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Directing the Shādh (Irregular) Readings from Verse 7 to Verse 59 of
Sūrat Al-Baqarah
Al-Shawkani's Exegesis Fatḥ Al-Qadīr
1
, Hussein Ali Abdullah Al-Thulaia
2*
, Mohd A' Tarahim Bin Mohd
Razali
3
, Rohaizan Bin Baru
4
, Mohammad Ishaque Husain
5
Faculty of Contemporary Islamic Studies (FKI) University Sultan Zainal Abidin (UniSZA), Malaysia
*
Corresponding Author
DOI: https://dx.doi.org/10.47772/IJRISS.2025.930000047
Received: 10 December 2025; Accepted: 16 December 2025; Published: 26 December 2025
ABSTRACT
This study examines the methodology of Imam Muhammad bin Ali Al-Shawkani in his famous exegesis, Fatḥ
Al-Qadīr, focusing on the Shādh (Irregular) Readings found from Verse 7 up to Verse 59 of Sūrat Al-Baqarah.
Fatḥ Al-Qadīr is considered one of the most prominent exegetical works that combines transmission (Naql) and
reasoning (Dirāyah), bringing together the interpretation of scriptural texts through direct narration with
linguistic, grammatical, and jurisprudential analysis.
In his exegesis, Al-Shawkani reviews the various readings reported in these verses—whether Mutawātir
(masstransmitted) or Shādh (irregular)—clarifying the differences between these readings in terms of
pronunciation, grammatical inflection (I‘rāb), linguistic structure, and sometimes the effect on the theological
or jurisprudential meaning.
The study focuses on the concept of "Directing the Reading" (Tawjīh Al-Qirā’ah), which is the method
AlShawkani adopts to prefer one reading over another or to highlight its effect on understanding the meaning,
while adhering to the proofs from the Qur’an and Sunnah. An analysis of Al-Shawkani's exegesis reveals that
the direction of the reading is based on precise controls, including the strength of the chain of transmission
(Sanad), the authenticity of the narration (Isnād), the reinforcement of the linguistic meaning, and its suitability
for the objectives of the Sharī‘ah (Maqāṣid Shar‘iyyah).
The study provides a detailed description of the Shādh readings in these verses and clarifies Al-Shawkani's
approach to dealing with them, whether by presenting them without preference, indicating the more optimal
choice, or interpreting based on the reading's impact on the meaning, highlighting the precise scholarly method
used in comparing the readings.
The study also demonstrates that this method helps readers and students of knowledge understand the Qur’anic
texts deeply, avoid monolithic interpretations, and emphasizes the importance of considering the Shādh readings
and understanding their impact on the meaning, especially in verses related to legal rulings, creedal issues, or
Qur’anic narratives.
The research concludes that Al-Shawkani’s methodology in directing the readings reflects a comprehensive
vision that balances transmission and reason, stability and variation, and memorization and analytical study. This
makes it an important reference for understanding the diverse readings in Sūrat Al-Baqarah and their
application in contemporary scholarly research and Qur’anic studies.
Keywords: Directing (Tawjīh), Readings (Qirā’āt), Irregular (Shādhah), Sūrat Al-Baqarah, Fatḥ Al-Qadīr.
INTRODUCTION
Praise be to God, Lord of the Worlds, and prayers and peace be upon our Master Muhammad and upon all his
family and companions. The noblest and best of sciences are those related to the science of the Holy Book, as it
concerns the speech of the Creator, Exalted and Glorified is He. One of the most severe misconceptions raised
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by our enemies is their challenge to the Qur’an and its readings. I wanted to enter through this blessed door,
hoping that God Almighty would count us among those who adhere to it and cling to His rope. We also ask Him
to make it an intercessor for us, for He is Capable of all things.
I looked extensively into books of exegesis that discuss the readings, and I found our scholars recommending
Fatḥ Al-Qadīr to us. Therefore, relying on God, Lord of the Worlds, I decided to focus this research on the Shādh
Readings mentioned in Fatḥ Al-Qadīr by Al-Shawkani, may God have mercy on him, the scholar and Mufti of
Sana’a. I collected the readings mentioned in Al-Baqarah, from Verse 7 to Verse 59, in twenty instances under
three sections, and I undertake to direct and attribute them to their reader, so that the information is easy for the
beginner student of knowledge, accessible to the advanced one, easy to search, and smooth in expression. This
will facilitate future researchers' return to their sources, and the understanding of their content and direction.
Section One: Linguistic Concepts (Al-Mabḥath Al-Awwal: Al-Mafāhīm Al-Lughawiyyah)
1. Tawjīh (Directing) Linguistically: It is the verbal noun (maṣdar) of wajjaha, stemming from al-wajh
(face/direction). Wajh al-kalām means the way/path one intends by it. It is said, "wajjih al-ḥajar wijhatan
mālah" (Direct the stone to its direction).
2. Tawjīh (Directing) Terminologically: It is a science concerned with clarifying the linguistic and
exegetical facets (wujūh) of the readings and indicating the preferred one among them. It is also called
('Ilal al-Qirā'āt - Reasons for the Readings), (Ḥujaj al-Qirā’āt - Proofs for the Readings), or (Al-Iḥtijāj
lil-Qirā’āt - Arguing for the Readings). However, using Tawjīh (Directing) is preferable. Al-Zarkashi
said: It is a sublime art by which the majesty and robustness of meanings are known. Thus, Tawjīh can
be said to be a science that enhances the beauty of the reading and clarifies its intended meaning and
objective.
3. Qirā’āt (Readings) Linguistically: It is the plural of Qirā’ah (reading). Linguistically, it is the verbal
noun of qara'a. Qara’a means "recited" (talā).
4. Qirā’āt (Readings) Terminologically: It is the science by which the manner of pronouncing the
Qur’anic words and the way of their performance are known, whether in agreement or difference, while
attributing each facet to its reporter.
5. Shādhah (Irregular) Linguistically: It stems from shadhdha yashidhdhu/yashudhshu shudhūdhān,
meaning it isolated itself from others. Shādh is that which is distinct or isolated.
6. Shādhah (Irregular) Terminologically: It is the reading where one of the three established pillars of
reading is lacking: mass-transmission (Mutawātir), conformity with the Ottoman script (Rasm
Uthmānī), or conformity with a valid face of the Arabic language.
7. Al-Shawkani (May God have mercy on him): He is the scholar and judge of Yemen, the Imam of his
time and the unique figure of his era. He compiled various sciences and authored works in many arts,
including jurisprudence (fiqh), language, and exegesis. He is the author of the book Fatḥ Al-Qadīr.
Section Two: Directing The Shādh Readings in the First Segment (Verses 7-24)
Instance
Word (Arabic)
Transliteration
Verse
No.
First

