Arab lahjalari o'rtasidagi turli farqlarni hisobga olish uchun Alloh Qur'onni etti xil shaklda nozil qildi. Bu shakllar quyidagi etti qabilaning lahjalariga mos keldi: Quraysh, Hudayl, Saqif, Hawozin, Kinona, Tamim va Yaman. 21 Bu turli shakllar turli Qur'onlarni anglatmas edi, chunki Jibril faqat osmonlarda, Lavhi Mahfuzda (saqlangan lavhda) yozilgan yagona Qur'ondan oyatlarni yetkazar edi.

In order to take into account the various differences which existed among the Arabian dialects, Allaah revealed the Qur’aan in seven different forms. The forms matched the dialects of the following seven tribes: Quraysh, Huthayl, Thaqeef, Hawaazin, Kinaanah, Tameem, and Yemen. 21 These various forms did not represent different Qur’aans, as Jibreel only conveyed verses from a single Qur’aan written on a protected tablet (al-Lawh al-Mahfooth) in the heavens.

Bundan tashqari, Jibril Qur'onning oyatlarini, u olib kelgan holda, asosiy qabilalarning shevalariga mos keladigan yetti shaklda o'qish uchun buyurilgan edi. Turli shakllar bir so'zning turli shevalarga ko'ra turlicha aytilishi mumkin bo'lgan turli usullarini ifodalar edi. Biroq, ma'nolar barchasida bir xil bayon etilgan edi. Payg'ambar (ﷺ) sahobalarning aksariyatiga turli o'qilishlar mavjudligini xabar qildi, shunda ularning o'qishidagi farqlar ular orasida hech qanday nizo yoki bo'linish keltirib chiqarmasin. Sahobiy Ibn 'Abbos rivoyat qildiki, u Allohning Elchisi (ﷺ)ning shunday deganini eshitgan:

However, Jibreel was instructed to recite the verses that he brought in seven forms corresponding to the dialects of the major tribes. The various forms represented the various ways in which the same word might be said according to the various dialects. However, the meanings were all stated the same. The Prophet (ﷺ) informed most of his companions (sahaabah) of the existence of various readings so that the variation in their readings would not create any discord or division among them. The sahaabee Ibn ‘Abbaas reported that he heard Allaah’s Messenger (ﷺ) say

Shu bilan birga, barcha sahobalar bir vaqtning o‘zida turli qiroat (o‘qish) usullaridan xabardor bo‘lmagan. Natijada ba’zi kichik ixtilof-munozaralar yuz berdi va ular Payg‘ambar (ﷺ)ning o‘zi tomonidan hal qilindi. Bunday holatlarga misol qilib, Payg‘ambarning eng yaqin sahobalaridan biri rivoyat qilgan quyidagi voqeani keltirish mumkin. ‘Umar ibn al-Xattob aytdi: “Allohning Elchisi (ﷺ) hayot ekanlarida bir kuni men Hisham ibn Hakim namozda Furqon surasini o‘qiyotganini eshitdim va u uni Payg‘ambar (ﷺ) menga o‘rgatganidan boshqacha o‘qiganini payqadim.

However, not all of the companions were aware of the various readings at the same time. Consequently, some minor disagreements did take place, which were resolved by the Prophet (ﷺ) himself. An example of such cases can be found in the following incident narrated by one of the Prophet’s closet companions. ‘Umar ibn al-Khattaab said, “Once during the lifetime of Allaah’s Messenger (ﷺ), I heard Hishaam ibn Hakeem reciting Soorah al-Furqaan in salaah, and I noticed that he recited it differently from the way in which the Prophet (ﷺ) had taught me.

