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Tilawah of the Quran in Anna M. Gade’s View : Philosophical Studies and Its Relevance to the Quranic Sciences

This paper is a review of the thoughts of a Western scholar named Anna M. Gade about qira’ah and tilawah. Anna M. Gade is a professor in the field of Environmental Studies at the University of Wisconsin, Madison, United States. Using a philosophical approach, this study aims to explain how the thoughts of Anna M. Gade is related to tilawah al-Quran. One of his works shows specifically under the title “the Quran Recitation”, which means tilawah al-Quran. When it is called tilawah quran (reciting Quran), of course, there is a connection with qiraʻah alQuran which equally shows the meaning of the reciting of the Quran. For this problem, Gade explained that tilawah is a part of qira’ah, because the scope of qira’ah is more common than tilawah. In addition, Gade also explained tilawah on the side of the Quran description of tilawah, tilawah as a practice of praying, beauty, to the competition of tilawah Quran.


INTRODUCTION
The book of Quran is kalamullah that was revealed since fourteen centuries ago for His Messenger. The span of fourteen centuries ago and today is surely going through a series of extremely long life journeys. Although in a long time, learning the Quran still exists with its existence that is not done by places and times. Quran learning begins since the revelation of the Quran was first revealed, that is when the Prophet Muhammad received the revelation of Surah Al-Alaq: 1-5. In the revelation, the prophet was given a revelation in the form of a command to read.
Quranic learning begins with the angel Gabriel by way of talaqqi, which is to read the revelations by imitating what is conveyed by the angel Gabriel. Starting from learning this talaqqi model, then recitation of the Quran automatically arises. The reciting of this holy revelation is then termed by tilawah. The term of tilawah itself is certainly not a strange thing for Muslims. This term is often heard and appears especially for those who are or have studied the Quran.
Anna M. Gade is one of the reviewers of how exactly the explanation of the tilawah. In one of his works, he specifically shows in his book entitled Quran Recitation, which means reciting the Quran. The work is the result of research in Indonesia related to tilawah. He departed from the literature that talks about tilawah which he then described and studied in the living Quran. In one of his discussions, he discussed tilawah and qira'ah. When there is mention of tilawah al-Quran (reciting the Quran), of course, there is a connection with qira'ah al-Quran which equally shows the meaning of reciting the Quran.
So in this paper, using a philosophical approach, the author tries to examine how Anna M. Gade's view is related to tilawah, which of course is interesting to study by looking at Gade's background as the writer will explain in this paper. Furthermore, the results of his thought will be relevant to the Quranic sciences.

Anna M. Gade's Academic Background
Anna M. Gade was a Muslim scholar whose recent teaching and research discuss the global environment with a humanistic perspective. Gade was a Southeast Asian person, in the sense that he has lived there for a long time to conduct his field research in that area (Indonesia, Malaysia, and Cambodia) for two decades. As explained above, it can be seen that Anna M. Gade is a person who focuses her studies in the field of research, especially field research on Islamic studies in certain areas. By looking at his works, it can be said that Anna M. Gade is someone who deals with living Quran studies because many in his field-based on research studies. This is interesting to study more deeply related to Anna M. Gade's views on tilawah.

