THE ROLE OF HIQMA IN PRESERVING NAGHAM AL-QUR’AN IN …

An Undergraduate Thesis

Submitted Faculty of Ushuluddin

In Partial Fulfillment of the Requirements for the Degree of Strata One (S1)

Bilqis Khoiriyyah

11150340000176

MAJOR OF QUR’ANIC SCIENCES AND ITS INTERPRETATION

USHULUDDIN FACULTY

STATE ISLAMIC UNIVERSITY SYARIF HIDAYATULLAH

JAKARTA

1441 H/2020 M

THE ROLE OF HIQMA IN PRESERVING NAGHAM AL-QUR’AN

IN INDONESIA

ii

An Undergraduate Thesis

Submitted Faculty of Ushuluddin in Partial Fulfillment of the Requirements

for the Degree of Strata One (S1)

Bilqis Khoiriyyah

NIM. 11150340000176

Approved by:

Dr.Hasani Ahmad Said, M.A

NIP. 198202212009011024

MAJOR OF QUR’ANIC SCIENCES AND ITS INTERPRETATION

USHULUDDIN FACULTY

STATE ISLAMIC UNIVERSITY SYARIF HIDAYATULLAH

JAKARTA1441 H/2020

INDONESIA

APPROVAL BY SUPERVISOR

THE ROLE OF HIQMA IN PRESERVING NAGHAM AL-QUR’AN IN

iii

ABSTRACT

This thesis discusses the role of HIQMA organization in preserving

the qur‟anics nagham. HIQMA UIN Jakarta is an organization of qari

'and qari'ah that has a long existence in the world of reading al-Qur'an.

As an organization that accommodates the reciters', it seems that HIQMA

has various programs and methods of implementing nagham. The

discussion regarding the application of Nagham in this thesis does not

only explain about Nagham, but also discusses efforts to preserve

Nagham and the Nagham learning methods carried out by qari 'and

qari'ah in HIQMA organizations, besides the learning process that is

applied and materials to facilitate The classification of students who are

still unfamiliar with the Qur'anic nagham is also discussed in this thesis,

the author presents the transcribed notes to make it easier for the author

to recognize the characteristics of each Nagham based on its tone

progression and some note formulas from Nagham that are applied in

learning at HIQMA.

In this thesis, several conclusions can be drawn. First, the method

used in the application of nagham talaqiy and musyafahah through

tausyih media. The two reciters' always try to understand the meaning of

the verse before chanting the Qur'an in order to get the dzauq from the

reading so that learning nagham has an impact on understanding the

Qur'an.

Keyword: Nagham, HIQMA, Learning, Preserving

Bilqis Khoiriyyah. The Role of HIQMA In Preserving Nagham al-

Qur’an In Indonesia Major of Qur‟anic Sciences And Its

Interpretation, Ushuluddin Faculty, State Islamic University Syarif

Hidayatullah , Jakarta, 2019.

In the discussion of this thesis, the author uses a qualitative

descriptive research method by making observations and interviews

with HIQMA members then reducing the data that has been obtained.

iv

ACKNOWLEDGMENT

Praise be to Allah who has provided favors and opportunities to

study at the beloved Faculty of Usululuddin and has given the gifts so that to

day I can complete this research to fulfill my final project as a requirement

for obtaining a bachelor's degree at State Islamic University Syarif

Hidayatullah Jakarta. Prayers and greetings may remain to our prophet the

Messenger of Allah, who has guided mankind from the dark ages to the

brightly lit age of knowledge, like what we have felt so far.

I took a fairly long process in completing the study, joy and sorrow

had been passed through with full fortitude. Homesickness has become a

common thing, but the writer makes encouragement to continue the study of

this beloved university.

Also I do not forget to say many thanks to all those who have

supported and encouraged me to complete this thesis, especially to my

parents, my extended family, friends, and to the supervisor lecturer Dr.

Hasani Ahmad Said, M.A. who gave useful input for my writing.

My journey to complete a bachelor's degree is an unforgettable

moment, and also don't forget I want to express my gratitude to following

noble persons:

1. Prof. Dr. Amany Burhanuddin Umar Lubis, Lc., M.A., the rector of

Syarif Hidayatullah State Islamic University, Jakarta.

2. Dr. Yusuf Rahman, M.A., the dean of Ushuluddin Faculty, Syarif

Hidayatullah State Islamic University, Jakarta.

3. Dr. Eva Nugraha, M. Ag., the head of Major Qur‟anic Sciences and

its Interpretation, Syarif Hidayatullah State Islamic University,

Jakarta.

v

4. Fahrizal Mahdi, Lc., MIRKH., the secretary of Major of Qur‟anic

Sciences and it‟s Interpretation, Syarif Hidayatullah State Islamic

University, Jakarta.

5. Prof. Dr. Said Agil Husein Munawar, Dr. Ahsin Sakho Asyrofuddin,

Dr. Faizah Ali Syibro Malisi, Dr. Lilik Ummi Kultsum,

Kusmana,Ph.D, KH. DR. Abdul Moqsith Ghazali, MA, Dr.

Muhammad Zuhdi, Drs. Ahmad Rifqi Muchtar, MAg, Rifqi

Muhammad Fatkhi, M.A, my Academic Lecturers of Qur‟anic

Sciences and its Interpretation, and Hadith Sciences at Syarif

Hidayatullah State Islamic University, Jakarta.

6. All off the lectures in Major of Qur‟anic Sciences and its

Interpretation for the guidance, patience, kindness, and support the

writer during study at, Syarif Hidayatullah State Islamic University.

7. All libraries staff of Ushuluddin Faculty, the Center library of UIN

Jakarta.

8. All staff who are dedicated for helping me do the administrative

matters at university.

9. All staff at PUSKUM UIN Jakarta who has supported me to complete

this thesis.

10. All member of HIQMA UIN Jakarta, Specially for Head of HIQMA

2020, Habibi, Rifai, Windi, Firman, Mudrikah, Riza,and Ustz.

Mastia, who have been informants for this research.

11. All my classmates, specially Rifa, I hope we can meet and discuss

together, Syamsuri thanks for your Arabic teaching. Husen, thanks

for support and telling the comepre material. Iqbal, thanks for your

cheap ticket so I can enjoyed my travel. and all classmates that I

cannot mention, I hope that after this pandemic we will meet again.

vi

12. All Member of PSM UIN JAKARTA, so gratefull for having you

all. Specially for Prelude, Izayoy, my dearest conductor Mr.Mujazz

and Mr. Laja, God bless you all. Aamin.

.

vii

ARAB-LATIN TRANSLITERATION GUIDELINES

Joint Decree of the Minister of Religion and Minister of Education and

Culture

Number: 158 of 1987 - Number: 0543 b / u / 1987

Arabic Latin ض ḍ

Not ا

symbolized

ṭ ط

ẓ ظ B ب

„ ع T ت

G غ ṡ ث

F ؼ J ج

Q ؽ ḥ ح

K ؾ Kh خ

L ؿ D د

M ـ Ż ذ

N ف R ر

W ك Z ز

H ق S س

viii

Long Vowels Short Vowels

' ء Sy ش

Y ي ṣ ص

Arabic Latin

Ā ا

Ī اي

Ū اك

Arabic Latin

A ـ

I ـ

U ـ

Arabic Sign Latin Sign

ك ـ Aw

ي ـ Ay

ix

TABLE OF CONTENT

STATEMENT OF ORIGINALITY .......................................................i

ABSTRACT

ACKNOWLEDGEMENT

TABLE OF CONTENT

CHAPTER 1 INTRODUCTION ........................................................... 1

Background ......................................................................................... 1

Problems Identification ....................................................................... 4

Research Objectives ............................................................................ 5

Research Benefits................................................................................. 5

Literature Review................................................................................ 6

Research Methodology .................................................................... 11

Writing Systematic............................................................................ 14

CHAPTER II NAGHAM HISTORICAL DEVELOPMENT ........... 17

A. The Definition of Nagham ........................................................... 17

B. The History of Nagham al-Qur‟an ............................................... 19

C. Pros and Cons Regarding Nagham............................................... 26

D. The Development of Nagham Globally ....................................... 30

E. The Types of Nagham .................................................................. 34

APPROVAL BY SUPERVISOR

........................................................................................... iv

..................................................................... v

..........................................................................ix

ARAB-LATIN TRANSLITERATION GUIDELINES .................... vii

............................................................ ii

APPROVAL BY EXAMINER ...............................................................iii

x

F. Tone Progressions of Nagham al-Qur‟an ..................................... 39

CHAPTER III THE GENERAL DESCRIPTION OF HIQMA

ORGANIZATION UIN SYARIF HIDAYATULLAH JAKARTA .. 45

A. The Profile and History of HIQMA UIN Jakarta ....................... 45

B. The Education and Teaching Programs In HIQMA UIN Jakarta 47

C. Organizational Structure and Training In HIQMA UIN Jakarta 49

D. Profile of HIQMA Mentors ......................................................... 56

E. Profile of HIQMA Members ....................................................... 59

CHAPTER IV PRESERVING NAGHAM ....................................... . 63

A. Motivation, Goals and Learning Targets of Nagham In HIQMA UIN

Jakarta .......................................................................................... 63

B. Proses and Practice of Nagham al-Qur‟an Learning ................... 78

C. Learning Outcomes and Impact ................................................... 89

CHAPTER V CLOSING .................................................................... 102

A. Conclusion ................................................................................ 102

B. Suggestion ................................................................................. 103

C. Closing Remarks ........................................................................ 104

BIBLIOGRAPHY ............................................................................... 105

ATTACHMENTS ............................................................................... 110

1

Chapter I

Introduction

A. Background

Today the chanting of the nagham al-Qur'an is not something

foreign to the public's ears. The various types of nagham al-Qur'an are

easy to access and listen to. The qari' have started to appear in the media

and have received great attention from the public. In the past, the

tradition of reading the Koran using nagham was only favored by adults.

However, the existence of young reciters who have sprung up on social

media and gone viral has made teenagers enjoy reading the Koran using

beautiful tones, from listening to learning the naghams through tutorials

on YouTube. There are various kinds of Qurra' which show their

existence in social media, ranging from reciters' who are very proficient,

senior, professional, even amateurish, or even still in the learning stage.

Readers are also diverse, not only among Muslims in Indonesia but also

favored by the world community, even those who are not Muslims are

also involved as connoisseurs and appreciators.1 However, people just

love it without knowing the types of nagham that are often used, this is

very unfortunate for some teenagers and even some adults who don't

understand what nagham is.2

The journey of the entry of the art of reading the al-Qur'an to the

archipelago was approximately 500 years ago.3 This is indicated by the

1 Ainatu Masrurin, “Murattal Dan Mujawwad Al-Qur‟an Di Media Sosial,”Jurnal

Studi Ilmu al-Qur‟an dan Hadis, vol.19, no.2, (Juli 2018): 190. 2 Rizal, dkk, “Sistem Pengenalan Nagham Adzan Melalui Suara Menggunakan

Metode Discrete Wavelet Transform (DWT) Dan Mellin Transform”, TECHSI, vol. 10,

no.2, (Oktober 2018): 51. 3 Mohd Ali, Seni Lagu al-Qur‟an Di Malaysia, Cet 2,( Kuala Lumpur: Darul Fikr,

1997) 81.

2

number of centers of al-Qur'an recitation in houses and cottages in the

archipelago, especially in Malay lands. This spread was caused by

Islamic preachers who came from the Middle East, scholars who

migrated to Mecca and Medina and taught the surrounding population, as

well as the reciters and qari'ah which were the main factors supporting

the development of the art of reading the Koran in the archipelago in

particular. in Indonesia.4

The art of reading al-Qur'an was very rapidly developing in Indonesia

in the early 20th

century, which was very well known for its Hijazi

nagham flow. The figures who were very famous at that time included:

K.H. Arwani, K.H. Sya'roni, K.H. Munawir, K.H. Abdul Qadir, K.H.

Damhuri, etc.5 Indonesia, with the largest Muslim population in the

archipelago, has been rich in talented reciters from the past until today.

The regeneration of the great previous reciters continues, so that the art

of reading the Koran can still be preserved by millennial generations with

a variety of new methods that have undergone renewal. From learning

methods, management, and publication to the wider community. Also,

several application features are made to make it easier to learn how to

read the al-Qur'an and choose nagham chants according to their

preferences.6 The application was created by Muslim IT experts. So that

the art of reading the Koran is trending today. How to learn various kinds

of nagham is also very easy to get through the videos of the reciters

uploaded on their various social media accounts.

4 Mohd Ali, Seni Lagu al-Qur‟an Di Malaysia, 81

5 Lembaga Bahasa dan Ilmu al-Qur‟an (LBIQ), Belajar Membaca al-Qur‟an

Dengan Lagu, (DKI Jakarta,1987),77. 6 Muhammad Yunus, dkk, “Aplikasi Tuntunan Lagu Qira‟atil Qur‟an Berbasis

Android,” Jurnal Teknologi Informasi, vol.5, no.2, (Oktober 2014): 113.

3

Although nagham can be accessed easily from various social media

platforms, even though this cannot be used as a complete reference for

those who want to learn nagham science. This is because the tones of the

Nagham itself are adopted from Persian songs with lyrics containing

rhymes, so that a special institution is needed to act as a teacher for those

who want to learn because the notes from the poems will be practiced.

into the verses of the Koran which have the law of reciting tajwid that

must be applied.

Indonesia has reliable qari 'and qari'ah who have melodious voices

with a myriad of achievements in the international arena. The rapid

development of nagham in Indonesia was triggered by the number of

institutions that accommodate interests and talents for people who wish

to study nagham such as Jami'iyah al-Qurra 'wa al-Huffazh (JQH) Jakarta

(1950), the Qurra' al-Association. Washliyah Medan (60s), South

Kalimantan Qira'ah Student Association (IPQIR), Bustan al-Qira'at

Surabaya (1964), Student Qari'ah Association (HIQMA) UIN Jakarta,

etc.7

UIN Syarif Hidayatullah is an agency that has a special institution

(HIQMA UIN Jakarta) that accommodates the interest of the community,

especially students, to learn nagham from the introduction to advanced

stages. Students are introduced to the science of nagham with several

initial stages before being introduced to the science of nagham itself.

This is because there are several things that are crucial to understand

before learning nagham and these are the principles of learning nagham,

so they must be known. The number of basic knowledge that must be

7 Moersjied Qorie Indra, Seputar Nagham Seni Baca Al-Qur‟an (Sejarah, Hukum,

Metode, Praktek), 54-55.

4

learned by someone who wants to study nagham makes nagham must be

studied by talaqqi and musyafahah methods in a special institution.

HIQMA UIN Jakarta has a significant role in preserving nagham in

Indonesia, especially at UIN Jakarta, but there has been no research

written about the role of HIQM UIN Jakarta in developing nagham This

is indicated by the researches that the writer found only presented other

institutions that were also active in the field of nagham and the art of

reading al-Qur'an. Therefore, the authors are interested in examining how

HIQMA UIN Jakarta's efforts to ground and preserve Nagham in

Indonesia, especially in UIN Jakarta.

B. Problems

1. Identification of Problems

In conducting this research, many points can be used as the focus of

research, such as:

a. How is the reception of the al-Qur'an implemented through

the chanting of the reciters' nagham in al-Qur'an institutions?

b. How is the effectiveness of learning Nagham al-Qur'an

through social media which is applied by teachers from al-

Qur'an institutions?

c. How big is the role of al-Qur'an institutions in Indonesia in

preserving nagham?

However, so that the discussion is not too broad, the authors identify

the problems that will be discussed in this study.

2. Restrictions

5

With the background of the problems described above, the

authors formulate the formulation and limit the research problem only to

Nagham Conservation Efforts ."

3. Problem Formulation

From the limitation of the problem, the writer formulates the

following problems as follows:

a. How does HIQMA preserve Nagham through its programs?

b. How is the impact of the Nagham Learning of the Qur'an for the

reciters'?

C. Research Objectives

Based on the above problems, the objectives of this thesis are:

a. Describe the application of nagham al-Qur'an in HIQMA which

includes introduction, understanding, practice, and its impact in

preserving nagham in Indonesia?

b. Explain how the role of HIQMA UIN Jakarta in preserving

nagham in Indonesia, especially at UIN Jakarta.

D. Benefits of Research

Based on the background of the problems described above, it can be

seen that the objectives of this study are:

1. Theoretical Benefits

a. This research is expected to complement the research conducted

by M. Husni Thamrin entitled “NAGHAM AL-QUR‟AN

(TELAAH ATAS KEMUNCULAN DAN PERKEMBANGAN

NAGHAM DI INDONESIA). With this research, it is hoped that

it can add new knowledge regarding nagham preservation efforts

6

undertaken. in Indonesia, especially in the HIQMA Organization

of UIN Syarif Hidayatullah Jakarta as one of the institutions that

has a role in preserving Nagham.

b. As a reference and consideration for further research, especially

research on the development and application of Nagham in the

Ushuluddin Faculty of UIN Jakarta.

2. Practical Benefits

By knowing the development of nagham at HIQMA UIN

Syarif Hidayatullah Jakarta hoped that it will become a

recommendation for the leadership of UIN Jakarta especially to pay

more attention and facilitate in increasing the quality of the reciters

and qari'ah in HIQMA considering that this organization has made

many achievements and makes UIN Syarif Hidayatullah Jakarta

proud.

E. Literature Riview

Collecting literature related to research that is being carried out

before long discussing the problem to be studied is something that is

commonly done by all researchers, so that the results studied are in line

with previous research or can even complement and also refute previous

theories. with a discovery. But sometimes researchers find it quite

difficult to find some literature related to this discussion. So that most

cases of stopping a study are due to the limited literature that can be

accessed. Especially kinds of literature related to the historicity of

something. However, this can be resolved when researchers can find

sources who lived at that time. So that at least some information can be

accessed even though it is not in a written document.

7

On this occasion, I tried to examine the role of HIQMA in

preserving nagham in Indonesia, especially among UIN Syarif

Hidayatullah Jakarta. Talking about nagham preservation efforts

means that my research demands to trace the historicity of the

establishment of HIQMA UIN Jakarta and programs related to

nagham preservation at HIQMA UIN Jakarta since its establishment

until now, how HIQMA is massively trying to develop nagham.

However, before entering into the language of nagham in HIQMA, it

is appropriate that the author first describes the historical journey of

nagham to Indonesia so that the discussion presented in this study is

neatly organized.

