learning methods of qirāat sab' in maahad tahfiz al-qur'an wal

LEARNING METHODS OF QIRĀAT SAB’ IN MAAHAD TAHFIZ

AL-QUR’AN WAL QIRĀAT PULAI CHONDONG, KELANTAN-

MALAYSIA

A Thesis

Submitted to Faculty of Ushuluddin

In Partial Fullfillment of the Requirement for the Degree of Strata One

Mohamad Azeem Bin Shamsuddin

11160340000148

MAJOR OF QURANIC SCIENCES AND ITS INTERPRETATION

USHULUDDIN FACULTY

STATE ISLAMIC UNIVERSITY OF SYARIF HIDAYATULLAH

JAKARTA

2020

iii

STATEMENT OF ORIGINALITY

iv

APPROVAL BY THESIS SUPERVISOR

LEARNING METHODS OF QIRĀAT SAB’ IN MAAHAD TAHFIZ

AL-QUR’AN WAL QIRĀAT PULAI CHONDONG, KELANTAN-

MALAYSIA

v

APPROVAL BY EXAMINERS

vi

ABSTRACT

Mohamad Azeem Bin Shamsuddin. Learning Methods of Qirāat Sab’

in Maahad Tahfiz al-Qur’an Wal Qirāat (MTAQ) Pulai Chondong,

Kelantan- Malaysia. Major of Qur‟anic Sciences And Its Interpretation,

Ushuluddin Faculty, State Islamic University Syarif Hidayatullah, Jakarta,

2020.

The research method used is the field research and using data analysis

techniques conducted by obtaining data related to the objects discussed.

The primary data sources used are al-Qur'an al-Karīm and Mushaf as-

Sahaba fĩ al-Qirāat al-Asyr al-Mutawātir min Ṭarīq al-Syāṭibiyyah wa al-

Durrah, while secondary sources are obtained from various literatures

relating to Qirāat science.

Tahfidz institutions grow rapidly and need to take into account several key

areas such as primary, secondary and tertiary education, whether or not

they are recognized by the government, continuing their domestic and

foreign education, cross-cultural collaboration requirements and most

importantly the correct rules and methods in the process of study.

This thesis prove that as the development of Qirāat studies in all of these

ranks reflects a positive development. However, the quality and order of

the study becomes the main factor in mastering this science. Therefore, a

study has been carried out in Maahad Tahfiz al-Qur'an Wal Qirāat to know

for sure the Qirāat Sab‟ study practiced by students in the institutions

concerned. A total of 40 students were selected as study samples.

From the analysis data collected, the result showed that the writer found

several methods of learning Qirāat Sab‟ applied at the school: Tasmi‟

Method, Ilmi and Amali Method, Lecture Method, Talaqqi and

Musyāfahah Method and Poetic Surgical Method. This thesis also found

that the factors influencing the learning order in MTAQ were caused by

interest, the ability to mastering the Qirāat science, the time needed to

repeat the study and their skills and willingness to learn the science.

Key words: analysis, learning methods, Qirāat Sab’, MTAQ

vii

ACKNOWLEDGEMENT

In the name of Allah, the Most Gracious, the Most Merciful

Praise be to Allah for His continous blessings which enable me to

have an opportunity for study and finally complete my Strata‟s Degree.

This research is merely a dot among His inmense Knowledge. Peace and

salutation be upon the greatest prophet Muhammad SAW, His family,

companions and adherents.

On this occasion, the writer wants to say a big thanks to his

beloved parents who always pray for my success in the night and the day.

Their sacrifice will never be equally paid. The writer also wants to give his

gratitude to Dr. Ahsin Sakho M. Asyrofuddin, MA., as the supervisor for

his time, guidance, patient, kindness, and all of contribution in correcting

and helping his finishing this thesis.

The writer also would like to express the writer‟s trustworthy

gratitude to the following noble persons:

1. Prof. Dr. Amany Burhanuddin Umar Lubis, Lc., M.A., the rector

of State Islamic University of Jakarta “Syarif Hidayatullah”.

2. Dr. Yusuf Rahman, M.A., the Dean of Ushuluddin Faculty, State

Islamic University of Jakarta “Syarif Hidayatullah”.

3. Dr. Eva Nugraha, M. Ag., the Head of Major Qur‟anic Sciences

and it‟s Interpretation, Syarif Hidayatullah State Islamic

University.

viii

4. Fahrizal Mahdi, Lc., MIRKH., the Secretary of Major of Qur‟anic

Sciences and it‟s Interpretation, State Islamic University of Syarif

Hidayatullah, Jakarta.

5. Dasrizal, M. Si., my Academic Lecturer of Major Qur‟anic

Sciences and it‟s Interpretation at Syarif Hidayatullah State Islamic

University.

6. All off the lectures in Major of Qur‟anic Sciences and it‟s

Interpretation for the guidance, patience, kindness, and support the

writer during study at, Syarif Hidayatullah State Islamic

University.

7. All staff of the library in Ushuluddin Faculty, the main library of

UIN Jakarta for their help in finding the book.

8. My beloved siblings in Malaysia, who always supports me in

completing this thesis.

9. My mini Malaysian‟s family here, especially to my roommates and

also my Malaysian‟s student community (PKPMI) in Indonesia.

10. Thank you to PLKI staff especially to Pak Dadi Darmadi and Ms.

Novianti for taking care about all matters related to foreign

students in Uin Jakarta.

11. Thank you to my Indonesian‟s close friend Arif, Iqbal, Rifa, and

Mafidha who are always loyal to accompany the author in working

on this thesis.

ix

12. Not forget to thanks all of my friend from intake 2016/2017, Major

Qur‟anic Sciences and it‟s Interpretation who always acoompany

and are willing to became my friend and study together.

13. All of Bilingual Class members and all of my friend‟s at State

Islamic University of Syarif Hidayatullah Jakata who had been

learning together and doing something that very useful for the

writer‟s intellectual, knowledge and friendship and very big thanks

again for the golden memories almost in the past 3 year and half.

May Allah, the all-Hearer and all-Knower, bless all of them and

gives them more than what they have given to the writer. Hopefully, this

thesis gives benefit for all people who read it.

Ciputat, January 2020

Mohamad Azeem Bin Shamsuddin

x

ARAB-LATIN TRANSLITERATION GUIDELINES

Joint Decree of the Minister of Religion and Minister of Education and

Culture

Number: 158 of 1987 - Number: 0543 b / u / 1987

No. Arabic Latin

Not symbolized ا .1

B ب .2

T ت .3

ṡ ث .4

J ج .5

ḥ ح .6

Kh خ .7

D د .8

Ż ذ .9

R ر .10

Z ز .11

S س .12

Sy ش .13

ṣ ص .14

ḍ ض .15

ṭ ط .16

xi

ẓ ظ .17

„ ع .18

G غ .19

F ؼ .20

Q ؽ .21

K ؾ .22

L ؿ .23

M ـ .24

N ف .25

W ك .26

H ق .27

' ء .28

Y م .29

xii

Long Vowels

Arabic Latin

Ā ا

Ī ام

Ū ايك

Short Vowels

Arabic Latin

A ـ

I ـ

U ـ

Diphthongs

Arabic Sign Latin Sign

كـ Aw

مـ Ay

xiii

TABLE OF CONTENT

COVER PAGE ......................................................................................................i

TITLE PAGE ........................................................................................................ii

STATEMENT OF ORIGINALITY ..................................................................... iii

APPROVAL BY THESIS SUPERVISOR ...........................................................iv

APPROVAL BY EXAMINERS ............................................................................ v

ABSTRACT ..........................................................................................................vi

ACKNOWLEDGEMENT .................................................................................. vii

ARAB-LATIN TRANSLITERATION GUIDELINES ......................................... x

TABLE OF CONTENT ..................................................................................... xiii

LIST OF TABLES ............................................................................................... xv

LIST OF PICTURES ..........................................................................................xvi

CHAPTER I INTRODUCTION ......................................................................... 1

A. Background of Study .................................................................................. 1

B. Identification, Limitation and Formulation of The Problem Statement ..... 6

C. Objectives And Benefit Of The Study ....................................................... 7

D. Literature Reviews ..................................................................................... 8

E. The Methodology of Study ...................................................................... 11

F. Organization Of the Study ........................................................................ 17

CHAPTER II PRELIMINARY INTRODUCTION SCIENCE OF QIRĀAT

.............................................................................................................................. 19

A. Definition of al-Qirāat and the Background of the Emergence of the

Qirāat Science .................................................................................................. 19

1. Definition of al-Qirāat .......................................................................... 19

2. Background of the Emergence of Qirāat Science................................. 22

B. Retrieval Source of Qirāat Science .......................................................... 24

1. Retrieval Source of Qirāat Science ...................................................... 24

2. The Seventh Reciting of Mutawātir ..................................................... 27

xiv

C. Introduction of Imam and Rāwi in Qirāat al-Sab‟ .................................... 28

D. Introduction of Usūl and Farsy al-Huruf in Qirāat al-Sab‟ ...................... 37

1. Rules of the Usuliyyah ......................................................................... 37

2. Farsy al-Huruf ..................................................................................... 52

CHAPTER III MAAHAD TAHFIZ AL-QUR’AN WAL QIRĀAT PULAI

CHONDONG, KELANTAN- M ALAYSIA .................................................... 55

A. Development of Tahfiẓ Institutions in Malaysia ...................................... 55

B. History of the Establishment of Maahad Tahfiz al-Qur‟an Wal Qirāat ... 57

C. Mission, Vision and Orientation .............................................................. 61

D. Education and Learning System ............................................................... 62

CHAPTER IV IMPLEMENTATION AND EFFECTIVENESS OF

QIRĀAT SAB’ LEARNING IN MAAHAD TAHFIZ AL-QUR'AN WAL

QIRĀAT PULAI CHONDONG, KELANTAN-MALAYSIA ........................ 85

A. Science Learning Methods of Qirāat Sab‟ in MTAQ ............................... 85

B. Effectiveness of Learning Qirāat Sab‟ at MTAQ ..................................... 87

C. Identify the Implementation of Qirāat Sab‟ Learning Method at MTAQ 89

CHAPTER V CLOSING ................................................................................... 99

A. Conclusion .............................................................................................. 101

B. Suggestion .............................................................................................. 102

BIBLIOGRAPHY ............................................................................................ 105

APPENDICES .................................................................................................. 111

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LIST OF TABLES

Table 4.1: Student Interest in Learning the Science of Qirāat................... 89

Table 4.2: Ability to Recite the Qirāat Sab' ............................................... 90

Table 4.3: Opinion About Qirāat Science ................................................. 91

Table 4.4: The Special Mushaf while Learning the Qirāat Sab' ................ 93

Table 4.5:The Rules of Mastering the Usūl and Farsy al-Huruf .............. 94

Table 4.6: The Rule of Learning Qirāat Science ....................................... 95

xvi

LIST OF PICTURES

Picture 7. 1: Giving a present to the Head of MTAQ .............................. 132

Picture 7. 2: Interview Session with the Teacher .................................... 132

Picture 7. 3: Interview Session with the Pre-Tamhidi Students .............. 133

Picture 7. 4: Interview Session with the Alumni of MTAQ .................... 133

Picture 7. 5: Questionnaire Session 1 for From 4: 3 Aliyah .................... 134

Picture 7. 6: Questionnaire Session 2 for Form 4: 3 Aliyah .................... 134

1

CHAPTER I

INTRODUCTION

A. Background of Study

Al-Quran is Kalam Allah S.W.T. which is quoted in Arabic and it

is a miracle handed down to our beloved Prophet Muhammad S.A.W.

through the mediation of Angel Gabriel A.S. It begins with Surah al-

Fatihah and ends with Surah al-Nās.1 Nuruddīn „Atar stated that the

Qur'ān al-Karim was conveyed to us in a manner of mutawātir (no doubt

about its validity) which became one of the ways to do worship when

reciting it and it is to be rewarded.

The Qur'an is a book of scripture and a guide to mankind

containing social messages and a spirit of diversity, commanding people

to fulfil their obligations to administer their affairs on earth. The Qur'an is

the greatest book which is a complement to the books that Allah revealed

earlier. This book is a guide for humanity born into the world without the

least amount of knowledge. The Quran is also a major source of

inspiration to the Ummah.

It is a perfect guide to peace and well-being. Therefore, as for the

people who make the Qur'an a guide for their life, one of their obligations

are to pay special attention to the Qur'an and to always interact with the

Qur'an in the process of learning, understanding, teaching and practicing

it.

1 Nuruddin „Atar, „Ulūm al-Quran al-Karīm, vol 1 (Damsyīq: Dār al-Ṣabah,

1993), 10.

2

One of the branches of knowledge in the Qur'an which has a very

important place in the study of Islam is Qirāat. This is an important branch

of Islamic studies and is closely linked to various disciplines especially in

the interpretation of the Qur'an. The science of teaching Qirāat began in

the days of the Prophet S.A.W because he himself taught it to his

companions as the angel Gabriel taught him.

Qirāat is a science related to readings or methods of recitations and

through it, it can be distinguished into different types (Qirāat's) such as

mutawātir, āhad and syaẓ so that the Qirāat can be examined to know its

permissibility. According to Sheikh Abdul Fattah al-Qaḍi in his book Al-

Budūr al-Zahīrah stated that the science of Qirāat is a science that deals

with the ways of pronouncing and reciting the words of the Qur'an, either

agreed upon by the Qirāat or disputed, by mentioning all of these readings

to their respective reciters.

Its validity is based on the various maẓhabs of the day until the

time of the Prophet s.a.w. The Qirāat considered to be mutawātir in the

recitation of the Qur'an is the Qirāat Sab' or the Seven Qirāat.2 Some

people think that the Qirāat or any of the Qur'anic recitations were

fabricated by the Prophet‟s S.A.W companions. No one has even

speculated that it was created and designed by the Qur'anic experts who

were influenced by Arab factions or 'Ajam (non-Arab) Islamic nations.

2 Mohd Rahim b. Jusoh Abu Khusyuei, Pengenalan Ilmu Qirāat, edition. II

(Selangor: Mahsuri Timur Sdn. Bhd, 2001), 58.

3

This assumption is incorrect based on the history of dozens of

authentic hadiths that explains various recitations since the Qur'an was

revealed. All the recitations narrated by the seven imams were

acknowledged and agreed upon by the scholars' as authentic from the

Prophet s.a.w known as the Qirāat Sab' or the Seven Qirāat. Some of the

„Ulūm al-Qur'an books named it as Qirāat Sab‟ which is considered by

many scholars'.3

As it is known, the science of Qirāat is the science of knowing how

to pronounce the sentences of the Qur'an in its various versions. In fact,

this knowledge is not a foreign science to them because the Qur'anic

verses recited today are a part of the Qirāat itself.4 It has been a great

responsibility to enrich these studies and to bring it closer to the

community in order to preserve the existence of the Holy Qur'an.

Today, the science of Qirāat is being reviewed by many people.

Both from Islamic educational institutions specializing in Qirāat teaching

such as the Kulliyatul Qur'an at Medina Islamic University, the Kulliyatul

Qur'an at Jami'ah al-Azhar, and many more around the world. It has yet to

be seen from a program of studies on the concentration of Qur'anic science

in a college. The same is true of Qirāat studies on private, individual and

other institutions.

3 Mohd Rahim b. Jusoh Abu Khusyuei, Pengenalan Ilmu Qirāat, 34.

4 Murshidi Abdul Hamid, “Surah Yasīn: Kajian Perbandingan Antara Qirāat

Nāfi‟ dan Qirāat „Āṣim Riwāyat Ḥafṣ” (Thesis of Philosophy., University of Malaya,

2010), 1.

4

It should be noted that knowledge of this science is not well

received in Malaysia and even the public feels a bit strange and awkward

when it comes to terms in the science of Qirāat. Some of them do not even

know that the Qur'an they recite is a part of the Qur'anic knowledge

according to the Riwāyah Hafs 'an „Āsim5 from the Ṭarīq al-Syāṭiby.

Along with the circulation of time after time, the study of the

science of Qirāat in Malaysia now is no longer unfamiliar. Muhammad

Hafiz6 stated that this study of science has shown positive development

since a couple decades back. This can be seen through the growth of

Maahad Tahfiẓs in almost every state that makes the science of Qirāat a

compulsory lecture for students who memorize the Qur'an. The Qirāat

courses are also applied to public school students through the Qur'an Skills

Class or namely „Kelas Kemahiran al-Qur‟an‟ (KKQ). Nonetheless,

almost every high-ranking and private institution that offers the study of

Qirāat course is ranked as a bachelor‟s diploma to their students.7

At first the Qirāat's knowledge was transmitted through the

medium of electronic media and had many cassettes circulating and

containing qari and qarī'ah records which were recited in various

5

Abdullah Hashim, “Bacaan Qirāat „Āṣim: Kajian Terhadap Guru-Guru al-

Qur‟an di Daerah Melaka Tengah” (Thesis of Philosophy., University of Malaya, 2008),

9. 6

Muhammad Hafiz Saleh, Abd Muhaimin Ahmad and Norazman Alias,

“Keberkesanan Mempelajari Ilmu Qirāat: Antara Harapan, Cabaran dan Penyelesaian

Masalah”, National Level Qirāat Seminar, International Islamic University of Malaysia

(IIUM): Kulliyyah of Islamic Revealed Knowledge and Human Sciences, (November 19-

20, 2011), 1. 7 Muhammad Hafiz Saleh and Abd Muhaimin Ahmad dan Norazman Alias,

“Keberkesanan Mempelajari Ilmu Qirāat: Antara Harapan, Cabaran dan Penyelesaian

Masalah”, 3.

5

recitations of the Qirāat Sab‟ or Qirāat „Asyrah, either by mujawwad or

murattal. In addition, the mass media also played a part in the Qirāatul

Qur'anic competition-related T.V. programs or musābaqahs. It is evident

that the advent of Qirāat science with all its variations has brought a

positive image of the Islamic situation at the heart of this Muslim

community.

There is no denying that this phenomenon represents a positive

development. However, mastery of this knowledge is still in the process of

consolidation and has not received attention by all levels of society

because they are not exposed to the interests of the Qirāat Sciences. The

author feels there are still shortcomings and weaknesses, namely if the

groups interested in Qirāat are mainly students who study in a Qirāat

course. They just study the Qirāat course only for the purpose of

examinations solely and follow along with the well-known Qirāat

knowledge in the eyes of the world, and consider this knowledge only as a

form in the learning syllabus.

One of the factors is that many institutions or studies have been

developed, and thus undermining the implementation of Qirāat learning

among the students resulting in this particular study to be neglected and

ignored. Furthermore, as the current tahfiẓ institutions grow rapidly, they

need to take into account several key areas such as primary, secondary and

tertiary education, whether or not they are recognized by the government,

continuing their domestic and foreign education, cross-cultural

collaboration requirements and most importantly the correct rules and

methods in the process of study.

6

At this time, Qirāat teaching has begun to appear in various

Qur'anic educational institutions in Malaysia. Among them is the Maahad

Tahfiz al-Qur'an Wal Qirāat Pulai Chondong in the province of Kelantan.

Therefore, the scope of this study is focused on the teaching and learning

activities of the Qur'an at the Qur'an Wal Qirāat Pulai Chondong (MTAQ),

in which the author will gather information about teaching the Qur'an

through the respondents of the Maahad Tahfiẓ students of the MTAQ

institution in the province of Kelantan, focused solely on students from the

Awwal „Āliyah community whose learning syllabus has reached the level

of knowledge and the practice of Qirāat al-Sab'. In summary, the Maahad

Tahfiz Al-Quran Wal-Qirāat is one of the full-time boarding schools under

the Kelantan Islamic Foundation or “Yayasan Islam Kelantan” (YIK)

which offers a module on the recitation of the Qur'an and Qirāat.

