نشریه مطالعات قرائت قرآن
سال نهم شماره 16 (بهار و تابستان 1400)

The Holy Quran is an oral text and the root of its recitation [qira’t] is revelatory, and its basis is based on the narrational method and oral narrative criteria. The level of serious attention and importance of the Muslim public to the issue of recitation [qira’t] of the Qur’an and its accurate interpretive comprehensions, from the time of revelation until now, indicates the significance and necessity of the subject of research. In this article, with narrative and intellectual method and historical-analytical approach, in order to acquire the purpose of narrational method in recitations [qira’at], the views of effective and transformational scholars in the recitation [qira’t] studies, along with expressing the stages of measuring recitations [qira’at] with narrational method and oral narrative criteria from the era of the Prophet (PBUH & His Progeny) upto the present as the final results have been examined as follows: 1- In the era of the Holy Prophet (PBUH & His Progeny), direct listening to the Prophet; was the standard. 2- In the era of the Companions and their followers [tabi’een], the oral narrative was in the form of individual narrations. 3- From the time of the famous reciters until the advent of Ibn Mujahid, authority, preference of recitations [qira’at], consensus and multiplicity [istifadha] in recitations [qira’at] were common, and also, the subject of limiting recitations [qira’at] in seven recitations [qira’at] was suggested by Ibn Mujahid; 4- From the era of Ibn Mujahid to Dani, the limitation and septuple [tasbie’] of recitations [qira’at] was done with two scales of recitation [qira’t]-centred and reciter-centred. 5. From the time of Dani until Ibn Jazari, the authenticity of the septette recitations [qira’at], the sanctity of the recitations [qira’at], the emergence of the idea of the massiveness [tawatur] of recitations [qira’at] were prospered. 6- From the time of Ibn Jazari until now, the idea of the being revelatory of the recitations [qira’at] and its alignment with the text of the Quran was formed, as well as arguing with the criteria of authenticity of the chain of narration [sanad], conforming to the custom [= description / rasm] of the Mus’haf in a possible way and being the recitation [qira’t] in accordance with one aspect of the Arabic language in order recognizing as a correct recitation [qira’t] are among other results of this era.

Marking the letters of the Quran started with Abu al-Aswad al-Du'ali's invention and commitment or non-commitment preserving these signs in versions of Quran in different periods caused serious challeng among contemporary scholars. In the meantime keeping Saken’s mark was the most important challenges related to this topic.Although; Abu al-Aswad al did not determin special mark for Saken, but necessity to have this mark in reading of Holy Quran caused the other scholars invented it in later periods. Therefore, Saken’s mark has different forms in different times. At the first, however, Saken’s mark was kept without special form and laws; but also, by emerging different methods of keeping marks in centerals of two poles of the Islamic world- Eeast and West - laws were compiled for keeping this mark in course of time. This article deals with two issues with method of analystical – library; first, prosess of formation types of Saken’s marks in different times; second, analyses of method for preserving Saken’s mark in Holy Quran in Islamic world.

Researching the Quranic reciters’ pronouncing of word "نزل" indicates a typical contrast in the pronouncing of this word among the reciters. Some reciters have adopted the mitigation [takhfif], while Ibn A’mir Shami, unlike other reciters, considers one of the principles of his pronunciation to be the semantic difference between these two words and believes that the word "نزل" with gemination [Tashdid] unlike "نزل" with mitigation [takhfif] indicates the meaning of the multiplicity and repetition. For this reason, in cases where the noun has been plural after "نزل" should be pronounced with gemination [tashdid]. The current research has been studied the word "نزل" in lexicon, recitation and interpretations by descriptive-analytical and linguistic methods in order to study the difference between the viewpoints of the reciters of a region in pronouncing a word and its reflection on the sources of linguistics and proving the ijtihad of some of seven recitations. The conclusion of the research indicates that the analysis of the difference in recitation of similar verses can strengthen the theory that reciters have had authorities, some of which were in accordance with the certain principles and criteria in recitations, and sometimes difference in recitations has influenced the opinions of lexicographers. In addition, the analysis of the recitation of the reciters of verses similar to the word "نزل", where both pronunciations of mitigation [takhfif] and mitigation [takhfif] were possible, shows that the recitation of Ibn Amir in Sham is in contrast to other recitations; This subject can show the role of intonation and dialect in providing difference in recitations and the reciters’ authorities.

