Abstract:
The movement between the femininity and the masculinity of the verbs is a notable example of the differences between the seven reciters of the Quran, which occurred due to the lack of a dot in the Ottomani Mushaf. This type of difference is seen as a repeated pattern in the recitations of the seven reciters, and its syntactic origin is the permission to mention and feminize the verb due to the virtual femininity or being mukassar plural of the subject. In addition, sometimes the source of the dispute is the possibility of referring to the verb literally feminine or masculine in the context of the verse. The present article, while examining several examples of the movement between femininity and masculinity of verbs in the recitation of the seven reciters, reveals the reflection of syntactic teachings in the recitations of the Quran and reveals the relative tendency of Hamza and Kisai to the masculine form of the verb - unlike the other five reciters. Considering the historical influence of the recitation of Abdullah Ibn Mas’oud in the city of Kufa and his recommendation to recite the Quran with masculinity in the moving between Ta and Ya, it is probable that Hamza and Kisai were influenced by the pioneer of reciting the Kufis
Machine summary:
This type of difference is seen as a recurring pattern in the recitations of the seven Qaris, and its grammatical origin lies in the permissibility of masculinizing or feminizing the verb due to the subject being a metaphorical feminine or a broken plural.
Abu al-Qasim al-Hudhali (al-Hudhali, al-Kamil fi al-Qira'at, 1428: 521) considers it more correct that the verb refers back to "أَمَنَةً"; therefore, he opts for the recitation with ta'; however, Makki bin Abi Talib (Qaysi, al-Kashf 'an Wujuh al-Qira'at al-Sab' wa 'Ilalha wa Hujajha, 1432: 244), relying on several reasons including the reading of the community of reciters, opts for the recitation with ya'.
" (Al-Bayyinah/1), which had room for disagreement but the seven reciters did not deviate in its recitation with ta', (see: Ibn Mujahid, al-Sab'ah fi al-Qira'at, 1972: 693), supports the feminine recitation in verse 133 of Ta-Ha. In other verses of the Qur'an, both masculine and feminine forms of the verb for the word "البیّنة" can be observed: (فَقَدْ جَاءکم بَینَةٌ مِّن رَبِّکمْ((Al-An'am/157) (جَاءتکم بَینَةٌ من رَبِّکمْ( (Al-A'raf/85).
6) (وَمَا مَنَعَهُمْ أَن تُقْبَلَ مِنْهُمْ نَفَقَاتُهُمْ إِلاَّ أَنَّهُمْ کفَرُواْ بِاللّهِ وَبِرَسُولِهِ( (At-Tawbah/54); In the above verse, the recitation of Ibn Kathir, Nafi', Abu Amr, Asim, and Ibn Amir is "أَن تُقْبَلَ" - with ta' -; however, the recitation of Hamza and al-Kisa'i is "أَن یُقْبَلَ" - with ya' - (Ibn Mujahid, al-Sab'ah fi al-Qira'at, 1972: 315); "النفقات" is the sound plural of "النفقة", which is metaphorically feminine; therefore, in this position, both the masculine and feminine forms of the verb are permissible.
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