In the Name of God, the Compassionate, the Merciful
All praise is due to God, Lord of the Worlds, and peace and greetings be upon our Master and our Prophet, Abul Qasim al-Mustafa Muhammad, and his untainted, pure, chosen, guiding and well-guided, immaculate Progeny, particularly the Remnant of God on earth.
You are very welcome here. Our session today, praise God, had the needed number of people. It was very good, complete, and comprehensive. I sincerely thank the organizers of this meeting, as well as all the contributors who made this gathering splendid, meaningful, and remarkable. I would like to thank each and every one of those who recited [the Quran] and performed in this program.
Fortunately, the recitation of the Quran being done in the correct manner and according to the rules and regulations of recitation is steadily becoming more widespread in the country. Perhaps there is not a day that goes by where I do not thank Almighty God for this great blessing. [Whenever] I turn on the TV, one of the esteemed reciters of the Quran — some of whom are present here too — or a number of reciters who recite using the tartil [a method of recitation] are busy reciting. I sit and listen to them with great pleasure while thanking God.
These have been granted to us due to the blessings of the Revolution. When we compare our country with other Islamic countries, now I can't say for certain and I don't have exact statistics, but I believe that the number of well-reciting, proficient reciters in our country may exceed that of all other Islamic countries. Perhaps there may be some exceptions to this general rule in a certain country, but from what we hear and occasionally witness, the rest of the world cannot be compared to [the skill and talent of] our youth, to you our beloved reciters, and our cherished ones.
The value and greatness of reciting the Quran should be understood from the greatness of the Quran itself. You can see in the Quran itself what titles and designations are used to introduce the Quran. I have made a note of a few examples, such as: "The Great Quran," "The Noble Quran," "The Clear Quran," "The Glorious Quran," "The Wise Quran," "The Healing Quran," "The Merciful Quran," "The Luminous Quran," and other similar titles.
When Almighty God, who is the mine, source, and creator of greatness, endows something with the title of "great" — as in “… and the Great Quran” (Quran 15:87) — the meaning is truly something that is lofty, high, and valuable. This is what you are reciting! The Quran is greater than and surpasses anything else that Almighty God has brought into existence beneath the heavens. The Quran is Thaqal Akbar [the greater of the two most valuable things left behind by the Prophet (pbuh), the other being his Progeny]. Imagine that! “I leave among you two valuable reserves” (Al-Amali, 64th assembly, 415). “Thaqal” means something that is valuable and precious. Thaqal Akbar refers to the Quran. So, the Imams of Guidance (pbut), the pure lights that illuminate the universe, come after the Quran. The Quran is the Thaqal Akbar. This is very important. How do we conduct ourselves with regard to the Quran?
You, the reciters of the Quran, each and every one of you are bringing God’s message from His throne to us on earth. This is what it means to recite the Quran. You convey the content of His words to us. Each of us who are spiritual, you bring the Quran down upon our hearts. For those of us who are listeners, our ears benefit [from listening to the Quran]. Know your worth.
So, there are a few points to consider. One point is the significance of the recitation of the Quran. Now, the grandeur of the Quran is valuable in itself and so are the contents of the Quran that contain the most important divine teachings in the world of creation. However, the very act of reciting the Quran is valuable. Almighty God commands the greatest being that He created, that is, the Holy Prophet (pbuh), to recite, “So, recite as much of the Quran as is feasible.” [It says,] “So, recite as much of it as is feasible” (Quran 73:20). You must read the Quran; you must recite it. “Recite to them the story of Noah” (10:71). “Recite to them the story of Abraham” (26:69). God commands the Prophet to recite. [So,] one of our duties is to recite the Quran.
In my opinion, not a day should pass in the Islamic world where an individual fails to recite verses from the Quran. We all need to recite it. I have said this on numerous occasions that we need to read the Quran as much as possible. “So, recite as much of it as is feasible.” Some people read five juz’ [the Quran is divided into 30 juz’, or equal sections] a day, and others read one juz’ a day. Some read one hizb [half a juz’] a day. If you are unable to do that, then [at least] read one page or half a page a day. But make sure you read some of it. The Quran must be recited.
In the statement that I made, recitation [of the Quran] is for the heart of the reciter, but it is not limited to that. It is not limited to that. Both the reciter’s heart and the hearts of the community should be illuminated and enlightened by the recitation [of the Quran]. Almighty God told His Prophet, “We have sent the Quran in [discrete] parts so that you may recite it for the people a little at a time” (17:106). And in numerous other verses, the verses that I have already mentioned, it states that you should also recite it for the people. This is your job. We read the Quran for ourselves at home. But what you do is a higher level. You recite the Quran for other people. This is very valuable. Recognize your worth and appreciate the value of your work.