B. Identification, Limitation and Formulation of The Problem

Statement

1. Identification of The Problem Statement

Based on the background above, there are several factors

that influence the title “Learning Methods of Qirāat Sab‟ in

Maahad Tahfiz Al-Qur'an Wal Qirāat Pulai Chondong, Kelantan-

Malaysia”, as follows:

a) Offer the study in various levels such as primary, secondary

abd tertiary education.

b) Recognition of a certificate in learning whether recognized

or not by government.

c) Continuing the domestic or foreign education.

d) Cross-cultural collaboration requirement in academic

e) The correct rules and methods in the process of study.

7

2. Limitation of The Problem Statement

In connection with the issue related to “Learning Methods

of Qirāat Sab‟ in Maahad Tahfiz al-Qur‟an Wal Qiraat Pulai

Chondong, Kelantan- Malaysia", although the limitations in this

study are as follows:

a) Focus on the correct rules and methods in the process of

study

b) How the school apply the learning and teaching process to

their students?

3. Formulation of The Problem Statement

a) What is the method of learning the knowledge of Qirāat

Sab' especially in mastering the Usūl Qirāat and Farsy al-

Huruf Qirāat Sab‟ in MTAQ?

c) What are the obstacles in implemention the Qirāat Sab' in

MTAQ?

d) How interested the students are in studying the Qirāat

science at MTAQ?

C. Objectives And Benefit Of The Study

The result of the study is expected to be used theoretically and

practically:

1. Theoretically

a. To analyze the extent of the learning process of Qirāat Sab‟

especially in mastering the Usūl and Farsy al-Huruf in MTAQ.

b. To review the obstacles in applying the Qirāat Sab‟ science in

MTAQ.

8

c. To find out the interests of the students in learning the Qirāat

Science in MTAQ.

2. Practically

a. To convey to the Islamic community about one of the Qirāat

branches or al-Qur‟an recitation which was recited by the

Prophet Muhammad S.A.W.

b. To submit basic principles or forms of reciting in the

knowledge of Qirāat Sab‟.

c. To make the author‟s paper as a reference for those who are

interested in studying the science of Qirāat.

d. To serve as a pioneer in reviewing the field of al-Qur‟an and

Qirāat Sciences.

D. Literature Reviews

The author finds that there are very few previous studies that deal

with the Qirāat knowledge especially discussed about the Usūl Qirāat and

Farsy al-Huruf. The present studies discuss only the reciting of certain

Qirāat imams. Here are some previous studies that discuss about Qirāat

Sab‟ divided into two:

1. Works of Scholars

a) Muhammad Hafiz Saleh, Abd Muhaimin Ahmad dan Norazman

Alias, Keberkesanan Mempelajari Ilmu Qirāat: Antara Harapan,

Cabaran dan Penyelesaian Masalah, National Level Qirāat

Seminar, November 19-20, International Islamic University

Malaysia (IIUM): Kulliyyah of Islamic Revealed Knowledge and

9

Human Sciences, 2011. In this study the author explains that this

study of the Qirāat is welcomed by any religious school

institution and even the syllabus of this Qirāat study has become

an obligation to the students of tahfiẓ. The authors also discuss

the effectiveness of their understanding of Qirāat science in

teaching at their respective institutions. However, the study did

not explain the effectiveness of Qirāat science studies among

students of the secondary tahfiẓ institutions or Institutions of

Higher Learning (HEIs) during the period of study or after the

conclusion of the syllabus of the course.8

b) Shaharuddin Saad, Sejarah Bacaan Riwayat Hafs Melalui Aliran

al-Syātibi dan al-Jazari, Journal of Islamic Studies, Selangor

International Islamic University College, 2015. The study

explained that each of the recitations in Malaysia are practiced

with one riwāyah only compared to the other. The author also

explains how a person's recitation must come from a valid source

or reference. Generally the author explains the different Qirāat

from one imam‟s studied with another Qirāat imam‟s.9

c) Muhammad Abdul Nasir, Implementasi Talaqqi dan Musyāfahah

Dalam Pengajaran dan Pembelajaran Qirāat Warsh „an Nāfi,

The Journal of Islamic Education, 2017. This study discusses the

process of taking and receiving direct recitations from a chain-

shaped imam up to the Prophet s.a.w. The author also explains

8 The explanation still discussed the topic on a basic basis and certainly did not

discuss in detail the relation to learning and implementing this science. 9 This study discusses only the recitation of the Hafs Riwāyah and does not

review the rules of the Usūl Qirāat and Farsy al-Huruf, not to mention, the

implementation and the learning methods.

10

that the dispersion of the imams during the time of the Prophet

s.a.w gave birth to the great and famous qurra'.10

d) Ahmad Najib Abdullah and Nor Nazrul Mohd Salleh,

Perkembangan Kajian Berkaitan Qirāat al-Qur‟an di Malaysia:

Satu Tinjauan, Jurnal of al-Basīrah, 2014. This study on Qirāat

knowledge in society is still so low that the recitation practiced in

Malaysia is unknown in its riwāyah. The authors also points out

that exposure to Qirāat is not as well displayed in lectures,

seminars and religious study classes and may result in

misreciting for those who read it. 11

2. Thesis of Students

a) Murshidi Abdul Hamid, Surah Yasīn: Kajian Perbandingan

Antara Qirāat Nāfi„ dan Qirāat „Āsim Riwāyat Hafs. University

of Malaya: Master of Philosophy, 2010, which analyzes the

comparison of two Qirāat recitings between Qirāat Nāfi and

Qirāat „Āsim. In his study he explained that the recitations of

other types of Qirāat by the imams done in the opening of an

assembly are not widely disseminated, as there may be but few

hear other forms of recitation. His research shows that not many

Qur‟an reciters are able to distribute the recitations of other

imams in a single assembly, liqa‟, meetings and others

gatherings.12

10 This study focuses on the study of talaqqi and musyāfahah while this thesis

discussed about learning methods especially in mastering the rules of Qirāat Sab‟. 11

This study discusses only about public exposure and understanding There is

absolutely no mention of the Qirāat method of learning especially the Usūl of Qirāat and

Farsy al-Huruf. 12

This study focuses only on the practical forms carried out by the tahfiẓ

institution through the study of Surat Yasīn only and generally does not reflect the Qirāat

learning used in both of the riwāyah.

11

b) Wan Ismail Hakim, Ilmu Qirāat 10 dan Pengalamannya, Sultan

Ismail Petra International Islamic University College, 2014. In

his study he said that the approach to the science of Qirāat is

spreading throughout the Islamic world. The author also explains

that the recitation of Qirāat by the Muslim community in our

country is confined and focusing only on the one scope of

riwāyah.13

c) Siti Aishah Bt Abdul Aziz, Penerapan Pembacaan al-Qur‟an

Dengan Qirāat „Asyarah: Studi Kajian Mahasiswa Institut Al-

Qur‟an Darul Aman di Kedah-Malaysia. This thesis submitted to

the Faculty of Usuluddin, North Sumatra State Islamic

University Medan, 2017. This study discusses about the reciting

of Qirāat „Asyrah in Malaysia.14

E. The Methodology of Study

The methodology of study really determine the success that you

want to convey in a writing. In this research the author will use field

research, which is research that takes data from the field by observing the

social phenomena or realities that occur in the field.15

For this reason, the

study will implement the following steps:

13

In this study the authors only discuss the reciting method of Riwāyah Warsh

Aid Al-Misri's. 14

The difference in this research is the use of Ṭāriq al-Qirāat and this study also

does not elaborate on the basic rules of studying Qirāat. 15

Sanapiah Faisal, Format-Format Penelitian Sosial, vol 1, edition. IV (Jakarta:

PT Raja Grafindo Persada, 1999), 20.

12

1. Types of Research

In this research, the author uses a quantitative descriptive

approach, namely describing data through predictable human behavior

and social reality; objective and measurable.16

Descriptive approach

(descriptive research), commonly referred to as taxonomic research, is

more focused on utilizing existing concepts or creating new concepts

logically or in other words exploring and clarifying a phenomenon or

social reality by way of describing a number of variables related to the

problem and the unit under the field of study17

2. The Sources of Data

The data sources to be used in this study can be divided into

two, namely:

a) The primary data source, is the source used as the main object of

the research, namely data obtained directly from the research

subjects by using a measuring device or a tool for retrieving data

directly on the subject as a sought source.18

This means that the

data is obtained from original sources such as from the head or

employee of the school and students to provide an explanation of

the Usūl and Farsy al-Huruf in Qirāat al-Sab' at the Maahad

Tahfiz Al-Qur'an Wal Qirāat, Kelantan-Malaysia.

16

Muri Yusuf, Metode Penelitian: Kuantitatif, Kualitatif, dan Penelitian

Gabungan, edition. I (Jakarta: Prenada Media Group, 2014), 58. 17

Beni Achamad Saebani, Metode Penelitian (Bandung: Cv. Library Setia,

2008), 90. Look at too, Sanapiah Faisal, Format-Format Penelitian Sosial, 20. 18

Syaifuddin Azwar, Metode Penelitian (Jogjakarta: Pustaka Pelajar, 2004), 91.

13

b) Secondary data sources, namely tangible materials from available

documentation of data or reported data related to the theme of the

discussion in this study, in the form of literature, books, journals,

scientific articles and others:19

i. Primary sources, namely the analysis of the questionnaire,

interview, the Qur‟an al-Karīm and the al-Sahābah Mushaf al-

Qirāat al-Asyr al-Mutawātirah min Ṭarīq al-Syāṭibiyyah wa

al-Durrah compiled by Muhammad Karim ar- Rajm.

ii. Secondary sources, namely other sources which become

supporters in this study and the literature that is considered

relevant to the problems discussed. Among other things, Kitab

al-Saba‟h fī al-Qirāat by Ibn Mujahid, Matan al-Syāṭiby al-

Musamma Hirz al-Amāni wa Wajhu al-Tahani fī al-Qirāat al-

Saba‟h by Ahmad al-Syāṭiby, Taqrībul Māani‟ fĩ Syarhi Hizr

al-Amāni fi al-Qirāati al-Saba‟ by Lasyin Abu al-Farh and

Khālid Muhammad al-Hafiz, Mabhhis fî „Ulūm al-Qur‟an by

Manna' al-Qattan, at-Tibyān fî „Ulūm al-Qur‟an by

Muhammad Ali al-Sabūni, and others.

3. The Data Collecting Technique

The method of data collection is an important step in a

research. Without knowing the data collection properly and correctly,

there will be no research data that meets the standard making it valid

and reliable.

19

Syaifuddin Azwar, Metode Penelitian, 91.

14

a) Interview

The interview is a meeting with other people to exchange information

and ideas through question and answer or questionnaire. In this case

conducting an interview directly with the founder, head master,

lectures, students and alumni‟s of Maahad Tahfiz Al-Qur‟an Wal

Qirāat Pulai Chondong, Kelantan.

b) Observation

In summary, observation means a careful observation or review.20

The

researcher conducted direct observations of the subjects studied in the

field. What the author does is followed the learning process of Qirāat

Sab‟ in MTAQ.

c) Documentation

Documentation is a source of information that authors use as evidence

to obtain secondary data in the research of Maahad Tahfiz Al-Qur‟an

Wal Qirāat Pulai Chondong, Kelantan. This technique is used to

collect data relating to the topic of study such as student documents,

books, references, literatures and so on.

d) Questionnaire

Questionnaire is data collection with a number of questions to obtain

data on some answers from several respondents. In this questionnaire

method, the author will collect data on the application of recitation

related to the rule of Usūl and Farsy al-Huruf in Qirāat Sab' by

MTAQPC students.

20 Kaelan, Metode Penelitian Kualitatif Interdisipliner Bidang Sosial, Budaya,

Filsafat, Seni, Agama dan Humaniora (Yogyakarta: Paradigm, 2012), 100.

15

4. Data Analysis

a) Editing, examines respondents' answers to be researched, analyzed

and formulated in their groupings to obtain accurate data.

b) Tabulating, formulate or transfer the respondents' answers to the

table and then look for their presentation to analysis.

c) Analyze and interpret, hide quantitative data in verbal form

(words), so that percentage becomes more meaningful.

d) In conclusion, provides the conclusion of the analysis and

interpretation of the data.

All stages eventually explain their description in terms of words

and numbers that make it meaningful.

5. Percentage

The data obtained by using quantitative methods, then treated

as descriptive statistic analyzes using percentage statistics, as follows:

P = The magnitude of the Percentage

F = Frequency (number of respondents' answers)

N = number of respondents21

6. Location and Schedule of Research

21

Anas Sarjono, Pengantar Statistik Pendidikan (Jakarta: Garfindo Persada,

1997), 40.

16

The study took place at the Maahad Tahfiz al-Qur'an Wal

Qirāat Pulai Chondong (MTAQ-PC), located in Pulai Chondong,

Kampung Pauh Lima, 16600 Pulai Chondong, Kelantan. This study

was conducted from August 26 to September 19, 2019.

7. Population and Sample

Population is the subject of this research requirement from

teachers, alumni and students form 4: Awwal „Āliyah in Maahad

Tahfiz al-Qur'an Wal Qirāat Pulai Chondong where the syllabus has

reached the level of recognizes the Qirāat rule and start amali practice

of Qirāat Sab‟. While the sample is part of the population taken

through certain ways that also have certain characteristics, clear and

complete that are considered to represent the population.

According to Suharsimi Arikunto, “if the subject is less than

100 people, it is better to take all of them, so that the research is

population research. Furthermore, if a large number of subjects can be

taken between 10-15% or more, depending on at least the time, energy

and funds.”22

Based on this opinion, the number of samples used in this study

was less than 100 people, so the author took only a portion of the

population as many as 47 respondents.

22

Suharsimi Arikunto, Dasar-Dasar Evaluasi Pendidikan (Jakarta Bumi

Aksara, 1996), 107.

17

F. Organization Of the Study

Broadly speaking, the author provides a general description of the

subject matter of this discussion. The contents of this study consist of five

chapters.

Chapter I discusses about the introduction which presents the

background of the problem, where it lays down the main foundation in the

preparation of this study. Then the hypothesis of the problem is raised,

accompanied by the objectives and benefits of the study, literature review,

research methods, data collection methods and the organization of this

paper. Thus, the essence contained in this first chapter is about the

methodology used.

In Chapter II the author will introduce the science of Qirāat in

general. Also discussing in this chapter are the understanding of the

science of Qirāat, the background of the emergence of Qirāat knowledge,

the distribution of the knowledge of Qirāat and the sources of the taking of

the knowledge of Qirāat. This chapter will also discuss the main issues in

this study, which are about the introduction of Imam and Rāwi in Qirāat

Sab‟ and the introduction of the Usūl and Farsy al-Huruf in Qirāat Sab‟

courses such as the chapter of Mad Munfaṣil, Mad Jāiz Munfaṣil, Mad

Badal, ar-Rāat, al-Lāmat, Naql and Saktah and other chapters. All of the

sub-chapters above are topics of discussion that will be implemented in

the social field namely MTAQPC, Kelantan.

Chapter III the author introduces the location of the study field in

this research, namely Maahad Tahfiz al-Qur‟an Wal Qirāat, Chondong,

Kelantan, divided into three sub-chapters. First, explaining about the

development of tahfiẓ institution in Malaysia. Second, the history of the

18

establishment of the MTAQ. Third, the vision, mission and orientation of

MTAQ and fourth, is to introduce the education and learning system that

is applied in MTAQ. The author feels it is important to position a brief

introduction to the location which is the main study of this research.

Chapter IV the author will explain the learning process carried out

in MTAQ including the data collection and initial analysis of the data

obtained for making a systematic analysis through information from

various parties. In general, this chapter is divided into two discussions,

which are about analyzing the method of the rule of Usūl and Farsy al-

Huruf in Qirāat Sab‟, as well as learning and knowing the stages of order

and mastery in the rules of Usūl and Farsy al-Huruf in Qirāat Sab‟ at

MTAQ.

Chapter V is the last discussion that will contain conclusions based

on the analysis made. Presenting a formula related to the factors that

influence the order of Qirāat recitation in the Maahad Tahfiz al-Qur'an and

its enhancements. The author will also give suggestions that are

considered necessary to improve the quality of recitation in this field.

19

CHAPTER II

PRELIMINARY INTRODUCTION SCIENCE OF QIRĀAT

A. Definition of al-Qirāat and the Background of the Emergence of

the Qirāat Science

1. Definition of al-Qirāat

From the language side: the word القراءات is jama' for the word

1.قرأ It is a noun derived from the word .قراءةIn terms: there are many

definitions of terms put forward by scholars ‟in explaining Qirāat

knowledge itself. These are as follows:

Imam Ibn Jazari gave the Qirāat's definition of knowledge as follows:

.و ل اق نى ا ل ك زي ع ا مى هى فػي لى ت اخ كى آف ر قي ال اظ فى ل أى ب ق ط الن ةي يى ف ي كى و ب ؼي رى ع يػي مه ل ع

Meaning: "The knowledge of how to pronounce Qur'anic verses and

their differences, by divulging their recitings to their conduct."2

Abu Syāmah al-Dimasyqi presented the Qirāat definition: 3

1 Abd Rauf Tan Sri Haji Hassan, Kamus: Bahasa Arab-Bahasa Melayu, edition.

III (Selangor: Oxford Fajar Sdn. Bhd, 2015), 439. Look at too: Jubran Masu‟d, Al-Rāid

Mu‟jam al-Fabā‟i fi al-Lughah wa al-A‟lam, vol 1 (Lubnan: Darul Ilmu al-Malayin,

2003), 692. 2 Abd. Qayyum b. Abd. Ghafur al-Sindi, Ṣafḥatun fi „Ulūm al-Qirāat, vol 1

(Mekah: al-Maktabah al-Imdādiah, 2001), 16. 3

Abdurrahman bin Ismail Abi Syāmah al-Dimasyqi, Ibrāzul-Ma‟ani min Hirz

al-Amāni fil Qirāat al-Sab‟ li al-Imām al-Syāṭiby (Egypt: Maktabah Musṭafa al-Bani al-

Halabi wa Aulāduhu, 2011), 12.

20

و ل اق نى ا ل ك زي ع ا مى هى فػي لى ت اخ كى آف ر قي ات ال مى ل اء كى دى ة أى يى ف ي كى ب مه ل ات ع اءى رى ق ال مي ل ع Meaning: “The science of Qur‟anic recitation as a discipline that

teaches how to recite the words of the Qur‟an and their differences in

it, giving by the narrator who transmits it.”

Al-Dimyaṯi as quoted by Dr. Abdul Hadi al-Fadli submitted:4

ؼ ذى لى ا م ف ه ف لى ت اخ كى الى عى تػى و الل اب تى ك ني ل ل اق اؽ الن فى اتػ وي ن يعلم م مه ل ات ع اءى رى ق ال ن م ي غى اؿ كى دى ب ال ق كى ط الن ة ئى ي ن ىى مى كى ل ذى رى يػ غى ل كى ص وى ال ني كى ك س الت يك كى ر ح الت ات كى ب ث ال كى

اع مى الس ثي ي حى Meaning: “Qirāat is a science in which the agreements and differences

of those who convey it in the field are known in : hazf (letter), isbāt

(set letter), tahrīk (harakat-diacritic), taskīn (punctuation), fashl

(separating letters), wasl (connecting letters), etc from the aspect of

pronouncitaing, and ibdal (substituting a particular letter or

pronunciation), etc. in terms of audibility.”

As for Sheikh Abdul Fattah al-Qāḍi in his book al-Budūr al-

Zahrah, he gives a very different definition from Imam Ibn Jazari,

but a little more clearer:

ك ز عى عى ا مى فن لى ت اخ ا كى اقن فى ا اتػ هى ائ دى أى يقي ر طى كى ة ي آن ر قي ال ات مى ل كى ال ب ق ط الن ةي يى ف ي كى و ب ؼي رى ع يػي مه ل ع .و ل اق نى ل وو ج كى ل كي

Meaning: “A knowledge that deals with how to recite the Qur‟an‟s

words and how to practice it according to the agreed or disagree types

of recitations attributed to their reciters.”5

If it is observed, Syeikh Abdul Fattah al-Qāḍi's definition

appears to be more complete because when discussing about the

practice of Qirāat al-Qur'āniyyah, it is imperative that disagreements

4 Abdul Hadi al-Fadli, Al-Qirāat al-Qur‟āniyyah (Beirut: Dar al-Majma‟ al-

„Ilmi, 1979), 63. 5 Abd. Qayyum b. Abd. Ghafur al-Sindi, Ṣafḥatun fi „Ulūm al-Qirāat, 16.

