توجيه القراءات الشاذة في الجزء العاشر من القرآن الكريم جمعا ودراسة الباحثة وفاء ممدوح العوفي

Abstract Many scholars have weakened the irregular recitations (Qira'at Shathah) under the pretext of their contradiction of Arabic grammatical rules, or their arrival in a non-standard form—according to their claim—or their contradiction of the explicit Uthmanic script (Rasm Uthmani), or their apparent contradiction of the meaning of the continuously transmitted (Mutawatir) recitation. However, the irregular recitations were Quran that was recited, then their recitation was abrogated (Nusikh), and they remained as evidence for linguistic and exegetical meanings, Arabic dialects, grammatical rules, and foundational jurisprudential evidence (Shawahid Usuliyyah). From here, this research came to use irregular recitations as evidence and find support in them, and its objective was: To highlight the efforts of the exegetes (Mufassirin) and linguists in explaining the facets of recitation and the meanings and rulings they added, and to connect the recitations with other sciences to demonstrate the integration of Sharia sciences. It also aims to show the impact of the recitations in enriching the Quranic meaning, and to prove the vastness of the Arabic sciences, as they accommodated multiple styles and recitations for Quranic and narrative expression. I prefaced it with a preamble that includes: - Defining justification/direction (Tawjih). - Defining irregular recitations (Qira'at Shathah). Then one section (Mabhath) comprising seven sub-sections (Matalib) that justifies the irregular recitations in the tenth part (Juz') of the Holy Quran, from His Almighty's saying: (And know that whatever spoils you gain ...) [Al-Anfal 41] to (But blame is on those who ask you for exemption, although they are rich ...) [At-Tawbah 93], and they are as follows: The first sub-section: Irregular recitations that agreed with the Mutawatir recitation in meaning. The second sub-section: Irregular recitations that have a strong basis in Arabic. The third sub-section: Irregular recitations that have a weak basis in Arabic. The fourth sub-section: Irregular recitations that contradicted the explicit Uthmanic script. The fifth sub-section: Irregular recitations that added a new meaning to the meaning of the Mutawatir recitation. The sixth sub-section: Irregular recitations that outwardly give the illusion of contradicting the Mutawatir recitation in meaning. The seventh sub-section: Irregular recitations whose syntax (I'rab) affected the meaning of the Mutawatir recitation. Regarding my methodology in the research: I relied in this research on the inductive methodology in tracing the irregular recitations from their sources, then the analytical methodology in justifying the irregular recitations, and the deductive methodology in reconciling the Mutawatir and irregular recitations. I concluded it with several results, out of them are: 1. The irregular recitations did not contradict the Mutawatir recitation in meaning; rather, they added an effect in increasing the exegetical meaning or increasing the clarification and explanation of the meaning of the Mutawatir recitation, or they appeared to strengthen a weak linguistic usage, or were based on one of the dialects of the Arabs. 2. The irregular recitations fulfilled the wisdom of the revelation in the Seven Modes (Ahruf Sab'ah), as they were revealed to facilitate for the Ummah and accommodate its tongues, since many of the irregular recitations were eloquent Arabic dialects. 3. The irregular recitation is the foundation in arbitrating grammatical and linguistic rules, not the reverse; because it was revealed to the master of the eloquent and articulate—peace and blessings be upon him—then its recitation was abrogated, but not its application. Among the recommendations: First: Studying the impact of irregular recitations in the verses of combat (Qital). Second: Studying the impact of irregular recitations on the Mutawatir recitations in Surah Al-Anfal. Third: Studying the irregular languages and dialects mentioned in Surah At-Tawbah that remain in our present era.

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