Analyzing nagham in terms of its journey and development is

a must for music lovers and activists, especially Muslim music

activists, who often combine Islamic elements in pouring ideas into a

beautiful tone composition.

Nagham itself comes from the songs of the Arabs' ancestors

who at that time were very fond of poetry and were rich in melodies

typical of the Middle East. In one study stating that there were 200

types of maqamat at that time which were later simplified and sorted

which now yielded the seven well-known naghams commonly used by

reciters' in general, I was increasingly active in studying the nagham

with the various interpretations of tones and variations that are popular

today. In some literature, Nagham is indeed one that is very much

discussed. however the discussion about the theory of application,

development, and efforts to conserve the nagham comprehensively is

still minimal, especially in various reciters' printing organizations such

as HIQMA etc., even though this is very important because the

8

existence of the institutions of the Koran is what keeps nagham intact.

its existence in Indonesia.

HIQMA UIN Jakarta is one of the most famous institutions

and has produced many great reciters also has made many national

and international achievements. What is interesting is that HIQMA as

an organization of reciters 'turns out not only to recruit and train

people who already have the basics in chanting the Koran but those

who are still beginners and very foreign but want to learn nagham are

also trained to be able to recite the Qur'an' with nagham perfectly in

terms of the makhārijul huruf and the chanting of the tone. As well as

for the reciters who are already clever, can they improvise in using

nagham without having to imitate other reciters? To answer this

question, I used a field study by conducting interviews and attending

the nagham training process and analyzing the method of application

and the extent to which the development of Nagham at HIQMA UIN

Jakarta since its establishment until now.

After looking at several previous studies that discussed

nagham in the study of the development of nagham in several qari 'and

qari'ah institutions and organizations, I have not found any research on

the application and preservation of nagham in al-Qur'an institutions.

The majority of previous studies that I found only discussed the

effectiveness of the nagham learning method and the management of

nagham guidance in institutions, among which the authors found,

among others :

A thesis from the State Islamic University Raden Intan

Lampung in 2019, the Tarbiyah Science Study Program concentrates

on Islamic Religious Education by Kiki Rizky Ramadhani

(1786108006) entitled: “Efektifitas Pembelajaran Tilawah Dalam

9

Meningkatkan Kemampuan Seni Baca Qur‟an Di UKM HIQMA UIN

Raden Intan Lampung.” This thesis discusses how the effectiveness of

learning carried out by the reciters at UKM Hiqma UIN Raden Intan in

improving the art skills of reading al-Qur'an.

Thesis from Raden Intan Lampung State Islamic University in

2017 The Da'wah Study Program and Communication Science, the

concentration of Da'wah Management by Khoirul Amin (1341030010)

entitled: “Manajemen Pembinaan Seni Baca al-Qur‟an Dalam

Meningkatkan Kualitas Tilawah Santri Pondok Pesantren

DARUSSA‟ADAH Kecamatan Talang Padang Kabupaten Tanggamus.”

"In this thesis, it discusses how the management of guidance that is

implemented in the Darussaa'adah Islamic Boarding School for its

students in learning to read al-Qur'an (nagham). Khoirul Amin in his

thesis stated the reason for the research carried out because this

pesantren produced the best reciter and reciter, which had made many

achievements both at the sub-district, district, provincial, and even

national levels.

Thesis from the State Islamic University of Sunan Ampel

Surabaya in 2019 Postgraduate Study Program by Maria Ulfa Rohmati

(F52317083) entitled: “Strategi Pembelajaran Seni Baca al-Qur‟an

(Studi Kasus di Pondok Pesantren Tahfiz dan Tilawatil Qur‟an Thoyyib

Fatah Sukodono Ampel Surabaya).” This thesis discusses how the

strategy of learning the art of reading the Koran (nagham) at the Islamic

boarding school Tahfiz and Tilawatil Qur'an Thoyyib Fatah Sukodono

Ampel Surabaya, starting from the process, musyafah, talaqqi,

assignments, demonstrations to practice are thoroughly discussed in this

thesis. .

10

Thesis from Walisongo State Islamic University Semarang in 2018,

Faculty of Ushuluddin and Humanities, Department of al-Qur'an and

Tafsir by Noura Khasna Syarifa (1404026032) entitled: “Seni Baca al-

Qur‟an Di Jam‟iyyatul Qurra‟ al-Lathifiyah Kradena Pekalongan

(Analisis Resepsi Estetis al-Qur‟an).” In her discussion, Noura discusses

how to train in the art of reading the Qur'an, research factors that

influence the art of reading al-Qur'an and how to analyze the aesthetic

receptions of al-Qur'an at Jam'iyyatul Qurra al-Lathifiyah Kradenan

Pekalongan.

A thesis from the Mataram State Islamic University in 2017 for

the Postgraduate Program by Sabrudin (1504232317) entitled:

“Manajemen Organisasi Dalam Pengembangan Budaya Prestasi Tilawah

al-Qur‟an Di Pondok Pesantren Nurul Qur‟an Praya Lombok Tengah.” In

this thesis, it discusses how the success of the achievements in the

recitation of the Qur'an can be achieved through organizational

management. Sabarudin was interested in researching this institution

because the achievements in the field of nagham al-Qur'an were very

many and this was not comparable to the relatively young age of the

institution, but it was able to produce reliable reciters through the

guidance of nagham under an organizational management.

Thesis from STAIN Palang Karaya 2004 Tarbiyah, the study

program of Islamic Religious Education (PAI) by Ahmad Junaidi,

entitled “Metode Pembelajaran Seni Baca al-Qur‟an pada LPTQ Kota

Palang Karaya.” In his research, it was shown that the nagham guidance

carried out by the Palang Karaya Tilawatil Qur'an Development Institute

(LPTQ) only focused on the recitations of the Qur'an by using

demonstrations.

11

From several previous studies found by the author, the focus of

the study was only on the methods, effectiveness, and management of

nagham coaching applied by each of the al-Qur'an educational

institutions, so that the research currently being carried out should

complement these studies. On this occasion, it is different from existing

research, the focus of the discussion of the author's thesis is the efforts to

preserve the nagham carried out by the al-Qur'an educational institution

in Indonesia, a case study at HIQMA UIN Jakarta.

F. Research Methodology

1. Research Approach

This research is field research with qualitative methods, qualitative

research seeks to construct reality and understand it‟s meaning. Thus,

qualitative research is very concerned about processes, events, and

authenticity. In qualitative research the presence of researcher value is

explicit in a limited situation, involving subjects with relatively little

amount. Thus, what is commonly done in qualitative research is

struggling with thematic analysis,8 as focused in this study. In conducting

research the authors take the following steps namely first the writer will

collect data in the form of expressions, history, about nagham al-Qur'an

then the authors try to understand the progression of the tone of

each nagham al-Qur'an and classify the development of the application

of nagham in HIQMA UIN Jakarta. This research when viewed from the

type of data is a field study (Living Qur'an)9 from various literatures.

8 Gumilar Rusliwa Somantri, “Memahami Metode Kualitatif,”Jurnal Makara

Sosial Humaniora, vol.9, no.2, (Desember 2005):58 .

9 Living Qur'an is a study that focuses on the response of the community to the

Qur'an, besides that this research also directly looks for data in the field relating to the object

of this research.

12

2. Place and Object of Research

The place of this research is HIQMA UIN Syarif Hidayatullah

Jakarta. While the object of this study is the reciter 'and reciter at the

HIQMA UIN organization Syarif Hidayatullah Jakarta.

3. Data Collection Techniques

In compiling this thesis, the author uses several techniques to collect

the main data to obtain accurate data, namely by performing the

following steps:

a. Observation

Observation is a technique of collecting data directly by visiting

research sites by trying to find out, understand, and listen to the practice

of nagham Al-Qur'an to develop it. This observation was made at

HIQMA UIN Syarif Hidayatullah Jakarta.

b. Interview

An interview is a discussion conducted by two or more people by

asking a question asked by someone as an interviewer.10

Researchers will

interview 8 members of HIQMA including the head of HIQMA himself.

In conducting interviews the researchers asked 22 questions that ranged

from knowledge, understanding, practice, and the development

of nagham al-Qur'an at this organization.

c. Documentation

Documentation is an effort made by researchers to become

supporting data for this research. This document can be in the form of

personal documents, official documents, and photographs.11

In collecting

the documents, the researchers classify them into several types, including

organizational data such as the profile, Statutes of the Household

10 Sakim dan Syahrum, Metode Penelitian Kualitatif (Bandung : Citapustaka

Media, 2012), 120. 11

Ahmad Rijali, “Analisis Data Kualitatif “. Vol.17,no.33 (Juni 2018):88.

13

Association (ADART) HIQMA, and photos of activities and

achievements of HIQMA UIN Syarif Hidayatullah Jakarta.

d. Data Analysis

Data obtained in research needs to be tested for its validity by

analyzing the data. Data analysis is an attempt to systematically search

and organize records of observations, interviews, and others to improve

researchers' understanding of the object under study and present them as

findings for others.12

The stages in analyzing data are:

1. Data Reduction

Reducing data means summarizing, choosing the main points by

focusing on important matters, which are then followed by searching for

themes and patterns. To make it easier for researchers to get a clearer

picture.

2. Presentation of Data

Reduced data can be presented in the form of brief descriptions,

charts, relationships between categories, and so forth.

3. Withdrawal of Conclusions

4. The conclusion is the next step which is done temporarily if there

is no strong evidence to support the conclusion.13

5. Data Resources

Data are special and important parts to form an analysis. Data

includes all aspects that were actively recorded during the study period,

for example, interview transcripts and field notes. Also, the data includes

12

Ahmad Rijali, “Analisis Data Kualitatif “. Vol.17,no.33 (Juni 2018):88.

13

Sugiyono, Metode Penelitian Kuantitatif dan Kualitatif (Bandung :

Alfabeta,2018),246-251.

14

everything that other people have created and discovered by researchers,

such as diaries, official documents, articles, and newspapers.14

The data taken to conduct this research came from two sources, they are :

a. Primary data source

Primary data sources are data sources that are directly obtained from the

source. 15 This data source has an important role because it is directly

related to the core of this research, as a key to solving problems found by

researchers. The primary sources of data in this study are the reciters and

reciters at the UIN Jakarta HIQMA organization who act as informants in

this study.

b. Secondary data sources

Secondary data sources are sources of data collected by the author

himself.16

Secondary data can be used as supporting data for primary

sources (primary data). As for what is categorized as secondary data

include books, journals, articles, and previous studies relating to this

research.

G. Writing Systematics

In writing this thesis, the author compiles a systematic discussion on

the revision as follows;

The first chapter contains an introduction that includes the

background of the problem, the limitation and formulation of the

problem, the aims and benefits of research, the study of previous studies,

research methods, and research systematic.

14 Emzir, Metodologi Penelitian Kualitatif, (Jakarta : Raja Grafindo Persada,

2012),64-65. 15

Marzuki, Metodologi Riset, (Yogyakarta : Hamidia offset, 2013),55-56.

16

Sugiono, Metode Penelitian Kuantitatif Kualitatif dan R&D, (Bandung :

Alfabeta, 2008), 293

15

The second chapter contains the Definition of nagham al-Qur'an, Types

of nagham al-Qur'an, History of the emergence of nagham al-Qur'an and

the development of nagham al-Qur'an.

The third chapter contains the exposure to research data, in this

chapter the author will explain how the general description of HIQMA

organization and the development of the implementation of nagham by

reciters in HIQMA organization from its inception until now.

The fourth chapter contains the analysis of data collected by the

author, which will then be processed based on existing theories, namely

by looking at the factors that influence the development of the use

of Nagham al-Qur'an used by the reciters' in the HIQMA organization.

with the types of Nagham that exist.

The Fifth Chapter contains a cover that includes conclusions from

this study, and also contains input and suggestions, which can be used as

a guide. Chapter V Contains conclusions that include conclusions from

this study, and also contain input and suggestions, which can be used as a

guide.

16

17

Chapter II

History of the Development of Nagham al-Qur'an

A. Definition of Nagham Al-Qur'an

Nagham (نغم) comes from the origin of the word ينغم -نغم which means

singing or singing. The plural word of nagham is (انغام).17 Nagham is also

commonly interpreted with the sound of sentences and the beauty of the

voice when reading the Qur'an.18

In addition linguists also argue that

nagham means vibrating of the joints violently which causes heart

touching.19

Nagham in terms of etymology can be interpreted in the word

ghina. Whereas in nagham's terminology is to enforce the voice, sing the

reading slowly according to known rules. It can be concluded, that

nagham is beautifying the reading of the Koran without violating the

rules of reading.20

While nagham science is the study of methods /

methods for humming, singing, and beautifying sounds in Qur'anic

subjects.21

Chanting verses of the Koran with beautiful tones does not

mean leaving the knowledge of recitation, but the nahgam used to read

the Qur'an must be adjusted to the rules contained in the knowledge of

recitation, because the application of Nagham al-Qur'an 'an experience

and not static development. Many variations of new tones that develop,

17

Mahmud Yunus, Kamus Arab Indonesia , (Jakarta : PT. Hidakarya Agung,

1989), 460. 18

Abi Husain Ahmad bin Faris, Mu‟jam Maqâyis al-Lughah, (Kairo: Daar al-

Fikr),452. 19

Ibn Manzûr Jamal al-Dîn Muhammad bin Mukarram al-Ansâri, Lisân al-„Arab,

(Daar al-Ma‟arif, 1989), 4490. 20

Suryati, “Ornamentasi Seni Baca Al-Qur‟an Dalam Musabaqoh Tilawatil Qur‟an

Sebagai Bentuk Ekspresi Estetis Seni Suara ,” Jurnal Resital, vol.17, No.2, (Agustus 2018)

: 70. 21

Munir dan Sudarsono, Ilmu Tajwid dan Seni Baca Al-Qur‟an, (Jakarta : Rineka

Cipta, 1994), 9.

18

so that all variations of the new nagham must be in accordance with the

rules of recitation.22

Nagham or commonly referred to as the art of reading the Qur'an is

oral science, that is the knowledge that is realized by reading or words.

For this reason, in studying the science of reading the Qur'an, a reciter is

required to know and master all aspects related to the art of read

ing the Qur'an.23

According to al-Faruqi the art of reading al-Qur'an (Qira'ah) is a

recitation of the Qur'an which is emblazoned but embellished by the

beat and song or in other words commonly referred to as nagham so that

it can be categorized as a type of Handasah al-shaut or art sound.24

Besides that, chanting al-Qur'an is likened to a dish which is very

nutritious for the souls of believers, even though technically speaking,

the Qur'an is never mentioned, but it is included in the category of

musiqa or ghina.25

The existence of nagham science is an inseparable part of human

existence as a cultured creature that has creativity, taste, and intention.

Sense which gives birth to art (including nagham) is an integral part of

human life which is driven by the existence of willpower within him. The

will feeling itself arises because it is driven by spiritual initiative and the

22

Maria Ulfah, “Stratergi Pembelajaran Seni Baca Al-Qur‟an (Studi Kasus di

Pondok Pesantren Tahfidz dan Tilawatil Qur‟an Thoyyib Fattah Sukodono Ampel

Surabaya),” (Thesis S2., Pascasarjana Universitas Islam Negeri Sunan Ampel, 2019), 33. 23

Maria Ulfah,” Stratergi Pembelajaran Seni Baca Al-Qur‟an,” 31. 24

Al-Faruqi Isma”il dan Lois Lamya Al-Faruqi, Atlas Budaya Islam, (Kuala

Lumpur :Malaysia, 1996), 475. 25

Moch Yunus, “Musik Dalam Sejarah Dunia Islam, “ Jurnal : Qolamuna, Vol. 2,

No.1, (Juli 2016) : 46.

19

human mind. So nagham is interpreted as reading the Qur'an with rhythm

(art) or a beautiful voice.26

B. History of Nagham Al-Qur'an

The age of the art of reading al-Qur'an (nagham) is as old as the age

of the Qur'an itself since it was revealed by Allah to the Prophet

Muhammad. Through the angel Jibril a.s. According to Jean Louis

Michon in Art and The Islamic World, actually when the verse was

brought by Jibril a.s., that was when humans were introduced to the art of

sound, writing, and all the tools related to it.

When the Qur'an was revealed and taught relayed to the

companions, many of them had good and melodious voices. Among them

are Salim Maula Abu Huzaifah, Utbah ibn al-Qamah, Abu Musa al-

Asy'ari, Umar ibn Abdul Aziz, and others. Companions like Ibn Mas'ud

and Umar ibn Khattab enjoyed reading the al-Qur'an in a melodious

voice. Umar ibn Khattab was very captivated by the melodious recitation

of Abu Musa al-Ash'ari, so he exclaimed :

من استطاع ان يتغن با لقرآن غناء أبي موسى فليفعل

"Whoever can recite the Qur'an as Abu Musa chanted, do it!"

In fact, the Messenger of Allah, praised and gave a special award

to a friend, Abu Musa al-Ash'ari, because of the beauty of his voice. He

said:

لقد أوتيت مزمارا من مزامير آل داود

26

Umam Chatibul, Muammar ZA, Maria Ulfah, Belajar Membaca Al-Qur‟an

dengan Lagu, (Jakarta: Lembaga Bahasa dan Ilmu Al-Qur‟an, 1987), 99.

20

Truly you have been given the gift of flutes from several flutes

owned by the Prophet Dawud. " (HR at-Tirmidhi). "

Many friends who are able to read fluently and with beautiful songs

are the forerunners of the development of the art of reading the Qur'an.

