To see the other types of publications on this topic, follow the link: Famous (Qiraat).
Journal articles on the topic 'Famous (Qiraat)'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 23 journal articles for your research on the topic 'Famous (Qiraat).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Fauziah, Cut. "IMPLEMENTASI QIRAAT SAB’AH DALAM QIRAAT ALQURAN." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 4, no. 1 (2019): 101–19. http://dx.doi.org/10.32505/at-tibyan.v4i1.648.
Full textAbstract:
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.
2
Fauziah, Cut. "IMPLEMENTASI QIRAAT SAB’AH DALAM QIRAAT ALQURAN." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 4, no. 1 (2019): 101–19. http://dx.doi.org/10.32505/tibyan.v4i1.648.
Full textAbstract:
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.
3
Yusof, Nor Hafizi Bin, Aliyu Hizbullah Al-Hasan, Mohd A’Tarahim Bin Mohd Razali, Abdillah Hisyam Bin Abd Wahab, and Mohd Faiz Hakimi Bin Mat Idris. "[Al-Tabari's Character in The Knowledge of Qiraat and His View of Al-Ahruf Al-Sab’ah] Ketokohan Al-Tabari dalam Ilmu Qiraat dan Pandangan Beliau Terhadap Al-Ahruf Al-Sab’ah." Jurnal Islam dan Masyarakat Kontemporari 10 (July 1, 2015): 63–72. http://dx.doi.org/10.37231/jimk.2015.10.2.110.
Full textAbstract:
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.
 
4
Al-Said Khalil, Mohamed Abdul Mun'im, and Nur Hafizi Yusof. "[The Difference in Qur'anic Readings in The Interpretation of Al-Tabari and its Effect on Jurisprundential Rulings: An Analytical Study]Ikhtilaf al-Qira'at al-Qur'aniah fi Tafsir at-Tabari wa asruhu ala al-Ahkam al-Fiqhiyyah: Dirasat Tahliliah." Jurnal Islam dan Masyarakat Kontemporari 16, no. 1 (2018): 111–26. http://dx.doi.org/10.37231/jimk.2018.16.1.252.
Full textAbstract:
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
5
Dağ, Mehmet. "Kırâat İlminde Şâzz Kavramı -Kavramın Anlamsal Dönüşümü ve Gerçek Anlamının Tespitine Dair-." Marife 7, no. 2 (2007): 57–110. https://doi.org/10.5281/zenodo.3343839.
Full textAbstract:
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
6
Diana, Li’izzah Nur. "Sejarah al-Qira’at al-Sab’ Di Indonesia." International Journal of Pegon : Islam Nusantara civilization 4, no. 02 (2020): 99–114. http://dx.doi.org/10.51925/inc.v4i02.32.
Full textAbstract:

 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.
 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.
 
 Abstrak
 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.
 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.
 Abstract
 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.
7
Shafaat Rabbai, Zahida Muhammad, and Abo Zar Khalil. "Arabic-9 Al-Imam AL-A'MASH AL-KUFI-and some examples from his odd readings (QIRAAT SHADHAH) with its guidance from Arabic language." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 2 (2021): 146–56. http://dx.doi.org/10.53575/arabic9.v5.02(21).146-156.
Full textAbstract:
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.
8
Jamal, Khairunnas, and Wan Nasyaruddin Wan Abdullah. "THE DISCUSSION OF QIRA’AT TURJUMAN AL-MUSTAFID EXEGESIS BOOK BY SHEIKH ABDUL RAUF SINGKEL." Jurnal Ushuluddin 24, no. 2 (2016): 113. http://dx.doi.org/10.24014/jush.v24i2.1501.
Full textAbstract:
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
9
Natsir, Ahmad, Hawwin Muzakki, and Ahmad Fahrudin. "Bias Gender dalam Teks Al-Qiraah Al-Rashidah." Martabat: Jurnal Perempuan dan Anak 6, no. 1 (2022): 152–66. http://dx.doi.org/10.21274/martabat.2022.6.01.152-166.
Full textAbstract:
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.
