CHAPTER 4 230 Analysis of Qur’anic Sanad Certification 4.0 Introduction This chapter would discuss the position of al-Qur’an sanad and the comparisons between all al-Qur’an sanads received by local qurrā’’ scholars. The methodology used is document analysis which involves the analysis of the content as well as the analysis of the texts544. In order to determine the position of certain al-Qur’an sanad and to compare all of them, the researcher has used content analysis method. Meanwhile, text analysis method has been used to explain the features of each al-Qur’an sanad certificate. 4.1 Related Issues with Qur’anic Sanad Certification To begin with, the position of a certain al-Qur’an sanad whether it is sanad al- ‘Uluww or sanad al-Nāzil has been the most heated topic of discussion among researchers in the field. Other than that, there has been confusion in the position of sanad especially the position of al-Qur’an sanad after the sanad of al-Imam Muhammad Bin Muhammad Bin Muhammad al-Jazari. Such issue had been previously addressed by Sheikh Ali Abd al-Rahman al-Huzaifi as he quoted the foreword of Al-Halaqāt al- Maudiāt Min Silsilah Asānīd al-Qirā’at, a book written by Sheikh Al-Sa’ad Bin Ahmad Abd al-Rahman545. 544 . John W. Creswell. 2009. Research Design-Qualitative, Quantitative, and mixed Method Approaches. 3rd ed. USA: SEGA Publication. 545 . Al-Sa'ad Bin Ahmad Abd al-Rahman. 2002M/1423H. Al- Al-Halaqāt al-Maudiāt Min Silsilah Asānīd al-Qirā’at. Riyadh. P: 29. 231 Nevertheless, there are a few qurrā’ scholars whose al-Qur’an sanad is clearly authentic. Among these qurrā’ scholars are Shiekh Ibrahim al-Ubaidi dan Sheikh Sālim al-Nabtiti546 whose al-Qur’an sanad has been frequently used to validate al-Qur’an sanad of others. In fact, the sanad obtained by a few celebrated local qurrā’ scholars is also connected to the al-Qur’an sanad of Shiekh Ibrahim al-Ubaidi and Sheikh Sālim al- Nabtiti. These Malaysian qurrā’ scholars, who are also the samples of this study, include Dato’ Haji Mohd Nor Bin Ibrahim, Haji Hassan Bin Ismail, Tan Sri Dato’ Haji Hassan Azhari and Haji Mat Lintar. 4.2 Verification of Qur’anic Sanad among Selectted Malaysian Qurrā’ Scholars The researcher has made a few verifications to the al-Qur’an sanad texts received by the fours local qurrā’ scholars prior to studying and analysing each one of their sanad. The verification process was done in a few ways i.e. retrieving sanad certificates issued by the qurrā’ scholars themselves like in the case of Haji Mat Lintar and Tan Sri Dato’ Haji Hassan Azhari, as well as interviewing a few former students of the scholars as in the case of Dato’ Haji Mohd Nor Bin Ibrahim and Haji Hassan Bin Ismail. The followings are the details of the verification process that had been carried out: 546 . Ahmad Isa al-Macṣarawi & Muhammad Dasuqi Amin. 2016M/1437H. Al-Quran al-Karim Ijāzah Qirā’ah wa Iqra’. Kaherah: Dar al-Salām. P: 4. 232 a. Dato’ Haji Mohd Nor Bin Ibrahim According to a previous study conducted by Abdullah Alwi Haji Hassan, the original al-Qur’an sanad text of Dato’ Haji Mohd Nor Bin Ibrahim could not be located as it was believed that Dato’ Haji Mohd Nor Bin Ibrahim had lost it within the process of moving in and out of his houses547. This piece of information had been validated by Dato’ Haji Mohd Nor Bin Ibrahim’s very own students i.e. Ustaz Haji Zainal Abidin Bin Ahmad and Dato’ Haji Solehuddin Bin Omar through a series of interviews. This had also been supported by a study carried out by Khairul Anuar Bin Mohammad as he mentioned it in his article entitled Muhammad Nur Tokoh Qirā’at548. In the wake of that, the researcher had decided to come up with a description of Dato’ Haji Mohd Nor Bin Ibrahim’s al-Qur’an sanad in the form of a Isnad tree or Shajarah sanad. In order to come up with the tree analysis, the researcher had verified Dato’ Haji Mohd Nor Bin Ibrahim’s sanad through the scholar’s former student, Dato’ Haji Solahuddin Bin Omar - the second respondent. The verification was done via WhatsApp application as well as phone calls. Dato’ Haji Solahuddin Bin Omar had confirmed that Dato’ Haji Mohd Nor Bin Ibrahim’s sanad is connected to the sanad of Sheikh Ahmad Hāmid al-Tījī. According to Dato’ Haji Solahuddin Bin Omar, Dato’ Haji Mohd Nor Bin Ibrahim had shown him Sheikh Ahmad Ḥāmid al-Tījī’s name printed 547 . Abdullah Alwi Bin Hassan. 2003. Dato’ Haji Mohd Nor Bin Haji Che Ibrahim 1905-1987. Pengasuh. Vol: 581. P: 18. 548 . Khairul Anuar Mohammad. 2010. Muhammad Nur Tokoh Qirā’āt. Utusan Malaysia. 28th October 2010. 233 in an al-Qur’an mushaf published by Malik Fahd, Madinah al-Munawarah. Dato’ Haji Mohd Nor Bin Ibrahim also had said to him that Sheikh Ahmad Ḥāmid al-Tījī was his teacher while pointing at Sheikh Ahmad Ḥāmid al-Tījī’s name printed in the mushaf al-Qur’an belonged to Dato’ Haji Solahuddin Bin Omar. However, Dato’ Haji Solahuddin Bin Omar added that the said copy of al-Qur’an had been destroyed by a massive flood that hit his house some time ago549. In fact, sanad was a chain of transmission that involved pure trust in transmitting al-Qur’an. It was the exact same answer given by the first respondent, Ustaz Zainal Abidin Bin Ahmad upon being asked Dato’ Haji Mohd Nor Bin Ibrahim’s al-Qur’an sanad. Ustaz Zainal Abidin Bin Ahmad mentioned that Dato’ Haji Solahuddin Bin Omar was in the best position to talk about Dato’ Haji Mohd Nor Bin Ibrahim’s sanad as. On the other hand, Dato’ Haji Solahuddin Bin Omar had been involved in countless Qur’anic studies and also for the fact that he owns his own Qur’anic learning centre with sanad550. 549 . Dato’ Solahuddin Bin Omar. 2020. “Analysis Quranic Sanad Among Malaysian Qurrā’”. Personal Interview. 14th August. 550 . Zainal Abidin Bin Ahmad. 2019. “Analysis Quranic Sanad Among Malaysian Qurrā’”. Personal Interview. 13 August. 234 b. Haji Hassan Bin Ismail The study of al-Qur’an sanad of Haji Hassan Bin Ismail was done mainly based on his written work in Warta magazine of Johor Religious State Department, volume 126 published in January 1961 entitled “Sanad Qiraāt Sepuluh Yang Bagi Menyempurnakan bacaan Qiraāt Tujuh”551. It was found that the article of his which openly and publicly discussed al-Qur’an sanads was the first of its kind ever published for public reading particularly in the state of Johor. In the article, Haji Hassan Bin Ismail explained that he obtained his sanad Qira’at al-‘Ashar al-Sughra from the beginning of surah al-Fātiḥah until the very end of Surah al-Nas through his Qur’anic teacher, Sheikh Muhammad Sulaiman al-Shandawīlī in 1945. In fact, it was mentioned in detail that Sheikh Muhammad Sulaiman al-Shandawīlī conferred his ijazah or recognition to Haji Hassan Bin Ismail saying “I confer you with every single thing that you have learnt from me and I allow you to teach that knowledge the way I received them from my teachers”552. Apart from the article he published in Warta magazine, a few examples of sanads belonged to other students of Sheikh Muhammad Sulaiman al-Shandawīlī obtained in 1968 were used to verify Haji Hassan Bin Ismail’s al- 551 . Hassan Bin Ismail. 1961. “Sanad Qirā’at Sepuluh Yang Bagi Menyempurnakan bacaan Qirā’at Tujuh”. Majalah Warta Jabatan Agama Islam Johor. Jabatan Agama Islam Johor. Bil. 126. P:14-18. 552 . Ibid. P:14-18. 235 Qur’an sanad. One of them was the sanad of Sheikh Muhammad Ṣyaḥādah al- Gauli from Lebanon553. c. Tan Sri Dato’ Haji Hassan Azhari Tan Sri Dato’ Haji Hassan Azhari obtained a few sanads or chains of transmission from a few different Qur’anic teachers. One of them was Sheikh Ismail Tamim whom he learnt al-Qur’an from when Tan Sri Dato’ Haji Hassan Azhari was studying in Makkah al-Mukaramah. Meanwhile, when he was studying in Egypt, Tan Sri Dato’ Haji Hassan Azhari learnt al-Qur’an from Sheikh Mahmud al-Bukhari and Sheikh Mahmud Amin Tantawi554. Unfortunately, the researcher could only retrieve Tan Sri Dato’ Haji Hassan Azhari’s sanad text through his son, Ustaz Taha Bin Azhari. The sanad text which was used to carry out his lessons on Qur’anic studies was the one he obtained from Sheikh Ismail Tamim while studying in Makkah al-Mukaramah. d. Haji Mat Lintar According to Haji Muda@ Jusoh Bin Ismail or popularly known as Tok Su Da, the al-Qur’an sanad of Haji Mat Lintar had widely spread most notably in Terengganu as well as Johor causing a slight difficulty to verify his original 553 . https://www.alukah.net/culture/0/60712/#_ftn1. 7th October 2020. 554 . Khalid Bin Isa. 2011. Tan Sri Dato' Haji Hassan Azhari: Sumbangannya Dalam Ilmu Taranum al- Quran di Malaysia. Kuala Lumpur: UM. 236 chain of transmission555. Nonetheless, the al-Qur’an sanad certificate issued by Haji Mat Lintar could be retrieved from Ustaz Luqman Bin Awang556. 4.3 Famous Egyptian Qurrā’ in Qur’anic Sanad: Sheikh Qurrā’ Sheikh Muhammad al-Mutawalī (w1313H) Sheikh Muhammad al-Mutawallī was a celebrated scholar known to the students of Islamic studies and various other disciplines alike. Due to his credibility, he had many students who sought knowledge from him especially in the field of Islamic studies. In fact, he was also one of the major points of reference among the local Egyptians during his lifetime. A handful number of books on al-Tarājim al-Qurrā’ have made several attempts to discuss the biography of Sheikh Muhammad al-Mutawallī. One of them is Fath al- Mu’ṭi wa Ghaniah al-Muqri’ Sharh Muqaddimah Warsh al-Miṣrī written by Sheikh Muhammad al-Mutawallī and edited by Sheikh Ali al-Ḍaba’. Ibrāhim Bin Sa’īd also shared a few additional information about Sheikh Muhammad al-Mutawallī which are based on the experience of Sheikh Ibrahim al-Hunaidi - a former student of Sheikh 555 . Haji Muda@Jusoh Bin Ismail was a former judge of Al-Quran recitation competitions who used to represent Terengganu as a Qari. The personal interview was conducted at his house at Lot 1862, Infant Surau, Kg. Seberang Bukit Payung, Marang, Terengganu on 13th August 2019 at 3.30 p.m. 556 . Muhammad Lokman Bin Awang. 2019. “Analysis Quranic Sanad Among Malaysian Qurrā’”. Personal Interview. 4 December. 237 Muhammad al-Mutawallī. The piece of information was obtained through Sheikh Ibrahim al-Hunaidi’s student namely Sheikh Ahmad Abd al-Aziz al-Zaiyyat557. Sheikh Muhammad al-Mutawallī’s full name was Sheikh Muhammad Bin Ahmad Bin Abdullah al-Mutawallī558. According to Sheikh Ali al-Ḍaba’ in the book he edited entitled Fath al-Mu’ṭi wa Ghaniah al-Muqri’ Sharh Muqaddimah Warsh al-Miṣrī, Sheikh Muhammad al-Mutawallī’s full name was Muhammad Bin Ahmad Bin Abdullah. Nevertheless, according to Ibrahim Bin Sa’īd , “Abdullah” was never mentioned in any of the books written by Sheikh Muhammad al-Mutawallī himself. Also, it had neither been used in any of the books written by his students nor in any of his students’ sanad certificates559. Last but not least, Abd al-Fatah al-Mirṣafi mentioned that Sheikh Muhammad al-Mutawallī’s name was Muhammad Bin Ahmad al- Mitawallī560. Sheikh Muhammad al-Mutawallī is said to be born in 1248H or 1832AD. Another opinion says that he was born in 1250H561. Based on the first opinion, he was born in the year 1248H or 1832AD in Khub al-Darb al-Aḥmar which is located in Cairo, 557 . Ibrāhim Bin Sacīd. 