Another important point to consider is the matter of contemplation. The Quran must be read with contemplation. Of course, contemplation has levels. Contemplation involves delving deeply into the Quran’s meaning, beyond its outward beauty. “Its appearance is elegant, and its interior is deep” (Nahj al-Balaghah, sermon 18). This appearance is the beauty of your work [recitation of the Quran] and the words and beauty of the Quran itself. The deep interior is that which is obtained through contemplation. The more you contemplate on, pay attention to, and understand the issues surrounding a verse or a word, the more knowledge and concepts you will learn from it. This is contemplation. “[It is] a blessed Book that We have sent down to you, so that they may contemplate its signs” (38:29). That is how it is. In other words, the Book is revealed to be pondered upon and understood. All other aspects are simply stepping stones toward comprehension.
There is a point to note here. When we are instructed to contemplate over it [the Quran], this means that God, our Creator, recognizes that we have the potential to be able to reach that depth. Otherwise, He wouldn’t have told us to contemplate over it. When Almighty God advises us to delve into the Quran, this indicates that you are capable of doing this. You have the capacity to delve into the Quran. Of course, we should all be aware that delving into the Quran should not be confused with eisegesis. It is not about imposing personal opinions on the Quran or relying on one’s incomplete, limited knowledge. There are certain requirements, which I will touch upon time permitting.
One issue is about the art of recitation. Let me tell you that fortunately, the recitations we heard today were very good. The recitations in these meetings are usually of a high quality, but today, we were treated to new forms and arrangements by these young individuals who have dedicated themselves to the Quran and have stepped into the world of the recitation of the Quran. The performances by our dear teenagers were commendable, and our reciters truly excelled in their recitations.
Recitation is an art, but what sets it apart from other forms of art is its sacred nature. It is a "sacred art." This is a very good thing. It is both an art — the greatest beauties arising from the human mind is called art — and is also sacred. However, the essential point is that this art, all its components and its elements — you who are involved in this art know about these components and elements — all of these serve as tools and a means. What are these tools used for? They are used to convey the meaning.
Last year, during the same meeting, I brought up this question: what do you intend to do when reciting. Is your intention to show the Quran or yourself? This is important. Well, we are weak. Completely putting ourselves aside, eliminating ourselves, and stepping back is not feasible for weak individuals like me. But we should at least pay attention to the main goal, which is presenting the Quran. While our “selves” may play a role in the recitation process, the Quran should be the primary focus. This mindset can make a big difference in the way you recite.
In some places, one can see that this matter is sometimes absent in the work of the renowned, esteemed reciters. For example, the repetition [of verses] in some places is actually beneficial, and sometimes it is necessary. But to what extent should they be repeated? [Sometimes] I listen to a recitation of a verse that does not need to be repeated, but the reciter repeats that verse ten times! What does this mean? It shows the reciter is a good musician. He has a nice voice and wants to recite the verse in various ways. [An example of this is the verse], “Idh qala yoosufu liabeeh [When Joseph said to his father …]” (12:4). Now “Idh qala yoosufu liabeeh” does not need to be repeated. Suppose it is repeated twice [for emphasis], there is no reason for it to be repeated ten times. When I say ten times, it may have been nine repetitions, for example, [but] I counted it. The reciter repeats it over and over again. This is not the expectation that one has from a reciter. We must not forget this point.
The Quran itself is a work of art. The Quran itself is a divine work of art. It is a work of art. Now, individuals who are experts, observant, and perceptive have gradually grasped and understood some aspects of this artwork throughout history. An example of this [artwork] is that the Quran has the art of imagery. It illustrates events, like in this book that has been written, Artistic Imagery in the Quran [by Sayyid Qutb].
There are multiple cases where the Quran depicts a concept, such as the Day of Judgement, before our eyes using a variety of diverse, vivid expressions. In the field of jihad, for example, the Quran states, "By the snorting chargers, by the strikers of sparks [with their hoofs]" (100:1-2). This is an image. It is showing something. It could be said that they got on a horse, or the horseman went to the battle. But by swearing by the horse's panting and the sparks of fire created by their hoofs, the Quran is depicting this scene.
