نشریه مطالعات قرائت قرآن
سال دهم شماره 19 (پاییز و زمستان 1401)

One of the important events in the history of the Quran is that some of the companions of the Prophet of Islam have collected their versions of the Quran and there are many differences between their versions and the official version that was compiled by the order of the third caliph, including additions, deficiencies, conversions and displacements of the report. The purpose of this article is to find out the main factor behind the emergence of different writings of the Quran by the Companions, and in this regard and it presents the possible hypotheses. The method of this research is “inference through the best explanation”; this means that after evaluating competing hypotheses, a hypothesis with greater explanatory power is selected. The interpretation of the differences, the addressing of the differences and the different recitations of the Quran by the Prophet are hypotheses that have been put forward to explain the origin of the differences in the Companions’ Masahif, but due to the wide scope of the differences, these three hypotheses appear to lack explanatory power. On the other hand, the hypothesis of transliteration in the meaning of the verses of the Quran is consistent with numerous historical evidence and is capable of comprehensively explaining the differences between the Companions in reading and writing the Quran.

Researchers of Quranic sciences have pointed out various reasons for the difference in the recitation of some Quranic words, such as the lack of codified punctuation and Arabization rules in the first centuries of Hijri. These reasons have been discussed in detail in ancient sources, especially in works titled “Hujjah al-Qira’at”. Based on these sources, the difference in recitations in the appearance or root of some words can be scientifically justified based on the rules of Arabic grammar and also according to the semantic and structural context of the verses. In this research, we have tried to divide the morphological differences of the ten famous Qurra’s into fourteen categories and then based on the ancient Qurra’ sources, we have presented various phonetic-semantic arguments about their validity. What is meant by morphological differences is the difference in the reading of words whose analysis is related to morphological science. Some of these fourteen types are differences in feminine and masculine, differences in the root of single ternary verbs, the difference in scales of additional ternary verbs, difference in scale of different nouns, and differences in pure ternary or additional ternary verbs. We will examine these differences in the recitation of the ten recitations, and from this point of view, the current research can be considered comprehensive research; because it is not enough to read only seven reciters. The present research method is library and fundamental. The scientific and literary analysis of the difference in recitations is both in line with the explanation of the linguistic miracle of the Quran and also proves the absence of verbal and spiritual distortion of the Quran.

According to the Imamiyyah and many Sunnis, the honorable phrase “Bismillah al-Rahman al-Rahim” is a part of the Holy Quran and a part of Surah Hamd; However, there is a difference between Shia and Sunni recitation of the details of this phrase concerning all the surahs (except Surah Towbah). It is well-known among Shia scholars that “Bismillah” is part of all surahs; but many Sunnis do not believe so. Among the Shia scholars, Ibn Junaid also believes that “Bismillah” is the only part of Surah Hamd. Recently, some Shia jurists have issued a fatwa and do not consider “Bismillah al-Rahman al-Rahim” as part of all surahs. Considering the obvious effect of this issue on the rules of prayer and some other acts of worship, which are sometimes in the form of periods between participants and cannot be taken care of, it is necessary to re-examine the opinion of Shiites in this regard. For this purpose, with a descriptive-analytical method and a critical approach, and by examining all the traditions that are claimed to indicate the detail of Bismillah in all surahs, as well as other pieces of evidence, the conclusion was reached that despite the claim of the massive reporting of narrations regarding the detail of “Bismillah” Except for one or two narrations, there is not only no documentation for this claim but there are also numerous narrations about the lack of details of Bismillah in other than Surah Hamd and Namal. Most of the hadiths mentioned in Wasail al-Shiah related to this issue only state the virtue of this verse and its reward and the desirability of starting any work including reciting the Quran with it. The originality of not-being (a’dam) and the principle of non-repetition also confirm this opinion.