Men namozi paytida uni bo‘g‘ib tashlashga tayyor turgandim, lekin u namozini tugatguncha g‘azabimni zo‘rg‘a tiydim. Namoz tugagach, men uning ridosidan tutib oldim va dedim: “Men eshitgan bu surani senga kim o‘rgatdi?” U javob berdi: “Buni menga Allohning Elchisi ﷺ o‘rgatgan!” Men dedim: “Sen yolg‘onchisan, chunki Allohning Elchisi ﷺ buni menga sen o‘qigan usuldan boshqacha o‘rgatgan!” Shundan so‘ng men uni Allohning Elchisi ﷺ oldiga sudrab bordim va dedim: “Men bu kishini Furqon surasini sen menga o‘rgatgan usuldan boshqacha o‘qiganini eshitdim.” Allohning Elchisi ﷺ dedi: “Uni qo‘yib yubor, ey Umar! Hishom, o‘qi!” Hishom men avval eshitganimdek o‘qidi. Shunda Allohning Elchisi ﷺ dedi: “U shunday nozil qilingan!” So‘ng dedi: “Ey Umar, sen o‘qi!” Men uning menga o‘rgatganidek o‘qib bo‘lganimda, u dedi:

I was on the verge of jumping on him during his salaah, but I managed to control my anger until he completed his prayer. Upon its completion, I grabbed him by the neck of his cloak and said, ‘Who taught you this soorah that I heard you reciting?’ He replied, ‘Allaah’s Messenger (ﷺ) taught it to me!’ I said, ‘You are a liar, for Allaah’s Messenger (ﷺ) has taught it to me in a different way from the way you recited it!’ I then dragged him to Allaah’s Messenger (ﷺ) and said to him, ‘I heard this person reciting Soorah al-Furqaan in a different way from the way that you taught me.’ Allaah’s Messenger (ﷺ) then said, ‘Release him ‘Umar! Recite Hishaam!’ Hishaam recited in the same way that I heard him reciting previously. Then the Messenger of Allaah (ﷺ) said, ‘It was revealed in this way!’ He then said, ‘Recite ‘Umar!’ When I completed reciting it the way he had taught me, he said,

Ibn ‘Abdul Barr argued on the basis of this incident that the interpretation of the seven forms as meaning seven tribal dialects is flawed, since ‘Umar and Hishaam were both from the Qurayshee tribe. He interpreted it as meaning seven facets of harmonious meaning conveyed by varying words; for example, words like halumma, t‘aala, and aqbil, which all mean ‘come.’ Ibn Hajr, after quoting him, offered the opinion that the two interpretations are not mutually contradictory. It may be that the variation consists of differing words for the same meanings and that the variations are from the dialects of seven Arabic tribes.

Ibn ‘Abdul Barr argued on the basis of this incident that the interpretation of the seven forms as meaning seven tribal dialects is flawed, since ‘Umar and Hishaam were both from the Qurayshee tribe. He interpreted it as meaning seven facets of harmonious meaning conveyed by varying words; for example, words like halumma, t‘aala, and aqbil, which all mean ‘come.’ Ibn Hajr, after quoting him, offered the opinion that the two interpretations are not mutually contradictory. It may be that the variation consists of differing words for the same meanings and that the variations are from the dialects of seven Arabic tribes.

Ibn Qutaybah bu yetti harfning ma'nosi haqida boshqacha tafsir taklif qildi.

Ibn Qutaybah proposed a different interpretation of the seven forms:

1. harakat (unli belgilari) dagi farqlar, harflar va ma'no o'zgarmagan holda; masalan, Baqara surasining 282-oyatidagi laa yudaarra va laa yudaarru.

1. variations in vowel markings, while the letters and meaning are unchanged; for example laa yudaarra and laa yudaarru in verse 282 of Soorah al-Baqarah:

2. Fe’l shaklidagi o‘zgarishlar; masalan: ba‘‘ada va ba‘‘id — Saba’ surasining 19-oyatidagi (so‘zlari).

2. variations in the form of a verb; for example: ba‘‘ada and baa‘id in verse 19 of Soorah Saba’:

Ushbu misolda o‘zgarish ikki jihatda: o‘tgan zamon bilan buyruq mayli o‘rtasida hamda fe’lning ildizidagi ikkinchi shakl bilan uchinchi shakl o‘rtasida, ya’ni fa‘‘ala va faa‘ala o‘rtasida.

The variation in this example is in two aspects: between the past tense and the imperative and between the second form and the third form of the root, i.e. fa‘‘ala and faa‘ala.

