation: یَسْئلُونَک عَنِ الْأَنفَالِ Uncommon recitation: یَسْئلُونَک الْأَنفَالِ In the accusative recitation according to the Ahl al-Bayt(, as well as the recitation of Ibn Mas'ud, Talhah bin Musarrif, Ikrimah, Ata, Dahhak, Ubayy bin Ka'b, and Abu al-Aliyah, they have recited the verse as "یَسئلوُنَک الْأَنفَالِ" (Tabarsi, Majma' al-Bayan, 1406: 4/ 795; Khatib, Mu'jam al-Qira'at, 1422: 3/ 257).
(
, 
, 
)
