Procedures and principles of reading the Quran specially in Acurrî

Abu Bakr al-Ajurī (d. 360/970) spent the first years of his life in Baghdad, then migrated to Mecca and lived there until his death. He is an important Islamic scholar who has written works in the fields of Islamic sciences, especially hadith and fiqh. Âjurī's works on principles and etiquette, such as Ahlâku'l-ulemâ and Ahlâku hameleti'l-Kuran, distinguish Âjurī. Quran courses are at the top of the list in the curriculum of religious education in Islamic countries. For this reason, the principles and etiquette of reading the Quran have an important place in Islamic culture. Our aim in this study is to examine Âjurī's work, Ahlâku hameleti'l-Kuran, which is distinguished in Islamic sciences and in which he touches upon the moral aspect of the people of the Quran, and to emphasize the importance of the work in this context. The work is important because it sets basic principles for the people of the Quran. Our study includes the life of Âcurrî, the period he lived in, the place and development of Quranic education in the historical process, and the concepts that emerged during the process. In addition, the importance of the method and etiquette of reading the Quran is emphasized through the moral and ethical values acquired by Âcurrî. The moral characteristics that the people of the Quran should have, the moral responsibilities of those who are engaged with the Quran towards both themselves and society, and the characteristics of those who see the Quran as a source of income are discussed in the light of verses and hadiths. In the conclusion section, findings indicating that Âcurrî advocated equal opportunities in education are included. It is also emphasized that the people of the Quran should have a simple lifestyle, that the people of the Quran should not sacrifice the Quran for music and notes, and that ensuring the balance of word and meaning while reading the Quran is of critical importance in terms of increasing the quality of Quranic education. For this reason, a general evaluation was made by including the findings such as the need to restructure the institutions providing Quranic education by taking these issues into account and some recommendations/contributions were made.