9.4 Qiraa'at (Bacaan-bacaan) - Usool At-Tafseer | Quran Course

9.4 Qiraa'at (Bacaan-bacaan) - Usool At-Tafseer | Quran Course

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9.4 Qiraa'at (Bacaan-bacaan)

9.4 Qiraa’aat (the Recitations)

by Shu‘bah ibn al-Hajjaaj, Sufyaan ibn ‘Uyaynah and it was translated by Dr. M. Abdul Haq Ansari2 min readViewed 112 times

Qira'ah pada kebanyakannya ialah kaedah sebutan yang digunakan dalam bacaan al-Qur'an. Kaedah-kaedah ini berbeza daripada tujuh bentuk atau mod (ahruf) yang al-Qur'an diturunkan. Tujuh mod itu telah dikecilkan kepada satu, iaitu mod Quraisy, pada zaman Khalifah 'Uthman apabila beliau memerintahkan agar al-Qur'an disalin dalam dialek Quraisy dan diedarkan ke pusat-pusat Islam pada zaman itu. Oleh itu, hanya mod Quraisy yang kekal hari ini dan semua kaedah bacaan berasaskan mod ini. Pelbagai kaedah tersebut semuanya disandarkan kepada Nabi (ﷺ) melalui beberapa orang sahabat yang paling terkenal dengan bacaan al-Qur'an mereka. Maksudnya, sahabat-sahabat ini membacakan al-Qur'an kepada Nabi (ﷺ) atau di hadapan baginda dan menerima persetujuan baginda. Antara mereka ialah: Ubayy bin Ka'b, 'Ali bin Abi Talib, Zayd bin Thabit, Ibn Mas'ud, Abu ad-Darda', dan Abu Musa al-Ash'ari. Ramai sahabat yang lain belajar daripada guru-guru ini. Ibn 'Abbas, pentafsir al-Qur'an yang terkemuka di kalangan sahabat, belajar daripada kedua-dua Ubayy dan Zayd. 30

A qiraa’ah is, for the most part, a method of pronunciation used in the recitations of the Qur’aan. These methods are different from the seven forms or modes (ahruf) in which the Qur’aan was revealed. The seven modes were reduced to one, that of Quraysh, during the era of Caliph ‘Uthmaan when he ordered that the Qur’aan be copied in the Qurayshee dialect and distributed among the Islaamic centers of the time. Hence, only the Qurayshee mode remains today and all of the methods of recitation are based on this mode. The various methods have all been traced back to the Prophet (ﷺ) through a number of the sahaabah who were most noted for their Qur’aanic recitations. That is, these sahaabah recited the Qur’aan to the Prophet (ﷺ) or in his presence and received his approval. Among them were the following: Ubayy ibn Ka‘b, ‘Ali ibn Abee Taalib, Zayd ibn Thaabit, Ibn Mas‘ood, Aboo ad-Dardaa’, and Aboo Moosaa al-Ash‘aaree. Many of the other sahaabah learned from these masters. Ibn ‘Abbaas, the master commentator of the Qur’aan among the sahaabah, learned from both Ubayy and Zayd. 30

Di kalangan generasi Muslim berikutnya, yang dikenali sebagai at-taabi‘oon, muncul ramai ulama yang mempelajari pelbagai cara bacaan daripada para sahabat dan mengajarkannya kepada orang lain. Pusat-pusat pembacaan Al-Qur’an berkembang di Madinah, Makkah, Kufah, Basrah, dan ash-Shaam (Syria Besar), sehingga pembacaan Al-Qur’an berkembang menjadi satu disiplin ilmu yang berdiri sendiri.31 Menjelang pertengahan abad kelapan Masihi, terdapat sejumlah besar ulama terkemuka, yang kesemuanya dianggap pakar dalam bidang qiraat. Kebanyakan cara bacaan mereka disahkan melalui rangkaian perawi yang boleh dipercayai, berakhir kepada Nabi (ﷺ). Cara-cara bacaan yang diriwayatkan oleh ramai perawi pada setiap peringkat rangkaian itu dinamakan mutawaatir dan dianggap paling tepat. Cara-cara bacaan yang bilangan perawinya sedikit atau hanya seorang pada mana-mana peringkat rangkaian dirujuk sebagai shaath.

Among the next generation of Muslims, referred to as the taabi‘oon, there arose many scholars who learned the various methods of recitation from the sahaabah and taught them to others. Centers of Qur’aanic recitation developed in Madeenah, Makkah, Koofah, Basrah, and ash-Shaam (Greater Syria), leading to the evolution of Qur’aanic recitation into an independent science.31 By the mideighth century CE, there existed a large number of outstanding scholars, all of whom were considered specialists in the field of recitation. Most of their methods of recitation were authenticated by chains of reliable narrators, ending with the Prophet (ﷺ). Those methods on each level of their chain were called mutawaatir and were considered to be the most accurate. Those methods in which the number of narrators were few or one on any level of the chain were referred to as shaath.