A Discourse About Qira'at and Tilawah
Terminologically, qira'at ‫اءات(‬ ‫)قر‬ is a plural form of the word qira'ah ‫اءة(‬ ‫)قر‬ that is a mashdar form of the word qara'a-yaqra'u ‫أ(‬ ‫أ-قر‬ ‫.)يقر‬ The meaning of qira'ahis reciting. As for the terminology, al-Zarqani explains the meaning of the term qira'at in terms as a school adhered to by a priest of the qurra' experts' who differs from the others in the pronunciation of the Quran with appropriateness history and how to read from it, both the differences in pronunciation of the letters or pronunciation of the form. 7 Understanding in the terms also expressed by Ibnul Jazar as quoted by the Shaykh Muhammad Ismail, namely the science of how to read the Quran words, and different ways to read it according to the versions of the people who quoted it. 8 Whereas Abduh Zulfidar Akaha offers the definition of qira'at in terms as the science that studies about the procedures for conveying or reciting a Quranic sentences and its differences that are based on those who quote them. 9 When the qira'at rests on its relationship to the Quran then what needs to be paid attention to is that they both have a close relationship, that is the relationship between the parts of valid qira'at are a part of the Quran itself. Both are not two different or completely different things. Neither are the two things essentially one, but between the two there is a very close attachment or relationship. 10 Judging from the types of qira'at in terms of sanad (transmission), al-Suyuthi in his book al-Itqan fi' Ulum al-Quran, dividing it into six, namely mutawattir, masyhur, ahad, dan syaz, maudu ', mudraj. 11 While qira'at seen from the number is divided into three, namely qira'at al-sab' (resting their reciting on the famous qurra' priest numbering seven, namely Nafi', Ibn Kathir, Abu Amru, Ibn Amir, Ashir, Hamzah, al-Kisa'i), qira'at' al-ashrah (ie qira'a t sab'ah plus three qira'at based on Abu Ja'far, Ya'qub, Khalaf al-'Asyir), and qira'at arba' 'ashrah (ie qira'at 'ashrah plus four qira'at that are based on Ibn Muhaishin, al-Yazadi, Hasan al-Basri, and al-A'masy). Of the three qira'at, qira'at al-sab' is the most famous, then followed by qira 'at' al-ashrah. 12 In its development, qira'at cannot be separated from talaqqi, the meaning of which is taken as the taking of the Quran when during the time of the Prophet up to now is through narration and talaqqi from the people who are tsiqah and can be trusted. Talaqqi  Etymologically, the word tilawah is a mashdar form of the word tala-yatlu-tilawah ‫تالوة(‬ -‫تال‬ -‫ا‬ ‫يتلو‬ -) which means to read or to study. 14 In addition, in the Al-Munawwir dictionary, the word tilawah ‫)التالوة(‬ is the same as qira'ah ‫اءة(‬ ‫)القر‬ which means reciting. 15 Likewise in the Contemporary Arabic-Indonesian dictionary, tala means reciting, while the form of mashdar ‫)تالوة(‬ has a meaning of reciting or recitations. Tilawah itself according to the Big Indonesian Dictionary means the reciting (verse of the Quran) well and beautifully. 16 From all of the understanding in dictionaries above, it can be concluded that tilawah is a word derived from Arabic that is then absorbed into one of the words (recitations) in Indonesian which means reciting or reciting the Holy Quran.
The word utlu ‫)أتل(‬ is taken from the word tilawah that originally had the meaning of following. A person who reads is a person whose heart or tongue follows what is counted from the symbols of reciting, letter by letter, part by part of what he reads. For example, someone says "aba ", then to read, people must see and pay attention to the three the letters and follow one after another, so that was born reciting "aba". 17 The word tilawah is a word that recorded in the Quran verses of al-Baqarah: 121 as follows: Those whom We gave the Book to, they read it with real reciting, they believe in it. And whoever denies him, they are the losers. There is another explanation given by Nashir al-Din Abu Sa'id in his tafsir, Tafsir al- The Quran itself distinguishes the use of the word tilawah with the word qira'ah, which initially contains the same meaning. The word tilāwah in its various forms, if what is meant is reciting (because there is another meaning to this word) then the object of reciting is something that is great and sacred or true. As for qira, the object is more general, including the sacred or impure, the content can be positive or negative. That why al-Baqarah verse 121st uses the word utlu, because the object is a revelation. While the command to read in the first revelation is iqra', where the object can cover all kinds of reciting, including the revelations of other God. It could be the word utlu which literally means following the texts chosen because they are sacred or true, also to indicate that what is read should be followed by practice. 22 From a general perspective and views according to some of the figures above, then this needs to be taken into consideration and compared for the next analysis process. Therefore, it is necessary to explain how Anna M. Gade's view of tilawah itself.

Tilawah in Anna M. Gade's View
There is a link between the terms of Qira'ah and tilawah. Gade explained Qira'ah as the sciences of the reciting of the Quran, the knowledge of reciting the Quran. As for the relation to tilawah, he explained that tilawah (recitation of the Quran) is part of the fundamental branches of study and learning of the Quran. Thus, it can be said that tilawah is one of the fields or parts of the science of qira'at al-Quran. The term tilawah often appears in the Quran in the form of nouns and verbs. Usually, when the word refers to reciting the Quran the word recitation means to follow the message of the Quran by sounding the sound. 23 Quran it self describes some general descriptions related to tilawah. Besides that, there are also a few explanations that are specific to the technique or practice. This is a uniqueness that exists in the Islamic teaching system in which the Quran has the most authoritative role to be used as a guide for thoughts and actions for those who believe it, it can be said that this is a function of tilawah al-Quran for its readers (who believe in the Quran). 24 Gade explained that the verses of the Quran that describe tilawah are; First, the order specifically addressed to the Prophet Muhammad PBUH., and generally addressed to Muslims to read the Quran (to make a sound or sound). The order was recorded in the revelation which was first revealed to the Prophet Muhammad, namely in the first and second verses of al-Alaq. 25 Secondly, the Quran explains the guidelines on how to read it as explained in the Qs. al-Muzammil: 4. 26 Gade explained that what is meant by tartil here is to be careful and not in a hurry. Third, the instructions in reciting the Quran as recorded in Qs. al-Qiyamah: 16-18. 27 Gade continued, Quran actually contains many suggestions relating to tilawah al-Quran, such as reciting it with full concentration at night as a deed of worship as well as to remember (memorize) and maintain the revelation of the Quran. 28 In addition to describing the description of tilawah in the Quran, Gade also describes the effect or impact of the reciting (tilawah) Quran that is felt for people who read or listen to it. First, as explained in Qs. al-Zumar: 23 29 that the Quran describes the reaction caused in the form of shivering and trembling feelings for its readers. Second, crying in recognition of the truth of the message of the Quran when it is read as recorded in Qs. al-Ma'idah: 83. 30 Third, the description of the Quran that connects the response of feelings with the moral state of people who believe in the revelation as recorded in Qs. al-Isra' verses 107-109. 31 Gade's description of tilawah which refers to the Quran shows that tilawah is one of the things discussed in the Quran. Starting from the command, how to read, etiquette, direction, advice, to the impact of the tilawah. The description of tilawah in the Quran, as explained by Gade, is a descriptive-theoretical study. Because tilawah is an action that must be practiced. 24 Anna M. Gade, "Qur'an Recitation"..., p. 482. 25 Therefore this study does not stop only in the area of the text ( Quran), but then Gade goes on to explain how this principle is practiced in daily life.