Then continued by the tabi'in and reciters' as is known today.27

It must be admitted that Maqamat al-Ghina al-Arabi is part of the

music. This has something to do with the inclusion of nagham

knowledge in the recitation of the holy Qur'an. In the book Membumikan

Ulumul Qur'an by Dr. Ahsin Sakho, quoting Mushtafa Sadiq ar-Rafi'I,

who stated that in the early days of Islam, the recitation of the Koran was

carried out modestly through several ways of reading, either in a slow

tone (tahqiq) or moderate (tadwir), or a little fast ( hadr). The readings

just flowed from a reader of the al-Qur'an. Then in the 2nd

century, a

man named Ubaidullah bin Bakrah began to use Lahn (song) with a sad

tone. Then Abdullah bin Umar bin Ubaidillah as his grandson continued

the tradition of his grandfather, continued by Al-Ibadhi, then Sa'id bin

Al-'Allaf and his brother. This Sa'id was admired by the caliph Harun

Arrasyid because of his reading art. After that, came a man named Al-

Haytsam, Aban, Ibn 'Ayan, and others who continued the tradition of

reading the Al-Qur'an with tarannum in mosques or in several

assemblies. This tradition has finally continued in several Islamic

countries until now.28

According to Ibn Khaldun, the entry of music into the life of the

Arabs. At first,29

it was more prominent among non-Arabs ('Ajam),

especially Persians and Romans. Then when the Muslims controlled the

27

Tim Penulis, Modul Pembelajaran Nagham al-Qur‟an, (Ciputat : Institut Ilmu

al-Qur‟an (IIQ) Jakarta Press, 2009), 4. 28

Ahsin Sakho, Membumikan Ulumul Qur‟an, (Jakarta : PT. Qaf Media Kreativa,

2019), 261. 29

This early period occurred when Arabs were still surviving in a nomadic way.

21

countries controlled by Persia and Rome, there was cultural

acculturation. So that the art of music that has been widely practiced by

the Persians and Romans has gradually begun to enter the arena of Arab

life. The art of music is a complement to a lifestyle when the Arabs have

begun to feel prosperity and are friends with the 'Ajam people, so there is

a process of transferring this „Ajam music culture into the Arab nation.30

This is what triggers the emergence of two theories put forward by Ibn

Manzur which are quoted by Dr. Basyar Aswad Ma'ruf in the book al-

Bayan fi Hukm at-Taghanni bi al-Quran, First, nagham al-Qur'an comes

from the songs of the Arabs' ancestors. And second, inspired by the

songs of the unbelieving slaves who were prisoners of war.31

The second

opinion leads to the assumption that the practice of singing the Koran

was derived from the plagiarism of church music used by Christian Qibti

priests.32

However, this can be refuted by the editorial of the Prophet's

hadith as follows :

حدثنا نعيم بن حماد، عن بقية بن الوليد عن حصين بن مالك الفزاري :

سمعت شيخا يكنى أبا محمد يحدث عن حذيفة بن اليمان قال : قال رسول الله صلى

"اقرؤا القرآن بلحون العرب وأصواتها وإياكم ولحون أهل الفسق الله عليه و سلم :

30


2019), 262. 31

See Ibn Manzur's book entitled Lisanul 'Arabic Volume 19 pages 376 32

See Ibn Manzur's book entitled Lisanul 'Arabic Volume 19 pages 376

22

و يجيء قوم من بعدي يرجعون بالقرآن ترجيع الغناء والرهبانية 33، وأهل الكتابين

"والنوح، لا يجاوز حناجرهم ، مفتونة قلوبهم و قلوب الذين يعجبهم شأنهم.

From these two theories it can be concluded that nagham

originally originated from traditional Arabic culture. Then this method is

passed down from generation to the present day in order to complete the

reading of the Koran. The nagham method is transformed in oral form

through the intermediary of a song,34

then taught through the

intermediary of a teacher directly face to face. Because it is impossible

for someone to read correctly if they do not meet and learn directly from

people who are experts in the field of qira‟at. Tilawah al-Qur'an cannot

reach the optimal degree without mu'allim or caregivers who master this

field, especially in terms of understanding and applying recitation,

makharijul huruf, and the sciences and laws contained.35

So in teaching

nagham to students, teachers from ancient times to this day still use the

method of talaqqi and musyafahah.36

Although the second theory that the

nagham was adopted from the role of captive slaves is not entirely wrong

because after the Persian and Roman conquest the singers and artists

from Persia and Rome began to scatter until they entered the land of the

Hijaz (Mecca and Medina) and they became allies of several Arab

أشرف على تصحيحه ومراجعته : علي محمد الضباع لمؤلف : ابن الجزري لكتاب : النشر في القراءات العشر 33

شيخ عموم المقارئ: بالديار المصرية-34

Syahiron Syamsyudin, Islam Tradisi Dan Peradaban, (Yogyakarta : Suka-Press,

2012), 76. 35

Kiki Rizky Ramadhani, “Efektivitas Pembelajaran Tilawah Dalam Meningkatkan

Kemampuan Seni Baca Qur‟an Di UKM Hiqma UIN Raden Intan Lampung” (Thesis S2.,

Universitas Islam Negeri Raden Intan Lampung, 2019), 30. 36

This method is done by listening, seeing and reading directly in front of an

expert.

23

tribes.37

At that time, nagham developed into more than 200 types,38

but

simplified and sorted a number of naghams that were suitable to be

applied in the verses of the al-Qur'an so as not to violate the mandatory

tajwid rules of use. Sa'id bin Musajjih a "Maula" Bani Naufal bin Al-

Harits bin Abdul Muttalib, was a black Mecca resident who was a singer

and the first person who transferred Persian songs into Arabic poetry. He

made many trips to several countries, one of which was Sham, studied

songs of the Romans, Barbathis, Asthukhusi, then returned to Parsis, to

learn the songs of the Persians. He learned to play a musical instrument,

then returned to the Hijaz (Mecca and Medina). He took fine and suitable

Persian and Roman song notes, then discarded the unsuitable notes for

grafting into "Ghina Arabi". He was the first to do this followed by the

others.39

The designation of nagham is the designation of Egypt. Several

other countries have different designations such as in Turkey nagham is

commonly known as tomb, while Persian is known by datsgah. These

different terms have the same meaning and use. Nagham can be defined

as a series of hepatonic scales with an octave note in ancient Greek

divided into two units consisting of four tetrachord notes.40

Many differences of opinion that appeared in the audience about

when and who first sang the Qur'an, but did not rule out the possibility

that the Prophet was the first person to read the Qur'an using a beautiful

rhythm, this can be proven by the existence of a the incident experienced

37


2019), 262. 38

Anders Hammarlund, “Introduction : An Annotated Glossary” dalam Sufism,

Music, and Society in Turkey and The Middle East, (Istanbul : Swedish Research Institute in

Instanbul Transsaction, 2005), 2. 39


2019), 263. 40

Yusdithira Rifqhy H.Siregar, “Analisis Struktur Melodi Dan Makna Teks Lagu

Selimut Putih Karya Ahmad Baqi,” (Skripsi S1.,Universitas Sumatera Utara, 2018), 29.

24

by 'Abdullah bin Mughaffal one day illustrated the emancipation of the

voice of the Prophet Muhammad while reciting surah al-Fath which

made the camel he was riding into shock.41

In addition there is also the

command of the Prophet's hadith which recommends to read the Qur'an

using the Nagham, as follows:

حسنا نالقرآزينوا القرآن باصواتكم فان الصوت لحسن يريد

Meaning: "Decorate the Qur'an with your voice, because a beautiful

voice adds to the beauty of the Qur'an" (HR. Judge of Barra)

At the time of the Prophet, there were several reciters' who were

famous for their lack of voice when reading the Qur'an,42

including:

- Abu Musa al-Ash'ari, he has a very melodious and very

interesting voice, so that the Prophet called it a flute or mizmar.

- Huzaid bin Hudair, a friend who has a beautiful and melodious

voice. One night he was reading the Koran, when there was a horse tied

with two ropes, when he he recited the horse suddenly strapped beside

him thrashing to break the rope and run. The next day he told the incident

to the Messenger of Allah and he said: "It was because of the angels who

approached you because of the beauty and independence of your voice."

- Salim Maula Abu Hudzaifah, he also has a melodious and soft voice

so that the Messenger of Allah was grateful to Allah SWT for having a

good friend whose voice is sweet.

41

Ainatu Masrurin, “Resepsi Al-Qur‟an Dalam Tradisi Pesantren Di Indonesia

(Studi Kajian Nagham Al-Qur‟an Di Pondok Pesantren Tarbiyatul Qur‟an Ngadiluweh

Kediri),”Al –Bayan :Jurnal Studi Al-Qur‟an dan Tafsir, vol.3, no.2, (Desember 20198 : 102. 42

Maria Ulfah,” Stratergi Pembelajaran Seni Baca Al-Qur‟an,” 35.

25

- And other friends also have melodious voices such as Ali bin

Talib, Uthman bin Affan, Zaid bin Thabit, Bilal bin Rabbah, Ubai bin

Ka'ab, „Aqabah bin Amir and Abu Sabil al-Qamah bin Qais.

In the book of Lisanul „Arabic, Ibn Manzur informed that the

person who first read the Qur'an using the nagham was„ Ubaidullah bin

Abi Bakrah which was then forwarded by „Ubaidillah ibn Umar, and was

resumed by Sa'id al-Allaf al-Ibadi.43

Ibn Qutaibah detailed the exposition

of Sa'id al-Allaf al-Abadi in more detail that the person who first read the

Qur'an using the Nagham was Abdullah bin Abi Bakrah using a sad song

and a soft voice.44

However, it turns out that differences of opinion regarding the

permissibility or not of chanting the Koran are still often found in various

opinions of scholars with various kinds of arguments among scholars

who allow Imam Nawawi to also argue that all scholars agree that

beautifying sounds in the reading of the Koran is allowed within certain

limits , if the boundaries are violated such as, ignoring recitation, adding

or subtracting one letter, then reading with Nagham can be unlawful. In

addition to Imam Nawawi, Imam Syafi'I and Imam Hanafi also allow the

practice of chanting the Koran so that it is not surprising that the growth

and development of the Misry style nagham tends to be more dominating

and well-known than the Makkawi nagham school as adherents of the

Hanbali and Maliki schools who claim the law of reading reading al-Qur;

an with a song.45

43 Ibnu Manzur, Lisan Al-Arab Juz 19, (Dar Ihya‟ at –Turas al-„Arabiyy, 630 H),

6506. 44

Lihat kitab Al-Jam‟u as-Sauti Al-Awwal Li Al-Qur‟an Al-Karim karya Labib as-

Said. 45

Muhsin Salim, Ilmu Nagham al-Qur‟an dan Belajar Membaca al-Qur‟an dengan

Lagu (Metode SBA Teotik), (Jakarta : PT. Kebayoran Widya Ripta, 2004), 21.

26

C. Pros and Cons Regarding Nagham

The group that considers reading the Qur'an using Nagham as a

necessity is the Hanafi and Shafi'i sect, Abdullah ibn al-Mubȃrȃk, al-

Nadar ibn Syumail, Abu Ja'far al-Tabari, Abu al-Hasan ibnu battȃl, Abu

Bakr Al-Arabi, ibn al-Qayyim al-Jawziyyah. They relied on the views of

friends and tabin'in such as Umar ibn al-Khatteb, Abdullah ibn Abbȃs,

Abdullah ibn Mas'ud, Atȃ ‟ibn Abȋ Rabȃh and others.46

Differences of opinion regarding the permissibility or not of chanting

the Koran are still often found in various opinions of scholars with

various kinds of arguments among the scholars who allow Imam Nawawi

also believes that all scholars agree that beautifying the sound in the

reading of the Qur'an is allowed within the limits Certainly, if the

boundaries are violated, such as ignoring Tajweed, adding or subtracting

one letter, then reading with Nagham may be unlawful. In addition to

Imam Nawawi, Imam Syafi'I and Imam Hanafi also allow the practice of

chanting the Koran so that it is not surprising that the growth and

development of the Misry style nagham tends to be more dominating and

known compared to the Makkawi nagham school as adherents of the

Hanbali and Maliki schools who claim the law to read the law al-Qur'an

with a song. 47

However, there are several groups that make it difficult to read the

Koran using songs, namely: the Maliki and Hanbali schools that rely on

the opinions of friends and tabi'ins such as Anas bin Malik, Sa'id ibn

46

Abu Ja‟far Muhammad Ibnu Jarir al-Tabari, Jami‟ al-Bayan fi Ta‟wil al-Qur‟an.

(Beirut: Dȃr al-Fikr, 1998), 11. 47

Muhsin Salim, Ilmu Nagham al-Qur‟an dan Belajar Membaca al-Qur‟an dengan

Lagu (Metode SBA Teotik), (Jakarta : PT. Kebayoran Widya Ripta, 2004), 21.

27

Musayyib, Sa'id ibn Jubair, al-Qâsim ibn Muhammad, al-Hasan al-Basri,

Ibrahim al-Nakha'i etc.48

Scholars who argue that Nagham is permitted in reading the Qur'an

are those who refer to the hadith of the history of Abu Daud which reads:

ليس منا من لم يتغن بالقرآن وحسنوا القرآن باصواتكم فان الصوت الحسن يزيد القرآن »

«حسنا

Differences of opinion among scholars emerged when they tried to

interpret the word يتغن in the above hadith, including:

1. Sufyan ibn Uyainah and Abu „Ubaid interprets the word with the

meaning يستغني which is to imply (do not need) anything other than

the Qur'an. According to him, smoothing the voice in reading the

Qur'an is a must in Arabic literary art. 2. According to Ibn al-Jauzi, the word يتغن contains 4 meanings, namely:

cleansing the sound (حسن الصوت), sufficient and not intimate to others

,(التحزن) moved with emotion when reading the Koran ,(الاستغناء)

keeping busy and not intimate to others ( ءالاستغنا ), moved emotionally

when reading the Qur'an (التحزن), keeping busy with the Koran

.(التشتاغل)

48

Abu Abdullah Muhammad Ibnu Ahmad al-Ansâri al-Qurtubi, Al-Jâmi’ Li Ahkâm al-Qur’ân, t.tp:t.pt

28

3. Opinions narrated by Ibn al-Anbari in the book al-Zahir states that

the meaning of يتغن is having fun and having fun with the Qur'an

.(التلذذ والاستحلاء له)

4. Imam Shafi'i interprets the word يتغن by including feelings and

rhythm in reading it (التحزن). Imam Shafi'i emphasized that it is

permissible to read the Qur'an with a song. Rabbi 'al-Jauzi said that

Imam Shafi'i forced him. but this opinion is intended if a reciter

'reads the Qur'an by ignoring the rules of recitation by lengthening his

community. But if it is not neglected then it is not makruh. 5. Imam al-Mawardi in principle agrees with the scholars above that

chanting al-Qur'an is permissible as long as it does not violate the

rules of recitation, so that the song does not damage the reading.

Likewise the opinions of scholars such as al-Qurthubi, Ibn Hajar, and

al-Tabari. ثنى ث نا سليمان بن داود المهرى أخب رنا ابن وهب حد وة عن ابن الهاد عن حد عمر بن مالك وحي

د بن إب راهيم بن الحارث عن أبى سلمة بن عبد الرحمن عن أبى هري رة أن رسول ا صلى -لله محم

«.لنبى حسن الصوت ي ت غنى بالقرآن يجهر به ما أذن الله لشىء ما أذن » قال -الله عليه وسلم

"Allah never listened to something as he listened to the Prophet

singing the Qur'an in a melodious voice," (Narrated by Abu Dawud).

In this hadith, Imam Nawawi explains in al-Tibyan that the word أذن

With والقبول الرضا إلى إشارة هو استمع (listening, which means showing to

the pleasure and receiving).

29

In the hadith narrated from Barra 'ibn Aziz, the Messenger of Allah.

Say:

زينوا القرآن بأصواتكم

The Hadith is a reference to recite the Qur'an as the Prophet himself

read the Qur'an in a sweet, beautiful and fluent voice.

From the various opinions of the above scholars it can be concluded

that the law of chanting the Qur'an is divided into three:

1. Sunnah, if you sing it with a melodious voice, fluent,

expressive, and using the rules of tajwi and other reading

laws.

2. Mubah, if chanting does not violate the laws of recitation and

qira‟at which have become the provisions of the qurra

scholars who are worried and brought in expressive reason.

3. Makruh, if reading and chanting the Qur'an with songs and

styles that are made up and forced, so that violates the laws of

recitation and qira‟at.

4. Haram, when reading and singing al-Qur'an is brought with

an unnatural and excessive expression and violates the rules

of recitation and qira‟at.49

49

Moersjied Qorie Indra, Seputar Nagham Seni Baca Al-Qur‟an (Sejarah, Hukum,

Metode, Praktek), (Jakarta : PT. Qaf Media Kreativa, 2019), 65-69.

30

D. The Development of Nagham Globally

Related to the history of the growth and development of the art of

reading al-Qur'an (nagham), has several figures who spearheaded the

development of nagham science, such as Sayyid al-Darwis, Sayyid

Abdul Wahab, Sayyid Rasyid Riyadh al-Simbati, Sayyid Abdul Mun'im

Ibrahim. At that time they also carried out ijtihad against nagham al-

Qur'an. From the results of ijtihad they were born with a variety of songs

with various levels, styles and variations, in the form of Qasidah which

have been integrated and transformed into the art of reading al-Qur'an

(Nagham).

Nagham developed very rapidly in the Persian Gulf region,

then flourished in Egypt. Then from this country the qurra 'modernized

the nagham al-Qur'an' which was then used as a guide by the Qurra 'in

the world.50

In its development there are several figures who are very

prominent and influential in the development of Egyptian naghams

including: Sheikh Muhammad Rif'at, Sheikh Mustafa Isma'il, Sheikh

Mahmud Khalil al-Hushari, Sheikh Muhammad Shiddiq al-Minsyawi,

Sheikh Abdul Basith Muhammad Abdul al-Shamad. Shaykh Thaha al-

Fasyni, Shaykh Mahmud Ali Banna, Shaykh Mahmud Yusuf Kamil al-

Bathimi, Shaykh Abul 'Ainain Syu'aisya, Shaykh Abdul Fattah

Shayyaya', and a famous Mughanni in the world namely Sayyidah and

Ummu Kultsum.51

Basically Nag al-Qur'an is growing and has a close

relationship between the two peninsula namely Mecca and Egypt. Both

50


Metode, Praktek), (Jakarta : PT. Qaf Media Kreativa, 2019), 65-69. 51


Metode, Praktek), 37.

31

of these peninsula have the characteristics of their respective tones.