1999M/1420H. al-Imam al-Mutawallī wa Juhūduhu fi cIlmu al-Qirā’at. Riyadh: Maktabah al-Rusydi. P: 79-99. 558 . There were a few heated discussions on Sheikh Muhammad al-Mutawallī’s name. Sheikh Ali al- Ḍabāc mentioned that Sheikh Muhammad al-Mutawaallī’s name was Muhammad Bin Ahmad. Meanwhile, ‘Abdullah’ was only an accidental name. However, in the book of Mawārid al-Bararah cAla Fawāid al-Muctabirah, Sheikh Muhammad al-Mutawallī’s name was said to be Muhammad al-Mutawallī Bin Ahmad Bin al-Hassan Bin Sulaiman. See: Abd al-Fatah al-Mirṣofi. 2005M/1426H. Hidāyah al-Qāri ila Tajwid al-Kalām al-Bāri. Madinah al-Munawarah: Dar Fajar al-Islāmi. Vol: 2. P: 698. 559 . Ibrāhim Bin Sacīd. 1999M/1420H. al-Imam al-Mutawallī wa Juhūduhu fi cIlmu al-Qirā’at. Riyadh: Maktabah al-Rusydi. P: 82. 560 . Abd al-Fatah al-Mirṣofi. 2005M/1426H. Hidāyah al-Qāri ila Tajwid al-Kalām al-Bāri. Madinah al- Munawarah: Dar Fajar al-Islāmi. Vol: 2. P: 698. 561 . Ibid. P: 698. 238 Egypt562. Sheikh Muhammad al-Mutawallī was indeed a fountain of knowledge in the field of ‘Ulum al-Qur’an which made him a popular point of reference among his local community. After completing his al-Qur’an memorisation, Sheikh Muhammad al- Mutawallī produced a few articles which covered various disciplines such as Ulum al- ‘Arabiah and al-Shariah. He also managed to memorise all matan tajweed, qirā’at, rasm, ḍhab and al-fawāṣil563. Sheikh Muhammad al-Mutawallī studied the knowledge of al-qirā’at with his teacher, al-‘Alāmah al-Said Ahmad al-Durī al-Shāzili al-Tihāmi. Sheikh Muhammad al-Mutawallī had ever since produced almost 40 articles in the field of al-qirā’at and ‘Ulum al-Qur’an which still have been widely used these days564. For his profound knowledge in the field of al-qirā’at, he was entitled to a few recognitions in his lifetime. He had been called Ibn al-Jazari al-Ṣaghir565 and also Khātimah al-Muhaqiqin566. Sheikh Muhammad al-Mutawallī passed away on 11 Rabiul Awal in the year 1313H or 1895AD at 65. He was laid to rest at al-Qarafah al-Kubra - a well-known Muslim cemetery in Cairo which has been the resting place of many great Egyptian scholars as well as officials567. 562 . Ibrāhim Bin Sacīd. 1999M/1420H. al-Imam al-Mutawallī wa Juhūduhu fi cIlmu al-Qirā’at. Riyadh: Maktabah al-Rusydi. P:106-111. 563 . Abd al-Fatah al-Mirṣofi. 2005M/1426H. Hidāyah al-Qāri ila Tajwid al-Kalām al-Bāri. Madinah al- Munawarah: Dar Fajar al-Islāmi. Vol: 2. P: 698. 564 . Ibid. P: 698. 565 . Ibrāhim Bin Sacīd. 1999M/1420H. al-Imam al-Mutawallī wa Juhūduhu fi cIlmu al-Qirā’at. Riyadh: Maktabah al-Rusydi. P: 93. 566 . Abd al-Fatah al-Mirṣofi. 2005M/1426H. Hidāyah al-Qāri ila Tajwid al-Kalām al-Bāri. Madinah al- Munawarah: Dar Fajar al-Islāmi. Vol: 2. P: 698. 567 . Ibrāhim Bin Sacīd. 1999M/1420H. al-Imam al-Mutawallī wa Juhūduhu fi cIlmu al-Qirā’at. Riyadh: Maktabah al-Rusydi. P: 87. 239 4.4 Isnad Tree Analysis of Sheikh Muhammad al-Mutawalī’s Sanad Throughout this study, the researcher found that three out of four qurrā’ scholars sample had a sanad which is connected to Sheikh Muhammad al-Mutawalī. The three local scholars are Dato’ Haji Nor Bin Ibrahim, Haji Hassan Bin Ismail and Tan Sri Hassan Bin Azhari. Meanwhile, another sample of qurrā’ scholar i.e. Haji Mat Lintar had a different al-Qur’an sanad. In this part, a brief description of the al-Qur’an sanad received by Sheikh Muhammad al-Mutawalī would be given as his sanad would be constantly used to explain the sanad received by each of the three sample of qurrā’ scholars mentioned earlier on. Ibrāhim Bin Sa’id had chosen Sheikh Muhammad al-Mutawalī’s sanad which is ‘Alīyy among other sanads associated with the latter568. From a close observation, the number of rijal sanad or narrators between Sheikh Muhammad al-Mutawalī and Sheikh Ibrahim Bin Badwī al-cUbaidi is two rijal sanads. On the other hand, there are 11 rijal sanads or narrators between Sheikh Muhammad al-Mutawalī and Sheikh Ibn Jazāri569. Plus, there is a sanad of Sheikh Muhammad al-Mutawalī which has as many as 14 narrators or rijal sanads and obviously, the number of rijal sanads or narrators in his sanad varied570. For an instance, the sanad of Sheikh Abd al-Fatah al-Mirṣofi through Sheikh Ahmad Abd al-cAziz al-Zayyāt has 14 rijal sanads571. 568 . Ibrāhim Bin Sacīd. 1999M/1420H. al-Imam al-Mutawallī wa Juhūduhu fi cIlmu al-Qirā’at. Riyadh: Maktabah al-Rusydi. P:106-111. 569 . Ibid. P:111. 570 . Ibid. P: 111. 571 . Abd Fatah al-Mirsafi. 1424H. Hidāyah al-Qāri ila Tajwed Kalam al-Bāri. Dar Fajar al-Islamiah: Madinah al-Munawarah. P:39-41. 240 Somehow, the number of rijal sanads between Ibn Jazari and Prophet Muhammad SAW in some sanads which are al-‘Uluww according to al-Tilawah method is 14 rijal sanads. This claim was made based on Riwāyah Hafs from Imam ‘Asim. Whereas, the number of rijal sanad based on Riwāyah Ibn Zakwan from Imam Ibn ‘Amir is 13 rijal sanads. Obviously, this had proven that the number of rijal sanad between Sheikh Muhammad al-Mutawallī and Prophet Muhammad SAW is 15 rijal sanads572. The relationship between the al-Qur’an sanad receieved by Sheikh Muhammad al-Mutawalī with Ibn Jazari is best illustrated in Diagram 4.1. below according to Ibrāhim Bin Sa’īd. 572 . Ibrāhim Bin Sacīd. 1999M/1420H. al-Imam al-Mutawallī wa Juhūduhu fi cIlmu al-Qirā’at. Maktabah al-Rusydi: Riyaḍh. P: 112. 241 Diagram: 4.1. al-Quran sanad receieved by Sheikh Muhammad al-Mutawalī Sheikh Ahmad al-Durri al-Malikiy al-Tihamiy (w1269H) Sheikh Ahmad Bin Muhammad Salamunah (1254H) Sheikh Ibrahim Bin Badwī al-Ubaidi (w1237H) Sheikh Abd al-Rahman Bin Hassan al-Ajḥurīy (w1198H) Sh. Yusuf Afendī (w1167H) Sh. Ali Bin Sulaiman al-Mansur (w1134H) Sh. Sultan al-Mazājī Bin Ahmad (w1075H) Sh. Saiful al-Din al-Faḍālī (w1020H) Sh. Ali Ibn Abd al-Haq al-Sinbatiy (w997H) Sh. Ridwan al-‘Uqbī (w852H) Sh. Zakaria Bin Muhammad Bin Ahmad Bin Zakaria (w926H) Sh. Muhammad Bin Ahmad Bin Hassan Bin Sulaiman al- Mutawalī (w1313H) Sh. Muhammad Bin Muhammad Bin Muhammad Bin Ali Bin Yusuf al-Jazari (w833H) 242 Based on the sanad of Sheikh Abd al-Aziz ‘Uyūn al-Sūd, the al-Qur’an sanad of Sheikh Muhammad al-Mutawallī can be best depicted by Diagram 4.2. below according to Ibrahim Bin al-Sa’id. Diagram 4.2. Sanad Sheikh Muhammad al-Mutawalī Sh. Abduh al-Sajā’ī (w1154H) Sh. Ahmad al-Isqātī (w1159H) Sh. Yusuf Afendī (w1167H Sheikh Abd al-Rahman Bin Hassan al-Ajḥurīy (w1198H) Sh. Ali Bin Sulaiman al-Mansur (w1134H) Sh. Ahmad Bin Abdul al- Haq al-SanbāTī (w997H) Sh. Saiful al-Din al-Faḍālī (w1020H) Sh. Sultan al-Mazājī Bin Ahmad (w1075H) Sh. Ali Bin Ali al- Syabramālis Sh. Muhammad Qāsim Ismail al-Baqarī (w1111H) Sh. Ahmad al-Banā (w1117H) Sh. Abd Rahman Syaḥāzah al-Yamanī (w1050H) Sh. Syaḥāzah al-Yamanī (w987H) Sh. Ridwan al-‘Uqbī (w852H) Sh. Tahir Bin Muhammad Bin Ali (w856H) Sh. Ahmad Bin Abu Bakr al-Qalqīlī (w857H) Sh. Ahmad Bin Asad Sh. Zakaria Bin Muhammad Bin Ahmad Bin Zakaria (w926H) Sh. Muhammad Bin Muhammad Bin Muhammad Bin Ali Bin Yusuf al-Jazari (w833H) Sh.Muhammad Bin Salīm al-Ṭablāwī (w966H) Sheikh Muhammad Bin Ahmad Bin Hassan Bin Sulaiman al-Mutawalī (w1313H) Sheikh Ahmad al-Durri al-Malikiy al-Tihamiy (w1269H) Sheikh Ahmad Bin Muhammad Salamunah (1254H) Sheikh Ibrahim Bin Badwī al-Ubaidi (w1237H) Sh. Ahmad al-Baqari (w1140H) 243 4.5 The Analysis of Al-Qur’an Sanad and Isnad Tree Based on the isnad tree of Dato’ Haji Mohd Nor Bin Ibrahim’s sanad, it was clear that his sanad came all the way from Egypt. As an evidence, Sheikh Ahmad Hāmid al- Tījī, whose teacher was Sheikh Ali Muhammad al-Dabā’, was originally from Egypt. Other than that, Sheikh Ibrahim Bin Badwi al-‘Ubaidi was chosen as the benchmark of this era573. It is unnecessary to talk about the number of narrators between Imam al- Jazari and Prophet Muhammad SAW, as it is a known fact that Imam al-Jazari’s teachers have their sanad which are directly connected to Prophet Muhammad SAW although in some cases, there might be slight differences in the qirā’at along the chain of transmission574. In fact, this sanad analysis would mainly focus on sanad al-Nisbiy as it had been previously mentioned. Prior to drafting the isnad tree, the researcher would first introduce the teachers of those sample of qurrā’ scholars. Using the sanad texts gathered earlier, only then the isnad tree would be drafted followed by the analysis of each qurrā’ scholars’ sanad. The details are as follows: 573 . Hassan Bin Mustafa. 2009. Tuhfah al- Ikhwan bimā cAla min Asānid Qurrā’ Hazā al-Zamān. Muasasah Qurtubah: Andalus. P:46. 574 . Ibid. P:46. 244 a. Dato’ Haji Mohd Nor Bin Ibrahim Based on the information gathered throughout the study, Dato’ Haji Nor Bin Ibrahim’s al-Qur’an teacher was Sheikh Ahmad Hāmid al-Tījī whose Qur’anic teacher was Sheikh Ali Bin Muhammad al-Ḍabā’. The detail of Dato’ Haji Mohd Nor Bin Haji Ibrahim’s Sanad as follows: i. Dato’ Haji Mohd Nor Bin Haji Ibrahim’s Sanad A thorough study carried out on the al-Qur’an sanad of Dato’ Haji Mohd Nor Bin Haji Ibrahim revealed an interrelation between his and the sanad received by a few students of Sheikh Ahmad al-Tījī. Among Sheikh Ahmad al-Tījī’s students who were listed in the book, Imta’ al-Fuḍalāt bi Tarājim al- Qurrā’ fima ba’da Qurun al-Ṭhamin al-Ḥijrī by Ilyas Bin Ahmad Husian Bin Sulaiman al-Barbawi are575: a. Sheikh Abu Bakr Ahmad Bin Husain Bin Muhammad al-Habsyi b. Sheikh Abdul Fatah Bin Abdul al-Rahim c. Sheikh Abdul ‘Aziz Muhammad cUyūn al-Sūd d. Sheikh Zini Buyān e. Sheikh Muhammad ‘Abdullah al-Kaḥīlī 575 . Ilyas Bin Ahmad al-Barmawi. 2000. Imta’ al-Fuḍala’ bi Tarjamah al-Qurrā’ fīmā ba’da al-Qurun al-Thamin al-Hijrah. Madinah al-Munawarah: Dar al-Nadwah al-‘Ālamiyah li Taba’ah wa al-Naṣyar wa al-Tauzi’. Vol: 2, P: 21. 245 Nevertheless, the sanad certificate received by Dato’ Haji Mohd Nor Bin Ibrahim could not be retrieved as it might have gone missing due to house moving. This mishap had been confirmed by Ustaz Haji Zainal Abidin Bin Ahmad who used to be a student of Dato’ Haji Mohd Nor Bin Ibrahim in an interview session576. Additionally, this fact was also supported by Prof. Abdullah Alwi Hassan in his article entitled “Datuk Hj Muhamamd Nor Bin Hj Che Ibrahim 1905- 1987”577. Hence, the study of the sanad of Dato’ Haji Mohd Nor Bin Ibrahim was carried out based on the sanad of Sheikh Ahmad al-Tījī’s student, Sheikh Abdul ‘Aziz Bin Muhammad Ali ‘Uyūn al-Sūd through the latter’s students i.e. Sheikh Muhammad Tamim al-Zarbiy578 as well as Sheikh Aiman Rusdi Suwaid579. Dato’ Haji Mohd Nor Bin Ibrahim’s sanad is best described through the following Diagram 4.3: 576 . Zainal Abidin Bin Ahmad. 2019. “Analysis Quranic Sanad Among Malaysian Qurrā’”. Personal Interview. 13 August. 577 . Abdullah Alwi Bin Hassan. 2003. Dato’ Haji Mohd Nor Bin Haji Che Ibrahim 1905-1987. Pengasuh. Vol: 581. P: 18. 578 . Ilyas Bin Ahmad al-Barbawi. 1420H. Ghayah al-Musarah bi Ma’rifāh Asānid al-Qurrā’ al- Ma’āṣirah fi Madinah al-Munawarah. Saudi Arabi: Maktabah al-Malik Fahād al-Waṭaniaah Aṭnā’ al- Nasyār. P: 15. 