meanings and subtle points of the Quran. This would happen because when people look at an object which they appreciate, they will find joy in it, and both eyes and comprehension would be invigorated. The same happens to the reader of the Quran. When he lets his eyes wander over its words, and sets his mind free to dwell over its meanings and ponder its forms of knowledge and valuable teachings, he will dis‌ cover the pleasure of understanding them and the joy of yearning for them, and will witness happiness from his spirit and aspiration from his heart.
The noble traditions call our attention to the merits of reciting the Quran at home.
The underlying reason for this is the propagation of Islam and the spread of the reci‌ tation of the Quran. If the man of the house were to recite the Quran at home, the woman would recite it as well, and so would the child, and the message would thus spread. By contrast, if specific places were designated for the recitation, this oppor‌ tunity would not be available for everyone, nor at all times. This is one of the most important ways for the propagation of Islam. In addition, it would seem that another essential reason for [the encouragement to recite the Quran at home] is to establish the divine sign when the voices rise in the recitation, morning and evening. Islam would thus become exalted in the minds of the listeners for the amazement they would experience when the voices of the reciters rose from every comer of the city.
Of the traditions which speak of the effects of reciting the Quran at home, the
following may be cited:

Without doubt, a house in which the Quran is recited and God the Exalted is remem‌ bered, it is a house whose blessings will multiply. The angels will visit it, the devils will abandon it, and it will glow for the dwellers of the heavens as a bright star glows for the people of the earth. As for the house in which the Quran is not recited, nor God the Exalted remembered, its blessings will diminish. The angels would desert it and the devils would visit it.٢١
Indeed, what has been related in the traditions about the excellence of the Quran and the blessings God reserves for those who recite it is astonishing to the intellect and perplexing to the mind. The Prophet (peace be upon him and his progeny) has said:

Whoever recites a letter from the Quran, a good deed shall be recorded for him, and each of these good deeds will be equal to ten good deeds. I am not saying thatalif, lam, mlm constitute a letter; rather alifis a letter, lam is a letter, and mlm is a letter.٢٢
This tradition has also been reported by Sunni traditionists. Al-Ququbi reported it from al-Tirmidhi, who had reported it from Ibn Masud.٢٣ Al-Kulayni reported a similar tradition on the authority of the Imam al- adiq.٢٤ Whoever investigates the books and compendiums of /:tadfth literature will find numerous traditions on the merits of the Quran and its recitation, and of the special characteristics of each chapter and verse.
However, there is an infamous group of untruthful IJ.adfth narrators who imag‌ ined that what was transmitted on these matters was not sufficient; therefore, they invented narratives regarding the merits of the Quran and its chapters about which there is neither revelation nor Prophetic tradition. These narrators included Aba I ma Faraj b. Abi Maryam al-Marwazi, Mul}ammad b. I.Jkasha al-Kirmani, and Al}mad b. Abd Allah al-Juwibari. Indeed, Abu I ma