نشریه مطالعات قرائت قرآن
سال دهم شماره 18 (بهار و تابستان 1401)

Paying attention to the issue of readings by foreign commentators in interpretation is one of the basic and influential issues in the knowledge of interpretation and interpretation of the verses of the Holy Quran. Among the Shiite commentators, Allameh Tabatabaei? The owner of the valuable commentary of Al-Mizan has paid special attention to this issue. The amount of attention paid to the recitations of the Quran and its effect on interpretation creates the necessity of processing Allameh’s views to obtain the amount of attention paid by some Shiite commentators. The research method in this article is descriptive-analytical and library resources are used in it. The findings of the research indicate that Allameh Tabatabai considered the criteria for accepting or rejecting recitations, which include: authentic documents, adherence to the rules of Arabic literature, and compliance with the custom of Mushaf, which are among the criteria for acceptance of Allameh in accepting recitations. Also, he has criteria in rejecting a recitation, which are: Inconsistency of recitations, non-authenticity of Shaz recitations, and distortion of some narrations of recitation

According to historical narratives, the variety and difference in the recitation (qiraat) of the Holy Quran were correlated with the dialects, heterogeneous dialects of the tribes and the writing style of the Holy Quran, which has been subject to changes in chronological order. In later periods, such activism in the expressive and verbal realm of the revelatory text, in addition to developing the variety of readings, has created a platform for the variety of readings, in terms of comprehension, meaning, and interpretation in general. Using descriptive and analytical methods and relying on historical narratives, this research seeks to answer the question of how dialects, sound diversity in vocabulary and intonation influence the development of reading of early and late reciters and in the continuation of the reading style that the Hamzah's evolution and role-playing in the recitation of famous reciters on words is a clear example for it. In the current era, with the emergence of the meaning-oriented recitation movement and its special attention to the expression of words, combinations, vocalization, imagery and reflection in recitation, the meaning of the verses has been emphasized, which has been effective in conveying the meaning and deep understanding of the verses to the audience

The most primary issue in teaching any language is learning the alphabet of that language. Arabic language is of special importance as the language of Quran and Islam. One of the controversial issues of the Arabic language is the number of letters in this language, which has always been disputed, and the arrangement of letters is also one of the other important issues of Arabic linguistics. This article, organized using library sources and descriptive-analytical method, has examined the issue of the number and order of letters in the Arabic language from the perspective of scholars of reading (qirat) and linguistics. The findings of the this research indicate that the number of letters in the Arabic language is twenty-nine, and those who consider the number of Arabic letters to be twenty-eight did not consider Alif and Hamzah as two separate letters, and their reasons are subject to criticism. Subscripts are also one of the other topics related to the discussion, which are divided into eloquent and non-eloquent types. The order of the letters is also firstly expressed according to the pronunciation, then alphabetically (abjabi), and in modern times, it is often expressed alphabetically (abtatha).

The present research studies the orthography and method of the writing of the Quran and seek to find a simple and easy method in the field of writing and orthography of the Holy Quran; A method that, in addition to avoiding the complexities of writing, is also consistent with the rules of writing, and in the shortest time, without any difficulty, can help its learners to read the Holy Quran fluently. Therefore, by collecting various narrations and many analyzes from scholars of the past and present and using the library method and analytical-descriptive processing, while finding the most efficient methods of writing, it is also searching for its legitimacy with the assistance of strong documents and sources. The current research begins with the examination of the orthography and method of the writing Quran and ends with the proposed orthography and method of the writing extracted from the existing Qurans.

One of the most important issues and topics that have always been the focus of scholars and specialists of recitation since the beginning of Islam is the need to achieve correct recitation of the Holy Prophet (P) or at least the reading which is close to his reading among the available readings. In this field, many efforts have been made and numerous narrations have been narrated in narrative sources, the most famous and prominent of which is Salim bin Abi Salamah’s narration from Imam Sadiq (A.S) which says: “Iqra Kama Yaqrau al-Nas: read the Quran the way people read it”. A documentary examination of this narration shows that it is correct and there is no objection to it, and in terms of implication, after referring to the time of issuing the narration and the conditions governing it, it can be concluded that the meaning is not the exclusivity of correct readings in one reading; Rather, this hadith includes all readings that have been approved by scholars and are common among people at all times.

