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Here is the link to the various qiraats of the Quran

Let me post the screenshots of sura 37:12 from 2 different qiraats and also their translation:

Hafs qiraat:

hafs

Translation of the hafs:* But YOU wonder, while they mock*

Khalaf from Hamza:

enter image description here

Translation:* But I wonder, while they mock*

You can also refer to the video

Osama Rizwan
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user3125707
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  • Please clarify what you mean: the idea of qira'at is that they are different in recitation (tajweed rules) and also in linguistics so yes there are many differences between qira'at in Arabic. See Differences between 2 qir'aat, Differences between Shu'bah and Hafs and What are the qira'at. – Medi1Saif Nov 24 '20 at 14:35
  • The difference is the difference in the meaning of the 2 verses. The 2 verses convey a different meaning from one another. This shows a corruption in the text. I don't understand why my question has been downvoted. It's a legitimate question. – user3125707 Nov 25 '20 at 07:42
  • No it isn't a corruption, but an addition in the meaning and this is shown in the links I've shared above. Here Hamza and al-Kissaa'i recite it as if the speaker is Allah the other recitations recite it as if it refers or addresses to our prophet. This was also a recitation choice of ibn 'Abbas (who confirmed both readings), 'Ali and ibn Mas'ud. Basically one could say that 'Asim here deviated from the common recitation from al-Kufa as imam al-Qurtubi confirmed in his Tafssir. – Medi1Saif Nov 25 '20 at 08:08
  • But if you were to read the verses before and after, it's allah who is speaking. So the speaker in 37.12 cannot be muhamad. It also does not make sense in the context of the verses that muhamad would be the speaker as there is no indication of it. It's obviously a corruption in the text. That's the simplest explanation. – user3125707 Nov 25 '20 at 13:51
  • I don't see a corruption here. Both readings at the end lead to the same conclusion. – Medi1Saif Nov 26 '20 at 06:00
  • Yes it's a corruption. You even admitted that Hamza and al-Kissaa'i recite it as if the speaker is Allah. – user3125707 Jul 22 '21 at 10:24
  • so now you declared yourself an expert? The qur'an was revealed in 7 ahruf with different meanings and wordings and this is agreed upon by all scholars. – Medi1Saif Jul 22 '21 at 11:49
  • I didn't declare myself as an expert. I just pointed out what you have said: Hamza and al-Kissaa'i recite it as if the speaker is Allah. And this is the first time I've heard someone claim that ahrufs have difference in meaning, not only in recitations which basically means the text is corrupt. In fact I can give you the name of an academic, Professor Shady Nasser from Harvard University who believes the different qiraats are a result of scribal errors. – user3125707 Jul 23 '21 at 13:09
  • I guess this guy is a disbeliever or ignorant! At least he's ignoring all what Muslim scholars thought and agreed upon for more than 1400 years. The qur'an ever since was orally transmitted scribe errors are therefore impossible as none ever relyd on the written text. – Medi1Saif Jul 23 '21 at 13:56
  • So are you saying that in order to believe that the quran is perfectly preserved one needs to have blind faith as a muslim? Secondly, there are thousands of variants in the written text of the quran. Claiming that scribal errors are impossible shows lack of integrity. By the way, Professor Shady Nasser is a scholar from Harvard University, and not somebody who writes non-academic, factually incorrect responses on stackexchange. – user3125707 Jul 23 '21 at 21:52
  • this is simply a wrong claim there are not thousands of variants in writing of the Moshaf, qur'an is the transmitted text. While you are referring to something written. No you don't need to have blind faith, but you should at least have some basic knowledge and differ between qur'an and moshaf and know a libit about the qira'at before making wrong claims. – Medi1Saif Jul 24 '21 at 06:40
  • Are you telling me people who wrote down the quran forgot their recitations? This is simply ridiculous. By the way, Professor Shady Nasser is a scholar at Harvard University, not some run of the mill contributor at stackexchange. – user3125707 Jul 25 '21 at 08:24
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    I think it is meaningless to keep up this discussion as you are blindly flowing a wrong idea instead of reading posts on the topic in which all this is covered.. Your professor seemingly 8s also blindly following claims of orientalist without having any insight neither in the history of compilation of moshaf which is one thing and the development of qira'at which is another. I doubt that this his path is any right. There's no corruption here. Read relevant posts or ask specific questions. I won't keep up this discussion. – Medi1Saif Jul 25 '21 at 09:30
  • Wow. So a Professor from Harvard Is blindly following claims of orientalists? Facepalm moment – user3125707 Jul 26 '21 at 10:03
  • And how is it blind following when it's clearly visible in the text that the text of the quran has been corrupted? Can you also please show me where are qiraats mentioned in the quran and sunnah? The qiraats are noting but inventions of later generation of muslims who were trying to cover up the holes in the narrative. I heard this from a muslim scholar called yasir qadi. – user3125707 Jul 26 '21 at 10:09

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Yes, there is a difference. Hamza, Al-Kisai, and Khalaf all recited it as عَجِبْتُ making the doer in this verb 'I'. In the recitation of the remaining reciters, the doer is 'you' which is the Prophet Muhammad (SAW).

There have been two views of who the 'I' would be. The obvious answer is that the speaker is Allah. عَجِبْتُ literally means "I wonder."

The question arises, how can Allah wonder when wondering requires you to not know about something before? The answer to that is Allah and the creation are not alike, and their "wondering" is not alike either. Wonder being at something you didn't know before is only a quality of the creation. Allah is All-Knowing all the time. He always knew before and after.

The meaning of the verse in this case would be: Allah wonders at the terrible things they say about Allah when clear revelation came to them.

Another view is that there could be a hidden "say" in the sentence. Meaning, "But, [say O Muhammad SAW] 'I wonder' while they mock."

The meaning of the verse in the case Muhammad (SAW) is wondering would be: The Prophet wonders at the revelation being given to him while the disbelievers mock it.

The Z
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  • But the most obvious explanation is that there is a corruption in the text. – user3125707 Jul 18 '21 at 21:52
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    @user3125707 An "obvious explanation" to someone who knows nothing about this topic perhaps. But, it's not like Muslims believe the qiraat don't have different meanings. We believe that despite those slight different meanings, they're all true and come from God. – The Z Jul 18 '21 at 21:55
  • Well the people who seem to know "everything" about the topic failed to convince me that the obvious explanation is incorrect. In fact according to Professor Shady Nasser of Harvard University qiraats are nothing but the result of scribal errors. So knowledgeable people are in fact drawing the same conclusions. Another fun fact, nowhere are qiraats defined in the quran or hadiths. – user3125707 Jul 22 '21 at 10:12