نشریه مطالعات قرائت قرآن
سال یازدهم شماره 21 (پاییز و زمستان 1402)

The science of recitation stands as one of the crucial foundations in interpreting the Noble Quran, playing a vital role in elucidating and comprehending the intentions of the Divine. Contemporary Shiite exegetes, considering Ayatollah Ma’refat's theory, regard the recitation of Hafs from Asim as congruent with the recitation of the masses that has been orally transmitted through generations. Consequently, most contemporary exegetes have confined themselves solely to the prevalent recitation. However, a few interpretations have not adhered strictly to the widely known recitation and seem to reject the theory of conformity between Hafs from Asim's recitation and the generally transmitted recitation since the advent of Islam. Hence, these interpretations prefer non-prevalent recitations in certain instances. Among these interpretations, Khosrowi's interpretation stands out. This present study employs a descriptive-analytical method to investigate this matter within Khosrowi's interpretation. The research findings indicate that the place of recitations in Khosrowi's interpretation, regarding frequency, origins, sources, and the functional aspects of recitations concerning expansion, clarification, and resolution of ambiguity in the meaning of verses, is subject to evaluation

The issue of various recitations of the Holy Quran represents a significant matter encompassing numerous aspects of theological, jurisprudential, and literary dimensions. One of the facets of this issue is the influence of recitation discrepancies on jurisprudential matters, extensively discussed in the jurisprudential and foundational books of the two major schools of thought (Shia and Sunni). According to the Sunni belief among the general public, all well-known recitations are authoritative, and juridical references can be derived from them. However, scholars from the Shiite perspective deny the legitimacy of conflicting recitations, rejecting reliance on divergent recitations. Given these two distinct approaches, the impact of recitation variations on Shiite jurisprudence significantly differs from its effect on the jurisprudence of the general populace. This article employs a descriptive-analytical method, drawing upon library resources and utilizing assistive software, to compare the impact of recitation discrepancies on Shiite jurisprudence versus that of the general populace. The analysis demonstrates that while multiple recitation variations have led to differences in legal rulings within Sunni jurisprudence and Shiite jurisprudence, despite the potential influence of recitation discrepancies on juridical matters, no instance has been found where recitation variations led to divergent legal verdicts, due to the presence of narrations from the Ahl al-Bayt (Prophet Mohammad's Progeny) in all circumstances.

An anomalous reading (Qira'at Shadh) refers to a reading (Qira'at) that does not meet the three conditions of conformity with the Arabic language, agreement with one of the Uthmani Codices, and the authenticity of the chain of transmission. However, this does not necessarily mean that it is exclusively narrated by lesser-known and secondary narrators. Indeed, even some of the most famous reciters, known as the Seven Reciters (Qurra' Sab'ah), have transmitted anomalous readings (Qira'at). Although these readings (Qira'at) often distinguish themselves by having valid documentation and linguistic coherence, they are distinct from other anomalous readings (Qira'at Shadh). While most interpreters mainly encounter anomalous readings (Qira'at Shadh) narrated by lesser-known reciters and pay less attention to them in the interpretation of verses, the approach varies when dealing with anomalous readings (Qira'at Shadh) from the Seven Reciter.Some consider anomalous readings (Qira'at Shadh) as a criterion and do not pay attention to them, while others take into account the rank of the Seven Reciters in recitation and also consider their anomalous readings (Qira'at Shadh). Some adopt a middle approach. Fakhr Razi is one of the interpreters who has shown special interest in interpreting verses based on anomalous readings (Qira'at Shadh) transmitted by the Seven Reciters, to the extent that he does not describe them as anomalous and only refers to them as non-famous. This paper aims to compare Fakhr Razi's approach to anomalous readings (Qira'at Shadh) narrated by the Seven Reciters with the interpretation of the major reciters, describing and analyzing his use of these readings in interpreting verses.

