Abstract:
The difference in Qur’anic readings as an undeniable fact in the Prophetic era began due to differences in the dialect and accent of Muslims. In order to provide a better context for understanding the language of the Qur'an and its expressive style, the Messenger of God (PBUH) allowed the companions to express and explain their understanding of the Qur'an while reading the Qur'an. Therefore, in the readings of the Companions, their explanatory, interpretive and descriptive words and sentences have been reported in a mixed way (along with Quranic phrases and verses). Although the Holy Prophet allowed the Companions to express their understanding of the Qur'an while reading and reciting it, but they always emphasized that it should not be recorded and included in the original text of the Qur'an. There are Qur’anic readings narrated from Ubay ibn Ka'b, the eminent Qur'anic reciter and teacher and companion of the Messenger of God, to whom he presented the Qur'an several times, which the present article has tried to categorize by reporting them.
Machine summary:
For instance, the background of the narration regarding the revelation of the Quran in seven modes (ahruf) refers to this very issue; for example, Ubayy ibn Ka'b says: The Messenger of Allah (PBUH) had a surah recited to me.
[6] 7 | Baqarah | 111 | إِلاَّ مَنْ کانَ هُوداً أَوْ نَصارى...
[14] 15 | Baqarah | 210 | إِلاَّ أَنْ یأْتِیهُمُ اللهُ فِی ظُلَلٍ مِنَ الْغَمامِ...
[31] 32 | Nisa | 101 | مِنَ الصَّلاةِ إِنْ خِفْتُمْ أَنْ یفْتِنَکمُ...
" For this reason, part of the differences in Ubayy's recitation were related to interpretative additions, where he adds matters to clarify a verse so that an ambiguous meaning becomes clear; for example: 1- Ubayy ibn Ka'b added the phrase "fa-khtalafu" to the verse: (کانَ النَّاسُ أُمَّةً واحِدَةً فاختلفوا فَبَعَثَ اللهُ النَّبِیین) (Baqarah/ 213).
Interpretive recitations were common during the prophetic era and were not exclusive to Ubayy bin Ka'b or Ibn Mas'ud, but rather were a method to facilitate the teaching and understanding of the Quran, and the Holy Prophet (peace be upon him) always emphasized that these differences should not be written down or disseminated.
[71] Ibn Khalawayh, I'rab al-Qira'at al-Sab' wa 'Ilaluha, 1413: 1/332; Tabari, Jami' al-Bayan fi Tafsir al-Qur'an, 1412: 13/208.
3. Alusi, Mahmoud bin Abdullah, Ruh al-Ma'ani fi Tafsir al-Qur'an al-Azim wa al-Sab' al-Mathani, researcher: Ali Abd al-Bari Atiyyah, Dar al-Kutub al-Ilmiyyah, Beirut: 1415 AH.
Ibn Arabi al-Ishbili, Muhammad bin Abdullah, Ahkam al-Qur'an, Dar al-Kutub al-Ilmiyyah, Beirut - Lebanon: 2nd edition, 1424 AH.
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