21

and types of recitations should be primary importance. This is because

the elements that should be taken into consideration in the definition of

Qirāat are the places of disagreement and agreement upon types of

recitations, authentic naqal (transmission) and the fact of disagreement

between these types of recitations. Although all of the above

definitions are slightly different from each other, all of them explain

the knowledge of Qirāat in order to understand it better.

From the definition presented above, Dr. K.H Ahsin Sakho

Muhammad, a scholar and expert in Qirāat and Qur'anic studies has

summarized some important points of that definition in his book

“Membumikan „Ulūmul Qur‟an”. First, al-Qirāat is the knowledge

associated with the recitation of the Qur'anic texts. In contrast to the

science of interpretation that analyzes the meaning behind the Qur'anic

texts. Obviously, this knowledge relies heavily on the recitation of the

Qur'anic verses in all aspects of the pronunciation of the letter in terms

of makhraj and its nature characteristic, the laws of tajwid such as

idghām, iẓhār, ikhfa' and so on, in accordance with what has been

taught by the Prophet s.a.w to his companions.

Second, Qirāat knowledge is closely related to Arabic dialects.

It is well known and undeniable that the Qur'an was indeed passed

down in the Arabian Peninsula, to the Prophet and the Arabs, so that

the language used is in Arabic. Therefore, the way of reciting the

Qur'anic verses also refers to the Arabic way also called “Arabic

Lahjah” and that is how Arabs recite the Arabic words. Thirdly, this

knowledge belongs to a compilation of knowledge derived from the

path of riwāyah and the continuous history of one narrator (Qirāat) to

another and even to Prophet Muhammad S.A.W. Fourth, Dr. Ahsin

22

Sakho Muhammad concluded that this knowledge of Qirāat could not

be excluded from the Rasm of Mushaf al-Uthmāni since every

recitation should refer to the al-Qur'anic mushafs who had obtained

allies and recitations of the Prophet's companions during the time of

the caliphate in the time of Caliph Uthman bin Affan.6

In conclusion, Qirāat means all things that related to recite the

verses of the Qur'an and how to recite it, either in an agreed and

disputed place or a khilaf that learned upon their narrator.

2. Background of the Emergence of Qirāat Science

Qirāatical science does not come from human reasoning and

design but merely from the Prophet s.a.w. This is because our Prophet

s.a.w was sent to the public as an illiterate. The verses of Allah S.W.T:

يهم كىيػيعىل ميهيمي ليو عىلىيهم آيىاتو كىيػيزىك ىيوى ال ذم بػىعىثى ف اليم ي نيى رىسيولن منػهيم يػىتػؿو ميبنيو الكتىابى كىالكمىةى كىإف كىانيوا من قػىبلي لىفي ضىلى

It means: It is He who has sent among the unlettered a Messenger from

themselves reciting to them His verses and purifying them and

teaching them the Book and wisdom - although they were before in

clear error -. 7

This verse explains to us that the Prophet Muhammad was

unable to create or devise the Qur'an. This shows that the Qur'an is

recited as a revelation from Allah s.w.t, and therefore, there is no

doubt to mankind that it is from Allah s.w.t.

6 Ahsin Sakho Muhammad, Membumikan „Ulūmul Qur‟an (Jakarta: PT Qaf

Media Kreativa, 2019), 27-29. 7 The Noble Qur‟an, Surat al-Jumua‟h (62):2.

23

Therefore, the Qirāat has been in existence unchanged since the

advent of the Qur'an, but the Qur'anic recitations have not been

practiced by the Arabs at that time because they did not yet believe in

Islam and the Qur'an was not yet spread to many Arabic dialects other

than the Quraisy dialect.8 As for the hadith explaining the Qirāat

recitations have not been revealed. As it is well known, the great virtue

of learning Qirāat is to ease the reading of the Qur'anic scriptures.

The hadith which deals with the recitation of Qirāat which was

revealed after the Prophet s.a.w complained to Allah s.w.t on the

difficulty of his ummah reciting the Qur'an:

ثػىنىا ابني املثػىن كىابني بى ا نى ثػى د حى ره عىن شيعبىةى كحىد ثػىنىا غيندى يبىةى حىد ش ار قىاؿى أبيو بىكر بني أىيب شىثػىنىا شيعبىةي عىن الىكىم عىن ميىاىدو عىن ابن أيب لىيػلىى عفىرو حىد ثػىنىا حممد بني جى ابني املثػىن حىد عىن أىيب بن كىعىبو أىف الن ب صلى اهلل عليو كسلم كىافى عندى أىضىاة بىن غفىار قىاؿى فىأىتىاهي

ـ فػىقىاؿى إف اهللى يىأميريؾى أىف تػىقرىأ أم تيكى القيرءىافى عىلىى حىرؼو فػىقىاؿى أىسىأىؿي جبيلي عىلىيو الس لى أىف تػىقرىأ اهللى ميعىافىاتىوي كىمىغفرىتىوي كىإف أىم ت لى تيطيقي ذىلكى ثي أتىاهي الث انيىةى فػىقىاؿى إف اهللى يىأميريؾى

رفىني فػىقىاؿى أىسأىؿي اهللى ميعىافىاتىوي كىمىغفرىتىوي كىإف أىم ت لى تيطيقي ذىلكى ثي أىم تيكى القيرءىافى عىلىى حىثىة أىحريؼو فػىقىاؿى أىسأى ؿي جىاعىوي الث الثىةى فػىقىاؿى إف اهللى يىأميريؾى أىف تػىقرىأى أىم تيكى القيرءىافى عىلىى ثىلى

ميعىافىاتىوي كىمىغفرىتىوي كىإف أمت لى تيطيقي ذىلكى ثي جىاعىوي الر ابعىةى فػىقىاؿى إف اهللى يىأميريؾى أىف اهللى بػعىة أىحريؼو فىأىي ىا ثػىنىاه عيبىيدي اهلل بتػىقرىأ أم تيكى القيرءىافى عىلىى سى ن ميعىاذو حىرؼو قػىرىءيكا عىلىيو فػىقىد أصىابيوا ك حىد

دثػىنىا دثػىنىاأيب حى ا السنىاد مثػلىوي. حى ذى شيعبىةي بى

8

Mohd Rahim b. Jusoh Abu Khusyuei, Pengenalan Ilmu Qirāat, edition. II

(Selangor: Mahsuri Timur Sdn. Bhd, 2001), 16.

24

Meanings: From Abdul Rahmān bin Abi Laila and Ubai bin Kā‟ab that

the Prophet s.a.w was in the canal of the Bani Ghaffār suddenly came

to him Gabriel and said, “Verily, Allah has commanded you to recite

the Qur'an for your ummah in one letter.” Rasulullah s.a.w, The

Messenger of Allah said, upon him be peace and blessings, said: "I ask

Allah for health and forgiveness; surely my ummah cannot afford it”.

Then Gabriel came to him for the second time and said, "Verily, Allah

has commanded you to recite the Qur'an on your ummah in two

letters," replied the Prophet s.a.w, "I ask from Allah the health and

forgiveness. Verily my people cannot afford it.” Then Gabriel came to

him for a third time and said, "Verily, Allah has commanded you to

recite the Qur'an to your ummah in seven letters, then any letter you

recite on it is true and correct”.9

Following that complaint, Allah s.w.t authorized the Prophet

s.a.w to recite the Qur'an over seven letters. Indeed, the Qirāat already

exists in the Qadīm at the Lawhul Mahfuẓ where the Qur'an and Qirāat

were revealed in Baitul „Izzah in the whole heaven. It was gradually

passed down to the Prophet s.a.w through Gabriel a.s.It is clear that the

Qirāat has been in existence since the Qur'an was revealed in Mecca

al-Mukarramah which was before the migration of the Messenger of

Allah (may peace be upon him) to Medina al-Munawwarah.

B. Retrieval Source of Qirāat Science

1. Retrieval Source of Qirāat Science

Qirāat knowledge as it is known that the practice of reciting

will not be achieved unless through talaqqi and hearing from the

Messenger of Allah. The same thing applies to Prophet Muhammad

where all forms of acceptance and procedures for the types of

9 Mohd Rahim b. Jusoh Abu Khusyuei, Pengenalan Ilmu Qirāat, 30.

25

recitations of the Qur'an are all taught by Gabriel a.s.10

Starting from

the system of teaching and accepting all forms of Quranic recitations,

proving that the Qirāat Qur'āniyyah (as well as all the disputes on the

types of reciting) are sourced from Allah Almighty absolutely which

absolutely does not contain any element of creature interference. The

Prophet Rasulullah s.aw said:

وي ن ر م س يى ا تػى كا مى ؤي رى اقػ رؼ فى ح أى ة عى بػ ى سى لى ف أنزؿ عى آر قي ا ال ذى ىى ف إ It means: “Surely the Qur‟an is revealed with seven letters, so thaht

you may recite in which verse that you find it easy for you.”11

This hadith is the starting point for the necessity of reciting the

Qur‟an with a variety of justified Qirāat, while still in the sab‟ ahruf.

As it is known that there are so many differences of opinion in

interpreting what is meant by these Sab‟ ahruf. Some argue "seven

languages" as expressed by Abu 'Ubaid al-Qāsim bin Salam (d. 224H)

with the means that these seven languages are the main languages of

well-known Arabic languages such as Quraisy, Hudzail, Tamīm, Aẓ,

Rabi‟h, Hawāzin and Sa‟id bin Bakr.

Some argue that the meaning of sab‟ ahruf is saba‟tul Qirāat

(seven recitings), as well as interpreting that there are al-Qur'an

sentences that can be recited with one or seven recitations. There are

also those who interpret sab‟h al-ahruf with seven kinds of differences

in the way that they are pronounced or called it sab‟h al-awjuh. The

emergence of many differences of opinion is because there is not a

10

Al-Muhandis Khalid Faiq, Al-Qur‟an Manhaj al-„Ulūm, vol 1 (Lubnan:Darul

Kitab al-Ilmiah, 2007), 129. 11

Muhammad Nashiruddin Albani, Mukhtasar Shahih Muslim, vol 2, Chapter:

al-Qur‟an diturunkan dengan 7 huruf dan 7 macam lahjah no. 2126 (Jakarta: Pustaka

Azzam, 2008), 805.

26

single text from the Prophet or Sahābah that explains in detail the

intrinsic meaning of sab‟h al-ahruf as said by Ibn al-Arabi as quoted

by al-Zarkasy in the book of al-Burhān fi 'Ulūmul Qur'an, 1/212:

.اهى ين ي ع تػى اس ف تلف الن اخ ر كى ثى أى لى كى ص ع نى ب ا الس ذى ىى نى ع مى ت ف أ يى لى It means: There is not one explanation that determines the meaning of

"sab'atul ahruf". Therefore the scholars differed in this regard.

The hadith also confirms that the Qirāat was accomplished

through talaqqi, musyāfahah and transmission, it also reaffirmed the

evidence that the source of his retrieval and descent from Allah was

revealed to the Prophet Muhammad s.a.w. Dr. Muhammad Salim

Muhaysin believes that this hadith and many other hadith which are all

valid, is a very powerful argument that shows that the Qirāat al-

Qur'āniyyah came and descended from Allah s.w.t to the Prophet

Muhammad s.a.w without any doubt.

According to the views of experts and masters in the field of

Qirāat, Dr. Ahsin Sakho Muhammad determined that sab‟h al-ahruf is

only ijtihādi, it is not certain because the texts and aṡars that discuss

the subject are less detailed. However, according to him, there are

some things that need to be underlined in interpreting the meaning

behind this sab‟h al-ahruf. It must be known that the Prophet s.a.w

taught the Qur'an to his companions with “awjūh mutagayyirah”

(various recitings). One reciting is different from the others in terms of

the pronunciation. The various readings are all passed down by Allah

to His Prophet and certainly aims to make it easier for his ummah.12

12

Ahsin Sakho Muhammad, Membumikan Ulumul Qu‟ran, 41.

27

2. The Seventh Reciting of Mutawātir

The seven recitations of mutawātir is a reciting recitation

that is based on the seven imams of the qurra‟ and were narrated by a

large collection of people. It is divided into two categories:13

a) Al-Qirāat al-„Āsyir al-Sughra

The ten small recitations are propped up against the same

ten al-Qurra Imams but by combining two sources as follows:14

1) Al-Qirāat al-Sab‟

The seven recitings were based on the seven Imam

Qirāat which is Imam Nāfi‟, Imam Ibn Kaṡīr, Imam Abu

„Amr, Imam Ibn „Āmir, Imam „Āsim, Imam Hamzah, Imam

al-Kisāie.15

These recitations have been compiled in the poem

of Hizr al-Amāni wa Wajh al-Tahāni or known as Matan al-

Syāṭibiyyah.

2) Al-Qirāat al-Thalāṡ

The three recitations (complementary to the seven

recitations) are propped up upon three Imam Qirāat. They are

Imam Abu Ja'afar, Imam Ya'qub and Imam Khalaf al-„Āsyir.

These recitings have been compiled by Imam al-Jazari in his

matan (poem) called matan al-Durrah al-Ma'inah fi al-Qirāat

al-A'immah al-Thalāṡah al-Mardiyyah.16

In addition, the book

13

Abu Mardhiyah, Tajwīd al-Qur‟an, edition. III (Kuala Lumpur: al-Jenderaki

Enterprise, 2005), 317. 14

Abu Mardhiyah, Tajwīd al-Qur‟an, 317. 15

Abu Mardhiyah, Tajwīd al-Qur‟an, 317.

16 Abu Mardhiyah, Tajwīd al-Qur‟an, 317.

28

Tahbīr al-Taysīr is also among one of the famous books that

compiled the ten recitings of ten imams and the scholars'

called the Ten Qirāat in this book as al-Qirāat al-„Āsyr al-

Sughra.17

b) Al-Qirāat al-„Āsyir al-Kubra

The top ten recitations were propped up against ten

imams such as Imam Nāfi ', Imam Ibn Kaṡīr, Imam Abu „Amr,

Imam Ibn „Āmir, Imam „Āsim, Imam Hamzah, Imam al-Kisāie,

Imam Abu Ja'far, Imam Ya'qub and Imam Khalaf al-„Āsyir. These

recitations have been compiled by Imam Ibn Jazari in his matan

(poem) known as Ṭayyibah al-Nasyr fi al-Qirāat al-„Āsyr.18

C. Introduction of Imam and Rāwi in Qirāat al-Sab’

The spread of al-Qirāat's knowledge began after the death of

Rasulullah s.a.w in which the role of the Companions who were the source

and teacher to the Tabīin generation in narrating the Qirāat in a manner.

So, in this sub-chapter, the writer will briefly introduce the background of

the seven Qirāat imams along their rāwis.

1. Introduction of Imam and Rāwi in Qirāat al-Sab’

a) Imam Nāfi’ al-Madani (d. 169H)

His full name is Imam Nāfi‟ bin Abd. Rahman bin Abi Na‟m

Al-Laithi. Born at the end of 70 Hijrah and died in Medina in 169

Hijriyyah (born in 692 Masihi and died in 785 Masih). A native of

Asbahan, a black person whose then became a teacher and imam of the

17

Ahsin Sakho Muhammad, Membumikan Ulūmul Qu‟ran, 47. 18

Abu Mardhiyah, Tajwīd al-Qur‟an, 317.

29

Qirāat mosque in Medina. At that time all the Qirāat of Madinah were

originated from Qirāat Imam Nafi ‟.

Imam Nāfi learned Qirāat al-Qur‟an from 70 tabīin. Among his

teachers were Imam Abu Ja'far, Abdul Rahmān bin Harmaz and

Muslim bin Jundab. Ibn „Abbas and Abu Hurairah studied with Ubay

bin Ka„ab and Ubay bin Ka„ab learned from Rasulullah s.a.w.19

Imam Nāfi had been an imam and professor of Qirāat in

Medina for 70 years. He is a person who has a good voice and always

smiles sweetly when talking to someone. Two narrations for Imam

Nāfi 'are:

b) Imam Qālun (d. 220H)

His full name is Imam Qālun ibn Mūsa bin „Isa bin Mina. He

was held as the „Imam Qālun‟ because of his good and melodious

voice when reciting the Qur'an. The name of Imam Qālun comes from

the well-meaning in Roman language. Imam Qālun was a reciter in

Medina. He is hearing impaired and cannot hear any sound. But he can

hear well and clearly if someone is reciting the Qur'an. Imam Qālun

has studied Qirāat rather than Imam Nāfi‟ for 50 years.20

19

Ali b. Muhd. Taufiq al-Nuhas, Takrif bi al-Qurra‟ al-„Asyrah, vol 1 (Eygpt:

Dar al-Ṣaḥābah Lil Turath Tanta, 2004), 4. 20

Ali b. Muhd. Taufiq al-Nuhas, Takrif bi al-Qurra‟ al-„Asyrah, 5.

30

c) Imam Warsy (d. 197H)

His full name is „Uthmān bin Sa'id al-Misri. His title was Abu

Sa'id but some called him Abu „Amr and some called him Abu al-

Qāsim. He had left Egypt for Medina solely to study Qirāat al-Qur‟an

from Imam Nāfi ‟. He succeeded in reciting the Qur'an several times in

Medina. After that, he returned to Egypt in 155 Hijrah. Imam Warsy

has the best voice and eloquently recites the Qur'an. When he recites

the Qur'an people will come to hear and they will never get bored of

listening to his Qirāat recitations.21

d) Imam Ibnu Kaṡīr al-Makki (d. 120H)

His name is Abdullah bin Kaṡīr bin „Amru bin Zadan bin

Fairūz bin Harmaz. He was born in Mecca in 45 Hijrah and died in

120 Hijriyyah. Imam Ibn Kaṡīr studied al-Qur'an and Qirāat from Abi

al-Sa'ib Ibn al-Sa‟ib from Ubay bin Ka„ab and from „Umar bin al-

Khattab. „Umar bin al-Khattab received Qirāat from Rasulullah

s.a.w.22

He was a teacher of Qirāat who was very well versed in Mecca.

He also met with a number of sahabats including Abdullah, Abu

Ayyūb al-Anṣāri and Anas bin Mālik. He was once a Qāḍi in Mecca.

Among his famous students are:

21

Ali b. Muhd. Taufiq al-Nuhas, Takrif bi al-Qurra‟ al-„Asyrah, 5. 22

Jamal Fayyadh, Qirāatul Ibnu Kathir (Selangor: Darul Iman Library, 2007), 9.

31

e) Imam al-Bazzi (d. 250H)

His name is Ahmad bin Muhammad bin Abdullah bin al-

Qāsim. He is an imam and mua‟zzin of the Masjid al-Harām. Born in

170 Hijriyyah and died in 250 Hijriyyah when he was 80 years old in

Mecca.23

f) Imam Qunbul (d. 291H)

His name is Muhammad bin Abdul Rahmān bin Khālid bin

Muhammad bin Sa‟id al-Makhzūmi. Born in 195 Hijriyyah in Mecca

and died in 291 Hijriyyah when he was 96 years old in Mecca. He was

a ḍābit and he believed in Imam Ibn Kaṡīr's Qirāat. He is also famous

for his noble character an he is pious and an expert with religious

law.24

g) Imam Abu ‘Amr al-Basri (w. 154H)

His name is Zabban bin al-„Ala‟ bin „Ammar bin al-Iryān bin

Abdullah. Born in 68 Hijriyyah in Kufa. He was raised in Basrah and

died in Kufa in 154 Hijriyyah.25

Imam Abu Amr learned to recite the

Qur'an from a group of Qirāat experts from Abu Ja„afar Yāzid al-Qa'qa

'and Hasan al-Basri. Both of these people learned the science of Qirāat

rather than Khattāb and Abu al-„Āliyah. Abu al-„Āliyah learned from

„Umar al-Khattāb and Ubay bin Ka„ab. They learned from Rasulullah

s.a.w. Imam Abu „Amr was a teacher of Qirāat who was visited by

several scholars‟ to take Qirāat from him.