579 . Aiman Rusydi Suwaīd. 2007M/1428H. Al-Salāsil az-Zahabiyyah bi al-Asānīd al-Nashriyyah min Shuyukhihi Ila al-Ḥaḍarah an-Nabawiyyah. Saudi Arabia: Dar Nur al-Maktabah. 246 Diagram 4.3 Dato’ Haji Mohd Nor bin Ibrahim’s Sanad S h . A h m ad B in A sad al- U m y u tiy (8 7 2 H ) S h . A h m ad B in A b u B ak r al- Q alq īlī (w 8 5 7 H ) S h . T ah ir B in M u h am m ad B in A li (w 8 5 6 H ) S h . R id w an al- ‘U q b ī (w 8 5 2 H ) S h . M u h am m ad B in M u h am m ad B in M u h am m ad B in A li B in Y u su f al- Jazari (w 8 3 3 H ) S h eik h A b d al-R ah m an B in H assan al- A jḥ u rīy (w 1 1 9 8 H ) S h eik h A h m ad B in U m ar al-Isq ati (W 1 1 5 9 H ) S h . Ib n A b i al-N u r al-D im y ati (w 1 1 1 7 H ) S h . A li B in A li al-S h ab ram ālis (w 1 0 8 7 H ) S h eik h A h m ad B in M u h am m ad B in A h m ad al-B an ā’ (w 1 1 1 7 H ) S h . A h m ad B in A b d u l al-H aq al-S an b āT ī (w 9 9 7 H ) S h . Z ak aria B in M u h am m a d B in A h m ad B in Z a k aria (w 9 2 6 H ) S h eik h A li M u h am m ad al-B ad ri (w 1 1 9 9 H ) S h . S y aḥ āzah al-Y am an ī (w 9 8 7 H ) S h . M u h am m ad B in S alīm al-Ṭ ab lāw ī (w 9 6 6 H ) S h . A b d R ah m an S y aḥ āzah al-Y am an ī (w 1 0 5 0 H ) S h eik h Ib rah im B in B ad w ī al- U b aid i (w 1 2 3 7 H ) 247 Diagram 4.3 Dato’ Haji Mohd Nor bin Ibrahim’s Sanad (contineu) S h eik h A h m ad H ām id al-T ījī (w 1 3 6 8 H ) S h eik h A li M u h am m ad al- Ḍ ab ā’ (w 1 3 8 0 H ) S h eik h H assan Y ah y a al- K u tb ī S h . A b d al-R ah m an B in H u ssin al-K h atib al-Ṣ iār (w 1 3 3 8 H ) S h eik h M u h am m ad B in A h m ad B in H assan B in S u laim an al- M u taw alī (w 1 3 1 3 H ) S h eik h A h m ad al-D u rri al- M alik iy al-T ih am iy (w 1 2 6 9 H ) S h eik h A h m ad B in M u h am m ad S alam u n ah (1 2 5 4 H ) S h eik h Ib rah im B in B ad w ī al-U b aid i (w 1 2 3 7 H ) D ato ’ H aji M o h d N o r B in Ib rah im (w 1 4 0 7 H ) A b d A ziz B in M u h am m ad A li B in A b d G h an i cU y u n al-S u u d (w 1 3 9 9 H ) 248 ii. The Analysis of Dato’ Haji Mohd Nor Bin Ibrahim’s Sanad Based on the chain of transmission in the diagram above, the number of rijal sanad between Dato’ Haji Mohd Nor Bin Ibrahim and Sheikh Ibrahim Bin Badwi al-‘Ubaidi is six, which is obviously through the sanad of Sheikh Muhammad Bin Ahmad al-Mutawalī. Meanwhile, there are 11 rijal sanads or narrators between Sheikh Ibrahim Bin Badwi al-Ubaidi and Sheikh Muhammad Bin Muhammad Bin Muhammad Bin Ali Bin Yusof al-Jazarī through the sanad of Sheikh Abd Rahman Bin Hassan al-Ajḥurī. All in all, there are 18 rijal sanads between Dato’ Haji Mohd Nor Bin Ibrahim and Sheikh al-Qurrā’ Sheikh Muhammad Bin Muhammad Bin Muhammad Bin Ali Bin Yusuf al-Jazarī. b. Haji Hassan Bin Ismail Haji Hassan Bin Ismail obtained his degree in tajweed and qirā’at after completing his studies at Maahad Tajwid wa al-Qurā’at al-Salabiyah in Cairo. He had completed his studies with distinction and was conferred a degree in the field by his teacher, Sheikh Āmir al-Said Ūthman580. For his degree, the test on 580 . Sheikh Āmir al-Said Ūthman was a famous teacher who was also a credible point of reference most notably in the disciplines of Tajwid, al-Qirā’at, al-Rasm and al-Fawāṣil. He was born in Malāmis, Egypt on 16th May 1900. In 1911, he furthered his studies in al-Talin, a town near Malāmis, Egypt where he learnt much of his Tajwid knowledge according to Riwayah Hafs from Imam Āsim with the Shiekh al- Muqri’ of his era i.e. Sheikh Ibrahim Musa Bakr al-Banāsī. Later, he completed his studies on Qirā’at al- Āshar from Ṭariq al-Syātibiah and al-Durrah. Abd Fatah al-Mirsafi. 1424H. Hidāyah al-Qāri ila Tajwed 249 tajweed and qira’at was conducted in front of Sheikh Āli Muhammad al-Ḍabā’, Sheikh al-Qurrā’ al-Qahirah. His certificate or Shahadah Ijazah dated back on 15 Safar 1360H or 13 March 1941AD as it was stated in a previous study carried out by Abd Mutalib Abd Rahim581. The detail of Haji Hassan Bin Ismail’s Sanad as follows: i. Haji Hassan Bin Ismail’s Sanad Haji Hassan Bin Ismail has more advantage than any other Malaysian local qurrā’ scholars sample since his al-Qur’an sanad is the earliest in the country and it was received from Shiekh Muhammad Sulaiman al-Ṣhandawili. Haji Hassan Bin Ismail was able to complete his Qirā’at ‘Ashar al-Ṣhugra and obtained his degree from his teacher, Sheikh Muhammad Sulaiman al- Ṣhandawili in 1945AD. This was documented in one of his writings entitled “Sanad Qiraat Sepuluh Yang Menyempurnakan Bagi Qiraat Tujuh”582. As a well-known al-Qur’an teacher, Sheikh Muhammad Sulaiman al- Shandawili had produced many students who had obviously gained their Kalam al-Bāri. Madinah al-Munawarah: Dar Fajar al-Islamiah. P:755, Ilyas Bin Ahmad al-Barmawi. 2000. Imta’ al-Fuḍala’ bi Tarjamah al-Qurrā’ fīmā ba’da al-Qurun al-Thamin al-Hijrah. Madinah al- Munawarah: Dar al-Nadwah al-‘Ālamiyah li Taba’ah wa al-Naṣyar wa al-Tauzi’. P: 84-88. 581 . Abd Mutalib Abd Rahim. 2008. Tuan Haji Hassan Bin Ismail: Sumbangnya Terhadap Pengajian Al-Quran di Johor. Master Thesis: Akademi Pengajian Islam. Kuala Lumpur: UM. 582 . Hassan Bin Ismail. 1961. “Sanad Qirā’at Sepuluh Yang Bagi Menyempurnakan bacaan Qirā’at Tujuh”. Majalah Warta Jabatan Agama Islam Johor. Jabatan Agama Islam Johor. Bil. 126. P:14-18. 250 recitation in front of him therefore continued his al-Qur’an sanad. Sheikh Muhammad Sulaiman al-Shandawili’s students are as follows: i. Sheikh Hassan Abd al-Salām Hassan Abu Tālib583 ii. Dr. al-Ahmadī Abu al-Nur. Menteri Waqaf Mesir584 iii. Sheikh al-Shahir Ibrahim al-Shacshā’cī iv. Sheikh Ṣolaḥ al-Sharbīnī585 v. Sheikh Muhammad Shaḥdah al-Ghaur586 vi. Sheikh Muhammad Mahmud al-Baḥīrī587 vii. Sheikh Majāwir Muhammad Majāwir588 According to an isnad tree or Shajarah sanad retrieved from Sheikh Muhammad Ṣhaḥādah al-Gauli who was also one of Sheikh Muhammad Sulaiman al-Shandawīlī’s students alongside Haji Hassan Bin Ismail, it was clear that Qirā’at al-‘Ashar al-Sughra sanad received by Haji Hassan Bin Ismail was originally from Egypt and it was connected to Sheikh Muhammad Bin Ahmad al-Mutawalī. 583 . Sheikh Hassan Abu Tālib was born in Cairo, Egypt in the year 1930M. See: al-Barmawi. 2000. Imta’ al-Fuḍala’ bi Tarjamah al-Qurrā’ fīmā ba’da al-Qurun al-Thamin al-Hijrah. Dar al-Nadwah al- ‘Ālamiyah li Taba’ah wa al-Naṣyar wa al-Tauzi’: Madinah al-Munawarah. Vol: 2, P: 94. 584 . https://www.alukah.net/culture/0/60712/#_ftn1. 7th October 2020. 585 . Yasir Ibrahim al-Mazru’ī. 2009. Fath Rabb al-Bait fi Zikr Mashāikh al-Quran bi Daulah al-Kuwaīt. Kuwait: Qatac al-Masājid Maṣyrūc Ricāah al-Quran al-Karim fi al-Masājid. 586 . https://www.alukah.net/culture/0/60712/#_ftn1. 7th October 2020. 587 . Yasir Ibrahim al-Mazru’cī. 2009. Auḍaḥ al-Dalālāt fi Asānīd al-Qirā’at. P: 407. 588 . Ibid. P: 407. 251 On top of that, Haji Hassan Bin Ismail received his Qirā’at al-‘Ashar al-Sughra sanad from his teacher, Sheikh Muhammad Sulaiman al-Shandawilī whose sanad was passed down by Muhammad Bin Ahmad al-Magribī. The sanad from Muhammad Bin Ahmad al-Magribī was received from his teacher, Sheikh Muhammad Ali Khalaf al-Husainī who received it from his teacher- cum-father, Sheikh Hassan Khalaf al-Husainī whose sanad was received from Sheikh Muhammad Bin Ahmad al-Muatawalī. Haji Hassan Bin Ismail’s Qirā’at al-‘Ashar al-Sughra sanad which was acquired through direct recitation method with Sheikh Muhammad Sulaiman al-Shandawīlī was found to be identical to the one obtained by Sheikh Muhammad Sulaiman al-Shandawīlī’s other students in terms of the number of narrators or rijal sanad between Sheikh Muhammad Sulaiman al- Shandawīlī and Sheikh Muhammad Bin Ahmad al-Mutawalī. There are three rijal sanads between them. One of the students mentioned above is Sheikh Solāh al-Sharbini589. The position of Sheikh Muhammad Sulaiman al-Shandawīlī’s sanad is best described in Diagram 4.4. below. 589 . Yasir Ibrahim al-Mazru’ī. 2009. Fath Rabb al-Bait fi Zikr Mashāikh al-Quran bi Daulah al-Kuwaīt. Kuwait: Qatac al-Masājid Maṣhrūc Ricāah al-Quran al-Karim fi al-Masājid. P: 218. 252 Diagram 4.4. Haji Hassan bin Ismail’s sanad Sheikh Nasiruddin al-Tablawi (w966H) Haji Hassan Bin Ismail Sheikh Muhammad Sulaiman al-Syandawīlī (w1403H) Sheikh Muhammad Ahmad al-Maghribī Sheikh Muhammad Ali Khalaf al-Husaini al-Hadādi (w1357H) Sheikh Hassan Khalaf al-Husaini (w1303H) Sheikh Muhammad Ahmad al-Mutawali (w1313H) Sheikh Ahmad al-Duri al-Tihāmi (w1269H) Sheikh Ahmad Bin Muhammad al-Salāmunah (w1254H) Sheikh Ibrahim al-Ubaidī (w1237H) Sheikh Abd Rahman Bin Hassan al-Ajḥurī (w1198H) Sheikh Ahmad al-Baqarī (w1140H) Sheikh Muhammad Bin Qāsim al-Baqari (1111H) Sheikh Abd Rahman al-Yamānī (w1050H) Sheikh Syahāzah al-Yamānī (w987H) Sheikh Zakaria al-Anṣari (w926H) Sheikh Ridwan Bin Muhammmad al-Uqbī (852H) Sheikh Muhammad al-Qalqilī (w857H) Sheikh Muhammad Bin Muhammad al-Jazari (w833H) 253 ii. The Analysis of Haji Hassan Bin Ismail’s Sanad Based on Diagram 4.4., it should be clear that there are seven narrators between Haji Hassan Bin Ismail and Sheikh Ibrahim Bin Badwi al-‘Ubaidi which is through Sheikh Muhammad Bin Ahmad Bin Hassan Bin Sulaiman al- Mutawalī. Additionally, there are nine narrators or rijal sanads between Sheikh Ibrahim Bin Badwi al-‘Ubaidi and Sheikh Muhammad Bin Muhammad Bin Muhammad Bin Ali Bin Yusof al-Jazarī which was through Sheikh Abd Rahman Bin Hassan al-Ajhurī and also through Sheikh Ahmad al-Baqarī. To sum it up, there are 17 rijal sanads or narrators between Haji Hassan Bin Ismail and Sheikh al-Qurrā’ Sheikh Muhammad Bin Muhammad Bin Muhammad Bin Ali Bin Yusuf al-Jazarī. However, the position of the sanad of Sheikh Ridwan al-Ūqbīy and Sheikh Muhammad Bin Abu Bakr al-Qalqīlī is actually the same as both of them were the students of Sheikh Muhammad al-Jazari. This information was confirmed by a few popular sanads as mentioned by Ilyas Bin Ahmad al-Barbawi in his book, “Ghayah al-Musarah bi Ma’rifāh Asānid al-Qurrā’ al-Ma’āṣirah fi Madinah al-Munawwarah” 590. A complete chain of transmission of the sanad is in the following Diagram 4.5: 590 . Ilyas Bin Ahmad al-Barbawi. 1420H. Ghayah al-Musarah bi Ma’rifāh Asānid al-Qurrā’ al- Ma’āṣirah fi Madinah al-Munawarah. Saudi Arabi: Maktabah al-Malik Fahād al-Waṭaniaah Aṭnā’ al- Nasyār. P: 15. 