نشریه مطالعات قرائت قرآن
سال ششم شماره 10 (بهار و تابستان 1397)

Phonetic assimilation refers to the mutual influence of two phonemes upon each other until they come close to each other and get assimilated in qualities or articulation. This makes the pronunciation easier and also effects the melody of speech, heightening its coherence and beauty. Phonetic assimilation is either of consonant to consonant, which is found in the Noble Quran in the form of phenomena such as changing [the pronunciation] of the letter sīn to ṣād , the mixing of pronunciation of loud and low letters, and the joining and transformation of nūn and mīm ; or it is the assimilation of vowel to vowel, where short vowels that are adjacent to other short vowels are transformed into other vowels. In such cases, sometimes short vowels change to long vowels or vice versa and in rare cases, the vowels are assimilated to consonants.
This paper aims to identify the process by which phonetic assimilation takes place in the Noble Qurʾān and to determine its role in phonemic coherence and the variance of readings. The results of our study show that a considerable part of the differences in modes of recitation are rooted in disagreement between the reciters regarding the instances of phonetic assimilation. In applying the rules pertaining to this, reciters have different approaches. This goes back to the various forms of recitation without impacting the meanings. Other reasons for these differences relate to the language and natural factors that do not impugn on the multiple transmissions (tawātur) of the Holy Qurʾān.

Discussion of the topic of modes of recitation of the Qurʾān is one of the important topics in the Qurʾānic sciences that not only deals with the accuracy of Qurʾānic recitation, but also effects the understanding and exegesis of Qurʾānic verses and also impacts the derivation of Islamic law and understanding of theological matters. In spite of numerous historical reports that indicate that there was no single uniform recitation in all the Islamic lands throughout history, some scholars have appealed to phrases such as “Qirāʾat al-ʿĀmmah” (lit. the recitation of the masses) which are found in sources dating back to the first centuries of the Hijrah, especially in al-Farrāʾ’s Maʿānī al-Qurʾān, to try and prove the existence of a single prevalent recitation among the general population throughout history. They claim that the current prevailing recitation (i.e. the narration of Ḥafṣ from ʿĀṣim) is that very same recitation that has always been prevalent. However, we note that these two claims are the result of an incorrect understanding of these expressions, and the neglecting of many other evidences which contradict these claims. A study of the phrase “Qirāʾat al-ʿĀmmah ”
and other similar phrases in al-Farrāʾ’s Maʿānī al-Qurʾān shows that in many instances such phrases are not compatible with recitation of Ḥafṣ from ʿĀṣim. Also, a comprehensive study of the instances where the phrase “Qirāʾat al-ʿĀmmah” and other similar terms in al-Farrāʾ’s work shows that the what is meant by such terms is simply the view of the majority of reciters and as such one cannot use such terms as evidence for the existence of a single prevailing mode of recitation that was accepted by the masses from the first centuries of the Hijrah or as proof that the current recitation has always been accepted as the correct one. Rather, in the exegesis of verses or derivation of religious laws from verses, it is essential that other recitations also be taken into consideration.

The Qurʾān has a natural rhythm that results from its phonetic properties, morphological transformations, and the order of phonemes in the phonetic chain of its words and phrases. This rhythm has a close connection with the content of the verses. As one of the effective factors in the formation of rhythm, phonetic properties are rooted in the structure of the text rather than the structure of content, yet in addition to having a deep effect on the unconscious mind of the audience through a complex and mysterious process, they bring about inculcation of meaning in the mind of the listener. As the effectiveness of the phonetic properties is mostly observed in vocal articulations, the impact of phonetic properties on the rhythm should be investigated by the help of auditory phonetics which studies phonemes and sounds of a language in the aural domain.
The present paper aims to study the role of phonetic properties in the creation of rhythm and the enhancement of meaning in the blessed Surah al-ʿAlaq. The findings of our study demonstrate that the rhythm originating from the phonetic properties of this Surah most beautifully transmits its invigorating contents to the minds of the people and its lifesaving message to the souls of its audience.

The first part of verse 110 of Surah Yusuf, that is the phrase: “Until when the messengers despaired and they thought that they had been told lies…” has, from the earliest times, attracted the special attention of scholars and exegetes of the Holy Qurʾān, and has been a bone of contention between them with many differing opinions. These differences are rooted more in the different modes of reading of the word “kudhibū” (lit. being lied to) and identification of the references of its pronouns. On the other hand, due to the reasons that will be mentioned in this research, this issue is also related to the theological question associated with the belief in infallibility of Prophets and this only adds to the importance of the subject. In this article, we show how difference of opinion regarding the referents of the pronouns is, for the most part, due to differences in the principles of one of the modes of recitation. On this basis, with the aim of finding the best solution, the opinions and views that exist regarding the specific part of the verse have been investigated and analyzed. Important arguments such as the principle of reference of the pronoun to the nearest explicitly mentioned noun, semantic consistency in the verse, the system of collocation of the words and the context of similar verses, and the diversity of the various other recitations, lead us to conclude that another reading is preferable over the current reading of “kudhibū”.

In his article, Professor Melchert has tried to analyze the contribution of Ibn Mujahid in the establishment of seven Qurʾānic readings by considering the confrontation between the traditionists (muhaddithun) and semi-rationalists in fourth-century Baghdad. The trial of Ibn Miqsam and Ibn Shannabudh is commonly understood as being a symbol of the triumph of traditionists. Melchert did not explicitly reject this, but he has tried to portray the role of semi-rationalists as having been neglected by demonstrating the semi-rationalist orientation of Ibn Mujahid. Through a cursory look at the sciences that Ibn Mujahid specialized in, as well as the relationship between these sciences, he explains the role played by Ibn Mujahid in fourth-century Baghdad in changing the approach of the [variant] Qurʾānic readings from a literary-Qurʾānic science to a subject related to hadith. Melchert examines the similarities and differences between the transmission of the Qurʾān and the transmission of hadith and through this he tries to delineate the process of transferring hadith paradigms to the field of Qurʾānic readings. Statistical comparisons have contributed to his analysis in relation to some of the features of the science of Qurʾānic readings before and after Ibn Mujahid.

The limiting of modes of recitation was one of the most important achievements that created a great transformation in the history of the science of variant readings. From the fourth century onwards, there was growth and development in this science and various principles and types of readings were outlined. The subject of this paper is the typology of sources that limit the modes of recitation and also the typology of sources on the principles and types of readings. The most significant outcome of our present study is the discovery that the most important sources related to the limiting of modes of recitation are in relation to the seven and ten variant readings. Our study shows that Muslim scholars approached the subject of limited readings and the principles and types of recitation from different angles. The earlier approach of simple narration was slowly replaced by a more nuanced analytical and research-based approach. One of the features of contemporary works on this subject is the attention that is paid to the secondary aspects of the science of recitations such as the relationship between variant recitations and other Islamic sciences and the history of the science itself.