Makkawi songs are very popular at the beginning of its development in

the form of Barzanji52

and the like because the lyrics are very simple and

relatively flat. Nagham scholars compiled songs of Makkawi in the

sentences of جسدتحمر which are abbreviations of the words: Banjaka

Sikah ,(جهركو) Jiharka ,(ركة) Rakbi ,(مياه) Mayah ,(حراب) Hirab ,(تنجكا)

.(دكا) Dukka (سيكو)

But there are some songs that were originally included in the

Makkawi type but moved into a group of mishri songs such as jiharka

and sikah songs that are often sung by Egyptian reciters. The two

peninsula are interconnected because of the geographical location of

Mecca adjacent to Egypt53

. So that possibility is very appropriate to be a

reason for the two countries to exchange knowledge, arts and culture. In

addition, Mecca is the holy city of Muslims, primarily for the pilgrimage

and gathering place for the scholars.54

Egypt has always been a developed country in terms of

civilization and science since the colonial era of the pharaohs. Since that

era until the age of the Islamic empire, starting from Umayyad, Abbasid,

Fathimiyyah, Ayubiyyah, Mamalik, Uthmaniyyah and finally becoming a

British colony. From this historical journey, there was a cultural

acculturation that flourished from the colonizers and the ruling nation in

Egypt.

52 Barzanji is the praises, prayers and stories about the history of the Prophet

Muhammad which are pronounced with a rhythm or tone that is usually played when birth,

circumcision, marriage and the Prophet's birthday. Barzanji poetry contains the life of

Muhammad, which is mentioned in succession namely the genealogy of his descendants

from childhood until he was appointed as an Apostle. 53


Metode, Praktek), 40-41. 54



32

Egypt has become an inspiration (as a center of birth and

development of the Nagham) which is rich in beautiful harmony. But

Egypt can place a balanced portion between Egyptian music and the

Qara'at Maqamat (Nagham Al-Qur'an). Egyptian reciters such as Sheikh

Muhammad Rif'at (1882-1950), Sheikh Mustafa Ismail (1905-1978), and

Sheikh Abdul Basith Muhammad Abdul al-Shamad (1972-1988) were

able to show the world that nagham was the life of reading the Koran. In

expanding its work, Egyptian artists were very productive in producing

and developing works of art, both music and al-Qur'an (nagham).

Because basically between the art of music and al-Qur'an song art has a

correlation and a very close relationship between the two.55

The very

rapid development of nagham science in the land of Makkah and Egypt

also influenced the development of nagham in Indonesia.

At first the development of nagham al-Qur'an was dominated

by Makkawi songs, because at that time Makkah became a center for the

study of Islamic sciences in addition to performing the pilgrimage.

Students from the archipelago who returned to the country brought

Makkawi songs with a variety of styles and variations. However, when

entering the middle of the 20th century, the interest and attention of

Indonesian Muslims towards Mishri songs was very high, due to the

more dynamic and melodious character of mishri songs. The character is

considered suitable with Indonesia's natural conditions. Qari's 'Egyptian

exhibition in the 60s with the arrival of Maestro Qari' such as Sheikh

Mustafa Ismail, Sheikh Mahmud Khalil al-Hushari became the beginning

of the rise of Mishri songs in the archipelago.56

55





33

After Indonesia's independence, friendly relations began with

other countries in the context of exchanging information on arts, social,

cultural, economic and cooperation in the field of religious knowledge. In

1955 the Egyptian government sent a qari delegation to Indonesia. Some

famous names of reciters such as Sheikh Abdul Basith Muhammad

Abdul-al-Shamad, Sheikh Mushthafa Isma'il, Sheikh Muhammad Shidiq

al-Minsyawi, Sheikh Mahmud Khalil al-Hushari and Sheikh Abdul Hayy

Ahmad Zahran visited Indonesia. The mission to send Qari ‟Egypt to

Indonesia has a very significant impact on the development of Nagham

in Indonesia.57

In the following years many different organizations began to

be established which engaged in the training and application of the art of

reading the Qur'an which included producing qar'ari 'champions from

various international musabaqahs. This is a sign of a very rapid

development in the art of reading the Koran in Indonesia. Among the

organizations that focus on the art of reading the Koran are:

Jami'iyah al-Qurra 'wa al-Huffazh (JQH) Jakarta (1950), Qurra' al-

Washliyah Association of Medan (60s), Qira'ah Student Association

(IPQIR) of South Kalimantan, Bustan al-Qira'at Surabaya (1964),

Student Qari 'Qari'ah Association (HIQMA) UIN Jakarta etc.58

The many organizations that stand in the field of al-Qur'an reading in

Indonesia make this knowledge develop very rapidly since its arrival

until now. Even the various channels and vlogs of the reciters also

developed as a means of publication to the public about this knowledge.

57





34

So that the sustainability of this knowledge will be maintained and not

extinct.

E. Types of Nagham

In the history of the development of nagham al-Qur'an, nagham flow

is divided into two different types of flow based on their respective

peninsula:

First, the Makkawi nagham is the nagham that grow and develop in

Makkah and its surroundings (the Arabian peninsula and the eastern

part). The rhythm and melody of the Makkawi nagham tends to describe

the dialect of the language of the environment. In Indonesia the Makkawi

nagham school is usually performed by reciters' in the previous period.

Then the reciters introduced the names of the Makkawi nagham flow

with hijazy, mayya, raqby, banjaka etc.59

Second, Nagham Misri, this flow is a nagham originating from Egypt

that flourished in the Nile valley. The Nagham has a softer, more

melodious rhythm to listen to in accordance with the dialect of the Nile

valley itself. The flow of nagham-nagham from Egypt seems to be more

popular and more dominating. Its development is very fast in all corners

of the world, especially in Indonesia. It is even certain that 99% of

Indonesians read the Qur'an using this nagham. This is indicated by the

rarity of reciters' using the Makkawi naghams in the Qur'anic Musabaqah

and are more likely to use the Misri nagham, they use the Makkawi

nagham only as variations.60

59

H. M. Saiful Mujab, Ilmu Nagham Kaidah Seni Baca Al-Qur‟an, (Kudus :

STAIN Kudus, 2010), 33. 60

H. M. Saiful Mujab, Ilmu Nagham Kaidah Seni Baca Al-Qur‟an, 33.

35

The rhythm in the art of reading the Qur'an there are various kinds,

there are so-called main rhythms and branch rhythms with various

variations. According to some Qurra experts, the main rhythm in the art

of reading the Qur'an is divided into 8 types. But in Indonesia there are

generally 7 kinds of development, they are: baby, shoba, Hijazi,

nahawand, rast, sika and jiharka. While the rhythm of branches in the art

of reading the Koran is syuri, ajam, mahur, bastanjar, card, kard-kurd,

nakriz, kur, nuqrosy, murokhab, misri, turkish, roml, uraq, usy syaq,

zanjiran, syabir, alrros and kurds.61

The types of nagham that are very popular and commonly used by

reciters' in chanting the Qur'an are as follows:

1) Nagham Bayati

Bayati is from Arabic (تيت) which means home. This is due to the

existence of this nagham pension with the meaning of a house, which can

be identified with a shelter, base of departure and a place to return.

Nagham Bayati is generally used by reciters' as the opening tone of the

verse and also as the closing verse. Bayati has seven types including:

bayati ashli qarar, bayati ashli nawa, bayati syuri nawa, bayati husaini

nawa, bayati ashli jawab, bayati ashli jawabul jawab, bayati syuri

jawabul jawab.62

Bayati songs have several characteristics as a

characteristic of this nagham including:

- This Nagham has soft and firm movements.

- In accordance with tabi'I low and simple.

- In accordance with the ending and opening song.

61

Awaludin, “Membaca Al-Qur‟an Dengan Langgam Daerah (Studi Sharh Hadith

Dalam Al-Kutub Al-Sittah Tentang Hadith Memperindah Membaca Al-Qur‟an)” (Skrips

S1., Universitas Islam Negeri Sunan Gunung Djati Bandung, 2019), 35. 62

H. M. Saiful Mujab, Ilmu Nagham Kaidah Seni Baca Al-Qur‟an, 35.

36

Nagham Bāyātī, is also a type of tone that fosters joy in the soul,

gives rise to happiness, imagination with a peaceful feeling of the soul

will trigger the heart to be spacious and happy at the moment of a

pleasant moment. Māqām Bāyātī is a mandatory māqām that has always

been used in the traditions of Arabic music from ancient times to the

present. Māqām is also often used in reciting chanting of the Holy

Qur'an.63

2) Nagham Hijaz

Hijaz is the name of a country in the Arabian Peninsula. The name of

the country was then made as one of the names of the nagham al-Qur'an

because this tone was born and developed in the country of Hijaz and

included the Makkawi school of nagham because it came from the

eastern Arabian Peninsula which was at the same time a characteristic of

the country's dialeg. This type of rhythm has an allegro tempo which

means it has a fairly mild and rather fast rhythm. However, there are

many variations of notes that go down and up sharply. The character of

this song shows an emphasis on portrayal of the story, introducing

reinforcing expressions. The tone progressions in the Nagham are

patterned up and then down to the beat. This song has four branches

namely: original hijaz, hijaz kard, hijaz kard kurd, hijaz kurd.64

Nagham Hījāz, is Māqām which produces a feeling of the soul deep

into the deepest heart. Feelings that are created from emotions in the soul

that come from one's natural experience can lead to the depths of the soul

towards closeness to God.65

63

Ro Hani dan Suryo Ediyono “Terapi Musik Menurut al-Farabi Pada Zaman

Dinasti Abbasiyah (942-950M),”Jurnal CMES, vol.12, no.1, (Juni 2019) : 70. 64

. M. Syafi‟i , Pengantar Ilmu Tilawatil Qur‟an, (Semarang : IAIN Walisongo,

1988), 11. 65


Dinasti Abbasiyah , 70.

37

3) Nagham Shoba

Nagham shobah has three branches: Shobah asli, Shobabh Ma‟al‟ Aj

(Shoba „Ajam), Shobah Ma‟al al Basthanjar.66

This type of Nagham has

unique characteristics and characteristics namely:

- Having light and fast movements.

- Gentle and gentle.

- In accordance with a simple sound level.

- calms the soul.

Nagham Shobā, is also a type of māqām that triggers feelings of

emotion and touching. This music not only makes those who hear it feel

happy because they are moved by its beauty, but also makes a mark that

will never be forgotten.67

4) Nagham Nahawand

Nagham nahawand has four branches namely: nahawand asli,

nahawand usyaq, nahawand nakriz, nahawand zenjiron.68

. The

properties of nawham nahawand are as follows:

- Having light movements.

- A gentle, touching heart.

- In accordance with a simple sound level.

Nagham Nāhwānd, is māqām which can cause feelings of reflection

or a place to think. Thinking here leads to a heartbreaking sadness but

not too deep hearted until the person feels painful.69

5) Nagham Rāst

66

M. Syafi‟i , Pengantar Ilmu Tilawatil Qur‟an,11. 67


Dinasti Abbasiyah , 70. 68



Dinasti Abbasiyah , 70.

38

Nagham rast has five branches among others: rost asli, rost tsani,

rost tsalis, rost syabir, rost „alan nawa.70

Nagham has two properties,

namely:

- Having light movement is agility and enthusiasm.

- Can be adjusted to the level of sound.

Nagham rast is a tone that can arouse feelings and enthusiasm for

positive thinking, nourish the mind, and increase masculinity. Ngaham

Rāst makes the heart of being a listener calm because the composed notes

are indeed made to soothe the heart. This type of music is also used as a

healing for the sick soul to get back on fire.71

6) Nagham Jiharka

Nagham Jīhārkāh is māqām which gives a sweet and moving

impression. The beat always encourages deep feelings.72

Nagham has

two branches, namely: : jiharka asli and jiharka tsani.73

. This Nagham

can ease tension in a reading, some of the characteristics of Nagham

Jiharka include:

- Having light and fast movements.

- Has a memorable softness.

7) Nagham Shika

Nagham Shika has four branches: Original shika asli, shika turki,

shika mishri, shika iraqi.74

Nagham sika has two properties, namely:

- Having soft movements.

- The gentle nature inherent in this nagham can fight the heart.75

70



Dinasti Abbasiyah, 70. 72




M. Syafi‟i , Pengantar Ilmu Tilawatil Qur‟an,11.

39

Nagham Sīkāh, is a māqām that is often used when someone is in

love. This rhythm can deliver to a soul who longs for God's love because

his soul has been lonely for a long time.76

F. Tone Progressions of Nagham al-Qur'an

Nagham is used to express the meaning contained in the verse.

According to Sheikh Helbawi, the seven fundamental stations77

contain

notations in one octave like music in general, namely do-re-mi-fa-sol-la-

si-do. Apart from Sykeh Helbawi's opinion, there is another opinion that

says that the nagham al-Qur'an from the perspective of music theory was

created using a system of melodies and rhythms without harmony. The

composition and style of the melodies used in the nagham al-Qur'an

originate from the Arabic maqamat. So that not all types of nagham can

be transferred into block notation as songs in general. The notes found in

the nagham al-Qur'an are sometimes pitched approximately ¼ higher or

lower than the diatonic scale (do-re-mi-fa-sol-la si-do). So it is rather

difficult to find scores that describe theoretically the dynamics and

progressions of the tone in the nagham al-Qur'an. However, some music

activists pour some pieces of the Qur'anic verses that are read using

nagham into the stave lines. The scale used in the nagham al-Qur'a is a

deficit ladder, namely the notes are based on the principle of dividing the

strings obtained by dividing the length of the strings measured

mathematically to produce several different parts in one octave.78

75

Yanky Zeny Andrian, “Pembentukan Karakter Peserta Melalui Seni Baca Al-

Qur‟an Di PPTQ Fatma Zahro Balerejo Kebonsari Madiun” (Skrips S1., Institut Agama

Islam Negeri Ponorogo, 2018), 14-18. 76



The seven basic states referred to are Bayati, Hijaz, Nahawand, Rast Sikah,

Shaba, 'Ajam. 78

Yusdithira Rifqhy H.Siregar, “Analisis Struktur Melodi Dan Makna Teks Lagu

Selimut Putih Karya Ahmad Baqi,” (Skripsi S1.,Universitas Sumatera Utara, 2018), 28.

40

In a research by Yusdithira Rifqhy H. Siregar entitled Analysis of the

Melody Structure and Meaning of the Blanket Song Texts by Ahmad

Baqi explains some of the tone progressions in the Arabic station, which

later became the origin of the Nagham and the derivative of the Nagham

Al-Qur'an, including :

41

42

43

44

45

Chapter III

GENERAL DESCRIPTION

ORGANIZATION OF HIQMA UIN SYARIF HIDAYATULLAH

JAKARTA

A. The Profile and History of HIQMA UIN Jakarta

HIQMA is a Student Activist Unit located at UIN Syarif Hidayatullah

Jakarta, which makes the Qur'an and Islamic art as the spirit of activity

and orientation of its activities. Besides that, HIQMA UIN Jakarta puts

forward organizational management that must be owned by every

HIQMA cadre. This organization was established to accommodate the

interests and talents of students in the art of reading the Koran, singing

solawat songs, playing musical instruments such as hadroh, marawis,

etc.

HIQMA Organization was founded Twenty-four years ago on

October 11, 1988, and the founder was Syarifuddin Muhammad and

friends. Syarifuddin Muhammad came to be known as an

international qari‟ who for the last few years had the honor of being the

High Priest at one of the Great Mosques in Qatar, and is now a high

priest at the Istiqlal mosque in Jakarta.79

The establishment of HIQMA at that time was due to IAIN Syarif

Hidayatullah Jakarta, often feeling confused and troubled in looking for

reciters 'when there are events on campus that require reciters' to open

ceremonial events, including routine events such as graduation, etc. So

that the early qari'ahs, especially Syarifuddin Muhammad who then

invited his friends to establish a forum which at that time the name of the

79 UKM HIQMA, “ Berda‟wah Melalui Seni Islam, 2012,”Accessed on January

21, 2020, http://hiqma-uinjkt.blogspot.com/p/profil_29.html /2012/05.

http://hiqma-uinjkt.blogspot.com/p/profil_29.html

46

Qari'-Qari'ah Student Association was spearheaded which was pioneered

based on their unrest at the IAIN as the Islamic Institute which at that

time was very difficult to find reciter '.80

It should be underlined that HIQMA does not only specialize in

cadres who are already proficient in recitation, prayer, marawis, qosidah

and so on, but also opens up for those who do not have the basics and

want to explore the training held by HIQMA.

In addition to exploring the fields of sound and Islamic arts,

HIQMA also equips its members and administrators with organizational

knowledge. So it is hoped that HIQMA cadres are not only good at sound

art and Islamic arts, but are expected to be reliable organizers.

The motto, vision and mission of HIQMA as a qari'-qari'ah

organization are as follows: Tabel 3.1

Motto, Visi dan Misi HIQMA

Motto Peace with the Qur'an

Vision Become a student institution that

forms academic people who are

faithful and devoted to ALLAH SWT.

Those who have insight and love for

the Koran and Islamic art and are able

to develop the potential and skills of

Islamic art as a medium of preaching

in the midst of society.

Misi Fostering students in exploring

and applying al-quran in their

lives.

Fostering and developing the

potential and creativity of

Islamic art students.

To promote Islamic art in the

midst of the campus community

in particular and the Muslim

community in general.

80 Habibi (Head of HIQMA for 2019), interviewed by Bilqis Khoiriyyah, March

18, 2020, Ciputat.

47

B. Education Program In HIQMA UIN Jakarta

1. Cadre Training (TRIK)

Cadre Training is an initial program as a vehicle for recruiting new

members. This program aims to prepare HIQMA cadres who will

become members by providing some basic training before they are

officially appointed as HIQMA members.

2. Organizational Management Training (TMO)

Organizational Management Training is an educational program

organized to train cadres in managerial knowledge.

3. Tilawah Training

Tilawah training HIQMA UIN Jakarta is a forum for members who

have talents and interests in the field of voice (the world of tilawah),

recitation training is carried out face-to-face with teachers according to

the level (basic and advanced). Recitation training time is continuous

according to the needs of each level. Recitation training is not only aimed

at HIQMA members internally, but is usually held for the general public

as well.

4. Tahsin al-Qur‟an

Tahsin al-Qur'an is one of the flagship programs at HIQMA UIN

Jakarta. This is because one of HIQMA's missions is to eradicate

illiteracy in the Qur'an. So that before prospective members are taught

various kinds of knowledge, they must first be equipped with the

knowledge of tahsin in order to improve the reading of the al-Qur'an for

each cadre.

5. Shalawat Training

The shalawat division is one of the fields that accommodates

members in channeling their talents as well as hobbies in the field of

48

chanting prayers guided by trainers who are carried out regularly using

chanting tones according to applicable rules.

