12) في فوله تعالى (سلاسلا)
- سلاسلا – (الإنسان: 4)
وبالحذف التنوين وصلا واختلف في الوقف. فوفق عليه بالقصر أى حذف الألف مع سكون اللام وبالمد[1] أى إثبات الألف بعد اللام من طريق (طيبة النشر) ومن ضمنها طريق الشاطبي. لقد قال الإمام الشاطبي : ...سلاسل نون إذ رووا صرفه لـنا وبالقصر قف من عن هدى خلفهم فلا زكا...[2]
وقال ابن الجزري : سلاسلا نون مدا رم لي غدا خلفهما صف معهم الوقف امددا عن من دنا شهم بخلفهم حنا.[3]
KOTA BHARU, 29 Jan (Hrkh) - Tuan Guru Dato' Nik Abdul Aziz Nik Mat melahirkan rasa bimbang kecederongan wanita di negara ini yang menjadikan bidang nyanyian sebagai mata pencarian tetap mereka.
Menteri Besar Kelantan berkata, tindakan dilakukan sebahagian wanita Islam yang ghairah bernyanyi di depan khalayak ramai tanpa memikirkan masalah aurat dari segi pemakaian dan suara cukup dibimbangi.
�Apakah orang Melayu khususnya golongan wanita boleh hidup dengan hanya bernyanyi semata-mata. Kita bimbang kecederongan itu merebak memandangkan tiada usaha kita untuk menyekatnya.
"Di Kelantan sejak 1990 lagi kita mengekang gejala tersebut di mana wanita dewasa tidak dibenarkan mempersembahkan nyanyian di depan khalayak ramai," katanya ketika menerima kunjungan Pegawai Unit Dakwah Halaqat di pejabatnya, baru-baru ini.
Rombongan itu diketuai Ketua Unit Dakwah Halaqat Ngeri, Ustaz Abdullah Abdul Razak.
Tuan Guru Nik Abdul Aziz juga berkata, kerajaan negeri juga mengambil keputusan tidak membenarkan wanita menyertai tilawah al-Quran yang diadakan setiap tahun.
Katanya, usaha tersebut dilakukan bagi menjaga aurat wanita dari segi suara.
Beliau juga berkata, walau pun ada pendapat mengatakan suara wanita itu khilaf pada pendapat sesetengah ulama, namun kita memilih mazhab yang berpendapat suara wanita itu aurat.
Hujah itu disokong Ustaz Abdullah dengan merujuk Imam Shafei pada risalahnya, 'Hukum Nyanyian' yang menyatakan pemilik jariah apabila berkumpul mendengar nyanyiannya, maka dialah orang yang bodoh dan tertolak syahadahnya.
أعوذ بالله من الشيطان الرجيم
قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَى جَهَنَّمَ وَبِئْسَ الْمِهَاد
Maksudnya: katakanlah wahai (Muhammad), kepada orang2 kafir bahawasanya mereka akan kalah (didunia ini) dan akan dikumpulkan (pada hari qiamat) didalam neraka jahannam dan itulah seburuk2 tempat yang disediakan .
Semoga ayat ini mengembalikan keyakinan kita terhadap perjuangan puak Hamas yang sedang menentang zionis laknatullah, dan sememangnya ayat ini menjadi pembakar semangat mereka dalam membebaskan bumi Palestine dari cengkaman zionis laknatullah…
Allah s.w.t telah memberi jaminan bahawa musuh islam akan kalah didunia ini…walau berapa canggih sekali pun senjata mereka, walau besar mana pun kereta kebal mereka, walau beratus amerika pun di belakang mereka…..mereka pasti akan kalah….