10
Alfarizi, Aburizal Agam, Salami Mahmud та Fajriah Fajriah. "Anak Bangsa مشكلات تعلّم القراءة عند الطلاب ـبـ معهد روح الاسلام". لسـانـنـا (LISANUNA): Jurnal Ilmu Bahasa Arab dan Pembelajarannya 10, № 3 (2021): 381. http://dx.doi.org/10.22373/ls.v10i3.8837.
Full textAbstract:
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.
11
Bibi, Asiya, and Kaleem Ullah. "A-4 Analytical Study Exegeses of “Alfiyya Ibn-E-Malik”." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 1 (2021): 38–49. http://dx.doi.org/10.53575/a4.v5.01(21).38-49.
Full textAbstract:
This research deals with an Analytical Study Exegeses of “Alfiyya of Ibn Malik”. The Alfiyya of Ibn Malik is a rare book of Arabic grammar written by Ibn Malik in the 13th century. Ibn Malik was a great man, he was well versed in Arabic language and literature and Arabic grammar. He wrote works in the field of Arabic grammar, philology, Arabic metrics, Qira'at and Hadith. He left behind a number of scientific works, some in the form of prose, and other in the form of "educational poetry". Alfiyya is his by far the most important work, which made his famous and preserved memory of him to this day. Due to his overall contribution to the grammar of the Arabic language, The importance of Alfiyya of Ibn Malik can be gauged from this Along with the Ajārūmīya, the Alfiya was one of the first books to be memorized by students in religious schools after the Qur'an. Alfiyya of Ibn Malik has been included in madrassas for many years. Alfiyya of Ibn Malik was memorized in some madrassas in today’s۔ Alfiyya has been Part of the syllabus in madrassas for many years. Many Exegeses on Alfiyya of Ibn Malik have been written. These explanations have been reviewed in the following discussions.
12
Kinesti, Rakanita Dyah Ayu, Tiara Maharani, Elisa Maesaroh, Khayya Sa`adatun Nuris Suroyya, Zafira Zia Azkiya, and Heni Anggraeni Ningsih. "Peran Guru dalam Meningkatkan Keterampilan Minat Bakat Siswa melalui Kegiatan Ekstrakurikuler di SD Istiqamah Bandung." ARZUSIN 2, no. 4 (2022): 311–23. http://dx.doi.org/10.58578/arzusin.v2i4.449.
Full textAbstract:
SD Istiqamah Bandung is an excellent elementary school located in the city of Bandung, West Java. This elementary school is famous for their superior products, namely one of the extracurricular programs held at SD Istiqamah Bandung. This study aims to determine how extracurricular activities are organized at SD Istiqamah Bandung, and how the teacher's role is in developing talents and interests in children through extracurricular activities. This study uses the teacher's role in guiding students' interests and talents. This study uses a qualitative descriptive approach, namely observing directly through observations, written notes while in the field, and documentation. Observations were made with the main focus, namely the role of teachers in extracurricular activities and also how the extracurricular activities themselves at SD Istiqamah Bandung. The participants involved are students who have achievements in several extracurricular activities, teachers and school staff. Extracurricular activities at SD Itiqamah Bandung include 2 types of extracurricular activities, namely general activities and religious activities. General extracurricular activities include: cinematography, archery, scouts, english club, ICT, karate, robotics, choir, and dance. While the religious activities are: tahfidz, qiroat, calligraphy, and small preachers. The teacher's role in extracurricular activities include: Giving affection (attention), Cooperation with parents, Provide training, Improve and motivate, Support extracurricular activities, Conduct assessments. Each major in extracurricular at SD Istiqamah Bandung has its own coaching, so that students can learn their interests and talents with more focus.
13
Mandakar, Mohammed Falah Ismail. "القول في أركان القراءة والرد على من طعن فيها Opinion on The Pillars of al-Qira’ah and Arguing Those Who Disagree". Online Journal of Research in Islamic Studies 8, № 3 (2021): 15–35. http://dx.doi.org/10.22452/ris.vol8no3.2.
Full textAbstract:
This research sheds light on the pillars of the proper accurate reading, its concept and the sayings of the people of art thereon, in order to prove the frequency of the ten readings fundamentality and that the difference in the multiplicity of readings is only a significant diversity related to all seven letters. This included presenting what was said regarding the reality of the readings, by an orientalist named (Ignác Goldziher) who was one of the most famous enemies of the Qur’an and its readings by presenting his slander and claims and refuting his saying and suspicion by using a brief scientific style and by depending upon what was said by the specialists in the folds of the books and researches written by them in addition to responding to whatever comes to mind regarding this important matter.