23

Jamal Fayyadh, Qirāatul Ibnu Kathir, 9. 24

Mohd Nazri Abdullah, Manhaj Qirāat 7 Beserta Dalil Matan Imam al-Syāṭiby

(Kuala Lumpur: Prospecta Printers Sdn Bhd, 2007), 41. 25


32

Sufyān bin „Uyyainah once related that one night he dreamed

of seeing the Prophet s.a.w, then he asked to Prophet Muhammad

s.a.w: O Messenger of Allah, among the many Qirāat that exist today,

who do you want me to study Qirāat from? Then the words of the

Prophet s.a.w: Learn Qirāat from Abu „Amr al-Ala‟.

Among his famous students:

h) Imam al-Dūri (d. 246H)

His name is Abu „Amru Hafs bin „Amru al-Muqri al-Darīr. The

name al-Dūri is taken from the name of a place somewhere in the

northeast of the city in Baghdad. He was a great Qirāat teacher in his

day. He first collected various types of Qirāat al-Qur'an.26

i) Imam al-Sūsi (d. 261H)

His name is Abu Syu„aib Ṣālih bin Ziyad. Imam al-Sūsi is the

name of a place in Ahwaz. He was born in 170 Hijriyyah and died in

261 Hijriyyah.27

j) Imam Ibnu ‘Āmir al-Dimasyqi (d. 118H)

His name is Abdullah bin „Āmir al-Yaḥṣabiy al-Shams. Born in

21 Hijriyyah and died in 118 Hijriyyah in the City of Dimasyq. He was

called by the name of Abu Nu„aim and some called him with Abu

„Imrān. Imam Ibn 'Āmir is also a tabīin who has met with Wasīlah ibn

al-Asqa' and Nu'man bin Basyīr. He was an imam at the Masjid Jamek

26



33

Umawi at the time of the Caliph „Umar bin Abdul Azīz and

afterwards.28

Imam Ibn „Āmir learned Qirāat al-Qur‟an rather than „Uṡmān

bin „Affān r.a and Uṡmān learned from Rasulullah s.a.w. Qirāat Imam

Ibn „Āmir was narrated by some of his students' childrens. Among the

famous narrators are:

k) Imam Hisyām (d. 245H)

His name is Hisyām bin „Ammar bin Nasīr al-Salami. His

nickname is Abu al-Walid. He is a very pious person in the City of

Dimasyq. He was once a Qāḍi, mufti and professor of Qirāat al-

Qur'an. He is also very well known as a ḍābit, thiqah and hafiẓ in the

field of hadith science.29

l) Imam Ibnu Zakwān (d. 242H)

His name is Abdullah bin Ahmad bin Basyīr bin Zakwān al-

Qurasyi al-Dimasyqī. His nickname is Abu „Amru. According to some

Qirāat experts, in his day there was no one who was better in Qirāat

compared with Imam Ibn Zakwān at Dimasyq at that time such as in

Iraq, Hijjaz, Syam, Egypt and Khurasan.30

m) Imam ‘Āsim al-Kūfi (d. 127H)

His name is „Āsim bin Abi al-Najūd bin Bahdalah Maula bin

Huzaimah bin Mālik bin Naḍrūl Asadi. He studied Qirāat from Abdul

Rahmān Abdullah bin Habīb al-Salami. Abdul Rahman studied Qirāat

from „Uṡman bin„ Affān, Ali ibn Abi Ṭālib, Ubay bin Ka„ab, Abdullah

28



Jamal Fayyadh, Qirāatul Ibnu Kathir, 9.

34

bin Mas'ud and Zaid bin Ṭābit r.a. All of these figures learned from the

Messenger of Allah s.a.w.

Imam „Āsim is a tabīin who became a teacher of Qirāat Sab‟

among the inhabitants of Kūfa and was expert in the science of hadith.

There is no history that states when he was born but he died in 127

Hijriyyah in Kufa.31

Among the famous students are:

n) Imam Syu’bah (d. 193H)

His name is Abu Bakar bin „Aiyyāsh bin Sālim al-Asadi. His

nickname is Muhammad. He was an imam and great teacher of Qirāat

in his day. According to the historians, when Imam Syu'bah was in

death's doorway, his sister cried. Then Imam Syu'bah said, "Why are

you crying, O my sister? Look around to my life history, you should

be happy. Indeed I have succeeded in reciting the Qur‟an as much as

18,000 times.”32

o) Imam Hafs (d. 180H)

His name is Abu „Amru Hafs bin Sulaimān bin al-Mugīrah al-

Bazār. Born in 90 Hijriyyah and died in 180 Hijriyyah. In one

narration it is stated that in the beginning Imam Hafs was very weak in

his studies. His teacher Imam „Āsim taught him little by little with

only five or six verses of the Qur‟an on each time he studied, like a

child. But finally he succeeded, so he became famous. Imam Hafs is

also a stepson to Imam „Āsim.33

31




35

p) Imam Hamzah al-Kūfi (d. 156H)

His name is Hamzah bin Habīb bin „Imārah al-Ziyad al-

Tamīmi Maula „Akramah bin Raba„ie al-Tamīmi. His nickname is

Abu „Umarah. He was born in 80 Hijriyyah in Kūfa and died in 156

Hijriyyah. He studied Qirāat al-Qur‟an from Abu Muhammad

Sulaimān ibn Mahrān al-A‟masy while al-A‟masy learned from Abu

Muhammad Yahya ibn Waṭab al-Asadi and Yahya learned from Abu

Syiblu al-Qāmah bin Qais. Al-Qāmah also learns Qirāat from

Abdullah bin Mas'ud when Abdullah bin Mas‟ud learns from

Rasulullah s.a.w.34

Imam Hamzah is the great teacher of Qirāat who is imam after

Imam „Āsim and al-A‟masy in Kūfa. Besides being a reciter, he is also

a thiqah hadith expert and has memorized thousands of hadiths. He is

also an expert scholar in farāid and Arabic. Among the famous

students are:

q) Imam Khalaf (d. 229H)

His name is Abu Muhammad Khalaf bin Hisyām bin Ṭalib al-

Bazzār. He memorized the Qur'an when he was 10 years old. When he

was 13 years old, he began to study various branches of science. Imam

Khalaf is an imam and teacher of Qirāat al-Qur'an. He is also an

„ulama who is so humble and „ābid.35

34

Mohd Nazri Abdullah, Manhaj Qirāat 7 Beserta Dalil Matan Imam al-

Syāṭiby, 94. 35


Syāṭiby, 95

36

r) Imam Khallād (d. 220H)

His name is Abu „Isa Khallād bin Khālid al-Baṣīr. In addition

to being a scholar, he was also a teacher of Qirāat al-Qur'an who was

very admired. He is the famous Imam Qirāat, thiqah, muhaqqiq and

very pious. He died at Kūfa.36

s) Imam al-Kisāie al-Kūfi (d. 189H)

His name is Abu al-Hassan „Ali bin Hamzah al-Kisāie al-

Nahwi. Coming and born from Kūfa. There is no opinion- as to when

he was born but he died in 189 Hijriyyah. Based on the opinion of

some historians, he died in Tus in 183 Hijriyyah.

Imam al-Kisāie is a famous great scholar. He is also an expert

in nahu science and lughah science. While in Baghdad he was

assigned to teach and educate the children of the Caliph Hārun al-

Rasyīd namely al-Ma'mūn and al-Amīn. Imam al-Kisāie learned Qirāat

al-Qur‟an from Imam Hamzah, Muhammad bin Abi Laili and bin „Isa

bin „Amru. When „Isa bin „Amru learned from Imam „Āsim. Among

the famous students are:

36


Syāṭiby, 96.

37

t) Imam Abu al-Hārith (d. 240H)

His name is al-Laith bin Khālid al-Maruzi. He was a student

and friend of Imam al-Kisāie. Imam Abu al-Hārith is also one of the

teachers of Qirāat who is ḍābit and thiqah.37

u) Imam al-Dūri (d. 246H)

As explained in the riwāyah of Imam Abu „Amr bin Al-„Ala‟.

He is Abu „Amr Hafs bin „Amru al-Muqri al-Darīr. The name al-Dūri

is taken from the name of a place somewhere in the northeast from a

city in Baghdad. He was a great Qirāat teacher in his day.

D. Introduction of Usūl and Farsy al-Huruf in Qirāat al-Sab’

Broadly speaking, it is important to know that the most important

thing in learning and mastering the science of Qirāat is divided into two

parts, especially in the Qirāat Qur'āniyyah rules namely the Usuliyyah

Rule and the Farsy al-Huruf.

1. Rules of the Usuliyyah

Usuliyyah rules are the basic rules in the Qirāat Qur'āniyyah that

are generally accepted in the Qur‟an al-Karīm such as the rules and levels

of society used, namely mad munfaṣil, mad muttaṣṣil, mad badal, mad līn,

ithbat and hazaf, mim jama‟, idghām kabīr, ha‟ kināyah, hamzah mufrad,

mad and qasr, saktah, fathah wal imālah, the rules of nun sukūn and

tanwīn, and so on which will be explained in detail as follows:

37


Syāṭiby, 127.

38

a) Mim Jama‟

Mim jama‟ is the intention of an additional the letter of mim )ـ( that

denotes the term 'mudzakkar' in essence, is descending verse or if after the

letter of mim jama‟ , there is the letter of hamzah qatha‟. For examples the

letter of mim jama‟ is م كي ي لى ، عى م كي سى نفي أى with the condition when the mim

was fathah in wasal state. This rule is applied in all the letters in the

Qur‟an conditionally.38

b) Idghām al-Kabīr

Idghām is a situation where we combined two word into one with a

tasydīd letter and please be noted that the letter of idghām al-kabīr should

be in line. (fathah, kasrah and ḍammah).

When two of a kind letter meet in one word, then al-Sūsi only recite with

idghām at only two places in the Qur‟an.

For examples:

م كي كى لى ا سى مى كى in surat al-Baqarah and م كي كى اس نى مى م تي ي ضى ا قى ذى إ فى in surat al-

Muddaththir.

38

Sayyid Lasyin Abu al-Farah, Khalid bin Muhamad al-„Ilmiy, Taqrībul al-

Māani fi Syarh Hizr al-Amāni fi al-Qirāat al-Sab‟i, edition. IX (Madinah: Maktabah

Darul Zaman, 2013), 69.

39

c) Ha‟ Kināyah

Ha‟ Kināyah is a ha‟ ḍāmir which moved from mufrad ghaib.

Divided into four situation and this sub-chapter applied specifically only

for Imam Ibnu Kathir:

First : In a condition where the letter before „ha‟ letter‟ was in line and

the letter after it was sukūn. For Ibnu Kaṡīr do not recite it with silah in

two harakat on this reciting. For example:

ىلى ع الى و ب رى ، دي م الى وي لى كى كي ل مي ال وي لى

Second : In a condition where the „ha‟ letter‟ was between two sukūn letter

and Ibnu Kaṡīr do not recite it with silah in two harakat on this reciting.

For example:

افي ءى ر قي ال يو ف ، وي اسي وي ن م

Third : In a condition where the „ha‟ letter‟ was in between two letters

with a line and Ibnu Kaṡīr recite it with silah in two harakat on this

reciting. For example:

ده حى ؛ أى هي رى يػى ف ل أى ، انى يػ لى عى ف ؛ إ و ب لى عى ج تى ل

Fourth : In a condition where the letter before „ha‟ letter‟ was sukūn and

the letter after it was in line. For Ibnu Kaṡīr recite it with silah in two

harakat on this reciting. For example:

هي ادى ىى كى هي ابى تى ج ٱ، ل دن ىي يو ف

40

d) The Chapter of Mad & Qasr

In general Mad is lengthening the sound with the mad letter when

meeting with hamzah or sukūn.

It was divided into three:

i. Alif Sakīnah letter that the letter before it was fathah.

ii. Wau Sakīnah letter that the letter before it was ḍammah.

iii. Ya‟ Sakīnah letter that letter before it was kasrah.

While the letter of Mad itself was split into two parts which is Mad

Asli and Mad Far‟ie. The definition is stated as follows:

Mad Asli: Mad Tabī‟e which does not meet because of hamzah and sukūn.

It was recited with two harakat.

It was named Mad Asli and Mad Tabī‟e because Mad Tabī'e seems to be

authentic and perfect, there are no additions to it and no subtraction from

it.39

As for Mad Far'ie are mad which is grouped because of hamzah or sukūn.

The letter of Mad Far‟ie which met with hamzah, was split into three:

1) Mad Munfaṣil

Mad Munfaṣil is a mad letter that is placed at the end of the word

and hamzah which is placed at the beginning of the second word.

39


Māani fi Syarh Hizr al-Amāni fi al-Qirāat al-Sab‟i, 105.

41

For examples:

كى ي لى إ ؿى نز آ أي بى ، ولن سي ا رى هى م أي ف ثى عى بػ يػى ت حى The reciting law for the Imam Qirāat Sab' is as follows:

40

i. Qālun and al-Dūri Abu „Amr recite with qasr and tawassut or with

two and four harakat.

ii. Al-Sūsi and Ibnu Kaṡīr recite with qasr or only with two harakat.

(qaulan wāhidan)

iii. Warsh and Hamzah recite with isyba‟ or with six harakat.

iv. As for the other Qurra‟ such as Ibnu „Āmir, „Ā‟sim and Kisā‟ie

recite it with tawassut or with four harakat.

2) Mad Muttaṣil

Mad Muttaṣil is the letter of mad and hamzah met in one word.

For examples:

حت فى ل اكى و الل ري ص نى آءى ا جى ذى إ ،نم ؤ يػي ل فػى آءى ن شى مى فى

Here is the reciting law for the Imam Qirāat Sab':41

i. Warsh and Hamzah recite it with isyba‟ or with six harakat.

ii. As for the other Qurra‟ except Warsh and Hamzah recite it with

tasawwut or with four harakat.

40


Māani fi Syarh Hizr al-Amāni fi al-Qirāat al-Sab‟i, 106. 41


Māani fi Syarh Hizr al-Amāni fi al-Qirāat al-Sab‟i,107.

42

3) Mad Badal42

Named as Mad Badal because the origin of the letter with two

hamzah, which is on the first hamzah was on the lined and the second

hamzah was sukūn. Then exchanged the second hamzah by following

the first line.

As for Mad Far‟ie which is grouped because of sukūn split into two:

a) Sukūn Asli43

Sukūn Asli is found in wasal and waqaf because mad lazim is the

common mad letter which was previously sukūn.

Mad Lāzim is divided into two parts, namely: Mad Lāzim Kalimi and

Harfiy.

1) Mad Lāzim Kalimi is that which comes after Mad Sukūn Lazim

letter when it was wasal and waqaf in one word. Mad Lāzim

Kalimi is divided into two types, namely:

i. Mutsaqqal: When the mad letter comes before a tasydīd

word. For examples:

ةي آق الى ، نيى آل الض لى كى

ii. Mukhaffaf: When the letter after mad letter was sukūn. For

examples:

42


Māani fi Syarh Hizr al-Amāni fi al-Qirāat al-Sab‟i, 107-110. 43


Māani fi Syarh Hizr al-Amāni fi al-Qirāat al-Sab‟i, 111-112.

43

ءىآلل و ، نى ئى آل ءى b) Sukūn Ā‟ridh or come in later.

44

Sukūn Ā‟ridh or sukūn that come in later is when Mad Far‟ie were

gathered for sukūn or sukūn that comes when waqaf:

1) Mad Ā‟ridh Lissukūn

The recitation law of the Imam Qurra‟ is by Qasr which is

holding in two harakat or Tawassut which is holding in four

harakat or Isyba‟ which is holding in six harakat except when

ar-raum and isymam.

2) Mad Lāzim Harfi45

Mad because of sukūn in the opening letter of surah which is

known as Mad Lāzim Harfi. It was applied when the letter of

hijaiyyah and mad letters were in the middle.

For examples: الصاد ،النوف ، الكاؼ ، الـ ، السني

Mad Lāzim Harfi divided into two:

i. Mustaqqal: Comes after the tasydīd mad letter.

For examples: طسممم ، المم

ii. Mukhaffaf: Comes after the sukūn mad letter.

44





44

For examples: حمم ، ؽم ، فم

3) Mad Liyn46

Mad Liyn‟s law is divided into two:

i. Mad Liyn with hamzah.

Hamzah letter that comes after ya‟ or wau sukūn and before the

two letters, there are letters in line with fathah. For examples:

ءو ي شى ، ةى ءى و سى ، ءو و سى ، ائن ي شى ، ة ئى ي هى كى ، سى ئى ي تػى اس ii. Mad Liyn without hamzah.

Imam Qurra‟ were agreed including Warsh to recite it with three

type of Mad Liyn without hamzah which is with Qasr, Tawassut

and isyba‟ or they were holding in two, four or six harakat.

e) The Chapter of Two Hamzah in One Word (Hamzatain min Kalimat)47

If the two hamzah gather in one word that is in a state where the

first hamzah was in line with fathah while the second hamzah was in line

with (1) fathah, (2) kasrah dan (3) ḍammah.

46


Māani fi Syarh Hizr al-Amāni fi al-Qirāat al-Sab‟i, 115-116. 47



45

For examples:

i. Reciting with tashīl on hamzah lined fathah which is between the

letter of hamzah and alif: م هي تػى ر نذى أى ءى

ii. Reciting with tashīl on hamzah lined kasrah which is between the

letter of hamzah and ya‟: اذى ء أى

iii. Reciting with tashīl on hamzah in lined ḍammah which is between

the letter of hamzah and wau: م كي ئي ب نػى ؤي أى

f) The Chapter of Two Hamzah in Two Word48

When two hamzah qatha‟ met in two word that are both in the

same line while both of the hamzah in the same line:

First : When both of the hamzah letter were fathah.

For example: انى ري م أى آءى جى

Second : When both of the hamzah letter were kasrah.

For example: فإ ء لى ؤي ىى

Third : When both of the hamzah letter were ḍammah.

For example: كى ئ كلى آءي أي يى ل ك أى

So for the Imam of Qirāat Sab‟ to recite in various ways such as

isqāt‟ which is aborting the hamzah letter, tashīl49

, ibdal and tahqīq the

letter of hamzah in accordance with predetermined condition.

48




Māani fi Syarh Hizr al-Amāni fi al-Qiraāt al-Sab‟i, 129-130.

46

g) The Chapter of Hamzah Mufrad

Hamzah Mufrad is a hamzah letter that does not meet with any of

the other hamzah letter. In this sub-chapter, we discussed about the

recitation of ibdāl on the letters of hamzah. The ibdāl is exchanging letters

of sukūn into mad letters by following the previous line as there is fathah,

kasrah or dammah.50

For examples: وفى ني وم مي ال -وفى ني م ؤ مي ال ، وفى مي الى تى -وفى مي لى أ تى

h) The Chapter of al-Sākin al-Mafṣūl 51 )الساكن املفصوؿ(

Al-Sākin al-Mafṣūl is a valid (shahīh) letter; not the mad letter,

sukūn at the end of the word and after that it is hamzah qatha‟ which starts

the next word and the writing is separate namely munfaṣil.52

As for the

hamzah qatha‟ after the sukūn‟s shahih letter, there are two types:

First : Mad letter. For examples: يتى كت أي د قى ، نى امى ءى ن مى

Second : The shahīh letter.

For examples: اافن فى ل أى تو ان جى كى ، حى لى فػ أى د قى

With definition above, it can be understood that when the sukūn‟s

shahīh letter is located in the middle word, hence it was not included in

definition of al- Sākin al-Mafṣūl.

50

Abd. Malik Yamint, Ilmu Qiraāt al-Qur‟an, vol 1 (Kuala Lumpur: Pustaka

Antara, 1985), 19. 51

Ahsin Sakho Muhammad, Manhaul al-Barakat fi Sab‟i Qirāat, vol 1 (Jakarta:

Jami‟ah, 2015), 43. 52

Muh. Jabir, “Kaedah Bacaan Riwayat Warsy”, STAIN Palu DPK Univeristy

of al-Khairat Palu: Jurnal Hunafa, vol 4, num. 89-98, (March 2007), 95.

