Academic literature on the topic 'Famous (Qiraat)'

This article discused about Qiraat Alquran from the narrator side to determine is this Qiraat accepted or rejected. In Quranic Sciences it is know as Qiraah Sab’ah, there are 3 requirements must be fulfilled by Qiraat in order tobe acccepted they are : its sanad must be mutawatir, which is accepted by the trusted teachers, has no problem inside, and has continuation link to prophet Muhammad saw., it also has to be famous among the Qiraat members, and compatible with arabic grammar. Qiraat Sab’ah is the Qiraah which has perfect continuation, which tranferred from prophet Muhammad saw. by a group of people who disagree to prevaricate, Qiraat Mutawatir is alegitimate and official qiraah from Alquran it is allowed to read during prayer or outside prayer using these rules of Qiraat.

This article discused about Qiraat Alquran from the narrator side to determine is this Qiraat accepted or rejected. In Quranic Sciences it is know as Qiraah Sab’ah, there are 3 requirements must be fulfilled by Qiraat in order tobe acccepted they are : its sanad must be mutawatir, which is accepted by the trusted teachers, has no problem inside, and has continuation link to prophet Muhammad saw., it also has to be famous among the Qiraat members, and compatible with arabic grammar. Qiraat Sab’ah is the Qiraah which has perfect continuation, which tranferred from prophet Muhammad saw. by a group of people who disagree to prevaricate, Qiraat Mutawatir is alegitimate and official qiraah from Alquran it is allowed to read during prayer or outside prayer using these rules of Qiraat.

Imam al-Tabari's expertise in the science of qiraat can be seen in some of his views on the issues of qiraat and his style of debate on the error of qiraat in his interpretation of Jami 'al-Bayan' an Ta'wil Ay al-Qur'an. The debate of qiraat scholars on al-ahruf al-Sab'ah has been done by several scholars through the books of Ulum al-Quran and Ilmu Qiraat. However, when listing the opinions of these figures, al-Tabari's views were not discussed in depth while he had great character as al-Qurra 'as well as being famous as an al-Mufassir. Therefore, this study aims to investigate the relationship between Imam al-Tabari and the science of qiraat and the science of tafsir al-Qur’an. It also aims to study al-Tabari's expertise in the science of qiraat as well as analyze his views on the main issue in the science of qiraat which the meaning of al-Ahruf is al-Sab'ah. This information is collected and analyzed by discussing al-Tabari's views in this qiraat knowledge debate, then making a conclusion and conclusion on his views. All data were analyzed using inductive and deductive methods. The results of the study show that al-Tabari's expertise in the science of qiraat cannot be denied by anyone. However, his view in the chapter of al-Ahruf al-Sab'ah is seen to contradict the view of the majority of scholars by saying that the reading error among the qurra 'does not exclude the writing of Mushaf ‘Uthmani based on only one letter from al-Ahruf al-Sab'ah. While the remaining six letters have been dropped and it is not obligatory to do good deeds with it based on the ijma ’of the companions on the writing of the ‘Uthmani mushaf.
 Kepakaran Imam al-Tabari dalam ilmu qiraat dapat dilihat pada beberapa pandangan beliau terhadap isu-isu qiraat dan gaya perbahasan beliau terhadap khilaf qiraat dalam tafsirnya Jami’ al-Bayan ‘an Ta’wil Ay al-Qur’an. Perbahasan ulama qiraat tentang al-ahruf al-Sab’ah telah dilakukan oleh beberapa pengkaji melalui kitab-kitab Ulum al-Quran dan Ilmu Qiraat. Namun ketika menyenaraikan pendapat-pendapat tokoh-tokoh tersebut pandangan al-Tabari tidak dibahaskan secara mendalam sedangkan beliau mempunyai ketokohan yang hebat sebagai al-Qurra’ disamping masyhur sebagai seorang al-Mufassir. Oleh itu, kajian ini bertujuan untuk menyelidiki perkaitan di antara Imam al-Tabari dengan ilmu qiraat dan ilmu tafsir al-Qur’an. Ia juga bertujuan mengkaji kepakaran al-Tabari dalam ilmu qiraat serta menganalisis pandangan beliau terhadap isu pokok dalam ilmu qiraat iaitu maksud al-Ahruf al-Sab’ah. Maklumat ini dikumpul dan dianalisis dengan membahaskan pandangan al-Tabari dalam perbahasan ilmu qiraat ini, seterusnya membuat satu rumusan dan kesimpulan terhadap pandangan beliau. Kesemua data dianalisis menggunakan metode induktif dan deduktif. Hasil kajian menunjukkan bahawa kepakaran al-Tabari dalm ilmu qiraat tidak dapat dinafikan oleh sesiapa. Namun pandangan beliau dalam bab al-Ahruf al-Sab’ah dilihat menyalahi pandangan majoriti ulama dengan mengatakan bahawa khilaf bacaan di kalangan qurra’ tidak terkeluar dari penulisan Mushaf ‘Uthmani berdasarkan satu huruf sahaja daripada al-Ahruf al-Sab’ah. Manakala baki enam huruf lagi telah digugurkan dan tidak diwajibkan beramal dengannya berdasarkan ijma’para sahabat terhadap penulisan mushaf ‘Uthmani.
 

