1004/1 - Abu Hurayrah (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Allah does not listen to anything as He does to a prophet with a beautiful voice, reciting the Qur’an aloud pleasantly.” [Narrated by Al-Bukhāri and Muslim]
1/1004- Abu Hurairah -raḍiyallāhu 'anhu- berkata, Aku telah mendengar Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda, "Tidaklah Allah mendengarkan sesuatu sebagaimana Dia mendengarkan seorang nabi yang bersuara indah yang melagukan bacaan Al-Qur`an dengan suara jelas." (Muttafaq 'Alaih)
“Allah listens” here indicates that He is pleased with it and accepts it.
Makna "أَذِنَ الله": Allah mendengarkan, dan itu menunjukkan Dia rida dan menerimanya.
1) It points out the merit of reciting the Qur’an with a pleasant voice, for Allah Almighty likes to listens to it being recited by His servant.
1) Keutamaan membaguskan suara bacaan Al-Qur`ān karena Allah senang mendengarnya dari hamba.
2) Reciting the Qur’an with a pleasant voice includes the following:
2) Membaguskan suara mencakup:
Improving the performance, articulating every letter properly,
- Membaguskan cara bacanya, yaitu memperjelas bacaan huruf, sifat dan makhrajnya.
and improving the tone of the voice. Both are required and commendable, without affectation.
- Memperindah suara bacaan Al-Qur`ān. Kedua hal ini adalah perkara yang diperintahkan dengan tanpa memaksakan diri dan melampaui batas.
3) We should follow the example of the prophets (peace be upon them) in terms of reciting the Qur’an with a good performance, a pleasant voice, and an audible recitation.
3) Meneladani para nabi dalam hal memperbagus tajwid, memperindah suara, dan mengeraskan suara tatkala membaca Al-Qur`'ān.
1005/2 - Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said to him: “You have been endowed with one of the melodious voices of the family of Dāwūd (David).” [Narrated by Al-Bukhāri and Muslim]
2/1005- Abu Mūsā Al-Asy'ariy -raḍiyallāhu 'anhu- meriwayatkan bahwa Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda kepadanya, "Sungguh engkau telah diberi satu seruling (suara indah) dari seruling-seruling (suara indah) keluarga Daud." (Muttafaq 'Alaih)
In a version narrated by Muslim: The Prophet (may Allah’s peace and blessings be upon him) said to him: “If you only saw me while I was listening to your recitation last night!”
Dalam salah satu riwayat Muslim disebutkan: Rasulullah -ṣallallāhu 'alaihi wa sallam- bersabda padanya, "Sekiranya engkau melihatku saat aku mendengarkan bacaanmu tadi malam."
1) It points out the merit of the Companion Abu Mūsa al-Ash‘ari, as the Prophet (may Allah’s peace and blessings be upon him) praised him by saying that Allah Almighty endowed him with a melodious voice like that of Prophet David (peace be upon him).
1) Keutamaan sahabat yang mulia, Abu Musā Al-Asy'ariy -raḍiyallāhu 'anhu- berdasarkan pujian Nabi -ṣallallāhu 'alaihi wa sallam- kepadanya bahwa Allah telah menganugerahinya suara yang bagus seperti suara Nabi Daud -'alaihiṣ-ṣalātu was-salām-.
2) It is recommended to recite the Qur’an with a pleasant voice so that the listener would enjoy the sweetness of the words of Allah. This attracts people to the Qur’an and it affects them. Indeed, a pleasant voice adds to the beauty of the Qur’an.
2) Anjuran untuk membaguskan suara bacaan Al-Qur`ān supaya orang yang mendengar kalam Allah menikmatinya dan merasa bahagia dengannya, karena hal ini akan lebih memikat hati untuk menyambut Al-Qur`ān dan menghayatinya, lagi pula suara yang bagus akan menambah keindahan Al-Qur`ān.
3) It is permissible to refer to someone by saying “the family of so-and-so”. His words “the family of David” refer to David himself.
3) Boleh mengatakan "keluarga polan" dengan memaksudkan dia sendiri, karena sabda beliau: "Keluarga Daud" maksudnya adalah Nabi Daud sendiri.
1006/3 - Al-Barā’ ibn ‘Āzib (may Allah be pleased with him and his father) reported: “I heard the Prophet (may Allah’s peace and blessings be upon him) reciting Sūrat at-Tīn in the ‘Ishā’ prayer, and I never heard anyone with a voice more pleasant than him.” [Narrated by Al-Bukhāri and Muslim]
3/1006- Al-Barā` bin 'Āzib -raḍiyallāhu 'anhumā- berkata, "Aku pernah mendengar Nabi -ṣallallāhu 'alaihi wa sallam- membaca Surah 'Wat-tīni Waz-zaitūn' dalam salat isya; aku belum pernah mendengar seorang pun yang lebih bagus suaranya dari beliau." (Muttafaq 'Alaih)
1) Of all people, the Prophet (may Allah’s peace and blessings be upon him) had the pleasantest voice and the best performance in reciting the Qur’an.