Inilah pegangan yang harus ada pada semua umat Islam jikalau kita percaya bahawa al-Qur’an itu tiada ragu-ragu padanya…
خيبر خيبر يا يهود
جيش محمد سوف يعود
11) في قوله تعالى (فما أتاني)
- فما أتاني – (النمل: 36(
وبالإثبات الياء مفتوجة وصلا واختلف في الوقف من طريق (طيبة النشر) ومن ضمنها طريق الشاطبي. لقد قال الإمام الشاطبي : ...وفي النمل آتانى ويفتح عن أولى حـمى وخلاف الوقف بين حلا علا[1]...
وقال ابن الجزري :..آتان نمل وافتحوا مدا غبى حز عد وقف ظعنا وخلف عن حسن بن زر[2]..
9) في قوله تعالى ( عوجا ) و ( مرقدنا ) و ( من راق ) و ( بل ران )
- عوجا – ( الكهف 1 ) - مرقدنا – ( يس 52 )
- من راق – ( القيامة 27 ) - بل ران – ( المطففين 14 )
ولحفص من طريق الشاطبي بالسكت وصلاوسكتة حفص دون قطع لطيفة على ألف التنوين فى عوجا بلا وفي نون من راق ومرقدنا ولام بل ران والباقون لا سكت موصلا[1]... فقط. كما قال الإمام الشاطبي :....
وروى عن حفص بالسكت وعدمه وصلا من طريق ( طيبة النشر )
وقال ابن الجزري :...وألفي مرقدنا وعوجا بل ران من راق لحفص الخلف جا[2].
[1]نفس المصدر السابق ( سورة الكهف ) ص 66
[2] نفس المصدر السابق ( باب السكت على الساكن قبل الهمز وغيره ) ص 47
Penjelasan terhadap manhaj qira’at Hamzah
Fokus kepada Bab Naql harakah ila sakin Qablaha.
KHALAF:
1) Sakin mafsul : Saktah Dgn Khilaf[1]. Jikalau waqaf terdapat 2 wajah
i- Baca saktah : Waqaf dgn naqal dan saktah
ii- Baca tanpa saktah : Naqal dan tahqiq[2]
2) شئ , شيا dan lam ta’rif: Saktah qaulan wahidan[3].
Jikalau waqaf pada lam ta’rif dibaca dgn naqal dgn saktah.
Jikalau waqaf pada شئ ,شيا
i- Naqal
ii- Ibdal beserta Idgham
KHALLAD:
1) Sakin Mafsul: Tanpa saktah.[4] Jikalau waqaf dibaca dgn naqal dan tahqiq.
2) Lam Ta’rif : Saktah dan tanpa saktah. Jikalau waqaf terdapat 2 wajah
i- Baca Saktah: Naqal dgn saktah
ii- Baca tanpa saktah : Naqal shj.
3) شئ , شيا : Saktah dan tanpa saktah. Kalau waqaf sama seperti Khalaf.
PEMBAHAGIAN KEPADA TORIQ AL-SYATIBIYYAH DAN AL-JAZARIYYAH
(RIWAYAT HAFS B. SULAIMAN SAHAJA)
Secara umumnya, apabila memperkatakan tentang ilmu qira'at pasti akan melibatkan perbahasan tentang toriq al-Syatibiyyah dan al-Jazariyyah. Bagi mereka yang terlibat dalam pengajaran atau pembelajaran ilmu bacaan al-qur’an pasti sering mendengar tentang kewujudan kedua-dua toriq ini. Ia menggambarkan kepada mereka bahawasanya hanya dua toriq ini sahaja yang mendominasi susur galur turuq setiap riwayat.
Apatah lagi mereka yang terlibat secara langsung dengan pembelajaran ilmu qira'at yang pasti sudah sinonim dengan perbahasan kedua-dua toriq ini. Walaubagaimana pun, jika di teliti dengan sedalam-dalamnya maka akan terserlahlah kesilap fahaman dalam memahami apa sebenarnya yang dinamakan toriq al-Syatibiyyah dan al-Jazariyyah. Masih ramai lagi yang tidak dapat membezakan identiti kedua-dua toriq ini disebabkan mushaf yang diguna pakai di Malaysia hari ini adalah mengikut apa yang bertepatan dengan riwayat Hafs sahaja tanpa mengkhususkan kepada mana-mana toriq.[1]Hakikatnya, toriq al-Syatibiyyah dan al-Jazariyyah mempunyai pengertian yang unik yang mungkin dapat membuka mata setiap insan yang terlibat dalam membawa ilmu bacaan al-qur´an ini kepada kefahaman yang sebenarnya.