6. Hadroh Training

Hadrah training is one of the Islamic arts fields of HIQMA UIN

Jakarta which trains HIQMA members in developing their interests and

talents in the field of percussion, this hadrah training is intended only for

HIQMA internal members.

7. Marawis Training

Marawis training is also one of the fields of Islamic art which

teaches techniques for playing percussion instruments such as darbuka,

hajir, markis, and other marawis tools.

8. Qosidah Training

Qosidah is one of the fields of Islamic art specifically designated

for female members of HIQMA UIN Jakarta, the training is conducted

once a week with face-to-face learning. In contrast to recitation training

which is divided into several training stages, qosidah training is carried

out routinely without any division between basic and advanced training.

9. Sharhil Training

Sharhil training is a vocal training that is taught to present the

syarhil Qur'an text in front of the general public by paying attention to

the rules, regulations and procedures that apply in syarhil quran.

10. Tahfiz Training

Tahfidz quran training is one of the programs that facilitates

HIQMA and non HIQMA members in the field of hifzil quran. In its

implementation, this program is carried out face-to-face, the participants

deposit their memorization to the mentor or mentor. Apart from

depositing the memorization of the tahfidz program, it also facilitates

participants to do rote repetition (muraja'ah) every two times a week.

49

11. Shalawat Training

This training is one of the HIQMA programs that accommodate

members in channeling their talents and hobbies in the field of voice, in

the chanting of prayers the participants will be guided by a face-to-face

trainer. This prayer training is carried out regularly by using the chanting

tones of the prayers according to the prevailing rules.

12. Studies and Seminars

Among the several flagship programs of HIQMA, recitation

training is one of the programs with the most frequent implementation

intensity. This is because the recitation training program is carried out

regularly every week. This activity is specifically for HIQMA members

and is open to the public as a forum for student interest in learning the

knowledge of the Qur'an and to love and glorify the Qur'an more and

more.

C. Organizational Structure and Training of HIQMA UIN Jakarta

As we know an organization has an organizational management

structure for the division of tasks and authorities for the smooth running

of the organization's activities and programs.81

According to the Household Articles of Association (ADART)

HIQMA the organizational structure is as follows :

81

ADART

50

a) HIQMA Advisor

Image : 3.1

Definition and Function of HIQMA Advisor

b) HIQMA Alumni Association

Image: 3.2

HIQMA Alumni Terms and Functions

HIQ

MA

Ad

viso

r

Definition :

Advisor is a person appointed by the organization at the discretion of the chairman who comes from

Alumni / Senior elements, Rectorate Officers, and / or individuals who dedicate their lives to da'wah al-

Qur'an and Islamic arts.

Function :

The function of the coach/advisor is to provide guidance to the organization

HIQ

MA

Alu

mn

i A

sso

ciat

ion

Terms:

1. To carry out a minimum of 2 years of management service.

2. Minimum semester 10 (ten) and/or have completed the study period

Terms:

1. carry out a period of management at least 2 times.

2. At least have been at level 10 / or have completed their study period

51

c) Organizational Advisory Council (DPO)

Figure 3.3

DPO Definition, Functions and criteria

Organizational

Advisory Council (DPO)

Criteria

Selected, determined, and endorsed by the formation team

Consists of 5 members of IKAL HIQMA

Active or inactive student status

The selection of the DPO was carried out after the election of the HIQMA chair

DPO must be coordinated by the former Chairman of the HIQMA Masa Service

Definition and Function

Definition and Function:

DPO (Organizational Advisory Council) is a board that provides considerations and oversees the

running of the organization.

52

d) HIQMA Governing Council

Image: 3.4

HIQMA Governing Council

e) Departments

Image 3.5 Departments at HIQMA UIN Jakarta

Chairman

Seretary I Secretary II Treasurer I Treasurer II

Vice Chairman

Departements

Interest and Talent

Development

Tilawah Division

Syarhil Division

Shalawat Division

Hadrah Division

Marawis Division

Qasidah Division

Tahfidz Qur'an Division

Project Officer

Cadereization

Publications, Relationships and Documentation

Internal affairs department

53

To become a manager in HIQMA based on ADART must fulfill

several general conditions including:

1) Candidates for management are permanent HIQMA members who

are active in activities at HIQMA for at least one semester of service

at HIQMA.

2) Having organizational insight, scientific tahsin al-Qur'an, and Islamic

art as proven by having a certificate.

3) Has actively participated in and carried out activities.

4) Follow the stages of becoming a manager.

The stages that must be taken to become a committee are:

Figure 3.6 Stages of Being a Manage

The management system at HIQMA refers to the regulations

that have been written on University student affairs, namely that the

members become administrators for three periods if the member has

joined the organization since his first semester. The stage is that in the

first semester he officially becomes a member, so in the following year

Registration

Complete the files

Interview

Upgrading

Affirmation and signing of the managers work contract

54

in the third semester he can become an administrator of the first period

of Hiqma, then when he is in the fifth semester he becomes a second

term administrator, and the following year in the seventh semester he

becomes a third period administrator by becoming a coordinator and

the daily governing board. And after this third period, the member

officially becomes a demisioner or a HIQMA alumni even though he

has not officially finished his studies at the University.82

2. Organizational Training

a.) Tricks

Tricks is a cadre training organized by HIQMA. The cadre training

process at HIQMA is one of the annual routine programs which is

carried out within 3 months. In this Trick program, participants are

taught about al-Qur'an83

and organizational education. Organizational

training at HIQMA is divided into several stages. A prospective

member who wants to join the HQMA organization will be provided

with some organizational material. The training is Organizational

Management Training or commonly known as TMO. Among these

materials are:

82

Habibi (Deputy Chairperson of HIQMA Period 2019), interviewed by Bilqis

Khoiriyyah, Ciputat, 18 March 2020, South Tangerang. 83

The education of al-Qur'an and nagham will be explained in chapter IV.

55

Image: 3.7

Organizational Management Training Materials (TMO)

After participating in organizational management training,

HIQMA cadres will apply the knowledge they have obtained from TMO

through Islamic art performances which they will organize and manage

themselves by participating in the committee and managing performance

management. The Islamic Arts Performance (PSI) is a series of Cadre

Training programs, in this PSI all the knowledge gained by cadres is

applied. They combine two different disciplines, namely the arts and

management sciences. They act as artists on stage as well as act as

organizers backstage. So that the successful implementation of PSI is one

of the requirements for participants to be appointed as HIQMA members.

b.) Upgrading

HIQMA members have an upgrading program which includes

organizational training that focuses on Event Organizer, Artistic,

TMO

Leadership

Organizational Management

Event Organizer Financial administration

Artistik

56

ADART, financial administration, and secretarial materials. This

activity is specifically for HIQMA members who will become

administrators as provisions for the next one year for HIQMA board

candidates who will carry out the mandate.

D. Profile of HIQMA Mentors

1. Mastia Lestaluhu

Mastia Laluhu is one of the Qari'ah and has achieved many

international achievements in the recitation field. Mastia was born in

Ambon on May 1, 1993. Mastia has been a coach at HIQMA since 2013.

A lot of knowledge has been gained by HIQMA members, especially the

science of nagham from Mastia. He is one of the Qari'ah that is the pride

of the Indonesian state with the various achievements he has achieved.84

2. Windi Hamdani

Windi is one of the coordinators of the recitation division who has

served two terms, from 2016 to 2017. Windi was born in Bogor on

January 26, 1996. He has studied Nagham intensively since junior high

school and studied until he was finished at HIQMA. Windi studied basic

education at SDN Otista, Bogor City. Then, continued his junior

secondary education at SMPN 3 Bogor City then continued high school

education at MAN 2 Bogor City and for the undergraduate level

education he took at UIN Syarif Hidayatullah Jakarta then chose HIQMA

84

Mastia (HIQMA coach since 2013), interviewed by Bilqis Khoiriyyah, Ciputat, 9

April 2020, South Tangerang.

57

as a student activity unit to be a place of learning this he did because

HIQMA is an organization that houses the learning of nagham al-Quran.

Besides that, the teachers are very competent.85

3. Firman Al Amin

Firman is a mentor at HIQMA who served as a committee member

in 2016, he was born in Palembang, on January 29, 1996. Firman was

interested in joining the HIQMA organization because the only UKM in

UIN that held Nagham training was the HIQMA organization. The

journey of learning Nagham for Firman is quite long, because he has

started studying Nagham since he was in junior high school. So that

when he entered HIQMA he could easily develop his Nagham skills.86

4. Ahmad Rifai

Rifai is a mentor at HIQMA who in 2018 served as chairman of

the recitation division, then in the following year, he served as general

chairman of HIQMA UIN Jakarta. Rifai was born on March 19, 1996 in

Tangerangg. He has studied nagham since before entering HIQMA UIN

Jakarta. Rifai received his primary school education at MI Nurul Falah

Suradita, then continued his junior high education at SMPN 03 Cisauk

then continued his senior secondary education at An-Najah Rumpin

High School and then continued his undergraduate education at Syarif

85

Windi (Head of the Tlawah Division for the 2016-2017 Period), interviewed by

Bilqis Khoiriyyah, Ciputat, 14 October 2020, South Tangerang. 86

Firman (Mentor Tilawah at HIQMA Period 2016), interviewed by Bilqis

Khoiriyyah, Ciputat, 13 October 2020, South Tangerang.

58

Hidayatullah UIN Jakarta. Apart from formal education, Rifai also

participated in several non-formal education in the field of al-Qur'an

education at Majlis Ta'lim al-Qur'an al-Marhawiyah, Qiro'at Sab'ah

education at Ma'had Manarul Huda al-Islami and also never studied

nahwu at saung al-Hidayah.87

5. Fahrul Roji

Fahrul Roji, who is usually called Oji, is one of HIQMA's mentors

who in 2019 served as head of the recitation division, Oji was born in

Bogor on June 23, 1997.Oji is one of the mentors who just learned

nagham when he entered HIQMA. Before entering HIQMA Oji was only

limited to hearing it often, he had not studied Nagham in detail. He said

that in learning nagham he was late to learn nagham, this was because

Oji had just started studying naghahm when he entered college and

joined HIQMA. It was persistence and persistence that made Oji able to

master the Nagham and be able to achieve various kinds of achievements

and be able to appear in various places.88

6. Riza

Riza is the head of the recitation division in 2020. Riza was born in

the city of Tangerang on August 19, 2020. Riza joined HIQMA in 2018.

Riza said that while at HIQMA, the education she went through was enough

to provide useful knowledge, in terms of tahsin, nagham, and how to

87

Rifai (Head of the Tilawah Division for the 2018 Period), interviewed by Bilqis

Khoiriyyah, Ciputat, 12 October 2020, South Tangerang. 88

Oji (Head of the Tilawah Division for the 2019 Period), interviewed by Bilqis

Khoiriyyah, Ciputat, 18 March 2020, South Tangerang.

59

properly recite the Koran, so that it can be used and implemented in the

outside community.89

E. Profile of HIQMA Members

1. Dzulkarnain Lana Saputra

Dzulkarnain is one of the HIQMA students who joined in 2014, he

was born in Gresik on July 4, 1995. He became the head of HIQMA in

2017 and has been in HIQMA for about 3-4 years, he said that HIQMA

has taught him a lot about everything. thing, not only the knowledge of

the Koran but also teaches about how to socialize with the principle of

kinship.90

2. Nur faizah

Nur Faizah is a student of PBA UIN Jakarta alumni who is one of the

students who attended the HIQMA training in 2017, Nur Faizah is a

participant from Bau-Bau Southeast Sulawesi who was born on June 12,

1997, Nur Faizah said that by studying at HIQMA he became more

proficient in using nagham and learned a lot about the importance of

understanding and mastering the Qur'anic tahsin. Also, he became more

familiar with the different tones of the respective nagham al-Qur'an.91

3. Widian Yusfi Fauziah

Widian is a HIQMA student born in Sukabumi on June 12, 1997,

Widian attended training at HIQMA in 2017, he said that by studying

and joining HIQMA it made us realize that developing talents in the field

89

Riza (Head of the Tilawah Division at HIQMA 2020 Period), interviewed by

Bilqis Khoiriyyah, Ciputat, 18 October 2020, South Tangerang.

90 Dzulkarnain (HIQMA Student Class 2014), interviewed by Bilqis


91 Nurfaizah (HIQMA Student Class of 2017), interviewed by Bilqis


60

of Islamic arts can also help broadcast religion and religion. The

Qur'an.92

4. Siti Robiah

Robiah is a participant born in Sukabumi, on July 1, 2018. Robiah is

a HIQMA student who attended the training in 2016. Robiah said

HIQMA was very memorable, she was very happy because she could

meet great people. They are not only great in terms of science, but they

are also great in terms of organization but still uphold the principle of

kinship.93

5. Jihan Rahmadany

Jihan is a student who entered HIQMA in 2017, Jihan was born in

Garut on January 25, 1998, he feels very happy to join HIQMA because

he feels like family. He likes the learning process at HIQMA but has

input so that in the learning process a group is created between beginners

who are already advanced and beginners so that those who don't

understand can follow.94

6. Dian Prabawati

Dian is a HIQMA student born in Sorong on July 20, 1999, she

joined the HIQMA organization in 2018. During her lessons Dian felt

that HIQMA was a home where she grew and developed. By joining

HIQMA, he feels that he is being met with a new family who has the

same interests so that he can develop his talents as well as add

92 Widian (HIQMA Student Class 2017), interviewed by Bilqis Khoiriyyah,

Ciputat, 12 October 2020, South Tangerang. 93 Robiah (HIQMA Student Class 2018), interviewed by Bilqis Khoiriyyah,

Ciputat, 11 October 2020, South Tangerang. 94 Jihan (HIQMA Student Class 2017), interviewed by Bilqis Khoiriyyah,

Ciputat, 12 October 2020, South Tangerang

61

relationships. Not only learning al-Qur'an (tahsin and nagham) but also

getting organizational knowledge.95

7. Risa Alivia

Risa is one of the HIQMA students who joined in 2020. Risa was

born on April 26, 2000 in Pekanbaru. He spent 1 year of the education

process at HIQMA in order to reach a membership title and this was not

an easy thing for him, because there were many processes he had to

undergo. However, the 1 year journey was a story in itself. The

punishment of eating together and studying together is a memory that

will always be remembered.96

8. Haikal Khalilullah

Haikal was born in Banda Aceh on August 7, 2000. He joined the

HIQMA organization because of his hobby. According to Haikal,

pursuing a hobby that he likes is very fun. In addition, the presence of

mentors and friends who always support if someone has not mastered the

material being taught keeps the spirit up.97

95 Dian (HIQMA Student Class 2018), interviewed by Bilqis Khoiriyyah,

Ciputat, 14 October 2020, South Tangerang.

96 Risa (HIQMA Student Class 2020), interviewed by Bilqis Khoiriyyah,

Ciputat, 14 October 2020, South Tangerang. 97

Haikal (HIQMA Student Class 2014), interviewed by Bilqis Khoiriyyah, Ciputat,

11 October 2020, South Tangerang.

62

63

Chapter IV

Preserving Nagham

A. Motivation, Goals and Learning Targets of Nagham In HIQMA

UIN JAKARTA

1. Motivation

a. HIQMA members

Being motivated by something is something that is often

experienced by someone during their education. Motivation is usually

triggered by something that makes a person interested in doing

something. When researching an educational institution, knowing the

motivation of students in learning is important. This is because

motivation plays a role in improving one's learning outcomes. People

who are motivated to learn to tend to have more specific targets to be

achieved than people who are forced to learn or have no motivation to

learn at all. Students who join HQMA have different motivations, so it is

not surprising that many HIQMA students have increased their abilities

in terms of the quality of reading the Qur'an and the ability to sing the

Qur'an.

Based on the results of interviews conducted by researchers,

students at HIQMA have different motivations to join the HIQMA

organization.

1) Hobbies

The majority of the motivation of the HIQMA students that they

joined HIQMA because of a hobby, they have been fond of the art of

reading the Koran since before entering HIQMA so that they are

motivated by this hobby by choosing student activity units that

accommodate their interest in the art of reading al -Qur'an. as one student

said that: "I joined HIQMA because of a hobby that makes my heart call

64

itself." Another opinion said that: “because HIQMA is the only UKM in

UIN that holds nagham training. Who can channel the hobbies and

interests of nagham al-Qur'an lovers. "98

2) Living Religious Orders

Several interviewees stated that he was motivated by a prophetic

hadith, he explained that: "joining HIQMA is a form of practice of the

prophet's hadith narrated by Abu Daud which reads: zayyinul qur'āna bi

aswātikum, which means:" decorate the Qur'an. with your voice "Which

way to decorate it is to smooth your voice in reading it in terms of

recitation and nagham. Apart from that, another prophet's hadith also

reads: laysa minna man lam yatagonna bil qur'ān. These two traditions

have become the basis and motivation for some of the participants who

joined HIQMA.

Table : 4.1

Religious Argument

No Participants' Argument

Theorem

Source of Theorem

Hadith, Kitab Sunan Abu Daud Chapter ليس منا من ل ي ت غن بالقرآن .1

Istijāb

القرآن بأصواتكم زي نوا .2 Hadith , Kitab Sunan Nasai Chapter

Tazyînul Qur‟ān

3) Favorite Idol

It is not only the hobby and practice of the hadith of the prophet

that motivates HIQMA participants. Idolizing prominent figures also

motivated some of the participants to join HIQMA. As the statement of

one participant who said: "My motivation is supported by a reciter

figure" who is very popular and many of them are graduates of HIQMA,

98



65

for example like Ust. Yasir Arafat who has made many achievements at

the international level, besides Ust. Syarifuddin Muhammad is also very

inspiring for me because of the international achievements he has

achieved, besides that he is a very gentle figure and is the representative

of the high priest of the Istiqlal mosque. So many things make you want

to be a member of HIQMA.99

Image: 4.1

HIQMA Motivation Survey Result on Diagram

Based on the survey result diagram, the majority of participants

who join HIQMA organizations are due to hobbies. Getting to know

Islamic art and learning nagham al-Qur'an is fun for them, so they are

interested in studying at HIQMA. Some others are motivated to want to

practice the prophet's hadith and idolize a character.