254 Diagram 4.5. Complate Chain of Haji Hassan bin Ismail’s sanad S h eik h Ib rah im B in B ad w ī al-U b aid i (w 1 2 3 7 H ) S h . A b d al-R ah m an B in H assan al-A jḥ u rīy (w 1 1 9 8 H ) S h eik h A h m ad H ām id al-T ījī (w 1 3 6 8 H ) S h . A h m ad al-A sq ātī (w 1 1 5 9 H ) S h . A h m ad al-B an ā (w 1 1 1 7 H ) S h . Ib n A b i al-N u r al-D im y ati (w 1 1 1 7 H ) S h . A h m ad B in A b d u l al-H aq al- S an b āT ī S h . M u h am m ad Q āsim Ism ail al- B aq arī (w 1 1 1 1 H ) S h . A b d R ah m an S y aḥ āzah al-Y am an ī (w 1 0 5 0 H ) S h . S y aḥ āzah al-Y am an ī (w 9 8 7 H ) S h .M u h am m ad B in S alīm al- Ṭ ab lāw ī (w 9 6 6 H ) S h . Z ak aria B in M u h am m ad B in A h m ad B in Z ak aria (w 9 2 6 H ) S h . R id w an al-‘U q b ī (w 8 5 2 H ) S h . T ah ir B in M u h am m ad B in A li (w 8 5 6 H ) S h . A h m ad B in A b u B ak r al- Q alq īlī (w 8 5 7 H ) S h . A h m ad B in A sad al-U m y u tī (w 8 7 2 H ) S h . M u h am m ad B in M u h am m ad B in M u h am m ad B in A li B in Y u su f al-Jazari (w 8 3 3 H ) S h . A li B in A li al- S h ab ram ālis (w 1 0 8 7 H ) 255 Diagram 4.5. Complate Chain of Haji Hassan bin Ismail’s sanad (Continue) H aji H assan B in Ism ail S h . M u h am m ad S u laim an B in A h m ad S u laim an al-S y an d aw ili (1 4 0 3 H ) S h eik h M u h am m ad B in A h m ad al- M ag h rib i S h . M u h am m ad A li K h alaf al-Ḥ u sain ī (w 1 3 5 7 H ) S h eik h H assan K h alaf al-H u sain i (w 1 3 0 3 H ) S h eik h M u h am m ad B in A h m ad B in H assan B in S u laim an al-M u taw alī (w 1 3 1 3 H ) S h . A h m ad al-D u rri al-M alik iy al-T ih am iy (w 1 2 6 9 H ) S h eik h A h m ad B in M u h am m ad S alām u n ah (1 2 5 4 H ) S h eik h Ib rah im B in B ad w ī al-U b aid i (w 1 2 3 7 H ) 256 c. Tan Sri Dato’ Haji Hassan Azhari Tan Sri Dato’ Haji Hassan Azhari’s serious involvement in the field of al-Qur’an began in around 1947 AD after he topped the first-ever al-Qur’an recitation ceremony held in Malaysia591. Ever since then, Tan Sri Dato’ Haji Hassan Azhari was made the judge in many al-Qur’an recitation ceremonies held at national level and international alike. His active involvement in the field continued towards the end of his life. According to one of his sons, Rauf Bin Haji Hassan Azhari, only in the last two years of his life, Tan Sri Dato’ Haji Hassan Azhari had to stop his participation in official activities such as recitation ceremony and al-Qur’an classes due to his deteriorating health condition. Nonetheless, he was still referred to by the locals who sought credible references in his area of expertise until he drew his last breath592. The detail of Haji Hassan Bin Ismail’s Sanad as follows: i. The Analysis of Tan Sri Dato’ Haji Hassan Azhari’s Sanad Certificate A close study of his sanad text revealed that the chain of transmission received by Tan Sri Dato’ Haji Hassan Azhari came originally from Egypt through Sheikh Ahmad Hāmid Tījī. On top of that, his sanad is almost identical to that of Dato’ Haji Mohd Nor Bin Ibrahim which was also obtained through Sheikh Ahmad Hāmid al-Tījī. Thus, the sanad certificate received by Dato’ 591 . Abd Rauf Hassan & Wan Norainawati Wan Hamzah. 2007. Biografi Dato' Haji Hassan Azhari. Kuala Lumpur: JAKIM. 592 . Prof Madya. Dr. Rauf Bin Hassan. 2019. “Analysis Quranic Sanad Among Malaysian Qurrā’”. Personal Interview. 20 November. 257 Haji Mohd Nor Bin Ibrahim could also be referred to for the study of Tan Sri Dato’ Haji Hassan Azhari’s sanad. Nevertheless, the reference could only be made from the top of the chain until the sanad received by Sheikh Ahmad Hāmid Tījī and not the sanad that came after Sheikh Ahmad Hāmid Tījī. Much similar to the sanad text or certificate of Dato’ Haji Mohd Nor Bin Ibrahim, there are 17 rijal sanads between Sheikh Ahmad al-Tījī and Sheikh Muhammad Bin Muhammad al-Jazarī in Tan Sri Dato’ Haji Hassan Azhari’s sanad certificate. Meanwhile, there are seven narrators between Tan Sri Dato’ Haji Hassan Azhari and Sheikh Ahmad Hāmid al-Tījī which was received through Sheikh Ismail Tamim Bin ‘Abd Aziz, Sheikh Hassan Arab al-Makkī, Sheikh Muhammad Mirdad al-Makkī, Sheikh Sirāj Qārūt al-Indonesi, Sheikh Idris al-Bantinī, Sheikh Abd al-Ṣomad al-Jambī and Sheikh Abdullah Soggora al-Thailandi593. A combination of both sanad certificates obtained by Tan Sri Dato’ Haji Hassan Azhari and Dato’ Haji Mohd Nor Bin Ibrahim revealed that there are 13 rijal sanads between Tan Sri Dato’ Haji Hassan Azhari and Sheikh Ibrahim Bin Badwi al-‘Ubaidi while there are 25 rijal sanads between Tan Sri Dato’ Haji Hassan Azhari and Sheikh Muhammad al-Jazari. The following Diagram 4.6. depicts the chain of transmission printed on Tan Sri Dato’ Haji Hassan Azhari’s sanad certificate. 593 . Sheikh Abdullah Senggora al-Thailandi was also the teacher of Dato’ Haji Mohd Noor Ibrahim in Qirā’at Sabcah. 258 Diagram 4.6. Tan Sri Dato’ Haji Hassan Azhari’s sanad The following isnad tree in Diagram 4.7. depicts Tan Sri Dato’ Haji Hassan Azhari’s sanad based on the sanad certificate obtained by Tan Sri Dato’ Haji Mohd Nor Bin Ibrahim’s 24 rijal sanads. Tan Sri Dato’ Haji Hassan Azhari Sheikh Ismail Tamim Abd al-Aziz Sheikh Hassan Arab al-Makkī Sheikh Muhammad Mirdad al-Makkī Sheikh Sirāj Qārūt al-Indonesi Sheikh Idris al-Bantinī Sheikh Abd al-Ṣomad al-Jambī Sheikh Abdullah Soggora al-Thailandi Sheikh Ahmad Hāmid al-Tījī (w1368H) 259 Diagram: 4.7 Complate Chain of Tan Sri Dato’ Haji Hassan Azhari’s S h . A h m ad B in A sad al- U m y u tiy (8 7 2 H ) S h . A h m ad B in A b u B ak r al- Q alq īlī (w 8 5 7 H ) S h . T ah ir B in M u h am m ad B in A li (w 8 5 6 H ) S h . R id w an al- ‘U q b ī (w 8 5 2 H ) S h . M u h am m ad B in M u h am m ad B in M u h am m ad B in A li B in Y u su f al-Jazari (w 8 3 3 H ) S h eik h A b d al-R ah m an B in H assan al-A jḥ u rīy (w 1 1 9 8 H ) S h eik h A h m ad B in U m ar al-Isq ati (W 1 1 5 9 H ) S h . Ib n A b i al-N u r al-D im y ati (w 1 1 1 7 H ) S h . A li B in A li al-S h ab ram ālis (w 1 0 8 7 H ) S h eik h A h m ad B in M u h am m ad B in A h m ad al-B an ā’ (w 1 1 1 7 H ) S h . A h m ad B in A b d u l al-H aq al-S an b āT ī (w 9 9 7 H ) S h . Z ak aria B in M u h am m a d B in A h m ad B in Z ak aria (w 9 2 6 H ) S h eik h A li M u h am m ad al- B ad ri (w 1 1 9 9 H ) S h . S y aḥ āzah al-Y am an ī (w 9 8 7 H ) S h . M u h am m ad B in S alīm al-Ṭ ab lāw ī (w 9 6 6 H ) S h . A b d R ah m an S y aḥ āzah al-Y am an ī (w 1 0 5 0 H ) S h eik h Ib rah im B in B ad w ī al- U b aid i (w 1 2 3 7 H ) 260 Diagram: 4.7 Complate Chain of Tan Sri Dato’ Haji Hassan Azhari’s (Continue) S h eik h A h m ad H ām id al-T ījī (w 1 3 6 8 H ) S h eik h A li M u h am m ad al- Ḍ ab ā’ (w 1 3 8 0 H ) S h eik h H assan Y ah y a al- K u tb ī S h . A b d al-R ah m an B in H u ssin al-K h atib al-Ṣ iār (w 1 3 3 8 H ) S h eik h M u h am m ad B in A h m ad B in H assan B in S u laim an al- M u taw alī (w 1 3 1 3 H ) S h eik h A h m ad al-D u rri al- M alik iy al-T ih am iy (w 1 2 6 9 H ) S h eik h A h m ad B in M u h am m ad S alam u n ah (1 2 5 4 H ) S h eik h Ib rah im B in B ad w ī al-U b aid i (w 1 2 3 7 H ) D ato ’ H aji M o h d N o r B in Ib rah im (w 1 4 0 7 H ) A b d A ziz B in M u h am m ad A li B in A b d G h an i cU y u n al-S u u d (w 1 3 9 9 H ) 261 Diagram: 4.7 Complate Chain of Tan Sri Dato’ Haji Hassan Azhari’s (Continue) T an S ri D ato ’ H aji H assan A zh ari S h eik h Ism ail T am im A b d al-A ziz S h eik h H assan A rab al-M ak k ī S h eik h M u h am m ad M ird ad al-M ak k ī S h eik h S irāj Q ārū t al-In d o n esi S h eik h Id ris al-B an tin ī S h eik h A b d al-Ṣ o m ad al-Jam b ī S h eik h A b d u llah S o g g o ra al-T h ailan d i S h eik h A h m ad H ām id al-T ījī (w 1 3 6 8 H ) 262 d. Haji Mat Lintar Haji Mat Lintar had received his Qirā’at al-Sab’ah sanad from his teacher, Sheikh Hassan Bin Ibrāhim al-Shāir. Hence, there would be a thorough discussion on the biography of Sheikh Hassan Bin Ibrāhim al-Shāir in the following paragraphs. i. Haji Mat Lintar’s Sanad The sanad received by Haji Mat Lintar from Sheikh Hassan al-Shā’ir is very popular among qurrā’’ in the Arabian Peninsula as well as in the regions where Sheikh Hassan al-Shā’ir used to visit like Syria, Uzbekistan and Pakistan594. In fact, Sheikh Hassan al-Shā’ir had produced many students in the regions that he had visited. Ilyas Bin Ahmad Hussain al-Barbawi had listed 20 students produced by Sheikh Hassan al-Shā’ir who turned out to be famous qurrā’ as well595. Some of the students in the list are as follows. i. Sheikh Rauzi Qāri Dāim Allah from Egypt ii. Sheikh Muhammad Ali Sanadī from Pakistan iii. Sheikh Ibrahim al-Akhdar iv. Sheikh Abd al-Majid al-Ābādī 594 . Ibid. P: 84-88. 595 . Ibid. P: 84-88. 263 v. Sheikh Abd al-Ḥaīy vi. Sheikh Ahmad al-Khiyārī Undoubtedly, Haji Mat Lintar’s sanad is a continuation of Sheikh Hassan al- Shā’īr’s in the Malay Archipelago and most specifically, it is the earliest sanad received from Sheikh Hassan al-Shā’īr that could be found in Malaysia. ii. The Analysis of Haji Mat Lintar’s Sanad Certificate For this study, the only method used was document analysis. Therefore, an analysis was made to the chain of transmission found in the sanad certificate received by Ustaz Luqman Bin Awang who received it from his very own grandfather i.e. Haji Mat Lintar. The sanad of Haji Mat Lintar is identical to most of Sheikh Hassan Shāir’s sanad received by other qurrā’’ in the Arabian Peninsula and a few other regions mainly as a result of Sheikh Hassan al- Shā’ir’s brief stays in those regions before he finally decided to return to Madinah al-Munawwarah596. Based on Haji Mat Lintar’s isnad tree or Shajarah sanad, it could be clearly seen that the chain of transmission he received came originally from Egyptian qurrā’ or specifically from Sheikh Hassan Bin Ibrahim al-Suyuti al- 596 . Ilyas Bin Ahmad al-Barbawi. 1420H. Ghayah al-Musarah bi Ma’rifāh Asānid al-Qurrā’ al- Ma’āṣirah fi Madinah al-Munawarah. Saudi Arabi: Maktabah al-Malik Fahād al-Waṭaniaah Aṭnā’ al- Nasyār. P: 7. 264 Shahir bi al-Sha’ir al-Muqri. In fact, it was printed in his sanad certificate that his teacher’s name was Sheikh Hassan Bin Ibrahim al-Shā’īr. Nevertheless, only Sheikh Muhammad Bin Muhammad al-Jazari could be used as the benchmark since it was stated in the sanad certificate issued by Haji Mat Lintar for his student-cum-grandson. There are 10 rijal sanads between Haji Mat Lintar and Sheikh Muhammad Bin Muhammad al-Jazari. Diagram 4.8. below would best depict the sanad of Haji Mat Lintar as it was retrieved in the sanad certificate of his grandson, Haji Luqman Bin Awang. Diagram 4.8. Haji Mat Lintar’s Sanad Haji Muhammad Bin Awang Kecik (Mat Lintar) Sheikh Hassan Bin Ibrahim al-Ṣyā’ir (w1400H) Sheikh Hassan Bin Muhammad al-Biyumi Sheikh Muhammad Sābiq Iskandariah (w1312H) Sheikh Khalil al-Matubi Sheikh Ali al-Abyāri Sheikh Ali al-Khuluw al-Samānudiy (w1295H) Sheikh Ahmad al-Salāmunah (w1295H) Sheikh Sulaiman al-Baisāni Sheikh Ahmad al-Mīḥī (w1229H) Sheikh al-Mīḥī (w1204H) Sh. Muhammad Bin Muhammad al-Jazari (w833H) 265 Nevertheless, according to Ilyas Bin Ahmad Hussain al-Barbawi, there is an issue pertaining to the number of rijal sanad in the sanad certificate of Sheikh Hassan al-Shā’ir. The issue is with the eighth narrator in the sanad certificate, Sheikh Ali Bin Umar Bin Ahmad al-Mīḥi597. It had been debated that Sheikh Ali Bin Umar Bin Ahmad al-Mīḥi did not receive his sanad directly from Imam al-Jazāri, not like it had been stated in Sheikh Hassan Shā’ir’s sanad. One of the points highlighted wisas the fact that Imam al-Jazāri passed away in the 9th century in the year 833H while Sheikh Ali Bin Umar Bin Ahmad al-Mīḥī was only born in the 12th century in 1204H. Therefore, it was impossible for Sheikh Ali Bin Umar Bin Ahmad al-Mīḥī to have his sanad directly received from Imam al-Jazāri598. Meaning to say, there was Suquṭ al- Sanad in the chain of transmission of Sheikh Hassan al-Shāi’ir which occurred in between Sheikh Ali Bin Umar Bin Ahmad al-Mīḥī and Imam al-Jazāri. On the other hand, Abd al-Fatah al-Mīrsafi had explained that Sheikh Ali Bin Umar Bin Ahmad al-Mīḥī received his recitation from Sheikh Sālim al- Nabtiti599 597 . Sheikh Ali Bin Umar Bin Ahmad al-cŪfī al-Mīḥī was born in Egypt and received his education al- Azhar University in Tanta. See: Abd Fatah al-Mirsafi. 