14
Hernández López, Adday. "Qur'anic Studies in al-Andalus: An Overview of the State of Research on qirāʾāt and tafsīr". Journal of Qur'anic Studies 19, № 3 (2017): 74–102. http://dx.doi.org/10.3366/jqs.2017.0303.
Full textAbstract:
In this paper I aim to offer a state-of-the-art assessment of extant studies on qiraʾāt and tafsīr, and an overview of the development of research in Qur'anic exegesis, in al-Andalus. Over the last decade, humanities research has embraced the use of new methodologies, and different types of bio-bibliographical resources have recently become available within the field of Andalusī studies. As a result, we have at our disposal new tools that allow us to manage a larger amount of data, such as the HATA online catalogue, which will be employed to study the transmission of Andalusian exegetical knowledge in the Islamic world. Pilgrimages and studies trips (riḥlāt fī ṭalab al-ʿilm) have always been the main connection between al-Andalus and the Islamic East and, as it will be shown, certain Andalusī works are known nowadays in the contemporary Islamic world because of this medieval link. Therefore, this contribution will not only discuss the most famous tafsīr titles and authors within the Andalusian literary tradition, but also the diffusion of these Andalusian works to the Islamic East, as well as the reciprocal spread of major Arabic works into Andalusia.
15
Dr Nasrullah Qurashi та Dr Abdul Mohsin Al Jumah Goma. "نشر تعليمات القرآن وعلومه بمنطقة السند: الشيخ محمد إبراهيم السرهندي نموذجا". Al Basirah 13, № 1 (2024): 1–12. http://dx.doi.org/10.52015/albasirah.v13i1.203.
Full textAbstract:
Muslim scholars have given remarkable importance to the Qur’an, deeply focusing on its study, memorization and interpretation across the world. Religious scholars of Sindh Region are also among the famous scholars in the world. They have been serving Islam since it’s advent in Sindh region and that’s why Sindh was awarded title of “Bab Ul Islam”. Among these scholars, the Sarhindi family who migrated from Afghanistan, served Qur’an and its sciences in the above-mentioned region quite well. This family and its religious prominent figures and scholars achieved a great repute in Islamic Studies. Those who provided academic services to Qur’an are Shaikh Abdurrahman 1315AH, worked on Tafseer e Jalalain and Shaikh Muhammad Hasan 1365 AH who wrote 28 books, some of them are related to Qur’an and its sciences, i.e. Qawaed-ut-tajweed and Lughat ul Qur’an etc. and Shaikh Abdullah Jan Shah Agha 1393 AH who wrote 37 books, some of them are about Qur’an and its sciences i.e. Mukhzin Ul Uloom Fil Qira’at etc. and Shaikh Muhammad Ibrahim 1432 AH, authored 20 books, including some of them are about Qur’an and its sciences i.e. Huqooq Ul Qur’an, and Shaikh Abdul Waheed who translated the Qur’an into Sindhi language which is available in audio CDs too. This research revolves around the efforts of Sheikh Muhammad Ibrahim Sarhindi in the field of the Quran and its sciences. It will cover his biography, introduction to his books, his efforts for religious schools and preaching Islam and his deep connection with the Qur’an and its sciences.
16
Martai, Martai. "Konsep Poligami Perspektif Rasyid Ridha dan Muhammad Syahrur." Al-Adillah: Jurnal Hukum Islam 3, no. 1 (2023): 26–34. http://dx.doi.org/10.61595/aladillah.v3i1.489.
