The Oral Life of Scripture (original) (raw)
Related papers
Liturgical literacy as hidden capital: Experiences from Qur'an education in Sweden
Apples – Journal of Applied Language Studies, 2019
This article focuses on a form of supplementary Islamic education that centres on Qur'an studies and examines the reported experiences of Muslim students that regularly shift between this and their mainstream secular school. Its aim is to better comprehend the dialectical interplay between this type of supplementary education and mainstream secular schooling. Within this framework, the article explores how the traditional way of reading, reciting, and memorizing the Qur'an might relate to the type of teaching and learning that occurs within mainstream public schools. It also explores the possibility of a secular bias within the Swedish school system, the contribution of Qur'an studies to mainstream schooling (and vice versa), Qur'an-based vs. mainstream notions of "reading", especially in relation to the idea of "understanding" and "meaning", and how competency in Qur'an recitation becomes valuable secular "capital" when translated from language of "liturgical literacy" to the language of "skills". To balance and enhance our understanding of student experiences, this article employs a constructive understanding of Pierre Bourdieu's concepts of cultural capital and habitus as well as Andrey Rosowsky's notion of liturgical literacy.
Educators and Learners in the Qur'an
Muhammad Rifan Sodik, 2024
This study aims to analyze the concepts of educators (mu'allim) and students (ta'alim) in the Qur'an. The method used is a qualitative approach with a textual study, which focuses on the collection and analysis of verses related to education in the Qur'an. The main focus of this study is to explore the meaning of words that refer to educators and students and understand the relationship between the two. This study also uses a hermeneutic approach to interpret the Qur'anic messages about the obligation of educators to provide knowledge with wisdom and compassion, as well as the obligation of students to listen, understand, and practice knowledge. In addition, this study examines the moral and ethical values contained in the interaction of educators and students, such as example, patience, and respect. The findings of the research are expected to provide deeper insights into the role of educators and students in Islamic education based on the teachings of the Qur'an, as well as its relevance to contemporary educational practices.
Towards a New Approach in the Teaching of the Holy Qur'an
From the early days of Islam, dynamics of Islamic education in the entire Muslim world have always been associated with the teaching of the holy Qur'an. At the basic elementary level, institutions which provided Qur'an education were often supervised by the ruling authorities, private charitable philanthropists, or pious and people. This educational experience offers a fertile field for those who want to take a closer look at the Islamic education instructional and teaching approaches, such as dictation and memorization, through which the instructor is the only one who explains and analyzes, and the learners' passive role is relegated in most of the cases to the mere acceptance of what the teacher says. Because a big part of the curriculum, pedagogical programs, and scientific heritage of Qur'an education are in practical oblivion, the researchers are going to review the major approaches of Quran education, and their utility in the 21 st century educational arena, then propose 'what is to be done' to overcome the shortcomings of the traditional methods. The centrality of Qur'an in the Muslim collective consciousness Though brief and fearful, the encounter of Prophet Muhammad (pbuh) with Archangel Jibril-Gabriel in his retreat cave of hira on 21 st Ramadan (613CE) at the age of 40 was a momentous event. The simple five verses burst upon Prophet Muhammad (pbuh) which started with the single word of command iqra-Read signified the beginning of a magnificent story of Allah's wahy-revelation that will last twenty three years more. From that moment on words, the Prophet Muhammad (pbuh) surrendered himself completely to the universal task of conveying the true religion of God to his family, intimate friends, clan, Arab people and the rest of humanity. At his own house 1 , the main priority of the Prophet then was to teach his companions the tenets of the religion, reciting the Qur'anic passages and interpreting its meaning. Given the fact that the Qur'an revealed to the Prophet Muhammad in the early years of the Islamic da'wah – preaching was a fraction of the complete collection of divine texts, it was quiet ordinary for the Prophet Muhammad to be the main source of the Qur'anic knowledge, judge its truthfulness and the reference for emulation in terms of the pedagogy. On a daily basis, the Prophet took upon himself the task of explaining the meaning of the Qur'anic verses to his followers, faith's qualitative superiority, and also demonstrating that through words and actions. 2 Gradually, studying and memorizing Qur'anic passages constituted what could be informally considered as a syllabus for a bourgeoning curriculum of Islamic education. In dar al-arqam-a house in the outskirts of Makkah-Muhammad (pbuh) used it as a safe place to meet his followers, pray and teach them about the new faith. Although, we cannot claim that it literally produced what later was termed as hafiz-memorizer of Qur'an by heart, dar al-arqam was the first educational institution in Islam which provided some forms of Qur'anic education.