Apa yang dimaksudkan dengan toriq al-Syatibiyyah ialah bacaan daripada Al-Hafiz Abu ‘Amru al-Dani daripada Abu al-Hassan Tohir b. Ghalbun daripada al-Hasyimi daripada al-´Usynani daripada ‘Ubaid b. Sabbah daripada Hafs b. Sulaiman al-Kufi. Diambil sumbernya daripada kitab Al-Syatibiyyah yang dikenali dengan nama “Hirz al-´Amani wa Wajh al-Tahani” karangan al-Imam Abu al-Qasim al-Ru’ainiy al-Andalusiy[2].
Adapun yang dinamakan toriq al-Jazariyyah ialah meliputi kesemua lima puluh dua turuq termasuklah juga toriq al-Syatibiyyah[3].
Maka dengan ini boleh disimpulkan bahawa apabila dinamakan toriq al-Jazariyyah ia meliputi kesemua lima puluh dua turuq termasuk toriq al-Syatibiyyah yang berasaskan tujuh belas kitab yang berkenaan termasuk kitab al-Syatibiyyah. Manakala toriq al-Syatibiyyah pula hanya melibatkan turuq yang tertentu yang disebut dalam kitab al-Syatibiyyah sahaja.
[1] Sila lihat bab Ta’rif bihaza al-Mushaf al-Syarif di setiap mushaf pemberian al-Malik Fahad ‘Abd al-‘Aziz Ali Su’ud
[2] Kitab ini mempunyai persamaan dengan kita al-Taisir karangan al-Dani kerana sebenarnya kitab ini mengadaptasikan kitab al-Taisir dalam bentuk syair. Walaupun begitu ada sedikit perbezaan yang wujud diantara dua kitab ini dan iainya mewujudkan perbezaan diantara kedua kitab ini walaupun kedua-duanya berasaskan kepada bacaan Al-Hafiz Abu ‘Amru al-Dani.
[3] Kenyataan ini berpandukan kepada apa yang terdapat dalam kitab al-Nasyr. Terdapat juga dalam kitab lain beberapa turuq yang dianggap sahih sehingga meningkat kepada lima puluh lapan turuq. Dan penjelasan terhadap perbezaan antara dua toriq ini hanya melibatkan riwayat Hafs sahaja.
COMPILATION OF THE QUR’AN :
During the reigns of ‘Uthman
By this time, disputes among the readers became so heated that they were accusing each other of unbelief (kufr).
Such disputes occurred in many places : Madinah, Kufah, Basrah, Syria, and the military camps.
Hudhayfah Ibn al Yaman was in the battle zones of Armenia and Azerbaijan and witnessed these disputes among muslims.
He became very annoyed and hastened to Madinah to suggest to ‘Uthman a unified reading of the Qur’an
He addressed him saying, “O Chief of the Believers! Save this Ummah before they differ about the Book as the Jews and the Christians did before”.(Bukhari, 6:479)
Consequently, ‘Uthman called the Muhajirin and Ansar for consultation. All of them agreed and encouraged him to unify the reading of the Qur’an. (Al Kamil, 3:111-12)
‘Uthman sent a message to Hafsah saying: “ Send us the manuscript of the Qur’an, so that we may compile the Qur’anic materials in perfect copies and return the manuscript to you.”
Hafsah sent the manuscript and ‘Uthman then odered :
THE SECOND COMPILATION COMMITTEE
1) Zayd Ibn Thabit ( Ansar)
2) ‘Abd Allah Ibn al Zubayr ( Qurasysh)
3) Sa’id Ibn al-’As ( Qurasysh)
4) ‘Abd Rahman Ibn Harith ( Qurasysh)
To write the manuscript in perfect copies.
