The Existence of the Lauh Method in the Transmission of Warsh Recitation: A Case Study of Kuttab Ummul Mu'minin Aisyah, Ouyoun, Morocco
DOI:
https://doi.org/10.32678/alqalam.v43i1.12777Keywords:
Lauh Method Existence, Warsh Recitation, Kuttab Ummul Mu'minin Aisyah, Quranic Transmission, Islamic PhilanthropyAbstract
Quranic memorization scholarship in Indonesia and the Middle East has predominantly focused on Hafs recitation-based methods, leaving the Lauh Method, an oral-written transmission system rooted in Morocco's kuttab tradition, entirely undocumented in Indonesian academic literature. This gap is significant given that the Lauh Method serves as the primary vehicle for transmitting Warsh recitation (Qira'ah Warsy) narrated by Imam Nafi', a canonical tradition with distinct pedagogical characteristics, depriving Indonesian Islamic educational scholarship of a comparative basis for understanding alternative Quranic transmission systems and their institutional sustainability mechanisms. This study aims to examine the existence of the Lauh Method in the transmission of Warsh recitation at Kuttab Ma'had Ummul Mu'minin Aisyah, Ouyoun, Syarq Maghrib (eastern Morocco), under Yayasan Al Fath, founded by Ahmad bin Abdul Qadir in 1987. A qualitative single case study was conducted through in-depth interviews, participant observation, and document analysis. Findings reveal: (1) the Lauh Method is authentically practiced through verse-writing on a wooden board (lauh), muraja'ah, and tasmi' to teachers mastering seven canonical recitations; (2) its flexible system enables 30-juz completion within three to five years; (3) the kuttab functions as state-embedded socio-religious infrastructure producing graduates as imams, judges, and police officers across Morocco and Europe; (4) muhsinin sustain full operations through infaq; and (5) post-COVID-19 enrollment declined 55% from 1,000 to approximately 450 students yet the institution survived through philanthropic resilience. This study contributes to scholarship on Warsh recitation transmission, traditional institutional resilience, and Islamic philanthropy in Quranic education.
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