1424H. Hidāyah al-Qāri ila Tajwed Kalam al- Bāri. Madinah al-Munawarah: Dar Fajar al-Islamiah. P: 679. 598 Ilyas Bin Ahmad al-Barbawi. 1420H. Ghayah al-Musarah bi Ma’rifāh Asānid al-Qurrā’ al-Ma’āṣirah fi Madinah al-Munawarah. Saudi Arabi: Maktabah al-Malik Fahād al-Waṭaniaah Aṭnā’ al-Nasyār. P: 7. 599 . al-Nabtiti refers to a place in Egypt. 266 Apart from the issue found in Sheikh Hassan al-Shāi’ir’s sanad mentioned above, there is also a mistake in the use of a name in Haji Mat Lintar’s sanad which is the name of Sheikh Ahmad al-Mīḥī600. The name is not similar to the one found in the sanad certificate of Sheikh Abd al-Fatah al- Mirṣofi, Sheikh Mahmud Sibaweh al-Badwi, Sheikh Abd al-Sātar al-cUbaid, Sheikh Abd al-Fatah al-Qāri and Sheikh Abd al-Razak Ali Musa in which the name Sheikh Musṭafa al-Mīḥī was used601. The name referred to Sheikh Mustafa Bin Ali al-Mīḥī who was also popularly known as al-Mīḥī al-Ṣughra while his father namely Sheikh Ali al-Mīḥī also populary known as al-Miḥī al- Kubra602. There are a few versions of the sanad received by Sheikh Sālim al- Nabtitiy discussed among qurrā’ scholars. Some of the versions were the one according to Sheikh Abd al-Fatah al-Mirṣofi603, the one according to Yasir Ibrahim al-Mazru’ī, according to Ilyas Bin Ahmad Husian Bin Sualiman al- Barbawi604, the version according to Aiman Rushdi Suwaīd605 and the version 600 . He was Mustafa Bin Ali Bin Umar Bin Ahmad al-cŪfī al-Mīḥī. He was born at al-Miah, a village located in Egypt. He was known for his profound knowledge in Qiraat and a few other disciplines. He lived in the 13th century after Hijrah. Abd Fatah al-Mirsafi. 1424H. Hidāyah al-Qāri ila Tajwed Kalam al-Bāri. Madinah al-Munawarah: Dar Fajar al-Islamiah. P: 730. 601 . Abd Fatah al-Mirsafi. 1424H. Hidāyah al-Qāri ila Tajwed Kalam al-Bāri. Madinah al-Munawarah: Dar Fajar al-Islamiah. P:41. 602 . Ilyas Bin Ahmad al-Barbawi. 1420H. Ghayah al-Musarah bi Ma’rifāh Asānid al-Qurrā’ al- Ma’āṣirah fi Madinah al-Munawarah. Saudi Arabi: Maktabah al-Malik Fahād al-Waṭaniaah Aṭnā’ al- Nasyār. P: 7. 603 . Abd Fatah al-Mirsafi. 1424H. Hidāyah al-Qāri ila Tajwed Kalam al-Bāri. Madinah al-Munawarah: Dar Fajar al-Islamiah. P:41. 604. Ilyas Bin Ahmad al-Barbawi. 1420H. Ghayah al-Musarah bi Ma’rifāh Asānid al-Qurrā’ al- Ma’āṣirah fi Madinah al-Munawarah. Saudi Arabi: Maktabah al-Malik Fahād al-Waṭaniaah Aṭnā’ al- Nasyār. P: 7. 605. Aiman Rusydi Suwaīd. 2007M/1428H. Al-Salāsil al-Zahābi’ah bi al-Asānīd al-Nashari’ah min Syuyūkhi ila al-Hadirah al-Nabawiyyah. Saudi Arabia: Dar Nur al-Maktabah. 267 according to Ahmad Isa al-Ma’ṣarawi606. Among the versions of Sheikh Sālim al-Nabtitiy’s sanad mentioned above, the versions according to Aiman Rushdi Suwaīd and Ahmad Isa al- Ma’ṣarawi are the most accurate as there is a close similarity in both versions of Sheikh Sālim al-Nabtitiy’s sanad. The evaluation Sheikh Mustafa Ahmad al-Mīḥī’s sanad can be identified through the Sheikh Abd Fatah al-Mirsafi’s sanad. According to Sheikh Abd Fatah al-Mirsafi’s sanad, Sheikh Mustafa Ahmad al-Mīḥī received the recitation from his father namely Sheikh Ahamd Ali al-Mīḥī. Sheikh Ahamd Ali al-Mīḥī received the recitation from Sheikh Sālim al-Nabtitiy directly. While Sheikh Sālim al-Nabtitiy received the recitation from Sheikh Ali Muhammad al-Badri (w1199H). Sheikh Ali Muhammad al-Badri (w1199H) received the recitation from Sheikh Ahmad Bin Umar al-Isqati (W1159H). Sheikh Ahmad Bin Umar al-Isqati (W1159H) received the recitation from Sheikh Ibn Abi al-Nur al-Dimyati (w1117H). Sheikh Ibn Abi al-Nur al- Dimyati (w1117H) received the recitation from Sheikh Ahmad Bin Muhammad Bin Ahmad al-Banā’ (w1117H). Sheikh Ahmad Bin Muhammad Bin Ahmad al-Banā’ (w1117H) received the recitation from Sheikh Ali Bin Ali al-Shabramālis (w1087H). Sheikh Ali Bin Ali al-Shabramālis (w1087H) received the recitation from Sheikh Abd Rahman Syaḥāzah al-Yamanī (w1050H). 606 . Ahmad Isa al-Macṣarawi & Muhammad Dasuqi Amin. 2016M/1437H. Al-Quran al-Karim Ijāzah Qirā’ah wa Iqra’. Kaherah: Dar al-Salām. P: 19. 268 Meanwhile, Sheikh Abd Rahman Syaḥāzah al-Yamanī (w1050H) received the recitation from Sheikh Ahmad Bin Abdul al-Haq al-SanbāTī (w997H). Sheikh Ahmad Bin Abdul al-Haq al-SanbāTī (w997H) received the recitation from Sheikh Syaḥāzah al-Yamanī (w987H). Sheikh Syaḥāzah al- Yamanī (w987H) received the recitation from Sheikh Muhammad Bin Salīm al-Ṭablāwī (w966H). Sheikh Muhammad Bin Salīm al-Ṭablāwī (w966H) received the recitation from Sheikh Zakaria Bin Muhammad Bin Ahmad Bin Zakaria (w926H). Sheikh Zakaria Bin Muhammad Bin Ahmad Bin Zakaria (w926H) received the recitation from Sheikh Ridwan al-‘Uqbī (w852H), Sheikh Tahir Bin Muhammad Bin Ali (w856H), Sheikh Ahmad Bin Abu Bakr al-Qalqīlī (w857H), and Sheikh Ahmad Bin Asad al-Umyutiy (872H). Whereas Sheikh Ridwan al-‘Uqbī (w852H), Sheikh Tahir Bin Muhammad Bin Ali (w856H), Sheikh Ahmad Bin Abu Bakr al-Qalqīlī (w857H), and Sheikh Ahmad Bin Asad al-Umyutiy (872H) were Sheikh Muhammad Bin Muhammad Bin Muhammad Bin Ali Bin Yusuf al-Jazari’s (w833H) students. The following Diagram 4.9. shows Sheikh Sālim al-Nabtitiy’s chain of transmission. 269 Diagram 4.9. Sheikh Sālim al-Nabtitiy’s Sanad Sh. Ahmad Bin Asad al- Umyutiy (872H) al-Umyutī (w872H) Sh. Ahmad Bin Abu Bakr al-Qalqīlī (w857H) Sh. Tahir Bin Muhammad Bin Ali (w856H) Sh. Muhammad Bin Muhammad Bin Muhammad Bin Ali Bin Yusuf al-Jazari (w833H) Sh. Ridwan al-‘Uqbī (w852H) Sh. Abd Rahman Syaḥāzah al-Yamanī (w1050H) Sheikh Ahmad Bin Umar al-Isqati (W1159H) Sh. Ibn Abi al-Nur al-Dimyati (w1117H) Sheikh Salim al-Nabtiti Sheikh Ali Muhammad al-Badri (w1199H) Sh. Zakaria Bin Muhammad Bin Ahmad Bin Zakaria (w926H) Sh. Muhammad Bin Salīm al-Ṭablāwī (w966H) Sh. Syaḥāzah al-Yamanī (w987H) Sh. Ahmad Bin Abdul al-Haq al-SanbāTī (w997H) Sh. Ali Bin Ali al-Syabramālis (w1087H) Sheikh Ahmad Bin Muhammad Bin Ahmad al- Banā’ (w1117H) 270 ii. The Sanad of Haji Mat Lintar’s Issues A summary issue found in the sanad of Haji Mat Lintar that can be identified is that there is Suquṭ al-Sanad in the Qur’anic sanad text, which is between Sheikh Ali al-Mīḥī and Imam al-Jazari. Ahmad Isa Macṣarawi mentioned that if the teacher has become famous among the local qurrā', then it is enough that the sanad is directly linked to the qurrā' and directly to Imam Jazari without explaining the position of the sanad between the teacher and Imam Jazari. Ahmad Isa Macṣarawi brought two examples of qurrā' that are famous among the people, namely Sheikh Sālim al-Nabtītīy and Sheikh Ibrahim al-cUbaidi607. There is also a difference in the list of rijal al-sanad names, which is by using the name of Sheikh Ahmad al-Mīḥī on the Qur’anic sanad text. However, the actual name is Sheikh Mustafa bin Ali al-Mīḥī as explained by Abdul Fatah al-Mirṣofi, which refers to al-Mīḥī al-Ṣaghirī608, who was a famous scholar of his time609. This also coincides with the view of Ahmad Isa al-Macṣarawi claiming that a famous qāri does not need to be examined for his sanad position because the wisdom of such a qārī is known among the local community. 607 . Ahmad Isa al-Macṣarawi & Muhammad Dasuqi Amin. 2016M/1437H. Al-Quran al-Karim Ijāzah Qirā’ah wa Iqra’. Kaherah: Dar al-Salām. P:3. 608 . Abd Fatah al-Mirsafi. 1424H. Hidāyah al-Qāri ila Tajwed Kalam al-Bāri. Madinah al-Munawarah: Dar Fajar al-Islamiah. P:41 609 . Ibid. P:679. 271 Based on the isnad tree of Sheikh Ali al-Mīḥī, it could be concluded that there are 11 rijal sanads between Sheikh Ali al-Mīḥī and Sheikh al-Muqri’ Muhammad bin Muhammad al-Jazari. Hence, the combination of Haji Mat Lintar’s and Sheikh Sālim al-Nabtitiy’s sanad revealed that there are only 22 rijal sanads between Haji Mat Lintar and Sheikh Muhammad bin Muhammad al-Jazari. Diagram 4.10 below shows the isnad tree after the combination of two sanads received by Haji Mat Lintar and Sheikh Sālim al-Nabtitiy. 272 Diagram 4.10. Complate Chain of Haji Mat Lintar’s Sanad S h . A h m ad B in A sad al-U m y u tiy (8 7 2 H ) S h . A h m ad B in A b u B ak r al-Q alq īlī (w 8 5 7 H ) S h . T ah ir B in M u h a m m ad B in A li (w 8 5 6 H ) S h . M u h am m ad B in M u h am m ad B in M u h am m ad B in A li B in Y u su f al-Jazari (w 8 3 3 H ) S h . R id w an al-‘U q b ī (w 8 5 2 H ) S h . Z ak aria B in M u h am m a d B in A h m ad B in Z ak aria (w 9 2 6 H ) S h . M u h am m ad B in S alīm al-Ṭ ab lāw ī (w 9 6 6 H ) S h . S h aḥ āzah al-Y am an ī (w 9 8 7 H ) S h . A h m ad B in A b d u l al-H aq al-S an b āT ī (w 9 9 7 H ) S h . A b d R ah m an S y aḥ āzah al-Y am an ī (w 1 0 5 0 H ) S h eik h A h m ad B in U m ar al-Isq ati (W 1 1 5 9 H ) S h . Ib n A b i al-N u r al-D im y ati (w 1 1 1 7 H ) S h eik h S alim al-N ab titi S h eik h A li M u h am m ad al-B ad ri (w 1 1 9 9 H ) S h . A li B in A li al-S y ab ram ālis (w 1 0 8 7 H ) S h eik h A h m ad B in M u h am m ad B in A h m ad al-B an ā’ (w 1 1 1 7 H ) 273 Diagram 4.10. Complate Chain of Haji Mat Lintar’s Sanad (continue) H aji M u h am m ad B in A w an g K ecik (M at L in tar) S h eik h H assan B in Ib rah im al-Ṣ y āir (w 1 4 0 0 H ) S h eik h H assan B in M u h am m ad al-B iy u m i S h eik h M u h am m ad S āb iq Isk an d ariah (w 1 3 1 2 H ) S h eik h K h alil al-M atu b i S h eik h A li al-A b y āri S h eik h A li al-K h u lu w (w 1 2 9 5 H ) S h eik h A h m ad al-S alam u n ah (w 1 2 5 4 H ) S h eik h S u laim an al-B aisān i S h eik h M u stafa A li al-M īḥ ī (w 1 2 2 9 H ) S h eik h al-M īḥ ī (w 1 2 0 4 H ) S h eik h S alim al-N ab titi 274 4.6 The Review of Sanad for Qurrā’’ Scholars Sample From the detailed explanations on each sample of qurrā’ scholar’s sanad given above, a summary could be made in reference to the sanad of Sheikh ‘Abd al-’Āziz Muhammad ‘Uyun al-Sūd’s. All in all, the analysis revealed that three out of four qurrā’ scholars samples chosen received a sanad which came all the way from Sheikh Muhammad Bin Ahmad al-Mutawallī. Three of them are Dato’ Haji Mohd Nor Bin Ibrahim, Haji Hassan Bin Ismail as well as Tan Sri Dato’ Haji Hassan Bin Azhari. On the other hand, Haji Mat Lintar’s sanad came all the way from Sheikh Muhammad Sābiq Iskandariah. A closer look at Sheikh Muhammad Bin Ahmad al-Mutawallī’s chain of transmission showed that there were only three students of the sheikh who had received the sanad directly from him i.e. Sheikh Hassan Khalaf al-Hussaini, Sheikh Hassan Yahya al-Kutbī and Sheikh Abd al-Rahman Hussain al-Khātib. Two of Sheikh Muhammad Bin Ahmad al-Mutawallī’s other students were the teachers of Sheikh Ali Muhammad al-Ḍaba’ - the teacher of Sheikh Ahmad Hāmid al-Tījī. While two samples of qurrā’ scholars i.e. Dato’ Haji Mohd Nor Bin Ibrahim and Tan Sri Dato’ Haji Hassan Bin Azhari received their sanad from