Kıraat ilmi, kur'an-ı Kerim'e hizmet eden büyük ilimlerdendir. kur'an-ı Kerim'in anlamı ve sırlarını çözmede büyük rol oynar. kıraatlerin bir kısmı bize tevatür yoluyla ulaşıp, sıhhati yönünden ulemalarca kabul görmüştür. Bizlere tevatür yoluyla aktarılan bu kıraatler namazda ve namaz dışında okunur. Bir kısmı da bizlere ahâd veya Kur'an'a ya da arapça'ya aykırı yollarla ulaşmıştır. Bu bu kıraat türü şaz olarak adlandırılır. Bu kıraat ibadette, Kur'an tilavetinde ve namazda kullanılmaz. Alimler bu kıraatlerin kabulü ve reddi bakımından ihtilafa düşmüşlerdir. Bu araştırma şaz ve mütevatir kıraatler arasındaki ihtilaf çeşidini gösterdiği gibi alimlerin şaz kıraate karşı duruşunu ve bu konudaki en doğru görüşü ortaya koymak için gelmiştir ve bu araştırmaların çoğu zahiri mana lafz ve benzeri etrafında döner. Bu araştırmalar ayetlerin anlamını belirleyen tüm okumaları kıraatleri öne çıkardı ve vurguladı (ışık tuttu) veya anlamı genişletti ve önemini zenginleştirdi veya orijinal anlamlarla çelişmeyen başka farklı anlamlar verdi. Kur'an'ın tüm surelerinin tefsirinden benim anladığıma göre bu araştırmalar vasıtasıyla bize, açık olarak şaz ve mütevatir kıraatler arasında çelişki, ihtilaf ve azlık çokluk olmadığı görülmüştür. Bilâkis hepsi, Allah Teala'nın kitabındaki kapalı anlam ve genel amaçları anlamaya en iyi şekilde yol gösterirler.

Allah revealed His last Noble Book, the Quran, for the illiterate people with seven modes of recitation. This diversity of dialects does not contradict or conflict with each other. The scholars of Quranic sciences tried editing its precise subjects and verify its chains of transmission. They distinguished between the Mutawātir and the non-authentic narrations (Shādh) deviating from the established norms. They defined Mutawātir as: 'What is narrated by a group from another group, and their agreement to lie is impossible, from the beginning to the end, without specifying a number on what is authentic, and it is also said with specifying a number.' All ten readings are Mutawātir, established with their authenticity and truthfulness, and they are recited and worshipped within prayer and outside of it. Belief in them is obligatory, and denying them constitutes disbelief. The Shādh (non-Mutawātir) readings are: 'Every reading that lacks one of the three pillars of acceptance.' That means it is not Mutawātir, or it contradicts the script of the 'ʿUthmānī Muṣḥafs', or it violates the rules of Arabic language. The sources of the Shādh readings depend on the memory of the memorizers (Huffāz) who received it and transmitted it from those before them. It was not transmitted through Mutawātir or unanimously agreed upon, so it remained Shādh. Muslims unanimously agree that reading with the Shādh is not permissible, and praying behind someone who reads with it is not allowed. However, it is a great legacy and a significant resource in interpreting the Qurʾān, understanding its meanings, jurisprudence, principles, language, and the dialects of the Arabs. Scholars disagree on using Shādh readings in interpretation. Some forbid it, while others permit it, each with their arguments. The most valid opinion is to use Shādh readings with an authentic chain of transmission, Arabic language conformity, and contradiction to the Qurʾān's script. Most interpreters and jurists hold this view. The question arises for many is whether there is a contradiction between the Mutawātir and Shādh readings? When we carefully examine the books of Shādh readings in the Qurʾān, we find that most of the differences between them and the Mutawātir readings are in terms of the forms of words, meanings, Arabic languages, verb conjugations, noun weights. Still, few add meaning to the Mutawātir reading in various forms and styles, as follows: Rare recitations, such as in Surat Saad: 32, clarify the precise meaning of the Mutawātir reading. In the Mutawātir reading, "good" refers to "money," while the Shādh reading specifies it as "horses," making the Shādh reading specific to the Mutawātir reading. Variant readings expanded the meaning of frequent reading: For example, the saying of Allah Almighty: "Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [ Allah to confer] blessing upon him and ask [ Allah to grant him] peace" [Al-Aḥzāb: 33/56], in the Mutawātir reading. And the saying of Āʾishah: "Indeed, Allah confers blessing upon the Prophet and the angels who line up in the first row." Abu̅ Al-‘A̅liyah said: "Allah's blessing upon him is His praise of him, and the angels' blessing upon him is their supplication for him." The variant reading added the angels' blessing upon those who pray in the first row of the mosque, so they were included in the same reward and honor, expanding the meaning of the Ayah. Variant readings gave a different meaning than the frequent recitation: For example, the saying of Allah Almighty: "My Lord, forgive me and my parents and whoever enters my house a believer" [Nūḥ: 71/28], in the Mutawātir reading. According to Ibn Mas’u̅d, Abu̅ Al-‘A̅liyah, Ibn Ya'mar, Al-Ḥasan ibn ʿAlī, Al-Zuhrī, and Al-Nakhaʿī: "My two parents" with four Fatḥahs. In the Mutawātir reading, Nūḥ prayed for his parents, and scholars differed as to whether they were his mother and father or Adam and Eve, the parents of all humanity. But in the Shādh reading, he prayed for "my two parents," and it was said that they were "Sam and Ham". So, both readings gave a different meaning. The research examples show no contradiction between Mutawātir and Shādh readings, despite initial appearances. After careful research, it is evident that the general meaning of both readings supports each other. While some Shādh readings have different meanings, they do not contradict Mutawātir readings but provide additional important aspects to expand the Qurʾānic A̅yahs’ meanings.