Namun, sebahagian ulama pada zaman berikutnya mula mengamalkan penetapan sejumlah tertentu ulama individu dari zaman sebelumnya sebagai qari yang paling terkenal dan paling tepat bacaannya.

However, some of the scholars of the following period began the practice of designating a set number of individual scholars from the previous period as being the most noteworthy and accurate reciters.

Menjelang pertengahan abad ke-10 M (abad ke-6 H), menjadi kebiasaan yang popular untuk membatasi bilangan qari terbaik kepada tujuh orang, kerana bilangan ini sepadan dengan bilangan dialek yang al-Qur'an diturunkan dengannya. Begitu juga, dalam tempoh ini bilangan mazhab fiqh Islam (math-habs) dikurangkan kepada empat yang terkenal selepas tempoh di mana terdapat banyak mazhab. Orang pertama yang membatasi bilangan qari yang sahih kepada tujuh ialah sarjana Iraq, Abu Bakr ibn Mujahid (w. 936 M), dan mereka yang menulis buku tentang qira'ah selepas beliau mengikuti jejaknya.32 Pembatasan ini bukanlah gambaran yang tepat tentang para sarjana klasik bacaan al-Qur'an. Terdapat ramai lagi yang setaraf dengan tujuh qari tersebut, dan sebilangan yang lebih hebat daripada mereka. Sebenarnya, pengelasan sarjana itu sebenarnya merupakan pengelasan tentang sejauh mana kaedah bacaan mereka terpelihara. Oleh itu, tujuh qari yang terkenal itu ialah sarjana awal dari generasi yang berbeza yang kaedah bacaan mereka mempunyai rantaian perawi yang paling banyak, dengan banyak riwayat pada setiap peringkat rantaian. Namun begitu, terdapat juga sarjana klasik lain yang kaedah bacaan mereka direkodkan secara mutawatir sama seperti tujuh qari yang terkenal itu. Senarai sepuluh sarjana bacaan al-Qur'an yang kaedah mereka paling terpelihara adalah seperti berikut:

By the middle of the tenth century CE (6th century AH), it became a popular convention to limit the number of best reciters to seven, since this number coincided with the number of dialects in which the Qur’aan was revealed. Similarly, during this period the number of schools of Islaamic law (math-habs) were reduced to the famous four after a period in which there were many. The first to limit the number of authentic reciters to seven was the ‘Iraaqi scholar, Aboo Bakr ibn Mujaahid (d. 936 CE), and those who wrote books on qiraa’ah after him followed suit.32This limitation is not an accurate representation of the classical scholars of Qur’aanic recitation. There were many others who were as good as the seven and a number who were greater than them. In fact, the classification of scholars was really a classification of how well their methods of recitation were preserved. Hence, the famous seven were those early scholars from different generations whose methods of recitation had the most chains of narrators with many narrations on each level of the chain. However, there were other classical scholars whose methods of recitation were just as authentically (mutawaatir) recorded as the famous seven. A list of the ten scholars of Qur’aanic recitation whose methods were best preserved is as follows:

2. Ibn Katheer (wafat 738 M/119 H) termasuk dalam kalangan murid para sahabat di Makkah.

2. Ibn Katheer (d. 738 CE/119 AH) was among the students of the sahaabah of Makkah.

3. Naafi‘ (w. 786 M/169 H) berasal dari Isfahaan, dan bacaannya, sebagaimana diriwayatkan oleh Warsh (w. 812 M/196 H), adalah bacaan penduduk Madinah.

3. Naafi‘ (d. 786 CE/169 AH) was originally from Isfahaan, and his recitation, as transmitted by Warsh (d. 812 CE/196 AH), was of Madeenah.

4. Ibn ‘Aamir (w. 737 M/118 H) ialah ketua hakim (qaadi) Damsyik pada zaman pemerintahan al-Waleed ibn ‘Abdul Maalik, yang bersama-sama khalifah-khalifah Umayyah yang lain menjadikan bandar itu sebagai ibu kota mereka.

4. Ibn ‘Aamir (d. 737 CE/118 AH) was the chief judge (qaadi) of Damascus during the reign of al-Waleed ibn ‘Abdul Maalik, who, along with the other Umayyad caliphs, made that city his capital.

5. ‘Aasim (m. 746 M/128 H) dari Kufah ialah perawi bacaan yang dominan dan digunakan secara meluas pada masa kini. Riwayat beliau, sebagaimana dipindahkan oleh Hafs, ialah kaedah riwayat yang paling lazim digunakan di seluruh dunia Islam hari ini, kecuali di Afrika.

5. ‘Aasim (d. 746 CE/128 AH) of Koofah was the narrator of the dominant recitation in current use. His narration, as transmitted by Hafs, is the most common method of narration used in the Muslim world today with the exception of Africa.

6. Hamzah (w. 773 M/156 H) dari Kufah.

6. Hamzah (d. 773 CE/156 AH) of Koofah.

7. Al-Kisaa'ee (w. 805 M/189 H) dari Kufah ialah salah seorang tokoh ulama nahu yang terkemuka. Beliau memainkan peranan besar dalam merumuskan kaedah-kaedah tatabahasa Arab.