The book of “Tafsir Jami’ al-Bayan ‘an Ta’wil ‘Ay al-Qur’an” of Imam al-Tabari, may God have mercy on him, rich in Quranic Qiraat and consider as a treasure of jurisprudence, but this book did not serve in the knowledge of Qiraat in general. No one writes about the impact of the jurisprudence, which resulted from the different Quranic Qiraat of al-Tabari in a particular study. The purpose of this research is to identify the efforts of Imam al-Tabari in the knowledge of Qiraat, to know the approach of Imam al-Tabari in the Tafsir, Qiraat and deductions of jurisprudence, as well as study the impact of the different Qiraat in the verses which has the difference Qiraat in it influenced on the jurisprudential provisions in Tafsir, and also analysis of the impact of different Quranic Qiraat jurisprudence in those verses. The research depends on the historical approach when talks about the origin of the Qiraat and its development, compares the comparison between the Qiraat in the verse and the descriptive analysis by searching and tracking each qiraat, in terms of type, and its relation to the reader and its impact on the jurisprudence. Imam al-Tabari has great efforts in the knowledge of Qiraat and his books in this art attest to this, such as the scholars of tafsir who served the knowledge of Qiraat like Imam al-Qurtubi, al-Nasafi, Ibn Zafar, al-Zamakhshari, Imam al-Alusi, Ibn A’shur, al-'Uthaymin, al-Shanqiti and others . Imam al-Tabari’s approach in tafsir is mentions the verse and then follows it by mentioning the most famous words that influenced the companions and followers in the interpretation of those verses. Then he narrates other stories of varying degrees of trust and strength and then is likely among the narrations. The weighting between the Qiraat and the choice among them does not mean rejection of the other Qiraat. It was based on the Qur'an and Sunnah as the first sources in the devising and then adds to that consensus and measurement and the purposes of the Shari'ah and custom. The researcher has shown that the verses that influenced the differences of Qiraat on the jurisprudence in the tafsir of Tabari are seven verses and then he extracted the aspects of the qiraat contained in those verses by presenting these Qiraat on the books of Qiraat to show the ruling of this Qiraat by reference and transport. The jurisprudential dispute between Imam al-Tabari and other scholars as a result of different Qiraat in the verse and the work of a comparative jurisprudence study of this provision, and then weighting between opinions based on the correct evidence. This study has shown the position of Imam al-Tabari, may Allah have mercy on him from the Qura’nic Qiraat in his tafsir, as shown the benefits and the impact of different readings on the jurisprudence.
 Keywords: al-Tabari, Tafsir Jami’ al-Bayan ‘an Ta’wil ‘Ay al-Qur’an, Quranic Qiraat, Jurisprudence
 
