Surah Yûnus in the context of authentic and shaz qirāāt

We believe that each Quranic Surah should be considered in terms of the Qirā'a-interpretation relationship, both in terms of pronunciation and meaning. In this way, the contribution and effect of Qirā'a differences, especially the literal differences, will be revealed, and it will be understood that Qirā'a differences do not create a contradiction in the meaning of the verses, but on the contrary, they create a richness of meaning. This diversity of meaning is essentially a situation related to the interpretation of the verse. However, the variety of Qirā'a styles sometimes contributes to the meaning of the verse becoming more apparent in the mind. In this direction, there is a need for studies focusing on Qirā'a differences specific to the surah. It should not be overlooked that multiple reading characteristics lead to diversity in the meaning of the verses, and that this situation contributes, even if it is like a drop in the sea of meaning of the Quran. In this study, which we have examined specifically for the Surah Yunus, we have discussed what kind of differences in Qirā'a differences have caused in the verses in terms of method and arrangement, phonetics or meaning. In addition, to what extent the Qirā'a differences directly or partially affect the meaning, what kind of perspectives they have provided to the commentators in understanding the verses thanks to the rich Qirā'a orientations they contain, and what kind of changes they have caused in the pronunciation of the word have been evaluated in detail. The readings in the surah were examined with a comparative and holistic approach according to the readings of seb'a, 'ashera and erba'ate 'ashera. First of all, the ten authentic readings in the surah were examined, while the shaz readings were taken up under a separate heading. The authentic readings in the surah were classified and examined in two parts in terms of usul and farsh. The rules of imale, ishmâm, ravm, tariq, sıla, idgâm, nakil, sekte, ibdâl, teshil and tajwid are included in the differences in usul, while the Qirā'as that remain outside of this and do not have a rule are considered as differences in the substantive meaning. While the differences in usul -with some exceptions- do not have an effect on the meaning, the substantive differences do have an effect on the meaning. Accordingly, the verse gains a variety of meaning thanks to the substantive differences. It is possible to see examples of this situation in the Yunus Sura. Each of the structural differences detected in the sura is discussed under an independent heading. The effects of these structural differences mentioned on the meaning of the verse are revealed by using the classical period tafsir sources and the sources belonging to the hujjat al-kiraat literature. Indeed, in this regard, İbnü'l-Cezerî's en-Neşr fi'l-Kırââti'l-'Aşr, Ma'saravî's el-Kâmilu'l-Mufassal, Taberî's Câmi'u'l-Beyân' and Zemahşerî's el-Keşşâf are important works that have been used. Here, we also see the strong connection between the science of tafsir and the science of Qirā'a. These two sciences also serve as a source for each other. After mentioning the differences in the sura, the differences in usul were discussed. Accordingly, first the relevant usul subject was explained and information was provided, then the places where it was used in the sura were indicated in the order of the verses. Since the usul differences are so extensive that they can be explained in larger studies, not all of the usul differences were examined in our study. Instead, the most famous ones were mentioned. After the usul differences, the irregular Qirā'as attributed to Ibn Muhaysin, Yazidi, Hasan-i Basri, A'mash and their narrators were examined. While examining the irregular Qirā'as, the Qirā'a of the cumhur was also specified and the reading of the cumhur was compared with the irregular Qirā'a. As a result, it is extremely important that the Qirā'as in the surah provide variety in pronunciation from a phonetic perspective, provide convenience for the ummah, and provide variety in the meaning of the verse, and that these Qirā'as do not contain contradictions or inconsistencies, but rather variety.