Qiraat Al-Quran

Nama asli Imam Qunbul adalah Imam Muhammad bin `Abdurrahman bin
Khalid bin Muhammad bin Sa`id al-Makki al-Makhzumi ra. Beliau belajar
qira'ah kepada Imam `Abdullah bin Katsir bin `Amru bin `Abdullah ra, seorang ahli qira'at yang bermukim di Mekah. Pada saat itu, penduduk Mekah beramai-ramai belajar qira'ah kepada Imam Ibnu Katsir ra. Akan tetapi, Ibnu Mujahid ra hanya memasukkan dua murid Imam Ibnu Katsir ra dalam bukunya yang membahas mengenai qira'at sab`ah. Mereka berdua adalah Imam Ahmad bin Muhammad bin `Abdullah bin Abu Bazzah ra (Imam Al-Bazzi) dan Imam Muhammad bin `Abdurrahman bin Khalid bin Muhammad bin Sa`id al-Makki al-Makhzumi ra (Imam Qunbul). Pada zaman itu, qira'at Ibnu Katsir digunakan oleh para imam shalat di Masjidil Haram di Mekah. Namun, saat ini qira'at Ibnu Katsir tidak terdengar lagi di Masjidil Haram karena para imam shalat menggunakan qira'at `Ashim riwayat Hafsh. Tulisan ini bertujuan untuk memperkenalkan keunikan al-Qur'an dalam hal qira'at. Al-Qur'an hanya satu tetapi terdapat berbagai macam qira'at yang digunakan oleh para Imam dalam membaca al-Qur'an. Qira'at tersebut diwarisi dari Nabi shallalâhu `alaihi wasallam. Pada kesempatan ini, penulis hanya
membatasi pembahasan mengenai kaidah-kaidah qira'at Ibnu Katsir riwayat Qunbul yang berbeda dengan qira'at `Ashim riwayat Hafsh yang digunakan di Indonesia.

Al-qur'an adalah kalam Allah yang diturunkan kepada Nabi Muhammad SAW melalui perantara malaikat Jibril sebagai Mu'jizat. Al-Qur'an adalah sumber ilmu yang merupakan dasar-dasar hukum yang mencakup segala hal, baik aqidah, ibadah, etika, mu'amalah dan sebagai tambahan pahala bagi yang membacanya. Dalam membaca al-Quran, ada namanya ilmu Qira'at, yang merupakan salah satu cabang ilmu dalam Ulumul Qur'an, tapi sangat di sayangkan minat orang untuk mempelajari ilmu qira'at ini sangat sedikit dikarenakan ilmu ini memang cukup rumit untuk dipelajari. banyak hal yang harus diketahui oleh peminat ilmu qira'at ini, yang terpenting adalah pengenalan al-Qur'an secara mendalam dalam banyak seginya, hafalan sebagian besar dari ayat-ayat al-Quran, pengetahuan bahasa Arab yang mendalam dan luas dalam berbagai seginya, pengenalan berbagai macam qiraat dan para perawinya. Hal-hal inilah barangkali yang menjadikan ilmu ini tidak begitu populer. Meskipun demikian keadaannya, ilmu ini telah sangat berjasa dalam menggali, menjaga dan mengajarkan berbagai cara membaca al-Qur'an yang benar sesuai dengan yang telah diajarkan Rasulullah SAW. Para ahli qira'at telah mencurahkan segala kemampuannya demi mengembangkan ilmu ini. Ketelitian dan kehati-hatian mereka telah menjadikan al-Qur'an terjaga dari adanya kemungkinan penyelewengan dan masuknya unsur-unsur asing yang dapat merusak kemurnian al-Qur'an. Tulisan singkat ini akan memaparkan secara global tentang ilmu Qira'at al-Qur'an. B. Pembahasan 1. Pengertian Qira'at

The history behind ʿUthmān's compilation of the Qurʾān can lead to confusion due to the survival of variants. As a result of their unfamiliarity with the fields of qirāʾāt and rasm almuṣḥaf, some even assume that ʿUthmān intended to eliminate all variants but one. This paper aims to clear the confusion by examining the nature of the regional variants of the ʿUthmānic maṣāḥif.