 يعتبر كتاب "جامع البيان عن تأويل آي القرآن" لإلمام الطبري رحمه هللا كتاب غني بالقراءات وكنز من كنوز الفقه، ولكن لميُخدم هذا الكتاب من حيث علم القراءات بشكل كلي. فلم يكتب أحد عن األثر الفقهي الذي ترتب على اختالف القراءات القرآنيةفي تفسير الطبري على نحو منفرد. ويهدف هذا البحث إلى التعرف على جهود اإلمام الطبري في علم القراءات ومعرفة منهجاإلمام الطبري في التفسير والقراءات واستنباطاته لألحكام الفقهية وكذا دراسة أوجه القراءات الواردة في اآليات التي أثرت فيهااختالف القراءات على األحكام الفقهية في تفسيره وتحليل أثر اختالف القراءات القرآنية على األحكام الفقهية في تلك اآليات.ويعتمد البحث على المنهج التاريخي وذلك عند الحديث عن نشأة القراءات وتطوره، والمقارن للمقارنة بين القراءات الواردة فياآلية، والوصفي التحليلي وذلك عن طريق البحث والتتبع لكل قراءة من حيث نوعها ونسبتها لقارئها وتأثيرها على الحكم الفقهي.لإلمام الطبري رحمه هللا جهود كبيرة في علم القراءات، وكتبه في هذا الفن تشهد بذلك، كذا من المفسرين الذين خدموا علماإلمام األلوسي وابن عاشور والعثيمين والشنقيطياإلمام القرطبي والنسفي وابن ظفر والزمخشري، وحديثاًالقراءات قديماًثرت عن الصحابة وُوغيرهم. أما اإلمام الطبري فمنهجه في التفسير أنه يذكر اآلية ثم يعقبها بذكر أشهر األقوال التي أ التابعينفي تفسير تلك اآليات، ثم يورد بعد ذلك روايات أخرى متفاوتة الدرجة في الثقة والقوة ثم يرجح بين الروايات، كما كان يرجحرحمه هللا بين القراءات مع ذكر سبب الترجيح. والترجيح بين القراءات واالختيار بينها ال يعني أنه رد القراءات األخرى. وكانيعتمد على الكتاب والسنة كمصدرين أولين في االستنباط ثم يضيف إلى ذلك اإلجماع والقياس ومقاصد الشريعة والعرف. وقدظهر للباحث أن اآليات التي أثرت فيها اختالف القراءات على األحكام الفقهية في تفسير الطبري سبعة آيات. ومن ثم قامباستخراج أوجه القراءات الواردة في تلك اآليات وذلك بعرض هذه القراءات على كتب توجيه القراءات إلظهار حكم هذه القراءةمن جهة اإلسناد والنقل، ثم قام الباحث باستخراج الخالف الفقهي الذي دار بين اإلمام الطبري وبين غيره من العلماء نتيجةاختالف القراءات في اآلية وعمل دراسة فقهية مقارنة لهذا الحكم، ثم الترجيح بين اآل إلى الدليل الصحيح. وقد بينتراء مستنداًهذه الرسالة موقف اإلمام الطبري رحمه هللا من القراءات القرآنية في تفسيره كما بينت فوائد وأثر اختالف القراءات على الحكمالفقهي.الكلمات المفتاحية: الطبري، جامع البيان عن تأويل آي القرآن، القراءات القرآنية، الفقه

Bu çalışma, farklı okumaların kategorik ayrımında etkin olan şâzz kav-ramını bütün yönleriyle incelemeyi amaçlamaktadır. Bu bağlamda kavramın kırâat ilmindeki tarihsel süreci ve uğradığı anlamsal değişimler, salt bir okuma ile ortaya konmaktadır. Daha sonra, bu anlamsal değişimleri ortaya çıkaran ve tetikleyen temel nedenler ele alınmaktadır. Bu nedenlere bağlı olarak içerik karmaşasına maruz kalan ve kategorik açıdan birbirinden tamamen farklı olan birçok okumayı niteleyen kavramın, gerçekte hangi okumaları karşıladığı sorgulanmakta ve kırâat tarihi ile uyuşan asıl anlamına ulaşılmaya çalışılmaktadır.<b>The Term of Shazz at Ilm Al-Qiraat (Variant Reading)</b>This study aims to research entirely the concept of shâzz. In this context, it has been displayed that historical development of the concept and semantic differences. Then, it has been dealt with reasons causing semantic differences. It has been inquiried that the shazz concept, exposed to content complexity and describing different each other readings, contains in which readings in reality and tried to get the truth meaning suitable to history of qirâat.https://www.marife.org/marife/article/view/380

