The Author Ith-har Ahmad al-Thanawi explains Surah al-Tur from Al Jazariyyah

The author has not defined which places are intended. Ith-hār Ahmad al-Thānawī alludes that the best answer is that in the text the mīm of jazariyah ?" is sākin and therefore the latter two in the examples over are intended as they are the only two places in which they appear as sākin.

Even though Mullā ˘Ali al-Qārī has studied this view, it has answered with simplicity the dilemma as to which the author exactly means places.139 Thus in these two places it will

be maqtū˘, the command still being attached to before it.

The pronoun in these two is marfū˘ whereas in the different places it appears, it will be majrūr: Sūrah al-Zukhruf, Sūrah al-Dhāriyāt, Sūrah alTūr, and Sūrah al-Ma˘ārij.

In these four places is followed al jazariyyah, it will still be connected to the previous command which means that they will be maqtū˘ in these four places. In all other situations, it will be mousūl.

Imam Shātibī states that from the seven qurrā` Abū ˘Amr al-Basrī will make waqf on while Kisā`ī has an option of staying on or on the lām. The remaining qurrā` will stop on the lām.

141 Ibn al- jazaria allows waqf on either of the two for all the qurrā` since they are written as maqtū˘.142 The latter opinion is practiced upon by contemporary scholars.

Scholars and commentators have at length discussed the matter of Sūrah Sād and whether it is mousūl or maqtū˘. Sheikh alDabbā˘ has given a unique answer in stating that everyone cites what they have seen or found. Therefore Abū Dāwūd Sulaymān ibn Najāh mentions that it is maqtū˘. Al-Dānī says that it is maqtū˘ even though Abū ˘Ubayd al-Qāsim ibn Sallām143 suggests that he has seen.

It as mousūl in the ˘Uthmān’s mushaf. He further says that many scholars have disparaged this report of Abū ˘Ubayd in spite of him being considered trustworthy and reliable by the qurrā` in what he transmits concerning rasm. 144 Imam Shātibī similarly mentions.

By mentionings, Ibn al-Jazarī has alluded to this criticism. He further mentions in al-Nashr that he saw the mushaf of ˘Uthmān in Cairo and noted that it was written as mousūl, as Abū ˘Ubayd reports.

The view of Abū ˘Ubayd could be deemed weak in that all the othermasāhif which were sent to Mecca, Medina, Basra, Kufa, and Shām have it as maqtū˘.

What supports the view that it is maqtū˘ is the deliberation of the qurrā` as to whether waqf should be done on it with a tā` or a hā` which can only exist if it is written as maqtū˘. 147 Thus commentators like Sheikh Zakariyyā al-Ansārī are mistaken in suggesting that this view is incorrect.