In the description of the hypocrites in Surah Al-Baqarah, this noble verse states, “Their parable is that of one who lit a torch, and when it had lit up all around him, Allah took away their light and left them sightless in a manifold darkness” (2:17). This depicts one of the dimensions of hypocrites. It is describing a person who first embraced faith out of excitement, “… who lit a torch, and when it had lit up all around him …,” but the disease in his heart caused God to take the light away from him. “[A]nd left them … in a manifold darkness” depicts an image of one of the dimensions of a hypocrite. Immediately after this, it describes another dimension of the hypocrites, “Or that of a rainstorm from the sky wherein is darkness, thunder, and lightning. They put their fingers in their ears due to the thunderclaps, apprehensive of death” (2:19). This is another dimension of the hypocrites.
[In Arabic,] “sayyeb” means heavy rain. Rain is often seen as a sign of God's mercy, yet beside it there is also thunder and lightning. This person is afraid. There is darkness, and he is afraid of it. He is not able to benefit from the rain, and he fears the thunder and lightning. Similar to what Surah Al-Munafiqun states, “They suppose every shout is directed against them” (63:4). This depicts another characteristic of the hypocrites. This is how the Quran creates images. Now, you want to express this. You want to convey these images, which are written miracles, to the hearts and minds of an audience. This is a great art, a very great art
Now, there are many things to say regarding recitation, of course. I have a deep admiration and appreciation for our esteemed reciters of the Quran, whether they are experienced masters or the youth and those who have just started in this field. I love each and every one of them from the bottom of my heart. However, it is important to take into account a few key points as well.
Know that you must be an example of “[t]hose who deliver the messages of Allah …” (33:39). You are conveying the message of God. What message is more undeniable, certain, and real than the message you are sharing in a Quran recitations session? This is how it should be. You should adapt yourselves to this verse, “Those who deliver the messages of Allah.” See what the conveyers of God’s message are like and how they should be. This is one point to consider.
[Another point is] paying attention to the meaning. Pay attention to the meaning of the verse you are reading and let it resonate in your heart. The humbleness you gain through this will influence your audience. By reciting with humbleness, with attention, your audience will be influenced by your humbleness and become humble. This humbleness can be achieved by reflecting on the content of the verses.
Pay attention that haram ghina [forbidden singing] must be avoided. There is much to say regarding ghina, but overall some forms of melodies are considered ghina. Personally, I listen to Quran recitations, especially those on the radio. However, there are times when I hear some well-known Egyptian reciters, and I turn off the radio. I become doubtful. For instance, when Muhammad Imran recites, I really become doubtful. Apparently he has passed away, may God have mercy on his soul. Another example is Abdul-Munim. These reciters have great voices and singing techniques, and they are true masters in the field of music. However, sometimes their recitations resemble an Arabic style of singing [Arabic ghina] rather than recitation of the Quran.
Sometimes even great, prominent masters of Quran recitation whom I am very fond of exhibit such things in their recitations. We cannot say that there are no problems in their recitations. On the other hand, there are some of the older reciters of the Quran, such as Abdul-Fattah Sha’shaaee and others like him, who do not transgress the limits in their recitations of the Quran at all. However, some young reciters today, particularly those coming from Egypt, may exceed these boundaries at times. That is another point to consider.
Some of our dear reciters also have very good voices, and this good voice can tempt them to add some extra, unnecessary tahrir [an ornament or trill in voice] to their recitations. A poem from Jami’s Seven Thrones states:
A beautiful fairy cannot tolerate being hidden.
It’ll find a way out from the smallest hole like an imprisoned.
You must control yourselves in such situations. When you see you want to add some extra tahrir to your recitation without it being necessary, it honestly requires a strong will and determination to refrain from doing so.
Do not imitate the behavior of certain reciters. You are Iranian and have your own unique beauty and elegance. There is no need to copy their mannerisms or choices in clothing. Sometimes they show me our reciters who are outside [the country], for example, and I see that their clothes are similar to the clothes of reciters from other countries. No, drees these clothes of your own, go and sit proudly, and recite better than they do, as you do. Many of you recite better than they do. That is another point.
Another issue I wish to emphasize is that the growth in the number of Quran recitations, Quran sessions, and Quran gatherings in our country is beyond words. I have repeated many times that before the Revolution, the Quran gatherings were vastly different from today’s gatherings in terms of quantity and quality. Today, praise God, there are thousands of Quran gatherings, and different organizations address Quranic issues from different perspectives — the Endowment and Charity Affairs Organization in one way, the Islamic Propagation Organization in another way, and other groups focusing specifically on the Quran in other ways. That is truly wonderful, but I believe it is still not enough. We can do more. There is still much that can be done in the fields of memorization, recitation, and developing a companionship with the Quran.