3. harflarning asosiy shakli bir xil bo‘lib, nuqtalari boshqacha bo‘lgan o‘zgarishlar; masalan, Baqara surasining 259-oyatining ikki xil o‘qilishi bo‘lgan nunshiruhaa va nunshizuhaa so‘zlaridagi ra’ va zay’ harflari

3. variations in dots of letters that have the same basic shape; for example, raa’ and zaa’ in the words nunshiruhaa and nunshizuhaa, two variant wordings of verse 259 of Soorah al-Baqarah:

"Variant wording" — nunshiruhaa — "Biz ularni tiriltiramiz" degani.

The variant wording, nunshiruhaa, means ‘We restore them to life.’

4. Bir harfning boshqa bir harf bilan almashinishi natijasida yuzaga keladigan farqlar, ya’ni og‘iz yoki halqumning yaqin joyidan talaffuz qilinadigan harflarning almashinishi; masalan, ‘ayn va ḥaa’ ikkalasi ham halqumning o‘rtasidan chiqadi. “Voqi‘a” surasining 29-oyatida “talḥin” (banan daraxtlari yoki bir turdagi akatsiya daraxti) so‘zi “ṭal‘in” (xurmo daraxtining gulqini) shaklida ham o‘qiladi.

4. variations due to substitution of one letter for another that is pronounced from a nearby location in the mouth or throat; for example 'ayn and haa’ both originate from the middle of the throat. In verse 29 of Soorah al-Waaqi‘ah, the word, talhin (banana trees or a kind of acacia tree) is also recited tal‘in (spadix of a palm tree).

5. Turli xil o'qilishlar iboralardagi so'zlarning o'rin almashinuvi tufayli; masalan, Qof surasining 19-oyatida,

5. variations due to the transposition of words in a phrase; for example, in verse 19 of Soorah Qaaf,

Abu Bakr'ga nisbat berilgan bir qiroat variantı quyidagicha:

a variant recitation attributed to Aboo Bakr is:

6. Qo'shimcha harf yoki so'zlarning qo'shilishi yoki tushirilishi sababli yuzaga keladigan farqlar; masalan, Layl surasining 1-3 oyatlarida:

6. variations due to the addition or subtraction of letters or words; for example, in verses 1-3 of Soorah al-Layl:

Ibn Mas‘ud va Abu ad-Dardo qiroatida 3-oyatning dastlabki uch so‘zi, wa maa khalaqa, (va Uni yaratgan [Zot] bilan) tushirib qoldirilgan. Ba’zi qiroatlarda ‘Usmon Mus-hafida qayd etilgan narsaga so‘zlar qo‘shilgan. Al-Bukhoriy Ibn ‘Abbosning shunday degan so‘zini rivoyat qilgan: “Oyat nozil bo‘lganda”

The recitation of Ibn Mas‘ood and Aboo ad-Dardaa’ omitted the first three words of verse 3, wa maa khalaqa, (and [by] Him Who created). Some recitations added words to what is recorded in the Mus-haf ‘Uthmaan. Al-Bukhaaree collected the statement of Ibn ‘Abbaas, “When the verse was revealed,

Allohning Elchisi ﷺ chiqdi, as-Safo tepaligiga chiqib baqirdi...” 24 Ibn ‘Abbos zikr qilgan oyat Shuaaro surasining 214-oyatidir. Biroq u Mushafi ‘Usmonda faqat birinchi yarmi bilan, “Yaqin qarindoshlaringizni ogohlantiring”, shaklida uchraydi. Ba’zi olimlar buni haqiqatan naskh (tilovati mansux bo‘lgan) misoli deb hisoblaydilar.25

the Messenger of Allaah (r) went out, climbed atop the hill of as-Safaa and shouted...” 24 The verse referred to by Ibn ‘Abbaas is verse 214 of Soorah ashShu‘araa’. However, only the first half of it, “Warn your clan of nearest relations,” appears in the Mus-haf ‘Uthmaan. Some scholars say this is really an example of naskh (abrogated recitation).25

