Modes of Qiraat in Sunan Al-Tirmidhiyy: Analysis of Selected Hadis

Sunan al-Tirmidhiyy is one of the six renowned books of hadis known as al-Kutub al-Sittah, which are Sahih al-Bukhariyy, Sahih Muslim, Sunan al-Tirmidhiyy, Sunan Abu Daud, Sunan alNasa’iyy and Sunan Ibn Majah. Sunan al-Tirmidhiyy is a work of Imam al-Tirmidhiyy containing various types of knowledge such as knowledge of Fiqh (Islamic Jurisprudence), Akidah (Faith), Sirah (Islamic History), Adab (Moral), Qiraat (Modes of Quranic Recitation), Tafsir (Quranic Exegesis) and others. Among the advantages of Sunan al-Tirmidhiyy is that there are selected hadis put under specific title related to Qiraat. Therefore, this article is intending to analyse modes of Qiraat contained in those selected Qiraat. Results of the analysis performed showed that there are sixteen pronouncements regarding with the modes of Qiraat either of Qiraat Mutawatirah mode or Qiraat Shadhdhah mode and the total of related hadis is of fifteen hadis. Besides that, it was also found that there are nine surahs containing modes of Qiraat, which are surah al-Fatihah, surah Hud, surah al-Kahf, surah al-Rum, surah al-Qamar, surah alWaqiaah, surah al-Layl, surah al-Dhariyat and surah al-Hajj.


Introduction
The full name or the real nama of the book Sunan al-Tirmidhiyy is al-Jami ' al-Mukhtasar An Rasulillah Fi Marifah al-Sahih Wa al-Ma'lul Wa Ma Alayh al-Amal. This book is also known as Jami' al-Tirmidhiyy (Al-Tirmidhiyy, 2004). Sunan al-Tirmidhiyy is a book of hadis serving as reference in field of hadis after the book Sahih al-Bukhariyy and Sahih Muslim, in fact it is even regarded as more useful as everyone is able to gain benefits from the Sunan al-Tirmidhiyy. This book compiles hadis related to various knowledge especially Fiqh knowledge in which its contents are practised by Fuqaha'. Imam al-Tirmidhiyy mentioned the status for hadis contained in his book either of hadis hasan (Al-Suyutiyy, 1989: 156), hadis hasan sahih, hadis gharib or hadis hasan gharib, including hadis describing the modes of Qiraat. One matter that should be paid attention is that the modes of Qiraat included in those hadis are not necessarily included in category of Qiraat Mutawatirah. Hence, an examination to modes of Qiraat mentioned in those hadis should be given due attention to uphold the studies of al-Hadis and al-Qiraat.

Biodata of Imam Al-Tirmidhiyy
Brief biodata of Imam al-Tirmidhiyy is mentioned as follows:

۞Name, Lineage, Date of Birth & Decease
His name was Muhammad Bin Isa Bin Sawrah Bin Musa Bin al-Dahhaq (al-Zahabiyy, 2004(al-Zahabiyy, : 1257. Abu Isa was his nickname or kunyah of Imam al-Tirmidhiyy. He was born in Tirmidh in the month of Zulhijjah year 209 Hijri and deceased in Tirmidh on Monday night in the month of Rejab year 279 Hijri.

۞ His Teachers & Students
Imam al-Tirmidhiyy had many teachers and students. Among his teachers were al-Bukhariyy, Muslim, Qutaybah Bin Said, Ishaq Bin Rahawiyah and Muhammad Bin Amr al-Sawaq al-Balkhiyy, while the students who sought knowledge from him were Ahmad Bin Ismail Bin Amir al-Samarqandiyy and Ahmad Bin Abdillah Bin Dawud al-Marwaziyy.
۞ Scholarship of Imam Al-Tirmidhiyy Imam al-Tirmidhiyy produced writings of books which are very beneficial to the readers especially regarding hadis and Prophet Muhammad S.A.W. Among his works of writing are Kitab al-Jami' al-Sahih, Kitab al-Shama'il al-Muhammadiyyah, Kitab Tasmiyah Ashab Rasulilah, Kitab al-Ilal and Kitab al-Tawarikh.