1) Nabi -ṣallallāhu 'alaihi wa sallam- adalah orang yang paling bagus suara bacaan Al-Qur`ānnya serta yang paling bagus cara bacanya.
2) It is acceptable to sometimes recite short Surahs in the ‘Ishā’ prayer, although the Prophet (may Allah’s peace and blessings be upon him) would mostly recite in the ‘Ishā’ prayer such Surahs as Al-A‘la and Al-Ghāshiyah.
2) Disyariatkan sesekali untuk membaca surah-surah pendek ketika salat Isya, sekalipun Sunnah Nabi -ṣallallāhu 'alaihi wa sallam- yang paling sering beliau lakukan adalah membaca semisal Surah 'Sabbiḥisma rabbikal-a'lā' dan 'Hal atāka ḥadīṡul-gāsyiyah'.
1007/4 - Abu Lubābah Bashīr ibn ‘Abd al-Mundhir (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever does not recite the Qur’an with a melodious voice is not one of us.” [Narrated by Abu Dāwūd, with a good Isnād] “With a melodious voice” means to improve the voice by making it more pleasant when reciting the Qur’an.
4/1007- Abu Lubābah Basyīr bin 'Abdil-Munżir -raḍiyallāhu 'anhu- meriwayatkan bahwa Nabi -ṣallallāhu 'alaihi wa sallam- bersabda, “Siapa yang tidak memperindah bacaan Al-Qur`ān, dia bukan termasuk golongan kami." (HR. Abu Daud dengan sanad jayyid). Makna "يَتَغَنَّ" (yataganna), yaitu ia membaguskan suara bacaan Al-Qur`ān.
1) It is part of the Prophet’s guidance to recite the Qur’an with a melodious voice. Only a fortunate person would be keen to adhere to the Prophetic guidance at all times.
1) Memperindah bacaan Al-Qur`ān termasuk tuntunan Nabi -ṣallallāhu 'alaihi wa sallam-, dan orang yang mendapat taufik adalah yang berusaha terus-menerus mengikuti petunjuk Nabi -ṣallallāhu 'alaihi wa sallam-.
2) If a person seeks guidance from other than the Qur’an, Allah will lead him astray. This is one of the possible meanings of the Arabic verb 'yataghanna' used in the Hadīth. It may mean: to recite with a melodious voice, and it may also mean: to regard something as sufficient. In light of this, another possible translation of the Hadīth would be: “Whoever does not regard the Qur’an as sufficient for him...”
2) Siapa yang mencari petunjuk pada selain Al-Qur`ān, maka Allah -Ta'ālā- akan menyesatkannya. Ini termasuk di antara makna "man lam yataganna", yaitu siapa yang tidak mencukupkan diri dengan Al-Qur`ān dari yang lain.
In his Sahīh, Imām Al-Bukhāri gave the following title to a chapter: Whoever does not recite the Qur’an with a melodious voice, and the verse: {And is it not sufficient for them that We revealed to you the Book which is recited to them?} [Surat al-‘Ankabūt: 51] Then, he cited the Hadīth reported by Abu Hurayrah (may Allah be pleased with him) in which the Prophet (may Allah’s peace and blessings be upon him) said: “Allah does not listen to anything as he does to the prophet 'yataghanna' with the Qur’an.” Sufyān said: “This means that he regards it as sufficient.”
Imam Bukhari -raḥimahullāh- telah membuat bab di dalam kitab Ṣaḥīḥ-nya, "Bāb Man lam Yataganna bil-Qur`ān wa Qaulihi Ta'ālā, Apakah tidak cukup bagi mereka bahwa Kami telah menurunkan kepadamu Kitab (Al-Qur`ān) yang dibacakan kepada mereka?'" (QS. Al-'Ankabūt: 51) Kemudian beliau menyebutkan hadis Abu Hurairah -raḍiyallāhu 'anhu- bahwa Nabi -ṣallallāhu 'alaihi wa sallam- bersabda, "Tidaklah Allah mendengarkan sesuatu sebagaimana Dia mendengarkan nabi yang melagukan bacaan Al-Qur`an." Sufyān berkata, "Maksudnya ialah mencukupkan diri dengannya."
