Qira'at

The different readings of the Quran (Arabic قراءات Qira ʾ AT) are variants of the Qur'anic text, mainly in vocalization (Arabic تشكيل, DMG Taškīl ), consonant doubling, pronunciation of Hamza, letters assimilation, vowel coloring and length, nasalization and breaks differ. Occasionally there are also differences in the consonants.

History

Historical background for the emergence of different readings was the existence of various local schools of Koran reading in the five early Islamic centers Mecca, Medina, Kufa, Basra and Syria. In several of these places existed in the early days, various Korankodizes as that of ʿ Abd Allāh ibn Mas ʿ ūd in Kufa, one of Abu Musa al - Ash ʿ arī in Basra and that of Ubaiy ibn Ka ʿ b in Syria. The creation of an official Quran text by ʿ Uthmān ibn ʿ Affan led to some standardization, but the other Korankodizes were further used as a basis for Quran recitation. Differences in reading also led to the fact that the Qur'an text was recorded at the beginning only as a pure consonantal text. The early copies of the Koran had no identification of vowels. In addition, there are many places where even the consonant skeleton was ambiguous. Only the introduction of diacritical marks on a iniative of the Umayyad governor al - Hajjaj ibn Yūsuf in letters with similar appearance conceded most ambiguities of the consonant skeleton. The ambivalence in the vowels, some had other substantive interpretations result, however, remained.

Among the well-known Muslims of the first generations that worked as Quran readers and emerged partly with their own interpretations, were: Abu Huraira, ʿ Urwa ibn az- Zubair, Muhammad al- Baqir, Zaid ibn ʿ Alī and Dascha ʿ far al-Sadiq in Medina, ʿ Abd Allāh ibn ʿ Abbās and Mujahid ibn Dschabr in Mecca, al -Hasan al - Basri and Qatada ibn ʿ di Ama in Basra, al -A ʿ masch in Kufa, and Qais ibn ʿ Atiya in Syria. From the latter it is said that he, on the steps of which sat at the time when St. John's Church was still in Damascus and read from a Quran copy, so that his listeners anhanddessen could correct their own copies. For a definition of canonical readings did not occur until the early 10th century. Here, the Baghdad Koranic scholar Ibn Mujahid (d. 936 ) was the decisive factor.

The canonical and variant readings

The Sunni Islamic tradition is based on seven different allowable readings (Arabic أحرف, DMG ahruf ) in two traditions. Ibn Mujahid documented seven readings and Ibn al - Dschazari added three more:

The interpretation according to Hafs bin Sulaimān are presently used in most of the Islamic world, as throughout the Middle East, Pakistan, India and Turkey. After wars, the Koran is read in North Africa; by ad -Duri in parts of Sudan.

These types of reading meet all the conditions to be recognized as the Koran text:

• You are correct about the foundations of the Arabic language.
• They are based on the Koran, Uthman ibn Affan to put together.
• Their tradition was carried on very large groups of people.

There are four Qira ʾ AT that do not satisfy these conditions; these are classified as "deviant " شاذة / Sadda called and go back to: