نشریه مطالعات قرائت قرآن
سال یازدهم شماره 20 (بهار و تابستان 1402)

Variations in Quranic recitations (Qira’at) are among the prominent and highly significant subjects in the Quranic sciences and interpretation fields. Until the time of Ibn Mujahid (324 AH), Quranic Reciting (Qira’at) scholars had the liberty to adopt their specific recitations (Qira’at) based on their interpretations and follow separate paths. Every interpretation was consistently based on certain criteria and measures. Today, the three criteria introduced by Ibn Al-Jazari (833 AH) are recognized as the three valid criteria for the accuracy of Quranic reciting (Qira’at), replacing all previous criteria. The question here is how these criteria have evolved throughout history and undergone what changes and developments. This research is based on library data and is carried out in a descriptive-analytical method. Different Quranic reciting (Qira’at) criteria and measures are derived from four distinct periods as follows: 1- The criterion of oral transmission based on the trustworthiness of narrators: from the passing of the Prophet Mohammad (PBUH) to the compilation of the first manuscripts. 2- Four criteria: consensus (ijma), analogy (qiyas), general conformity with Imam’s manuscript, and conformity with the manuscripts of some well-known companions: after the compilation of the first manuscripts until Ibn Mujahid. 3- Two criteria: consensus and general conformity with Imam’s manuscript: during the time of Ibn Mujahid. 4- Three criteria: the authenticity of the chain of narrators (or according to some scholars massive-reporting or tawatur), agreement with one of the Arabic language’s aspects, conformity with the details of the canonical manuscript, or according to Ibn Al-Jazari’s opinion, conformity with one of the Uthmani manuscripts, even if it’s a probable match: after Ibn Mujahid until Ibn Al-Jazari

There are scattered reports about common recitation (Qira’at) in various regions and eras of Islam. These reports cannot provide a clear picture of the diversity and dissemination of recitations (Qira’at) in different periods of Islamic regions. One of the pieces of evidence that can help complete such data is the examination of written manuscripts from that era. In this article, the researchers have selected five manuscripts from the 7th-century Hijri found in the library of the Holy Shrine of Imam Reza. By extracting statistics on the similarity of script and manuscript drawings in these Qurans with the script and recitations (Qira’at) of native reciters from different regions, they have attempted to identify the common recitation (Qira’at) in Iran in the 7th century. According to the obtained statistics, only in Quran number 67, which dates back to the early 7th century, does the manuscript drawing resemble that of the Basrah Quran the most, while in Quran number 84, the manuscript drawing resembles both the Basrah and Kufic manuscript drawings to an equal extent. The script of the other three Qurans also has the highest similarity, with approximately four percent difference, to the Kufic script, and then Basrah. This is the first time such findings have been reported from the 4th to the 7th centuries. Concerning the strong recitation (Qira’at) in the manuscripts in Iran, from the 5th and 6th centuries, there was a gradual inclination towards Kufic recitations (Qira’at), especially the recitation (Qira’at) of Asim with both its narrations. However, in the 7th century, more clarity and intensity were found, particularly focusing on the recitation (Qira’at) of Asim.

Some contemporary scholars have attempted to portray Hafs’s recitation (Qira’at) as a valid and foundational recitation (Qira’at) according to Ahl al-Bayt (A.S.) by analyzing certain narrations of interpretation (tafsir). They have claimed, by selecting seventeen narrations, that the only recitation (Qira’at) in complete conformity with the interpretation of the Ahl al-Bayt (A.S.) and serving as its basis is Hafs’s recitation (Qira’at). Given that this claim attributes a connection to the Ahl al-Bayt (A.S.) and ascribes a recitation (Qira’at) as valid and accurate concerning the Holy Quran, it is crucial to examine the validity of this assertion. The current research is aimed at investigating this claim and evaluating the narrations and analyses presented in support of it. The conducted research reveals that out of the seventeen narrations presented, sixteen of them do not provide any evidence for the conformity of the recitation (Qira’at) of the Ahl al-Bayt (A.S.) with Hafs’s recitation (Qira’at) in Hafs’s specific version. One remaining narration contradicts another narration in the same verse. Additionally, it becomes evident that even these seventeen selected narrations, which lack substantial evidence for the claim, were cherry-picked while numerous narrations of interpretation contradicting Hafs’s recitation (Qira’at) are regarded; for instance, in this research, twenty narrations are presented in the interpretation of thirteen verses, and none of them align with Hafs’s recitation (Qira’at), confirming that the recitation (Qira’at) of the Ahl al-Bayt (A.S.) cannot be based on the recitation (Qira’at) of one of the reciters.