In early quranic Manuscripts the name of the prophet ʾIbrā hı ̄m occurs in two different spellings either ‫ﺍ‬ ‫ﺑ‬ ‫ﺮ‬ ‫ﻫ‬ ‫ﻢ‬ or ‫ﺍ‬ ‫ﺑ‬ ‫ﺮ‬ ‫ﻫ‬ ‫ﻴ‬ ‫ﻢ‬. These two spellings are spread haphazardly throughout the Quran. Close examination of the patterns in the manuscript, however, show that the distribution of this spelling is not random or up to the whims of the scribe. The location where one spelling or the other occurs is highly correlated across the early manuscripts. Moreover, the location of one spelling or the other is highly correlated to where the quranic reader Hišā m reads the name as ʾIbrā hā m or ʾIbrā hı ̄m. This paper argues that this is not because these manuscripts have been written in the reading of Hišā m, but rather that Hišā m based his reading on the rasm of the quranic text.

Öz Yedili kıraat sistemleştirmesinin ardından kimi âlimlerce bu kıraat vecihlerinin dışındakiler şâz addedilerek Kur'an'ın hem tilâvetinde hem de yorumunda devre dışı bırakılmıştır. Ebü'l-Feth Osman b. Cinnî (ö. 392/1002) ise el-Muhteseb fî tebyîni vucûhi şevâzzi'l kırââti ve'l îdâhi anhâ adlı eserinde bu okuyuş vecihlerinin de vahiyle irtibatının bulunduğu gerekçesiyle anılan yakla-şıma karşı çıkmış ve tilâvet edilemeseler de şâz kıraatlerin ihtiva ettiği anlamların terkedileme-yeceği kanaatini serdetmiştir. Bu makale, İbn Cinnî'nin şâz kıraatlere bakışını ve bu kıraat vecihlerini ele alış biçimini diğer âlimlerin konuyla ilgili değerlendirmeleriyle birlikte incelemek-tedir. Abstract Some scholars adopted the approach that the variant readings other than seven readings of the Qur'an are completely unacceptable. According to them, those versions can neither be recited in prayer nor have any value for the commentary of the Qur'an. Abu al-Fath Uthman Ibn Jinni (d. 392/1002), provided a strong opposition to this opinion in his book al-Muhtasab due to the reason that those versions can have a close relationship with the Qur'anic revelation. In his viewpoint, those versions can be beneficial in the Qur'anic commentaries even though they cannot be recited in prayer. This paper aims to deal with Ibn Jinni's approach to the reading versions other than seven variant readings as well as comparing his position with other scho-lars' perspective in this regard.

Imam Warsy memiliki 2 murid terkenal yaitu Abu Ya’kub al-Azraq dan Abu Bakar al-Ashbahani. Kedua murid inilah yang menjadi rujukan umat dalam membaca al-Qur’an qira’ah Nafi’ riwayat Warsy. Jika dalam qira’ah Ashim riwayat Hafsh, kita mengenal tariq asy-Syatibiyyah dan ath-Thayyibah (tariq yang banyak digunakan di Indonesia), maka dalam qira’ah Nafi’ riwayat Warsy, terdapat tariq al-Azraq dan al-Ashbahani. Tariq al-Azraq lebih terkenal dan lebih banyak digunakan daripada tariq al-Ashbahani. Sekarang ini, ketika orang berbicara mengenai qira’ah Nafi’ riwayat Warsy, maka kebanyakan orang langsung membayangkan bacaan yang sesuai dengan tariq al-Azraq—walaupun mereka tidak mengenal nama al-Azraq. Hal ini wajar karena video maupun audio tentang qira’ah Nafi’ riwayat Warsy yang banyak bertebaran di internet kebanyakan mengikuti tariq al-Azraq. Bahkan, mushaf al-Qur’an riwayat Warsy yang dicetak di Madinah menggunakan tariq al-Azraq.  Tidak seperti halnya tariq asy-Syatibiyyah dan ath-Thayyibah dalam qira’ah Ashim riwayat Hafsh yang perbedaannya sangat kecil, tariq al-Azraq dan al-Ashbahani memiliki perbedaan yang sangat mencolok. Perbedaannya bukan hanya dalam masalah mad melainkan juga dalam masalah yang lebih luas. Perbedaan tariq yang akan dibahas dalam artikel ini didasarkan dari pengamatan langsung penulis terhadap mushaf disertai dengan mendengar audio bacaan al-Qur’an dari para Qari’ ternama—bukan dari studi literatur yang berupa buku-buku qira’at. Oleh karena itu, bisa jadi uraian yang akan disajikan di sini masih kurang lengkap. Tujuan utama penulisan artikel ini adalah membagikan informasi dasar kepada saudara-saudara seiman bahwa dalam riwayat Warsy terdapat tariq al-Ashbahani yang lebih mudah dipelajari.