Translations such as “Qiraat al-A’mmah”, “Qiraat al-Nas” and “Qiraat al-Jumhur” have been used in some historical reports. Some have provided incorrect interpretations of them by selective quoting. What readings do the mentioned interpretations refer to and in each case do they correspond with the how many readings of several reciters and how much did each of the famous reciters disagree with this general reading? The problem of the current research is that considering the importance of the first centuries of Hijrah and the fame of the seven reciters, the interpretations of public recitations in the first five centuries of Hijrah have been collected and compared with the recitations of the seven reciters. Considering the cases of the use of such general interpretations in the first five centuries of Hijrah shows that these interpretations were never used according to the individual reading of a reciter; Rather, in 95% of cases, these interpretations match at least with the reading of five reciters of the seven reciters and in 98.8% of cases, at least with the reading of four reciters of the seven reciters. This statistic shows that such interpretations either refer to the recitation of the majority of reciters or to the recitation of the majority of people who were subordinate to the reciters. Also, the comparison of the number of objections of each reciter with the cases of using the interpretations of public recitation in the first five centuries of Hijrah, shows that the most opposition to public recitation is in the recitation of the reciters of the city of Kufa (Kisai, Hamzah, and Asim narrated from Hafs) and the least opposition to public recitation is observed in the recitations of Hijaz reciters (Nafi’ and Ibn Kathir).

Familiarity with the Quran is an uninterrupted companionship with the Quran; It means learning, memorizing, understanding, and even practicing the Quran. It is achieved when the result is a change in the behavior and performance of the individual and, accordingly, the society; It means that a person should be influenced by the Quran, and then it influences the society. The way to get out of the current situation and move towards a Quranic society is that the angle of looking at the Quran should be practical and problem-oriented, and educational administrators should move towards in-depth education and problem-solving; In such a way that a person feels the Quran as a solving instrument in his life. Also, universities and other institutions in Quranic affairs should take into account the composition of cultural and social works with a deepening view, so that the position of the Quran in society becomes dignified and worthy. This research, using the library and field method, has criticized the current situation of familiarity with the Quran in society and provide solutions and suggestions for its improvement

The interpretation of “Bian al-Sa’adah” is one of the most important and complete Shia mystical interpretations, which can be discussed in terms of theological, jurisprudential and social issues despite the mystical approach. The question is, how have mystical interpretations such as the expression of happiness dealt with the science of readings? In other words, the significant issue is whether the science of readings can be related to the mystical approach of the commentator. The current research has evaluated the position and function of the issue of readings in the interpretation of the expression of happiness with the descriptive-analytical method. The results of the research indicate: that the position of recitations in Gonabadi’s viewpoint has a significant place compared to his contemporary commentators, in such a way that he has shown special attention to the discussion of recitations and his intellectual origin is the origin of a method with a non-hadith approach. In the discussion of recitations, Gonabadi sometimes prefers famous and sometimes non-famous recitations in terms of their compatibility with the context of the verses, narrative preferences, and semantic explanation; sometimes he paid attention to both readings and left the judgment between them. The function of readings in the interpretation of this work can be presented around three subjects: a) expansion and development in the meaning of the verse; b) explaining the meaning of the verse; c) clearing the ambiguity of the meaning of the verse. Of course, the commentator’s mystical approach has not had any effect on the discussion of readings.