47

For examples: افئى م الظى ، امن ؤي ذ مى ، في اءى ر قي ال ، ولن ئي س مى

Likewise, when the word was ended with mad sukūn.

For examples: دي بي ع أى لى ، لى وصى ف يي أى ؛و ب ، م كي سى نفي وا أى قي

Then, for the Imam of the Qirāat Sab‟ will recite it in several ways

including reciting with naqal, saktah and tahqīq hamzah letters in

accordance with what has been outlined in the riwāyah of each recitation.

i) Rules of Reciting in the Word of ا ئن ي شى - ءه ي شى when Waṣal and Waqaf53

The reciting law for the Imam of the Qirāat Sab‟:

i. Warsh recite it with tawassut and isyba‟ or holding with four and six

harakat in Mad Liyn.

ii. Khalaf recite it with saktah in the letter of ya‟ which was sukūn when

wasal in the word of ائن ي شى - ءه ي شى , as for Khalād, there were two ways

to recite it which is with saktah or without saktah.54

j) Lam al-Ta‟rif55

Lam al-Ta‟rif is lam sukūn letter that comes before hamzah and

were paired with hamzah itself ال() .

For examples: ىلى ع الى ، ضي ر الى ، ةي رى خ الى

So, Imam of the Qirāat Sab‟ were recited it in a various ways,

which is with naqal, saktah and tahqīq on the letters of hamzah which are

53

Ahsin Sakho Muhammad, Manhaul al-Barakat fi Sab‟i Qirāat, 63. 54


Māani fi Syarh Hizr al-Amāni fi al-Qiraāt al-Sab‟i, 151. 55

Ahsin Sakho Muhammad, Manhaul al-Barakat fi Sab‟i Qirāat, 40.

48

written continued, in accordance with the terms and rules that have been

set in a state of waṣal and waqaf.

k) Nun Sakīnah dan Tanwīn56

Nun Sakīnah is a nun that does not have a harakat or al-majzūmah

that is a nun in majzūm condition, it is eternal in reciting and writing both

in the state of waṣal and waqaf. As for tanwīn means additional nun

without line. It is in the form of recitation, but not in writing.

i. Imam of Qirāat Sab‟ split it into two types to recite this. They recite

the idghām without the hum at idghām bi al-ghunnah letters which is

at lam dan ar-ra‟ letter and they also recite the idghām with the hum

at the four idghām bi al-ghunnah letters which is at ya‟, nun, mim and

wau )ينمو( except Khalaf „an Hamzah will recite the idghām without

the hum at nun sukūn or tanwīn when met with wau and ya‟ letter.

For examples: ل مى ع ن يػى مى ، لى كى لي كى ، ذو ئ مى و وهه يػى جي كي

l) Fathah, Imālah dan Taqlīl

Fathah : Open your mouth when you mention or recite the Qur'an.

Imālah : It is similar to hamzah and almost with the mention of

fathah to kasrah.

Taqlil : The middle rank between fathah and imālah al-kubra,

also mentioned as imālah al-sughra.

56


Māani fi Syarh Hizr al-Amāni fi al-Qiraāt al-Sab‟i, 201.

49

In essence, fathah and imālah are two languages that are fluent and

authentic from Arabic languages that have been sent down with the

Qur'an. Fathah is the language of ahlu al-hijjaz that comes from Mekah

and Madinah. Imālah is the language of lay people from ahlu najad that‟s

from bani tamīm, asad and qais.

m) Imālah on the Letter of Ha' al-Ta'nis when Waqaf 57

This chapter is specifically for Imam al-Kisā‟ie who will recite

with imālah when waqaf, if there is the letter of ta' al-marbūṭah and must

comply with the conditions rule.

For examples: ة ئكى لى مى ال ، ةي خرى الى ، ة يئى هى كى ، ة يكى الى ، ةه كجهى ، ةن عبػرى لى n) Tarqīq al-ra‟

58

Especially for Imam Warsh to recite with tarqīq in the letter ra‟

which is to thin out the letter ra' which in line of fathah or as an antonym

to tafkhīm if it is preceded by letters lined up with kasrah.

For examples: ااجن سرى ، اش رن بى مي ، ايػرن ش بى ، اجإخرى

57


Māani fi Syarh Hizr al-Amāni fi al-Qiraāt al-Sab‟i, 234-235. 58


Māani fi Syarh Hizr al-Amāni fi al-Qiraāt al-Sab‟i, 239. Look at too: Mohd Nazri

Abdullah, Manhaj Qirāat 7 Beserta Dalil Matan Imam al-Syāṭiby, 34.

50

o) Taghlīẓ al-Lām59

Warsh will thicken the letter of al-lām (taghlīẓ al- lām) which in

line of fathah whether or not in tasydīd, if before the lām letters there are

the letters of al-ṣād or ṭa‟or ẕha‟ )ص، ط، ظ( and all three letters are in

line sukūn or fathah.

For examples: ع لى ط مى ، حه لى ص إ ، وةى لى الصى

p) Ya‟ Iḍāfah

Ya‟ iḍāfah is a ya‟ al-ziādah which is added to the original word.

The ya‟ letter is not in the position of al- lām feel in the word and allows

to exchanges the alāmat to the letter of al-kāf or ha‟. Some of the imam of

Qirāat Sab‟ will recite it by turning on the ya‟ iḍāfah letter which is sukūn

to those that are in line of fathah according to the conditions outlined in

their respective riwāyah. 60

For examples:

لعلو -لعلك -ل ىعى لى ، إنو -إنك -إن ، فطره -فطرؾ-ن رى طى فى

59 Sayyid Lasyin Abu al-Farah, Khalid bin Muhamad al-„Ilmiy, Taqrībul al-

Māani fi Syarh Hizr al-Amāni fi al-Qiraāt al-Sab‟i, 247. Look at too: Mohd Nazri

Abdullah, Manhaj Qirāat 7 Beserta Dalil Matan Imam al- Syaṭiby, 34-35. 60


Māani fi Syarh Hizr al-Amāni fi al-Qiraāt al-Sab‟i, 268-277. Look at too: Mohd Nazri

Abdullah, Manhaj Qirāat 7 Beserta Dalil Matan Imam al- Syāṭiby, 35-36.

51

q) Ya‟ Zawāid61

Ya‟ Zawāid is a ya‟ letter which is added at the end of a word in

Mushaf Resam al-Usthmāni. There are four differences between ya‟ al-

iḍāfah and ya‟ al-zawāid:

First : Ya‟ al- zawāid only in isim (nouns), for examples: ار وى الى اع الد، and feel (verbs), for examples ر س يى ، ت أ يى . Where as ya‟ al-

iḍāfah can be found in the form of isim, feel, and harf.

Second : Ya‟ al- zawāid is delete or hadzaf which is not written in

resam al- Uṡmāni, in contrast with ya al- iḍāfah which is still

written in it.

Third : The difference that is often discussed in the chapter of ya‟ al-

zawāid is related to hadzaf and istbāt, in other word discussed

about the removal and addition of ya‟ letter while in the

chapter ya al- iḍāfah discusses the related reciting of the ya‟

letter with lines of sukūn or fathah.

Fourth : Ya‟ al- zawāid divided into to types:

i. Ya‟ al- zawāid asli: the ya‟ letter is comes from the word

itself. For examples: ت أ يى ـى و يػى ، اد نى مي ال

ii. Ya‟ al- zawāid zāidah: the letter of ya‟ added to the word

and not from the word itself. For examples: ر ذي ني كى ، يد ع كى and

is called dan zāidah because its is not written in resam al-

61


Māani fi Syarh Hizr al-Amāni fi al-Qiraāt al-Sab‟i, 287-288.

52

Uṡmāni while ya al- iḍāfah is the original ya‟ of the word

and it is not added.

For imam of Qirāat Sab‟, they splits it into two kinds, first with

istbāt (add) or hadzhaf (discard) ya‟ al- zawāid in accordance with the

condition rule for wasal or waqaf.

2. Farsy al-Huruf

The word of “Farsy” means scattered, while the word of “al-

Huruf” is a recitation on certain words. Thus, the expression Farsy al-

Huruf means reciting that is scattered throughout the surah in the Qur'an,

starting from al-Fātihah to al-Nās. It can also be understood in another

sense that farsy al-huruf are changes in reciting that only apply to specific

word.62

For example the reciting of the word ملك in surah al-Fātihah,

there is a riwāyah that recites with hadzaf which is to erase the letter of

alif after the letter of ma with one harakah or without holding becomes

(مىلك ) and otherwise there is also another riwāyah that recites it with istbāt

which is to leave the alif letter with two harakat like مىالك as the

customary recitation by Hafs „an „Ā‟sim riwāyah.

62


Māani fi Syarh Hizr al-Amāni fi al-Qiraāt al-Sab‟i, 299. Look at too: Ahsin Sakho

Muhammad, Membumikan „Ulūmul Qu‟ran, 62.

53

But this is not a fixed rule which some of riwāyah must recite with

the same rule recitation level each time you meet the word of ملك in the

whole Qur‟an. Another example in surah al-Nās in the word اسالن ك ل مى .

All imams agreed to recite it without adding the letter of alif, not with mad

which is not recited with two harakat like in surah al-Fātihah earlier.

Another example from surah al-Baqarah verse number 10 in the

word of ذبيوفك يى) ). Some scholar from Qirāat Sab‟ recite with ḍammah the

letter of ya‟, fathah the letter of kaf, and tasydīd the letter of dza – بيوف .ييكىذ

It‟s because there is no formula or specific rule like Usūl Qirāat and in

this case, it needs to refer the Qirāat Mushaf.63

All of the Qirāat material

that discusses about farsy al-huruf is outlined and discussed in the 675 bait

or the peom of Matan al- Syāṭibiyyah

63

Ahsin Sakho Muhammad, Membumikan „Ulūmul Qur‟an, 31.

54

55

CHAPTER III

MAAHAD TAHFIZ AL-QUR’AN WAL QIRĀAT PULAI

CHONDONG, KELANTAN- M ALAYSIA

A. Development of Tahfiẓ Institutions in Malaysia

Along with the positive development of the Qur‟an education, the

center of recitation is increasing and developing, especially in mosque and

palace. The study of the Qur‟an has traditionally continued to evolve so

that the establishment of pasentren institutions in several states such as in

Terengganu, Kelantan and Kedah. The pasentren education system usually

starts from a group of professors from outside the country.1

The principle of development in the field of tahfiẓ has been

formally moved by the Central Kingdom since 1966. At that time, the

Central Kingdom had established the Quran Recitation Class and al-Qirāat

Studies at Masjid Negara. This development was followed by the

kingdoms of the state with the establishment of respective tahfiẓ

institutions such as in Kelantan (1979), Terengganu, Perak, Kedah, Perlis

and Selangor around (1980s). Negeri Sembilan, Melaka, Pahang and

Sabah (early 1990s). Johor and Penang around (1996). 2

1 Mohd Hairudin and Kamarul Azmi, “Sekolah Agama Di Malaysia: Sejarah, Isu

& Cabaran”, (Skudai: Publisher by University of Technology Malaysia (UTM), 2012). 2 Solahuddin Ismail, “Sejarah Perkembangan dan Status Terkini Pengajian

Tahfiẓ di Malaysia: Manhaj dan Model”. This paperwork was presented at Muzakarah

Tahfiẓ Institution of the Northern Territory, suggested by the Malaysian Islamic

Negotiations Majlis (MAPIM) with a combination of the matter of Kedah State Religious

School (HESA) and the Darul „Ulūm Islamic College (KIDU) at the Darul Murtadha

Sungai Petani Kedah Complex, (November 1, 2018).

56

However, the tahfiẓ Institution which is ruled and managed by the

kingdom both in the rank of alliance or the state only makes the taking of

students in high rank (graduated from SPM3 and above) and they must

also have brilliant academic achievements. That is because the kingdom at

that time had limited financial limitations in offering scholarships to the

prospective huffaẓ. This situation was opened by the private sector through

the establishment of tahfiẓ housing as an alternative for those who wish to

become hāfiẓ but did not achieve the eligibility desired by the royal tahfiẓ

institutions.

Until now, the development of recitation and tahfiẓ institutions in

Malaysia is very encouraging. The awareness of the Malaysian Islamic

community in getting closer to the Qur‟an is getting more attention.

Because of that, there have been so many centers of recitation and tahfiẓ

institutions, each of which has offered the Qur‟an recitation program in

various forms and rules. The goal is to open up opportunities for people

interested in memorizing and remembering the sacred verses of the Quran.

As the current tahfiẓ institutions grow rapidly, they need to take

into account several key areas such as primary, secondary and tertiary

education, whether or not they are recognized by the government,

continuing their domestic and foreign education, cross-cultural

collaboration requirements and most importantly the correct rules and

methods in the process of study. This diversity has opened up a lot of

spaces and prospects for the development of tahfiẓ institutions in Malaysia

3 Sijil Pelajaran Malaysia (SPM), or the Malaysian Certificate of Education, is a

national examination taken by all fifth-form secondary school students in Malaysia. SPM

is the penultimate examination sat by secondary school students before entry into sixth

form or technical education. The examination is set and examined by the Malaysian

Examinations Syndicate (Lembaga Peperiksaan Malaysia).

57

and in the same way it also challenges the management of education as a

result of the widespread problems arising from that diversities.4

B. History of the Establishment of Maahad Tahfiz al-Qur’an Wal

Qirāat

Maahad Tahfiz al-Qur‟an Wal Qirāat, Pulai Chondong, (MTAQ)

Machang, Kelantan is a tahfiẓ institution under the management of the

Kelantan Islamic Foundation or „Yayasan Islam Kelantan‟ (YIK). MTAQ

is a religious school that combines three integrated curriculum namely the

Qur'anic and Qirāat Curriculum according to the Maahad Qirāat al-Azhar

Egyp‟s curriculum syllabus, the Arabic and Religious Curriculum

according to the Maahad Bo'uth al-Azhar, Egyp and Academic Curriculum

syllabus by syllabus Ministry of Education Malaysia (MOE) lessons.5

The establishment of the MTAQ is the brainchild of ideas from the

late Proposal of the Honorable Master Dato 'Hj. Nik Aziz bin Nik Mat,

Chief Ministers6 of Kelantan Darul Naim, after administering Kelantan in

1990. The Kelantan State Government places the MTAQ under the

management of the Kelantan Islamic Foundation of 30 students selected as

the first generation of MTAQ. YIK has appointed al-Fadhil Ustaẓ Haji

Mohd Mansor bin Haji David as Principal and al-Fadhil Ustaẓ Nazaruddin

4 Solahuddin bin Ismail, “Institusi Tahfiz di Malaysia: Prospek dan Cabaran”.

This paper was presented at the Tahfiz International Symposium in conjunction with the

50th Anniversary of the Darul Quran Gold Jubilee, organized by the Darul Qur'an of the

Islamic Development Department of Malaysia (JAKIM) at the Islamic Training Institute

of Malaysia (ILIM), Bangi Selangor on (November 23-24, 2016). 5 Ahmad Muzziel Han Bin Joehan, Al-Hafiz 2017: Hafazan al-Qur‟an Menjana

Kecemerlangan, Official MTAQ Magazine, (Pulai Chondong: Editorial Board and

Exhibition, 2017), 16. 6

The Menteri Besar literally „First Minister‟ is the head of government of each

of nine states in Malaysia with hereditary rulers.

58

bin Jalaluddin as tahfiẓ al-Qur'an teacher and assistant. While other subject

courses are assisted by YIK employees.

Students were temporarily housed at the YIK Examination Board

Building, Nilam Puri (Sultan Ismail Petra International College of Islamic

Studies) because the MTAQ complex in Pulai Chondong is under

construction. On May 16, 1993 the MTAQ moved completely to a new

complex in Pulai Chondong, Machang on a 4.8 acres plot of land. The

complex includes a fostered principle with a two-storey building that

contains a principal's room, assistant and administrative office

management, a room for educators and eight classrooms. Among the

successes achieved by the MTAQ were the Malaysian Certificate of

Education (SPM) Best Schools and the Religious Higher Education (STU)

Best Schools Award for the Kelantan Islamic Foundation in 1997.7

In 2001, the number of students enrollments in the MTAQ was

increased by two classes, 60 students to meet the increasing needs and

demands of parents interested in other areas of the Qur'an, both within and

outside the province of Kelantan. During the year, another 4 acres of land

were purchased next to the main site to build a new building to

accommodate the increasing number of students and to carry out various

curriculum and co-curricular activities.

At the end of 2002, a new three-storey building was started at

MTAQ with the help and cooperation of the Parent-Teacher Association

or „Persatuan Ibu Bapa dan Guru‟ (PIBG). The building is ready to be

fully operational in the 2004 learning session. The three-storey building

includes nine classrooms for the main learning process, a science lab and

7

Ahmad Muzziel Han Bin Joehan, Al-Hafiz 2017: Hafazan al-Qur‟an Menjana

Kecemerlangan, 16.

59

an information technology lab. The establishment of this building can

accommodate the capacity of many scholarly students to enhance students'

understanding of science and technology towards producing the Qur'anic

hāfiẓ who fulfill the current job market and lead the State of Kelantan

towards achieving God's will.

In early 2006, YIK opened its branch in Pasir Mas District in

Kampung Banggol Chicha with 60 students. This brings the number of

new students to the MTAQ at 120 each year. The Maahad Tahfiẓ is known

as Maahad Tahfiz al-Qur‟an Wal Qirāat al-Asriah Banggol Chicha

(MTAQ-BC). With the establishment of this MTAQ-BC, it is hoped that

the intention of the Kelantan State Government to create a hāfiẓ in in each

family will be fulfilled. As of the end of December 2014, it has been

reported that MTAQ has successfully delivered 743 Hafiẓ al-Qur'an.8

8

The total number of students graduating from the MTAQ is unformally 1494.

This data is collected from the official MTAQ alumni organization.

60

Meaning of Symbol Maahad Tahfiz Al-Qur’an Wal Qirāat Pulai

Chondong Kelantan9

Picture 3. 1: Logo of MTAQ

1. Logo of the Qur‟an

The picture of the Qur'an is a living guideline for all Muslims in

different parts of the world.

2. The Logo of the National Flag

The emblem of the state of Kelantan: Bumi Serambi Mekah is a

symbol of the hopeful state of Kelantan in particular and the country

9 Ahmad Muzziel Han Bin Joehan, Al-Hafiz 2017: Hafazan al-Qur‟an Menjana

Kecemerlangan,VI.

61

of Malaysia in general. The two curves represent consensus, the

balance of earthly knowledge and the science of ukhrawi.

3. Yellow Colour

The activities and efforts of the scholars' in expanding Islamic

preaching throughout the world.

4. Red Colour

The courage of the MTAQ community in overcoming the challenges

they face in elevating the Qur'an as a central reference in their lives.

5. Green Colour

Symbols of life, fertility and peace.

C. Mission, Vision and Orientation10

1. Mission

Realizing the philosophy of Kelantan Islamic Foundation

Education is Islamic Education as defined in terms of ta'dib, irsyād

and tadrīs is on going effort to develop the individual potential of

Muslims as a servant of Allah S.W.T and His caliphate on the earth as

a whole and integrated to produce spiritually, emotionally and

physically based on Islamic teachings while giving birth to huffaẕers

who are skilled in all fields.

10


Kecemerlangan, IV-V.

62

2. Vission

To produce huffaẓers who are knowledgeable in the content of

the Qur'an, practiced, righteous, efficient and capable of being a

reference to a society.

3. Orientation

i. To provide the convenience of studying and learning the

Qur‟an.

ii. To revive the Qur‟an and to bring it closer to the people.

iii. To produce scholars who are able to understand the content of

the Qur‟an and to be a reference of the community.

iv. Preverse the contents of the Qur‟an and the originality of its

reciting from any deviation.

v. Has knowledge, practices good deeds, fears Allah, and is

morally upright.

