Abstract:
The science of Quranic recitation is one of the Quranic sciences and is a necessity for the interpretation of the Quran. Research conducted in this regard shows that differences in recitations in the Quran have been able to significantly impact the interpretation of verses, to the extent that this effect is also effective in the fatwas of jurists, as can be observed in verse 222 of Surah Al-Baqarah. This matter has been investigated in Surah An-Nur. By examining the verses of this Surah, the researcher has found that the difference in recitations of this Surah has not been able to have a significant impact on the interpretation of its verses. It should not be unsaid that the difference in recitation in this Surah can be considered the pinnacle of eloquence and miracle in the Holy Quran; however, this beautiful feature appears even more beautiful when it does not create a flaw in the meaning, and this is the case in this Surah. Therefore, most of the differences in the recitation of the words of this Surah are either related to differences in the diacritics (vowels) of the words, which do not cause a flaw in the meaning and in fact count as a kind of subtlety and delicacy in the speech, or are related to the manner of recitation in terms of imala, tafkhim, tarqiq, izhar, etc., and naturally, these are formal differences and do not have the power to affect the meaning.
Machine summary:
{Refer to the attached table file} Conceptual Analysis: Abu Amr says: Based on the tashdid, its meaning is that We have detailed this Surah and explained various obligations within it.
(Majma' - Mufradat - Qamus) And its plural in the first case is khutuwaat (with damma on the first and second letters) and in the second case, with fatha on the first, it is on the weight of darabat (Qamus) Review of Commentaries: Tabarsi considers the footsteps of Satan to be the traces of temptations and the ways of Satan and says: God says: يا أَيُّهَا الَّذِينَ آمَنُوا لا تَتَّبِعُوا خُطُواتِ الشَّيْطانِ meaning, O believing people, refrain from following the traces and ways of Satan—and according to some, his temptations—which lead to his pleasure.
131) {Refer to the attached table file} Review of Interpretations: Ibn Ashur says: Based on the recitation of al-Kisa'i and Abu Amr, "durri" means repelling, meaning it repels darkness with its own light and rays.
{Refer to the attached table file} Conceptualization: Zulumaat, plural of zulmah, darknesses (Farhang-e Farsi-ye Mo'in) Review of Interpretations: Gonabadi says: The word "zulumaat" is read with raf' (nominative) to be the mubtada (subject), and the justification for it being a mubtada is that it is a description (wasf) which uses tanwin, or it is the khabar (predicate) of an omitted mubtada; and it is read with jarr (genitive) (sahabun zulumaatin) so that, according to the recitation with tanwin, "sahab" becomes a badal (substitute) for "zulumaat".
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