99



64%

25%

11%

Motivation to Learn in HIQMA

Hoby

Heart calling to livingreligious orders

Idolizing a reciterfigure '

66

b. HIQMA‟s Mentor

Not only students who like to learn, mentors at HIQMA also have

different motivations to put their knowledge into practice. According to

them teaching and practicing knowledge is a noble thing. This is one of

the guidelines that are upheld by mentors at HIQMA so that they are

always sincere in practicing their knowledge. Teaching nagham is not

easy, because it takes patience and persistence in order to educate

participants with different abilities. However, this difference does not

make HIQMA mentors stop teaching the new knowledge they have

acquired at HIQMA.

1.) Living Religious Orders

One of the motivations of the mentors to teach at HIQMA is because

they want to practice the knowledge lillahi ta'ala, as Windi explained

that her motivation to teach at HIQMA is: "A form of love for Allah

through the Koran and wanting to practice the hadith of the Prophet

Khoirukum Man Ta ' allamal Qur'ān Wa 'Allamahu. "100

Another similar

opinion is from Rifai who said that: "My motivation is to train myself to

practice the knowledge I have, because not a few people know and

understand but it's a bit difficult to convey it." In line with this opinion,

another mentor said that: "We both learn to master nagham with its

various variations." From these arguments, it can be concluded that

teaching the knowledge they have can improve the abilities of the

teachers.101

Table: 4.2

Religious Argument

No Mentors' Argument Source of Theorem

100





67

Theorem

ركم من ت علم القرآن .1 وعلمه خي Hadith, Kitab Sahih Bukhari

2. إلا إذا مات الإنسان ان قطع عمله من ثلاث صدقة جارية وعلم

«. ي نت فع به وولد صالح يدعو له هذا حديث حسن قال أبو عيسى

صحيح.

Hadith , Kitab Sunan Nasai chapter

Fadhul Shodaqoti „Anil Mayyit.

2.) Hobby

Engaging in the art of reading the Qur'an is an interesting thing for

those who join HIQMA. Teaching their knowledge is not only based on the

intention to practice religious orders, namely because they like to share

knowledge and this they make it a hobby and become their daily routine

both at HIQMA and outside HIQMA.102

3.) Responsible

Those who become mentors at HIQMA are members who have

been appointed as administrators and have met various criteria103

to

become a teacher for new students. This is because a teacher must have

good competence, because of the diversity of the abilities of each

participant, some are already proficient and some are learning from

scratch. The responsibility carried out by the mentors is not just a verbal

pledge but in the form of dedication to the HIQMA organization in

producing new cadres who can continue the baton that has been held by

their mentors. As one mentor said: "One of my motivations is that I want

102

Their practice of knowledge is not only Implemented inside HIQMA but also

outside HIQMA. 103

These criteria can be seen in ADART HIQMA in chapter III.

68

to be able to help younger siblings who are still illiterate (cannot read the

Koran) because one of HIQMA's visions and missions is to eradicate al-

Qur'an illiteracy at UIN. Apart from that, I also want to teach the laws of

reading al-Qur'an and teach reading al-Qur'an in a sweet voice." 104

The

arguments above represent the arguments of HIQMA mentors who feel

that teaching at HIQMA is the responsibility of the mentors at HIQMA.

Image: 4.2

HIQMA Teaching Motivation Results on Diagram

The table above shows that most HIQMA mentors teach because they

simply want to practice knowledge. With the sincere intention of the

teachers at HIQMA to practice knowledge because of Allah, and for the

form of their love for the Koran and the responsibility for the mandate

they carry, HIQMA always creates talented young generations.

2. The Purpose of Learning Nagham

a. Learning‟s Purpose For Members

The participants chose to join the HIQMA organization having goals

and targets to be achieved because HIQMA UIN JAKARTA is an

organization that accommodates the interests of students and female

104



65%

25%

10%

Teaching Motivation

Living Religious Orders

2.) Hobby

3.) Responsible

69

students in the art of reading the Koran, as for the goals and targets that

participants want to achieve in carrying out nagham learning in This

organization based on the results of interviews by several students are as

follows:

1.) Learn Nagham al-Qur'an and Achieve Achievements

Of the eight participants interviewed, the majority said that their goal

of studying at HIQMA was because they wanted to learn nagham and

could read the al-Qur'an with various variations. As a participant said

that: Adding various variations to nagham. And fix tahsin. Another

participant added that he wanted to develop interests, deepen the science

of religion, build relationships with friends and seniors who have the

same interests, gain as much achievement and experience as possible."105

In line with this opinion, Haikal said: "Want to acquire qualified

knowledge in the fields of tahsin and recitation so that it can be

distributed to the ummah."106

2.) Learning to Organize

HIQMA is a forum for students and female students who want to

learn the art of reading the Koran, in addition to presenting learning the

art of reading the Koran HIQMA also equips students with organizational

skills so that some participants join HIQMA to organize, as said by

Dzulkarnain: "I want to be an organizer and be able to study the Koran

more deeply." Studying organizational science and learning the Qur'an

are two different things. So that HIQMA becomes the main choice for

students and female students as a student activity unit.

105

Risa (HIQMA Student Class 2020), interviewed by Bilqis Khoiriyyah, Ciputat,

14 October 2020, South Tangerang. 106

Haikal (HIQMA Student Class 2014), interviewed by Bilqis Khoiriyyah,

Ciputat, 11 October 2020, South Tangerang

70

Table :4.3

Studying Purpose

The Purpose The Argument

Knowledge Want to Learn Nagham

Want to Learn to Organize

Want to Learn Tahsin

Want to understand the Qur'an

Relationship Want to Establish Relationships with the great qari' at

HIQMA

Achievement Want to achieve achievements in the field of Nagham

Through argumentation grouping of each student regarding

learning objectives at HIQMA, the presentation of their learning

objectives is as follows:

Image : 4.3

Percentage of Learning Purpose

The diagram above shows that the purpose of the participants to

join HIQMA are mostly because they want to learn nagham,

accompanied by other lessons such as learning tahsin, organization,

understanding the meaning of the verses of the Koran, and some even

want to build relationships and improve. achievements in the field of

reading al-Qur'an. However, the most important thing which is their

primary goal is learning nagham, while other skills are secondary to

them.

44%

22%

11%

11% 6% 6%

Studying Purpose In HIQMA

Studying Nagham Studying Tahsin

Studying to organize Understanding the Qur'an

to achieve an achievements Relationship

71

b. Purpose of Nagham Training Activities

1.) Mastery of the Material

HIQMA as a forum for accommodating the interests and talents of

cadre candidates also has the aim of teaching to produce new cadres in

HIQMA, especially in the field of nagham al-Qur'an. Five mentors at

HIQMA agreed that the purpose of studying and teaching naghahm was

to beautify the reading as stated by the Word: "The purpose of studying

nagham is to improve and beautify the reading of the al-Qur'an. Before

teaching nagham, usually in HIQMA, they first teach the Qur'anic

tahsinul so that learning about nagham is a continuation of the

tahsin."107

2.) Improved Reading Quality

According to Riza, the purpose of learning nagham at HIQMA is to

improve the quality of reading the Koran for HIQMA cadres of UIN

Jakarta,108

because after studying the al-Qur'an tahsin HIQMA members

are emphasized to learn nagham murattal al-Qur'an so that HIQMA

members recognize the basics of recitation and how to read the Koran

properly and correctly to HIQMA members and cadres. Good quality of

reading al-Qur'an is important for learning nagham and is the initial

material that must be mastered because fashohatul qiroah is the core of

one's reading of al-Qur'an before singing the recitation.

3.) Increased understanding of al-Qur'an and Dzauq

Students at HIQMA are also equipped with some knowledge about

the meaning of the verses of the Koran because this is important to

present dzauq when reading the Koran in beautiful tones so that

107





72

participants not only sing but also understand what he is reading. Windi

as the head of the recitation division for the 2016-2017 period said that

"Usually when HIQMA is accompanied by a study before starting

training, we read the meaning of the verse first then try to understand

it."109

In line with Windi's opinion, Riza stated that: "Before entering

nagham into the verse we have to look at the meaning of the verse,

whether the meaning of the verse is sad or happy, if it is sad then we will

present it in a nahawand tone like this (he exemplifies some parts of

nahawand tones) and if the meaning of the verse is about happy things,

then we bring it in a tone of bayati, sikah, or rast. So before inserting

nagham into the verse we have to look at the contents of the verse first. ”

Also, a senior reciter named Firman also argued that:“ At HIQMA I think

we are encouraged like that (understand the verse) and we are in practice

as well. apply to understand the meaning of the verse first before

chanting, because once again what we read the intention is to broadcast

the Koran itself, of course in interpreting or animating the verses that we

are going to read, we must first understand so that the message reaches us

yourself before conveying it to others. Often our seniors at HIQMA say

to be a reciter "who is intellectual and intellectually reciting", meaning

that apart from being a reader we also have to be an understanding, an

intellectual understands the meaning of what is being read.110

From some of the narratives of the sources above, we can

conclude that understanding the verse has an important role in the

chanting produced by qari' and qari'ah, especially in HIQMA UIN

Jakarta. So that HIQMA UIN Jakarta has a special session to deepen the

109





73

لكم في رسول الله اسوة حسنة

So that we can convey messages to listeners and can explore what

we read. In conducting studies like this we usually invite one of the

lecturers of the Faculty of Ushuluddin, namely Mr. Dasrizal, he once gave

input and practiced reading the verse about the maulid by adjusting the

meaning of the verse and the nagham, then when the reading came to a

verse that had sad meaning he immediately changed the tone of the

reading with using nagham nahawand which describes sadness. "113

Based on the results of interviews by five mentors at HIQMA, the

authors conclude that the objectives of teaching Nagham at HIQMA are:

Table: 4.4

Teachings Purpose of Nagham

Creating a new generation who can master the Qur'anic nagham

2 Improve the quality of reading the Qur'an for HIQMA cadres

3 Improve Understanding of the Al-Quran

4 Creating heart-shaking nuances through the chanting of the Qur'anic nagham

which is melodious for the listeners in this case presenting dzauq in the reading.

3. Target

One of the objectives of learning nagham is to improve the

quality of reading the Qur'an for HIQMA cadres, concerning this goal

111

Held once a week which is usually held in a secret and sometimes usually

followed by other UKM2 such as Menwa, PMI, Ranita etc. 112

Usually held at the coach's house every month to discuss interpretive studies

about the verses of the al-Qur'an. 113



meaning of verses (regular Tafseer studies) both every week111

and every

month,112

especially in the months of maulid according to Riza. لقد كان

NO. The Purpose Of Nagham's Teaching

74

HIQMA as an organization under the auspices of UIN Syarf Hidayatullah

has several learning targets like an official educational institution.

Among the targets that must be achieved are: According to Firman,

among the targets that must be achieved in learning at HIQMA is to

master at least 5 popular naghams, and be able to apply them.114

Oji added that as the head of the recitation division in 2019, he

said that the targets that must be achieved in learning nagham according

to the example syllabus in the basic syllabus must be able to master 3

nagham so when the participants succeed in mastering this, the target is

achieved, while the achievement target for advanced level participants

must be achieved. can master all nagham.115

In line with Oji, Riza as the head of the recitation division for the

2020 period said that: the target of learning nagham is that participants

can apply several nagham that have become references in HIQMA

(which are listed in the syllabus).116

The following is a table of the

material syllabus and Nagham learning targets at HIQMA UIN Jakarta:

1.) Training of Division I

Division I training is intended for those who are still candidates for

HIQMA members. In this training, they will get some basic material

such as tahsin, vocal processing, and ways to practice these two things

in the al-Qr'an recitation. The targets that must be achieved in division I

training are :

114



115 Oji (Head of the Tilawah Division for the 2019 Period), interviewed by Bilqis

Khoiriyyah, Ciputat, 18 March 2020, South Tangerang. 116



75

Table : 4.5

Achievement Target Division I

Material Indicator Time Exam Material Assessmen

t

Deadli

ne

1. Vocal

Processing

2. Nagham

Murattal

3. Mujawwa

d Al-

Qur'an

4. Tahsin

1. Mastering

the

techniques

do vocals

well

6

Months

Vocal Processing

Mujawwad Al-

Qur‟an

Oral test 4x45

minutes

2. Can

practice

basic

recitation

4x45

minutes

3. Deepening

the tahsin

4x45

minutes

3.) Training of Division II

Division II training is intended for HIQMA Members. In the second

division training, the material was about nagham bayati and hijaz versions of

the mujawwad and their tausyihs. The targets that must be achieved in

division II training are :

Tabel 4.6 Target Pencapaian Pelatihan Divisi II

Material Indicator Time Exam

Material

Assessment Deadline

1. Naghom

Bayyati

and his

Tausyih

2. Naghom

Hijaz in

mujaww

ad

version

and r

Tausyih

1. Replicate

Tausyih

from

naghom

bayyati

6 Months

Vocal

Processing

Mujawwad

Al-Qur‟an

Oral test 4x45

minutes

2. Able to

practice

well the

tone levels

of the

naghom

bayyati

4x45

minutes

3. Replicate

Naghom

Hijaz's

tausyih

4x45

minutes

76

4. Able to

practice

well the

tone levels

of the

naghom

hijaz

3.) Training for Divisions III, IV, V and VI

Training divisions III, IV, V and IV are intended for administrators

only. In this training, the members will be given more in-depth material

about Nagham and have started to focus on developing new variations.

The targets for divsi III, IV, V and VI training are:

Tabel : 4.7 Target Pencapaian Divisi III,IV,V dan VI

Material Indicator Time Exam

Material

Assessment Deadline

Training of

Division III

1.Naghom

Shoba and

his Tausyih

2.Naghom

Nahawand

and his

Tausyih

3. Able to

move the

previously

learned

naghom in

another

maqra

1. Able to apply

tausyih from

naghom shoba

into the verses

of the Koran

6

Months

Naghom

Shoba,

Nahawa

nd and

their

tausyih

Oral test 4x45

minutes

2. Able to

practice well

the tone levels

of the naghom

shoba

4x45

minutes

3. Able to apply

Tausyih

Naghom

Nahawand into

verse al Quran

4x45

minutes

4. Practicing

sound levels of

the naghom

Nahawand

4x45

minutes

77

Training of

Division IV

1.Naghom

rast and its

tausyih

2. Naghom

sika and its

tausyih

3. Training

of mentors

for

prospective

members

1. Applying

Tausyih

naghom Rast

to the verses of

the Koran

6

Months

Naghom

Rast ans its

Tausyih

4x45

minutes

2. Practicing well

The pitch

levels of the

naghom rast

4x45

minutes

3. Applying

Tausyih

naghom Sika

to the verses of

the Koran with

a good tone

level

4x45

minutes

4. Able to teach

the learned

naghom-

naghom

4x45

minutes

Training of

Division V

and Vl

1. Naghom

Jiharkah

and its

Tausyih

2.

Developmen

t of Nagham

variations

1. 1. Applying

Tausyih

naghom

Jiharkah to the

verses of the

Koran with a

good tone level

6

Months

Naghom

Jiharkah and

its

Tausyihnya

4x45

minutes

2. Able to make

variations in

reading

4x45

minutes

3.Creating Works 4x45

minutes

78

B. Process and Practice of Nagham al-Qur'an Learning

1. Learning Stages

For beginners who have just joined the HIQMA organization at the

beginning of the meeting before getting into the Nagham material, they

are introduced to the art of reading the Koran, the manners of reading the

Koran, and most importantly the knowledge of tajwid and tahsin as keys

to being good. the resulting reading. Then proceed with material on the

names of Nagham, the history of the development of Nagham and the

characteristics of Nagham.117

In the next phase after the stage of recognizing the basic sciences and

moving on to studying the science of Nagham, according to Ahmad

Rifai, as the head of the 2018 Period Recitation Division and becoming

chairman of HIQMA in the 2019 period, the stages of introducing

Nagham itself are as follows: In the first semester nagham bayati was

introduced, shoba, rast, sikah then in the second semester bayati, hijaz,

nahawand, jiharka.

HIQMA conducts reading tests that will be tested by mentors every

week on a regular basis to measure the ability of each member whether

the material that has been studied is still remembered or not. In

measuring the ability of its members HIQMA requires members to

recognize 7 types of nagham which are famously used in Indonesia.

Indicators are used to classify members who are beginner and advanced

level members by measuring their insights about nagham.118

As for the process that will be taken by the participants, at first they

will follow the first level of al-Qur'an education, at this stage they will

117





79

be taught tahsin first after they master the tahsin then they will be tested

through the test results of the training. After successfully carrying out

the initial stage of the examination, they will continue to the next stage,

namely the education of al-Qur'an two. In the second Qur'anic education

they were introduced to some nagham so until the next stage until the

stage of determining graduation and inauguration

The learning stages are listed in the following chart image:

Image: 4.4

Nagham's Education and Learning Stages Prospective Members In HIQMA

After successfully going through several stages of training and

exams. The students will continue their education in further education in

nagham. At this stage the participants are also educated so that they can

teach their knowledge and are educated to become the next teacher. The

stages of further education they will take after becoming HIQMA

members are:

Training of

Al-Qur'an I Assessment

Training of

Al-Qur'an II Assessment

Training of

Al-Qur'an III Assessment

Training of Division I

Assessment

Decisive Graduation

80

Image: 4.5

Nagham Member's Learning and Education Stages

The materials obtained in the educational process are:

Table.4.8

Prospective Member Learning Materials

Training of Nagham for advancing

Training of Division III

Assessment Training of

Trainer Qur'an (TQTQ)

Training of Division IV

Assessment practice teaching

tahsin Training of Division V

Assessment The practice of

teaching nagham murattal

Training of Division VI

Assessment

Practice Becoming an

Assistant Coach Assessment

Practice Becoming a

Coach

Training of al-Qur’an I

Adab and the virtues of reading and

learning the Qur'an

The science of tajwid, the law of tajwid, and

the goals of tajwid

Understanding and dividing the makhahhrijul

huruf

Understanding and sharing the nature of al-

Letter Hijaiyyah

The places where the huruf hijaiyyah come out

Characteristics of the huruf

Ahkamul Huruf (idzhar, idgham, ikhfa, iqlab,

tafkhim, tarqiq and mad)

Waqaf and Ibtida '

Murattal reading tempo

Murattal Nagham Bayati

Murattal Nagham Nahawand

Tahsin practice in reading al-Qur'an with

81

Table. 4.9

Division II Learning Materials (Members)

Divisi II Tausyih Nagham Bayati

Nagham Bayati Levels of Practice Tausyih Nagham Hijaz

Practice Nagham Hijaz Rankings

Table 4.10

Division III Learning Materials (Manager)

Divisi III Tausyih Nagham Shoba

Practice Nagham Shoba Rankings

Tausyih Naghom Nahawand

Nagham Nahawand Rankings

Table 4.11

Division IV Learning Materials (Manager)

Divisi IV Tausyih Nagham Rast

Nagham Rast rank Tausyih Nagham Sikah

Nagham Sikah rank

Table 4.12

Learning Materials Division V and VI (Manager)

Divisi I V dan VI Tausyih Nagham Jiharkah

Nagham Jiharkah rank

Nagham Reading Variations

Creation of Works

Training of al-Qur’an II Nagham Bayati and Nahawand

Training of al-Qur’an III

Murattal Nagham Jiharkah

Murattal Nagham Hjaz

Murattal Nagham Sikah

Murattal Nagham Rast

Tahsin's Overall Review

Public Speaking, Micro Teaching and

Teaching Methods. Training of Division I Vocal Techniques

Voice Processing Techniques

Breathing Techniques

82

2. Tausyikh As Learning Methods and Media

a. Types of Tausyikh

Tausyikh is a guide for chanting nagham. Tausyikh is in the form of

Arabic song texts with various levels. it is from the song that the tone of

the Nagham is taken and applied to the tone of the Qur'an. As nagham

seven types are very famous for use, tausyikhpun has seven types,

namely tausyikh bayati, shoba, hijaz, rast nahawand, jiharka, and sikah.

