The land of Transoxiana belonged to the last portions of the ancient Iran, which was taken over by Muslims in the late 1st/7th century. Based on sunna and Jama"a, Islam was very rapidly embraced and the Islamic sciences welcomed by the people of that region. Their great interest in the Islamic sciences, particularly in the Qur"anic and hadith sciences, is noteworthy and thought -provoking. Having resulted from the prdominance of thought and religious sanctity over all their aspects of life, this led to a general inclination towards the study, research, memorization, comprehension. and narration of the Qur"anic and hadith sciences as two sacred disciplines. This, in turn, led to the emergence of great scholars and the appearance of ,voluminous writings some of which have remained renowned and universally authoritative ,even to date. Being started in 3rJ/ 19Ih century, this dynamic movement continued inexhaustiblv and uninterruptedly until 616/1219. The present article intends to provide, from a historical viewpoint, a perspective of this scholarly movement and its outcomes as a social, scientific, and religious civilizing movement in Transoxiana in the 5th6th/ 11th - 12thcenturies through a study of firsthand sources, some of which have been authored within that area or elsewhere.

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) the Quran is one of the challenging and wideranging 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 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 this article is the criticism of James Bellamy’, s viewpoint regarding the word “, Ummah”,in two verses of Surah Hud and 45 of Surah Yusuf. By criticizing the text, he changed, modified and corrected the words of the Quran. Citing some evidence, James Bellamy has claimed that the word “, Ummah”,in these two verses is a mistake and has replaced the word “, Ummad”,which, according to his claim, has a lot of similarities with each other and is more compatible with the context of the verse. The reasons cited by him to prove this claim are the explanation of the meaning of “, Hin”,and “, Muddat”,by commentators in verse 8 of Surah Hud and the existence of a difference in READING between commentators in verse 45 of Surah Yusuf. These claims and their evidence were analyzed and criticized by the phenomenological method and using interpretive and lexical sources. Criticisms were explained in detail in three sections, linguistic review, textual suitability review, and review of similar cases. The results of these three investigations showed that no change or spelling was missing in this word that needed to be corrected, and James Bellamy’, s studies in the field of criticizing and correcting the words of the Quran are the result of damages such as the influence of the presuppositions of the Bible, incomplete understanding of the characteristics of the Quran, incomplete search and lack of mastery of Quran and Arabic literature that have led to tasteful comments and far from scientific evidence and reasons in correcting some words.

READING is one of the important ways through which foreign language learners can receive input. Finding more effective ways of improving READING comprehension and READING selfefficacy, while reducing READING anxiety, has been a concern of practitioners for many years. This study compared the effect of four READING models on READING comprehension, foreign language READING anxiety (FLRA), and READING self-efficacy. In order to do so, 184 female Iranian senior high school EFL students at intermediate English READING level were selected through convenience sampling in three high schools and one language institute in Zanjan. The participants were in four intact groups. Each group was randomly assigned to one of the treatment conditions— ‘ Direct Activities Related to Texts’ (DARTs), Peer-Assisted Learning Strategies (PALS), ‘ Read, Ask, and Put into your own words’ (RAP), and ‘ Title, Headings, Introduction, Each first sentence, Visuals, End of each part, Summary’ (THIEVES) models. These models were taught for eight sessions. Data were collected using the READING comprehension part of the Michigan Test of English Language Proficiency (MTELP), Foreign Language READING Anxiety Scale (FLRAS), and READING Self Efficacy Questionnaire (RSEQ). The collected data were analyzed using three one-way ANCOVA procedures. The results showed that the four models did not significantly differ in terms of their effect on foreign language READING anxiety and READING self-efficacy. However, there was a significant difference between the effect of THIEVES and RAP on READING comprehension in favor of RAP. Besides, only RAP and PALS improved READING self-efficacy. Moreover, DARTs, THIEVES, and RAP improved READING comprehension and decreased READING anxiety, whereas PALS increased READING anxiety and negatively affected READING comprehension. The theoretical and pedagogical implications of the findings are also discussed.

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.