Modes of Qiraat in Sunan Al-Tirmidhiyy
Imam al-Tirmidhiyy had compiled fifteen hadis containing modes of Qiraat in his sunan. A total of ten surahs are involved in those modes of recitation. The modes of Qiraat mentioned encompass Qiraat Mutawatirah mode and Qiraat Shadhdhah mode. Generally, he included more Qiraat Mutawatirah modes than Qiraat Shadhdhah modes in the book. Discussion on the modes of Qiraat was explained based on the following hadis: is a subject or mubtada' and its rule is marfu with *baris depan. This qiraat is a Qiraat Mutawatirah because the pronouncement is agreed of its recitation without khilaf (Jamal al-Din, 2006: 1). The second Qiraat is that the letter Dal and the letter Lam, which is

Second Hadis
. The narrator of this Qiraat was Harun al-Itkiyy, Ru'bah and Sufyan Bin Uyaynah (Abu-Hayyan, 1993: 131). The third Qiraat is that the letter Dal and letter Lam is recited with *baris bawah, which is . This Qiraat was narrated by al-Hasan al-Basriyy (Kharuf, 2006: 1;Mughal, 2019) and Zayd Bin Aliyy (Abu-Hayyan, 1993: 131) which is ruled as a Qiraat Shadhdhah. The concept applied for this type of recitation is by assigning the diacritic of the first letter based on the second letter ‫التجانس(‬ ‫.)ألجل‬ It refers to lughah Tamim and lughah of some of Ghatafan.
The fourth Qiraat is the recitation of , in which the letter Dal and letter Lam. The letter Lam is pronounced with which is due to the diacritic of the letter Dal preceding it. This recitation concept refers to lughah of some of Qays that assigns diacritic of the second letter based on the first letter (Ibn-Adil, 1998: 173). This Qiraat was narrated by Ibn Abu Ublah. Besides Ibn Abi Ublah, the letter Lam in the word ‫ﭽ‬ ‫ﭗ‬ ‫ﭼ‬ is pronounced with *baris bawah (al-Hudhaliyy, 2007: 478). Those elaborations are the modes of Qiraat in pronouncement , there are three types of respective recitations. The first mode of Qiraat is that the letter Nun and letter Mim upon basis that they are sifat or badal (Ibn-Adil, 1998: 184). This Qiraat is a Qiraat Mutawatirah. The second Qiraat is that the letter Nun and letter Mim, which are . The narrator for this Qiraat was Abu al-Aliyah, Ibn al-Samayfa, Isa Bin Umar (Abu-Hayyan, 1993: 132). The third Qiraat is that the letter Nun and letter Mim, which is .This Qiraat was narrated by Abu Razin al-Uqayliyy, al-Rabi' Bin Khaytham and Abu Imran al-Juniyy (Abu-Hayyan, 1993: 132).
The third Qiraat in the word , in which there is letter Alif after letter MÊm and letter Kaf. This Qiraat is a Qiraat Shadhdhah which was narrated by al-Muttawwiyy (Kharuf, 2006. 1) from al-Amash and Ibn al-Samayfa and also Abu Abd al-Malik (Ibn Adil 1998: 186). From aspect of syntactic knowledge, the letter Kaf as it is an object, which is maf'ul bih for the word 'I praise' or as a munada, which is 'someone who is called'. The fourth Qiraat is Qiraat narrated by Atiyyah Bin Qays (Ibn-Adil, 1998: 186

Third Hadis
The third hadis states the various types of Qiraat mode occurring in five words, which are ‫ﭽ‬ . Those pronouncements are found in surah al-Ma'idah. It refers to the last letter in each of those words to be recited with *baris depan. This Qiraat was narrated by al- Kisa'iyy (al-Masarawiyy, 2009: 115). The second Qiraat for these pronouncements is that the last letter in each of those words is pronounced with *baris atas, which is

Fourth Hadis
In this fourth hadis, there is a mode of Qiraat which is read with letter Ta', which is and the letter Ba' is read with *baris atas, which is . Then this first Qiraat is read with recitation Lashin & Khalid, 2003: 241). This Qiraat is a Qiraat Mutawatirah narrated by al- Kisa'iyy (Jamal al-Din, 2006: 126). The second Qiraat for this pronouncement is read with recitation ‫ﭽ‬ ‫ﯠ‬ ‫ﯟ‬ ‫ﯞ‬ ‫ﭼ‬ , which is with letter Ya' and the letter Ba' is read with *baris depan without involving any idghÉm. This Qiraat is the one narrated by others besides al-Kisa'iyy (Kharuf, 2006: 126) and it also refers to a Qiraat Mutawatirah. The Qiraat is found in surah al-Ma'dah.