‘Uthman said to the Qurasyshi men, “If you disagree with Zayd Ibn Thabit on any point in the Qur’an, write it in the dialect of Quraysh as the Qur’an was revealed in their tongue”.
They did so and when they had written many copies, ‘Uthman returned the original manuscript to Hafsah.(Bukhari, 6:479)
To every Muslim region, ‘Uthman sent one copy and ordered that all the other Qur’anic materials, whether whole or fragmentary manuscripts, be burnt. .(Bukhari, 6:479)
The Companions, the learned men, and the leading figures agreed with ‘Uthman and approved the decision he had made, including ‘Ali.
‘Ali is reported to have confronted those who rebelled against ‘Uthman and said to them that ‘Uthman burnt only the masahif that varied from the final revelation and preserved that which was agreed upon.
And also that he did nothing without the consultation and consent of all Companions, and furthermore, that if he were in ‘Uthman’s position he would have done the samething.(al-Kamil: 3:112)
In fact, Muslims in general admired ‘Uthman’s action and agreed to it unanimously (with the exception of Ibn Mas’ud) because ‘Uthman united them in one mushaf, cleansed from any abrogated versions, and freed it from any ahad reading or any interpretation that may have been added to the text.( Manahil, 1:260-61
Ibn Mas’ud is said to have felt ignored or insulted when he was not asked join the committee set up to compile the Qur’an
He is quoted as having said that he had been taught seventy surahs by Prophet, while Zayd Ibn Thabit was a young boy playing with children.(al-Musnad, 5:325)
As a result, Ibn Mas’ud is said to have refused to give his mushaf back to ‘Uthman to be burnt and to have told his students to do the same.
Ibn Abi Dawud states, however, that Ibn Mas’ud reconsidered and gave his mushaf back to ‘Uthman
8) في قوله تعالى ( لا تأمنا على يوسف )
- لا تأمنا – ( يوسف 11 )
يقرأ لكل القرأ وجهان :
1) بإخفاء حركة النون الأولى يعني بإظهارها واختلاس حركتها. ومعنى الاختلاس هو عبارة عن الإسراع بالحركة إسراعاً يحكم السامع له أن الحركة قد ذهبت وهي كاملة في الوزن [1]. والمراد به الروم .
2) إدغاما محضا مع الإشمام .
والمراد بالإشمام هنا ضم الشفتين عقب إدغام الحرف الأول في الثاني للإشارة إلى حركة الحرف المدغم[2]. والوجهان صحيحان مقروء بهما وإن كان وجه الإشمام أكثر شهرة و عليه جمهور أهل الأداء.
لقد قال الإمام الشاطبي:...وتأمننا للكل يخفى مفصلا وأدغم مع إشمامه البعض عنهم[3]...
وقال ابن الجزري :..تأمنا أشم ورم لكلهم وبالمحض ثرم[4].
[1] الفاضلة السيدة نعيمة الصباغ ، البيان في علم التجويد وأحكام النطق الصحيح باللغة العربية ، ( دمشق ، دار البشار ، ط 1 ، 1996 م ) ص 334 .
[2] القاضي ، عبد الفاتح عبد الغني ، الوافي في شرح الشاطبية في القراءات السبع ، ( جدة ، مكتنة السوادي ، ط 5 ، 1999 م ) ص 294 .
[3] نفس المصدر السابق ( سورة يوسف عليه السلام ) ص 61 .
[4] نفس المصدر السابق ( باب الإدغام الكبير ) ص 41 .
7) في حروف قربت مخارجها
- يلهث ذلك – (الأعراف: 176)
وليس لحفص من طريق الشاطبي إلا الإدغام فقط.
كما قال الإمام الشاطبي: ...يلهث له دار جهلا[1]..
