Anic Readings Research Articles

THE INFLUENCE OF LEARNING METHODS ON UNDERSTANDING THE CONCEPT

Background: The Qur'an is a guideline for Muslims. In the Qur'an there are procedures for reading and writing the Qur'an, therefore a proper method is needed to facilitate the teaching of the Qur'anic Reading. If there are errors in understanding the concept of Al-Qur'an learning, the results obtained will not be maximal. This study aims to determine the effect of the Qur'anic learning method on understanding concepts in the educational institution of the Nurul Hasan Tangsil Kulon Foundation Tilawati Method, Qur'anic Education At-Taqwa Bondowoso Yambu'a Method and Education Qur'an Darul Qur 'an Al-Wafa Dawuhan (Takrir Method). The type of research we use is field research while the approach we use is a quantitative approach, then our data collection techniques use questionnaires / tests, population, sample, number of respondents and the analysis that we use is One way Anova analysis which is assisted by the SPSS application. Questioner spread in the form of a question Read write the Qur'an containing questions related to learning Read write the Qur'an. With this we use the Qur'anic Education student population, the sample consisted of three different Education Al Qur'anyang methods and we used 60 respondents as respondents. Whereas the analysis that we use is One Way Anova analysis which is assisted by SPSS Application. So based on the results of the data analysis it can be concluded that in general the average understanding of the Qur'anic learning concept applied with the Yambu'a Method, the Tilawati Method, and the Takrir Method are different or in other words there is a significant difference in average comprehension the concept of student Qur'an learning that has been applied with all three methods. The results of the measurements show that the Yambu'a Method is the most effective way to improve students' understanding of the Qu'an concept compared to the Tilawati Method and the Takrir Method. Based on this research, in order to improve the understanding of the Qur'anic learning concept students are encouraged to use the Yambu'a Method, because it proves to be more effective in increasing the understanding of students' learning concepts of the Qur'an compared to the Tilawati and Takrir Methods

Konsepsi Madrasah dan Perkembangannya dalam Inovasi Pengetahuan serta Pasang Surutnya

In the early days of the development of Islam, of course, systematic formal education had not been established. The ongoing education can be said to be informal; and this is also more related to the efforts of Islamic da'wah to spread and plant the basics of Islamic belief and worship. In this connection it is understandable why the process of Islamic education first occurred at the home of a certain friend of the Prophet SAW; the most famous is Dar al-Arqam. However, when the Islamic community was formed, education was held in the mosque. The educational process in both places is carried out in the learning circle. Every time Islam is introduced to any place, it is always introduced along with religious education while at the same time Arabic is always the medium of its teaching. That is why the desire to study Islam and its lingua-franca (Arabic) is always very high among Muslims. This also explains the nature of Arabic and Islamic studies which are inseparable as twin courses which are always in line with each other. The results of empirical investigations understand the character of Muslim subjectivity finding the most useful Qur'anic reading, because they discover how the vision of dynamic education and transformative pedagogy defines the content, composition and communication style of Islamic Divine discourse. This brought various scientific innovations and produced Islamic inventors from madrasas, but after the sixteenth century, the madrasa curriculum became trapped in traditional Islamic sciences, there was a close connection to this fact and the decline of the Ottoman Empire, on occasions that different. the effect of the Mongol invasion of the Muslim world that weakened the spirit of Muslims. the Muslim world collapsed and stagnated. Apart from the two things above, Often, innovative new approaches are dismissed as attempts to damage or damage Muslim discursive traditions or worse, are considered conspiracies hatched by Orientalists and carried out by Muslim clerics who are deceitful and fickle