ghishāwatan (Accusative)
7
Second
marḍun (Sukūn on rā’)
10
Third

lāqū (with Alif)
14
Fourth



ishtarawo... (Kasrah/Fatḥah on
wāw)
16
Fifth




ṣumman bukman ‘umyan
(Accusative)
18
Sixth
yakhṭifu (Kasrah on ṭā’)
20
Seventh


wuqūduhā (Ḍammah on wāw)
24
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Detailed Direction (Tawjīh):
1.

(ghishāwatan) (V. 7): The majority read ghishāwah with ḍammah (nominative). A Shādh reading
is ghishāwatan with naṣb (accusative). Direction: The majority reading (nominative) makes the word
the delayed subject (Mubtada' Mu’akhkhar). The accusative reading implies an omitted verb conjoined
with the previous verb khatama Allāhu (God sealed). The majority reading is preferred because avoiding
omission is better than inferring it. The Shādh reading is irregular due to the lack of Tawātur
(masstransmission).
2.
(marḍun) (V. 10): The majority read maraḍ with fatḥah on the rā’. The Shādh reading is marḍ with
sukūn on the rā’. Direction: There is apparently no difference in meaning between the two readings; they
are two Arabic dialects (lughatān). The sukūn is intended for lightness (Takhfīf). The Shādh reading is
due to the lack of Tawātur.
3.
(lāqū) (V. 14): The majority read laqū (without alif). The Shādh reading is lāqū (with alif). Direction:
Reading laqū implies a unilateral action. Reading lāqū implies Mufā‘alah (mutual participation). The
non-majority reading, despite its grammatical justification, is Shādhah because it did not reach the level
of Tawātur.
4.


 (ishtarawo...) (V. 16): The majority read ish-tarawu with ḍammah on the wāw. Shādh
readings include kasrah on the wāw (ish-tarawi) and fatḥah on the wāw (ish-tarawa). Direction: The
ḍammah on the wāw (majority) is to distinguish it from the original wāw. The kasrah (Shādh) follows
the original rule for the meeting of two unvoweled letters (Iltiqā’ As-Sākinayn). The fatḥah (Shādh) is
due to its lightness. The non-majority readings are Shādhah because they lack Tawātur.
5.