Full textAbstract:
The phenomenon of polygamy continues to grow, opposing groups (feminists) strongly oppose the practice of polygamy. They state that polygamy is haram because of the impossibility of men doing justice to their wives. On the other hand, those who are pro-polygamy, based on their understanding of religious texts, argue that polygamy is not only lawful but also a virtue.Were it not for his virtue, it would not be possible for the Messenger of Allah to do it for up to nine wives. Efforts to inform the classical interpretations do not seem to be able to stop this polemic as long as the conflict of interest still plagues each group.To resolve this polemic is to reinterpret polygamy texts according to the current context.This sis intended so that the results of understanding the text are not only subjective, but more objective so that the law can be felt as a whole.Departing from the phenomenon, this study tries to re-examine the concept of polygamy.Muhammad Syahrur's polygamy concept in the book al-Kitab and al-Qur'an Qira'ah Mu'ashirah and Nahwa Usul Jadidah li al-Fiqh al-Islamiy (Fiqh al-Mar'ah) and Rashid Rida in Tafsir al-Qur'an al-Hakim, who is famous for his Tafsir al-Manar, may be able to answer the tensions between pro and anti-polygamy groups.These two innovative modern figures discuss the details of the concept of polygamy contextually.In this study, the concepts of these two figures were analyzed by content analysis.Then we get the two concrete concepts, the implications, and the relevance of the two concepts to the demands of the times.In the end, after being parsed and analyzed, the concept of Rasyid Rida puts forward the socio-historical aspect in dealing with polygamy.From that, he concluded that polygamy is permissible in an emergency.The husband must ensure justice for his wives.If he is still worried that there will be injustice to his wives, then polygamy is forbidden for him.Meanwhile, Muhammad Syahrur with his linguistic logic (al-nazhariyyah al-hudûdiyyah) only limited the permissibility of polygamy to the mothers of orphans, the orphans were under his care.Polygamy is freely prohibited in virgin women.
17
Amjad Hayat and Noor Hayat Khan. "Methodology of Iiji in Qira'at and its impact in understanding of Quran from the perspective of his tafsir "Jamey-ul-Bayan" (Qualitative Study)." Al-Idah 40, - 2 (2022). http://dx.doi.org/10.37556/al-idah.040.02.0817.
Full textAbstract:
The Holy Quran holds nothing but absolute divine truth as it is the book of Allah Who assures its preservation Himself: “We have, without doubt, sent down the Message; and we will assuredly guard it (from corruption)”. This preservation is a divine miracle. Among Islamic disciplines of knowledge, Ilm-ul-Qiraat is a well-known discipline which has been carried through by the Islamic scholars over the course of centuries as they served their lives in teaching, practising and spreading the Ilm-ul-Qiraat. Likewise the scholars of exegesis made efforts for interpreting and explaining the jurisprudence, miracles of Quran and have extracted different teachings from various perspectives. Imam Eiji is one of the scholars of exegesis of Holy Quran who was born in Persia in 8th Century A.H. A review of his famous tafsir “Jamey-al-Bayan” shall be given in this article.
18
DİNÇOĞLU, Hafize. "SAKTAH AND ITS PLACE IN THE SCIENCE OF QIRAAT." e-Şarkiyat İlmi Araştırmaları Dergisi/Journal of Oriental Scientific Research (JOSR), August 31, 2022. http://dx.doi.org/10.26791/sarkiat.1130262.
Full textAbstract:
The word Saktah is used in different meanings in different fields withits dictionary and term meanings. In the basic meaning of Saktah, there is the practice of interrupting speech, singing, tune, reciting, life, and the flow of a functioning organ for a while. The field in which it is famous in term meaning is the science of Qirâat. Saktah means, “to cut the sound for a short time without breathing” during the pronunciation and vocalization of a word or letter in the recitation of the Qur'an. Saktah is applied between two letters in a word as well as between two words. However, there is no consensus among the Qirâat Imams on where and in which situations the saktah is applied. 
 It is known that Saktah is a phenomenon that is completely related to vocalization and phonetic difference. Reasonable, linguistic and phonetic reasons such as preventing semantic error sand providing a more distinct pronunciation of letters are shown as there as on for the implementation of Saktah. All these determinations bring to the agenda the place of the saktah in the science of Qirâat along with the nature of the saktah. Considering the fact that saktah is not obligatory in practice, and there a son sand evidences of saktah are taken in to account, it becomes difficult to say that saktah is a completely tewkîfî practice. For this reason, the subject of the study is the issue of saktah and its place in the science of Qirâat.
19
YILMAZ, Lokman. "A “REMARKABLE” CONCEPT: QIRAATU'N-NABI." Kilis 7 December University Journal of Theology, June 21, 2022. http://dx.doi.org/10.46353/k7auifd.1083631.