&#x0D; القرعات السبع (قرعات توجوه) أدالاه باچأن-باچأن القرأن ياڠ ديريواياتكان أوليه توجوه إمام قرّاع ياڠ مينداڤات ليڬيتيماسي سيباڬاي باچأن ياڠ صاحيح (بينار), متوتّير, دان متّصيل (سانادۑا بيرسمبوڠ هيڠڬا راسولالله صلّى الله عليه والسلام). توجوه مذهاب قرعات إيني ديأوسوڠ أوليه إبن مجاهيد ڤادا أباد كي-٣ ماسيهي.&#x0D; قرعات القران ياڠ ڤاليڠ فاميلييار دي إيندونيسييا أدالاه قرعات إمام عصيم ريوايات حـفص ياڠ ديريسميكان مينجادي باچأن القران أونتوك أومات إسلام دي إيندونيسييا سيجاك أباد كي-٢٠ ماسيهي. سيباڬييان ماشاراكات مسليم إيندونيسييا ماسيه تابو ديڠان توجوه مذهاب قرعات القران. أكان تيتاڤي سيباڬييان ماشاراكات مسليم داري كالاڠان ڤيسانترين سوداه تيداك أسيڠ لاڬي ديڠان توجوه مذهاب قرعات. توليسان إيني أكان مينيلوسوري سيجاراه ماسوكۑا توجوه قرعات (القرعات السبع) هيڠڬا سامڤإي دي إيندونسييا.&#x0D; &#x0D; Abstrak&#x0D; Al-Qira’at al-sab’ (qira’at tujuh) adalah bacaan-bacaan al-Qur’an yang diriwayatkan oleh tujuh imam qurra’yang mendapat legitimasi sebagai bacaan yang sahih (benar), mutawatir, dan muttashil (sanadnya bersambung hingga Rasulullah SAW). Tujuh madzhab qira’at ini diusung oleh Imam Ibnu Mujahid pada abad ke-3 Masehi.&#x0D; Qira’at al-Qur’an yang paling familiar di Indonesia adalah qira’at Imam ‘Ashim riwayat Hafsh yang diresmikan menjadi bacaan al-Qur’an untuk umat islam di Indonesia sejak abad ke-20 Masehi. Sebagian masyarkat muslim Indonesia masih tabu dengan tujuh madzhab qira’at al-Quran. Akan tetapi sebagian masyarakat muslim dari kalangan pesantren sudah tidak asing lagi dengan tujuh madzhab qira’at. Tulisan ini akan menelusuri sejarah masuknya Tujuh Qira’at (al-Qira’at al-Sab’) hingga sampai di Indonesia.&#x0D; Abstract&#x0D; Al-Qira'at al-sab '(qira'at seven) are readings of the Koran narrated by the seven imams of the qurra' who received legitimacy as readings that are valid (correct), mut Worried, and muttashil (continuous until Rasulullah SAW). These seven qira'at schools were promoted by Imam Ibn Mujahid in the 3rd century AD. The most famous qira'at al-Qur'an in Indonesia is the qira'at Imam 'Ashim narrated by Hafsh which was inaugurated as a reading of the al-Qur'an for Muslims in Indonesia since the 20th century AD. Most Indonesian Muslims are still taboo with the seven schools of the qira'at al-Quran. However, some Muslim communities from among the messageren are already familiar with the seven qira'at schools. This paper will trace the history of the entry of the Seven Qira'at (al-Qira'at al-Sab ') to Indonesia.