D. Education and Learning System

1. Learning Schedule

The official learning time at MTAQPC is from 0730 to 1430

which is divided into two sessions, namely Qur'anic memorization

sessions and religious / academic learning sessions. The additional

tahfiẓ class study session began after the maghrib prayer at 2115pm.

For Friday, Saturday and holiday, formal learning time is replaced by

another Qur'anic session from 0800 to 1000.

63

2. Curriculum

The master reading books and learning syllabuses at MTAQPC

are in accordance with the syllabus prescribed by the Kelantan Islamic

Foundation (YIK). The syllabus of al-Qur‟an and Qirāat based on the

Maahad Qirāat al-Azhar Egypt‟s curriculum, Arabic and Religious

syllabus based on the Maahad Bo‟uth al-Azhar Egypt‟s curriculum and

academic syllabus based on the Ministry of Education Malaysia

(KPM).11

3. Opportunities for Continuing Studies

Among the privileges of the MTAQPC is that its students have

the opportunity to continue their studies at any institution of higher

learning locally and abroad:

11


Kecemerlangan, 17.

64

Table 3.1 Opprtunities for Continuing The Studies

Certificate Opportunity

Form. 4 SMU12

Pondok Moden Bachok, Kelantan.

Form. 5 SPM13

IPTA/IPTS14

: UM, UIAM, UKM, UITM

etc.

Form. 6 STAM15

Middle east universities like al-Azhar,

Madina, Mecca, Jordan etc.

STTQ 16

Maahad Qirāat al-Azhar Shoubra, Mesir.

4. Terms of Admission17

MTAQPC enrolls 60 students annually. Students who want to

apply for the first year (soff Tajwidi) at MTAQPC must complete the

following requirements:

12

Sijil Menengah Ugama (SMU) is a national test for religious schools in

Malaysia. 13

Sijil Pelajaran Malaysia (SPM), or the Malaysian Certificate of Education, is a

national examination taken by all fifth-form secondary school students in Malaysia. SPM

is the penultimate examination sat by secondary school students before entry into sixth

form or technical education. The examination is set and examined by the Malaysian

Examinations Syndicate (Lembaga Peperiksaan Malaysia). 14

Public or Private Institution/ Universitu of Higher Learning. 15

Sijil Tinggi Agama Malaysia (STAM) is an examination conducted by the

Examination Board (LP) to enable Malaysian and non-Malaysian students to further their

studies at al-Azhar University, Cairo, Egypt or any public university in Malaysia.

Generally, these exams are taken after taking the Malaysian Certificate of Education

(SPM) exam or during Form Six. 16

Sijil Tinggi Tahfiz al-Qur‟an (STTQ) or the Tahfiẓ al-Qur‟an High School

Certificate is a special examination test taken by all students at the end of their sixth year

(form 6) in MTAQ who want to continue their studies to Maahad Qirāat al-Azhar

Shoubra, Egypt. 17

Muhammad Ismail Nik Zulkifli, "Al-Hafiz Maahad Tahfiz al-Qur‟an Wal

Qirāat Pulai Chondong, Kelantan,” edition. VI (Kuala Lumpur: Menara Telekom, 2004),

31.

65

i. Graduated from the national primary school also known as

„Sekolah Rendah Kebangsaan‟ (SRK) in 6 years or its equivalent.

ii. A boy, have finished reciting the Qur‟an and can recite it well.

iii. Get a minimum of 4A in the Primary School Achievement Test

also known as „Ujian Pencapaian Sekolah Rendah‟ (UPSR)18

or its

equivalent.

Application files are available at MTAQPC and YIK after the end

of the UPSR exam. Application files to be submitted again must be

included together with:

i. Birth Certificate or Copy of Identity Card (ID Card)

ii. The Original Result of UPSR exam.

5. Teaching Staff19

Maahad Tahfiz al-Qur'an Wal Qirāat's teaching force is made up of

four categories according to its objective. The categories are as follows:

i. Quranic teachers: They comprise domestic graduates such as Darul

Qur'an (JAKIM) formerly known as the Maahad Tahfiz al-Qur'an

Wal Qirāat (BAHEIS) Islamic Center of Malaysia and also

overseas graduates such as Maahad Qirāat, Syoubra, Egypt. They

are the backbone of the tahfiẓ education program at MTAQPC.

18

Ujian Pencapaian Sekolah Rendah (UPSR) is a national examination taken by all

student in Malaysia at the end of their sixth year in primary scholl beore they leave for

secondary school. It is prepared and examined by the Malaysian Examination Syndicate.

(Lembaga Peperiksaan Malaysia). 19

The number of teaching staff at MTAQ, Pulai Chondong was 42 in 2017.

Look at: Ahmad Muzziel Han Bin Joehan, Al-Hafiz 2017: Hafazan al-Qur‟an Menjana

Kecemerlangan, 37-51.

66

ii. Al-Qirāat teachers: They comprise graduates of the Maahad Qirāat,

Syoubra and al-Azhar University (Tanta Branch) Kulliyyah al-

Qur'an al-Karīm li al- Qirāat wa 'ulūmiha. They are the backbone

of the Qur'anic and Qirāat educational processes in the MTAQPC.

iii. Religious and Arabic teachers: They consist of graduates from

local and foreign universities in religion and Arabic courses. They

are indispensable to strengthening the Qur'anic recitation and

Qirāat studies.

iv. Academic teachers: They are complementary to a balanced and

worldly educational process.

6. Student

MTAQPC students are made up of male students only. They must

have completed their primary schooling and are eligible to apply for saff

tamhidi. Their recruitment must be through an interview set by YIK and

passed in the interview.

7. Facilities and Infrastructure

To support all of learning activities, Maahad Tahfiz al-Qur'an

Wal Qirāat Pulai Chondong provides the facilities and infrastructure as

follows:

a) School Building

b) Laboratory Building

c) Computer Building

d) Administration Office

67

e) Sport Facilities (Footbal, Futsal, Tennis, Silat, etc.)

f) Dorm

g) Mosque

h) Library

i) Medical Room

j) Mutipurpose Hall

k) Canteen

l) Transportation Equipment

m) Meeting Room

8. Extra Curricular

Specifically, MTAQ positioned to make a study that directed

become a pious people, ta‟dib, irsyād, and tadrīs in Islamic da‟wah,

oriented toawards the development of civil society and determined to

produce a tahfiẓ to memorizing Qur‟an which is balanced in terms of

spiritual, creed, emotions and physical. Therefore, MTAQ privides all

students with various skills, one of which can be obtained through extra-

curricular activities. The extra curricular activites developed at MTAQ are

as follows:

68

a. Sports:

i. Football

ii. Futsal

iii. Sepak Takraw

iv. Tennis

v. Basketball

vi. Badminton

vii. Archery

b. Martial Arts:

i. Silat Gayung

ii. Taekwondo

c. Arts:

i. Nasyid

ii. Musābaqah/ Tilawah al-Qur‟an

iii. Calligraphy

d. Muhādharah:

i. Arab Languages Speeches

ii. Melayu Languages Speeches

iii. Public Speaking

69

iv. Math and Science Quizz

9. Activities20

a. Seminar and Camp Programme

i. Ethics and Leadership Seminars

ii. Study Tour

iii. „Awal Muharram‟ Programme

iv. Tamrin Sanawi Camp

v. National Test Motivation Seminar

vi. Management Seminar

b. Outdoor Programme

i. Annual Sports of MTAQPC

ii. Kelantan Bakti Brigaed Annual Camp

iii. MASSAK Sports Championship

iv. Mukhayyam Tarbawi YIK Champ

v. Run and Healthy MASSAK Programme

vi. Marching Competition

20

Abdul Rahman bin Tuan Yunus, Profile of Maahad Tahfiz al-Qur‟an

(Yayasan Islam Kelantan), Pulai Chondong, Kelantan (Kota Bharu: Percetakan dan

Perniagaan Nik Daud, 2014), 13.

70

10. Social and Community Programme21

MTAQPC students are actively involved in community programs

as an exposure to them before being in the real event after graduation:

i. To lead the taraweh prayer in Ramaḍan at local and overseas

mosques depend on request from community people.

ii. To send 40 students each year as imams for taraweh prayer to the

mosques throughout the state of Kelantan according to the

schedule set by the Kelantan State Government in collaboration

with the Kelantan Islamic Affairs Department (JAHEIK).

iii. Become a committee to guide the surrounding community in

reciting the Qur'an through the Workshop of Reciting the Sūrah al-

Fātihah.

iv. Delivering students as pickup Qāri‟ in official assemblies,

proposals for Kelantan royal offices and fellowship depend on

requests.

v. Become a committee to introduce the reciting of the Qur‟an using

the Qirāat Sab‟ to the community interactively held in Ramadan.

vi. Conducting the Ziarah Ukhuwwah Community Programme known

as (ZUMAR) in rural areas and native communities with the aim of

promoting MTAQ and guiding them to know the Qur‟an in

general.

21


Kecemerlangan, 20.

71

11. Examination System

Examination at MTAQPC twice a year at the end of each semester

which is managed by the MTAQPC examination section. Students will

also take the test set by the Kelantan Islamic Foundation (YIK), SMTQ in

form and the test set by the Malaysian Ministry of Education, SPM in

form 5. In the last year of study students who want to continue their

studies in form 6 will take the Tahfiẓ al-Qur'an High School Certificate or

(STTQ) which offers them to continue their studies at Maahad Qirāat al-

Azhar al-Sharif.

12. Courses Offered

The courses studied at MTAQ Pulai Chondong include the courses

that have been passed by the Malaysian Ministry of Education and al-

Azhar al-Syarif University, Egypt. The syllabus for each study form is as

follows:

Form 1 & 2:

i. Al-Qur‟an and Qirāat Courses:

a) Al-Qur‟an al-Karim

b) Tajwīd

c) Hifẕul Mutun

d) Gharībul Qur‟an/ Tafsīr

e) Talaqqi al-Qur‟an

72

ii. Academic Courses

a) Malaysia Language

b) English Language

c) Science

d) Mathematics

e) History

iii. Religious and Arabic Courses

a) Qawāid Arabiah

b) Communication Arabic Language

c) Insha‟

d) Hadith

e) Fiqh

f) Tauhīd

g) Sīrah Nabawiyah

h) Imla‟ and Khat

Form 3:

i. Al-Qur‟an and Qirāat Courses

a) Al-Qur‟an al-Karīm

b) Qirāat Practical

73

c) Qirāat Theory

d) Tajwīd

e) Hifẕul Mutun

f) Gharībul Qu‟ran/ Tafsīr

g) Talaqqi al-Qur‟an


a) Malaysian Language

b) English Language

c) Science

d) Mathematics

e) History


a) Qawāid Arabiah

b) Communication Arabic Languages

c) Insha‟

d) Hadith

e) Tafsīr

f) Fiqh

g) Tauhid

74

h) Sīrah Nabawiyah

Form 4




c) Qirāat Theory

d) Hifẕul Mutun

e) Talaqqi


a) Malaysian Language

b) English Language

c) Science

d) Mathematics

e) History

f) Basic Economy

g) Account


a) Qawāid Arabiah


75

c) Insha‟

d) Balāghah

e) Muṯāla‟ah

f) Hadith

g) Tafsīr

h) Fiqh

i) Tauhīd

Form 5:




c) Qirāat Theory

d) Hifẕul Mutun


a) Malaysian Languege

b) English Language

c) Science

d) Mathematics

e) History

76

f) Basic Economy

g) Account

h) Additional Mathematics

i) al-Qur‟an al-Sunnah

j) Syariah Islamiyyah


a) Qawāid Arabiah


c) High Communication Arabic Language

d) Insha‟

e) Balāghah

f) Muṯāla‟ah

g) Hadith

h) Tafsīr

i) Fiqh

j) Tauhīd

Form 6- Sijil Tinggi Tahfiz al-Qur‟an (STTQ)


b) Qirāat Theory

77

c) Qirāat Practical

d) Hifẕul Mutun

e) Rasm al-Qur‟an

f) Fawāsil

g) Nahu Sharaf

h) Insha‟ wa Muṯāla‟ah

i) „Ārudh wal Khāfiyah

j) Tafsīr

k) Hadith

l) Fiqh

m) Tauhīd

n) English Language

13. The al-Qur‟an Memorizing Syllabus22

The founder of Maahad Tahfiz al-Qur‟an Wal Qirāat Pulai

Chondong has determined the level of memorization that must be

completed by each student for each year. For students who are at Safful

Awwal (first year), they need to memorize at least four pages a week. With

that, in a year they can memorize the Qur'an as much as four juz and four

surahs. But for students who can afford more than 4 pages a week, they

22

The Department of al-Qur‟an & al-Qirāat, al-Maudhu‟at al-Muqarrar Lil

Qirāat al-Amaliyah wa al-Ilmiyah wa Hifzul Mutun Li Marhalati al-Tajwīdi wa al-Aliyah,

(Pulai Chondong: Maahad Tahfiz al-Qur‟an Wal Qirāat Pulai Chondong, 2011.)

78

are able to reach the 75% stage memorize by the end of the year. For

students who fail to achieve memorization 75% of the syllabus that has

been set, they will not be justified for the next year of study.

For Safful Thani students (second year), they need to complete

memorization by 7 juz (apart from juz in the first year) and also for Safful

Thalith students (third year), they need to increase their memorization by 7

juz in addition to the previous juz. As for fourth and fifth year students,

they each need to memorize 6 juz al-Qur'an (apart from the juz that were

previously memorized).23

Memorization System and Syllabus that is practiced by MTAQ

Pulai Chondong:

a) Form 1: 6 Juz

b) Form 2: 8 Juz

c) Form 3: 8 Juz

d) Form 4: 6 Juz

e) Form 5: 2 Juz

f) Form 6: I‟ādah.

23 Mohd Nasir Bin Mohamad Hasbullah, (Head Master of Maahad Tahfiz al-

Qur‟an Wal Qirāat Chondong), Interviewed by Azeem Shamsuddin, Admission Ofiice

MTAQ, August 26 2019, Pulai Chondong.

79

14. Syllabus of Qirāat Science Learning

The syllabus of Qirāat learning and teaching in Maahad Tahfiz al-

Qur‟an Wal Qirāat Pulai Chondong is divided into several categories:

a) Practical Qirāat

i. Form 2 : 2 Tajwidi

- First class learning, there is no practical in Qirāat reciting.

- Second class learning: The practice of reciting ifrad method,

starts from Surah al-Fātihah to Surah al-Baqarah verse 25 uses

Ṭarīq al-Syāṭibiyyah Qirāat Sab‟.

ii. Form 3: 1 Aliyah

- First class learning: The practice of reciting the Qirāat Sab‟

with jama‟ method starts from verses 26 to 74 of Surah al-

Baqarah.

- Second class learning: The practice of reciting the Qirāat Sab‟

with jama‟ method starts from verses 75 to 202 of Surah al-

Baqarah.

iii. Form 4: 2 Aliyah


with jama‟ method starts from verses 203 to the end of Surah

al-Baqarah verse.

- Second Class Learning: „Sijil Menengah Tahfiz Qur‟an‟ Test

(SMTQ)

80

iv. Form 5: 3 Aliyah


with jama‟ method starts from verses 1 to 91 of Surah ali-

Imrān. (end of juz 3)

- Second class learning: „Sijil Pelajaran Malaysia‟ Test (SPM)

v. Form 6: Pre- Shoubra (Tamhidi Shoubra)

- First class learning: The practice of reciting the Qirāat Sab'ah

with jama‟ method starts from verses 92 to the end of Surah

ali-Imrān

- Second class learning: „Sijil Tinggi Tahfiz Al-Qur‟an‟ Test

(STTQ)

b) Theory Qirāat & Hifẕul Mutun

i. Form 2: 2 Tajwidi

First Class Learning

- The study of the names of Qurra‟ and riwāyahs, from verse 25

to verse 41 of the Syāṭibiyyah (17 bait)

- The study about ifrad and jama‟ formulas of the Qirāat Sab‟

from the verse 49 to 55 in Matan Syāṭibiyyah (7 bait)

- Theory Learning from Taqrīb al-Ma‟āni fi Syarh Hirz al-

Amāni fi Qirāat al-Sab‟i‟s book: al-Istiā‟dzah (5 bait), al-

Basmalah (8 bait), Ummu al-Qur‟an (8 bait), al-Idghām al-

Kabīr (1-6 bait), Idghām al-Harfain al-Mutaqāribain fi

81

Kalimah wa fi Kalimatain (1-7 bait), Ha‟ al-Kināyah (1-6

bait), and al-Mad wa al-Qasr (15 bait)

Second Class Learning


Amāni fi Qirāat al-Sab‟i‟s book: al-Hamzatain min Kalimah,

from first verse to fifth verse and continue from 14 to 19 verse

(11 bait), Hamzatain min Kalimatain (12 bait), al-Hamzah al-

Mufrad (1-5 bait), Naqal Harakat al-Hamzah ila al-Sākin

Qablaha (1-5 bait), Waqaf Hamzah wa Hisyām „ala al-Hamzah

(1-8 bait), and Ahkam al-Nun al-Sakīnah wa al-Tanwīn (5 bait)

ii. Form 3: 1 Aliyah



Amāni fi Qirāat al-Sab‟i‟s book: al-Fath wal Imālah wa baina

al-Lafdzain (1-7 bait), Mazhab al-Kisā‟ie fi Imālah Ha al-

Ta‟nis fi al-Waqf (4 bait), al-Raāt (10 bait), al-Lāmāt (6 bait),

al-Waqfi „ala Awākhiri al-Kalimi (1-5 bait), al-Waqfi „ala

Marsūm al-Khat (1-4 bait), Ya‟ Idhāfah (1-5 bait), Ya‟ al-

Zāidah (1-5 bait) and from the beginning of the Chapter Farsy

al-Huruf in Surah al-Baqarah 18 verse (18 bait).

Second Class Learning


Amāni fi Qirāat al-Sab‟i‟s book: Farsy al-Huruf from verse 19

to 61 in Surah al-Baqarah and the Chapter of Usūl Qirāat (187

bait).

82

iii. Form 4: 2 Aliyah



Amāni fi Qirāat al-Sab‟i‟s book: Farsy al-Huruf from verse 62

to the end of Surah al-Baqarah verse and the Chapter of Usūl

Qirāat (187 bait).

Second Class Learning: Focus on „Sijil Menengah Tahfiz al-

Qur‟an‟ Test (SMTQ)

iv. Form 5: 3 Aliyah



Amāni fi Qirāat al-Sab‟i‟s book: Farsy al-Huruf from first

verse to 20 verse in Surah ali-Imrān (20 bait) and the Chapter

of Usūl Qirāat (187 bait).

Second Class Learning: Focus on “Sijil Pelajaran Malaysia‟ Test

(SPM)

v. Form 6: Pre-Shoubra



Amāni fi Qirāat al-Sab‟i‟s book: Farsy al-Huruf from verse-21

to the end of the verse in Surah ali-Imran (21 bait) and the

Chapter of Usūl Qirāat (187 bait).

83

Second Class Learning: Focus on „Sijil Tinggi Tahfiz al-Qur‟an‟

Test (STTQ)

15. Sample Daily Class Schedule

Sample of Daily Class Schedule was attached in the last section.

84

85

CHAPTER IV

IMPLEMENTATION AND EFFECTIVENESS OF QIRĀAT SAB’

LEARNING IN MAAHAD TAHFIZ AL-QUR'AN WAL QIRĀAT

PULAI CHONDONG, KELANTAN-MALAYSIA

A. Science Learning Methods of Qirāat Sab’ in MTAQ

Based on my research that is through the results of data collection

in the field and information obtained, that over time by times Maahad

Tahfiz al-Qur'an Wal Qirāat (MTAQ) Chondong Pulai continues to grow

and be dynamic both in infrastructure and in the field of education. This is

because the methods used from time by time have improved, also adjusted

to the conditions of development and improvement of education and

learning during the period.