Followers of Islamic sects differ in the method of ablution. One of the differences is washing or anointing (mash) the feet. Sunnis generally consider washing the feet and Shias consider anointing (mash) obligatory in ablution. The origin of the difference is in the sixth verse of Surah Ma’idah. In this research, with a descriptive-analytical method, he has done a comparative study of the viewpoints of the commentators of the two sects in the mentioned verse and has found the root of the said difference, and the results obtained are: although the source of the said difference is the difference between the two readings (qira’at) of “ارجلکم” in the verse and its literary justification, the influence of the traditions transmitted in Sunni sources on this phenomenon should not be ignored. The witness of this claim is the statement of a group of predecessors such as Ibn Abbas, Hassan, A’krama, Sha’abi and others that anointing (mash) is obligatory, citing the verse and the acknowledgment of prominent Sunni commentators, such as Zamakhshari, Fakhr Razi, Abuhayyan, etc. In the implication of the mentioned verse according to both readings (qira’at) on the obligation of anointing (mash) and the superficial justifications are weak in legitimizing washing the feet in ablution

The art of reciting the Holy Quran is an effective and beautiful medium for reflecting on the teachings and teachings of God, which can have a tremendous impact on the souls and souls of people. Due to its association with divine miracles throughout the history of Islam, especially in the last two centuries, this art has gained special importance and place among the Muslims of the world. The present article has investigated the aspects of the art of reciting the Holy Quran by using library sources and based on the teachings of the Quran and Islamic traditions and surveying the stages of describing, analyzing and explaining the art of reciting the Holy Quran. In this regard, the artistic dimensions of reciting the Quran were examined in cases such as sound, tone, interpretation and memorization of the Quran to show the artistic dimensions of reciting the Quran. Finally, one of the most important aspects of the art of recitation is getting to know the meaning and meaning of the verses through memorizing the Quran, reciting with pronouncing and tajweed, and using the correct endowment and initiation.

The harmony arising from the proportion, balance, and composittion of sound and rhythm (syllable) in the text is considered as the basic factor of cohesion. It can be considered as the best factor to convey the message to the audience. Maybe writings are written in the form of poem, but they do not have the appropriateness of the exchange between the sound elements arising from letters, words, and meaning, and for this reason, the real meaning of the message is not conveyed to the listener. So, emphasizing the fact that the Holy Quran in its verses and surahs has unique indicators in inducing the concepts of revelation and benefits from special literary and artistic eloquence, in this regard, the current article is about the harmony arising from the sound elements of the blessed Surah Kausar examines both sounds, syllable and sound concepts as a musical indicator. This fundamental research has been analyzed using the combined theoretical-experimental method in which the data has been analyzed quantitatively and qualitatively through library sources. In this research, the composition structure and phonetic proportion of the sounds, letters, words, and verses of the Surah based on the narration of Hafs bin Suleiman Asadi from Asim bin Abi al-Najood Kufi has been quantitatively and qualitatively analyzed and compared with the concepts and meaning of its words, so that the harmonic structure of surah should be introduced as the distinguishing and superiority feature of the verses and surahs of the Holy Quran to other texts.

The verse “ما ارسلنا من رسول إلا بلسان قومه” (“And we sent only a messenger to the nation in their language”) (Ibrahim: 4), the story of the adaptation and revelation of the Quran in the language of the Quraysh, and the clarification of the Quran to the revelation of the word of God in Arabic (Al-Shua’ra’a: 195 and Al-Nahl: 103), are confirming the eloquence of the Arabic language in the ear of revelation or the people of Hijaz. However, the deniers of the revelation of the Quran have tried to show the incompatibility between the Quran and the language of the Quraysh - as the first audience of the Quran - to deny both the claim that it was revealed in the language of the people and to create doubt on the eloquence of the Quran by denying the eloquence of the language of the audience. In an important and ponderable case, by describing the people of Hijaz (Quraysh) as the facilitators of Hamzah and the abundance of Hamzah’s research in the Quran, they have considered the promise of revelation in the language of Quraysh to be distorted. Although other aspects such as the presence of words in the Quran with Persian or Hebrew roots or the difference in readings can be grounds for the formation of the suspicion of the non-adaptation of the revelation of the Quran to the language of the people or the claim of the lack of eloquence of the Quran; The present study seeks to prove the originality of Hamza’s research among Quraysh and answer the mentioned doubt by criticizing the views that favor the facilitation of Hamza among the Quraysh and consider Hamza’s research as a product of urgency or similar factors