Abstrak Islam Indonesia hampir hanya mengenal satu qiraat, yakni qiraat 'Āsim riwayat Hafs. Tulisan ini ingin menjelaskan bahwa ulama Nusantara masa lalu dalam se-jarahnya pernah menulis atau menyalin qiraat lain pada beberapa mushaf kuno Nusantara, satu di antaranya adalah Mushaf Sultan Ternate. Mushaf ini meng-gunakan qiraat Nāfi' riwayat Qālūn. Identifikasi ini dijelaskan melalui perban-dingan sejumlah lafal yang menjadi titik perbedaan antara qiraat 'Āsim riwayat Hafs dengan qiraat Nāfi' riwayat Qālūn. Meskipun terdapat kekurangan, namun secara garis besar dapat dikatakan bahwa Mushaf Sultan Ternate ini menggunakan qiraat Imam Nāfi' riwayat Qālūn. Abstract, The majority of the Muslims in Indonesia almost know only one style of qiraat (the Art of reciting the Quran) namely ¦af¡ 'an 'A¡im qiraat. This writing wants to explain that, historically, the Nusantara Ulama in the past had written and introduced other sytle of qiraat to some ancient Nusantara Mushafs. One of the Mushaf is the Mushaf of the Sultan of Ternate. This Mushaf uses qiraat namely Qālūn 'an Nāfi. This identification is explained by making the comparison of some words which become spot of difference between the qiraat of ¦afs 'an 'Asim and that of Qālūn 'an Nāfi'. Although there are some lacks of the writings, however, in general, it can be said that the of the Mushaf of Sultan of Ternate uses the qiraat

Grodzki, Marcin, Historical evolution of the Qur’ānic text – from ‘Uṯmān to Ibn Muǧāhid and beyond, Przegląd Orientalistyczny, no 2-3/2020, pp. 165-174, Wydawnictwo Polskiego Towarzystwa Orientalistycznego

The paper is an attempt to sum up efforts being made in the field of Qur’anic Studies to come up with a critical edition of the text of the Qur’an – the holy book Islam – basing on oldest, extant Quranic manuscripts and secondary literature, and this in order to enable text criticism based on source texts. The quest for authographic / interpretative text-forms of the Qur’anic revelations is an attempt to reach back as far as possible into the earliest history of Islam. The reconstruction of a critical text of the Qur’an, i.e. a (single or multiple) original version(s) of the text from which all subsequent manuscript versions and readings stem, is an ongoing quest for scholars of Quranic studies, in the Western and Eastern hemisphere. The Muslim tradition credits the compilation of a uniform consonantal skeleton of the Qur’an to caliph ‘Uṯmān (mid-7th century CE), whereas Western scholars also operate with dates ranging from late-7th to even mid-9th century. In this context the article touches also on the interrelationship of the oral and written traditions of the Qur’an, Ibn Muǧāhid’s arbitrary choice of the seven qirā’āt and finally the arrival at the modern popular (“standard”) version of the Qur’anic text.

Keywords: Qur'anic studies, Qur'an, early Islam, Islamic studies, early Islamic history, early Islam, genesis of Islam, Syriac studies, Arabic and Islamic studies, early Islamic historiography, Judeao-Christianity, SunnaRecitation styles, Ibn Mujahid, text criticism, qira'at
Słowa kluczowe: studia koraniczne, Koran, koranistyka, wczesny islam, historia wczesnego islamu, dzieje islamu, geneza islamu, pochodzenie islamu, egzegeza koraniczna, egzegeza, judeochrześcijaństwo, sunnastyle recytacyjne, Ibn Mudżahid, krytyka tekstu, qira'at

