Abstract
The development of al-qirā’āt al-sab' is an activity that is necessarily conducted by every qirā’ah teacher (qāri'). It is essential to transfer the correct readings according to the provisions recommended in Islamic law. Therefore the development of al-qirā’āt al-sab' must be encouraged in the Langsa City community. The purpose of this study was to see the qirā'ah (qāri') teachers in developing the al-qirā'āt al-sab' learning method in Langsa City. By conducting interviews with qirā'āt teachers in Langsa City and using qualitative data analysis, it shows that the qāri's develop al-qirā’āt al-sab' by holding al-qirā’āt al-sab' learning in their respective homes. The methods used are bi al-ifrād, Jibrīl, Talaqqī, and bi al-jamā' with practical learning models. The community's positive responses to al-qirā’āt al-sab' learning activities help them to learn al-qirā’āt al-sab,' while the negative ones are they felt prestige or embarrassed and thought it was unimportant to participate in this activity.
Highlights
The study of the Living Qura>n becomes very interesting, along with the increasing awareness of the Islamic community towards the teachings of their religion.1 The development of al-qira> 'a>t al-sab' is an activity that is necessarily conducted by every qira>ah teacher
It is important to transfer the correct readings according to the provisions recommended in Islamic law
Several development activities conducted by q>ari' is creating the al-qira>’a>t alsab' training and organizing it in their respective residences, especially for the community of qirā’a>t experts who need to learn and develop qirā’a>t science as their responsibility to maintain the purity of the Qur’a>n
Summary
The study of the Living Qura>n becomes very interesting, along with the increasing awareness of the Islamic community towards the teachings of their religion. The development of al-qira> 'a>t al-sab' is an activity that is necessarily conducted by every qira>ah teacher (qa>ri'). Langsa City is a place for qira>’a>t development activities, so the studies about its various implementation can be researched related to the Living Qur’a>n or phenomena related to social science because the writer identifies that people in the area are unfamiliar with al-qira>’a>t al-sab’. The differences in reading are not artificial things, either made by the Imams of qira>’a>t or by the transmitters This way of reading is the teaching of the Prophet and that is how the Qur’a>n was revealed.. From the other t}ari>q H}afs}, namely Ubaid bin S{abah and t}ari>q alHasyi>mi to Syat}ibiy>ah they read mad munfas}il with Tawa>sut} (4 ha{ ra>kat> ) only.21 All these readings are authentic (s}ah}i>h}ah) qira>a>t which have connected sanad to the Prophet and they are in accordance with the rasm us\mani> and the rules of the Arabic language. Purwanto, ‚Different Qiraat and Its Implication in Differerent Opinion of Islamic Jurisprudence.‛ Rahmah, ‚Analysis of the Difference of The ‘Qiraah Sab’a h ’ in Surah Al -Fathihah Based on Social Linguist’s Opinion.‛ 21Ahmad Fathoni, Qiraat Sab’ah Fi Thariq Al Syatibiyah, Tuntunan Praktis Maqra’ Babak Penyisihan Dan Babak Final Musabaqah Tilawatil Quran Mujawwad MTQ Tingkat Nasional (Jakarta: Lembaga Pengembangan Tilawahtil Quran (LPTQ) Nasional, 2006), 14-15. 22Abdul Qayyum, Shafhtu Fi Ulumil Quran (Saudi: Maktabah al Imdadiyah, 2001), 17
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