(ṣumman bukman 'umyan) (V. 18): The majority read ṣummun bukmun ‘umyun with
ḍammah (nominative). The Shādh reading is ṣumman bukman ‘umyan with naṣb (accusative). Direction:
The majority reading is the predicate (khabar) of an implied subject (hum - they are). The accusative
reading (Shādh) is either for censure (naṣb ‘alā al-dhamm) or as the direct object (maf‘ūl bih) of an
implied verb. This reading is Shādhah because it violates the Rasm Al-Muṣḥaf (Ottoman script).
6.
(yakhaṭifu) (V. 20): The majority read yakhṭafu with fatḥah on the ṭā’. The Shādh reading is yakhṭifu
with kasrah on the ṭā’. Direction: Both are Arabic dialects. The reading with fatḥah (majority) is more
eloquent (afṣaḥ) and superior. The Shādh reading is considered less common (qalīlah radī’ah) by some
scholars.
7.

(wuqūduhā) (V. 24): The majority read waqūduhā with fatḥah on the wāw. The Shādh reading is
wuqūduhā with ḍammah on the wāw. Direction: Waqūd (with fatḥah) means the fuel/firewood (alḤaṭab).
Wuqūd (with ḍammah) means the action of kindling/the act itself. Some Arabs use both meanings
interchangeably. The reading of Al-Ḥasan and those who agreed with him is Shādhah for not reaching
Tawātur.
Section Three: Directing The Shādh Readings In The Second Segment (Verses 2638)
Instance
Word (Arabic)
Transliteration
Verse No.
Type of Reading
First


yastahī (One yā’)
26
Shādhah (Irregular)
Second

ba'ūḍatun (Nominative)
26
Shādhah (Irregular)
Third
'araḍahunna (Feminine plural
pronoun)
31
Shādhah (Irregular)
Fourth

raghdan (Sukūn on ghayn)
35
Shādhah (Irregular)
Instance
Word (Arabic)
Transliteration
Verse No.
Type of Reading
Fifth
hadhī (with yā’)
35
Shādhah (Irregular)
Sixth


ash-shīrah (yā’ instead of jīm)
35
Shādhah (Irregular)
Seventh


hadiyy (Shaddah on yā’)
38
Shādhah (Irregular)
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Detailed Direction (Tawjīh):
1.

(yastahī) (V. 26): The majority read yastaḥyī with two yā’s. The Shādh reading is yastaḥī with
one yā’. Direction: Both are Arabic dialects. The reading with one yā’ is the dialect of Tamīm and Bakr
bin Wā’il, which resulted from a linguistic process (vowel transfer and deletion of one of the two yā’s).
2.

(ba'ūḍatun) (V. 26): The majority read ba‘ūḍatan with naṣb (accusative). The Shādh reading is
ba‘ūḍatun with raf‘ (nominative). Direction: For the majority reading (naṣb), mā is either an extra
particle (zā’idah) or ba‘ūḍah is a substitute (badal). For the Shādh reading (raf‘), mā is the subject
(mubtada’), and ba‘ūḍah is the predicate (khabar). The non-majority reading is Shādhah due to the lack
of Tawātur.
3.
 ('araḍahunna) (V. 31): The majority read ‘araḍahum (masculine plural pronoun). The Shādh
readings include ‘araḍahunna (feminine plural pronoun) and ‘araḍahā (singular feminine). Direction:
The pronoun hum (majority) refers to the Musammayāt (the named things), and the use of the masculine
plural pronoun is due to the principle of Ghalabat Al-‘Uqalā’ (prevalence of rational beings). The Shādh
readings (hunna and hā) refer back to the Asmā’ (names). The Shādh readings violate the Rasm AlMuṣḥaf.
4. 
(raghdan - with sukūn on ghain) (V. 35): The majority read raghadan with fatḥah on the ghayn.
The Shādh reading is raghdan with sukūn on the ghayn. Direction: Both are Arabic dialects. When a
trilateral noun has a guttural letter (ḥarf ḥalq) in the middle, both sukūn and taḥrīk (vowelization) are
permissible. The sukūn reading is Shādhah due to the lack of Tawātur.
5.
(hadhī) (V. 35): The majority read hādhihi (with hā’). The Shādh reading is hādhī (with yā’).
Direction: Hādhī (with yā’) is considered the linguistic origin, and the hā’ is a substitute for the yā’. The
Shādh reading violates the Rasm (Ottoman script).
6.
 (ash-shīrah) (V. 35): The majority read ash-shajarah. The Shādh readings include ash-shijrah and
ash-shīrah (with yā’ instead of jīm). Direction: These are all Arabic dialects. The reading ash-shīrah
(with yā’) is a case of letter substitution (ibdāl ḥarf makān ḥarf). The shīrah reading is Shādhah for
violating the Rasm Al-Uthmānī.
7.