The Creativity of the Reporting in the Rhetorical Text

Every Qur'anic surah has a different specificity than others, Surat Al-Takwer deals with two facts of the doctrine in two parts: the first starts with the early begging of the verse and ends of verses (1-14), which talks about the Doomsday and the accompanying of a massive universe reduction and the fall of all the surroundings things and entities. What observe is that the long-open syllable (C V V) only accounted for (8.06%) of the syllables, while the ratio of short-open syllable (C V) was above (56.45%), and the percentage of the short –closed syllable (C VC) touched (35.48%). All these portrayed with what looks like accompanied music, the agility of the drastic scene and the enormous revolution that turns everything upside down and spread it,so it aggravates the stable and torments helpless people with its rapid rhythm. The second part starts of verses (15-29), and it confirms the sincerity of the Prophet (peace and blessings of Allaah be upon him) in the reporting of his Lord, and shows that the Qur'an was sent to be a guide and an admonition to the whole world until the Judgment Day. We found that the ending intervals in the first four verses that address the truth of the afflatus and the role of the Prophet (peace and blessings of Allaah be upon him), and the characteristics of the addressed people end up in the closed syllable (CVC) with the explosive voice of (S) which is voiceless alveolar fricative with a whistling lighter and less intensive than the extreme explosive (t) sound which is used in the intervals of the verses of the first part to fit the situation. In the other hand, the last verses ended with the long closed Syllable (CVVC) with the sound (M) and , preceded by two voiced and mild (Ya) and (Waw) and they have a harmony with the third situation: the persuasion of following the Prophet (peace and blessings of Allaah be upon him), the Qur'an and revelation, which have a harmony with the decline of strong sounds from (24%) In the first part to (20%) In the second part. The effect of the rhythm was evident in terms of the lexical level, or morphological level or in terms of grammatical compositions as well as the qualities and the outlets of its sounds were obvious. Then it became apparent that the rhythm of the used voiced and the voiceless sounds in the syllables (opened or closed; short or long) was significant. In addition it is doubtless that the morphemic forms (bases or derived, passive or active) have a semantic and vocal effect, especially in the various Qur'anic readings.

The Rhetorical Aspects of the Qur'anic Readings According to Ibn Jinni's book Al-Muhtasib

This paper tries to shed light on the rhetorical aspects of the Qur'anic readings as the recurred in Abu-Fath Othman Ibn Jinni's book Al-Muhtasib in Explaining the Aspects of Irregular Readings (A.H.392). The paper is divided into seven sections: the statement, the composition, the foregoing and delaying, summing up, redundancy, separation and connection, and definite and indefinite. The researcher depends on the available sources dealing with the meanings of the Holy Qur'an, books of Qu'anic interpretation and books on Qur'anic readings.

Implementasi Kurikulum Pembelajaran Al Qur’an di Sekolah Dasar

This study aims to describe the learning process and learning achievement achieved by students in Qur'anic Learning in Muhammadiyah Elementary School 2 Sidoarjo, Evaluating the implementation of the Qur'anic learning curriculum at Muhammadiyah Elementary School 2 Sidoarjo, Building the concept of efforts to optimize curriculum implementation in Qur'anic Learning at Muhammadiyah Elementary School 2 Sidoarjo.Based on the objectives to be achieved, this study uses a qualitative naturalist approach, with data collection methods, including: participant observation, in-depth interviews and document review. Technical data analysis uses qualitative descriptive techniques through three activities, including: reduction, data presentation and conclusion drawing. The research findings obtained can be presented as follows: First, mastery of Qur'anic reading skills of elementary school students of Muhammadiyah 2 shows the achievement of learning skills that are still quite skilled, but there are still items in the ability to learn to read the Qur'an which need to be improved. Second, the need to improve the patterns, methods and management of learning through the revision of the Koran learning management manual, on the learning targets of the Qur'an Muhammadiyah 2 Sidoarjo, which was validated in Surabaya, January 2012 by Koord. Bid. Al-Qur'an UF. However, not all of the material in the manual was revised. Third, in the implementation of the Qur'anic learning curriculum there are still obstacles in the form of: Less learning hours, problematic students, less skilled teachers, infrastructure facilities, status of PPQ and unclear PPQ teacher status, and teacher shortages.

PENERAPAN METODE TILAWATI PADA MATA PELAJARAN BACA TULIS AL-QUR’AN DI SDIT MUKHLISIIN KABUPTEN GOWA

This study discusses the Application of the Tilawati Method to the Qur'anic Reading Subjects at SDIT Mukhlisiin. The aim is to find out the form of implementation of the Tilawati Method in the Koran reading and writing subjects in SDIT Mukhlisiin, the supporting factors and obstacles to the implementation of the tilawati method in the Koran reading and writing in SDIT Mukhlisiin as well as solutions to the inhibiting factors in implementation the application of the tilawati method to the Qur'anic literacy subjects at SDIT Mukhlisiin. This type of research is classified as qualitative with a research approach that is a scientific approach and a scientific study approach. The scientific approach includes the sociological approach and the scientific study approach which includes interdisciplinary, namely pedagogical approaches and psychological approaches. The results of this study indicate that the Implementation of the Tilawati Method in the Qur'anic literacy subjects at SDIT Mukhlisiin runs well, but some of the Qur'anic literate teachers have not been maximal in applying the tilawah method to the reading and writing subjects 's at SDIT Mukhlisiin because the time given is still minimal. The application of the tilawati method to the Koran reading and writing in SDIT Mukhlisiin is expected to contribute to the teachers who come in direct contact with the students, especially the Koran literate teachers in order to maximize their duties as professional educators , and develop themselves in applying the recitations method.