Sheikh Ahmad Hāmid al-Tījī. Despite sharing the same chain of transmission which was through Sheikh Muhammad Bin Ahmad al-Mutawallī, there is a slight different in the number of rijal sanad in the sanad of Dato’ Haji Mohd Nor Bin Ibrahim and Tan Sri Dato’ Haji Hassan 275 Bin Azhari. Specifically, there are only 3 rijal sanads or narrators between Dato’ Haji Mohd Nor Bin Ibrahim and Sheikh Muhammad Bin Ahmad al-Mutawallī whereas there are 10 rijal sanads between Tan Sri Dato’ Haji Hassan Bin Azhari and Sheikh Muhammad Bin Ahmad al-Mutawallī. The reason being, Dato’ Haji Mohd Nor Bin Ibrahim had received his Qirā’at al-‘Ashar al-Kubra sanad based on Sheikh Muhammad Bin Ahmad al-Mutawallī’s sanad directly through Sheikh Ahmad Hāmid al-Tījī. However, Dato’ Haji Mohd Nor Bin Ibrahim had completed his Qirā’at Sab’ah through Sheikh Abdullah Senggora. As for Tan Sri Dato’ Haji Hassan Bin Azhari, he had received his Qirā’at according to Hafs narration from Imam ‘Asim based on Sheikh Muhammad Bin Ahmad al-Mutawallī’s sanad from Sheikh Ahmad Hāmid al-Tījī through Sheikh Abdullah Senggora as the medium of transmission. Sheikh Muhammad Bin Ahmad al-Mutawallī’s student i.e. Sheikh Hassan Khalaf al-Hussaini was the teacher of Sheikh Muhammad Ali al-Hussaini. Haji Hassan Bin Ismail received his Qirā’at al-‘Ashar al-Sughra from Sheikh Muhammad Ali al- Hussaini and there are 3 rijal sanads between the two, which are Sheikh Muhmmad Sulaiman Bin Ahmad al-Shandawilī, Sheikh Muhammad Bin Ahmad al-Maghribī and Sheikh Ali Khalaf al-Hussaini. Therefore, there are obviously four rijal sanads between Haji Hassan Bin Ismail and Sheikh Muhammad Bin Ahmad al-Mutawallī. On top of that, Haji Hassan Bin Ismail had also completed his Qirā’at al- Sab’ah in front of Sheikh ‘Amir al-Sāid Uthman. 276 Next, the al-Qur’an sanad received by Haji Mat Lintar is actually the chain of transmission that came all the way from Sheikh Muhammad Sābiq Iskandariah and there are two rijal sanads between them i.e. Sheikh Hassan Bin Ibrahim al-Shāir and Sheikh Hassan Bin Muhammad al-Biyumi. There is a similarity in the sanad of Sheikh Muhammad Bin Ahmad al-Mutawallī and that of Sheikh Muhammad Sābiq Iskandariah specifically when both chains reached Sheikh Ahmad Bin Muhammad Salāmunah and through Sheikh Sulaiman al-Baisānī onwards. The position of the four samples of qurrā’ scholars’ sanad could be best depicted in the Diagram 4.11. below. 277 Diagram 4.11: Combination of Quranic sanad among semple Qurrā’ S h . A h m ad al-B aq ari (1 1 4 0 H ) S h . M u h am m ad Q āsim Ism ail al- B aq arī (w 1 1 1 1 H ) S h . A b d R ah m an S y aḥ āzah al-Y am an ī (w 1 0 5 0 H ) S h eik h A li M u h am m ad al-B ad ri (w 1 1 9 9 H ) S h eik h A b d al-R ah m an B in H assan al- A jḥ u rīy (w 1 1 9 8 H ) S h eik h A h m ad B in U m ar al-Isq ati (W 1 1 5 9 H ) S h . Ib n A b i al-N u r al-D im y ati (w 1 1 1 7 H ) S h . A h m ad B in M u h am m a d B in A h m ad al-B an ā’ (w 1 1 1 7 H ) S h . A h m ad B in A b d u l al-H aq al-S an b āT ī (w 9 9 7 H ) S h . S y aḥ āzah al-Y am an ī (w 9 8 7 H ) S h . M u h am m ad B in S alīm al-Ṭ ab lāw ī (w 9 6 6 H ) S h . A b d R ah m an S y aḥ āzah al-Y am an ī (w 1 0 5 0 H ) S h . Z ak aria B in M u h am m ad B in A h m ad B in Z ak aria (w 9 2 6 H ) S h . A li B in A li al-S y ab ram ālis (w 1 0 8 7 H ) S h . A h m ad B in A sad al-U m y u tiy (8 7 2 H ) S h . A h m ad B in A b u B ak r al-Q alq īlī (w 8 5 7 H ) S h . T ah ir B in M u h a m m ad B in A li (w 8 5 6 H ) S h . R id w an al- ‘U q b ī (w 8 5 2 H ) S h . M u h am m ad B in M u h am m ad B in M u h am m ad B in A li B in Y u su f al-Jazari (w 8 3 3 H ) S h eik h Ib rah im B in B ad w ī al-U b aid i (w 1 2 3 7 H ) S h . S alim al- N ab titi 278 Diagram 4.11: Combination of Quranic sanad among semple Qurrā’ T an S ri D ato ’ H aji H assan A zh ari D ato ’ H aji M o h d N o r B in Ib rah im (w 1 4 0 7 H ) S h eik h A h m ad H ām id al- T ījī (w 1 3 6 8 H ) S h . H assan Y ah y a al- K u tb ī S h eik h A li M u h am m ad al- Ḍ ab ā’ (w 1 3 8 0 H ) S h . A b d al- R ah m an B in H u ssin al-K h atib S h eik h M u h am m ad B in A h m ad S u laim an al- M u taw alī (w 1 3 1 3 H ) S h eik h A h m ad al-D u rri al-M alik iy al-T ih am iy (w 1 2 6 9 H ) S h eik h A h m ad B in M u h am m ad S ala m u n ah (1 2 5 4 H ) S h eik h Ib rah im B in B ad w ī al-U b aid i (w 1 2 3 7 H ) S h eik h Ism ail T am im A b d al-A ziz S h eik h H assan A rab al- M ak k ī S h eik h M u h am m ad M ird ad al-M ak k ī S h eik h S irāj Q ārū t al- In d o n esi S h eik h Id ris al-B an tin ī S h eik h A b d al-Ṣ o m ad al-Jam b ī S h eik h A b d u llah S o g g o ra al-T h ailan d i H aji H assan B in Ism ail S h . M u h am m ad S u laim an B in A h m ad S u laim an al- S y an d aw ili (1 4 0 3 H ) S h eik h M u h am m ad B in A h m ad al-M ag h rib i Sh . M u h am m ad A li K h alaf al-Ḥ u sain ī (w 1 3 5 7 H ) S h . H assan K h alaf al- H u sain i (w 1 3 0 3 H ) S h . S alim al- N ab titi (w ?) H aji M u h am m ad B in A w an g K ecik (M at L in tar) S h . H assan B in Ib rah im al-Ṣ y ā’ir (w 1 4 0 0 H ) S h . H assan B in M u h am m ad al- B iy u m i S h . M u h am m ad S āb iq Isk an d ariah (w 1 3 1 2 H ) S h . K h alil al- M atu b i S h . A li al- A b y āri S h . A li al- K h u lu w (w 1 2 9 5 H ) S h . A h m ad al- S alam u n ah (w 1 2 5 4 H ) S h . S u laim an al- B aisān i S h . M u stafa A li al-M īḥ ī (w 1 2 2 9 H ) S h . al-M īḥ ī (w 1 2 0 4 H ) 279 4.7 Comparative Qur’anic sanad analysis among sample qurrā’ Table 4.1 explains that the al-Qur’an sanad obtained by Dato' Haji Mohd Nor bin Ibrahim is the highest sanad or Uluww sanad among sample qurrā'. This can be proven based on the type of Qirā'at delivered by Dato' Haji Mohd Nor bin Ibrahim in front of his teacher Sheikh Ahmad Hāmid al-Tījī with the recitation of Qirā'at Ashar al-Kubra. In addition to having the number of rijal sanad (narrators) between Dato' Haji Mohd Nor bin Ibrahim and Sheikh Muhammad bin Ahmad al-Mutawallī, there are three rijal sanads. Sanad al-Qur’an Dato' Haji Mohd Nor bin Ibrahim can be classified as the earliest sanad of al-Qur’an obtained in 1930 by Qirā'at Ashar al-Kubra. The second highest level in Qur’anic sanad is Haji Hassan bin Ismail. He obtained the Qur’anic sanad through his teacher Sheikh Muhammad Sulaiman bin Ahmad Sulaiman al-Shandawili with the recitation of Qirā'at Ashar al-Sughra. This can be proven through the number of rijal sanad (narrators) between Haji Hassan bin Ismail and Sheikh Muhammad bin Ahmad al-Mutawallī, a total of four rijal sanads. This is one more rijal sanad compared to the Qur’anic sanad of Dato' Haji Mohd Nor bin Ibrahim. The al-Qur’an sanad that was awarded to Haji Hassan bin Ismail was in 1945, 15 years after Dato' Haji Mohd Nor bin Ibrahim obtained his al-Qur’an sanad. While the sanad of Tan Sri Dato' Haji Hassan Azhari and Haji Muhammad bin Awang Kecik (Mat Lintar) is considered as a Nāzil sanad among sample qurrā'. This can be proven through the number of rijal sanads for Tan Sri Dato' Haji Hassan Azhari totalling 25 rijal sanads, while Haji Muhammad bin Awang Kecik (Mat Lintar) has a total of 22 rijal sanads. In addition, Tan Sri Dato' Haji Hassan Azhari and Haji 280 Muhammad bin Awang Kecik (Mat Lintar) received the Qur’anic sanad in Qirā'at Hafs from Imam Āsim. However, the Qur’anic sanad of Tan Sri Dato' Haji Hassan Azhari and Haji Muhammad bin Awang Kecik (Mat Lintar) are different. The Qur’anic sanad of Tan Sri Dato' Haji Hassan Azhari is through the sanad of Sheikh Muhammad bin Ahmad al-Mutawallī while the Qur’anic sanad of Haji Muhammad bin Awang Kecik (Mat Lintar) is through Sheikh Muhammad Sābiq Iskandariah. 281 No. Sample of qurrā’ Features Dato’ Haji Mohd Nor bin Ibrahim Haji Hassan bin Ismail Tan Sri Dato’ Haji Hassan Azhari Haji Muhammad bin Awang Kecik (Mat Lintar) 1. Kind of Qirā’at Qirā’at al-Ashar al- Kubra Qirā’at al-Ashar al- Sughra. Qirā’at Hafs from Imam Āsīm Qirā’at Hafs from Imam Āsīm 2. Teachers (al-Mujīz) Sheikh Ahmad Hāmid al-Tījī (w1368H) Sheikh Muhammad Sulaiman bin Ahmad Sulaiman al-Shandawili (1403H) Sheikh Ismail Tamim Abd al-Aziz Sheikh Hasan bin Ibrahim al-Ṣhā’ir (w1400H) 3. Year of recognition 1930 1945 - - 4. Number of Rijal al-Sanad 3-rijal sanad 4-rijal sanad 25-rijal sanad 282 (famous qurrā’) Sheikh Muhammad bin Ahmad al- Mutawallī Sheikh Muhammad bin Ahmad al-Mutawallī Sheikh Muhammad bin Ahmad al- Mutawallī 22-rijal sanad (Sheikh Muhammad Sābiq Iskandariah. 5. Number of Rijal al-Sanad (al-Imam al-Jazari) 18-rijal sanad 17-rijal sanad 25-rijal sanad 22-rijal sanad Table 4.1 Comparative analysis of sample qurrā’ 283 4.8 The Analysis of Sanad Certificate According to Hassan Bin Mustafa quoting Muhammad Fauzan in his book, “Ijāzāt al-Qurrā’ al-Qur’an al-Karīm Ijazah”, al-Qur’an sanad could be defined as a recognition given by al-Mujiz (al-Muqri’) to al-Mujāz (al-Qāri) based on the quality as well as precision in al-Qur’an recitation610. Such recognition was first introduced back in the time when Prophet Muhammad SAW was still around in the form of acknowledgement and verification given to the recitation of his companions RA as it was discussed in chapter 2. Hassan Bin Mustafa commented that the word ijazah refers to the transmission process of a certain Qur’anic recitation from an older generation to a newer generation which also came with recognition and acknowledgement from al-Mujīz (al-Muqri’) saying that a recitation of a particular al-Mujāz (al-Qāri) was 100% precise based on either one or many riwāyah qirā’at. Only by then, that particular al-Mujāz (al-Qāri) would be given complete permission to recite and teach al-Qur’an to the public611. Apparently, the recognition of al-Qur’an recitation made by al-Mujīz (al-Muqri’) could be categorised into two categories i.e. verbal recognition and written recognition612. Some people use the term ‘ijazah’ as ‘obtaining ijazah in al-Qur’an’ while others prefer to use the term ‘sanad’ as in ‘receiving al-Qur’an sanad’. As for the first situation 610. Hassan Bin Mustafa al-Waraqi. 2008. Ijāzāt wa al-Asānīd al-Quraniah: Sual wa Jawab. Cairo: Dar Āli Yāsir. P:69-74. 611 . Ibid. P:69. 612 . Ibid. P:69. 284 in which the word ‘ijazah’ is used, the term has been discussed in several paragraphs above. On the contrary, the second situation in which the term ‘sanad’ is used refers to a recognition given by al-Mujīz to al-Mujāz which includes the mention of a complete chain of transmission directly connected to Prophet Muhammad SAW613. 4.9 Declaration in Al-Qur’an Sanad Certificate Al-Qur’an sanad certificate or Ijāzah is a recognition given by al-Mujīz (al- Muqri’) to al-Mājaz (al-Qāri) and it is declared in a certificate or shahadah sanad al- Qur’an. Generally, there are a few compulsory declarations or statements to be included in a certain sanad certificate or al-Qur’an shahadah sanad. Hassan Mustafa had outlined eight required features or details that are essential to a sanad certificate or al-Qur’an shahadah sanad. The details are as follows614: 1 The name of the teacher or al-Mujīr (al-Muqri’) 2 The name of the student or al-Mujāz (al-Qāri) 3 The form of recitation presented by the student or al-Mujāz 4 An introduction of the certificate or shahadah sanad al-Qur’an. Abd Rahman Ali al-Māliki mentioned that the essential contents of the introduction included Basmalah, Hamdalah, ṣalawāt and a brief sermon which should be finished with the phrase “دعب امأ”615. 