TABLE OF CONTENTS
CHAPTER ONE
1.0 Introduction
1.1 Background to
the study
1.2 Statement to the
problem
1.3 Objective of the
study
1.4 Significance of
the study
1.5 Scope and
limitation
1.6 Research
methodology
Endnote
CHAPTER TWO
2.0 Evolution
of Qur‟ān recitation in Ibadan
2.1 Qur‟ān
reciters in Ibadan land
2.2 Some Qur‟ān
memorisation centers in Ibadan land
Endnote
CHAPTER THREE
3.0 Biography
of Abbas Zakariyyah
3.0.1 His names and
parental lineage
3.0.2 His birth and
childhood
3.0.3 His education
3.0.4 His marital
status
3.0.5 Notable among
his students
3.1 His impact
on Qur‟ān recitation in Ibadan
3.2 His discoveries
in the field of tajwid
3.3 His Qur‟ān
institute
3.4 His role models
3.5 His intellectual
contributions
Endnotes
CHAPTER FOUR
4.0 Summary and
conclusion
4.1 Recommendation
4.2 References
CHAPTER ONE
1.0 Introduction
1.1
Background to the Study
In every religion there is a
scripture which is considered its canon of law. People of the past also had
theirs; Tawrāh, Injīl( the Bible), Zabūr (the Psalm) and the Qur‟ān were
revealed to Mūsā
(Moses),„Īsā(Jesus),Dāwūd(David)and
Muhammad respectively. The last revealed scripture, which is the Noble Qur‟ān,
occupies a very important position in the life of Muslims. It is the word of
Almighty Allah revealed to Prophet Muhammad through Angel Jibrīl. Its recitation serves as an act of worship. Recitation of
the Holy Qur‟ān is highly rewardable in Islam as it attracts many rewards. It
was reported that the Prpohet Muhammad said:
“Whoever recites a letter from the Book of Allah will
have a reward and that reward will be multiplied by ten. I am not saying that Alif Lām Mῑm is a letter, rather I am
saying Alif is a letter, Lām is a letter and Mῑm is a letter”.1
Furthermore, there has been a
thirst for such great reward among the Muslims of the past till the time of the
contemporary Muslims. The virtue gained
in recitation of the Qur‟ān encourages the Muslims towards learning and
teaching recitation of the Qur‟ān. This attitude also serves as part of the
features of the best among the ummah. This
is in consonance with the sayings of Prophet Muhammad who was reported to have
said:
“The best amongst
you is the one who
learns the
Qur‟ān and teaches it”.2
The Prophet of Islam was
himself a reciter of the Qur‟ān; he was taught by Angel Jibrῑl and his companions also learned it from him. Thus, there
were many reciters among the companions such as Ubayy bn Ka῾b, Zayd bn Thābit,
Abdullah bn Mas῾ūd among others. It is documented in the books of Hadῑth that
the Prophet once asked one of his companions (Ibn Mas῾ūd) to recite the Qur‟ān
for him and that when the companion reached verse 41 of chapter 4, the Prophet
burst into tears.3
During the time of the first
caliph, Abūbakr, the Qur‟ān was compiled after the loss of eminent reciters
among the companions in the battle of Yamāmah.4 It was done in order
to safeguard the Qur‟ān from alteration so also to enhance the recitation of
the Qur‟ān. The trend of Qur‟ān recitation continued after the era of the
companions till date. Also, Qur‟ān recitation later became a field where
scholars have had various contributions. It was an attempt to correct the wrong
recitation of the Qur‟ān among people. This happened as a result of wide range
of the non-Arabs entering into the fold of Islam. In order to correct errors in
the recitation of the Qur‟ān, scholars started writing books on the science of
Tajwīd.
Historically, writing in the science of Tajwīd started in
the 2nd century. Although it was not until the 4th century of Hijrah that
Tajwīd started as a separate science on its own. As a matter of fact, it started with Abu
Muzāḥim Al-Khāqānī 320 A.H whose name is Mūsā bn „Ubaydullāh bn Yaḥyā bn Khāqān5.
Abū Muzāḥim wrote some metres of poem emphasizing the importance of Tajwīd in
the recitation of the Qur‟ān.
He says:
الفصاحة زينت # تلاوة تال أدمن الدرس للذكر أن ألا اعلم أخي أرق لسانه # وأذهب بالإدمان عنه أذى الصدر إذا ما
تلا التالي يجري فأول علم الذكر إتقان حفظه # ومعرفة باللحن فيه إذا
6 لا يعرف اللحن من عذر للحن فيه
كيما تزيله # وما للذيفكن عارفا با
Translation:
(1)
O my brother be aware that eloquence (i.e Tajwid)
beautifies the recitation of every reciter who gets addicted to frequent
recitation.
(2)
When a reciter recites, he awakens his tongue and wipes
away the problem of the heart with its addiction.
(3)
The first thing to learn is perfection of its
memorization and identifying errors when they occur.
(4)
Be acquainted with errors of recitation in order to
avoid them, for there is no excuse for an ignorant.
Among those who followed the
legacy of Abu Muzāḥim was Muhammad bn Muhammad Al-jazarī
(d833 AH) who managed to bring forth
great contributions which none of his predecessors were able to do.7
His Matnul-Jazariyyah is among his
famous works on Tajwīd.
In Nigeria, the Northerners
are the pioneers in the field of Islamic knowledge especially Qur‟ān
recitation. The science of Qur‟ān recitation then came from there to the
southern part of the country. It should be noted that in Ibadaland, there are
notable scholars who have immensely contributed to Qur‟ān recitation.
Amongst those
scholars is Shaykh Abbas Zakariyya Al-qārī.
1.2 Statement of the Problem
Many works have been written on Qur‟ān recitation in Yorubaland in
general and in Ibadanland in particular. Those works contain eminent
personalities who have left indelible marks on Qur‟an recitation in Ibadanland.
It is obviously incomplete to mention personalities in the field of Qur‟an
recitation in Ibadanland without the name Abbas Zakariyya Al-Qārī‟. This is not
far-fetched as the man has contributed a lot to the field Qur‟ān recitation.
1.3 Objectives of the Study
This study is aimed at examining the roles
that Shaykh Abbas Zakariyya Al-Qārī plays in the development of Qur‟ān
recitation in Ibadan. This is in order to:
• explore
the roles he plays in the development of Qur‟ān recitation in Ibadanland. Other
specific objectives are to:
• explore
some of his discoveries in the science of Tajwīd.
• know
more about some of his intellectual contributions to the field.
• document
the contributions of some of his students who have excelled in the society both
national and international levels.
1.4 Significance of the study
As the topic indicates the contributions of Shaykh Abbas Zakariyya
Al-Qārī to Qur‟an recitation in Ibadanland, it would be of great use to those
who are in research of Qur‟ān recitation in Ibadan and potential Qur‟ān
reciters.
1.5 Scope and Limitation
This work is limited to
examining the contributions of Abbas Zakariyya Al-Qārī to Qur‟ān recitation in
Ibadanland.
1.6 Research methodology
This
work will adopt the use of texts, magazines, personal interviews, published and
unpublished materials related to this study. Also, internet materials will be
used.
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