نشریه مطالعات قرائت قرآن
سال نهم شماره 17 (پاییز و زمستان 1400)

One of the matters emphasized in Islamic teachings is the preaching of religion. During the victory of the Islamic Revolution, special attention was paid to the issue of preaching and mission of the preachers. In this regard, the Supreme Leader has mentioned the characteristics of Quranic preachers in several cases in his speeches. This Research, which has been written by descriptive-analytical method, has examined the characteristics of Quranic preachers in the thought of the Supreme Leader with emphasis on the declaration of the second step. Some of the characteristics of a preacher are related to the use of facilities and skills, such as learning skills of preaching, knowledge of psychology, and familiarity with cyberspace and knowing foreign languages. In addition to the above, the behavior of preachers is of particular importance. Among the other results of the Research is that in the words of the Supreme Leader, things such as politeness and kindness to the people, perseverance and stability, confirmation of the preacher’s speech with his actions are mentioned. Among the duties of a Quranic preacher, promoting moral virtues, sincerity, simplicity and avoiding luxuries and paying attention to the growth and development of the audience; and one of the characteristics of a preacher’s speech is a proved and reasonable expression and the use of religious patterns

A civilization based on religious teachings is one of the keywords that has been repeatedly emphasized by the Supreme Leader. The declaration of the second step of the Islamic Revolution also speaks of establishing a new Islamic civilization. A civilization that is based on Islamic teachings must be based on the Quran, and to build such a civilization, establishing more and more familiarity with the Quran is one of the undeniable conditions. Memorizing the Quran is one of the most important methods of learning the Holy Quran, which has a lot of effects. This article seeks to enumerate the effects of memorizing the Quran by descriptive-analytical method and examines its role in the formation of Islamic civilization. The results indicate that memorizing the Quran has a great impact on self-improvement, family pedagogy and community pedagogy and therefore plays an effective role in civilization. In this article, a few examples of individual and social effects of memorizing the Quran are mentioned.

One of the obstacles to understanding and practicing the teachings of the Quran is to be far from this divine book as the several strategies have been put forward by the Islamic scholars and by practicing these strategies, returning back to Quran will be happened in its real meaning. Cognition of the Quran and realizing its humanizing teachings is the desire of every monotheistic believer. From the point of view of narrations, familiarity with the Quran is one of the ways in which the cognition of the Quran can be achieved as widely as possible. The Supreme Leader of the Revolution has placed great emphasis on getting acquaintance with the Quran in presenting solutions for returning to the Quran, and has considered one of the most important ways to return to the Quran to get acquaintance with the divine word. Using descriptive-analytical method and using library resources, this research seeks to provide solutions for familiarity with the Quran in the thought of the Supreme Leader. The results of the research indicate that His Holiness’s strategies for learning the Quran are: reciting the Quran, looking at the Quran, listening to the Quran, memorizing the Quran, translating the Quran, contemplating the Quran, being the addressee of the Quran, practicing the Quran and benefiting from the guidance of the Quran.

Education is one of the most basic functions of any educational system that learning is the product of its final process and makes changes in the construction of knowledge, orientation and ability of learners. Since the sacred religion of Islam is a guiding system, it contains the highest transcendent insights, attitudes, guidance needs, and the factors of transcendence and degeneration of human life in this world and the Hereafter. According to the mission of the prophets and saints in guiding mankind, flourishing wisdom and empowering the human will to achieve perfection and happiness in this world and the Hereafter, the first step of preaching the Quran and religious education is elaborated in the life of the Prophet of the Ahl al-Bayt. This research is based on the spirit of perfectionism and the innate need of human beings to establish and follow a superior model and to adapt various matters of life to models on the one hand and on the other hand with reference to Quranic verses and Islamic narrations in introducing the Messenger of God (PBUH) and the family of infallibility and purity (A.S) as the supreme model for the establishment of human beings, tries to describe their methods in the teaching and learning the Quran and religious teachings to children in the declaration of the second step of the Islamic Revolution by descriptive-analytical method and using written library resources. Findings indicate that reading-oriented, pattern-oriented, game-oriented, encouragement-oriented, practice-oriented and motivation-oriented education is one of the most important methods of teaching the Quran and religious teachings to children in the declaration of the second step of the Islamic Revolution based on the conduct (sirah) of Prophet and Ahl al-Bayt (A.S).