I wish, I wish every mosque had gatherings for reciting the Quran! A Quran reciter should be present in the mosque. Not every night, but let's say, for example, there should be a session once a week, one night a week, one session a week, or two sessions a week for the young people from the neighborhood to come together to recite the Quran. The number of Quran gatherings should increase across the country both in the mosques and also in the private residences of those who are prepared to host them.
Another matter to consider is the exegesis of the Quran. The exegesis of the Quran is very important. A person can use the apparent meaning of the Quran in many ways, but sometimes the exegeses that are written by our scholars contain points that are new to people. Well, I myself have been familiar with the exegesis of the Quran for many years. However, there are still occasions where I may be uncertain. In such situations, I consult an exegesis on the Quran and explore new material, in addition to what one may understand from the recitation itself.
And this helps with contemplation. I mentioned that I will say something about contemplation. This allows you to become more adept at the practice of contemplation. For example, a knowledgeable cleric who is in connection with the Quran, a cleric who is well versed in the Quran, can be invited to creatively explain the meaning of the Quran in an engaging manner, rather than in a dull, boring way. For example, suppose you are reciting [the Quran]. Pause at one point, provide an explanation of a verse or a point within that verse for the audience, then repeat the verse again with the same pleasant voice of a reciter. Some examples of this, very few actually, have been seen. You can create and develop some other ways with your own unique innovations.
Therefore, let us progress beyond merely reciting the Quran to also presenting its translation and even delving into the exegesis on it in order to facilitate contemplation. Firstly, the focus should be on the translation of the Quran. In every group within the country, including young people and teenagers, when a verse of the Quran is recited, it is important that everyone comprehends the meaning of the verse. Even if they cannot grasp all the details, everyone should understand the meaning of the verses, memorize some, and make use of them. This practice serves to enhance the religious knowledge in the country and society.
We saw some footage of Gaza today. That which was related to our meeting here was their recitation of the Quran. The children who were reciting the Quran were reciting it by heart. They had all memorized the Quran. They were reciting the verses from memory. And this is the way to memorize [the Quran]. I have said this before that memorizing the Quran should begin with the youth. They [the Gazans] are memorizers of the Quran. They have both memorized the Quran and understood the concepts in it due to the blessing of being speakers of the Arabic language. Thus, they have been able to show the world this pinnacle and peak of resistance in Gaza and Palestine, especially in Gaza itself. It is due to the impact of the Quran. This is the patience that the Quran wants. This is the steadfastness that the Quran recommends. This is the reward that the Quran promises to those who are patient. This is what has kept them steadfast.
What is taking place in Gaza today is at its peak from both sides. In terms of crimes, evilness, brutality, and bloodthirstiness, it is at its peak. I’ve never seen anything like this that an enemy equipped with all kinds of weapons attacks unarmed civilians. It’s not that their [the Gazan’s] weapons are primitive; they don't even have any weapons. The defenseless people of Gaza and ordinary people in hospitals, mosques, streets, and markets don’t have any weapons. They [the Zionist regime] attack the people with various weapons, and it doesn’t stop there! They bring hunger and thirst upon these defenseless civilians, and young children and infants are starving from hunger. I’ve never seen anything like this.
This is the height of bloodthirstiness. It is the height of barbarism. This is an exposé on the civilization that has a history of these actions. This is Western civilization. It is no longer something that is hidden. It is clear; it is obvious; it is in front of everyone's eyes. The entire world is seeing it. That is this side of the story. The other side is also at its peak. On the one hand, we see the unique patience and steadfastness of the Palestinians. On the other hand, we see the fighting strength of Hamas, the power of resistance in the Palestinian Resistance in Gaza, and the steadfastness and unwavering strength of the Palestinians.
Of course, the enemy has not been able to do a damn thing. It has not been able to harm the Resistance. The Resistance fighters have sent a message to the outside that has reached our ears as well, that there is no need to worry about them: “Most — that is, close to 90% — of our equipment and capabilities are safe.” This is very important. For several months, they [the Zionists] have been fighting the Palestinian Resistance using all kinds of weapons and the treacherous, oppressive aid given by the United States and others. The Resistance is still powerful and continues to fight there. And with God’s grace and His help, the Resistance will bring the Zionists to the ground.
The world of Islam has an obligation, it has a duty, it has a religious duty. Everyone must help in any way they can. It is definitely haram [religiously prohibited] and truly a crime for anyone to help the enemies of the Palestinians. Unfortunately, there are powers and governments in the Muslim world that are helping the enemies of the oppressed people. God willing, one day they will regret this and be punished for this treachery. They will also see that what they did was ineffective.
I hope that the Lord of the Universe will bestow more honor and support upon Islam and Muslims every day.
May God’s greetings, mercy, and blessings be upon you.
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