Sixth Hadis
The mode of Qiraat found in the fifth and sixth hadis is that the letter Mim, Lam atas without tanwin and Ra', which is . The pronouncement is found in surah Hud. This Qiraat was narrated by al-Kisa'iyy and Ya'qub (Kharuf, 2006: 227). This Qiraat refers to a Qiraat Mutawatirah. Besides al-Kisa'iyy and Ya'qub, those pronouncements are read with Mim , Lam and Ra', which is ‫ﭽ‬ ‫ﭚ‬ ‫ﭙ‬ ‫ﭼ‬ . Based on this mode of Qiraat, the word is ‫ﭽ‬ ‫ﭙ‬ ‫ﭼ‬ is regarded as predicate of inna and the word ‫ﭽ‬ ‫ﭚ‬ ‫ﭼ‬ is regarded as sifat. (Lashin & Khalid, 2003: 287). This Qiraat is also a Qiraat Mutawatirah. Besides that, al-Azraq narrated the recitation of Ra' in the word ‫ﭽ‬ ‫ﭚ‬ ‫ﭼ‬ with pharyngealised and non-pharyngealised recitation, meanwhile Abu Ja'far put ikhfa' at tanwin, which is *baris dua di depan in the pronouncement ‫ﭽ‬ ‫ﭚ‬ ‫ﭙ‬ ‫ﭼ‬ (Jamal al-Din, 2006: 227).

Seventh Hadis
The pronouncement stated in this seventh hadis is found in surah al-Kahf. There are many different recitations narrated for the word ‫ﭽ‬ ‫ﭨ‬ ‫ﭼ‬ . Imam Nafi' and Abu Ja'far narrated the letter Dal with *baris depan and no tashdid for letter Nun, which is . Shu'bah narrated the letter Dal with consonant diacritic and put ishmam at letter Dal or put ikhtilas on *baris depan of the letter Dal and no tashdid in letter Nun, which is . The ishmam recitation is to indicate that the original diacritic of letter Dal which is *baris depan and it is a Qiraat Mutawatirah. Besides Nafi', Abu Ja'far and Shu'bah, the word can be read with the letter Dal and there is tashdid in the letter Nun, which is ‫ﭽ‬ ‫ﭨ‬ ‫ﭼ‬ (Jamal al-Din, 2006: 302 & Kharuf, 2006. This Qiraat is regarded as a Qiraat Mutawatirah.

Eighth Hadis
In this eighth hadis, there is a word from surah al-Kahf having different modes of Qiraat. The first Qiraat is no letter Alif after the letter Ha' and there is letter Hamzah after the letter Mim, which is ‫ﭽ‬ ‫ﭨ‬ ‫ﭼ‬ . This Qiraat is accounted as a Qiraat Mutawatirah which was narrated by Nafi', Ibn Kathir, Abu Amr, Hafs and Ya'qub. This mode of Qiraat was also narrated by al-Yazidiyy. Those other than them narrated the word with recitation having letter Alif after the letter Ha' and there is letter Ya' after the letter Mim, which is Jamal al-Din, 2006: 303 & Kharuf, 2006.

Ninth Hadis
There are various Qiraat recitations in this hadis. The first Qiraat is the recitation of saktah at the letter Alif, Lam and Mim. This saktah recitation was narrated by Abu Ja'far. Besides him, the pronouncement is read without saktah, which is ‫ﭽ‬ ‫ﮫ‬ ‫ﭼ‬ . Those both types of recitation are Qiraat Mutawatirah (Jamal al- Din, 2006: 404 & Kharuf, 2006. The second Qiraat is imalah recitation during waqaf at the word in a certain hadis should be concerned of. This is for the sake of proving that not all modes of Qiraat contained in hadis book can be accepted and practised and considered sahih without referring in advance to Qurra' and their writings. Looking at the basis of al-Quran and al-Qiraat studies which is based on talaqqi and mushafahah concept, then the priority of taking the knowledge is through teachers who receive recognition, support, reference and permission from their teachers known as sanad and ijazah of al-Quran.