Pertanika journal of social science and humanities, 2020
The principle of the Quran’s universal relevance is understood in various ways among scholars. Such principle has led to the emergence of various perspectives. On the one hand, some consider the Quran as an open text that can continuously be reinterpreted, while on the other hand, some consider it as the ultimate book that provides guidance concerning all matters of human life. Given this context, it is of great interest to critically discuss Ali Abdul Halim Mahmud’s views that considered the Quran as a comprehensive source of guidance for addressing the various problems of life as well as a text filled with a myriad of educational prescriptions. This literary study focuses on Mahmud’s exegetic works by applying the holistic method based on a content analysis and a textual investigation. In his works, Mahmud affirmed that the sole solution for Muslims was returning to the guidance of the Quran and the Sunnah. According to him, the Quran serves as the primary source in understanding ...
Exploring Pedagogic Implication of the Qur’anic Stories
1970
Tulisan ini secara spesifik bermaksud mengeksplorasi bentuk-bentuk cerita dalam al-Qur’an dan makna pedagogisnya. Kajian ini penting karena hingga sekarang ini para pemikir muslim saling silang pendapat tentang hakikat dari cerita-cerita yang tertulis di dalam al-Qur’an. Pokok pangkal perbedaan mereka sebenarnya sangat terkait dengan pandangannya tentang kedudukan al-Qur’an dalam sistem epistemologi Islam. Mereka yang memandang al-Qur’an sebagai kitab suci dan sekaligus kitab sains akan menganggap cerita-cerita di dalam al-Qur’an sebagai sejarah atau kisah nyata. Sebaliknya, mereka yang menganggap al-Qur’an sekadar kitab suci dan bukan kitab sains maka akan menganggap cerita-cerita tersebut sebagai ekspresi simbolis untuk mengajarkan nilai-nilai moral dan kehidupan. Hanya saja, semua pemikir muslim menganggap cerita-cerita tersebut benar-benar bagian otentik dari al-Quran dan mempunyai relevansi makna sepanjang masa seiring dengan perkembangan kemampuan manusia untuk menerjemahkanny...
2012
The Qur'an is the basis of Islam and an intrinsic part of a Muslim life. It is the strong rope that connects Muslims to their Lord, Allah, the Straight Path (al-Sirat al-Mustaqim)leading them to everlasting bliss and the backbone of their success in both existences, i.e. al-Dunya and al-Akhirah (here and hereafter). The purpose of this paper is to explore how the students of the International Islamic University Malaysia read the Qur'an. It is undeniable that recitation of the Qur'an is an activity in which Muslims engage from childhood to death. No day passes without the Qur'an being read. Despite this, however, it is unfortunate that not many Muslims understand what they read from the Qur'an! The researcher contends that understanding the Qur'an is essential if Muslims are to uplift themselves from the current state of moral, spiritual, political and economic decline; that Muslims would have been the leaders of the world today had they been able to continue dealing with the Qur'an the way it was dealt with by the Prophet's companions and their immediate successors; and that understanding the Qur'an is the greatest challenge facing Muslims today.
2019
Especially after the first age of Hijra, Muslims have been merely concerning with the issues of Qur’anic spelling, the rules of reciting the Qur’an correctly, and has just been giving attention to memorising Qur’anic verses. They paid a little attention to the dialogical aspect of the Qur’an so that they left behind. Qur’anic revelation that has proceeded gradually was one of apparent evidence for the meaning of dialogical aspect characterising “progressive revelation” of the Holy Book. Such revelation mode has reflected the existence of creative interaction among the Will of God, the empirical reality of life, and the demand of receiver society. The other evidence of its’ dialogical aspect was the first revelation to the Prophet containing instruction of reading. Based on this spirit, naturally, the Qur’an has been named with “the Book of education”. Like a living text, the Qur’an has positioned the receiver community of revelation as a partner of communication to open dialogue and...
Al-Qur’An as an “Open Book” in Educationalperspective
2019
Especially after the first age of Hijra, Muslims have been merely concerning with the issues of Qur’anic spelling, the rules of reciting the Qur’an correctly, and has just been giving attention to memorising Qur’anic verses. They paid a little attention to the dialogical aspect of the Qur’an so that they left behind. Qur’anic revelation that has proceeded gradually was one of apparent evidence for the meaning of dialogical aspect characterising “progressive revelation” of the Holy Book. Such revelation mode has reflected the existence of creative interaction among the Will of God, the empirical reality of life, and the demand of receiver society. The other evidence of its’ dialogical aspect was the first revelation to the Prophet containing instruction of reading. Based on this spirit, naturally, the Qur’an has been named with “the Book of education”. Like a living text, the Qur’an has positioned the receiver community of revelation as a partner of communication to open dialogue and...