The difference in recitations [qira’at] is a matter of fact existed in the Quranic sciences and a factor in interpretive and jurisprudential comprehensions. Since in some cases, the difference in recitations [qira’at], in addition to the difference in words, causes conflict in the content of the Holy Quran, Shiite scholars, based on the narrations, deny the revelation of the Quran in different letters [ahruf] and accept the revelation of the Quran in just single letter. But the Sunni scholars, emphasizing the principle of non-contradiction of recitations [qira’at], believe that the difference of readings is due to diversity and multiplicity, not conflict and contradiction; And this claim is considered as the sovereign principle on the recitations [qira’at] as different possibilities of the text of the Holy Quran. Just as in the science of principles of jurisprudence, the causal [sababi] principle takes precedence over the effectual [musabbabi] principle, the principle of non-contradict of recitations [qira’at] takes precedence over any opposing reason. Therefore, if the recitations [qira’at] seem to conflict apparently in certain cases, that conflict must be justified. This article examines this claim with the method of des research and data analysis method and has concluded that the claim of non-contradict of recitations [qira’at] is incomplete and the content contradiction is constant and unjustifiable in some recitations [qira’at] as we have to choose one of the recitations [qira’at].

In Shiite commentaries, there are recitations attributed to the Infallibles (AS) which are in the position of proving independent readings for the Infallibles (AS). The analysis of this issue is important because the prerequisite and one of the principles in the interpretation of the Qur'an is to know the correct recitation. Throughout the history of Islam, various recitations [qira’at] have been narrated for the Holy Quran, but not all of them have validity and authority, and none of the famous recitations [qira’at] have been narrated and quoted from the Prophet (PBUH) in a massive [mutawatir] manner and with a completely reliable document. Scholars of Quranic sciences have mentioned various causes and factors for differences in recitations [qira’at]. In this article, only the most important factor in order to limit the subject of research; i.e., the ijtihad and personal opinion of the reciters [qurra’] have been studied using the descriptive-analytical and critical methods. One of the aspects of the significance and necessity of this discussion is the correct inference [instinbat] of the jurists from the jurisprudential verses and also perceiving the interpretive points as some of those words have been recited in a different way. In the present study, the phenomenon of differences in recitations [qira’at] has been pathologically examined and the negative role of personal ijtihad of reciters [qurra’] in differences in recitations [qira’at] has been discussed both from the perspective of Muslim scholars and from the perspective of Régis Blachère. Then, the arguments of the pros and cons are mentioned as to whether the recitation [qira’t] of Hafs by A’sim can be an example of a single and common recitation [qira’t] among Muslims throughout the history of Islam. The results of research show that although the narrations of Hafs from A’sim have not been accepted by all Quranic scholars in terms of documents and there is no single consensus in this regard, but in any case, A’sim's recitation [qira’t], like other famous recitations [qira’at], is applicable to all people and is of great significanceScholars of Quranic sciences have mentioned various reasons and factors for differences in readings. In this article, only the most important factor, namely ijtihad and personal opinion of readers, has been examined using descriptive-analytical and critical methods. One of the aspects of the importance and necessity of such a discussion is the correct inference of the jurists from the jurisprudential verses and also receiving interpretive points, some of whose words have been read differently. In the present study, the phenomenon of differences in readings has been pathologized and the negative role of readers' personal ijtihad in differences in readings has been discussed both from the perspective of Muslim scholars and from the perspective of Reggie Blascher. Then, the arguments of the proponents and the opponents are mentioned as to whether the recitation of Hafs by Asim is an example of a single and common recitation among Muslims throughout the history of Islam. Not all Quranic scholars have been included and there is no single consensus in this regard, but in any case, Asim's recitation, like other famous recitations, is applicable to all people and is of great importance.