 (hadiyy) (V. 38): The majority read hudāya (with alif and light yā’). The Shādh reading is hudiyy
(with shaddah on the yā’ and no alif). Direction: Both readings are Arabic dialects, both meaning AlHudā
(guidance). The reading hudiyy is achieved by replacing the alif maqṣūrah with a yā’ and merging it with
the yā’ of the first person possessive, which is the dialect of Hudhayl.
Section Four: Directing The Shādh Readings in The Third Segment (Verses 49-59)
Instance
Word (Arabic)
Transliteration
Verse No.
Type of Reading
First

yadhbaḥūn (No Tashdīd)
49
Shādhah (Irregular)
Second

farraqnā (with Tashdīd)
50
Shādhah (Irregular)
Third
jaharatan (Fatḥah on hā’)
55
Shādhah (Irregular)
Fourth

aṣ-ṣa‘qah (Shortened)
55
Shādhah (Irregular)
Fifth
ḥiṭṭatan (Accusative)
58
Shādhah (Irregular)
Sixth
rujzan (Ḍammah on rā’)
59
Shādhah (Irregular)
Detailed Direction (Tawjīh):
1.
 (yadhbaḥūn) (V. 49): The majority read yudhabbiḥūn (with tashdīd on the bā’). The Shādh reading
is yadhbaḥūn (without tashdīd). Direction: The tashdīd in the majority reading implies repetition and
increase in the action, based on the rule: "Increase in structure implies increase in meaning." The lighter
reading (yadhbaḥūn) suffices with the absolute act. The Shādh reading is irregular.
2.
 (farraqnā) (V. 50): The majority read faraqnā (without tashdīd). The Shādh reading is farraqnā
(with tashdīd on the rā’). Direction: Faraqnā means "We split." Farraqnā means "We made it into firaq
(sections)." Farraqnā implies a greater degree of subdivision (ashadd tab‘īḍan). The reading is Shādhah
due to the lack of Tawātur.
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3.
(jaharatan) (V. 55): The majority read jahratan (with sukūn on the hā’). The Shādh reading is
jaharatan (with fatḥah on the hā’). Direction: The fatḥah and sukūn are two Arabic dialects, following
the rule that both taḥrīk and sukūn are permissible for a middle guttural letter in a trilateral verb. The
reading of Ibn ‘Abbās is Shādhah.
4.
 (aṣ-ṣa‘qah) (V. 55): The majority read aṣ-ṣā‘iqah (with alif after ṣād). The Shādh reading is
aṣṣa‘qah (shortened, with sukūn on ‘ayn). Direction: Aṣ-Ṣa‘qah (Shādh) is the verbal noun referring to
the single event (al-marrah al-wāḥidah) or the sound that accompanies the thunderbolt. Aṣ-Ṣā‘iqah
(majority) refers to the destructive punishment or the fire descending from the sky. The Shādh reading is
non-Mutawātir.
5.
(ḥiṭṭatan) (V. 58): The majority read ḥiṭṭatun (with raf‘ - nominative). The Shādh reading is ḥiṭṭatan
(with naṣb - accusative). Direction: The majority reading (nominative) is the predicate of an omitted
subject (Mas’alatunā ḥiṭṭah - our request is a remission). The accusative reading (Shādh) is the object of
an omitted verb (Iḥṭuṭ ‘annā dhunūbanā ḥiṭṭatan - remit our sins with a remission). The reading is
Shādhah.
6.
(rujzan) (V. 59): The majority read rijzan (with kasrah on the rā’). The Shādh reading is rujzan (with
ḍammah on the rā’). Direction: Rijz (with kasrah) and Rujz (with ḍammah) are two Arabic dialects, both
meaning Al-‘Adhāb (punishment). Rijz is also the name of a famous idol. The reading is Shādhah.
RESULTS (Al-Natā’ij)
1. Shādh readings are of several types: those with a sound chain of transmission (Sanad) but which violate
the Ottoman script (Rasm Al-Muṣḥaf) or the rules of Arabic grammar, or which did not achieve the
required level of fame (Ish-tihār). Others may have an unsound chain of transmission.
2. Tafsīr (Exegesis) is the clarification of the verse's meaning, its circumstance, its story, and the reason for
its revelation (Sabab An-Nuzūl) with wording that clearly indicates it.
3. A source for many Shādh readings is that some of the Companions used to write explanatory words in
the margins of their private copies of the Qur’an (Maṣāḥif) to clarify ambiguous words. They did not fear
confusing them with the Qur’an because most of them had memorized and fully controlled the Qur’an.
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