The Holy Quran stands as a guide for human nurturing and salvation. Connecting with the Quran necessitates Quranic literacy. Recognizing the significance of Quranic literacy and the role of teachers in its enhancement, this research aims to assess the Quranic literacy (recitation, fluency, and Quranic concepts) among student teachers. The research method used a descriptive and population-based approach, encompassing all student teachers at Farhangian University in the year 1400 SH. A sample of 761 individuals was randomly selected, data gathered via questionnaires, and Quranic reading tests conducted. The collected data were analyzed using T-tests and correlation coefficients. Findings revealed that 2.2% of students never read the Quran throughout the year (excluding Ramadan), 48% occasionally, and 8.16% read it daily. The average percentage of students proficient in recitation was 74%, fluency at 62.5%, mastery of Quranic concepts at 66.5%, and the overall Quranic literacy average (recitation, fluency, and Quranic concepts) was 67.5%, falling below expected standards. The average percentage of students studying Quranic interpretation was 49.25%, and 63.5% for the study of Persian meanings of Quranic verses, both lower than anticipated. A significant positive correlation was found between the level of Quranic literacy and diploma and university GPA. However, no significant differences were observed based on gender, marital status, rural or urban residence, diploma major, acceptance quota in the university, academic terms, and educational backgrounds. The results indicate a high percentage of student teachers at Farhangian University lacking the necessary Quranic literacy, emphasizing the urgent need for deliberate efforts to address this issue.

Aban bin Taghlib, who is one of the famous Shiite narrators, lexicographers and reciters in the second century of Hijri, had his own recitation and even wrote a book entitled Al-Qira'at. His role and the recitations transmitted by him in understanding and interpreting the Quran are not hidden from anyone. He presented his recitation to great reciters like Asim and was the carrier of their recitation as well. The common recitation is that of Hafs from Asim, and Aban also had his own recitation from Asim. It is not clear how much of the recitations that Aban quoted are the recitations that he heard from Asim, but in the commentary books and when reciting different recitations, it is stated in some cases that Aban quoted the recitation of this word from Asim. The present research has counted these cases by following Shia and Sunni sources. First of all, it is stated that Aban quoted this recitation from Asim, and secondly, the quoted recitation is different from Hafs' recitation. Considering Aban's direct quotation from Asim, which today's famous recitation reaches him through Hafs, examining the differences between Aban's and Asim's quotations can be helpful in understanding and interpreting the verses. What has been counted in this research, except for one case, is related to the difference in word structure in the two parts of verbs and nouns, which are listed separately and their semantic differences are briefly stated.

"Recitation Engineering" emerged as a pivotal term introduced by Ayatollah Khamenei on the first day of the blessed month of Ramadan in 1401 SH (2002 CE) during a gathering focused on connecting with the Holy Quran. This article aims to elucidate the concept and components of "Recitation Engineering" from the perspective of Ayatollah Khamenei. Employing the method of "Content Analysis," it first extracts and categorizes themes related to Quranic recitation from His Eminence's speeches during 70 Quranic meetings from 1368 SH (1989 CE) to 1401 SH (2002 CE). The findings reveal that from Ayatollah Khamenei's viewpoint, Quranic recitation comprises two categories: internal etiquettes and external etiquettes. Internal etiquettes encompass the inherent influence of the reciter from the themes of the verses, while external etiquettes include: 1. Selecting appropriate pauses and beginnings; 2. Emphasizing specific words and phrases and their repetition; and 3. Observing sound and intonation measures. Adherence to these etiquettes leads to: 1. Enhancing the general public's understanding of the Quran; 2. Accurately conveying meanings to listeners; and 3. Spiritual, intellectual, and practical growth at both individual and societal levels. It seems that, according to Ayatollah Khamenei, the application of the term "Recitation Engineering" pertains to observing the external etiquettes of Quranic recitation, such as attention to pauses and beginnings, emphasis and repetition, sound, and intonation, which will be expounded upon in this article.

The Quran stands as the final and most comprehensive guide for humanity, and embracing its teachings is crucial for attaining spiritual fulfillment. All Muslims, across epochs and eras, must firmly adhere to this divine source of guidance. According to the viewpoint of the Supreme Leader of the Revolution, due to the significance of the phase of life characterized by motivation, vigor, and personality development, adolescents and youth should particularly engage with the Quran more than others. Therefore, the Supreme Leader urges scholars, responsible institutions, and authorities to identify, prioritize, and pay attention to the methods of promoting the Quran among youth, which stands as one of the most critical and practical issues. Hence, employing a descriptive-analytical approach and utilizing library resources alongside field observations, this article investigates modern methods of Quran promotion among adolescents and youth, emphasizing the perspective of the Supreme Leader. The results of this study highlight that the most crucial new approaches to promoting the Holy Quran include the utilization of virtual spaces, social networks, mass communication media, television, radio, animations, and artistic tools.