The Quran is a book of human guidance and happiness, and in order to benefit from Quranic guidance, one must become acquainted with it. The Supreme Leader, as a great jurist and religious guide and a great teacher of the Quran, has placed great emphasis on being acquainted with the Quran. This article, which is prepared with descriptive-analytical method and focusing on the statements of the Supreme Leader, seeks to explain His Holiness’s view on the Quran, its stages and effects. Accompanying the Quran, looking at the Quran, listening to the recitation of the Quran, reading the Quran, memorizing the Quran, pondering the meanings and concepts of the verses, following the instructions of the Quran are among the stages of familiarity with the Quran that the Supreme Leader has emphasized. Also creating fear, increasing faith, removing rust from the heart, the descent of calm and divine mercy, being kept from the evil of Satan, restraining human-being from sin, getting red of sedition, prosperity and salvation, following the teachings of the Quran and promoting Quranic culture in society are among the effects of getting acquaintance with the Quran from the perspective of the Supreme Leader.

The macro and exterior study of Islamic sciences in the form of secondary studies and entitled relative philosophies to sciences, with the motivation of growth and organization and management of sciences has recently begun. The study of science of recitation [qiraat] in the same way and under the title of philosophy of science of recitation [qiraat] is one of the essential issues in this field. This type of study is an interdisciplinary study that is sometimes done in addition to the comparative-analytical method. One of the fruits of these studies is to make the science of recitation [qiraat] more effective and more practical among Islamic societies. Important issues in the philosophy of the science of recitation [qiraat] include the study of the structure of the science of recitation [qiraat], analysis of its epistemological and non-epistemological principles, functions of the science of recitation [qiraat], approaches and methods of study and science in the field of the science of recitation [qiraat] and services of the science of recitation [qiraat] to other sciences.

The science of recitation is one of the Quranic sciences that has a great role in understanding the Quran and differences in recitations will be effective in receiving different meanings of the Quran. Due to the importance and relationship between the issue of differences in recitations and the change and distortion of the words of the Quran, Orientalists have Researched and raised doubts in this regard. The present article uses a descriptive-analytical method and a critical approach to the doubts of famous Orientalists such as: Noldeke (1930), Richard Bell (1876) and Arthur Jeffrey (1982) in the field of recitations, analyzes and critiques them. It seems that what forms the intellectual basis of this group of Orientalists, in the first place, is the long-standing obstinacy of the West towards Muslims, which can be seen in their Quranic Research approach, and the second aspect is the lack of attention to the principles of Research. And it can be clearly understood that the purpose of Orientalists in such Research was not and is not the understanding Islam and the Quran. Orientalists’ Research on the issue of Quranic recitations, whether in terms of Research method, lack of study of Imamia sources and lack of full knowledge of the issue of differences in recitations, are among the unacceptable shortcomings a of Orientalists. Unlike Orientalists, Imamia scholars have never addressed the issue of distorting the Quran in favor of the Shiite sect, and claim that this is the definitive acceptance of the Ottoman Mushaf from the beginning of its formation until today. The Supreme Leader has a special emphasis on the specialized way of reciting the Holy Quran, and in various statements, his meticulousness is clearly seen. He gives the correct recitation as a prelude to understanding and acquiring Quranic knowledge, and on the way of reciting the Holy Quran, he deals with issues such as: repetition of verses and words, how to disconnect and connect the utterance of words, and “short and long breath” and explained it for the reciters and emphasized the necessity of correct recitation and the preliminaries of recitation.

Correct interpretation of Quranic verses has been considered as one of the necessities of Islamic society throughout the history of Islam till now. One of the important prerequisites in interpreting the verses is having the correct recitation narrated by the Prophet (PBUH). The commentators of the Holy Quran have taken different approaches to the issue of differences in recitation. One of the most important of these approaches is to critique the popular recitation and choose the correct recitation from among the various recitations. Allama Tabatabai is one of the commentators who have interpreted the verses of the Quran with this insight. The current research with descriptive-analytical approach deals with investigating Allama’s viewpoint concerning the differences in recitations and its effect on interpretational comprehension in Al-Mizan. In the face of the problem of differences in recitations in a different way, sometimes he prefers the popular recitation sometimes according to different criteria such as the context of the verses, avoidance of grammatical extra-strict, the necessity of the meaning of nature, compliance with the Islamic obvious ruling, compliance with rational arguments and so forth, he prefers the unusual recitation and sometimes, despite pointing out the difference in recitations, he refused to prefer one over the other. Explaining his criteria and patterns in the critique and preference of recitations, as well as the analysis of recitations that have been mentioned without a preferred reason, is one of the most important topics of this research of the present study