Qiraat and Tafsir are both included in the ulumul Qur'an study section, where the Qiraat or reading of the Koran is only considered valid if it meets three criteria, namely: must have a mutual sanad, i.e. the reading is received from trusted teachers, not there is a defect, and it continues until the Messenger of Allah. And well-known among the qiraat experts, must match the Rasm Usmani, and must match the rules of Arabic grammar. Qiraat sab'ah is Qiraat mut Worry which is perfect mutawwatiran, which is quoted from the Prophet Muhammad. by a large group (of friends) that they could not agree to lie. Whereas the qiraat with the status of mut Worry is qiraat which is legal and official as qiraat al-quran. It is legally read in and out of prayer using the correct qiraat rules. Meanwhile, Tafsir is included in the interpretation of the meaning of the verse which is interpreted by both mufassirs from the mutaqoddimin and muta'akhirin groups, which we do not deny that the interpretation is in accordance with scientific, socio-historical, environmental at that time and politics. Here it is explained how the different influences of Qiraat in the interpretation carried out by the mufassirin can influence, clarify, and strengthen the verse. Abstrak Qiraat dan Tafsir keduanya masuk dalam bagian kajian ulumul Qur'an, dimana Qiraat atau bacaan Al-Qur'an baru dianggap sah apabila memenuhi tiga kriteria, yaitu: harus mempunyai sanad yang mutawatir, yakni bacaan itu diterima dari guru-guru yang terpercaya, tidak ada cacat, dan bersambung sanadnya sampai kepada Rasulullah saw. Dan masyhur dikalangan ahli qiraat, harus cocok dengan Rasm Usmani, dan harus cocok

Qiraat dan tafsir adalah dua cabang ilmu agama Islam yang sangat dititikberatkan oleh para mufassir di dalam usaha mereka untuk memahami makna sebenar ayat al-Quran. Prof. Dr. Wahbah al-Zuhaili merupakan contoh mufassir kontemporari yang menguasai dua ilmu ini dan buktinya beliau memulakan bab kecil di dalam kitabnya, al-Tafsir al-Munir dengan perbahasan qiraat. Namun, pengajian qiraat dan tafsir di Malaysia lebih memberi penekanan tentang perincian berkenaan pendapat mufassir dan kurang memberikan tumpuan terhadap aspek metodologi ahli tafsir terhadap qiraat dalam kitab tafsir. Justeru, kertas kerja ini akan mengupas berkenaan metodologi Prof. Dr. Wahbah al-Zuhaili terhadap qiraat dalam kitab al-Tafsir al-Munir dengan menjadikan Surah al-Kahfi sebagai sampel kajian. Metodologi yang digunakan adalah kaedah analisis kandungan secara tematik dan kualitatif dengan mengenal pasti perkataan dan frasa yang terdapat padanya perbincangan qiraat di dalam Surah al-Kahfi. Seterusnya menunjukkan bagaimana metodologi dan kaedah berinteraksi Prof. Dr. Wahbah al-Zuhaili terhadap perbincangan qiraat pada perkataan dan frasa tersebut. Kajian mendapati, metodologi dan kaedah berinteraksi beliau dengan perbahasan qiraat adalah mengutamakan dan menyatakan terlebih dahulu bacaan Imam Hafs sebagai bacaan majoriti di dunia dan imam yang sepakat dengannya kemudian bacaan imam lain yang berbeza. Tambahan pula, perkataan atau frasa yang padanya terdapat tiga dan ke atas kaedah bacaan berbeza, beliau menyenaraikan kesemua qiraat beserta imamnya. Pengkaji berharap agar lebih banyak kajian dilakukan tentang metodologi mufassir terhadap qiraat dalam kitab tafsir mereka sekaligus membuka ruang perbahasan yang lebih luas dan mendalam mengenai dua ilmu ini.