Full textAbstract:
The Qur'an is important for Muslims not only in terms of its meaning but also in terms of its wording. The first person who listened and read the Quran was Hz. Muhammad (pbuh). His reading of the Qur'an was meticulously followed by the Companions and transferred to the next generations in many details. The narrations about the Prophet's reading of the Qur'an have taken place under different headings in the sources. These narrations have been mentioned many times with the combination of "qiraatu'n-nabi".
 The hadiths that talk about our Prophet's reading of the Qur'an are different from each other in terms of soundness and content. While there are those who tried to collect these narrations in separate books, there were also those who collected them under titles such as "Kitâbu'l-kırâât", "Kitâbu'l-hurûf" and "Kırââtü'n-nebî". The narrations sometimes include the Prophet's reading of the Qur'an in terms of quality, and sometimes the pronunciation differences arising from it. These narrations, which are considered as the Prophet's reading in different recitations, were recorded in the books at the time the hadiths were compiled.
 In many of the hadith sources, especially the famous six hadith books (Kütüb-i Sitte) which are considered the most reliable hadith sources of the Tedwin period, there are narrations about the Prophet's reading of the Qur'an. These readings are sometimes conveyed with expressions such as “Our Prophet read/had it read like this” and sometimes with sentences such as “Kıraatü'n-nebi is like this”. The narrations in which the compound "Kıraatü'n-nabi" is used touch on different aspects of our Prophet's readings. Those who put the composition in the title are also quoting the hadiths that reach them without distinguishing the quality of reading or disagreement on it. No mention of the definition or scope of the composition of qiraatu'n-nabi was found among the sources in the Tedvin period. The narrations in hand became the source of different branches of Islamic sciences in the following periods. The Qur'anic Sciences, Qiraat, Tafsir, Commentary and Fiqh sources sometimes used the phrase "qiraatu'n-nabi" in the text and sometimes in the separate title. The use of titles such as "'İlmü kırâeti'n-nebî" in the works of Ulumu'l-Qur'an can be seen as an important stage in terms of the conceptualization process, even though the content only includes narrations. Despite this, no explanation has been made about the nature of the phrase in the mentioned genres, and no attempt has been made in terms of conceptualization.
 Commentators carried the readings transmitted from the Prophet into their works. While some of them touched on some reading disputes, they was also saying the reading they dealt with was transmitted from the Prophet, so they go to the way of corroborating their own reading preferences by means of the qiraatu'n-nabi narration. Others, after stating the readings of the imams of qiraat or the generation of the Companions and Tabiun who are famous for their qira'at, said they indicate the existence of a pronounciation from the Prophet. One of the most prominent names of this style is Al-Zamakhshari. He used the expression qiraatu'n-nebi mostly when he wants to indicate the contradictory reading styles attributed to the Prophet. Even Al-Zemakhshari's readings that he attributes to the Prophet are generally the readings that were made by Othman and won the consensus of the Companions do not comply with the writing of the mushafs (resmü'l-mushaf). It is thought that this style of his has had a significant impact on the "qiraatu'n-nabi" conceptions of today's scholars. Faqihs and commentators often use the term qiraatu'n-nabi in their works, with quotations from the original sources of narration. There is no attempt to identify a frame in their works.
 Although qiraatu'n-nabi has been used in different fields and contexts until the last century, there has been no investigation on what it is. The aforementioned composition has begun to enter the dictionaries of concepts in this century and evaluations have been made about its nature. In the modern period, reactive attitudes about the qiraatü'n-nabi conceptions come to the fore. Discussions are carried out over what the concept is not rather than what it is. It is said that some people misunderstand the concept, and it is emphasized that if there is a reading of the Prophet, it must be the current authentic reading. In this period, when the word qiraatu'nebi is generally used, it is understood that the reading styles that are contrary to the readings transmitted as authentic but accepted as mutawatir in hadith sources.
 As a result, the qiraatu'n-nabi which has been used since the time of the Companions should be reconsidered in all its aspects and a definition of it should be made by taking into account the content of the hadiths about the Prophet's reading of the Qur'an.