The act of reciting the Quran stands as one of the eminent worship practices and the most significant method of disseminating the teachings of the Holy Quran, emphasized in both the verses and narrations. It should not merely be reduced to an art of vocal performance. A Quran reciter ought to articulate the Quranic verses in a manner that effectively conveys its teachings to the audience, leaving a positive impact. Hence, it becomes essential for the Quran reciter to adopt a "meaning-centric recitation," ensuring the transmission of Quranic teachings to the recipients. Meaning-centric recitation is the recitation where the axis of its execution is organized based on diverse aspects of understanding the meanings of the verses. This article, utilizing a descriptive-analytical approach, aims to elucidate the components of meaning-centric recitation from the perspective of Ayatollah Khamenei. Following the explanation of the essence and nature of this type of recitation, the components are categorized into two sections: "Pre-recitation Components" and "During-Recitation Components." In each section, Ayatollah Khamenei's statements are referenced, supplemented and interpreted with the insights of scholarly opinions, arts experts, and Quranic narrations. One of the key findings of this article underscores that a Quran reciter, for influencing the audience, must consider preliminary aspects such as familiarity with the translation and interpretation of the verses and understanding the positions of pauses and beginnings. During the recitation, skills such as "employing melodies corresponding to the meaning" and "utilizing recitation variations in conveying the meaning" should be applied. By employing this engineered recitation, the right of Quran recitation can be effectively fulfilled.

Abrahamic religions, including Judaism, Christianity, and Islam, possess sacred scriptures like the Torah, the Gospel, and the Quran, respectively. These religions claim to provide guidance to humanity, aiming for righteousness, happiness, and spiritual fulfillment. The teachings of these sacred scriptures have profound impacts on individuals and societies, influencing spiritual, emotional, moral, and social aspects of life. This article aims to delve into the individual and societal effects of the Torah and the Gospel while exploring the influence of affinity with the Quran, as emphasized by Imam Khamenei. Using a descriptive-analytical approach, the author examines how reading the Torah and the Gospel, along with affinity with the Quran, affects individuals and communities, as viewed through the lens of Imam Khamenei. The research findings reveal that affinity with the Quran brings about spiritual closeness to God, continuous devotion to the Quran, and serves as a path to salvation and happiness. Additionally, it promotes a virtuous life and has social benefits such as increased knowledge, moral integrity, Islamic revival, and the ability to overcome dominant powers.

One of the most beautiful means of connecting/ familiarity with the Divine is through communion with the Holy Quran. According to Hadiths, the most suitable group to initiate this communion with the Quran are the youth. This article targets the youth, aiming to guide them toward ethical virtues through familiarity and integration with the luminous verses of the Quran. This paper presents various strategies derived from the esteemed viewpoint of the Supreme Leader (May God Prolong His Life) to incorporate the Quran more profoundly into the lives of young individuals, emphasizing spiritual, managerial, cognitive (educational), and motivational approaches. Employing a descriptive-analytical method and drawing from the perspective of the Supreme Leader and references from the Quran and Hadiths, this research elucidates strategies for the youth's spiritual connection with the Holy Quran. The outcomes underscore that seeking refuge in the Almighty, continual remembrance of God, sincerity of intention, and self-purification are among the spiritual strategies advocated by the Supreme Leader for the youth's affinity with the Quran. Additionally, managing and scheduling daily recitation and listening to its verses, planning for Quran memorization, time management, and constant companionship with the Quran are managerial strategies highlighted in his speeches. In the realm of education, mastering proper recitation and Quranic concepts, studying and understanding the exegesis of Quranic verses, contemplating and grasping the meanings of the verses, recognizing the benefits of connecting with the Quran are other directives from the Supreme Leader. Furthermore, paying attention to various aspects of Quranic aesthetics, associating with Quranic personalities, implementing and practicing Quranic teachings, and engaging in Quranic gatherings are motivational strategies promoted by the Supreme Leader to encourage youth towards the Holy Quran.

