al-Fajr— The Dawn

The tanwīn of وَلَيَالٍ meets the ʿayn of عَشْرٍ, a letter of the throat, so it is pronounced clearly (iẓhār): the nūn sākinah or tanwīn is kept apart from the following throat letter, without nasalisation. All the readers do this before any of the six throat letters, within a word or across two — except Abū Jaʿfar, who hides (ikhfāʾ) the nūn and tanwīn before ghayn and khāʾ throughout the Qurʾān, a reading peculiar to him; before the other throat letters he too pronounces them clearly, save for the exceptions reported for him. Here, before ʿayn, all ten agree, so the table prints no cell. The Shāṭibiyyah line gives the iẓhār before the throat letters to everyone (its second hemistich encodes the six letters); the Durrah line gives Abū Jaʿfar his ikhfāʾ before khāʾ and ghayn, with the exceptions يُنْغِضُونَ، يَكُنْ غَنِيًّا، وَالْمُنْخَنِقَةُ.

Read with a kasrah on the wāw — al-witr — by Ḥamzah (both transmitters), al-Kisāʾī and Khalaf al-ʿĀshir, and with a fatḥah — al-watr — by the rest. They are two dialect forms of the word ('the odd'): the fatḥah is the usage of the people of the Ḥijāz, the kasrah that of Tamīm. The Shāṭibiyyah line gives the kasrah to the code شَائِعٌ (Ḥamzah and al-Kisāʾī); its second half belongs to the next sūrah-point, فَقَدَّرَ (āyah 16), doubled for Ibn ʿĀmir (al-Yaḥṣubī).

The yāʾ of yasri is sounded in continuation only by the two Madanīs (Nāfiʿ — Qālūn and Warsh — and Abū Jaʿfar) and the Baṣran (Abū ʿAmr); in continuation and at the pause by the Makkan (Ibn Kathīr) and Yaʿqūb; and the rest drop it in every state. Because the table sets the āyah's pause, only the two who keep the yāʾ at the stop — Ibn Kathīr and Yaʿqūb — have a cell. The five Shāṭibiyyah lines open the chapter of the extra yāʾs (yāʾāt al-zawāʾid): so named because they stand outside the muṣḥaf's writing; kept in both states by Ibn Kathīr (dur-ran), in continuation by Nāfiʿ, Abū ʿAmr, Ḥamzah and al-Kisāʾī by their codes, sixty-two in all, and the list begins with fa-yasri. The Durrah line gives Yaʿqūb (ḥuz) the yāʾ in both states.

The reasoning (from al-Mūḍiḥ). With the yāʾ in both states: that is the base form, since yasrī is the imperfect of sarā, like qaḍā / yaqḍī, and a verb does not lose its yāʾ at a pause the way a noun such as qāḍin does. With the yāʾ in continuation but not at the pause: in continuation the verb follows its base form, continuation being where base forms are kept; at the pause it is dropped, because the pause is a place of change — all the more at an āyah-end, which this is. Without the yāʾ in both states: this is an āyah-end, and āyah-ends are treated like rhymes, where matching matters; since the neighbouring āyāt end in rāʾ with no yāʾ, the yāʾ is dropped here too to keep the endings alike.