من أسرار تَنَوُّع القراءات القرآنیة فی سورة (ص) دراسة بلاغیة

القرآن الکريم کتاب الله الذي أنزله على خاتم رسله سيدنا محمد (r)، ليخرج الناس من الظلمات إلى النور، وليکون آيته الدالة على صدق نبوته، وقد أمر الله (تعالى) بتدبره وفهمه، وقد تنوعت القراءات القرآنية الواردة فيه، ومنها المتواتر ومنها الشاذ، وغالبا ما تختلف المعاني وتتنوع تبعا لتنوع قراءاته، لکنها لا تتعارض فيما بينها، ولا تتنافى مع عظمة النظم القرآني المعجز؛ ومجموعها يحتمله النص، ويقتضيه المقام، والدارسة البلاغية لتلک القراءات خير ما يوضح مرادها، ويبين سر تنوعها، ودورها في إنتاج المعنى، وسورة (ص) من السور المکية التي عنيت بتوحيد المعبود، وذکر الأنبياء وصبرهم على ما ابتلوا به، وقد تنوعت فيها القراءات، فکانت سببا في زيادة معانيها. Abstract The Holy Qur'an is the book revealed by Allah to the seal of His messengers, Muhammad (Peace be upon him), in order to help the prophet guide people away from darkness to light and to help him prove the truthfulness of his prophecy. Almighty Allah has ordered us to contemplate and understand the word of the Qur'an. There has been a variety of Qur'anic readings; some of them are inexorable while others are exotic. Generally, meanings vary/differ according to the various types of readings but they are not either in controversy with each other or incompatible with the greatness of the miraculous Qur'anic rhythm. Moreover, the Qur'anic text could include various interpretations as implied by the context. The rhetoric of those readings can best illustrate their significance and show plainly the motive beyond their variety and their role in the overall meaning. Sad is a Meccan Surah entitled to the oneness of the Lord, narrating tales of prophets and the hardships they have experienced. Concerning this Surah Sad, the readings have varied and this variety has enriched the meaning.

Efektifitas Metode Jal-Pin Al-Barqy Terhadap Ketrampilan Membaca Al-Qur’an Mahasiswa Fakultas Teknik


 The blind of eradication the Qur'an for students of Universitas Muhammadiyah Sidoarjo that programs began to run in the last two years. That various programs continue to be used as a treatment for students who have not been able to read the Qur'an. The application of reading methode including the commonly Qur'an used in the Education the al-Barqy method. The idea of this research Jal-Pin al-Barqy as a capable of overcoming the inability of some students of the education character of Muhammadiyah (PKMU) in the Holy Qur'an, so this study aims to explore of Jal-Pin al-Barqy effectiveness of method in Qur'an recitation Students of Engineering Faculty which in fact is one of the Faculty with the highest number of students from other Faculties.The research using a quantitative correlation approach relationship between the Jal-Pin al-Barqy method and the final result of Qur'anic reading they were doing. When intertwined, then the possibility of using this method in the coming year can be maintained even sharpen.