The signs of waqf (stop) in writing punctuations include the symbols of the necessary waqf (م), absolute waqf (ط), permissible waqf (ج), prohibited waqf (لا) and permitted waqf (ز). In addition to their usages in tajweed and reciting the Holy Quran, they play a significant role in the correct understanding of divine verses. The present study seeks to adopt a descriptive-analytical method to understand the role of the signs of waqf (stop) in writing punctuations in Surah Yasin, which is a Meccan surah and contains various teachings such as the three religious principles of Islam, namely monotheism, resurrection and prophecy, to examine and analyze them on the understanding the Holy Quran. Studies indicate that the types of signs of waqf and ibtida (beginning) in this surah with a specific purpose, the verses of this surah have been divided into propositions that considering these signs, can pay much attention to the correct understanding of the verses of the Holy Quran. For example, by not observing the necessary waqf in verse 76 of this surah, a blasphemous meaning is taken from the verse, or by devoting oneself to verses from Surah Yasin in which the sign of waqf “La” or prohibited waqf is used, an incomplete meaning is taken from the word of Almighty God, which leads to misunderstanding

The movement between the femininity and the masculinity of the verbs is a notable example of the differences between the seven reciters of the Quran, which occurred due to the lack of a dot in the Ottomani Mushaf. This type of difference is seen as a repeated pattern in the recitations of the seven reciters, and its syntactic origin is the permission to mention and feminize the verb due to the virtual femininity or being mukassar plural of the subject. In addition, sometimes the source of the dispute is the possibility of referring to the verb literally feminine or masculine in the context of the verse. The present article, while examining several examples of the movement between femininity and masculinity of verbs in the recitation of the seven reciters, reveals the reflection of syntactic teachings in the recitations of the Quran and reveals the relative tendency of Hamza and Kisai to the masculine form of the verb - unlike the other five reciters. Considering the historical influence of the recitation of Abdullah Ibn Mas’oud in the city of Kufa and his recommendation to recite the Quran with masculinity in the moving between Ta and Ya, it is probable that Hamza and Kisai were influenced by the pioneer of reciting the Kufis

One of the necessities in the accurate interpretation of the verses of the Holy Quran is being advanced in the Quranic sciences and the rules of interpretation. Among the sciences of the Quran, the first established science was the science of reciting the words of the Quran. In the science of recitation in addition to the principles and rules of recitation, the different forms of word reciting are also examined, in order to make the best and most correct recitation according to the structure of the word and the context of the sentence and the consistency in the meaning and concept. Therefore, considering the great importance and effect of the science of recitation on the correct understanding of the verses in this article, the author seeks to study the differences of recitations of Surah al-Anbiya from the perspective of Shiite and Sunni commentators based on data collection and analytical-descriptive method to design a new approach to provide a more accurate interpretation of Quranic verses according to different recitations. In this article, by examining the differences in the recitations of Surah al-Anbiya, it was researched that in this Surah, 21 verses have differences in recitations, 14 of which are effective in the meaning of the verse and 7 of which do not change the meaning, but ultimately the same meaning of the verse conveys and is only very minor changes. So, in general, the difference in recitations in terms of changes such as exaggeration, emphasis, I’rab or differences in the quality of recitation in terms of imalah, fathah, idgham, tafkhim, tarqiq and izhar that the study of the context of verses, attention to the rules of Arabic literature, semantic compatibility and coherence in words, can help the researcher to understand the correct interpretation of the verses

Explaining the object of leisure and, more importantly, finding the object of “nasb” and the type of recitation of its verb, is one of the concerns of commentators in the interpretation of verse 7 of Surah Sharh. The mentioned difference is important because according to Shiite commentators, the contents of the verse are related to the issue of Imamate, but from the point of view of Sunni scholars, the contents of the verse do not related to this issue at all. Sunni commentators, by denying the recitation of “Fansab” with “kasrah”, believing that the meaning of guardianship and Imamate can be extracted only with the above recitation, have tried to deny the recitation with weak arguments, while this finding even can be extracted and proved based on the findings of the present study with the recitation of “fathah”. Creating a connection between the holy verse and the category of Ghadir and consolidating it is one of the innovations of the article; Because sufficient reasons from the Quran and non-Quran can be carried on this important claim. In the present article, an attempt is made to prove the accuracy of the claim of Shiite commentators with several reasons and its connection with the important issue of Ghadir in a descriptive, analytical and critical method, after examining the arguments of the proponents and opponents.