Quranic Recitation (Qira’at) is the most important key to accessing the treasury of Quranic knowledge. However, after the Prophet Mohammad (peace be upon him), differences in Quranic recitations (Qira’at) increased, and experts in Quranic sciences presented various rules for finding the correct recitation (Qira’at). Among them, Alam Sabeet Nili, a Shiite scholar and Quranic researcher from Iraq, attempted to use phonetics, an intentional approach, and Quranic interpretation to refute the existence of synonymous and univocal in the Quran. He considered any determination or omission of words or changes in the word order in verses as indicative of a change in meaning and divine intent. He introduced a textual criterion for identifying the correct recitation (Qira’at). However, his views on identifying the correct Quranic recitation (Qira’at) are problematic, such as proposing the correct recitation (Qira’at) before examining various recitations (Qira’at) and mixing the establishment of one recitation (Qira’at) in the current Mushaf with preferring one recitation (Qira’at) over others. This article, using a descriptive-analytical and library-based approach, critiques and examines Nili’s criterion in this regard, emphasizing that one of the criteria for identifying the correct Quranic recitation (Qira’at) is the use of intra-textual relationships, including word co-occurrence, melody, and coherence of verses..

This article provides a comprehensive and interdisciplinary examination of the concept of ghinā (singing) in linguistics, the Quran, Islamic jurisprudence (fiqh), and relevant narrations regarding the Recitation (Qira’at) of the Quran. The main objective is to clarify the position and legal status of utilizing this art form in the artistic rendition of divine revelation. In linguistics, ghinā broadly refers to sound, voice, or melodious and captivating vocalization. However, this article focuses on its specific connotations within the context of the Quran. In the Quran, the term ghinā is associated with various negative implications such as loud speech, vain talk, incitement by Satan, idle talk, and entertainment. The Quran advises against indulging in these behaviors as they lead to religious and moral deviations. In Shia jurisprudence, the primary criterion for the prohibition of ghinā is its inclusion of frivolity, falsehood, and pleasure-seeking, or speaking about unlawful matters. In Sunni jurisprudence, the permissibility of sound or vocalization depends on whether it leads to harm or not; if it does not, it is considered permissible. In Islamic narrations, chanting or singing the Quran during Recitation (Qira’at) is recommended if it involves beautiful melodious sounds and voices while observing principles such as reverence, proper pronunciation (tartīl), humility, and contemplation of the Quranic verses. However, if ghinā implies self-sufficiency and overemphasis on the Quran to the exclusion of other essential aspects, it is outside the scope of this discussion.

Undoubtedly, the science of recitation has a direct impact on the interpretation of the Holy Qur'an, and commentators have interpreted it based on recitations. As some commentators, facing different recitation, have settled on the common recitation, and some have chosen a specific recitation and interpreted based on it. And some have read all the recitation. Allameh Tabataba'i has chosen the method of criticism and selection of readings by assuming the non-frequency of recitations and taking into account the criteria of correct recitation in the science of recitation, which is the authenticity of the document of the narration of the recitation, its conformity with the Arabic rules and the script of the Mushaf. And in addition to the correct reading criteria, he has put forward some criteria for choosing the recitation. He criticizes some of the readings according to his desired criteria in facing different readings and prefers and selects some of the readings with reasoning, having the conditions of acceptance of the reading, conformity of the reading with the context of the verse or by means of narrative evidence. In some cases, he cites the reading in support of his interpretative point of view. However, in some cases he prefers a reading without mentioning the reason, and in some cases he states different readings and leaves them unexamined without preferring any of the readings. This article has analyzed and criticized Allameh Tabataba'i's view on correct reading with an analytical method.

After the emergence of variations in Quranic recitations (Qira’at) and their restriction to the Seven and Ten Recitations (Qira’at) in the fourth century AH, Shiite scholars have demonstrated different approaches to deal with the massive reporting of Recitations (Qira’at) over the years. Some contemporary scholars believe that Shia Muslims have unanimously agreed on Quranic Recitations (Qira’at) from the beginning of the Quran’s revelation to the present day. However, a closer examination of sources reveals not only the absence of such unanimity but also significant changes in the views of Shiite scholars on the massive reporting of Quranic recitations (Qira’at) over the past fourteen centuries. Some have denied the massive reporting of Quranic recitations (Qira’at), while others have explicitly considered them massive reports. In this research, we have attempted to extract the opinions of renowned Shiite scholars from their remaining works and clarify the differences in their approaches to the issue of the massive reporting of the Quranic recitations (Qira’at) over the years. We have also analyzed and compared these viewpoints to illustrate the historical evolution of their views on this topic. The results of this study indicate that the perspectives of Shiite scholars regarding the massive reporting of Quranic recitations (Qira’at) vary. In the first to fifth centuries, the permissibility of famous recitations (Qira’at) was discussed, and from the sixth century onwards, the issue of the massive reporting of Quranic Recitations (Qira’at) was raised. From the 11th century onwards, Shiite scholars began to deny the massive reporting of Quranic recitations (Qira’at).