7. Ma'nosi bir xil bo'lgan, lekin bir so'z o'rniga boshqa sinonimning ishlatilishidan kelib chiqadigan farqlar. Ibn 'Abdul Barr aynan shuni nazarda tutgan. Buning misoli sifatida Ibn Mas'udning Qori'a surasining 5-oyatini o'qishini keltirish mumkin. U {كَالْعِھْنِ الْمَنْفُوشِ} o'rniga {كَالصُّوفِ} deb o'qigan. Ikkala ibora ham "taralgan jun kabi" degan ma'noni anglatadi. 26

7. variations due to the use of one synonym in place of another. This is what Ibn ‘Abdul Barr was referring to. An example of this is Ibn Mas‘ood’s recitation of .كَالصُّوفِ recited he ,كَالْعِھْنِ الْمَنْفُوشِ of Instead .ah‘Qaari-al Soorah of 5 verse ِوشُفْنَمْالBoth phrases mean ‘like carded wool.’ 26

Boshqa olimlar, masalan, Ibn al-Jazariy va Abul-Fadl ar-Raziy, xuddi shu prinsip bo'yicha o'z variantlarini taklif qilganlar. Ar-Raziy yozadi: “Tilning variantlari yetti jihatdan tashqariga chiqmaydi:

Other scholars, such as Ibn al-Jazaree and Abul-Fadl ar-Raazee, proposed their own variations on the same principle. Ar-Raazee wrote, “The variations of language do not go outside seven aspects:

1. Otgan va ikkilik (dual) hamda ko‘plik shakllari o‘rtasida, shuningdek mazkar va muannas (erkak va ayol jinsi) o‘rtasidagi ismlarning o‘zgarishlari;

1. variations of nouns between singular, dual and plural and between masculine and feminine;

2. Fe'l zamonlarining o'zgarishi: o'tgan zamon (mozi) va hozirgi-kelasi zamon (mudoriy)

2. variations in verb tenses between perfect (past), imperfect (present and future)

va buyruq (amr);

and imperative (command);

3. i‘roB (gap oxiridagi unlilarning, so‘zning gapdagi vazifasini ko‘rsatuvchi o‘zgarishlari)

3. variations in i‘raab (vowel endings that indicate the role of the word in the sentence);

4. harflarning qo‘shilishi va o‘chirilishi;

4. addition and deletion of letters;

5. teskari so'z tartibi;

5. flipped word order;

6. bir so‘zning boshqasi bilan almashtirilishi;

6. substitution of one word for another;

7. Talaffuzdagi farqlar, masalan: al-imolah, al-fath, at-tarqiq, at-tafxim, al-idg'om va al-izhor.27

7. variations in pronunciation such al-imaalah, al-fat-h, at-tarqeeq, at-tafkheem, al-idghaam and al-ith-haar.27

Ibn Hajr ta'kidlaganidek, bu turli izohlarning barchasi o'rtasida sezilarli darajada o'xshashlik mavjud.28

Ibn Hajr pointed out that there is considerable overlap between all these various explanations.28

23-hadis. Al-Bukhoriy (Sahih al-Bukhoriy, 6-jild, 482-bet, 514-raqam) va Muslim (Sahih Muslim, 2-jild, 389-390-betlar, 1782-raqam) tomonidan rivoyat qilingan. Shunga o‘xshash hadislar Ubay ibn Ka‘b, ‘Abdurrahmon ibn ‘Avf va Abu Hurayra rivoyatlarida ham keltirilgan. Darhaqiqat, Ibn al-Jazariy bu masala bo‘yicha rivoyatlarni to‘plab, bu hadisni sahoba­dan o‘n to‘qqiz kishi rivoyat qilganini aniqlagan. Shu sababli, ma’no jihatidan u mutavotir hadis hisoblanadi.

23 Collected by al-Bukhaaree (Sahih Al-Bukhari, vol. 6, p. 482, no. 514) and Muslim (Sahih Muslim, vol. 2, pp. 389-90, no. 1782). Similar hadeeths are reported on the authority of Ubay ibn Ka‘b, ‘Abdur-Rahmaan ibn ‘Awf and Aboo Hurayrah. In fact, Ibn al-Jazaree collected the reports on this issue and found that nineteen of the sahaabah reported it. It is thus considered a mutawaatir hadeeth in its meaning.