There are different and, in some cases, conflicting viewpoints concerning the founding of elocution [tajwid]. On the one hand, some consider it as a general art that is not specific to Islam, Quran, and Hadith; On the other hand, Quranic research scholars express it from the teachings of the Quran, which has a significant effect on the understanding of the meanings of the Quran as much as possible. Therefore, this article, after examining the viewpoints of thinkers concerning the founders and purposes of the establishing elocution [tajwid], expressing and analyzing the evolution of this science, proving the origin of elocution [tajwid], after revealing the Holy Quran, seeks to answer the fundamental question that what is the direct and indirect role of the Quran in the origin and founding of elocution [tajwid]. The method of this research is analytical-descriptive, which answers the main question by examining the Quranic verses and the sayings of the Infallible Ones [A.S]. The results of the research indicate that the direct role of the Quran in the emergence of elocution [tajwid] are: encouraging to observe calmness in recitation [qira’t]; semantic harmony of tartil and elocution [tajwid] in the Quran; elocution [tajwid] as the preface of contemplation in Quranic verses; the right to recite and link it to understanding the meanings of the Quran; and inviting the Qur'an to follow the role-models of the behavioral norms of the Prophet (P). The indirect role of the Quran, which is achieved by authorizing the hadith and tradition [sunnat] of the Infallible Ones (A.S), are: valuing the teaching and learning of the Quran; emphasis on tartil with a good voice; command to learn recitation [qira’t] and elocution [tajwid]; explanation and definition of tartil and elocution [tajwid]. The above factors as an indicator of the effectiveness of the Quran in establishing elocution [tajwid].

The Qiraah of Hafis (informant of Abu Malek Kaab bin Asem) enjoys a unique position among other Qiraahs as it’s the one and only Qiraah, the authenticity of which has been truly confirmed. Backed by the majority of the Moslem community, this Qiraah has been consolidated and frequently quoted by Moslems throughout the centuries. This study is purported to examine the reasons behind this Qiraah’s frequency of quotation among Moslems. We will therefore demonstrate that the true Qiraah is the one which has been quoted from the Holy Prophet. This inherited Qiraah has noting to do with Qurra’s Qiraahs, which rely on their subjective opinions or personal attitudes. As a matter of fact, The Qiraah of Hafis Douri represents at its best this inherited Qiraah.

Recitations [qira’at] and description [rasm] is one of the most important topics in Quranic sciences that can be studied from angles. To properly understand these two areas, expressing their relationship and interaction with emphasizing Ibn Jazari’s viewpoint, who has a special role in these two sciences, can lead to new outputs concerning this issue. The research method of this article is descriptive-analytical and critical using the written sources of this science. In this article, by presenting the viewpoint of Ibn Jazari, who considers both the sciences of “recitations [qira’at]” and “description [rasm]” as strict [tawqifi] and revelatory, the subject has been studied. Unlike the scholars of previous periods, such as Farra’ and Ibn Mujahid, Ibn Jazari, by proposing the view of possible and hypothetical agreement, has introduced all the ten famous recitations [qira’at] as compatible with the criterion of agreeing with the Quranic description [rasm]. From his time (ninth century AH) until today, this view has been considered. However, from the Shia point of view, Ibn Jazari’s view has problem same as the results of its also lead to some problems. One of the problems is that, with the condition of possible agreement, weak and irregular recitations [qira’at] can also be included in the correct recitations [qira’at], or at least create such suspicion for some. At the same time, the harmony and agreement of the recitation [qira’t] with the depcription [rasm] of the Qur’an should undoubtedly be considered as one of the criteria for correct recitation [qira’t]. Another result of this study is that in the areas where certain recitations [qira’at] were prevalent, the Qurans were also written based on those recitations [qira’at], and in practice, the practical effect of the recitations [qira’at] on descrition [rasm] will be visible.

One of the sciences that is rooted in the revelation of the Qur'an is the science of recitations [qira’at]. There are different approaches in this field among Islamic scholars. The discussion of recitations [qira’at] has been studied and researched by researchers since ancient times. Numerous definitions of authentic and unpopular [shazz] recitations [qira’at] have been put forward by scholars and different criteria have been stated in this regard. The followers of the Mu'tazilites - one of the most important schools of thought in the Islamic world and with a strong emphasis on rationalism - have in some cases used unpopular [shazz] recitations [qira’at] to justify their views, which is the subject of this article. The special position of the Qur'an and its original recitation [qira’t] and the necessity of using authentic recitations [qira’at] in the interpretation of the Quran require the necessity of a precise scientific analysis based on the unpopular [shazz] recitations [qira’at]. Thus, the current article endeavors to analyze the Mu'tazila view of unpopular [shazz] recitations [qira’at] using a descriptive-analytical method with a critical approach and using desk research/ library sources. The findings of the research indicate that the Mu'tazilites in some cases have justified the verses that are inconsistent with their intellectual principles and if there is no way to justify them, they have relied on unpopular [shazz] recitations [qira’at]; it should be mentioned that they did not have a single criterion in this regard. In this article, instances of the Mu'tazilites' theological, jurisprudential and interpretive application of unpopular [shazz] recitations [qira’at] have been examined.