The Quran represents the primary source of religion, faith, and the essence of both material and spiritual life for humanity. Understanding the meaning of its verses holds paramount importance, especially in contemporary times. The more one comprehends the concepts and translations of the Quran in the modern era, the more they benefit from its effects, blessings, and particularly, a deeper understanding. Conversely, a lack of understanding of the Quran leaves one devoid of its guidance, blessings, and impacts. From the perspective of scholars, translation plays a crucial role in comprehending and understanding the Quran. The Quran is the most comprehensive and valuable Islamic source for guiding humanity, second only to Allah. This research focuses on the role of translation in understanding the Quran based on scholars' perspectives, particularly emphasizing Imam Khamenei's viewpoint. Employing a descriptive-analytical research method, this study delves into the significance of translation in understanding the Quran, emphasizing scholars' views and Imam Khamenei's perspective. The findings highlight that "translation" encompasses attention to context, recitations, divine teachings' comprehension, and a particular focus on fundamental meanings using Quranic keywords and core concepts according to the viewpoint of Ayatollah Khamenei and a segment of Islamic scholars.

Quranic recitation stands as one of the most crucial tools for introducing and propagating Islam, always esteemed by the Prophet and the infallible Imams. Various valuable worldly and otherworldly effects are correlated with the recitation of the Holy Quran, necessitating special attention to this subject. Diverse impacts are mentioned, some within the Quran itself and others within traditions, such as warning, admonition, emergence from darkness towards the light of guidance, and spiritual growth. Quranic recitation plays a significant role in fostering faith, religious enthusiasm, humility, and awe, contributing significantly to their elevation. From the perspective of Quranic verses, recitation affects faith, ensuring increased faith, heart's tranquility, tears, and prostration. The Supreme Leader, especially in the recent gatherings centered around connecting with the Quran, has emphasized the impact of recitation on the audience, considering it essential. He introduced the Quran reciter as the messenger and conveyor of the message of the Almighty to the listener. This research enumerates some of the remarkable effects of Quranic recitation stated within the Quran itself, drawing on the expressions of the Supreme Leader, highlighting the effectiveness of recitation. The research methodology is descriptive-analytical, relying on authentic religious sources such as the Quran and exegesis, collecting, categorizing, and analyzing the data accordingly.

According to religious teachings, reciting the Holy Quran has various effects on various aspects of human life. Discovering and deducing these effects from religious sources play a crucial role in promoting and fostering the culture of Quranic recitation in society. Ayatollah Khamenei, a prominent Islamic scholar, has shown particular interest in both promoting the culture of Quranic recitation and exploring its effects. In numerous speeches and sessions held during his leadership, he has emphasized the special importance of Quranic recitation, introducing desirable recitation aligned with Islamic standards and enumerating its criteria and individual and social impacts. This article employs a documentary method with an analytical and descriptive approach to examine the impact of Quranic recitation on human life from the viewpoint of Imam Khamenei. One of the research findings is that, according to him, “the best recitation” is one that not only affects the individual but also proves influential on the listeners. “Submission and humility of hearts,” “greater affinity with the Quran,” “deepening of spiritual essence,” “assistance to contemplation,” “increase in insight,” “worldly and otherworldly happiness of humans,” and “enhancement of faith” are among the individual effects. Social effects include “solving social problems and challenges,” “laying the groundwork for implementing Quranic teachings,” “attracting non-Muslims,” and “uniting Islamic countries.”.

The Quran stands as the key to humanity's salvation and closeness to the Divine. This research delves into elucidating the strategic model of memorizing the Holy Quran within the ideology of Ayatollah Khamenei, aiming to examine the influential factors, facilitating conditions, and the perspectives espoused by him. Utilizing a qualitative approach grounded in textual data, this study unveils that the effective factors for memorization include belief in Quranic promises, conviction in salvation and guidance through the Quran, purification and moral rectification, commencement of memorization from childhood, utilizing youth for memorization, familial encouragement, and continuous recitation, among others, all acknowledged as supportive foundations emphasized in the words of the Supreme Leader. Strategies such as promoting reverence for Quranic heroes, encouraging Quran memorization from an early age, emphasizing the importance of memorization, granting special ranks to Quran memorizers, and practical methods for memorization are highlighted. Conversely, obstacles like forgetting verses, inundating children's minds with digital numbers, and aging are identified. The consequences of Quranic memorization manifest in personal growth, attaining noble knowledge, critical thinking, Quranic thought and action, spiritual connection, guidance towards enlightenment, as well as the vision delineated by the Supreme Leader comprising Quranic blossoming, fostering a Quranic culture, and reaching ten million Quran memorizers.