Teaching the Holy Quran is one of the most important actions of Ahl al-Bayt which they established in an inclusive and general way in the Islamic society. Examining the role of Ahl al-Bayt, the subject of this article is the teaching of the Holy Quran based on the theory of Allamah Askari about recitation. In this article, by using the descriptive-analytical method and citing Quranic, narrative and historical sources, the opinions about “Iqra” have been examined. It seems that Ahl al-Bayt, due to the unbreakable link with the revelation, played many roles in teaching the Quran to the People. The results of this research show that the meaning of the term “Iqra” from Allamah Askari’s point of view is the teaching of recitation of the Quran combined with the transfer of the concepts and facts of the Quranic verses, which during many centuries until the twelfth century. This method used among the followers of Ahl al-Bayt and the Shiite Muhaddith has been established. According to this theory, establishing the context of the Quranic space, using appropriate methods to attract Quranic audiences, training and sending reciters and commentators among the people, and teaching the methods of understanding the concepts of the Quran have been among these actions.

James Bellamy, one of the revisionist orientalists, believes that mistakes have occurred in the text of the Quran, which is the result of the mistakes of the writers of revelation. In his articles based on the “textual criticism” method, he has examined and corrected these written errors. Citing the existence of a difference in the reading of “Wa Qilihi” in verse 88 of Surah Zukhruf and the unsuccessful attempt of commentators to determine its syntactic role, he claims that its correct form is “wa qiblahu”. According to him, the writer or editor realized the replacement of this verse with the previous verse and by adding this phrase and noting the correct order of these two verses. In the current study, Bellami’s point of view is investigated with the analytical-critical method and it is proved that not only for all the reported readings, but there is also a correct syntactic combination; rather, the application of his hypothesis the context of the verses of this surah will be damaged. Also, by tracing the sources of readings and manuscript differences and examining the possibility of additions to the text of the Quran and the spread of errors in copying, it is shown that his proposal does not have the necessary stability and mastery

From the point of view of Quranic scholars, “The Science of Recitation” is one of the sciences that was compiled in line with the correct understanding and interpretation of the divine word and is very important in explaining the divine purpose. Moreover, the science of different recitations (Qira’at) can play an effective role in establishing and explaining interpretation opinions; for this reason, this science has long been of interest to commentators and Quran scholars. The interpretation of Tasnim written by Ayatollah Javadi Amoli is one of the interpretations in which attention is paid to the issue of different recitations (Qira’at) and their effect on understanding the verses of the Quran. The current research, with the descriptive-analytical method and using library resources, is trying to explain the ijtihadi approach of Ayatollah Javadi Amoli with the phenomenon of difference of recitations (Qira’at) and its effect on the more correct understanding of God’s will. In this research, the basis of interpretation of the author of the Tasnim commentary on the recitations (Qira’at) of Sab’ah and the massive reporting of the recitations (Qira’at) and the accuracy criteria of the recitations (Qira’at) are examined, and by studying examples of the criticism of the recitations (Qira’at) in the Tasnim commentary, it is clear that this Shiite commentator is not satisfied with the famous recitations (Qira’at) of Hafs from Asim and by examining the meanings As a result of the recitations (Qira’at) and matching them with correct interpretative criteria, he has criticized some of the interpretative opinions in this field

Recitation (Qira’t) is a science that deals with the pronunciation of the words of the Holy Quran with the same quality that was narrated or confirmed by the Messenger of God (P) in such a way that it speaks of the text of divine revelation. This science is one of the interpretative tools of the commentators of the Holy Quran. Among the Muslim commentators who have widely expressed their recitations (Qira’at) and differences in various verses is Mohammad bin Ahmad Qurtubi, who is a Sunni scholar and has a scientific position. Achieving Qurtubi’s approach in facing the difference of recitations (Qira’at) in the comprehensive interpretation of the Quranic rules is the main goal of this article. Now, this issue is raised, what approach does Qurtubi follow in the mentioned book in facing the difference of recitations (Qira’at)? To answer this question, the present study examines the text of the book with a descriptive-analytical method. The findings of the current research show that in this commentary, he has extensively expressed, criticized and investigated the differences in recitations (Qira’at) with criteria such as the criterion of context, conformity with the Musahif, conformity with Arabic rules and poetry, the criterion of interpretation and ruling of the verse, and the criterion of conformity with other verses