One of the etiquettes of Quranic recitation that has received attention in the narrations of two major sects of Islam i.e. Shia and Sunni is related to how melodious tones are performed during the recitation of the Holy Quran. Some narrations refer to the concept of “beautiful recitation”, while others highlight the issue of “voice modulation” during Quranic recitation. This article investigates the concepts of beautiful recitation and voice modulation in the narrations of Shia and Sunni using a descriptive and analytical approach, drawing upon library resources. Among the most important findings of this article is that both of these concepts are emphasized in the narrations of Shia and Sunni. Verses related to beautiful recitation can be categorized into two groups: those that directly address beautiful recitation during Quranic recitation and those that may not directly pertain to Quranic recitation but can be used to confirm the concept of beautiful recitation. The narrations on this subject contain both direct and indirect indications. Both Shia and Sunni sources have given attention to the qualities of beautiful recitation and voice modulation. Voice modulation can also imply intensity and strength in recitation etiquette.

There is a close relationship between Quranic Recitations (Qira’at) and the science of morphology and syntax in the Arabic language, as the Quran is the most influential factor in the formulation and development of Arabic language rules. This is because the earliest Arabic grammarians themselves were Quranic reciters. Differences in the recitation (Qira’at) of certain Quranic verses exist among reciters. These variations in recitation (Qira’at) date back to ancient times and are a historical fact with no basis for denial. In this paper, using a descriptive-analytical approach, discrepancies in the recitation (Qira’at) of the seven reciters (Qurr’a) in the first part of the Quran are examined. Linguistic and grammatical aspects are investigated, and the reasons for these variations are analyzed. The research is divided into two sections: Arabic and grammatical. The results of this study indicate that among the recitation (Qira’at) schools, the Kufan reciters have performed better than others. Among the seven reciters, Asim al-Kufi had the fewest deviations, and Hafs’s recitation (Qira’at), narrated by Asim, exhibited the most conformity with Arabic literary rules. In contrast, Qunbul, the reciter narrated by Ibn Kathir Makki, demonstrated the weakest performance in recitations (Qira’at).

One of the most significant topics in the history of the Quran is the issue of differences in Quranic Recitations (Qira’at). Various Recitations (Qira’at) of Quranic verses have intrigued orientalists, leading to different perspectives and challenges on this subject. Ignác Goldziher, in his book Interpretive Trends among Muslims, considers the emergence and spread of differences in Quranic Recitations (Qira’at) during the early centuries as the first phase of Quranic interpretation. He regards these variations as an opportunity to criticize the Quran itself, as he attributes all of them to the Prophet Mohammad (peace be upon him). Goldziher suggests that the Prophet showed a form of leniency and tolerance in accepting these differences, and his companions had a spirit of freedom in adopting them. On the other hand, in various instances, Goldziher attempts to place the Quran alongside other sacred books and compare and contrast them. This paper critically examines Ignác Goldziher’s perspectives on the variations in Quranic Recitations (Qira’at).

The science of Quranic Recitations (Qira’at) is responsible for studying and investigating the differences in the pronunciation and recitation (Qira’at) of Quranic words. In this regard, there are narrations in Sunni sources referring to the “seven dialects” that have led some to consider these differences in recitation (Qira’at) as divinely ordained. While Shiite scholars, based on authentic narrations from the Ahl al-Bayt (peace be upon them), oppose this view and assert that the Quran was revealed in a single dialect, Sunni scholars have provided about ten interpretations for these narrations, among which the permissibility of reciting in the dialects of Arab tribes has received more attention. This view weakens the theory of divinely ordained differences in Quranic recitations (Qira’at) and supports the opinion of Shiite scholars regarding the Quran being revealed in a single recitation (Qira’at). The aim of this research, conducted using a descriptive-analytical method and based on library sources, is to provide evidence that strengthens this theory by examining the influence of the dialects of Arab tribes on the recitations (Qira’at) of the seven Quranic reciters (Qurra’ Sab’ah) in Surah Yasin. The results of this research may align with the views of those who consider the differences in Quranic recitations (Qira’at) as non-divine, and furthermore extent of this influence on the variations in the recitations (Qira’at) of the seven reciters..

The differences in Quranic Recitations (Qira’at) are a crucial topic in the field of Quranic sciences that has garnered the attention of scholars and exegetes for a long time. Various opinions have been presented regarding their types and the selection of the correct Recitations (Qira’at). In this context, the examination of recitations (Qira’at) attributed to the Ahl al-Bayt (peace be upon them) is an important and necessary subject within the domain of research in the field of Quranic Recitations (Qira’at). This research aims to provide a report on the differences in recitations (Qira’at) attributed to the Ahl al-Bayt (peace be upon them) in Surah At-Tawbah and answer the questions regarding how the recitations (Qira’at) of the Ahl al-Bayt (peace be upon them) differ from those of other reciters, the credibility of the narrations, and the frequency of these narrations in this surah. In Surah At-Tawbah, a total of seventeen narrations about differences in recitations (Qira’at) attributed to the infallibles (peace be upon them) were found, of which one has a reliable chain of narration, while the rest lack authentic chains. The narrations that report variations in recitations (Qira’at) due to the lack of a chain of narration or the occasional textual instability are not suitable for scholarly reliance, and thus, their authenticity cannot be established. Therefore, it cannot be ascertained that these recitations (Qira’at) are indeed attributed to the Ahl al-Bayt (peace be upon them).