Shady Hekmat Nasser
Biographic Data
| ID | 6549702 |
|---|---|
| NAME | Shady Hekmat Nasser |
| GIVEN NAMES | Shady Hekmat |
| FAMILY NAME | Nasser |
| SIGNATURE | NASSER S H |
| AFFILIATIONS | University of Cambridge |
| ORCID | 0000-0003-1023-3759 |
| VERIFIED | Yes |
| TOTAL WORKS | 6 |
| TOTAL CITATIONS | 0 |
| AUTHOR COUNT | 6 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 2009 |
| LATEST PUBLICATION YEAR | 2022 |
| H-INDEX | 0 |
Variations on a Theme by Muḥammad: Did Literacy Supersede the Orality of the Qurʾān
This essay explores the tense relationship between the oral and written transmissions in the history of the Qurʾān. While Muslim scholars consider “orality” to be the cornerstone in the process of transmitting their holy text, I argue that writing, in its various forms, was a crucial element in transmitting and validating the Qurʾān. Orality was also an important component in this process of transmission but it also played a theological role in e…
Q. 12: (2) We have sent it down as an Arabic Qurʾān:Praying behind the Lisper
Muslims are required to recite the Qurʾān properly according to the complex rules of Qurʾānic recitation. This is especially the case during liturgical practices such as ritual prayers. The leader ( imām ) of congregational prayers ( ṣalāt al-jamāʿah ) is expected to be more learned in the Qurʾān than the individuals he is leading, and a better reciter. The case of the lisper ( al-althagh ) poses a challenge: An imām who lisps would be reciting t…
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 stru…
The Transmission of the Variant Readings of the Qurʾān: The Problem of Tawātur and the Emergence of Shawādhdh
This work is a study of the transmission of the variant readings of the Qurʾān, the canonization of the system Readings, and the emergence of the non-canonical shawādhdh readings. Nasser argues that Ibn Mujāhid and the early Muslim scholars viewed the variant readings as legal rulings aḥkām and that the later generation of Qurrāʾ were responsible for moving the discipline of Qirāʾāt from the domain of fiqh to the domain of Ḥadīth. After studying …
The Two-Rāwī Canon before and after ad-Dānī (d. 444/1052–3): The Role of Abū ṭ-Ṭayyib Ibn Ghalbūn (d. 389/998) and the Qayrawān/Andalus School in Creating the Two-Rāwī Canon
The article discusses in detail the transmission of the seven eponymous Readings in ad-Dānī’s two Qirāʾāt works: at-Taysīr and Jāmiʿ al-bayān. Comparing the transmissions in both books shows that ad-Dānī’s classification of the Rāwīs, in terms of their number and identity, is different in both works. A timeline created for the Qirāʾāt works, so far available to us, before ad-Dānī shows that Abū ṭ-Ṭayyib Ibn Ghalbūn (d. 389/998) and his students f…
Al-Muhalhil in the historical akhbār and folkloric Sīrah
Al-Muhalhil b. Rabī'ah was a Pre-Islamic poet who, according to classical sources, was the first to establish the Qasīdah form and who participated in the forty-year war of al-Basūs, between Bakr and Taghlib, to revenge the assassination of his brother Kulayb. On the other hand, al-Zīr Sālim Abū Laylā al-Muhalhil, is the protagonist of the folkloric sīrah, whose character is substantially different from his “historical” counterpart, nonetheless t…
No prominent works on this page.
Al-Muhalhil in the historical akhbār and folkloric Sīrah
Al-Muhalhil b. Rabī'ah was a Pre-Islamic poet who, according to classical sources, was the first to establish the Qasīdah form and who participated in the forty-year war of al-Basūs, between Bakr and Taghlib, to revenge the assassination of his brother Kulayb. On the other hand, al-Zīr Sālim Abū Laylā al-Muhalhil, is the protagonist of the folkloric sīrah, whose character is substantially different from his “historical” counterpart, nonetheless t…
The Transmission of the Variant Readings of the Qurʾān: The Problem of Tawātur and the Emergence of Shawādhdh
This work is a study of the transmission of the variant readings of the Qurʾān, the canonization of the system Readings, and the emergence of the non-canonical shawādhdh readings. Nasser argues that Ibn Mujāhid and the early Muslim scholars viewed the variant readings as legal rulings aḥkām and that the later generation of Qurrāʾ were responsible for moving the discipline of Qirāʾāt from the domain of fiqh to the domain of Ḥadīth. After studying …
The Two-Rāwī Canon before and after ad-Dānī (d. 444/1052–3): The Role of Abū ṭ-Ṭayyib Ibn Ghalbūn (d. 389/998) and the Qayrawān/Andalus School in Creating the Two-Rāwī Canon
The article discusses in detail the transmission of the seven eponymous Readings in ad-Dānī’s two Qirāʾāt works: at-Taysīr and Jāmiʿ al-bayān. Comparing the transmissions in both books shows that ad-Dānī’s classification of the Rāwīs, in terms of their number and identity, is different in both works. A timeline created for the Qirāʾāt works, so far available to us, before ad-Dānī shows that Abū ṭ-Ṭayyib Ibn Ghalbūn (d. 389/998) and his students f…
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 stru…
Q. 12: (2) We have sent it down as an Arabic Qurʾān:Praying behind the Lisper
Muslims are required to recite the Qurʾān properly according to the complex rules of Qurʾānic recitation. This is especially the case during liturgical practices such as ritual prayers. The leader ( imām ) of congregational prayers ( ṣalāt al-jamāʿah ) is expected to be more learned in the Qurʾān than the individuals he is leading, and a better reciter. The case of the lisper ( al-althagh ) poses a challenge: An imām who lisps would be reciting t…
Variations on a Theme by Muḥammad: Did Literacy Supersede the Orality of the Qurʾān
This essay explores the tense relationship between the oral and written transmissions in the history of the Qurʾān. While Muslim scholars consider “orality” to be the cornerstone in the process of transmitting their holy text, I argue that writing, in its various forms, was a crucial element in transmitting and validating the Qurʾān. Orality was also an important component in this process of transmission but it also played a theological role in e…
Islamic Studies and History (5 works) · Philosophy (5 works) · Art (4 works) · Historical and Linguistic Studies (4 works) · Literature (4 works) · Education and Islamic Studies (3 works) · Epistemology (3 works) · Law (3 works) · Linguistics (3 works) · Mathematics (3 works)