According to Windi Hamdani, the basic level of nagham training

during his tenure for two periods used the tausyih method from H.

Muamar ZA, then the novice members were told to listen and mention

what nagham was exemplified by their respective mentors. When

members can recognize the various nagham tones and can transfer them

from tausyih into verse then this becomes an achievement for novice

members at the basic level of practice.119

Tausyih is one of the tools

used by mentors to teach nagham to students. Examples of tausyih are

as follows :

Image: 4.6

Tausyih Shoba and its Maqam Level

119



83

Image: 4.7

Tausyih and Implications on the Verses

Image: 4.8

Tausyikh Nagham Hijaz and Implications on the verse

Image: 4.9

Tausyikh Nagham Hijaz and Implications on the verse

84

Tausyih is using by studying and memorizing the tone of the song

from the tausyih then applying the tone of the tausyih into the verse, the

picture above is an example of tausyih from nagham shaba which is the

reference for the tone in the verse. In contrast to Windi's opinion, Rifai

said that: “This tausyih is not a benchmark for teaching Nagham, it returns

to the respective mentors whether they want to use tausyih or not. If he

wants then he uses it otherwise he doesn't use it. At HIQMA itself, some

teachers use tausyih, but not all of them use tausyih. The way to apply

tausyih is to absorb the essence of the song and then apply the verse. "120

In the syllabus that is a reference for HIQMA mentors and trainers,

apart from covering learning materials, it also includes media and

achievement standards, namely what the members must achieve at each

level, examples of basic recitation during learning within a period. for

four months they are obliged to master the four types of nagham bayati,

hijaz, nahawand and rast, then for higher levels or those who are already

proficient the standards are also different, that is, apart from mastering

the seven nagham al-Qur'an (bayati, hijaz, nahawand, shoba) , jiharka,

sika, rast) they must also be able to apply the nagham rhythms to other

verses or maqra'-maqra 'apart from maqra' which they read during

practice.121

b. Application of Tausyih and Not Balok

This tausyih method cannot be immediately applied to beginners

because transplanting songs into verses is very difficult for beginners so

that those who are new to them are taught using other methods. In

addition to using tausyih, mentors usually use other tools to facilitate

120





85

learning, namely by providing Youtube or mp3 recordings made by

mentors at HIQMA.

Examples of the application of tausyih are:

راعلى الغصن ي نادي ارى طي Aro Thairān ‘alal gushni yunādī (2x)

ت زري بوجه ذات خضر عاطرا –مطلة يا وردة وسط الرياض Ya wardatan wasthar riyādhi muthillatan- Tuzrī biwajhi dzāti

khadhrin ‘āthiran

Tausyih is only written as above without any explanation on how to

sound it so it is difficult for laymen to learn without a mentor. Then

displaying the notation along with the tausyih will make it easier for

participants to understand the rise and fall of the tausyih tones. As an

example of the shoba and hijaz scales below.

Shoba Scale

Aro----Thai-rān ‘a---- lal----- gush ni--- yunā-------dī-----A

ro----Thai-rān ‘a---- lal----- gush ni-------- yunā-----------------dī-----

Image: 4.10

Tausyih and not Nagham shoba

86

Hijaz Scale

Ya------------war-datan-------- wasthar riyādhi muthilla----

Tan--Tuzrī ------biwajhi dzā------ti khadhrin ‘ā---thiran

Image: 4.11

Tausyih and not nagham hijaz

The picture above is the application of the shoba and hijaz

tones which are transcribed in the form of block notation. The author

transcribes the notes of shoba and hijaz one octave higher than that

exemplified by one of the reciters' named Ozi,122

while Windi123

exemplifies the nagham hijaz. The notes transcribed into these notes

are sometimes sounded ¼ or even 1/2 lower than the do-re-mi-fa-sol-

la-si-do scale on a melodic instrument. This is due to the tendency for

nagham tones to have minor nuances so that they are sounded more

often chromatically.124

For participants who do not really know about Nagham, they

will join the basic class and will focus on being taught basic nagham

such as bayati, nahawand and hijaz they will focus on being taught

the three naghams first before continuing to learn other naghams. The

122

Ozi sang the nagham shoba by exemplifying using tausyih and na-na-na lyrics.

The author transcribes the tone one octave higher because the basic tone exemplified by Ozi

is too low and difficult to reach by the readers later. 123

Windi sang nagham hijaz by using lyrics and na-na-na. 124

A chromatic is a scale that is half a note apart, such as A, A #, B, C #, D and so

on.

87

process that he will take includes the teacher exemplifying the

nagham in a certain verse when he is able to practice it, he must be

able to use the nagham in another verse. If this can be done then this

is one of the achievements for the participant.125

Riza explained that especially for beginners who are new to

Nagham, the method that will be taught to students is that the mentor

will provide a formula for students who want to learn Nagham

Nahawand such as the following scale example:

Rumus Nahawand

Na—na----na na----na na--- na--------

Na na----na na--- na na na na-------

Na na--- na na--- na na na na--------

Image: 4.12

Nahawand Tone Formulas and Notations

This formula is given without verses, just tones (na-na-na,

etc.). This formula is intended to make participants familiar with the

nahawand tones first, because directly applying tausyih is very

125 Oji (Head of the Tilawah Division for the 2019 Period), interviewed by Bilqis

Khoiriyyah, Ciputat, 18 March 2020, South Tangerang.

88

difficult for beginners so that the formula becomes a more effective

choice. However, before the formula stage, the participants are

required to pass the Qur'anic recitation. After passing the tahsin al-

Qur'an students will get their respective mentors who are responsible

for learning nagham.

The author transcribes the Nagham formula as exemplified by

a mentor named Riza because according to the author using a tool in

the form of block notation makes learning easier and increases

learning effectiveness, to make it easier to understand the rise and fall

of the tone.

When conducting interviews, several mentors at HIQMA had

differences of opinion on this matter. Windi said that the use of block

notation in learning nagham was not done, because it had never been

taught before and he preferred the talaqqi method.126

Unlike Windi,

Firman said: "Maybe this could be done if there were human

resources who had the ability, or collaborated with other

organizations who could translate it into notes." 127

Rifai added to

Firman's explanation and said: “This was once a plan but it has not

been realized. We also want to try. Because this will help participants

know the rise and fall of the pitch. "128

Based on the results of the interview using notation in

Nagham learning, it has been a plan but it has not been realized so that it

has not been implemented in Nagham learning. The application of the

126



127





89

formula in the Nagham learning stage is considered important, because

introducing Nagham directly to students (10-14 children) who are just

learning Nagham will be very difficult to apply Nagham if it is directly

applied to the verses of the Koran so the formula method is the most

effective way as the initial stage of learning Nagham. When students

have mastered the rise and fall of the Nagham tone in the formula then

move on to the next stage.129

Furthermore, after the application of the formula, the participants

began to practice the formula in verses, because in Nagham learning the

main point was practice in which the teacher or mentor gave examples

which were then followed by the participants, this method is called the

drill which is most dominantly used in Nagham learning. at HIQMA by

modeling the verse followed by the participants.130

Through these stages

students at HIQMA can practice nagham in the verses of the Qur'an.

C. Learning Outcomes and Impact

1. Learning Outcomes

a. Level of success

Training for HIQMA cadres always holds an exercise result test

(UHL) after the education period ends. This exam is intended to measure

the extent of the learning outcomes of each participant. From the data

that the authors get, the achievements of HIQMA students are as follows:

From the results of the student's parra training test results that the

learning achievement of HIQMA students is very fast. Because out of

171 students after learning at HIQMA they successfully passed several

129





90

stages of the exam. 131

Even so, the abilities of the participants differ, this

can be seen from the achievement of the scores for each participant from

the accumulated results of the three stages of assessment. The percentage

of values achieved by the participants of education can be seen in the

following table:

Image: 4.13

Percentage of HIQMA Student Score Achievement

Table: 4.13

Recapitulation of Exercise Result Test (UHL) Values of Recitation Division Members

No. Inisial No.HQ Score

Total Song Tajwid Fashohah

1. Member 1

HQ.

16.27.012

27 36 28 91

2. Member 2

HQ.

16.27.004

26 36 28 90

3. Member 3

HQ.

17.28.120

- - - -

4. Member 4

HQ.

18.29.004

16 30 27 73

131

UTP, UAP, Formatif

54% 24%

15% 6% 1%

Percentage of Student Value

Participants with a score of 75-79 Participants with a score of 80-85

Participants with a score of 86-90 Participants with a score of 91-95

Participants with a score of 96-100

91

5. Member 5

HQ.

17.28.098

22 32 28 82

6. Member 6

HQ.

17.28.083

18 32 27 78

7. Member 7

HQ.

16.27.030

28 37 29 94

8. Member 8

HQ.

18.29.072

15 30 25 70

9. Member 9

HQ.

18.29.005

22 35 28 85

10. Member 10

HQ.

18.29.007

- - -

11. Member 11

HQ.

18.29.066

22 35 27 84

12. Member 12

HQ.

16.27.008

- - - -

13. Member 13

HQ.

16.27.126

- - - -

14. Member 14

HQ.

18.29.057

- - - -

15. Member 15

HQ.

17.28.028

17 32 27 78

According to the table above, not all members of Tilawah division

complete the division training completely. This is evidenced by the non-

participation of several members in the promotion exam. It is the

inconsistent nature that sometimes the participants have that usually

make a decrease in the quality and ability of religious leaders for

HIQMA members and members. This causes stiffness in practice due to

reduced exercise intensity and makes students' abilities stagnant and does

92

not increase. Therefore, HIQMA is getting around several level

improvement programs so that the participants in education can teach the

knowledge they get.

Some of the students interviewed by the author stated that they

could teach the nagham science that they got. Meanwhile, according to

the statement of the students whom the writer interviewed, during their

studies at HIQMA the achievements of learning nagham that they had

achieved were eight students who learned new nagham to the extent of

mastering tahsin, four of whom had mastered several types of nagahm,

and the remaining three had fully mastered it.

b. Challenges and Constraints

In the learning process at HIQMA the participants have different

difficulties in learning nagham and achieving targets, because not all

students who join HIQMA already know nagham, so during the nagham

learning process there are several obstacles experienced by the

participants, among the obstacles faced The participants were: Some of

the participants said that the obstacles and challenges were the voice and

vocal techniques, as was one statement from the participants:

"Sometimes the problem is the hoarse voice."132

Hoarseness according to

medical science is caused by excessive use of voice.133

For a reciter who

routinely does exercises and does not use the correct vocal techniques

and does not maintain a diet, it will greatly affect the quality of the voice.

So that vocal processing is an important material in learning Nagham at

132 Dzulkarnain (HIQMA Student Class 2014), interviewed by Bilqis


https://www.google.com/search?hl=id&source=hp&ei=TmuvX__0Esjt9QPUu7i

4DA&q=penyebab+suara+serak&oq=penyebab+suara+serak&gs_lcp=CgZwc3ktYWIQAzI

CCAAyAggAMgIIADICCAAyAggAMgIIADICCAAyAggAMgIIADICCAA6BQgAELED

OggIABCxAxCDAToFCC4QsQNQkA9YlSxg6i5oAHAAeACAAWuIAf8GkgEEMTkuM

ZgBAKABAaoBB2d3cy13aXo&sclient=psy-ab&ved=0ahUKEwj_0-

74poHtAhXIdn0KHdQdDscQ4dUDCAY&uact=5 Accesed on 3 November 2020.

https://www.google.com/search?hl=id&source=hp&ei=TmuvX__0Esjt9QPUu7i4DA&q=penyebab+suara+serak&oq=penyebab+suara+serak&gs_lcp=CgZwc3ktYWIQAzICCAAyAggAMgIIADICCAAyAggAMgIIADICCAAyAggAMgIIADICCAA6BQgAELEDOggIABCxAxCDAToFCC4QsQNQkA9YlSxg6i5oAHAAeACAAWuIAf8GkgEEMTkuMZgBAKABAaoBB2d3cy13aXo&sclient=psy-ab&ved=0ahUKEwj_0-74poHtAhXIdn0KHdQdDscQ4dUDCAY&uact=5






93

HIQMA. The cause of hoarseness is a vocal technique error, oily food,

drinking cold drinks and lack of sleep. When experiencing hoarseness,

the prevention efforts are doing vocal rest (vorest), drinking water,

consuming ginger or the like which can relieve and get adequate rest.

Another obstacle faced by the participants in learning was the feeling

of inferiority felt by beginners who were just learning at HIQMA, as one

participant said: "Many are insecure because the sound is not good, then

when you join the brothers, they are sometimes shy and not free. let out

the voice."134

Different from the others Nurfaizah and several other

participants said that according to her what was the challenge in learning

Nagham was when it was difficult to distinguish the similarities in tone

of each nagham.135

As a music activist, the writer sees this as quite

difficult because the similarity in the nagham tones is very large, there

are even some that do sound the same to beginners' ears in some parts,

but those who have been studying them for a long time can know the

differences. So that beginners need one or two years of regular practice

to be able to recognize these differences. There were other participants

who mentioned that the problem when conducting training at HIQMA

was the lack of effectiveness of online mentoring, as one participant said:

"For now, the biggest obstacle is not being able to come face to face with

the mentor because one of the most important elements is the

participants. students see firsthand how when the mentor exemplifies and

if it is face to face, it is certain that the mentor can correct it more

accurately."

134 Robiah (HIQMA Student Class 2018), interviewed by Bilqis Khoiriyyah,

Ciputat, 11 October 2020, South Tangerang. 135 Nurfaizah (HIQMA Student Class of 2017), interviewed by Bilqis


94

In carrying out the education and learning process, each institution

must have certain targets that must be achieved by the participants and

become a reference for teachers in that institution. However, the failure

to achieve a learning target is a problem that must be resolved and

addressed wisely, especially for a teacher who acts as an example and

becomes a role model for their students. The mentors at HIQMA have

their way to arouse the enthusiasm of the participants who have not

reached the learning targets. For example, by providing some

motivation for students. Firman said that the failure of a participant in

learning nagham was not a problem, he firmly said that: "It doesn't

matter, because nagham is a decoration to beautify the reading, the main

thing is still recitation. And rest assured that during the learning process,

there will be a lot of blessings from reading the Koran.136

"While Rifai

encourages you by saying that:" You have succeeded, but the success is

only at the basic level. " feel not far behind. Because if it says "you can't

go after it" then the participants will be discouraged.137

In line with Firman, Windi also often encouraged participants who

did not reach the target, namely by motivating them to remain active in

training and conveying the virtues of an al-Qur'an learner.138

With the many motivations given by the mentors, it is not surprising

that people who are laymen and learn nagham at HIQMA within a few

months have been able to apply nagham along with good Qur'anic

tahsin.

136


Khoiriyyah, Ciputat, 13 October 2020, South Tangerang 137





95

2. Impact

a. Increased Understanding of the Qur'an

Learning nagham at HIQMA has an impact on several aspects for the

qari 'and qari'ah at HIQMA. One of the most felt impacts was the

increase in their understanding of the verses of the Qur'an. one of the

qari'ah at HIQMA said that: "trying to understand the verse must be done

before reciting it because the Koran is read to be understood and

meditated on." Also, Windi said that "Usually when in HIQMA it is

accompanied by studies before starting training, we read the meaning of

the verse first then try to understand it. " In line with Windi's statement,

Rifai also commented that "in general, reciter and qari'ah understand the

meaning first before singing it, so they can read it with appreciation."

Table 4.14

The Impact of Understanding the Verse of the Qur'an for the Qari '

Impact Argument

Feeling Feel the nuances of the meanings of the verses

that are read, Seep into the heart, calm, calm and

will cry when reading the al-Qur'an.

Deed Islamize someone139

Knowledge Increase knowledge of the meaning of the verse

so that the reader will read as if he was telling a

story that he really experienced.

Based on the table above, it shows that all reciters' admit that

understanding the verse before reciting the Koran has an inner impact

that makes the heart calm. Making beautiful chants more perfect to be

139

If the qari'ah is sincere, it will read from the heart to the heart, even when many

people listen to the chants of the reciter and reciter there are tears, and even my teacher tells

Ust. H. Mukmin Ainun Mubarok, an international reciter, that when he read the Qur'an and

was heard by a non-Muslim, he converted to Islam thanks to these chants. And there have

been many people whom he converted to Islam from the results of his recitation of the

Koran, so the chanting entered and made an impression on the hearts of the listeners.

96

enjoyed coupled with the appreciation presented by each reciter 'who

interprets it differently and has his own dzauq.

In the Koran, there are many stories that become inspiration and

guide for life. And it is not uncommon for us to find sad and frightening

stories such as depictions of the Day of Resurrection, the process of

death, etc. If a reciter understands the meaning of the verses he reads, of

course when he finds verses that talk about sad things he will shed tears

and sing them with heart-wrenching sad tones, so that this inner impact

is not felt by the reader alone However, it is also felt by the listener even

though the listener does not fully understand the meaning, but the

reader's understanding and interpretation and appreciation carried out in

reading the verses of the Koran can be conveyed to the listener.