The topic of the foundations of recitation [qira’t] in exegesis is one of the important issues of the sciences of recitations [qira’at] and interpretation, which has been one of the concerns of scholars and specialists of both sciences for a long time ago. Before starting exegesis, the interpreters of the Holy Quran inevitably must also choose one or more bases in this regard and base their exegeses on it/them. The research method in this article is descriptive-analytical using library resources/desk research. However, Sheikh Tusi considers recitations [qira’t] to be the prevalent recitations [qira’at]. Same like, he accepts the basic diversity of recitation [qira’t] in the Quran from the companions of the Holy Prophet (P); the seven reciters [qurra’] and other reciters. Based on the studying Sheikh Tusi's exegesis of Al-Tibyan [= Clarification] based on four criteria, he separates the valid recitations [qira’at] from the invalid ones. Sheikh Tusi accepts only those recitations [qira’at] that are compatible with the definite rules and principles of the Arabic language, syntax, and morphology, and recitations [qira’at] that are not compatible with these rules are rejected. So, he does not accept the irregular [shazz] recitation [qira’t]. Same as if a specific recitation [qira’t] forbidden by the authentic hadiths of Infallible Ones (A.S), it will undoubtedly be invalid and inaccurate and reading [tilawat] Quran on the base of such recitations [qira’at] is not permitted.

The Qur'an is the word of revelation and the eternal miracle of the Prophet of Islam (peace and blessings of Allaah be upon him) and its non-distortion is one of the certain beliefs of Muslims. But in the meantime, due to certain accents in Arabic, there were differences in the way of reading, reciting and writing. In the middle of the second century AH, seven readers became known as experts and skilled, each of whom had two narrators. The only recitation that is common among Muslims in the third class of Quran reciters has a correct and consistent document is the recitation of Hafs from Asim. Then,the difference between the readings and the clarification of its facts is of special importance. By examining the differences in readings in Quranic words, the effect or non-effect of these readings on the meaning of the Quran is realized. This research has dealt with a descriptive-analytical approach regarding the difference in readings of  Yasin Surah which has 83 verses and the findings of this study indicate that out of 28 cases of differences in readings in  Yasin Surah , 22 words have no effect on the meaning and 6 words is effective in the sense that most of these cases are in the realm of morphological categories; It was also found that despite these differences, it does not have a significant effect on reading and understanding the content of the verses and has a good compatibility with the structures of the Arabic language.

With the revelation of the first verses of the Quran by the Gabriel [= Holy Spirit] on the Prophet’s (P) heart and its reading [tilawat] and reciting [qira’at] by him for people of that time, he faced various attacks and suspicions on behalf of the pagans, Jews, Christians, etc. From the doubt concerning the possibility of revelation and its occurrence to accusing him of magic and being influenced by priests and regarding it mankind’s speech, etc., which the Quran itself has dealt with. This series continued until the recent centuries when Quran was attacked systematically by Orientalists under the guise of scientific research to prove the breach in the words of revelation or the distortion in the Quran and they have done several types of research in this regard. These activities have been done in the form of editing a lot of old books on the history of the Quran and differences in recitation [qira’t] or presenting academic theses or dissertations and parts of books or compilations. Due to differences in recitation [qira’t] in the Quran and due to the multiplicity of codices [masahif] and belief in multiple recitations [qira’at] on behalf of the Muslims, they have presented objections against the authenticity of the text of the Quran in some way, taking it as a sign against the stability and the originality of the text of the Quran. In this article, using a descriptive-analytical method, this claim has been criticized and reviewed.