| المستخلص: |
يعد مصطلح (الشذوذ) في القراءات القرآنية من المصطلحات التي انتابها بعض الغموض وذلك بسبب المراد والمقصود منها تبعًا للزمن الذي استعمل فيه. فهو في عصر أبي بكر وعمر (رضي الله عنهما) يقصد به تلك المفردات أو الآيات القرآنية التي نُسخت لفظًا من النص المصحفي ولم تكتب فيه.وهو في زمن عثمان (رضي الله عنه) إنما يعني كل المفردات التي خرجت عن المصحف الإمام ولا يحتملها رسمُه.وهو عند ابن مجاهد (324ه) ــ الذي سبع القراءات ــ إنما يعني تلك المفردات التي لم تبلغ حد الشهرة فهي أقل انتشارًا من غيرها.ومن هنا قمتُ بتتبع هذه المراحل وتبيان دلالة (الشذوذ) فيها باختلاف أحوال هذه المراحل حيث وقعت على مفردات وصفت بـ (الشذوذ) في عصر ابن مجاهد وضمنها ابن جني في كتابه (المحتسب) ثم قام ابن الجزري (833ه) باستصفائها وجعلها مع القراءات الصحيحة وضمنها في كتابه (النشر) وذلك بسبب موافقتها لضوابط القراءات الصحيحة.
The term "scarcity" of some words in the Qirâ'ât has some shadow of vagueness due to its different intended meanings and due to the different periods and times at which such sporadic terms were used.At the time of Abu Baker and Omar such terms referred to all the vocabulary or Qur'anic verses whose pronunciations have been invalidated and were therefore excluded from the Qur'anic orthography. At the time of Othman (peace be upon him) such terms meant all the vocabulary which have been excluded from the Main Qur'an and whose (the Main Qur'an's) orthography did not include any of them. On the other hand, such terms according to Ibn Mujahid (324 AH) who had established the seven canonical Qur'anic Readings indicated terms that have not been that common because they were not frequent enough. Based on these different senses of such terms, I have traced their different stages of development and have shown their different meanings where I have found terms which have been described as being rare or scarce at the time of Ibn Mujahid and which have been included in Ibn Jini's book (Al Muhtasib). Furthermore, I have shown how Ibn Aljarzi (833 AH) had collected these terms and included them in the recognized Readings and incorporated them in his book (Al Nasher) because they agree with the rules regulating the correct recognized Qur'anic Reading.
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