Uṣūl al-Tafsīr

“The best among you is the one who learns the Qur’an and teaches it to others”is a well-known hadith on the superiority of the Qur’an mentioned in Ṣaḥīḥal-Bukhārī and many other hadith collections. When one needs to teach somethingto others, it is crucial to have a well-grounded knowledge of the subjectto be taught. More importantly, it is necessary to know the methodology ofobtaining this knowledge. In the field of Qur’an studies, ‘ilm al-tafsīr providesthe infrastructure for the interpreter who is preparing himself/herself to interpretthe Qur’an. In addition, uṣūl al-tafsīr provides him/her with an almoststep-by-step guide in this regard.This book Uṣūl al-Tafsīr could only have been written by an author withprofound experience in the history and exegesis of the Qur’an in particular, aswell as with a great deal of familiarity and comprehensive understanding ofthe various Islamic disciplines. In his valuable work, Recep Doğan, a lecturerof Islamic sciences and civilizations at Australia’s Charles Stuart University,attempts to fill a gap in the literature of the methodology of Qur’anic exegesis.In doing so, he provides detailed accounts on the history of uṣūl al-tafsīr andcombines both classical and modern Qur’anic exegetical approaches.In addition to the forward by Ismail Albayrak (pp. xiii-xv), the book consistsof twelve chapters, a glossary, and a bibliography. The chapters dealswith various topics, such as the history and development of Qur’anic exegesis,the revelation (waḥy), the transmission of the Qur’anic revelation, thei‘jāz of the Qur’an, the history of interpretation and interpreters, occasionsof the revelation (asbāb al-nuzūl); clear and ambiguous verses (muḥkam andmutashābih), the notion of abrogation (naskh), Qur’anic readings and the notionof the seven letters, Qur’anic stories, esoteric interpretation, textualanalysis, and translation of the Qur’an. The work also contains detailed informationon the history of the methodology of exegesis, such as the Makkanand Madinian parts of the Qur’an.The author contends that the literature in the field of uṣūl al-tafsīr is limitedin both number and approaches (p. xiv). He also criticizes the approachof some orientalists in this field, which is, according to him, neither satisfyingnor flawless. However, the book does not include any evidence to support thisclaim. Nevertheless, Doğan does state that those who want to interpret ...

Citing Qur'anic Readings for Ibn Ankaa in his Book (Gurar Al-Durar Al-Wasitiya)

Citing Qur'anic Readings for Ibn Ankaa in his Book (Gurar Al-Durar Al-Wasitiya)

Revisiting Ibn Mujāhid's Position on the Seven Canonical Readings: Ibn ʿĀmir's Problematic Reading of kun fa-yakūna

In this article, I argue that Ibn Mujāhid (d. 324/936) approached the variant readings of the Qur'an (qirāʾāt) from the perspective of legal rulings (aḥkām) as opposed to later scholars who treated qirāʾāt as ḥadīth transmissions. I also suggest that the concept of the tawātur of the seven (and ten) canonical Readings was invented in the post-Ibn Mujāhid era but retroactively projected onto his system. To support this argument, I carry out a structural comparison between Ibn Mujāhid's Kitāb al-Sabʿa fī’l-qirāʾāt and al-Ṭabarī’s Ikhtilāf al-fuqahāʾ. I then discuss the literature of ʿilal al-qirāʾāt (‘the justification/vindication of the Qur'anic Readings’), and demonstrate with three detailed examples Ibn Mujāhid's pragmatic approach to the variant readings of the Qur'an, one which is fundamentally distinct from the ideological views of later Muslim scholars.

Treacherous matters, or some notes towards a symptomatology of crisis

ABSTRACTA stone surrendered by a Muslim to a Christian on an urban battlefield in Ambon (Indonesia), circulated with stunning effect in a Christian prayer group. Within no time it infected this core scene of Christian worship and community, triggering illness and possession, turning the group's prayers into a Qur'anic reading session and inserting the spectral presence of a North Moluccan sultan's daughter into its midst. This scene is only the most dramatic instance of the promiscuous traffic in poisonous and protective objects across religious boundaries during the war that racked the Moluccan city and its surroundings from 1999 until the 2002 peace. It also attests to the often carefully policed difference between magic and religion at the time. From rosaries flaunted by Protestants aiming to pass as Catholics, magical amulets worn alongside tiny Qur'ans or Bibles into battle, and Jesus billboards emerging as brandmarks for Christian neighborhoods, the war fostered and witnessed an explosion of religious and occult technologies along with the objects through which these technologies operate. Of particular interest is the tension and interplay between the deployment of amulets, which often functioned as boundary markers, and the war-torn terrain in which they appeared and occasionally went astray, betraying the intentions with which they were first set in motion. Attention to the capricious waywardness and mediating capacities of things as symptoms of profound crisis provides a point of departure for a larger symptomatology of crisis in which both the shape-shifting effects of objects and their taken-for-granted status as fixtures of everyday worlds are explored.