Tilawah Practices as Worship, Different Ways, Beauty, to Competition
The practice of reciting the Quran is a fundamental part of Islamic education, practice, and obedience. During the holy month of Ramadan, the Quran is read in a nightly service which is commonly called the tara>wih prayer. In reciting the tarawih prayer, usually, the Quran which amounts to 30 juz is divided every day one juz, read sequentially (the first day of juz 1, the second day of juz 2, and so on), so that the reciting of the Quran ' can be completed ( The practice of reciting the Quran is also inseparable from the aesthetics of recitation. Gade termed this as the Quranic Esthetic. The assumption is that the teachings, worship, and aesthetics are closely related to the theory and practice of reciting the Quran. This connection is an important part because reciting the Quran is to be able to understand the true voice of God (Kalam Allah). 35 In the early Islamic tradition, the rhythm used for reciting the Quran was not clearly known, because it was not recorded in history. The tradition of the practice of reciting the Quran with this rhythm began to be recorded in history since the Abbasid Dynasty. The practice of reciting with this rhythm then develops using tartil (mujawwad) style. At the same time, the readers of the Quran began to formulate a song system (maqam, plural maqamat) reciting in a mujawwad style. Furthermore, with this song a discourse appears in the literature about reciting the Quran in a tone, called Gade, qira'ahbi al-lahn. The rhythm structure used at that time was the art of music originating from Arabic. 36 The development of recitation using rhythm does not stop at the recitation system of the Quran which takes into account its aesthetic aspects. In its development, the recitation of the Quran in rhythm was then used as a competition. In this case, Gade explained by conducting a study first, namely more precisely research in Indonesia. is a form of worship, but also has a function to restore the rise of Islam in the world today. 38 Gade's explanation above can be simplified that tilawah is one of a series that cannot be separated from worship. Tilawah in practice there are different ways to read it depending on the conditions and who reads it. Tilawah cannot be separated from beauty because what is read is not ordinary text, but it is a holy book spoken by God. Tilawah can also be practiced as a competition for the purpose of learning the Quran that is good, beautiful, and true and at the same time becomes a propaganda media to broadcast Islam.

Tilawah and Its Relevance to the Quranic Sciences
Discussing the Quranic sciences ('ulum al-Quran), so the concern here is about the from the story of one of the qurra priests named Abdullah ibn Mas'ud, that he was someone who had a sweet and clever voice (good and right) in reciting the Quran. It was also explained by al-Qatthan that the scholars' past and present paid great attention regarding tilawah or how to read the Quran properly and correctly. Therefore, the scholars' formulate knowledge about reciting the Quran properly and correctly, which is commonly referred to as the science of recitation (tajwid). 42 Thus, it can be said that tilawah and tajwid are two branches of science that have an attachment that cannot be separated from one another.
the explanation above shows that tilawah is one of the branches of Quranic sciences. As for the relation to tilawah presented by Anna M. Gade, he shows that there is complexity in one branch of the Quranic sciences, namely recitations. Starting from the data he got in his field research, he showed that tilawah is not a simple concept as just reciting the Quran as a holy book but also incarnated as a form of worship practices in different ways, beauty or aesthetics, even competition intended as a means of Islamic da'wah.
As for the connection with Quranic sciences, it can be said that Gade has no different or extreme thoughts from the ulama 'interpretations related to the discussion of