Assessing Qira’ah Without Bias: Is It Possible?

Introduction: The Delicate Art of Judging Qira’ah

For over fifteen years, my life has revolved around the echoing recitations of the Quran. As a teacher, judge, and organiser across various local and international Quran competitions, I have witnessed moments that are humbling and exhilarating in equal measure. But beneath the inspiration and pride, there is a question that lingers in the mind of every judge and organiser: can we truly assess Qira’ah—Quranic recitation—without bias?

The honest answer: it is fiercely challenging. Yet, striving for unbiased assessment is not just a procedural need—it is an ethical and spiritual responsibility. In this reflection, I share my experiences from years of involvement in competitions, the obstacles we face, and some grounded approaches to make the process as fair as humanly possible.

Where Bias Creeps In: The Human Factor

First, it is essential to admit this truth: wherever there is a human judge, bias is possible. Not all bias is ill-intentioned or even conscious. Sometimes, it seeps in subtly, shaped by culture, personal preferences in recitation style, previous knowledge of a contestant, or even fatigue after long hours of judging. Recognising the universality of bias is the first step towards addressing it.

Varieties of Bias in Qira’ah Assessment

Over the years, I have encountered (and sometimes caught myself in) several types of bias that tend to influence judging, even when we have robust criteria in place. Here are the most common:

• Dialect and Regional Preferences: A judge may lean towards the Qira’ah they are most familiar with. Variations in pronunciation, especially in global competitions, can challenge objectivity.
• Reputation and Familiarity: Knowing that a participant has previously excelled can unconsciously skew perceptions of their current performance.
• Presentation and Personality: Some participants command attention through confidence or presence; this can unfairly boost their scores regardless of actual recitation quality.
• Fatigue and Time Pressure: Long sessions can dull one’s attention to detail or make judges impatient, especially with less experienced reciters.
• Personal Taste: Every judge harbours subtle personal preferences regarding pace, melody, or emotional delivery, even when these aren’t officially marked criteria.

Acknowledging these biases is not to doubt the sincerity of judges or organisers, but to underscore the human context in which these assessments unfold.

The Role of Rubrics and Marking Tools

A key lesson from my years of experience is the necessity of robust marking schemes. Clearly defined rubrics help anchor assessment in objective, observable criteria: accuracy in Tajweed, correct pronunciation, melodiousness, breath control, and adherence to chosen Qira’ah standards.

But even the best rubrics are only as effective as those who apply them. Here are practical steps I’ve seen help reduce bias in competitions:

• Standardisation Workshops: Bringing judges together to calibrate their understanding of marking schemes, using sample recitations for joint scoring and discussion.
• Anonymous Judging: When logistically feasible, removing names and personal details helps judges focus on performance, not personality.
• Double-Blind Assessment: Employing two sets of judges for the same performance and averaging results can limit individual biases.
• Rotation of Judges: Switching judges between sessions reduces prolonged exposure to the same contestants.
• Clear Feedback Mechanisms: Encouraging detailed feedback ensures informed scoring and helps contestants understand their strengths and weak points, rather than leaving them guessing about judges’ decisions.

When Marking Becomes A Test of Integrity

Let me share a memory. In 2016, during a major international competition, I was part of a panel listening to an extraordinarily talented young reciter. Their technical mastery and emotional delivery were well above par, but their style was unlike the common Egyptian mode many judges, including myself, had grown accustomed to hearing in “major” circles.

As we were handing in our scoring cards, I hesitated. Was I about to mark them down because their melodic style was unconventional to my ear? That was a turning point for me—a small voice inside said: “Judge the recitation, not your assumptions.”

That experience reinforced the importance of self-awareness. Judges must commit to constant self-examination: Am I being swayed by novelty or by conformity? Am I valuing technicality over sincerity or vice versa?

The Value—and Limits—of Technology

In recent years, digital marking tools have started streamlining the judging process. Digital score sheets, automated validity checks, and online submission platforms introduce a level of transparency and reduce calculation mistakes.

Yet, while technology can standardise and document the assessment, it cannot replace human discernment, especially in areas like khushūʿ (devotional presence) or the subtle artistry of maqāmāt (melodic modes). The tools help, but they don’t resolve the tougher question: how do you fairly judge what is, in part, spiritual and emotional performance?

Practical Advice for Judges and Organisers

If you are involved in organising or judging Qira’ah competitions, either at the local mosque or on the global stage, here are some lessons I would impress upon you:

• Know the Rules Inside Out: Familiarise yourself thoroughly with the competition’s specific script, Qira’ah, and marking guidelines. This is especially crucial for multi-Qira’ah contests.
• Suspend Personal Preferences: Before each session, remind yourself that your role is to uphold the rules, not your own tastes. If you have strong stylistic preferences, acknowledge and mentally bracket them.
• Stay Present and Rested: Plan breaks for long sessions. Fatigue dramatically increases error and inconsistency in marking.
• Emphasise Continuous Training: Regularly participate in workshops, both to keep skills sharp and foster dialogue among judges about common biases and best practices.
• Document Decisions: After each session, briefly reflect and note down any doubts or concerns about particular scores—naming the bias if you sense it. Over time, this helps to spot blind spots.
• Promote Growth, Not Just Ranking: Emphasise feedback alongside marking. Let your comments be a source of constructive growth for participants.

Building a Culture of Trust and Fairness

Ultimately, no system is perfect. Even the most meticulous competitions can be marred by moments of subjectivity or honest oversight. But the long-term solution lies in building a culture where fairness is cherished, transparency is the norm, and constant self-improvement is celebrated.

Create feedback loops—invite participants and their teachers to share concerns anonymously. Encourage judges to critique each other’s assessments constructively. Make the marking process open for review, and be ready to explain decisions in the spirit of mutual respect and learning.

Is Unbiased Assessment Possible?

To the central question: is it possible to assess Qira’ah without bias? In the absolute sense, perhaps not. Human beings, with all their virtues and limitations, are shaped by experience and affinity. But it is possible—indeed, absolutely necessary—to make the effort.

What I have seen is that striving to reduce bias, day by day, competition by competition, makes a real difference. It improves the standard, uplifts the spirit of the event, and, most importantly, does honour to the sacred nature of the Quran itself. For every competitor—especially the young and nervous—there is nothing more motivating than knowing they have been judged on the content and quality of their recitation, not on circumstances or unseen preferences.

As judges, teachers, and organisers, our work is to create conditions where hearts are aligned with fairness, minds are trained for consistency, and all reciters are given the honour they deserve for their dedication. In that ongoing struggle lies both the challenge and the reward.

Conclusion

Assessing Qira’ah without bias is hard, but not impossible to strive towards. By developing clear rubrics, nurturing self-awareness, promoting continuous training, and fostering transparency, we can serve both the Quran and its reciters with integrity and grace.

If you need help with your Quran competition platform or marking tools, email info@qurancompetitions.tech.