وروى عن حفص بالوجهان الإدغام والإظهار من طريق (طيبة النشر)
وقال ابن الجزري :..يلهث أظهر حرم لهم نال حلافهم وري[2]..
- اركب معنا – (هود: 42)
وليس لحفص من طريق الشاطبي إلا الإدغام .
كما قال الإمام الشاطبي: ...وفي اركب هدى بر قريب بخلفهم كما ضاع جا[3].
وروى عن حفص بالوجهان الإدغام والإظهار من طريق (طيبة النشر)، وقال ابن الجزري : ...وفي اركب رض حما والخلف دن بـي نل قوى[4]...
COMPILATION OF THE QUR’AN :
During the reigns of Abu Bakr
The Companions and their Followers relied on memorizing the Qur’an- teaching the young and newly converted Muslims the Qur’an through memorization.In addition, they had their personal manuscripts.
The Qur’an remained uncompiled in official book form until the year 12 A.H, when seventy of the Huffaz were killed in Yamamah fighting against the self-proclaimed prophet Musaylimah. Qurtubi, 1:50
Forty Huffaz, and posibly seventy, had been killed earlier in the battle of Bi’r Ma’unah
‘Umar came to Abu Bakr with the suggestion that the Qur’an should be compiled in a single book as a safeguard against the loss of some parts of the records or the death of the Huffaz.
Abu Bakr considered the matter carefully and agreed with ‘Umar after some hesitation. He then entrusted Zayd Ibn Thabit with the compilation since he had the following qualifications:
ZAYD IBN THABIT
He was the well-known scribe of the revelation (katib al Wahy al Mashhur)
He was a Hafiz of the Qur’an
He had checked through the text with the Prophet after the Prophet had recited it in the presence of the Jibril for the last time.
He was young, knowledgeable, wise, and reliable
He was skilled at writing the Qur’an.(Fath al-Bari, 9:13)
Zayd was afraid of carrying out this task because he felt that he could not do something that the Prophet had not asked him to do.
Abu Bakr finally persuaded him, and he started the work by comparing the Prophet’s record with the memorized and written versions of those of the Huffaz who were available in Madinah.
He then wrote out the entire text in book form and presented the mushaf to Abu Bakr, who received it and kept it in his custody.(Bukhari, 6:478)
The mushaf remained with Abu Bakr until he died, then with ‘Umar until the end of his life, and then with Hafsah, the daughter of ‘Umar and wife of the Prophet, who was herself a Hafizah.
This was because ‘Umar had died before the installation of the third khalifah.(Fath al-Bari, 9:10-16)
At this time disputes arose about the reading of the Qur’an among the Qurra’ because some of the Companions and the Followers were teaching students in the cities they were sent to in versions that differed in various ways. And also because the Companions were reciting the Qur’an in the seven ahruf they were permitted to use.
(6)في همزة الوصل
- ءالذكرين – (الأنعام: 143/144). - ءالله – (يونس: 59 / النمل: 59).
- ءالأن –(يونس: 51 / 91).
ففي هذه الكلمات الثلاثة في موضعها الستة المذكورة وجهان :
1) إبدل الهمزة ألفا مع الإشباع لالتقاء الساكنين من جميع الطرق ( مدها ست حركات )
2) تسهيل الهمزة (همزة الوصل) بين الهمزة والألف مع القصر، ويكون هذا بالتلقي من فم المشايخ المتصلين الإسناد برسول الله صلى الله عليه وسلم .
ولقد قال الإمام الشاطبي :...وإن همز وصل بين لام مسكن وهمزة الاستفهام فامدده مبدلا فلكل ذا أولى ويقصره الذى يسهل عن كل كالآن مثلا[1]. وقال ابن الجزري : ..وهمز وصل من كآلله أذن أبدل لكل أو فسهل واقصرن[2]..
[1] نفس المصدر السابق ( باب الهمزتين من كلمة ) ص 16 .
[2] نفس المصدر السابق ( باب الهمزتين من كلمة ) ص 44.