From the results of my research, the following is an analysis of the

methods used by Maahad Tahfiz al-Qur‟an Wal Qirāat (MTAQ) Pulai

Chondong in applying the learning of Qirāat Sab‟:

1. Tasmi‟ Method

Tasmi‟ method is a learning method where students are taught

one by one by their teacher. In Maahad Tahfiẕ, the Tasmi‟ method is

applied when the learning process takes place, students one by one are

listened to and cared for by the Qirāat‟s teacher, both in how to recite

or understand the Qirāat material. For example, when learning matan

al-Syāṭiby, students one by one will read and sound their rote and the

teacher will examines it well. This method was also applied during the

process of memorizing the Qur‟an.

86

2. Ilmi Method

The ilmi method or also known as Qirāat learning ilmi is a

learning method in which the teacher recites and explains Qirāat

material while the students listen, pay attention and record things that

they are not understand to ask the teacher. During this time also,

students will record things that are important such as a note.

3. Lecture Method

The lecture method is a learning process by lecturing or

delivering information or material verbally to students. This method is

a lecture center concept where in the learning process the teacher plays

an active role, while students only listen. At Maahad Tahfiz al-Qur‟an

Wal Qirāat also applies this method when the process of recitation and

the giving of advice from their teacher to students.

4. Talaqqi and Musyāfahah Method

The method or rules of talaqqi and musyāfahah or also known

as the Qirāat amali learning method which is a direct learning process

between the teacher and students individually or in grouping. In

MTAQ, this method is applied by practicing and reciting the Qirāat

after understanding and studying the basics of the Qirāat science.

5. Poetic Surgical Method

The poetic surgical method is a special learning method in

material that uses poetry or verses from matan al-Syāṭiby. In this

method, the teacher teaches how to dissect or find the issue (khilaf)

such as Qirāat rumuz, reciting laws and sentences or words that are

87

discussed in the text without opening and understanding from the other

book.

Throughout the review, the author found that Maahad Tahfiz al-

Qur'an Wal Qirāat Pulai Chondong was the most excellent and first-built

boarding school especially in the Kelantan state province based on trio

learning which is memorizing the Qur'an, al-Qirāat science and academics.

The author interviewed a number of teaching staff from MTAQ and the

results found that Mohd Nasir Bin Mohamed Hasbullah1, Mohamad

Nurzaim Bin Semsudin2 and Muhammad Anas Bin Mohd Sari

3, each

stated that the teaching and learning principle is primarily by giving

explanations about the contents of matan al- Syāṭibiyyah following the

rules of usūl and then practicing in the form of example verses. After

completing the material related to Usūl Qirāat, the teacher started the

Farsy al-Huruf material as well as practicing it from the surah al-Baqarah.

B. Effectiveness of Learning Qirāat Sab' at MTAQ

To examine the effectiveness of Qirāat Sab‟ learning at MTAQ,

the author has conducted interviews with several teaching staff, alumni

and pre-Shoubra‟s students. From the results of these interview the authors

can conclude several analyzes as follows:

1. The Process of Teaching and Learning.

Through interviews conducted with several Qirāat teachers at

MTAQ, the author found that the teaching staff were highly trained

1 Muhd Nasir, Interviewed.

2 Mohamad Nurzaim, (Qirāat teacher in MTAQ), Interviewed by Azeem

Shamsuddin, the Recreation Park in MTAQ, August 26, 2019, Pulai Chondong 3 Muhammad Anas, (Qirāat teacher in MTAQ), Interviewed by Azeem

Shamsuddin, Administration Office in MTAQ, August 26, 2019, Pulai Chondong.

88

and experienced in the field of Qirāat, because almost 85% of the

teachers, especially in teaching Qirāat science material, were

graduated from al-Azhar Syoubra, Egypt and also as an alumnis of

MTAQ. However, there are still have some problems in the teaching

and learning process. Among the problems that are often encountered

by the teachers throughout their teaching process are students easily

feel bored and weary. This is because:

i. Teachers does not use teaching aids during the learning process.

ii. Teachers does not develop their teaching rules

iii. Teachers are not sensitive to the psychology of students.

2. Analysis of Qirāat Subject

Noted in the “Sijil Menengah Tahfiz al-Qur‟an” (SMTQ) test

or known as the national exam for religious schools, the analysis of the

Qirāat and Hifẓul Mutūn al-Syāṭibiyyah courses in Maahad Tahfiz al-

Qur'an Wal Qirāat, every year gets 100% value with the rank of

Mumtaz and Jayyid Jiddan starting from 2013-2016.4 In addition,

Maahad Tahfiz often received the brilliance of excellence with the best

achievement in national examinations in the ranking of Kelantan

Negeri Darul Naim province.

3. Continuing the Study in the Field of Qirāat Science

Until now students of Maahad Tahfiz al-Qur'an Wal Qirāat

Pulai Chondong who succeeded in entering a Public University and

Private University in the country were 75% and 90% outside the

4 Ahmad Muzziel Han Bin Joehan, Al-Hafiz 2017: Al-Hafiz 2017: Hafazan al-

Qur‟an Menjana Kecemerlangan, 90.

89

country, especially in the study of the Qur'an and Qirāat science. So at

the end of December 2014 it was recorded that the number of MTAQ

alumni was the most continuing teaching in the field of Qirāat study

from the 1494 total alumni of this school.

From this, it can be concluded that the analysis is one proof of

the effectiveness of memorable learning in Maahad Tahfiz where

students can continue their study in the university by continuing to

study and explore the Qirāat science in a rating.

C. Identify the Implementation of Qirāat Sab’ Learning Method at

MTAQ

After conducting interviews with a number of Qirāat lecturers at

MTAQ and the results of the questionnaires distributed to form 4: 3 Aliyah

with 40 people, the writer can conclude the following analysis results:

1. Learning System (Question from Questionnaires Sample)

To examine the orderliness of the Qirāat Sab‟ learning method at

MTAQ, the author has raised a number of questions to the students. The

questions raised are as follows:

1.1. Interest

Table 4.1: Student Interest in Learning the Science of Qirāat

Num. Case Amount of

Student

Percent

(%)

1. Interested 31 77.5%

2. Not interested 9 22.5%

Total 40 100.0%

90

The result showed that 77.5% of the student sample were

really interested in even one of their favorite courses in Qirāat

science.

1.2. Ability to Recite the Qirāat Sab‟

Table 4.2: Ability to Recite the Qirāat Sab'

Num. Case Amount of

Student

Percent

(%)

1. Can recite with the Qirāat

Sab‟ reciting

32 75%

Can‟t recite the Qirāat Sab‟

reciting

8 25%

Total 40 100%

2. Excellent in reciting the

Qirāat Sab‟

6 15%

Good in reciting the Qirāat

Sab‟

31 77.5%

Weak in reciting the Qirāat

Sab‟

3 7.5%

Total 40 100%

Generally 75% of students can recite the Qur'an using the

Qirāat Sab‟ and only 15% of them can recite the Qirāat Sab‟ very

well. According to their teacher, Mohamad Nurzaim Bin Semsudin

that they were actually able to master the Qirāat Sab‟ reciting well

after practicing the Qirāat reciting from the first juz in Surah al-

Baqarah. 5

5 Mohamad Nurzaim, Interviewed.

91

1.3. Opinion about Qirāat Science

Table 4.3: Opinion About Qirāat Science

Num. Case Amount of

Student

Percent %

1. Easy 6 15%

2. Medium 31 77.5%

3. Difficult 3 7.5%

Total 40 100%

From the percentage showed that 77.5% of students think

and feel that the material of Qirāat is not an easy subject, but it is

not too difficult to study. Therefore, the school should seek

initiative to make the students more interested in learning the

Qirāat. Some students, when interviewed about the teacher's

reaction to the Qirāat learning process at school, provided a good

response when they were assisted by the teachers in better

understanding the discussion in the learning process. This proves

that the rest of the students who are lazy and uninterested in these

subjects are likely due to the lack of exposure and support for the

importance of studying Qirāat science courses at this school.

2. Attitude of the Instructor

Based on the students‟ observations of the methodology used

by a teacher, they have issued some observations on the personality of

the Qirāat teachers. These personalities are divided into three sections:

a. Skills and appearances of Teachers

i. Attractive skills, humble and good teachers.

92

ii. Have a solid preparation before teaching.

iii. Able to solve the Qirāat problems (experts/ master)

b. Teacher‟s behavior to the Students

i. Provides focus and emphasis to the students.

ii. Appreciated the student ability, do not teaching them too

quickly especially when explaining the usūl and matan al-

Syāṭibiyyah subjects. Teachers were encouraged to use easy-to-

understand sentences during the learning process.

c. Teaching Techniques

i. During the learning process, the teacher not only focuses on

how to explain the material, but also needs to vary and lighten

up the learning environment.

ii. Provides a brief note, mind map or table overview of Qirāat‟s

usūl and rules.

iii. Make sure the students understand what they learn by doing

tests or spontaneous assessments.

iv. The process of learning is not only based on formal methods

such as reading and lecturing from the book, but they were also

permitted to do quizzes or create a group discussion.

v. To motivate students to become more interested in learning the

Qirāat science.

vi. Try to provide a good explanation.

93

vii. More focus on usūl Qirāat learning.

viii. Make conclusions about the chapters or lessons learned.

ix. Always give the reciting examples correctly with the rules of

tajwīd.

x. Teachers are only not to concerned about the syllabus of the

material, instead try to understand the learning material to the

students well.

3. Amount of the Students

A small number of students and conducive guarantees an even

more effective learning. In this case, talaqqi and musyāfahah method

in individually are the best rules. It should only be made in small

group quantities (5-8 people).

4. Using the Mushaf

Table 4. 4: The Special Mushaf while Learning the Qirāat Sab'

Num. Case Amount of

Student

Percent %

1. Special Mushaf 29 72.5%

2. Hafs Mushaf 11 27.5%

Total 40 100%

The result showed that 72.5% of them use special mushaf

while studying Qirāat Sab‟. The author believes that one of the

reasons why Qirāat subjects often get the best test scores is

because students use appropriate mushaf especially in learning and

94

practicing the Qirāat reciting method. However, 27.5% still do not

use special mushaf during the learning process.

The authors recommend that the school formally provide

the Qirāat mushaf for use during the Qirāat learning process. The

recommended mushaf is a mushaf that is included with al- Qirāat

al-'Asyr al-Mutawātirah by Sheikh Muhammad Karīm Rajm.

5. The Rule of Mastering the Usūl and Farsy al-Huruf

Table 4. 5:The Rules of Mastering the Usūl and Farsy al-Huruf

Num. Case Amount of

Student

Percent %

1. Memorizing and

comprehending the matan al-

Syāṭibiyyah

33 82.5%

2. Memorizing the brief note. 7 17.5%

Total 40 100%

82.5% of students said that the way to master the Usūl and

Farsy al-Huruf of Qirāat Sab‟ was through the practice of

memorizing and comprehending the matan al-Syāṭibiyyah and the

remaining 17.5% remembered it by memorizing a brief note.

95

6. The Rule of Learning Qirāat Science

Table 4. 6: The Rule of Learning Qirāat Science

Num. Case Amount of

Student

Percent %

1. Learn all the usūl and farsy

al-huruf in theory using the

book.

4 10%

2. Learn all the usūl and farsy

al-huruf with pratical

reciting skills.

36 90%

Total 40 100%

When students are given the option to choose and decide

which rules are easier to learn, then 90% of them respond that

learning all the usūl and farsy al-huruf correctly and then

practicing the Qirāat reciting is better and easier to learn than vice

versa. Indeed, practical or amali learning, especially in the science

of Qirāat is very important because it takes the rules of

pronouncing the correct word and it can only be done through the

rules of talaqqi and musyāfahah.

7. The Rules of Reciting the Qirāat

i. Memorizing all of Qirāat usūl either in the form of matan or

from a brief note.

ii. Use from additional reference books as a tool or note to study.

iii. Detected the sentence that contains khilaf Qirāat

96

iv. Teachers always guide the students when reciting the Qirāat.

v. Always do a tadarus with classmates.

vi. Sign or make a notes in the Qur‟an for those who use the

Mushaf Hafs.

vii. To ensure that all of Qirāat Usūl is remembered, it should be

recite daily.

8. Analyze the Methodology used.

The general rules and implementations used by Qirāat

educators in the MTAQ are:

i. Preached the Usūl of Qirāat first then practiced in the surah

when beginning to study about Farsy al-Huruf.

ii. Teach the Usūl of Qirāat one by one and explain the meaning

of the verse by givinf the examples and then practicing in the

surah as they begin to study about Farsy al-Huruf.

Based on the research by the author, it can be concluded that the

barriers to applying Qirāat science in the MTAQ are as follows:

1. There are too many khilaf and rules of Qirāat Sab‟ that need to

be memorized. Each imam and riwāyah of Qirāat Sab'ah has

their own unique style of reciting. However, it is certainly not a

reason for them to memorize it as it is the most important thing

in learning Qirāat and it is inevitable that they will master it.

2. Some of those who have graduated and are able to continue

their studies at the Maahad Tahfiz al-Qur‟an Wal Qirāat Pulai

97

Chondong are not all from religious school background. Some

of them are from primary school and have never know and

heard the Qirāat science.

3. Students only study and practice the Qirāat Sab'ah recitings in

the Qirāat class and they are eager to review the final moments

before the exams.

4. Students are weak in Arabic language.

5. Lack of reading material and additional reference books in

Malay.

It is hoped that many of these factors will help students stay

motivated to study the Qirāat Sab'ah science and they should use this

big benefits for learning this knowledge.

98

99

CHAPTER V

CLOSING

Based on the results of the author's study of learning methods

Qirāat Sab'ah, especially in Maahad Tahfiz al-Qur'an Wal Qirāat Pulai

Chondong, the authors get several conclusions as a result from the analysis

conducted. The study of Qirāat is not a science that can be found easily

like other sciences. Although able to learn it, but it requires expertise,

determination and also extraordinary enthusiasm to be able to master this

knowledge perfectly. In fact, it cannot be learned only by book-guided, on

the contrary this knowledge is gained through studying either talaqqi or

musyāfahah.1 Requirements that need to exist in a teacher is that someone

must really know the intricacies of knowledge related to the Qur'an and

Qirāat both theoretically and practically.

One of the strongest bases that meets the criteria of the Qirāat

teacher is the sanad they have in writing or verbally from their teacher.

This is because it is a Sunnah Muttaba'ah. The misunderstandings inherent

in the study of the Qur'an and Qirāat are the result of those who are

irresponsible and do not trust in their duties as teachers when they are not

experts in the field.

The authors also find that this area of Qirāat is still a relatively

unknown field and is considered foreign to all Malaysians. However, it is

important to acknowledge the enthusiasm and interest shown by the

community today especially from the parents who provide the space and

time to take their children to the tahfiẓ schools for further study.

1

Muhammad bin Muhammad al-Jazari, Munjid al-Muqri‟īn wa Mursyid al-

Thālibīn (Beirut: Dār al-Kutub al-„Iilmiyyah, 1980), 5.

100

It is through this study that the author has also revealed the ways or

forms of reciting in the Qirāat Sab‟ in general. It is hoped that this study

will serve as a guide for lovers of Qirāat science in particular and the

general public in learning the intricacies of the Qirāat Sab‟. This study is

also one of the pioneers of future researchers to further develop the ideas

of scientific research as a guide and reference to the general public,

especially for those who are not in the background of religious and Arab

education.

In ensuring the implementation of the Qirāat Sab‟ learning

methods, one of the most important factors to note is the student's own

behavior and attitude towards the study conducted. Instead of analyzing

the studies that have been done, the authors can conclude between the

factors that affect the order of their learning is due to factors of interest,

the ability to master the science, the time needed to repeat the assessment

and the skills and willingness of students themselves.

Also not to be forgotten, the teaching methodology that is

implemented in any institution is also important that needs to be explored

because it is able to attract students to continue their study while avoiding

students from feeling bored and weary. From some of the teaching and

learning methods applied in this school, it can be concluded that the rules

used by the teaching staff, especially in teaching Qirāat science, are in

accordance with the wishes set by the kingdom of Kelantan. However,

other principles need to be improved more effectively throughout the

Qirāat recitation process.

101

A. Conclusion

In conclusion, the author give an opinion that the study of Qirāat

Sab‟ knowledge in the Ma'ad Tahfiẓ al-Qur'an Wal Qirāat Pulai Chondong

is very good and its performance is something that can be proud of. From

the review and analysis of the technical learning through teaching methods

such as the tasmi‟ methods, amali and ilmi methods, lecture methods,

talaqqi and musyāfahah methods and poetic surgery method need further

refinement.

It is from the analysis of students' interest in studying Qirāat that

75% of the sample of 40 students stated that they were really interested in

even one of their favorite subjects. This can also be demonstrated by their

achievements through national-level exams.

The initial steps taken by the Kelantan state government in

particular the Kelantan Islamic Foundation or „Yayasan Islam Kelantan‟

(YIK) in achieving the goals of producing the huffaz in the future will be

successful if everyone is concerned and working together to enhance this

effort.

The interest and enthusiasm started in Kelantan in particular and

Malaysia in general has grown over time with the establishment of tahfiẓ

educational institutions at various levels should be appreciated. However,

most of these institutions do not focus on Qirāat studies but instead focus

on tahfiẓ education or memore the Qur‟an.

It is a revolution of our thoughts and responsibilities to reveal to the

public the importance of knowing and learning the Qur'anic knowledge in

the Qur'anic reciting as an effort to uplift the teachings of Islam and to

expose the beauty and wonders of the Qur'an itself to society. This effort

102

is to make the public aware that Islam is universal and appropriate for all

people regardless of their race and language, let alone the Qur'an as a

readable holey book with a variety of Qirāat to facilitate those who have a

various of languages and tongues.

B. Suggestion

Cultivate interest in learning the science of Qirāat

Not neglected, the interest factor is the main role in any study and

field studied. Students who are interested in the lessons taken will always

feel excited and willing to explore the learning process. This feeling of

interest needs to be planted and sown so that it doesn't wither and fade by

other external factors. In this case, the role of certain parties is necessary

such as:

i. Teacher‟s Role

The teacher plays an important role in ensuring the style of

learning and teaching offered attracts the attention and interest of

students. Teachers should always be creative in their learning and

teaching processes such as using teaching aids, not only conducting

one-way teaching, but inviting them to be more active in the classroom

and also making group discussions. This works in addition to teachers‟

oral instruction and students also have the opportunity to gain more

focused knowledge through the use of various senses such as sight,

touch senses, hearing and training them to think actively.

103

The behavior and attitude of teachers is also important in the

learning process. An always cheerful and friendly teacher will

facilitate the process of teaching and acceptance by students.

Therefore, they must be open to accepting students' weaknesses.

ii. Parents Role

Parents act as a supporter for students, giving advice and

motivation is very important to keep students engaged and motivated

to pursue knowledge. Parents should also provide the necessary

facilities for their children if they are at home such as cassette

recorders or related reference books.

During the holidays at home, parents need to be mindful of the

students and act as guardians /supervisors to arrange study schedules

so that the holiday time is not wasted.

iii. Students Role

Students should be open-minded and aware of the importance

of their studies. For students who felt this study Qirāat was bored, they

must change their nature and strive to overcome their weaknesses.

Always talk and discuss with teachers and share knowledge with

friends and create resumes or short notes from reference books that

can help improve learning achievement.

iv. The Role of Government

Government can also donate through material or moral

assistance. From a material aid standpoint, contributions can be made

by providing better infrastructure for the teaching and learning

process. Contributions in the form of finance to provide reference

104

books especially in Malay and communication tools and learning aids

to be able to learn better.

From a moral standpoint, the government should provide full

support to students in learning this field. These include providing

incentives or scholarships for those who wish to pursue higher

education.

105

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111

APPENDICES

Interview Question and Sample of Questionnaire

Interview Questions for Principal of MTAQ)

1. History of the establishment of MTAQ and has given birth to many

huffaz in the field of Qirāat?

2. How many teachers and students are present / batch?

3. Why this Qirāat field is included as a syllabus or course?

4. How well do students achieve in Qirāat science academically and

curriculum? There are no programs that involve the practice of

Qirāat?

5. How interested are MTAQ students in learning Qirāat?

6. What the different between MTAQ and other religion boarding

schools?