613 . Ibid. P:143. 614 . Ibid. P:196-197. 615 . Abd Rahman al-Māliki. 2014. يرجلآا ماملإا تايدتنم - ِةبوتكملا ِةينآرقلا ِةزاجلإا ةغيص (ajurry.com) 285 5 The method of recitation presented by the student or al-Mujāz (al-Qāri) from the beginning until the end whether it is recited through memorisation (hafazan) or by looking at the text (musḥaf)616. 6 The teacher’s wills or conditions for the student or al-Mujāz. 7 The mention of the teacher’s sanad. In some cases, teachers only award one particular sanad to a student instead of awarding the entire sanads he received from his teachers earlier. However, there are also teachers who award his entire sanads they received earlier to their students. The teacher’s sanad must be used with the word “نع”617. There are also cases in which the teacher’s sanad is directly connected to Prophet Muhammad SAW or to Imam Abu ‘Amru al-Dani or to Imam Ibn al- Jāzari618. According to Ibn Jazari, al-Qāri or al-Mujāz should listen to the chain of transmission or sanad presented by the teacher or al-Mujīz to avoid the sanad from getting disconnected (munqati’)619. 8 A signature of the teacher or al-Mujīz at the end of the certificate. In certain cases, there are some certificates which include a signature of a witness. According to Norazman Bin Alias quoting Abd Rahman al-Māliki, there are a few additional details to be included in a sanad certificate or al-Qur’an shahadah sanad. Some of the details are620: 616 al-Jazari, Muhamamd Bin Muhammad Bin al-Jazari. 1999M/1420H. Munjid al-Muqriīn wa Murshid al-Tālibīn. (Trans) Zakaria cAmīrāt. Beirut: Dar al-Kitab al-Ilmiah. P: 16. 617 . Abd Rahman al-Māliki. 2014. يرجلآا ماملإا تايدتنم - ِةبوتكملا ِةينآرقلا ِةزاجلإا ةغيص (ajurry.com) 618 . Abd Rahman al-Māliki. 2014. يرجلآا ماملإا تايدتنم - ِةبوتكملا ِةينآرقلا ِةزاجلإا ةغيص (ajurry.com) 619 . al-Jazari, Muhamamd Bin Muhammad Bin al-Jazari. 1999M/1420H. Munjid al-Muqriīn wa Murshid al-Tālibīn. (Trans) Zakaria cAmīrāt. Beirut: Dar al-Kitab al-Ilmiah. P: 76. 620 . Norazman Alias. 2018. “Penelitian Terhadap Tekstual Ijazah Sanad al-Quran”. International Conference On Islamic Studies. P: 12-24. 286 1. A title at the beginning of the certificate. 2. The date either when the recitation begins or when it ends as well as the mention of the place of recitation. 3. The mention of the student’s characteristics, morals and ethics as a part of qualifications for the certificate. 4. A brief prayer. 5. Salawāt at the end of the certificate or al-Qur’an shahadah sanad. 6. Declaration of acceptance made by the student or al-Mujāz. There are some teachers or al-Mujīz who make the certificate very short and simple in just a single piece of paper but all the essential details like the introduction, Basmalah, student’s name and sanad are retained although everything is briefly stated621. In fact, these are actually the basic and necessary things to be included in a sanad certificate or shahadah sanad al-Qur’an. Furthermore, according to Ibn al-Jazari, al-Mujīz or a teacher should use the word “ متنذأ” or “ متزجأ هل ” in his declaration which can be translated to ‘I verify that the recitation presented to me is free from any flaws’ as the teacher confers the ijazah on his student. Also, al-Mujāz should use the word “هتأرق” or “هتيور” as well as “ نأ هل متزجأ 621 . Hassan Bin Mustafa al-Waraqi. 2008. Ijāzāt wa al-Asānīd al-Quraniyyah: Sual wa Jawab. Cairo: Dar Āli Yāsir. P:196-197. 287 كلذل هِل ُّهَتأ دنع اذكب ئرقي” which can be translated into ‘I confer this recitation on him with all the conditions had been met’. Later on, al-Mujāz or the student should listen to the chain of transmission or sanad presented by the teacher or al-Mujīz. If the student or al-Mujāz did not listen to the sanad or chain of transmission read by the teacher, the sanad would be automatically considered as disconnected or Munqati’622. Plus, the form and method of recitation in front of the teacher or al-Mujīz should also be mentioned clearly. Diagram 4.12. below summarises certain details to be included in a sanad certificate or al-Qur’an shahadah sanad according to three different opinions discussed above. 622 . al-Jazari, Muhamamd Bin Muhammad Bin al-Jazari. 1999M/1420H. Munjid al-Muqrī’in wa Mursyid al-Tālibīn. (Trans) Zakaria cAmīrāt. Beirut: Dar al-Kitab al-Ilmiah. P: 16. 288 Ibn Jazari Hassan Mustafa Abd Rahman al-Malik Diagram 4.12. Summarises Certain Details Brief prayer Salawat as the closing Title Date Student’s characteristics, morals and ethics Declaration هتزجأ– هل تزجأ Student’s declaration of acceptance (al-Majāz) Teacher’s sanad (al- Mujīz) Recitation method Recitation form Teacher’s name (al-Mujīz) Student’s name (al-Mujāz) Introduction Wills and conditions Teacher’s signature (al- Mujīz) or witness’ signature 289 4.10 Analysis of al-Qur’an Sanad Certificate Using Nvivo Application Findings from previous studies have shown that retrieving the original copy of a sanad certificate obtained by respondents is one of the biggest hurdles a researcher has to face. In the case of this study, the researcher only managed to retrieve two out of four original copies of the qurrā’ scholars sample i.e. the sanad certificates of Haji Mat Lintar and Tan Sri Dato’ Haji Hassan Bin Azhari. Unfortunately, the sanad certificates belong to Dato’ Haji Nor Bin Ibrahim and Haji Hassan Bin Ismail could not be discovered. There are a few factors to explain the absence of these two scholars’ sanad certificates. Firstly, their sanad certificates were not kept by themselves as they did not really see the importance of keeping the certificate safe with them all the time623. Secondly, both Dato’ Haji Nor Bin Ibrahim and Haji Hassan Bin Ismail had gone through house moving several times in which their al-Qur’an sanad certificates might have gone missing throughout the moving process. Fortunately, Haji Hassan Bin Ismail’s chain of transmission could be tracked down after painstaking browsing through book of al-Asānid as well as internet browsing carried out by the researcher. It was found that Haji Hassan Bin Ismail’s sanad could be identified using the sanad certificate of Sheikh Muhammad Ṣhaḥādah al-Gauli from Lebanon. As for the sanad certificate obtained by Dato’ Haji Nor Bin Ibrahim, it could not be clearly identified making it impossible for the researcher to analyse his sanad certificate. Hence, only the sanad certificates of Haji Hassan Bin Ismail, Tan Sri Dato’ Haji Hassan Bin Azhari and Haji Mat Lintar could be analysed using Nvivo 12 623 . Haji Azhari Bin Othman. 2020. “Analysis Quranic Sanad Among Malaysian Qurrā’”. Personal Interview. 3 Ogos. 290 application before it could be discussed in details. The findings from the analysis of the three sanad certificates are as follows: a. Analysis of Sanad Certificate Received by Haji Hassan Bin Ismail Again, as it was mentioned earlier, the analysis of Haji Hassan Bin Ismail’s al-Qur’an sanad certificate was made based on the certificate of Sheikh Muhammad Ṣhaḥādah al-Gauli from Lebanon. The latter’s sanad certificate was entirely written in Arabic. According to Table 4.1. below, there are 11 particulars printed on the sanad certificate of Sheikh Muhammad Ṣhaḥādah al-Gauli. In the first part of the al-Qur’an sanad certificate, there is its title mentioning that the certificate was issued based on riwāyah Hafs from‘Asim from Tariq al-Shatibiyyah (520,60 - 1240,140). Next, it is followed by hamdalah and shahadah (80,140 - 1650,310) before the mention of the teacher’s full name (al-Mujīz) including his title which was al-Shandawiliy (80,300 - 1650,350). After that, it is followed by the student’s name (al-Mujāz) i.e. Sheikh Muhammad Shahazah al-Ghauil (70,310 - 1650,380). In the next part of the certificate, there is the teacher’s declaration mentioning that the student had completed his recitation based on riwāyah Hafs from ‘Asim from Tariq al-Shatibiyyah and that the student was seeking an acknowledgement or ‘ijazah’ from the teacher (70,350 - 1670,430). Subsequently, the teacher (al-Mujīz) acknowledged his student’s recitation by using the word هتزجأ before mentioning that the teacher himself had received the 291 recitation of Qirā’at al-Ashar from Tariq Shatibiyyah and Tariq al-Durrah (al- Ashar al-Sughra) from his teacher i.e. Sheikh Ahmad al-Magribi (70,390 - 1660,450). Then, there is a mention of the chain of transmission which is directly connected to Prophet Muhammad SAW, which was received from Jibrail AS that had received it from Rabb al-Izzah (60,420 - 1720,970). In the final part of the sanad certificate, the teacher included a few prayers or salawat upon Prophet Muhammad SAW followed by hamdalah (150,980 - 1720,1050), teacher’s name without his signature (80,1020 - 500,1170) and finally the date on which the sanad certificate was awarded i.e. 1 August 1968 on Thursday or Jamadilawal 1388H (470,1060 – 1320,1180). ID DURATION CONTENT 1 520,60 – 1240,140 There is a title at the beginning of the sanad certificate. 2 80,140 – 1650,310 There is hamdalah followed by shahadah. 3 80,300 – 1650,350 There is a mention of the teacher’s full name (al-Mujīz) including his title which was al-Shandawiliy. 4 70,310 – 1650,380 There is the mention of the student’s name (al-Mujāz) i.e. Sheikh Muhammad Shahazah al-Ghauil. 292 5 70,350 – 1670,430 There is teacher’s declaration mentioning that the student had completed his recitation based on riwayah Hafs from ‘Asim through Tariq al-Shatibiyyah and that the student was seeking an acknowledgement or ‘ijazah’ from the teacher. 6 70,390 – 1660,450 The teacher (al-Mujīz) acknowledged his student’s recitation by using the word هتزجأ before mentioning that the teacher himself had received the recitation of Qirā’at al-Ashar through Tariq Shatibiyyah and Tariq al-Durrah (al-Ashar al-Sughra) from his teacher i.e. Sheikh Ahmad al-Magribi. 7 60,420 – 1720,970 There is a mention of the chain of transmission which is directly connected to Prophet Muhammad SAW, which was received from Jibrail AS that had received it from Rabb al-Izzah. 8 50,930 – 1710,1020 There is a mention of the teacher’s will and advice for the student to fear Allah SWT. 9 150,980 – 1720,1050 There are a few prayers or salawat upon Prophet Muhammad SAW followed by hamdalah. 10 80,1020 – 500,1170 There is the teacher’s name without his signature. 