20
Koçak, Ayşenur. "The Influence of the Recitations (Qirāʼāt) on the Rulings in al-Jaṣṣās' Aḥkām al-Qurʾān: The Case of Chapter on Ṭahārah". TSBS Bildiriler Dergisi, № 3 (8 серпня 2023). http://dx.doi.org/10.55709/tsbsbildirilerdergisi.394.
Full textAbstract:
The general subject of this study is the reflections of the recitations (Qirāʼāt) on the verses of aḥkām. The specific subject is how influential the recitations are in the verses that al-Jassās deals with under the title of Ṭahārah (Cleanliness) in his Aḥkām al-Qurʾān. This study is important in terms of the inevitability of its applicability in social life and in terms of seeing how the rulings of the three verses that al-Jassās deals with in the Ṭahārah section of his Aḥkām al-Qurʾān are interpreted differently due to the recitation. This study aims to reveal how the recitation in al-Jaṣṣās' Aḥkām change the rulings by exemplifying the verses in the chapter on Ṭahārah, and to reveal the motives of al-Jaṣṣās when he makes a choice between the two versions from a unique perspective by taking into account the traditional and sociological background. The focal point of this study is al-Jaṣṣās's Aḥkām al-Qurʾān, which has developed a unique methodology in terms of its approach and evaluation of the recitations among the Aḥkām tafsirs. While there are studies on the relationship between jurisprudence (fiqh) and Qurʾān in al-Jaṣṣās, the lack of a special study on the most famous verses on this subject, the " Ṭahārah chapter", has led us to research at this point. As a methodology, the three related verses are listed in their own order in accordance with the sequence in the Muṣḥaf. Each verse is given as it appears in the Muṣḥaf with the Hafs narration of Asim, and its meaning is presented. Other recitations and meanings of this verse are explained in the light of the information in the recitation sources. Subsequently, it is tried to reveal how the commentator (mufassir) analyzed this qiraat differences, which methods he developed, and which judgment he reached at the last point, together with the motives that pushed him to this judgment. When we see the Qurʾān as a book that contains all the authentic recitations, it is understood that it is essential to take into account the recitation differences when speaking on behalf of the Qurʾān. At the end of each verse, the verses were evaluated from the perspective of the present day, and it was concluded how applicable the provisions that emerged from recitation differences were actually applicable in life. It was seen that al-Jaṣṣās preferred the famous recitations in all three verses, but the reason that led him to this conclusion was not the theoretical classification of the recitation as ṣaḥīḥ. - shādh, but the sociological reflection of the existing traditional accumulation in the background of his mind along with the sectarian factor. By referring to the positive and negative aspects of the method, the contribution of this study to contemporary scholars in interpreting the tradition is also criticized. We have also investigated other chapters in al-Jaṣṣās' Aḥkām al-Qurʾān, such as the chapter on Ṭahārah, and concluded that there is a lack of studies on the reflections of the meaning and ruling dimensions on today's fiqh issues, social benefit and applicability to personal issues. Suggestions and wishes are made for those who will conduct academic research in this field. * This study is based on his Ph.D. dissertation titled "Reflection and Effects of Qirāʼāt on Aḥkām Tafsīrs" which is under the supervision of Assoc. Prof. Dr. Emrah Dindi.
21
Asril, Asril. "MEMORIAL ABBASIYAH RA PANEN ILMU PENGETAHUA." Khazanah : Jurnal Sejarah dan Kebudayaan Islam, June 18, 2017, 15–34. http://dx.doi.org/10.15548/khazanah.v0i0.52.
Full textAbstract:
History proves the Arabs ever gave birth to a great country in the world that is the Abbasid Bani Dynasty. The greatness of this kingdom lasted between the VIII century until the middle of the XIII century AD In addition to the vastness of its territory, this kingdom is also famous for the greatness of the development of science. Various fields of science and the characters are born at this time. As in the science of religion: tafseer, qira'at, hadith, fiqh, qalam, tasauf, and language. In general science: mathematics, science falaq, art, physics, chemistry, biology, medicine, pharmacy, agriculture, anstronomy, optics, history, philosophy and other sciences. The great figures of the time were al-Farabi, al-Kindy, ibn Rushd, ibn Sina, ibn Thufail, ibn Bajah, al-Ghazali, ibn Haiyam and other figures. The rapid development of science shows the great progress achieved by the Abbasids. It seems that for now the splendor of the past will be a mere history, hope for the sake of hope does not come true because it is always less competitive with other nations.