Research on the role of different nations in Islamic sciences is of special importance, especially for that nation itself. Throughout the history of Islam, Iranians have provided many scientific services to various Islamic sciences such as Hadith, Tafsir, Arabic literature, etc. This article with the descriptive-analytical method and by collecting information by library method, seeks to answer the question of what role Iranians played in the science of recitation (Qira’t) and its ups and downs during the First nine centuries (from the beginning of Islam to the revival of the science of recitation (Qira’t) by Ibn Jazari, a century and a half after the Mongol attack)? The history of recitation (Qira’t) in Iran before Islam, the first Iranian teachers of Quranic recitations (Qira’at), the geographical distribution and canvases of Iranian recitation (Qira’t) masters, the presence of Iranians among the seven reciters, the reactions of Iranian scholars to the choice of the seven reciters by Ibn Mujahid and the foundation of the authority of recitations (Qira’at), are some of the issues that are discussed in this the article has been reviewed. Finally, it can be concluded that although Iranian reciters did not have a special role in the early stages of the formation of recitations (Qira’at), in the later stages, including in terms of existence among the seven reciters, and the rejection or development of the theory of seven reciters, they flourished and their active and fruitful presence can’t be ignored. Also, the intellectual spirit of some Iranians prevented them from sticking to the recitation (Qira’t) of a single reciter, thus they started to select and “choice” among the recitations. Finally, after the Mongol invasion, recitation (Qira’t) circles in Iran faced a severe decline, and about a century and a half later, efforts to revive it began again

Recitation (Qira’t) the Quran is one of the challenging and wide-ranging issues of the Quranic sciences that Muslim thinkers have had different approaches to it throughout history. Verse 137 of Surah An’am is one of the verses that have been discussed a lot about its recitation (Qira’t). Six of the seven reciters have recited the verse in a single form, and only Ibn Amir has presented a different recitation (Qira’t) of it. His recitation (Qira’t) of this verse has opponents and supporters. Opponents of Ibn Amir do not consider his recitation (Qira’t) of this verse permissible for four reasons: “the ijtihad of his recitation (Qira’t)”, “the ugly distance between the relative and related noun”, “the context” and “the evidence of history”. However, the supporters defend the correctness of his recitation (Qira’t) by citing reasons such as “the frequency of seven recitations (Qira’at)”, “the distance between the related and the relative noun is not ugly”, and “the appearance of I’rab” and “verb ascribing based on intellectual permission. The current research has shown the strength of the popular recitation (Qira’t) and the weakness of Ibn Amir’s recitation (Qira’t) by examining each of the reasons for the supporters and opponents in a descriptive-analytical method.

The science of recitation (Qira’t) is one of the important subjects of Quranic sciences, which has been the focus by Shia and Sunni scholars since the revelation of the Quran. The discussion of recitation (Qira’t) science has many dimensions. One of the most important of these dimensions is the investigation of the historical foundations of recitation (Qira’t) science from the perspective of scholars of Two Major Islamic Sects. The present article examines the views of the great Shia scholar Ayatollah Allamah Ma’rifat and the famous Sunni scholar Abd al-Azim Zurqani in the field of the historical foundations of recitation (Qira’t) science. The important results obtained by examining the views of the above two scholars are: Ayatollah Allamah Ma’rifat did not consider any recitation (Qira’t) of Hafr’s narration from Asim recitation to be a more massive report, and does not consider it authentic. Abdul Azim Zurqani considers the seven recitations to be a massive report and valid. In Ayatollah Allamah Ma’rifat’s view, the collection and compilation of the Quran in its current form did not take place at one time but was done over time by different people and groups. The order, setting and number of verses in each surah during the lifetime of the Holy Prophet are done by the order of the Holy Prophet and it should be accepted as worship and reciting a surah in the same way. The recording of the verses in the surahs, whether by natural order or order-based, is restricted and by the supervision and order of the Holy Prophet, it has been done and it should be followed. However, according to Zurqani, the collection of the Quran was in three stages: the era of the Prophet, the era of Abu Bakr, and the era of Uthman. According to Ayatollah Allamah Ma’rifat, the most important factor in the creation of the science of recitation (Qira’t) is the ijtihad of the companions and the reciters. According to him, the difference in recitations (Qira’at) is not based on revelation. But from Ruzqani’s point of view, the seven recitations from the Almighty God on the Holy Prophet have been revealed Based on this, the interpretation of these two religious scholars is different from the narration of Seven Letters