7. What are the advantages of MTAQ compared to elsewhere?

8. What are the obstacles / problems in applying the Qirāat Sab'

knowledge in MTAQ?

9. Are the methods practiced in this MTAQ effective or not? Or need

another method that can further enhance the Qirāat‟s field of

knowledge?

Interview Question for Teachers

1. Why do you choose to teach in MTAQ and not in other

professions?

2. How are the achievements of the students in Qirāat science

academically and curriculum-oriented? Are there any programs

that involve the practice of Qirāat?

3. How to interest MTAQ students in learning Qirāat?

112

4. How easy is it for students to master Qirāat science especially in

Usūl and Farsy al-Huruf of Qirāat Sab'?

5. What learning methods do you use most often for students?

6. What are some of the barriers to teaching the Qirāat Sab' in

MTAQ??

7. Are the methods practiced in this MTAQ effective or not? Or does

it require another method that can further enhance the Qirāat‟s

field of knowledge especially in Usūl and Farsy al-Huruf of Qirāat

Sab'?

Interview Questions for Alumni of MTAQ

Education :

Age :

1. Why did you choose to continue learning Qirāat at MTAQ?

2. What makes you interested in furthering your learning in MTAQ

compared to other professions?

3. Is the subject of Qirāat Science one of your favorite subjects?

4. What were your problems / constraints when studying Qirāat at

MTAQ back then?

5. How do you allocate time to review Qirāat science today?

6. Do you think it is possible to venture into the Qirāat field in the

future?

113

Interview Questions for Student of MTAQ

Form :

Age :

1. Why did you choose to continue learning at MTAQ?

2. What makes you interested in furthering your learning in MTAQ

compared to other professions?

3. Is the subject of Qirāat Science one of your favorite subjects?

4. What were your problems / constraints when studying Qirāat at

MTAQ?

5. How do you approach the subject of Qirāat science especially in

mastering the rules of Usūl and Farsy al-Huruf?

6. Do you think the learning and teaching methods in MTAQ are

effective? If not, state the reason?

7. Do you think it is possible to venture into the Qirāat field in the

future?

114

Sample of Questionnaire

LAMPIRAN SOAL SELIDIK

MAAHAD TAHFIZ AL-QUR‟AN WAL-QIRĀAT PULAI

CHONDONG- KELANTAN, MALAYSIA

………………………………………………………………………………

………………………………………………………………………………

LAMPIRAN SOAL SELIDIK

JUDUL SKRIPSI:

METODE PEMBELAJARAN QIRĀAT AL-SAB’ DI MAAHAD

TAHFIZ AL-QUR’AN WAL-QIRĀAT PULAI CHONDONG,

KELANTAN- MALAYSIA

………………………………………………………………………………

………………………………………………………………………………

NAMA PENYELIDIK: MOHAMAD AZEEM BIN SHAMSUDDIN

NO NIM: 11160340000148

1. Lampiran soal selidik ini dikemukakan bagi melengkapkan latihan

penulisan ilmiah yang dijalankan. Berikut terdapat 4 bahagian

dalam soal selidik ini, antaranya

Bahagian A : Maklumat Demografi

Bahagian B : Kadar Pengetahuan Umum Tentang Ilmu Qirāat

Bahagian C : Kadar Pengetahuan Tentang Usūl dan Farsy al-

Huruf Qirāat Sab‟

Bahagian D : Langkah-Langkah Menarik Minat Dalam

Pengajian al-Qur‟an al- Qirāat.

115

2. Anda diminta untuk menjawab semua soalan yang diberikan

dengan jujur dan ikhlas. Segala jawapan dan maklumat diri

responden adalah rahsia.

3. Kerjasama dari pihak anda untuk mengisi soal selidik ini amatlah

diharapkan bagi memudahkan urusan yang akan dijalankan dan

didahulukan dengan ucapan terima kasih.

Jazakumullah Khairan Kathiran

116

BAGIAN A: MAKLUMAT DEMOGRAFI

Arahan: Sila berikan maklumat diri anda dengan tepat dan benar. Bulatkan

jawapan yang berkenaan dan isikan jawapan di ruang kosong jika perlu.

1. Umur :

a. 15 Tahun

b. 16 Tahun

c. 17 Tahun

2. Jenis Kelamin:

a. Lelaki

b. Perempuan

3. Tempat Asal:

a. Kota/Pekan

b. Kota Besar

c. Kampung

4. Institusi pengajian sebelum melanjutkan di Maahad Tahfiz:

a. Sek. Rendah Agama

b. Sek. Rendah Umum/ Akademik

c. Pondok Pasentren

d. Lain-lain: Nyatakan…………….

5. Tingkatan sekarang :

a. Tiga

b. Empat

c. Lima

117

6. Juz yang dihafal :

a. 1 – 7 Juz

b. 8 – 14 Juz

c. 15 – 23 Juz

d. 24 – 30 Juz

7. Sebab memilih bidang pengajian Al-Qur’an wal Qirāat:

a. Kemahuan sendiri

b. Permintaan Keluarga

c. Lain-lain. Nyatakan :______________________________

8. Berapa lamakah anda mempelajari dan dapat menguasai ilmu

Qirāat khususnya dalam Kaidah Ushūl Qirāat Sab’

a. 1 Tahun

b. 2 Tahun

c. 3 Tahun

d. 4 Tahun

BAGIAN B: KADAR PENGETAHUAN UMUM TENTANG ILMU

QIRĀAT

Arahan: Berikut disenaraikan beberapa penyataan tentang kadar

pengetahuan umum tentang Qirāat. Sila nyatakan dengan membulatkan

satu angka di hujung setiap penyataan.

Skala:

1. Sangat tidak setuju (STS)

2. Tidak setuju (TS)

3. Tidak pasti (TP)

4. Setuju (S)

5. Sangat setuju (SS)

118

Bil. Soalan STS TS TP S SS

1. Saya tiada pengalaman dalam

pembacaan al-Qur‟an berqirāat.

1 2 3 4 5

2. Saya tiada pendedahan dalam

pembacaan al-Qur‟an berqirāat.

1 2 3 4 5

3. Saya hanya terdedah dengan

pembacaan al-Qur‟an berqirāat

ketika dalam kelas saja.

1 2 3 4 5

4. Saya menerapkan bacaan al-Qur‟an

berqirāat di dalam solat.

1 2 3 4 5

5. Mata pelajaran qiraat merupakan

subjek kegemaran saya.

1 2 3 4 5

6.

Saya menerapkan bacaan al-Qur‟an

berqirāat dalam iā‟dah/ murājaah

saya.

1 2 3 4 5

7. Saya keliru dengan khilaf Qirāat

setiap Imam baik dalam khilaf

ushūl atau farsy al-huruf

1 2 3 4 5

8. Saya tidak mampu membedakan

imam Qirāat dengan baik.

1 2 3 4 5

9. Saya tidak akan paham khilaf ushūl

atau farsy huruf kecuali dengan

menggunakan matan al-

Syāṭibiyyah.

1 2 3 4 5

10. Saya boleh membaca al-Qur‟an

berqirāat yang telah dipelajari

tanpa melihat mana-mana kitab

rujukan.

1 2 3 4 5

119

BAGIAN C: KADAR PENGETAHUAN TENTANG USHŪL

MANHAJ QIRĀAT AL-SAB’

Arahan: Berikut disenaraikan beberapa penyataan tentang kadar

pengetahuan ushūl manhaj Qirāat al-Sab‟. Sila nyatakan dengan

membulatkan satu angka di hujung setiap penyataan.

Skala:

1. Sangat tidak setuju (STS)

2. Tidak setuju (TS)

3. Tidak pasti (TP)

4. Setuju (S)

5. Sangat setuju (SS)

Bil. Soalan STS TS TP S SS

1. Saya menggunakan rumuz ifrad

untuk mengingati kesemua 21

Imam dalam Qirāat Sab‟.

1 2 3 4 5

2. Saya menguasai kaidah ushūl

Qirāat Sab‟ berpandukan matan al-

Syāṭibiyyah (hafal)

1 2 3 4 5

3. Saya sangat sulit untuk menguasai

kaidah ushul Qiraat Sab‟ah.

1 2 3 4 5

4. Saya tidak akan faham kaidah

ushūl dan farsy al-huruf Qirāat

Sab‟ tanpa keterangan/ penjelasan

dari kitab syarahnya.

1 2 3 4 5

120

5. Menguasai kaidah ushūl dan farsy

al-huruf Qirāat Sab‟ dapat

memudahkan saya untuk lebih

memahami khilaf secara

keseluruhan di dalam bacaan

berqirāat.

1 2 3 4 5

Arahan: Sila tandakan (X) pada jawapan untuk menggambarkan

pengetahuan anda tentang ushul manhaj Qirāat Sab‟.

No. Soalan Setuju Tidak

Setuju

د كىقىد ذىكىريكا لىفظى الر سيوؿ فػىلىم يىز .1

ا النػ قلي لى يػيبق ميمىلى كىلىو صىح ىذى

Matan syair Syāṭibiyyah di atas adalah

sebahagian daripada Bab Basmalah.

يهموي .2 عىلىيهم إلىيهم حىزىةه كىلىدى

يعان بضىم الاء كىقفان كىمىوصلى جى

Matan syair Syāṭibiyyah di atas diambil dari Bab

Ummul Qur‟an yang apabila bertemu dengan

huruf Ha‟ pada kalimat ( يهموي bagi (عىلىيهم إلىيهم كىلىدى

Imam Hamzah dibaca dengan ḍammah.

121

رو قػىبلى سىاكنو .3 ا ميضمى لىوي الت حريكي لل كىلى يىصليوا ىى كيل كىمىا قػىبػ

#كيص لى

ثيىم لىوي الت سكنيي لبين كى كىفيو ميهىانان مىعوي حىفصه كىمىا قػىبػ

#أىخيو كلى

Matan syair Syāṭibiyyah di atas adalah bait yang

awal dari Bab Ha‟ Kināyah.

يػىعلىمي مىا فيو ىيدنل كىطيبع عىلىى .4 كى

وى كىأمير تىىث لى قػيليوبمي كىالعىف

Matan syair Syāṭibiyyah di atas adalah berkaitan

tentang Mad Jāiz Munfaṣil bagi Imam Qālun

yang dikutip dalam Bab al-Mad wa al-Qasr

هي .5 كىحىزىةي منػهيم كىالكسىائي بػىعدى

أىمىالى ذىكىات الياىء حىيثي تأىص لى

Matan syair Syāṭibiyyah di atas membahas

tentang Imam Hamzah dan al-Kisā‟i yang

mengimalahkan semua huruf alif yang berakhir

dengan huruf ya asli (ya zā‟idah) samada dalam

keadaan Isim atau Fi‟il.

6. Imam Warsh membaca dengan nipis pada huruf

122

ra‟ (tarqiq al-ra‟) yang apabila sebelum huruf ra‟

tersebut terdapat huruf ya‟ mati/sukūn. Contonya

pada kalimat (منيا، بشيا، كثيا)

7. Rumuz Jama‟ bagi ()أىل سا adalah merujuk

kepada Imam Nāfi‟, Ibnu Kaṡir dan Ibnu „Āmir.

8. Imam Kholaf akan membaca Sakt tanpa khilaf

ketika waṣal pada kalimat (السكت قول كاحدا)

{شيء}

9. Imam al-Kisā‟i tidak membaca dengan imālah

pada huruf Ha‟ Ta‟nith ketika waqf. Contohnya

pada kalimat {اليكة، لعبة}

10. Imam Ibnu Kathir akan membaca sīlah dengan

kadar 2 harkat ketika bertemu dengan huruf Mim

al-Jama‟ di semua tempat di dalam al-Qur‟an.

Contotnya pada kalimat

{عليكم، ىم، قبلهم...}

123

Arahan: Sila berikan jawapan anda sesuai dengan pengetahuan dan

pemahaman yang anda pelajari.

1. Sebutkan khilaf qirāat tujuh pada kalimat (مالك) pada ayat “ مالك

?”يـو الدين

………………………………………………………………………

………………………………………………………………………

2. Nyatakan khilaf qirāat tujuh pada bab Mad Jāiz Munfaṣil?

………………………………………………………………………

………………………………………………………………………

3. Sebutkan khilaf qirāat tujuh pada bab Mim al-Jam‟i?

………………………………………………………………………

………………………………………………………………………

4. Imam manakah yang membaca idghām pada kalimat berikut

?Sebutkan dalilnya ?”مناسككم/ ما سلككم“

………………………………………………………………………

………………………………………………………………………

5. Sebutkan khilaf qirāat tujuh pada kalimat (الرض) pada ayat

“ ....بديع السماكات كالرض، كاذا ”?

………………………………………………………………………

………………………………………………………………………

124

BAGIAN D: LANGKAH-LANGKAH MENARIK MINAT DALAM

PENGAJIAN AL-QUR’AN AL-QIRĀAT

Arahan: Berikut disenaraikan beberapa penyataan tentang langkah-

langkah menarik minat dalam pengajian al-Qur‟an wal Qirāat. Bulatkan

jawapan yang berkenaan dengan tepat dan benar.

1. Saya mengkhususkan satu mushaf Qirāat untuk belajar.

a. Ya

b. Tidak

2. Saya menggunakan kaidah rumus untuk menghafal nama-

nama Qurra’.

a. Ya

b. Tidak

3. Saya memahami bait-bait matan terlebih dahulu sebelum

belajar.

a. Ya

b. Tidak

4. Saya akan membuat nota sebelum belajar.

a. Ya

b. Tidak

5. Saya menggunakan kaidah belajar berkumpulan untuk

Qirāat.

a. Ya

b. Tidak

6. Saya akan terus berjumpa guru jika berlaku sebarang

ketidakfahaman dalam subjek Qirāat.

a. Ya

b. Tidak

125

7. Saya menjadikan imam Qirāat sebagai idola.

a. Ya

b. Tidak

8. Saya dapat memahami apa yang disampaikan oleh guru di

dalam kelas.

a. Ya

b. Tidak

9. Saya menumpukan sepenuhnya perhatian di dalam kelas

supaya tidak ketinggalan dalam subjek Qirāat.

a. Ya

b. Tidak

10. Saya lebih suka mengulangkaji subjek Qirāat di saat-saat

akhir sebelum peperiksaan.

a. Ya

b. Tidak

Arahan: Sila tandakan (X) pada ruang yang diberikan untuk

menggambarkan pandangan dan saranan anda. Anda boleh tanda lebih

daripada satu jawapan.

1. Menurut pandangan anda, bagaimanakan cara meningkatkan

kefahaman pelajar untuk menguasai metode pembelajaran ilmu

Qirāat khusunya dalam kaidah ushul manhaj Qirāat Sab‟?

Guru yang mahir.

Kelas yang kondusif.

Rakan yang memahami dan saling bantu-membantu.

Buku-buku rujukan yang mudah didapati.

126

2. Menurut pandangan anda, bagaimanakah kaidah pembelajaran dan

pengajaran yang efektif di dalam mempelajari ilmu Qirāat?

Penyampaian di dalam kelas tutorial.

Penggunaan alat bantu mengajar.

Teka-teki atau kuiz.

Pembelajaran secara amali/ praktis.

3. Sila berikan pandangan dan saranan tambahan yang lain jika ada:

………………………………………………………………………

………………………………………………………………………

………………………………………………………………………

127

128

BI - D41

AQ-B11(3A)

AQ-B11(3A)

AQ-B11(3A)

AQ-B11(3A)

10

12:00 -12:30 12:00 -12:30 12:00 -12:30 12:00 -12:30 12:00 -12:30

BI - D41

MM - D38

NH - C33

MQ - B24

TH - C35

11

12:30 -1:00 12:30 -1:00 12:30 -1:00 12:30 -1:00 12:30 -1:00

TF - B09

MM - D38

NH - C33

MU - C31

BA - B08

12

1:00 -1:30 1:00 -1:30 1:00 -1:30 1:00 -1:30 1:00 -1:30

BM - D43

MQ - B24

TL - B22

TH - C35

HD - B30

13

1:30 -2:00 1:30 -2:00 1:30 -2:00 1:30 -2:00 1:30 -2:00

TL - B22

BM - D43

QA - B07

PS&U - D38

QI - B13

14

2:00 -2:30 2:00 -2:30 2:00 -2:30 2:00 -2:30 2:00 -2:30

TL - B22 BM - D43 QA - B07 PS&U - D38 QI - B13

129

130

AQ-B24(3B)

AQ-B24(3B)

AQ-B24(3B)

AQ-B24(3B)

10

12:00 -12:30 12:00 -12:30 12:00 -12:30 12:00 -12:30 12:00 -12:30

MM - D38

BI - D41

SS - D38

IS - C33

QA - B07

11

12:30 -1:00 12:30 -1:00 12:30 -1:00 12:30 -1:00 12:30 -1:00

MM - D38

QI - B12

SS - D38

BI - D41

SR - C33

12

1:00 -1:30 1:00 -1:30 1:00 -1:30 1:00 -1:30 1:00 -1:30

NH - C33

MU - C31

BM - D43

TF - B10

TH - C35

13

1:30 -2:00 1:30 -2:00 1:30 -2:00 1:30 -2:00 1:30 -2:00

NH - C33

QA - B07

QI - B12

PS&U - D39

TH - C35

14

2:00 -2:30 2:00 -2:30 2:00 -2:30 2:00 -2:30 2:00 -2:30

SJ - D42 QA - B07 QI - B12 PS&U - D39 FQ - C34

AL QURAN AQ B21 MUHAMMAD FAISAL IZZUDDIN BIN CHE… B21 20 20

AL QURAN AQ B24 MUIZZUDIN BIN MUHIDDIN B24 3 3

BAHASA ARAB BA B08 AMIZAN HELMI BIN MOHAMED B08 1 1

BAHASA INGGERIS BI D41 HAZRI BIN NAWI D41 3 3

BAHASA MELAYU BM D43 YAHYA AZMEE BIN AWANG D43 3 3

FIQH FQ C34 M. HAFIZ IZZAN BIN ZULKIFLI C34 2 2

HADITH HD B30 SHAFIQ AKHIMULLAH BIN PAUZI B30 2 2

INSYA IS C33 AHMAD OTHMAN BIN AHMAD SIUTI@A… C33 2 2

MATE MM D38 AHMAD ZAKI BIN MUHAMMAD D38 3 3

MUTUN QIRAAT MQ B28 ZAILAN BIN SALLEH B28 2 2

MUTALAAH MU C31 ABD NASIR BIN ISMAIL C31 2 2

NAHU NH C33 AHMAD OTHMAN BIN AHMAD SIUTI@A… C33 2 2

131

PUBLIC SPEAKING & … PS&U D39 AZMAN MOHAMED NOOR D39 2 2

QIRAAT AMALI QA B07 AHMED MOHAMED AL-RAMADI B07 3 3

QIRAAT ILMI QI B12 MOHAMMAD SAIFUDEEN BIN MOHD YU… B12 3 3

SEJARAH SJ D42 MOHD SAFUAN BIN SHAMSUDIN D42 1 1

SORAF SR C33 AHMAD OTHMAN BIN AHMAD SIUTI@A… C33 2 2

SAINS SS D38 AHMAD ZAKI BIN MUHAMMAD D38 2 2

TAFSIR TF B10 FATHUL HAKIM BIN KAMARUL ZAMAN B10 2 2

TAUHID TH C35 MOHD KAMARUDDIN BIN SALLEH C35 2 2

TALAQQI TL B23 MUHD FARHAN BIN M. FADZLULLAH SU… B23 3 3

JUMLAH KESELURUH… 65 65

132

Pictures

Picture 7. 1: Giving a present to the Head of MTAQ

Picture 7. 2: Interview Session with the Teacher

133

Picture 7. 3: Interview Session with the Pre-Tamhidi Students

Picture 7. 4: Interview Session with the Alumni of MTAQ

134

Picture 7. 5: Questionnaire Session 1 for From 4: 3 Aliyah

Picture 7. 6: Questionnaire Session 2 for Form 4: 3 Aliyah

Documents

learning methods of qirāat sab' in maahad tahfiz al-qur'an wal