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Abstract

Praise be to Allaah.The sentence in Arabic adopted a moral structure in which the words meet to perform a sense of meaning, and movements are a thread connecting these words, find the movement of the word marketed to correspond with the previous to generate this consensus, which they call a subordination; meaning contrary to the meaning generated by the variation in the movement of expression.      One manifestation of this subordination was that they were sympathetic to the illusion, referring to the meaning, and they followed the grieving movement of the delusional. While a number of grammarians denied the change in the imaginary movement of expression, others understood the significance and responded to their objection. Al-Suyuti (911 AH) said: "Ibn Malik thought that the illusion was meant to be a mistake, not so as Abu Hayyan (7 45 AH) and Ibn Hisham warned him. (761 e), but it is a right destination, and is intended to be kindness to the meaning, ie, the Arab mind in his mind to note that meaning in the sympathy Vtv observed him, not that he made a mistake in that.         Then they were allowed to follow the shop in all disciples, and followed the dispute and the violation in the expression. "Because following is a mental process that goes into the sentence systems and their composition ... in which the follower relates to and binds the follower."    Hence the urgent need to follow a number of Quranic texts to show the impact of this phenomenon in the diversification of aspects of significance in the Quranic readings. Or the impact of readings in the diversification of aspects of grammatical significance was the destination books and meanings of the Koran, and the readings of the arguments and problems and books of interpretation from Tabari to Ibn Ashour and so on. From the books of grammar and new studies in this subject, what was seized in the section of the disciples a few examples presented to the above sources and references looking for guidance for the Arab site for the readings I chose, where I show the impact of this guidance in the diversification of the Koranic interpretation, the argument was Abu Ali Persian(C. 377 AH), revealed Makki Ibn Abi Talib and his problem (d. 437 e), and calculated Ibn Jenni (d. 392 e) and the statement of Alakbari (d. 616 e) my way to clarify the argument or bug, and rarely found an explanatory guidance that departs from the old method in a recent study such as a doctoral thesis. Possibilities in the orientation of meaning), and a master's thesis (the difference of Quranic readings and its impact on the diversity of meaning), so carried the burden of domestication with their guidance, may I succeed in the expansion of this phenomenon.          The diversity of the Qur'anic readings is a wonderful divine wisdom that allowed the reader to perform the Qur'anic text in a way that could potentially have many faces, pursuant to the dialectic and phonetic phenomena spoken by the Arab tribes that gave the listener an understanding of reflecting on the harmony of words and the diversity of connotations.       And the magnificence of the Qur'an and its miracles lie in the ability of this inspired words to bear a large amount of faces, the Koran was revealed on seven letters, and many people of the Koran believe that what is meant by the seven letters is the multiple faces of reading according to dialects, and what prevented the Prophet peace be upon him a reader to read With a letter he read it. Thus, the companions understood, Ibn Abbas says: (This Koran porter faces). In this says Ibn Ashour (d 1393): "There is no objection that the coming of the words of the Koran on what is likely those faces of God Almighty, so that readers read the faces and abound in those meanings, so that the presence of two sides and more in various readings are divided from two verses and more, and this is a counterpart Embedding ... ".       The owner of the fountains of gratitude says that the diversity of the readings serves as a multiplicity of verses, and this kind of rhetoric begins from the beauty of this brief and ends to the perfection of miracles, in addition to what is in the diversity of readings from the bright proofs and conclusive evidence that the Koran is the word of God, the sincerity of those who came It is the Messenger of God, and that these differences in the reading on the multiplicity does not lead to a contradiction in the reading and contradiction and not to rush and let down, but the whole Koran on the diversity of readings believe each other and testify to each other on the same style in the style and expression and one goal of the supreme guidance and education This is undoubtedly a multiplicity of miracles Readings and letters, and the meaning of this is that the Koran is unable to read if this reading is also unable to villages if this second reading and so on ... and here are numerous miracles the multiplicity of those faces. "        The manifestations of plurality and diversity are many and unlimited, some of which relate to the diversity of the word and its significance, as well as to the diversity of the sound and its significance, as well as to the diversity of the movements of expressions between followings, irregularities and illusions, all leading to a miraculous text that is incapable of completing its systems and human creativity.        It is not wise to identify those readings or impose on the Muslims of them face or reading and leave the other, which does not serve this book miracle.       Examples of followers in the movement between the follower and the follower are many, and the impact of this follow-up in determining the meaning and statement of any meaning of the Koran and the diversity of the readings of the Koran is clear, and the diversity between dependency and non-dependency leads us to diversity in the Koranic statement and manifestations of what comes from what we have in Our humble research this.

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