نشریه مطالعات قرائت قرآن
سال ششم شماره 11 (پاییز و زمستان 1397)

One of the blessings and fruits of the Islamic Revolution is the growth of scientific and artistic activities, especially in the field of the science and technique of Qurʾānic recitation . This point is confirmed by a look at the state of this field prior to the Islamic revolution and its comparison with how it has been after the Islamic revolution. The study of the growth of the above activities can be pursued in two mail areas: administrative as well as educational and research. The present article seeks to demonstrate the role of the revolution by reviewing the work done in the field of the science of Qurʾānic recitations after the Islamic Revolution of Iran. The Al-Mustafa International University, which itself is one of the fruits of the Islamic Revolution of Iran, has carried out significant activities in this field, which are specifically addressed in this article.
The research method employed in this paper is descriptive and analytical. One of the most important results obtained from this research is the efficacy of the particular attention of the officials of the Islamic Republic of Iran to the issue of Qurʾānic recitation and related sciences. This has led to the organization of competitions, establishing media networks and institutes specializing in Qurʾānic recitation and memorization as well as development in the field of education and research such as writing and translation of books and writing of dissertations. As such, significant growth has occurred in the above fields.

The word “kallā” has come in 33 verses in 15 Surahs of the Holy Qurʾān. The rule about pausing on “kallā” is one of the important discussions about this word, and various views have been quoted regarding it. The fundamental question is: what are the rules of pause and continuation on “kallā” and to what extent are they influenced by the meaning of “kallā”? The present paper uses an analytical-descriptive method of examining library resources to study the different perspectives on the rule of pause and continuation on “kallā” according to the different meanings of this complex Qurʾānic term. The result of the study is that pausing on “kallā” and continuation from it dependent on the meaning “kallā”. Contrary to the commonly held opinion, the most original meaning [of the term] that can apply to all the verses that mention “kallā” is the meaning of caution. Hence, it is correct to start from “kallā” in all the verses. Nevertheless, there are seven categories of pause and continuation on “kallā”. According to the meanings of “kallā”, there is no evidence for the first two categories, namely the requirement to pause and the requirement to commence from it. In the event that the meaning of deterrence is preponderant, pausing on “kallā” is preferred. In the event that the probability of the connotation of deterrence is removed, it will be preferred to commence from “kallā”. Pausing at what precedes it and pausing on “kallā” itself is for instances where “kallā” is not connected

One of the sciences of the Holy Qurʾān, which has a direct impact on the understanding, translation and interpretation of the divine words, is the science of variant recitations of the Qurʾān. For this reason, this science has long been considered by the commentators of the Qurʾān, who have made efforts to arrive at the best interpretation of the Qurʾān through studying the different recitations and their effects on the meaning of the verses, and then determining the meaning that is in accordance with the most acceptable recitation. In this article, the differences of recitation from the seven famous recitations of Surah Maryam have been analyzed. Differences in recitation that do not lead to any change in meaning have been identified in 19 verses and in 15 verses, these differences do effect the meaning of the verses. Of course, this change of meaning often ends up giving the same overall connotation from the verse, and at times the differences in meaning are very slight, such as added exaggeration, emphasis, etc., so in essence, the original meaning of the verse is not effected. The study of the context of the verses, its syntactic and grammatical rules, their compatibility with the meanings of other verses, coherence in the wordings of verses and their intonation, can guide the scholar to the correct recitation, which is [in most instances] the same as the most common recitation.

The study of ‘uncommon recitations’ as one of the types of recitations of the Holy Qurʾān is a topic worthy of research. One of the issues that has mostly been neglected is the issue of the criteria for such recitation. In this research, the descriptive-analytical method is used to investigate and analyze the principles and criteria for this type of recitation, which can then be used to help researchers distinguish between the different types of recitation of the Holy Qurʾān. By going through the works related to the uncommon recitations, in particular the uncommon among the seven and ten recitations, we come to the know that the definition of an uncommon recitation is one which has not reached the people through copious or successive chains of transmission that the people accept. In fact, an uncommon recitation refers to a recitation that has been narrated by other than the seven modes that were selected by Ibn Mujāhid and the ten modes selected by Ibn Jazarī. Chain of transmission, script and ‘Arabic-ness’ are considered the three basic factors that are used to gauge uncommon recitations, and the other features of the uncommon recitations such as: the probativeness, reliability of narrators, quality of narration etc. are all determined based on these three factors.

Understanding and meaning of the Holy Qurʾān is one of the duties of Muslims, because the Qurʾān is a book of guidance and its language is simple and accessible for the people. The Holy Qurʾān presents teachings in the simplest form, allowing everyone to understand it. Therefore, everyone can take benefit from it according to their own capacity; nevertheless, its full and complete understanding is restricted to the infallibles (a). This paper discusses the meaning of instruction in the verses [of the Qurʾān] and traditions, and how understanding the Qurʾān leads to closeness and intimacy with the words of the Almighty. This study shows that learning [to recite] and understanding of the Qurʾān should be done together; and the correct methods of instruction also demonstrate this. Closeness with the Qurʾān also depends on this, and it must be sought from the methods of slow and continuous reading. If the Qurʾān is taught in the right way, there is frequent recourse to the divine verses which leads to the understanding of the divine verses and this leads to intimacy with the words of the Almighty. The present article is follows a descriptive-analytical method and the information studied has been collected from library texts.

Abu Saʿīd Abān ibn Taghlib was one of the most distinguished members of the Shīʿah community in his time, and provided valuable contributions to the [sciences of the] Holy Qurʾān. The titles of half of his works demonstrates that the Qurʾānic sciences were a major part of his interests. He had a special connection with the Ahl al-Bayt and witnessed the presence of three great Imams. According to the scholars of both schools of thought, he was considered among the foremost Qurʾān reciters and even had his own independent recitation that was well known among the [other] reciters. The methodology of this research is descriptive-analytical, and it seeks to find out why a unique character such as Ibn Mujāhid, who in the fourth century restricted the recitations and limited them, among all the famous readings, chose only seven recitations which he termed as well-known while all the others were deemed as uncommon. Furthermore, why is it that he did not select Abān ibn Taghlib’s recitation to be among the well-known recitations? According to available sources and the studies that have been carried out, it may be argued that his recitation may not have been fully available in the fourth century, and for this reason, it was not included among the well-known recitations.