قرايت نگاري در مغرب دوره مريني در سده هشتم

Writing Books about Recitation in Morocco during the Marinid Dynasty in the Eighth century

نظام آموزش اسلامي در مغرب عمدتا بر پايه حفظ و آموزش رسم الخط قرآن مبتني بود و به علوم عقلي و استدلالي كمتر توجه مي شد. از جمله علومي كه در اين ساختار آموزشي توانست تكاملي بايسته يابد، علم قرايت بود؛ اين علم اگرچه به دليل فعاليت علماي افريقيه و اندلس، نتوانست در سده هاي اوليه اسلامي در مغرب مجالي شايسته يابد، اما در سده هشتم به دليل مهاجرت علماي اندلس به مغرب از يك سو و اهتمام سلاطين مريني از سوي ديگر چنان با اقبالي روزافزون مواجه شد، كه مي توان بر آن نام مكتب قرايت مغرب دور اطلاق كرد. اين مكتب در مراحل مختلف شكل گيري، شكوفايي، بلوغ و انحطاط آن دانشوران نامبرداري چون ابن القصاب، خراز، قرطبي، ابن بري، ابوعبدالله قيسي و ابووكيل مصمودي را كه هر يك موجد آثار ارزشمندي در علم قرايت بودند، در دامن خود پرورد. آنها روي هم رفته دو شيوه مهم در قرايت داشتند؛ در هر دو شيوه تمركز صرف بر قرايت نافع بود؛ اما در شيوه اول همچون ابوعمر داني تنها به روايت ورش و قالون بسنده مي كردند و در شيوه دوم كه اغلب مربوط به دوران شكوفايي وبلوغ قرايت در مغرب است، روايات نافع را به ده روايت گسترش دادند.

The Islamic educational system in Morocco was mainly based on the preservation and teaching of the Quranic orthography and it paid little attention to intellectual and speculative sciences. Recitation is among the disciplines which could considerably evolve in this educational system. This discipline could not develop well during the early centuries after the advent of Islam due to the activities of the African and Andalusian scholars. However, during the eight century, owing to the immigration of Andalusian scholars to Morocco, on the one hand, and the attempts of the Marinid kings, on the other, this discipline grew to such an extent that it can be called the Recitation School of Morocco. During its various stages of formation, growth, maturity and decline, this school educated such great scholars as ibn al-Qassab, Kharraz, Qortobi, ibn Yara, abu Abdullah Qeysi and abu Vakil Masmu’di. Each one of them was the originator of valuable works in recitation discipline. In general, they had two notable recitation methods both of which were merely focused on the recitation method of Nafe’. However, in the first method, scholars such as abu Amr Dani restricted themselves to Varash and Qalun’s narration and in the second method, which prevailed during the prosperity and maturity age of recitation in Morocco, the narrations of Nafe’ were expanded into ten narrations.