5) في قوله تعالى (المصيطرون) و(بمصيطر)
- أم هم المصيطرون – (الطور: 37)
قرأ بالسين والصاد من جميع الطرق.
كما قال الإمام الشاطبي : ...والمسيطرون لسان عاب بالخلف زملا وصاد كزاى قام بالجلف ضبعه.[1]. وقال ابن الجزري : ...المصيطرون ضر ق الخلف مع مصيطر والسين لـي وفيهما الخلف زكي عن ملي[2]..
وأما - لست عليهم بمصيطر – (الغاشية: 32)
وليس لحفص من طريق الشاطبي إلا الصاد فقط.كما قال الإمام الشاطبي: ...مصيطر اشمم ضاع والخلف قللا وبالسين لذ[3]. وروى عن حفص بالوجهان السين والصاد من طريق (طيبة النشر) وقال ابن الجزري :... مع مصيطر....
COMPILATION OF THE QUR’AN :
In the time of the Prophet
The prophet had scribes whom he ordered to write down the revelation of the Qur’an on materials available at that time.
It is stated that whenever he received verses or surahs, he commanded one of his scribes immediately to record and to arrange them in their places in the surahs of the Qur’an (al-Baghawi, Sharh al-sunnah, 4: p.522)
Many accounts support this view, that every revealed verses was written down at the time of its revelation and was put in a preordained order and kept in a safe place. (al-Bukhari, 6, p. 480)
Many scribes took down the revelation. Some were assigned permanently to record the revelation, being given the title of katib al-Wahy, while others normally were engaged on other secretarial duties and were brought in to take down the revelation only occasionally. (Fath al-Bari, 9, p. 22)
SCRIBES
Certain scholars tried to count the number of scribes by using the sources available to them.
Ibn Kathir counts 22, and others increased to 33 or about 60.
The famous scribes are ‘Uthman, ‘Ali, Ubayy Ibn Ka’ab and Zaid Ibn Thabit, who is known as Katib al-Nabiyy or Katib al-Wahy
To ensure that the Qur’an would not be confused with his own utterances, the Prophet is reported to have ordered his Companions to write nothing except the Qur’an.
Futhermore, he commanded those who may have written down anything other than al-Qur’an to efface it. (al-Nasai, Fadail al-Qur’an, p.72)
As a result, the entire revelation is said to have been gradually secured, kept in written form, and stored in the Prophet’s house.(Fath al-Bari,9,p.22)
COMPANIONS OWN MANUSCRIPTS
The Prophet gave a number of the Companions permission to have their own manuscripts in addition to memorizing the Qur’an. (Kitab al-Masahif, p. 50-88)
The most famous among them, who are said to have taught many others, are the following:
‘Uthman Ibn ‘Affan
‘Ali Ibn Abi Talib
Ubayy Ibn Ka’ab
Abu al-Darda’
Mu’adh Ibn Jabal
Zayd Ibn Thabit
‘Abdullah Ibn Mas’ud
‘Abu Musa al-Ash’ari
Salim(the mawla of Abu Hudhayifah)
Though the Qur’an was fully recorded, using all possible writing material, it was not written in the form of a mushaf. This was done later after the Prophet had passed away.
Even before the recorded Qur’anic text was in book form, it was known as al-Kitab (The Book). For instance, the Qur’an states in 2:2:
ذَلِكَ الْكِتَابُ لا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ (2)
The Prophet is also reported as having said before his death: “ I have left amongst you Muslims that which, if you stick to it, you will not be misguided-the book of Allah.” (al-Nawawi,Sahih Muslim bi Sharh al-Nawawi, 7:184)
Al-Baghawi explains that these records were not compiled in an official mushaf during the time of the Prophet because some verses were abrogated during the period of the revelation of the Qur’an.
When there was no more abrogation and the revelation was sealed, the time had come for the formal compilation to be carried out.(Sharh al-Sunnah, 5:519)
