Various Recitation(Reading)Versions

By recitation , it means various types of recitation of the words of the Almighty God with regard to the letters and words of the Quran and their quality including laxity , intensification and as likes (Zarkeshi, 1410, volume 1, 465) whose documents have been proved.

Reviewing the exegetical traditions of Surah Yasin , it becomes clear that sometimes , the recitations are along with a literal conversion into another utterance(verbal manifestation) or some additions in the text of verses or change in the final vowels. The function of this category of traditions is mostly in divulging the meaning of the verses , such that without making any conflict or contradiction in the meaning of the verse, it causes elaboration and explanation of the verse. In other words, this type of recitation , has been

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mostly expressed for the purpose of exegesis rather than reading(recitation) of the verse utterance(verbal manifestation). Qurtubi writes that it is narrated the companions and followers have has such and such a recitation, it means the very exegesis and expression of the verse not the recitation of their exact text. ( Qurtubi , 1364, volume 1, 84).

For example, in the verse 29 of Surah Yasin :

َنوُدِماخ ْمُه اذِإَف ًةَدِحاو ًةَحْيَص َّلاِإ ْتَناک ْنِإIt was not but one shout, and immediately they were extinguished.

In the recitation of Ibn Masoud , it has been changed into: هدحاو هيقز لاا تناک نا ( Tabari , 1412, volume 1, 18) . In this type of recitation, the difference of letters makes changes in the outward not the meaning , because both “ هحيص” and “ هيقز” have the same meaning. ( Qurtubi , 1364, volume 15, 43) . Also, it has been narrated from Qatadeh that he used recite “ دابعلا یلع هرسح اي” in the verse 30 of Surah Yasin as ( یلع هرسح اي نوزهتسي هب اوناک لاا لوسر نم مهيتاي ام دابعلا) or امهسفنا یلع دابعلا هرسح اي ( Ibn Abi Hatim, 1419 , volume 10 , 3193) and it has been narrated from Ibn Abbas who has recited دابعلا یلع هرسح اي in the same verse as دابعلل لايو اي ( Suyuti , 1404 , volume 5, 262) and it has been said , that Ubay ibn Ka'b, with the omission of یلع has recited it in form of دابعلا هرسح اي( Suyuti, 1404 , volume 5, 263) and what has been narrated from Imam Sajad (a.s.) is in the same way. ( Tabarsi , 1372, volume 8, 657).

The study of exegetical traditions of Surah Yasin shows that some of the narrated recitations have been associated with a change in the diacritic marks of the letters. For example, it has been narrated from Imam Ali (a.s.) , that he used to recite اَنَثَعَب ْنَم in the verse 52 of Surah Yasin as : ام اذه انِدَق ْرَم ْن ِم انَثَعَب ْنَم انَلْي َو اي اوُلاق َنوُلَس ْرُمْلا َقَدَص َو ُنم ْحَّرلا َدَع َو in form of انَثَعَب ْنِم( Houweizi , 1415, volume 4, 388 . Though it has been said that Ubay ibn Ka'b has presented the word “انَثَعَب” in the same verse as “ انبه” which both have the same meaning. ( Qomi Mashhadi, 1368, volume 11, 84) . In this event , difference in recitation causes a change in the surface of the word rather than change in the meaning.

One of the other recitations narrated in the exegetical traditions of the Surah Yasin is a change of the Preposition into negative particles . For example, it has been narrated from Imam Sajad, (a.s.) , Imam Bagher(a.s.) and Imam Sadegh(a.s.) that he has recited اهل رقتسمل in the verse 38 of Surah Yasin : ير ْجَت ُسْمَّشلا َو ميلَعْلا ِزيزَعْلا ُريدْقَت َکِلذ اهَل ٍّرَقَتْسُمِل And the sun runs [on course] toward its stopping point. That is the determination of the Exalted in Might, the Knowing. as اهل رقتسم لا( Houweizi , 1415, volume 4, 386) and it means that as long as the sky is in place , the sun is in running on course towards its stopping point. ( Tabarsi , 1372, volume 8, 662).

One other form of narrated recitations in the exegetical traditions of Surah Yasin is adding one letter to the word without making any change in the meaning. For example, Ubay ibn Ka'b has presented “ ْمُهُبوُک َر” in the verse 72 of Surah Yasin :

َنوُلُکْأَي اهْنِم َو ْمُهُبوُک َر اهْنِمَف ْمُهَل اهانْلَّلَذ َو And We have tamed them for them, so some of them they ride, and some of them they eat. , as “ مهتبوکر” (Suyuti, 1404 , volume 5, 269) and Orvatah also says that it has been the same in the Mus'haf of Aisha. (Ibid) . The philologists consider both words of بوکر and تبوکر as something over which one rides. ( Thalbi , 1422, volume 8, 136).

In the exegetical traditions of the Surah Yasin, sometimes, the recitation has been narrated with the change of resonance into laxity . For example , Abu Hurairah says that the Prophet of God (p.b.u.h.) used to recite لابج in the verse of 62 of Surah Yasin:

َنوُلِق ْعَت اوُنوُکَت ْمَلَف َأ ًاريثَک ًالاِبِج ْمُکْنِم َّلَضَأ ْدَقَل َو with the laxity of L(Suyuti, 1404 , volume 5, 267) . Though لاِبِج in the same verse by some reciters such as Asem has been narrated with a change in the move in the letters of weighty L and with its possessive case.( Suyuti, 1404, volume 5, 267).

Some other reciters such as Ibn Amir , have recited this word with a change in the diacritic marks of the letter ج and its vowel point and change in the marks of the letter ءاب and consonant. ( Tabarsi, 1372, volume 8, 672). But it is important that in all forms of recitation of this word , there is the meaning of aggregated populations , because the origin of this word means thickness and intensity. ( Tabarsi, 1372, volume 8, 672).

In the exegetical traditions of the Surah Yasin, sometimes, the recitation has been narrated with a change in the marks of Hamzeh(Arabic consonant) . For example, Zar Ibn Hobaish , recites ْمُت ْرِّکُذ ْنِإ in the verse 19

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of Surah Yasin : _{َنوُف ِرْسُم ٌمم ْوَق ْمُتْنَأ ْلَب ْمُت ْرِّکُذ ْنِإ َأ ْمُکَعَم ْمُکُرِئاط اوُلاق} with putting Hamzeh (glottal stop) mark . (Suyuti, 1404, volume 5, 261).