22
OKCU, Abdulmecit. "İBN ŞENEBÛZ: HAYATI, KIRÂAT İLMİNDEKİ YERİ VE RESMİ HATTA MUHALİF OKUYUŞLARI." December 31, 2014. https://doi.org/10.5281/zenodo.3265970.
Full textAbstract:
Hicrî üçüncü asrın ortaları ve dördüncü asrın başlarında Bağdat’ın iki meşhur kurra imamından biri İbn Mücâhid diğeri İbn Şenebûzdur. İbn Mücâhid Mushaf hattına uyan yedi sahih kırâatı cem etmesiyle tanınırken, tam aksine İbn Şenebûz Mushaf hattına uymayan şaz kırâatları okumasıyla meşhur olmuştur. Tabiatıyla bu okuyuş başına dert açmış ve İslâm Tarihinde ilk kez bir âlim dövülerek tedib edilmiş ve bu okuyuşundan vaz geçirilerek tövbe ettirilmiştir. İşte bu çalışmamızda İbn Şenebûz’un hayatı, dövülme olayı ve şaz kırâatlarla namaz kılma hadisesi incelenecektir. ABSTACT Ibn Shanabuz: His Life, Place of The Qıra’at and his Recitation Opposing to Official Writing of The Qur’an By the middle of the third century ah, and at the beginning of the fourth century, imam Ibn Mujahid and Ibn Shanabuz are the two famous kurre of Baghdad. when Ibn Mujahid recognized that he had collected the seven authentic (Sahih) Qira’at becoming official copies of the Qur’an (Mushaf), Ibn Shanabuz contrarily had become famous by reading of Shâdhdh (unusual) Qira’ats. So the first time in Islamic history, a scholar had been beaten and repented for his reading. In this study, it has been deal with the incident of assault of Ibn Shanabuz and Prayer by Shâdhdh (unusual) Qira’at
23
KANCA, Fatih. "Zajjaj’s İnfluence in the Work of Zamakhshari." Tefsir Araştırmaları Dergisi, October 10, 2022. http://dx.doi.org/10.31121/tader.1134253.
Full textAbstract:
Jar Allah Al-Zamakhshari (538/1144) is a Mu’tazilite Muslim scholar. He is known as one of the most important linguists in Arabic literature. He benefitted greatly from some of the earlier Tafsir writers. He worked on Meanil Qur'an and I’rabuhu of Zajjaj (311/923), when he wrote his best-known work, Al-Kashshaf (The revealer; Qur’an interpretation). Al-Kashshaf is one of the famous works produced in the Dirayat Tafsir method. This study examines the influence of Zajjaj’s work on Zamakshari's Al-Kashshaf. Zamakhshari utilized Tafsir techniques and methods used by Zajjaj, who lived two centuries before him. The quotations that he made from Zajjaj in terms of the Arabic language, literature, Qira’at, and grammar are all aimed at better explaining the words in the interpretation of The Qur’an. Although Zamakhshari was not always in agreement with Zajjaj's methods, he made these quotations the basis of his thoughts. For Zamakhshari, getting the benefits of Zajjaj's work is not thought to be solely a matter of understanding. In addition, there were aspects in which he inspired him in terms of tafsir techniques. For example, it is possible to say that Zamakhshari's method of hypothetical questions and answers is influenced by Zeccâc work. In other words, both scholars start with the explanation of the previous linguists when explaining the word of the Qur'an. Although he had different religious ideas, Zamakhshari’s quotations from Zajjaj indicate that he exhibited a scientific approach that was far from Teassub. It can be said that this attitude continued in the following periods and caused Zamakhshari to be followed with interest by the scholars of Ahl al-Sunnah. This study is not only contended with the examination of the quotations but also includes the comparison between the reference work of Zajjaj and Zamakhshari’s Kashshaf and provides additional information in places where it is deemed necessary. Thus, it is intended to show the influence of Zajjaj, an Ahl Sunnah wal Jamaah scholar, over Mu’tezilite scholar Zamakhsari’s Tafsir understanding.