Usaha KH. As�ad Humam Dalam Pembaruan Sistem Pengajaran Baca Al-Qur�an

<p>The Qur�an is guidance, a light that illuminates human�s life from darkness, a beacon to the righteous way. Therefore, it is a necessity for all Muslims to learn the Qur�an, how to read it correctly, to comprehend it, to act upon it, and to spread it to others. The statistic tells that Indonesian Muslims are large in number but very low in their quality of interaction with the Qur�an. It is very sad to know. This situation is caused by: 1) less number of young people who are interested in becoming Qur�an teacher; 2) low quality of Qur�an teacher itself; 3) unprofessional management; 4) static development in the field of Qur�anic reading; 5) progress in technology and electricity that creates distraction among people; and 6) limited support from the government. Obstacles in the field of Qur�anic learning have brought new ideas and efforts to restructure new methodologies since 1980�s. One of the scholars in the field is KH. As�ad Humam from Kotagede, Yogyakarta, a low profile, generous, socialized, diligent, attentive guru, who has made teaching Qur�an as his main focus in life. His ideas and thoughts have delivered a new system and metoda of Qur�anic reading in Indonesia and the nearby countries. For example, even Malaysia has chosen Iqra��, KH. As�ad Humam�s method, as their curriculum in their elementary level of Qur�anic reading. This research uses qualitative approach. Historical method in biography as well as bibliography is applied. The research was conducted from Mei 2011 to July 2012, located in Yayasan Team Tadarus AMM Yogyakarta and other locations as needed. The data were collected through indepth interview, document analysis, and observation. Data analysis is presented in descriptive quantitative. The finding in this research is a new system of teaching Qur�anic reading, contains 3 (three) main results: 1) ideas to create new method of teaching Qur�anic reading; 2) efforts to implement the new system/ method; and 3) efforts to spread the new system to people. This research has produced new theories: 1) the next sequel of Iqra�� (ie. Iqra� volume 7) to cover problems discovered during the teaching of Iqra� 1-6; 2) a guidance to correct Qur�anic reading for excellent readers; and 3) a guidance using Irama Rost and Nahwan for excellent readers. These theories has become a new formula in teaching Qur�anic reading, that also serves to complete KH. As�ad Humam�s efforts.</p><p class="keywords">Keywords: As�ad humam, Sistem Pengajaran, Pembaharuan, Pengajaran al-Qur�an</p>

Meaning-based Tarannum: Preliminary research on uslub qira'ah of Sheikh Muhammad Rif'at (1880-1950)

This article is a preliminary study on Sheikh Muhammad Rif'at's uslub qira'ah (Qur'anic reading style) based on the meaning of Qur'anic verses in his recitation. His method of tarannum (Qur'anic chanting) stressed the importance of understanding the contents of the verses and focusing on components of al-Ada' which are observation of the law of tajwid, waqf (stop or pause) and ibtida' (beginning), tadabbur (meditating) of the verse, engrossment in reading and correlating of verses with maqam tarannum. These five components are important pillars in explaining the concept of meaning-based tarannum in Qur'anic recitation, be it in the form of murattal or mujawwad. The combination of these five components results in a solid recitation of high quality tarannum and artistic value.

‘Every little tree has its own bit of shade’: Qur’an-based literacy of the Peul Fuuta community

In pre-colonial West Africa, Islam served as the impetus for knowledge and literacy. For example, to meet the religious need and aspirations of its community, the Peul Fuuta community developed its own Qur'anic literacy model which is divided into major phases. At the basic level, Qur'anic literacy focused on developing Qur'anic reading skills. It is only at the advanced level that Qur'anic literacy became an instrument for access to Islamic knowledge and Islamic scholarship. However, with the arrival of European powers the knowledge ecology shifted. The Western education model took over and Qur'anic literacy was pushed to the backyard and lost considerable ground. This fate of Peul Fuuta Qur'anic literacy was compounded by a post-colonial education system and by urbanisation which changed the social structures. As a result, Qur'anic literacy which has contributed for centuries to West African knowledge and scholarship has become a simple instrument that provides basic devotional and ritualistic skills.

Measuring Religiosity in a Majority Muslim Context: Gender, Religious Salience, and Religious Experience Among Kuwaiti College Students-A Research Note

The meaning of traditional and alternative measures of religiosity in a majority Muslim context is examined using the Islamic Social Attitudes Survey (ISAS). Specifically, this article reports a test of whether traditional religiosity measures are useful in a majority Muslim context. Differences between men and women are explored as well as the extent to which demographics, schools of thought, and religious socialization are significantly correlated to religious salience and religious experience. Results suggest the need to use alternative measures of Islamic religiosity and to take gender difference into account. Islamist political affiliation and religious socialization are positively associated with religious salience and experience for women, while more traditional measures such as mosque attendance and Qur’anic reading are associated with religious salience and experience for men, even after controlling for religious sect.