11 470,1060 – 1320,1180 There is the date on which the sanad certificate was awarded i.e. 1 August 1968 on Thursday or Jamadilawal 1388H Table 4.2: Analysis of Sanad Certificate received by Haji Hassan bin Ismail 293 Picture 4.1: An Example of Haji Hassan Bin Ismail’s sanad certificate 294 b. Analysis of Sanad Certificate Received by Tan Sri Dato’ Haji Hassan Bin Azhari Next, the second sanad certificate analysed was the sanad text received by Tan Sri Dato’ Haji Hassan Bin Azhari. The sanad certificate this qāri scholar sample received was entirely written in Arabic. Based on Table 4.2. below, the sanad certificate owned by Tan Sri Dato’ Haji Hassan Bin Azhari began with a straightforward title which is “ ةياوري ةواجإ ةيبطاشلا قيرط نم مصاع نع صفح “ (260,210 - 820,320). Tan Sri Dato’ Haji Hassan Bin Azhari’s sanad certificate begins with hamdalah and salawat upon Prophet Muhammad SAW followed by the phrase “دعب امأ” (170,320 - 1030,380). Later on, the student’s name was printed (680,360 - 1030,420) followed by the method of recitation presented by the student which was talaqqi method with accuracy in tajweed (230,360 - 650,430). Subsequently, the teacher’s full name was mentioned as well (30,370 - 1020,480) followed by the mention of the chain of transmission or sanad received by the teacher from the latter’s teacher i.e. Sheikh Ismail Tamim Abd al-Aziz until it reaches Prophet Muhammad SAW, Jibrail AS and eventually Rabb al-‘Alamin (20,420 - 1030,770). Also, the teacher’s advice for the student was included too in which the student was reminded to fear Allah SWT (10,790 295 - 1020,890). At the end of the certificate, there is a space provided to be signed by a witness who observed the entire ceremony (470,910 - 930,1060) followed by another space meant for the teacher’s signature (110,890 - 450,1050). ID DURATION CONTENT 1 260,210 - 820,320 There is a title which reads “ ةيبطاشلا قيرط نم مصاع نع صفح ةياوري ةواجإ “ 2 170,320 - 1030,380 Hamdalah, salawat upon Prophet Muhammad SAW followed by the phrase “امأ دعب”. 3 680,360 - 1030,420 The student’s name (al-Mujāz). 4 230,360 - 650,430 The method of recitation presented by the student which was talaqqi method with accuracy in tajweed. 5 30,370 - 1020,480 The teacher’s full name (al-Mujiz ). 6 20,420 - 1030,770 The mention of the chain of transmission or sanad received by the teacher from the latter’s teacher i.e. Sheikh Ismail Tamim Abd al-Aziz until it reaches Prophet Muhammad SAW, Jibrail AS and eventually Rabb al-‘Alamin. 7 10,790 - 1020,890 The teacher’s advice for the student which was to fear Allah SWT. 296 8 470,910 - 930,1060 A space provided to be signed by a witness who observed the entire ceremony. 9 110,890 - 450,1050 A space meant for the teacher’s signature. 10 30,30 - 1040,230 Additional features; Basmalah followed by a Qur’anic verse i.e. verse 9 from Surah al-Hijr and also a hadith from Prophet Muhammad SAW. Table 4.3: Analysis of Sanad Certificate received by Tan Sri Dato’ Haji Hassan bin Azhari. 297 Picture 4.2: An Example of Tan Sri Dato’ Haji Hassan Bin Azhari’s sanad certificate 298 c. Analysis of Sanad Certificate Received by Haji Mat lintar Quite different to the two sanad certificates discussed previously, Haji Mat Lintar’s sanad certificate was issued in Malay language using jawi script. According to Table 4.3. below, there are 10 distinctive features that could be identified in Haji Mat Lintar’s sanad certificate. It begins with hamdalah and salawat on Prophet Muhammad SAW (140,770 - 1320,940) followed by prayers to Allah SWT (160,920 - 1300,1060). The following feature is the teacher’s name i.e. Haji Awang Ahmad Bin Ismail followed by the student’s name i.e. Haji Muhammad Lokman Bin Haji Awang. Also, there is a mention of the student’s home address as an additional feature (100,1040 - 1310,1160). Next, the teacher mentioned the method of recitation presented by the student in front of him which was by looking at the text or mushaf (120,1160 - 1310,1220). Then, there is a declaration by the teacher that he conferred the ijazah on the student using the sentence in Malay language ‘aku ijazah akan dia sebagaimana aku terima’ which could be translated as ‘I present him this ijazah the way I have received it’ (740,1210 - 1230,1270). Subsequently, there is a mention by the teacher of his teacher’s full name i.e. Haji Muhammad Bin Haji Awang Kecik (Haji Mat Lintar) (1020,1250 - 1310,1300) followed by the mention of the entire chain of transmission until it reaches Prophet Muhammad SAW, Jibrail AS and finally Rabb al-Izzah (120,1290 - 1290,1730). Eventually, at the end of the sanad certificate, there is 299 the teacher’s signature (110,1730 - 490,2080), the witness’ signature and name (100,2030 - 540,2320) as well as the date on which the student received the sanad i.e. 14 Muharram 1410H or 16 August 1989AD. (570,2010 - 1320,2150). ID Duration CONTENT 1 140,770 - 1320,940 Hamdalah and salawat upon Prophet Muhammad SAW, his family and companions. 2 160,920 - 1300,1060 Prayers to Allah SWT. 3 100,1040 - 1310,1160 The teacher’s name i.e. Haji Awang Ahmad Bin Ismail followed by the student’s name i.e. Haji Muhamamd Lokman Bin Haji Awang. Also, the is a mention of the student’s home address. 4 120,1160 - 1310,1220 The method of recitation presented by the student in front of the teacher which was a well-presented 30-juz recitation by looking at the text or mushaf. 5 740,1210 - 1230,1270 The teacher’s conferment of the ijazah on the student using the sentence in Malay language ‘aku ijazah akan dia sebagaimana aku terima’ which could be translated as ‘I present him this ijazah the way I have received it’. 300 6 1020,1250 - 1310,1300 The mention by the teacher of his teacher’s full name i.e. Haji Muhammad Bin Haji Awang Kecik (Haji Mat Lintar) 7 120,1290 - 1290,1730 The mention of the entire chain of transmission until it reaches Prophet Muhammad SAW, Jibrail AS and finally Rabb al-Izzah. 8 110,1730 - 490,2080 The teacher’s signature. 9 100,2030 - 540,2320 The witness’ signature and name. 10 570,2010 - 1320,2150 The date on which the student received the sanad i.e. 14 Muharram 1410H or 16 August 1989AD. Table 4.4: Analysis of Sanad Certificate received by Haji Mat Lintar 301 Picture 4.3: An Example of Haji Mat Lintar’s sanad certificate 302 4.11 Review of the Analysis of the Sanad Certificates Table 4.4. below summarises the analysis of all the sanad certificates discussed previously. Based on the analysis carried out, there are a few conclusions that could be drawn pertaining to the features of the sanad certificates obtained by these local Malaysian qurrā’ scholars. First of all, there are a few basic features that were included in all of the sanad certificates analysed. Next, there are also two features which were not mentioned in all of the sanad certificates owned by the local Malaysian qurrā’ scholars sample. Last but not least, there are a few features which were only included in one sanad certificate but not in the other two and in another case, the features were included in two sanad certificates but was absent in another sanad. To be specific, a few fundamental features which had been included in all of the three sanad certificates analysed are the teacher’s name, (al-Mujīz), the student’s name (al-Mujāz), the form of recitation, the introduction, hamdalah, salawat followed by امأ دعب, the teacher’s sanad (al-Mujīz) and the teacher’s (al-Mujīz) or the witness’ signature. Meanwhile, two features that could not be found in any of the three sanad certificates received by these qurrā’ scholars are the student’s characteristics, morals as well as ethics and also the student’s declaration of acceptance. 303 Furthermore, the features which could be found in one sanad certificate but not in the other two are the method of recitation and a brief prayer (du’a) as these two features were included in the sanad certificate of Haji Mat Lintar but not in the sanad certificates of Haji Hassan Bin Ismail and Tan Sri Dato’ Haji Hassan Bin Azhari. Meanwhile, the title of the certificate and the teacher’s will, as well as advice for the student could be found in the sanad certificates of Haji Hassan Bin Ismail and Tan Sri Dato’ Haji Hassan Bin Azhari but these two features were not included in the sanad certificate of Haji Mat Lintar. As for the declaration of هتزجأ– هل تزجأ , it could be found in the sanad certificate of Haji Mat Lintar and Haji Hassan Bin Ismail but there is no such declaration to be found on the sanad certificate received by Tan Sri Dato’ Haji Hassan Bin Azhari. The date on which the student received the sanad certificate and salawat at the end of it are two features which are only exclusive to the sanad certificate received by Tan Sri Dato’ Haji Hassan Bin Azhari. However, there is neither date mentioned nor salawat included in both Haji Mat Lintar’s and Haji Hassan Bin Ismail’s sanad certificate. Finally, there are a few additional features that could only be found on the sanad certificate of Tan Sri Dato’ Haji Hassan Bin Azhari. There is Basmallah on top of his certificate followed by a Qur’anic verse i.e. verse 9 of Surah al-Hijr on the right-hand side of it. There is also a hadith from Prophet Muhammad SAW on the left-hand side of the certificate. 304 Table 4.5: Summarises The Analysis Of All The Sanad Certificates No. Sanad received by Features Haji Mat Lintar Haji Hassan Bin Ismail Tan Sri Dato’ Haji Hassan Bin Azhari 1. Teacher’s name (al- Mujīz)    2. Student’s name (al- Mujāz)    3. Form of recitation    4. Introduction, Hamdalah, Salawat and دعب امأ    5. Method of recitation    6. Teacher’s will and advices    7. Teacher’s sanad (al- Mujīz)    8. Teacher’s (al-Mujīz) or witness’ signature    9. Title    10. Date    11. Declaration هتزجأ– هل تزجأ    12. Student’s characteristics, moral and ethics    13. Brief prayers    14. Salawat at the end    15. Student’s declaration of acceptance    16. Others (Additional)    305 4.12 Conclusion The study and analysis of the sanad received by Malaysian Qurrā’ scholars are made based on the chain of transmission which originated all the way from Egypt. Apparently, 3 sanads i.e. the sanad received by Dato’ Haji Nor Bin Ibrahim, Haji Hassan Bin Ismail and Tan Sri Dato’ Haji Hassan Bin Azhari were received through Sheikh Muhammad al-Mutawalī. On the contrary, the al-Qur’an sanad of Haji Mat Lintar was received through Sheikh Muhammad Sābiq Iskandariah. Also, based on this study, it is learnt that the al-Qur’an sanad received by Haji Hassan Bin Ismail is the highest sanad among the other sanads analysed in this study and it is sanad al-‘Uluww because there are only 17 rijal sanads or narrators between Haji Hassan Bin Ismail and Sheikh al-Qurrā’ Sheikh Muhammad Bin Muhammad Bin Muhammad Bin Ali Bin Yusuf al-Jazarī. On the other hand, the al-Qur’an sanad received by Dato’ Mohd Nor Bin Ibrahim is the second highest sanad as there are 18 rijal sanads between Dato’ Haji Mohd Nor Bin Ibrahim and Sheikh al-Qurrā’ Sheikh Muhammad Bin Muhammad Bin Muhammad Bin Ali Bin Yusuf al-Jazarī. However, in terms of recitation method, the al-Qur’an sanad received by Dato’ Mohd Nor Bin Ibrahim is the highest or al-‘Uluww compared to the sanad of Haji Hassan Bin Ismail. The reason being, Dato’ Mohd Nor Bin Ibrahim’s sanad is obviously sanad al- Qirā’at al-‘Ashar al-Kubra while Haji Hassan Bin Ismail’s sanad is only sanad al- Qirā’at al-‘Ashar al-Sughra. The other two samples of qurrā’ scholars i.e. Tan Sri Dato’ Haji Hassan Bin Azhari and Haji Mat Lintar both received sanad al-Qirā’at Hafs from Imam ‘Asim.