No doubt that reading the biographies of pious and honorable Imams from Hadith scholars and readers has many benefits. One of the greatest benefits is that it educates and civilizes souls. Imam AL-A’MASH AL-KUFI is one of those who can be imitated, may Allah be pleased with him, he was the sheikh of the readers and Hadith scholars; moreover, his most famous virtues is that he never missed the first TAKBEER for seventy years. He was a hadith scholar and reader, rather he had a choice in reading as he get it from the companions, peace be upon them, but his QIRAAT is now considered unusual and odd (SHADHAH) due to its irregularity among other readings (lack of TAWAATUR), So he became one of the four Imams with the considered unusual and odd readings: AL-HASAN AL-BASRI (died: 110 AH), IBN MUHAISIN AL-MAKKI (died: 123 AH), AL-A’MASH AL-KUFI (died: 148 AH), and Yahya al-Yazidi (died: 202 AH), their readings have been transmitted with authentic chains of transmission and were written down in specific books over centuries. This is Imam AL-A’MASH AL-KUFI. AL-DHAHABI quoted him saying: “If I did not have had Qur’an and its knowledge, I would have been one of the grocers in KUFA.” This is a modest article in which I introduced the Imam, as well as the bullets of those who narrated his readings from him, and then I mentioned some of the examples of his unusual and odd readings that contradicted the frequent readings (QIRAAT MTAWATIRAH), with a mention of its guidance from Arabic language by referring to the original bases. The summary consists of an introduction and three chapters.

Muslims got mercy upon the provision of differences in reading al-Qur`an. The differences have made significant influence on the interpretation of the Holy Book. The commentators of al-Qur`an adopted the qira’at differences as an integral part of their interpretation. For example, Ibn Jarir al-Tabari who wrote Tafsir al-Tabari and Abdul Rauf Singkel who wrote Tafsir Turjuman al-Mustafid. Abdul Rauf Singkel was a famous Qur’anic exegesis scholar in the Indonesia Archipelago whose work became the main reference of Muslims alongside the archipelago. In interpreting the verses of al-Qur`an, Abdul Rauf put qira’at distinction as one of his focuses of interpretation. In his work, Shaikh Abdul Rauf cited only three of the available seven qira’ats that he considered mutawatir and valid. Among those three qira’ats is qira’at Imam Nafi’, qira’at Imam Abu Amr and qira’at Imam Hafash. This study has shown despite differences in the implication of the qira’ats, there also the differences in meaning and understanding. Shaikh Abdul Rauf merely provided information about the difference in readings rather than showing a difference of meaning contained in each of the differences

Learning Arabic in Islamic boarding schools is always inseparable from the study of a text in Arabic to read, study, and understand the Arabic rules in it. Not just because it contains many lessons, this text study also contains many interesting new structures for language learning. Al-Qiraah al-Rashidah is a book taught in Islamic boarding schools that adopt the Gontor curriculum. This book is taught from grade two (2 Tsanawiyah) to grade five (2 Aliyah). As a book full of wisdom and new signs, this book should be free of values that contain gender bias. However, this imbalance between men and women occurs in one of the titles contained in this book, namely Kadzab al-Munajjimun wa Law Sadaqu. By drawing on the semiological theory, this paper concludes two things (1) the marker in this text is the full text of a story with the title Kadzab al-Munajjimun wa Law Sadaqu (2) the marker is interpreted as a woman who has no future to become a leader, famous, and respected. people. The women in the text are not entitled to get their rights in work and careers.

Reading skill is one of the foreign skills that must be mastered by students. The purpose of this research is to discover the problems faced by students of Ruhul Islam Anak Bangsa in studying Qira'ah. The data collection techniques used by researchers in this study were interviews and questionnaires. The data analysis techniques in this study are data collection, data reduction, data presentation, and conclusion drawing. And the results of this study are that there are two aspects of problems experienced by students in learning Qira'ah, namely: 1. Language aspects include the knowledge of the letters Arabiya, pronunciation, knowledge of Arabic Qawaid, and their lack of mastery of vocabulary. 2. Non-language elements include Islamic boarding school environmental factors, teachers, students, learning methods, learning media, motivation. The solutions provided by the teacher in learning Qira'ah are: The teacher explains the differences and the use between letters of the alphabet and hijaiyyah, the teacher reads the material beforehand and explains the language rules with famous examples, the teacher gives a general vocabulary which is often used in learning to be memorized after the lesson, provide motivation, use a variety of learning methods and media.