The issue of the effectiveness of interpretation of different recitations (Qira’at) of the Holy Quran is considered important research in the field of interpretation and science of the Quran. Quranic commentators and Islamic scholars have explained the effect of various recitations (Qira’at) on the interpretation of the Holy Quran according to their evidence and foundations in this matter, and they have mentioned many pieces of evidence of the effect of various recitations (Qira’at) in understanding the meanings of the verses in Quranic studies and interpretations. The subject of this research is the examination of the recitations (Qira’at) in two commentaries of Jame al-Bayan of al-Tabari and Majma’ al-Bayan of al-Tabarsi. The purpose of this research is to compare and investigate the basics of recitations (Qira’at) from various aspects of the Holy Quran between two great Islamic commentators and scholars “Tabarsi” and “Tabari” in the use of different recitations (Qira’at), which the researcher tried to do while conducting a detailed examination of the thoughts and writings of these two great scholars. Islamic scholars should conclude to what extent the effectiveness of the interpretation of recitations (Qira’at) and what foundations they have and for what reasons they argue in this matter. The research method in this article is descriptive and analytical, and it has been investigated using Quranic written sources and interpretations and comparatively. Both commentators have paid attention to the recitations (Qira’at) of Shaz and Mutawatir. At the same time, Tabari was influenced by Ahl al-Sunnah traditions and Tabarsi was influenced by Ahl al-Bayt traditions and he has paid attention to Shia traditions.

The subject of “Rasm al-Musaf and the rules of Masahif” is one of the important topics of Quranic sciences, which has led to various opinions of many thinkers; Although some aspects of the rules and writing and their relationship with related sciences have been explained to some extent, many of the thoughts of the thinkers of Quranic sciences have not yet been adequately investigated. In this article, an attempt has been made to examine some of the writings and rules of Masahif at the beginning of Islam; including the subject of Ottoman script, its origin, development and many problems in its recitation in the field of recitation studies carried faced new challenges, which has created new issues for not only beginners but also for Muslim scholars and Orientalists who study the Quran. Some scholars consider this type of calligraphy a success and condemn its neglect of it. In the current research, with a descriptive-analytical method, while examining and analyzing the theory of the Ottoman script being restricted, the opposition of this script with the common script in the Quran in six areas and extents, addition, elision, hamzah, alteration, separation and connection, and finally its existence in the type of recitation in some of the words of the Quran have been analyzed.

Al-Burhan by Seyyed Hashem Bahrani is one of the most important interpretations of Shia proverbs in the first half of the 11th century.The interpretation of bel-Ma’thur or narration is one of the oldest types of interpretation that was formed to explain the divine verses.This method reached its peak in the 11th century with the spread of the realm of Akhbarism over Shiite scientific fields. Al-Burhan's interpretation is considered among the purely narrative Interpretations and includes all the surahs of the Quran also the hadiths passed down from the imams (pbuh) have been compiled without the author's comments, and there are narrations from the infallibles (pbuh) regarding differences in reading, pronunciation, or the type of revelation.Categorizing and criticizing different types of narrations of differences in reading in Al-Burhan is the main topic of this research, which is investigated by descriptive-analytical method. The results of the research showed that, firstly: the types of narrations of different readings in this interpretation include changes in the appearance, and advance and delay, or shifting of words, addition or reduction of words or sentences during the verses, addition of the names of imams in the verses, and Mazji interpretations. Secondly: In terms of impact on the meaning, the narrations of difference readings in Al-Burhan are in two categories: readings that do not affect the meaning and readings that are effective in the meaning. Thirdly: The review of al-Burhan shows that the narratives of Mazji's interpretation, which was a source of disagreement in readingin the beginning of Islam, were also reflected in al-Burhan due to its purely narrative nature such as the traditions of adding or subtracting a word or sentence during the verses, or the traditions of adding the names of imams in the verses, which are often distorted from the point of view of the document and are considered among the Mazji's interpretations. Fourthly: Under some verses in this commentary, weak readings have been used, which these recitations do not have the authority of the Qur'an and the Holy Qur'an is immune from any distortion.