Ihtijāj in tafsīr Works

Ihtijāj (‘the deduction of supporting arguments from tafsīr’) is, as it were, a hybrid product, the ancestral roots of which may be traced to various disciplines and genres. However, historians of ihtijāj have not yet taken into serious account works on exegesis in their studies, a strange oversight given that books on exegesis provided a fertile source for scholars writing on ihtijāj. This paper will, therefore, examine in some detail those aspects of tafsīr that are significant to ihtijāj. It will particularly look at works of exegesis which show clear interest in Qur'anic readings and interest in defending these readings. Owing to the sheer quantity of tafsīr literature, our examination will focus on five of the most important books in the field: al-Ṭabarī's Jāmiʿ al-bayān, al-Zamakhsharī's al-Kashshāf, al-Rāzī's al-Tafsīr al-kabīr, Abū Ḥayyān's al-Baḥr al-muḥīṭ and al-Samīn al-Ḥalabī's al-Durr al-maṣūn. We shall also briefly refer to other works in the field where necessary, but these five scholars, who each evolved independent approaches of interpretation and belonged to different schools of grammar, it will be found, give a clear and comprehensive picture of the contribution that Qur'anic exegesis has made to ihtijāj scholarship.

Non-Canonical Readings of the Qur'an: Recognition and Authenticity persist? (The Himsī Reading)

Recently, Yasin Dutton published ‘Some Notes on the British Library's “Oldest Qur'an Manuscript” (Or. 2165)’, in which he concludes that this 1st/7th century Qur'anic manuscript aligns with the Damascene reading of Ibn Āmir. Dealing with the same manuscript, this paper first qualifies that conclusion and attempts to shed more light (and raise further questions) on the location and number of the manuscript copyists or editors by examining variants in orthography, verse-divisions, the style of the text, and symbols within the manuscript, with attention to both the canonical and non-canonical variants. When viewed alongside studies of Qur'anic history rooted in traditional Hadīth, some observations emerge that have to do with the two overwhelming, and somewhat paradoxical features of the manuscript: its striking uniformity and the discrepancies within it. The second section of this paper thus seeks to evaluate this manuscript against works on the qirācāt tradition and its systemetisers, in order to seek out clues for a clearer view of the pre-canonical landscape of readings, and indeed of the nature of the canon itself. It notes the apparent fluidity of Qur'anic manuscript production and readings transmission, identifies concerns that may have driven tradition-minded scholars to settle the text, and explores the criteria they developed for assessing recognition and authenticity in the formation of the canon.

Visual Influences on Arabic Linguistic Sciences

Associated with reliance on vision unaided by hearing, tashif adversely affected several scholarly fields, especially grammatical study since a large part of its data originates in Qur'anic readings, prophetic tradition and poetry, all influenced by tashif. Further, because of concern with the analysis of linguistic usage, the grammarians' reliance on the written form of language was prone to errors in analysis due to the inherent deficiencies of any written system in representing spoken language. In Arabic linguistics, sarf (morphology) is the only branch in which analysis was largely made on the written form of words. However, Arabic, like most Semitic scripts, indicates consonants and long vowels as the skeleton of words to which short vowels and other markers may be added externally. Although this ‘skeletal’ writing of Arabic fairly reflects its spirit as a Semitic language, it greatly misled the grammarians. This article dwells on four types of morphological rules traceable in the tradition to visual influences. These are: hadf (elision), i‘lāl (vowel mutation), naql al-haraka (vowel transfer), and ibdāl (alternation).

The Early Arabic Grammarians' Contributions to the Collection and Authentication of Qur'anic Readings: The Prelude to Ibn Mujāhid's Kitāb al-Sabca

The ninth and tenth centuries of the classical Islamic tradition are often viewed as periods in which distinctive shifts towards the consolidation, standardisation and homogeneity of Islamic thought and concepts are discernible. Accordingly, Ibn Mujāhid's authorship of his renowned Kitāb al-Sabca and his efforts to accentuate a set of seven Qur'anic readings are invariably contextualised within the accommodating confines of these perceived shifts across the gamut of the classical Islamic sciences. Yet the trajectory followed by Ibn Mujāhid's text owes its dynamics to an entirely different set of factors. This article proposes that the methodical efforts of Ibn Mujāhid were an extension of the attempts by Qur'anic readers to reinvigorate the traditional conventions of adhering to defined precedents in the authentication of the readings of scripture. Notwithstanding the fact that the nature of variances among Qur'anic readings was infinitesimal, endeavours in this area are governed by the liturgical value of lectiones. In order to gauge the broad significance of the Kitāb al-Sabca, the text has to be placed in the well-defined context of the genesis and development of Arabic linguistic thought.