Kur'an tilavetinin muhafazası ve sıhhatinin sorgulanması iki mekanizmanın birlikte devrede olmasıyla mümkündür. Bunlardan birincisi müşâfehe, diğeri ise yazılı kaynaktır.
Son dönemlerde müşâfehe okulunda hissedilen sıkıntılar, Kur'an tilavetinde yöresel tavır etkisinin tartışılmasını gündeme getirmiştir. Sahih tilavet kriterlerinin bilinmesi ve uygulanması yönündeki hassasiyet bu anlamda önem arz etmektedir.
Yerel dilin veya lehçenin fonetik baskısından ve diksiyon kalıbından kurtulamayan ve genellikle okuyucunun coğrafî âidiyeti hakkında ipuçları veren "yöresel tilavet tavrı", bütün Müslüman topluluklar için ortak bir sorun olup, Kur'an tilavetinde esas olan telakkî ve müşâfehenin duruluğunu koruma adına bir duruş gerektirmektedir.
İletişim imkânlarının geliştiği son dönemde artık her yaş grubundan öğrenciler hocalarından dinledikleri tilaveti internet ortamında ulusal ve uluslararası düzeyde diğer okuyucularla karşılaştırabilmekte ve farkında olduğu problemlere, farklı tecvîd uygulamalarına ve hatta detay konulara cevaplar aramaktadırlar. Fıtrî bir temayül ve tercihle gelişen bu süreç, çoğu zaman hocasının tarzından bağımsız olarak öğrencinin okuyuşuna farklı bir karakter kazandırabilmektedir.
Birçok kişi de vardır ki, sahih tilavet kriterlerine uygun, tekellüfsüz ve tabii bir okuyuş dinlediğinde belki tilavetin teknik bir kritiğini yapamasa da, kulağına gelen ilahî metnin doğru telaffuzuyla diğerleri arasındaki farkı hissederek güzel bir okuyuş dinlediğini ifade eder ve tercihini o yönde kullanır.
Anahtar Kelimeler: Kıraat, Kur'an, Tilavet, Yöresel Tavır, Telaffuz.
The conservation of Quran recitation and the examination of the recitation's validity is only possible with the help of both mechanisms being active together. First of these mechanisms is mushafaha (verbal receptives) and the other is the written source.
The recent problems having been felt in mushafaha school has come up with the discussion of the effect of the local style in Quran recitation. In this sense, attention of the knowledge of the correct recitation criterion and its practice has become much more important.
"The local recitation style" that can't do without the phonetic pressure of the local dialect and certain diction patterns and that also makes the regional identity of the recitor is a common problem among Muslim societies. And this situation requires a certain stance against it in order to preserve the pureness of the mushafaha and consideration that is essential for Quran recitation.
As the communication facilities has improved recently students from all ages find the opportinity to compare their teachers' recitations with the reciters of both local and international levels and when they come across a problem like the different practices of tajweed and even the minor subjects, they try to find answers. This process devoloping with natural instincts and choices sometimes are able to cause a different character formation for the student, a new formation unlike the style of his teacher.
There are many of those who can distinguish the correct, natural, soft and divine pronunciation of the recitation,  from the uncorrect ones even if they are not able to make a critical of the recitation technically and make a choice accordingly.
Keywords:  Qiraat, Quran, Recitation, Local Style, Pronunciation.

Wajah-wajah Qiraat dalam al-Quran merupakan salah satu aspek yang penting dalam mentafsir dan mengistinbat suatu hukum dalam ibadah daripada ayatayat al-Quran. Dengan kepelbagaian wajah qiraat, ianya menjadikan perbezaan pandangan mazhab. Skop kajian ini hanya tertumpu kepada wajah qiraat yang berkait dengan ayat-ayat hukum dalam al-Quran dan hanya tertumpu kepada hukum dalam mazhab al-Syafi`iy.  Sehubungan dengan itu, kajian ini akan menganalisis apakah wajah qiraat yang diambil oleh Imam al-Syafi`iy dalam mengistinbat hukum. Bagi mencapai objektif kajian ini, setiap maklumat dan data akan dikutip dan dianalisis dengan menggunakan metode kajian perpustakaan. Hasil kajian ini, dapat dilihat apakah wajah-wajah qiraat yang diambil oleh Imam al-Syafi`iy pada mengistinbat hukum mengikut ijtihad beliau.

Abstract The Qur'an has been taught through Elifbâs (i.e. Alphabets) from the past to the present. The Elifbâs, each of which has a different voice, shape, and name, and in which letters, symbols, and reading rules are taught, allow the Qur'an to be learned more accurately, faster, and more effectively. In this study, 25 Elifbâs prepared to be used in teaching the Qur'an were examined as of the acceptance of the Latin Alphabet to the first Elifbâ (1928-1972) published by the Presidency of Religious Affairs. The basic objective of this study was to determine the transformation in Elifbâ teaching based on the Elifbâs prepared between 1928 and 1972. In accordance with this purpose, answers were sought to the questions of how the adoption of the Latin alphabet affects elifbâ teaching, which methods are used specific to elifbâ teaching in the new elifbâ, and how letters and vowel points were taught in the elifbâ. There is no scientific study conducted on the Elifbâs prepared in these years. For this reason, our study is important in terms of uncovering the Elifbâs, which have had a historical accumulation. The Qualitative Method was used in the study, and Document Analysis was performed. The data were collected with a literature review. The identified Elifbâs were obtained from various libraries and secondhand booksellers, and especially from the National Library. When the Elifbâs were examined, descriptive analyses were carried out, and the results were obtained by interpreting the data.