This interpretation is one of the valuables of the Fiqh of our predecessors in understanding the texts. Their hearts were filled with joy over the revelation sent down by Allah Almighty for the life of this Ummah. {And those to whom We have given the Scripture rejoice at what has been revealed to you.} [Surat ar-Ra‘d: 36] They believed with certitude that the revelation - the Qur’an and Sunnah - is adequate and sufficient for all people’s affairs and interests. How would we replace this divine revelation with religious innovations and personal inclinations? The erudite scholar Ibn Al-Qayyim was right when he said in his poem the Nūniyyah (what means):
Penjelasan Sufyān ini merupakan bagian dari fikih para salaf yang sangat indah dalam memahami nas, karena hati mereka telah dipenuhi rasa senang dengan wahyu yang diturunkan untuk kehidupan umat; "Dan orang yang telah Kami berikan kitab kepada mereka, bergembira dengan apa (kitab) yang diturunkan kepadamu (Muhammad)." (QS. Ar-Ra'd: 36) Mereka yakin bahwa wahyu -yaitu Al-Qur`ān dan Sunnah- telah mencukupi dan mencakupi seluruh maslahat. Lalu untuk apa kita menukar atau mencampur syariat yang diturunkan Allah dengan syariat pengganti berupa bidah, hawa nafsu, dan perkara-perkara yang diada-adakan?! Sungguh bagus apa yang disebutkan oleh Al-'Allāmah Ibnul-Qayyim dalam Kitab Nūniyyah beliau (Al-Kāfiyah Asy-Syāfiyah fil-Intiṣār lil-Firqah An-Nājiyah),
1008/5 - Ibn Mas‘ūd (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) said to me: “Recite the Qur’an to me.” I said: “O Messenger of Allah, shall I recite to you while it has been revealed to you?” He said: “I like to hear it being recited by others.” So, I recited to him Sūrat an-Nisā’ until I reached the verse that says: {So how [will it be] when We bring from every nation a witness and We bring you against these [people] as a witness?} [Surat an-Nisā’: 41] Thereupon, he said: “Enough now.” I turned to him and behold! His eyes were shedding tears. [Narrated by Al-Bukhāri and Muslim]
5/1008- Ibnu Mas’ūd -raḍiyallāhu 'anhu- berkata, Nabi -ṣallallāhu 'alaihi wa sallam- berkata kepadaku, "Bacakanlah Al-Qur`ān kepadaku!” Maka kukatakan kepada beliau, "Wahai Rasulullah! Pantaskah aku membacakan Al-Qur`ān kepadamu sementara Al-Qur`ān itu diturunkan kepadamu?!" Beliau menjawab, “Sesungguhnya aku senang mendengarnya dari orang lain.” Maka aku pun membacakan kepada beliau Surah An-Nisā`. Hingga ketika aku telah sampai pada ayat ini, "Lalu bagaimanakah (keadaan orang kafir nanti), ketika Kami mendatangkan seorang saksi (Rasul) dari setiap umat dan Kami mendatangkan engkau (Muhammad) sebagai saksi atas mereka?" (QS. An-Nisā`: 41), beliau berkata, "Cukup, sekarang." Lalu aku menoleh ke arah beliau, ternyata kedua matanya bercucuran air mata. (Muttafaq 'Alaih)
1) It proclaims the blessing of the Qur’an and that it benefits both the reciter and the listener.
1) Menampakkan keberkahan Al-Qur`ān, bahwa Al-Qur`ān berguna bagi orang yang membaca dan yang mendengarkannya.
2) It is permissible for a person to ask another to recite the Qur’an to him, even if the former is more knowledgeable and higher in rank.
2) Seseorang boleh meminta orang lain untuk membacakan Al-Qur`ān untuknya walaupun orang yang meminta lebih afdal secara ilmu dan kedudukan dari yang membaca.
3) A listener to the Qur’an may be more able than the reciter to ponder its meanings. Hence, it is said that the reciter is a milker and the listener is a drinker.
3) Ada kalanya orang yang mendengar Al-Qur`ān lebih mudah menadaburinya daripada yang membaca; oleh karena itu dikatakan, "Pembaca adalah yang memerah, sedangkan pendengar adalah yang minum."
4) Part of the Prophet’s guidance is to be moved by listening to the Qur’an recitation and weeping out of fear from Allah Almighty. That is the way of the believer: His heart becomes humble and his eyes shed tears when he hears the noble Qur’an.
4) Di antara petunjuk Nabi ketika mendengarkan Al-Qur`ān ialah menghayatinya dan menangis karena takut kepada Allah -Ta'ālā-. Beginilah seharusnya keadaan orang beriman, yaitu hatinya merasa khusyuk dan matanya meneteskan air mata ketika mendengarkan Al-Qur`ān Al-Karīm.
According to the Sunnah, when the listener feels he had enough of the Qur’an recitation, he should say to the reciter: “Hasbuk” (Enough). This is what the Prophet (may Allah’s peace and blessings be upon him) said to Ibn Mas‘ūd. As for saying “Sadaq Allahu al-‘Azhīm” (Allah Almighty speaks the truth), which many people commonly say (to tell the reciter to stop), it contradicts the Sunnah. Even though its meaning is true, this is not the situation in which to say it. Indeed, we should follow the Prophet’s guidance, which is the best of guidance.
Termasuk Sunnah ketika hendak menghentikan bacaan Al-Qur`ān Al-Karīm supaya mengatakan kepada yang membaca, "Cukup." Sebagaimana yang diucapkan oleh Rasulullah -ṣallallāhu 'alaihi wa sallam- kepada Abdullah bin Mas'ūd -raḍiyallāhu 'anhu-. Adapun perkataan banyak orang, "Ṣadaqallāhul-'aẓīm," maka ia menyelisihi Sunnah Nabi. Walaupun maknanya benar dan hak, karena memang Allah telah mengucapkannya secara benar, tetapi momen untuk ucapan tersebut bukan di setiap selesai membaca Al-Qur`ān. Sungguh, sebaik-baik petunjuk adalah petunjuk Nabi Muhammad -ṣallallāhu 'alaihi wa sallam-.