7. Al-Kisaa’ee (d. 805 CE/189 AH) of Koofah was one of the foremost grammarians. He played a major role in the formulation of Arabic grammar rules.

8. Abu Ja‘far (w. 750 M/132 H) dari Madinah.

8. Aboo Ja‘far (d. 750 CE/132 AH) of Madeenah.

9. Ya‘qoob (wafat 820 M/204 H) dari Basrah.

9. Ya‘qoob (d. 820 CE/204 AH) of Basrah.

10. Khalaf (w. 844 M/229 H) dari Baghdad

10.Khalaf (d. 844 CE/229 AH) of Baghdaad

Sebagaimana para ulama hadis menetapkan syarat-syarat untuk menentukan keotentikan ucapan atau perbuatan yang disandarkan kepada Nabi (r), para ulama qiraat Al-Qur'an juga merumuskan syarat-syarat untuk memudahkan analisis kritis terhadap qiraat-qiraat yang ada. Agar sesuatu qiraat diterima sebagai sahih, ia harus memenuhi tiga syarat. Jika salah satu syarat tidak terpenuhi, qiraat tersebut digolongkan sebagai shaath (ganjil). Syarat pertama ialah bahawa qiraat itu mempunyai sanad yang sahih; iaitu rangkaian periwayat itu tidak terputus, para periwayatnya diketahui sebagai orang yang soleh, dan mereka diketahui mempunyai hafalan yang kuat. Disyaratkan juga bahawa qiraat itu disampaikan oleh sejumlah besar periwayat pada setiap tingkatan sanad di bawah peringkat para sahabat (syarat tawatur). Riwayat-riwayat yang mempunyai sanad sahih tetapi tidak memenuhi syarat tawatur diterima sebagai penjelasan (tafsir) daripada para sahabat, tetapi tidak dianggap sebagai cara membaca Al-Qur'an. Adapun riwayat-riwayat yang bahkan tidak mempunyai sanad yang sahih, digolongkan sebagai "batil" (palsu) dan ditolak sepenuhnya.

At the same time that scholars of hadeeth laid down conditions to determine the authenticity of statements or actions attributed to the Prophet (r), scholars of Qur’aanic recitation also formulated conditions to facilitate critical analysis of the existing recitations. For any given recitation to be accepted as authentic (saheeh), it had to fulfill three conditions. If any of the conditions were missing, such a recitation was classified as shaath (unusual). The first condition was that the recitation have an authentic chain of narration; that is, that the chain of narrators had to be unbroken, that the narrators were known to be righteous, and that they were known to possess good memories. It was also required that the recitation be conveyed by a large number of narrators on each level of the chain of narration below the level of the sahaabah (the condition of tawaatur). Narrations which had authentic chains but lacked the condition of tawaatur were accepted as explanations (tafseer) of sahaabah, but were not considered as methods of reciting the Qur’aan. As for narrations which did not even have an authentic chain of narration, they were classified “baatil” (false) and rejected totally.

Syarat kedua ialah bahawa variasi bacaan itu mesti sepadan dengan binaan tatabahasa Arab yang diketahui. Binaan yang luar biasa disahkan dengan kewujudannya dalam petikan prosa atau puisi sebelum Islam. Syarat ketiga mensyaratkan bacaan itu sesuai dengan tulisan salah satu salinan Al-Qur'an yang diedarkan pada zaman Khalifah 'Uthmaan. Oleh itu, perbezaan yang terhasil daripada peletakan titik (contohnya ta‘lamoon dan ya‘lamoon) diterima, dengan syarat syarat-syarat lain dipenuhi. Jika tiada sokongan yang dapat dijumpai bagi sesuatu binaan yang luar biasa, bacaan binaan tersebut akan dikelaskan sebagai shaath. 33

The second condition was that the recitations’ variations match known Arabic grammatical constructions. Unusual cons-tructions were verified by their existence in passages of pre-Islamic prose or poetry. The third condition required the recitation to coincide with the script of one of the copies of Qur’aan distributed during the era of Caliph ‘Uthmaan. Hence, differences which result from dot placement (e.g. ta‘lamoon and ya‘lamoon) are considered acceptable, provided the other conditions are met. If no support for an unusual condition could be found, the recitation of that construction would be classified shaath. 33

Klasifikasi ini tidak bermakna bahawa semua aspek bacaan dianggap shaath; sebenarnya, tiada satu pun daripada sepuluh kaedah yang diterima itu yang benar-benar bebas daripada beberapa bentuk shaath. Riwayat shaath jenis ini juga berfungsi sebagai penjelasan bagi riwayat-riwayat yang sahih, kerana ia jelas merupakan kenyataan para sahabat.

This classification did not mean that all aspects of the recitation were considered shaath; in fact, none of the accepted ten methods are totally free from some shaath constructions. Shaath narrations of this type also serve as explanations for the authentic narrations, as they are obviously statements of the sahaabah.