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When the Readers Break the Rules

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Aamir Galiakotwala
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28 views3 pages

When the Readers Break the Rules

Uploaded by

Aamir Galiakotwala
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
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Download as PDF, TXT or read online on Scribd
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When the Readers Break the Rules

The article "When the Readers Break the Rules: Disagreement with the
Consonantal Text in the Canonical Quranic Reading Traditions" by Marijn
Van Putten examines the variations in the canonical readings of the Quran,
particularly focusing on instances when readers deviate from the
consonantal skeleton of the text (known as "rasm"). The Quran is
traditionally recited in ten canonical reading traditions, known as qira'at,
each with its unique phonological, morphological, and grammatical
differences. Despite these variations, all canonical readings fundamentally
adhere to the Uthmanic Text, which forms the basis of the written Quran.
However, there are times when canonical readers diverge from the rasm
due to perceived grammatical inconsistencies or variations in regional
texts, showcasing the adaptability of these traditions in different contexts.

One significant example provided in the article is the reading of Q20:63:


“ʿinna hādhāni la-sāḥirāni (‫ان‬ ِ ‫ان لَس‬
ِ ‫ِاح َر‬ ِ َ‫)إِ َّن َهذ‬. In this verse, the word "hādhāni"
(‫ان‬ ِ َ‫ ) َهذ‬appears in the nominative case, which is grammatically awkward
because, in Classical Arabic, the particle "ʿinna" (‫ )إِ َّن‬requires the following
noun to be in the accusative case. The reader Abū ʿAmr, recognizing this
grammatical inconsistency, chose to read the word as "ʿinna hādhayni" ( ‫ِإ َّن‬
‫ ) َهذَي ِْن‬to match the accusative requirement, thereby ensuring grammatical
accuracy. This deviation demonstrates how Abū ʿAmr used his deep
understanding of grammar to modify the rasm when necessary, prioritizing
linguistic correctness while maintaining the integrity of the Quranic
message. This adaptation highlights the expertise of the canonical readers
in aligning recitation with classical Arabic grammar, showing a balance
between preserving tradition and addressing linguistic coherence.
Another important aspect discussed is the pausal spelling principle, which
refers to the way certain words are written to reflect their pronunciation
when recited in isolation (i.e., when a reciter pauses). For example, in
Q69:19, the word "kitābīya" (‫ ) ِكتَا ِبيه‬ends with "-iyah" to reflect the pausal
pronunciation, which is common in Arabic when a word ends a phrase or
sentence. However, in continuous recitation, readers like Yaʿqūb preferred
to pronounce it as "kitābiya" (‫ي‬َ ِ‫) ِكتَاب‬, which aligns with the regular rules of
Classical Arabic pronunciation in connected speech. This example shows
how readers adjusted their recitations to accommodate the natural flow of
language, either by strictly adhering to the rasm or choosing a reading
that better fits the grammatical and phonological norms of Arabic. These
variations illustrate the complex interaction between the written text of the
Quran and its oral traditions, emphasizing how readers navigated
between strict adherence to the rasm and the need for grammatical and
phonological consistency.

The article overall highlights the dynamic nature of Quranic recitation


traditions. The canonical readings demonstrate that while the rasm serves
as a foundational guide, the readers exercised considerable judgment in
interpreting it, especially when faced with grammatical or phonological
irregularities. These choices were influenced by a range of factors,
including regional practices, grammatical norms, and the desire to maintain
coherence in recitation. Readers like Abū ʿAmr and Yaʿqūb exemplify this
adaptability, as they sometimes prioritized linguistic accuracy or natural
flow over strict adherence to the written text. This demonstrates the fluid
relationship between the oral and written dimensions of the Quran, with
each reader's expertise contributing to the richness of the Quranic
tradition. By making these informed choices, the canonical readers ensured
that the Quran remained both a preserved scripture and a living, orally
transmitted text, accessible and comprehensible to its audiences across
different times and places.

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