Abstract:
Researchers of Quranic sciences have pointed out various reasons for the difference in the recitation of some Quranic words, such as the lack of codified punctuation and Arabization rules in the first centuries of Hijri. These reasons have been discussed in detail in ancient sources, especially in works titled “Hujjah al-Qira’at”. Based on these sources, the difference in recitations in the appearance or root of some words can be scientifically justified based on the rules of Arabic grammar and also according to the semantic and structural context of the verses. In this research, we have tried to divide the morphological differences of the ten famous Qurra’s into fourteen categories and then based on the ancient Qurra’ sources, we have presented various phonetic-semantic arguments about their validity. What is meant by morphological differences is the difference in the reading of words whose analysis is related to morphological science. Some of these fourteen types are differences in feminine and masculine, differences in the root of single ternary verbs, the difference in scales of additional ternary verbs, difference in scale of different nouns, and differences in pure ternary or additional ternary verbs. We will examine these differences in the recitation of the ten recitations, and from this point of view, the current research can be considered comprehensive research; because it is not enough to read only seven reciters. The present research method is library and fundamental. The scientific and literary analysis of the difference in recitations is both in line with the explanation of the linguistic miracle of the Quran and also proves the absence of verbal and spiritual distortion of the Quran.
Machine summary:
There are various types of changes in the structure of the triliteral bare verb, and we will state some of their differences in the ten recitations by mentioning examples of Quranic words: First example: The weights of «فَعَلَ» and «فَعِلَ»: In «عَسَیتم» (Baqarah: 246): Nafi' has recited it as «عَسِیتم» with a kasra on the 'sin', which was prevalent in the dialect of the people of Hijaz and apparently accompanied by more emphasis; although some Arabic literati consider «عَسَیتُم», meaning the recitation of this word with a damma on the 'ta', to be more eloquent (Zamakhshari, 1407: 325 and Al-Azhari, 1991: 214).
Third example: In verse 66 of Surah An-Nahl, «نَسقیکم» has been recited as a triliteral bare (thulathi mujarrad) verb by Nafi', Ibn 'Amir, Shu'bah, and Ya'qub; however, in the recitation of Abu Ja'far it is «تَسقیکم», and in the recitation of other reciters it is «نُسقیکم», meaning it has come as a triliteral augmented (thulathi mazid) verb from the form if'al.
Third example: Verse 39 of Surah Ar-Ra'd: «و یُثبِتُ»: Ibn Kathir, Abu Amr, Asim, and Ya'qub; «و یُثَبِّتُ»: other reciters; Argumentation: The recitation of this verb, which is a triliteral augmented verb, whether from the form if'āl or the form taf'īl, carries the same meaning; except that the form taf'īl indicates abundance and exaggeration (Abu Ali Farsi, 1413: 11).
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