There are many factors that encourage the emergence of feeling

when reading the al-Qur'an, but in this case understanding the meaning

of the verse is very important to build an initial foundation in chanting

the Qur'an. Ustaza Mastia said that when he was training the reciters in

HIQMA sometimes he found some reciters' who used twisted variations

that did not match the context of the verse used, for example when

reading verses about prohibition, one person read the verse with With a

soft twisted chant, as soon as Ustaza Mastia corrected and explained it,

he said: “How come you read it with soft curves? This verse talks about

the prohibition that should be the verse about the prohibition to be read

with a tighter twist (and usually he corrects while practicing the tug

which is more suitable and more fitting to describe the meaning of the

verse being read)”.140

140 Mastia (Tutor of Tilawah Division since 2013-2019), interviewed by Bilqis

Khoiriyyah, April 12, 2020, Ciputat.

97

From the above explanation the writer concludes that every reciter must

try to understand the verse before studying Nagham because

understanding the meaning of the verse greatly affects the results of the

melodious chants of the verses of the Koran, so that studies of the

meaning of the verses of the Koran are appropriate. It is mandatory for all

reciters before learning to chant the Koran so that there is harmony

between the nuances presented and the content and meaning of the verses

that are read.

Broadly speaking, it can be concluded that in giving birth to new

HIQMA cadres it is very serious in the learning process, this can be seen

from the stages of education , training and the methods HIQMA uses in

teaching it‟s students. Not only teaches nagham, HIQMA also teaches the

Qur'anic tahsinul from the very basics to students who are still reading

the Qur'an haltingly, and also teaches the meanings of the verses that are

read to their students.

Most of the other educational institutions of the Koran that are also

involved in learning the art of reading the Koran, and only teach people

who already have the basics, but HIQMA as one of the educational

institutions of the Koran accepts students. who are still stammering in

reading the Koran so that the role of this organization is very important

in the preservation of nagham in Indonesia.

b. Increasing Religious Behavior

Learning nagham also has an impact on the religious behavior of the

participants and mentors, due to their increased intensity in interacting

with the Qur'an. One of the students named Robiah said that he became

more diligent in reading the al-Qur'an, because he was more often

associated with the al-Qur'an. Another participant named Nur Faizah

said: "Alhamdulillah understands the contents of the al-Qur'an from the

98

nagham used." 141

Understanding the contents of the al-Qur'an is achieved

by interacting with the al-Qur'an a lot. The more often someone learns

things related to the Qur'an, the easier it will be to understand the

contents of the Qur'an. Another opinion states that: "Of course there will

be an increase in religious behavior because I always interact with

interested people, so I always get closer to the Koran, especially in line

with my course, the more I am required to be able to study the contents

of the Koran. and get closer to Him."142

Besides that Haikal also said

that: "With this nagham makes Islamic civilization more colorful, Islam

is not only beautiful to look at but also to hear."143

Rifai as a mentor also

felt the impact, he said that "I think our intensity to interact with the al-

Qur'an will increase because reading the al-Qur'an is part of dhikr to

Allah. and dhikr is part of taqarrub ilallah so studying nagham will

increase closeness to Allah. "144

Firman also argues that: "Learning

nagham should make a person more pious. But of course, humans have

loopholes and are wrong. Approaching God is also a long way to go, it's

time as long as we are alive. "145

Different from other opinions, Windi

states that: "Actually, it is not the nagham but the al-Qur'an that makes us

close to Allah. Naghom is just for decoration. "146


Khoiriyyah, Ciputat, 12 October 2020, South Tangerang. 142 Risa (HIQMA Student Class 2020), interviewed by Bilqis Khoiriyyah,


Haikal (HIQMA Student Class 2014), interviewed by Bilqis Khoiriyyah,








99

From the results of the interviews, the writer draws the conclusion

that learning nagham al-Qur'an has an impact on the level of religious

behavior. This is because learning nagham will often interact with the al-

Qur'an and examine the contents of the al-quran.

c. Career and Profession of Qari '

Nagham learning has a huge impact on the careers of students and

mentors at HIQMA, even beginners feel this impact for them, as stated

by one of the 2017 class students named Nur Faizah: "Alhamdulillah by

knowing the Nagham can fill in several events as Kalam Readers Divine.

"147

In line with Nur Faizah, Risa also said that: "Because I mastered the

nagham I was allowed several times to appear as a reader of the Koran at

several events, such as weddings, UIN Graduations, or religious

events."148

Not only the participants who felt the impact, the mentors also

felt the impact of learning nagham, including Windi said that:

“Alhamdulillah, tahadus bi ni'mah is very blessed. I often fill events in

various places. " 149

In line with Windi, Firman also felt the same impact.

He said: “I am quite often asked to read the Koran at various Islamic

holidays, weddings and seminars. Especially at family events. "150

Apart

from that, Rifai also said that: "It helped my career because I have

become a reciter" in various places and at various events such as

weddings, khitanan, going to Hajj, birthdays, etc. Especially when I want



Risa (HIQMA Student Class 2020), interviewed by Bilqis Khoiriyyah, Ciputat,

14 October 2020, South Tangerang 149




Khoiriyyah, Ciputat, 13 October 2020, South Tangerang

100

to register as a teacher, this competency is seen and is a plus because I

can master nagham. "151

The majority of participants and mentors who are diligent in studying

Nagham feel positive impacts on their careers.

d. Improved Teaching Ability

One of the goals of learning at HIQMA is to do cadre. So that the

participants who are currently studying at HIQMA can apply the

knowledge they have learned to teach in the future. Of the eight HIQMA

students who were interviewed, six of them were able to teach nagham to

others, while two of them were only able to teach tahsin. On average,

participants who study at HIQMA can apply their knowledge. This is by

the expectations of the mentors, as stated by Firman: "We hope that

HIQMA alumni can spread what they get throughout the archipelago, at

least where they come from."152

By being able to practice the knowledge they have gained, has an

impact that has a plus value for students. Because they get new skills

from what they originally intended to join in the HIQMA Organization.

151




Khoiriyyah, Ciputat, 13 October 2020, South Tangerang

101

102

CHAPTER V

CLOSING

A. Conclusion

Based on the data obtained by the author from the results of interviews

with field research subjects and the results of the author's analysis as

described in chapter IV, the authors draw several conclusions, namely:

2. The reciters 'at HIQMA preserve nagham by training reciter cadres'

who come from various educational backgrounds. Not only training

those who are familiar with Nagham. This is marked by several

HIQMA students who have successfully learned nagham from

scratch and have mastered it, and have even been able to apply their

knowledge to become mentors.

3. The reciters at HIQMA always try to understand the meaning of the

verse before chanting the Koran to get dzauq from the reading, even

though the intensity of the study session on the understanding of the

Koran differs for each period of management, i.e. once a week, each

time. months and even before each exercise begins.

4. The impact felt by the reciter 'when reading by understanding the

meaning and using songs according to the meaning is adding to the

specialization and creating a very deep dzauq, adding insight to the

reciter' and the impact on behavior.

1. Although the reciters interviewed came from different periods of

management, basically, the method of applying and learning about

nagham at HIQMA still uses the same method from period to period,

namely the talaqiy and musyafahah methods, and practicing reading

bye maqra 'with certain songs using tausyih as a learning way.

103

5. In terms of the achievements achieved by HIQMA UIN Jakarta

students, on average, they pass the training, but this does not make

HIQMA UIN Jakarta students stop processing and practice to

develop reading and chanting al-Qur'an skills.

B. Suggestions

In conducting this research the author is very aware that this paper

still has many shortcomings, however, there are some positive findings

from this study that can be used as recommendations for several parties,

which is why the authors provide several suggestions:

1. Tausyih which is used as a learning medium in HIQMA needs to be

accompanied by other media to make it easier. One of them is by

presenting musical notes to make it easier for the participants to

understand the rise and fall of the tone and the progression of the

notes in each nagham.

2. Campus leaders, especially the Deputy for Student Affairs and their

staff should continue to support the development of HIQMA's

achievements by always supporting HIQMA activities both

financially and non-financially.

3. To the HIQMA organization UIN Syarif Hidayatullah Jakarta and its

members it is hoped that they will continue to improve their

achievements, especially in the field of nagham al-Qur'an so that the

achievement baton achieved by its alumni will not stop and continue.

4. For further research, it can be studied more deeply about the impact

of understanding the Koran on the performance of qari 'and qari'ah in

various other institutions or organizations.

C. Closing Remarks

Alhamdulillah and the author's continued gratitude for the presence

of Allah SWT, who has helped and made it easier for the author to

104

complete this research with various inspirations that have been awarded

to the author, to fulfill the final project. However, the author realizes that

there are still many shortcomings in this paper due to the limitations that

the authors have. So the authors expect criticism and suggestions that can

build from all parties for improvement in this research.

Hopefully, the discussion contained in this thesis can be input and

inspiration for all parties, especially for HIQMA UIN Jakarta members.

Do not forget to also say many thanks to all parties who have helped in

the process of completing this thesis, and hopefully, this thesis can be

useful for all parties.

105

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ATTACHMENTS

1st Attachment

WAWANCARA PENELITIAN SKRIPSI

PERAN HIQMA DALAM MELESTARIKAN NAGHAM SI INDONESI

(KHUSUSNYA DI UIN JAKARTA)

No.

Responden

Kode

Responden

TTD

Tanggal Waktu

Pengantar :

Penelitian ini diajukan atas nama Bilqis Khoiriyyah, Jurusan Ilmu Al-Qur‟an

Nama

Periode Menjabat

Divisi

dan Tafsir Fakultas Ushuluddin UIN Syarif Hidayatullah Jakarta.

Penelitian skripsi ini bertujuan untuk mencari tahu perkembangan dan

penerapan nagham al-Qur‟an di organisasi HIQMA. Keterlibatan

saudara/saudari sebagai informan sangat penting untuk membantu penelitian

yang sedang dilakukan. Saudara/i akan diminta untuk memberikan jawaban

dan tanggapan atas pertanyaan-pertanyaan seputar perkembangan nagham

dan penerapannya di organisasi HIQMA UIN Jakarta. Adapun sekiranya ada

beberapa jawaban yang perlu untuk dirahasiakan maka tanggapan tersebut

akan dijaga sesuai kode etik penelitian.

111

2ND

Attachment

Surat Ijin Meneliti

Lampiran : 1 lembar Jakarta, 17 Maret 2020

Hal : Permohonan Izin Penelitian

Kepada Yth,

Ketua UKM HIQMA

Di

T e m p a t

Assalamu‟alaikum Wr. Wb.

Sehubungan dengan adanya penelitian yang sedang saya lakukan

Demikian surat permohonan ini saya sampaikan, atas perhatian dan

kerjasamanya kami ucapkan terima kasih.

Wassalamu‟alaikum Wr. Wb.

Hormat Saya,

Bilqis Khoiriyyah

dengan tema “DEVELOPMENT AND APLICATION OF NAGHAM AL-

QUR'AN IN HIQMA ORGANIZATION OF STATE ISLAMIC UNIVERSITY

SYARIF HIDAYATULLAH JAKARTA” untuk memenuhi tugas akhir maka

dengan ini saya mengajukan permohonan kiranya Saudara selaku Ketua

UKM HIQMA dapat mengizinkan saya melakukan penelitian di HIQMA.

112

3rd

Attachment

113

4th

Attachment

QUISIONER ANGGOTA

Nama Lengkap :

Pendidikan Formal :

Pendidikan Non Formal :

Pesan dan kesan selama belajar di HIQMA :

A. Motivasi dan tujuan belajar di HIQMA

1. Apakah anda sudah belajar al-Qur'an sebelum masuk

Hiqma? Jika ya, sudah berapa lama dan sejauh mana anda

belajar al-Qur'an?

2. Apa motivasi anda masuk ke HIQMA UIN JAKARTA?

(Apakah karena hobi? atau karena panggilan hati? Atau

karena sudah sering juara? Atau karena mengidolakan

seorang tokoh qari‟ entah teman, keluarga atau tokoh

terkenal?)

3. Apakah yang ingin anda capai ketika memilih belajar di

organisasi HIQMA?

4. Apa yang sudah anda pelajari di HIQMA?

5. Apakah sudah mempelajari nagham?

6. Bagaimana proses belajar nagham?

7. Apa saja yang harus dipersiapkan ketika belajar nagham?

8. Menurut anda apakah kegunaan nagham dalam bacaan al-

Qur'an?

114

B. Proses Pembelajaran Nagham

1. Pada saat belajar topic apa saja fase tersulit menurut anda

saat ikut belajar di HIQMA?

2. Bisakah diceritakan perjalanan atau tahapan kegiatan yang

harus diikuti selama di HIQMA?

3. Pembelajaran nagham masuk pada tahap berapa?

4. Apakah ada ujian-ujian dalam kegiatan tersebut ?

5. Bagaimana hasil ujian nagham yang didapat?

6. adakah target yang disampaikan oleh HIQMA yang harus

dicapai?Jika ada apakah anda mencapai target tersebut?

C. Pola Pembelajaran Nagham dan Targetnya

1. Materi apa saja yang anda dapatkan ketika belajar nagham

di HIQMA?

2. Berapa siswa dalam satu kelompok belajar?

3. Apakah anda sudah menguasai semua nagham?jika belum

nagham apa saja yang paling dikuasai?

4. Apakah yang menjadi kendala bagi pembelajaran nagham?

D. Dampak Pembelajaran nagham bagi peserta

1. Bagaimana dampak pembelajaran nagham nbagi karir anda

(apakah anda menjadi qari‟ di berbagai tempat)?

2. Bagaimana dampak Pembelajaran nagham bagi agama

(apakah anda menjadi lebih salih, lebih dekat dengan

memahamin isi al-Qur‟an , dan menjadi lebih dekat dengan

Allah)?

3. apakah anda sudah bisa dapat mengajarkan ilmu nagham

yang anda miliki kepada adik-adik dan calon anggota

HIQMA kedepannya?

115

QUISIONER MENTOR

Nama lengkap :

Tempat tanggal lahir :

Backround pendidikan formal dan non formal :

1. Sebelum masuk HIQMA apakah sudah intens melakukan

Pembelajaran nagham al-Qur'an? Jika ya berapa lama dan sudah

sejauh mana?

2. Mengapa anda tertarik untuk bergabung di organisasi Hiqma?

3. Apa Motivasi anda mengajarkan nagham kepada peserta didik di

HIQMA? Apakah karena tanggung jawab, hobi, merasa harus

balas budi, atau karena ingin mengamalkan ilmu lillahi ta'ala?

4. Apa Target yang ingin anda capai dengan menjadi mentor

nagham?

5. Bila target Pembelajaran yang telah tertera dalam silabus tidak

tercapai maka motivasi apa yang akan disampaikan pada peserta

didik?

6. Berapa dari berapa peserta yang bisa berhasil belajar nagham dan

bisa dijadikan mentor pada periode Berikutnya?

7. Butuh waktu berapa lama bagi para peserta pemula untuk belajar,

hingga dapat menerapkan nagham?

8. Adakah prestasi yang bisa ditunjukan bagi peserta yang belajar

nagham di HIQMA selama satu semester? Atau butuh waktu

lebih lama bagi seorang pemula untuk menguasai nagham?

116

9. Alat bantu apakah yang digunakan para mentor di HIQMA untuk

mengajarkan nagham (contoh di paduan suara menggunakan

partitur atau guide lagu sebagai alat bantu)

10. apakah tausyikh termasuk alat bantu yang digunakan untuk

mengajarkan nagham? Jika ya Bagaimana cara memahami

tausyikh?

11. .dari yang penulis amati Tausyikh hanyalah berisikan syair lagu

tanpa adanya not yang membantu menerangkan nada dalam

penerapan ayat, Bagaimana cara mengajarkan sesuatu yang tidak

tertulis tersebut ? Apakah dihafal?

12. Apakah HIQMA tidak ingin mencoba menuliskan nagham ke

dalam not nada, guna memudahkan proses Pembelajaran?

13. Bagaimana dampak yang anda rasakan dengan menguasai

nagham bagi karir anda (apakah anda sudah menjadi qari' di

berbagai tempat)

14. Apakah dengan mempelajari nagham anda akan lebih dekat

kepada Allah?

15. Apakah mendidik di HIQMA guna melahirkan pendidik2 baru di

masa depan?

117

5th

Attachment

Capaian Pembelajaran Seluruh Calon Anggota

No No.

TRIK Inisial

Jenis

Kelam

in

Divisi Nilai

Hasil Keterangan

UTP UAP

Form

atif

1 19001

Peserta

1 L

Syarhil

Quran 60 81 90

77.4 Lulus

2 19002

Peserta

2 L Hadrah 65 75 90

76.5 Lulus

19003

Peserta

3 L Tilawah 75 75 75

75 Lulus

3 19004

Peserta

4 L Hadrah 81 77 75

77.6 Lulus

4 19006

Peserta

5 P Tahfidz 79 65 85

75.2 Lulus

5 19014

Peserta

6 P Tilawah 75 75 75

75 Lulus

6 19015

Peserta

7 L Hadrah 75 75 75

75 Lulus

7 19016

Peserta

8 L Tahfidz 82 80 75

79.1 Lulus

8 19017

Peserta

9 P Hadrah 75 75 75

75 Lulus

9 19018

Peserta

10 L Tilawah 75 75 75

75 Lulus

10 19020

Peserta

11 L Tilawah 86 89 75

83.9 Lulus

11 19021

Peserta

12 P Tilawah 98 89 95

93.5 Lulus

12 19024

Peserta

13 P Tilawah 83 85 95

87.4 Lulus

13 19025

Peserta

14 P Tahfidz 81 90 95

88.8 Lulus

14 19027

Peserta

15 P

Shalawa

t 83 85 90

85.9 Lulus

15 19029

Peserta

16 P

Syarhil

Quran 87 83 80

83.3 Lulus

16 19031

Peserta

17 P Tahfidz 77 78 85

79.8 Lulus

118

17 19032

Peserta

18 P

Syarhil

Quran 67 75 85

75.6 Lulus

18 19034

Peserta

19 L Tahfidz 92 90 80

87.6 Lulus

19 19035

Peserta

20 L Tahfidz 82 82 95

85.9 Lulus

20 19039

Peserta

21 P Tilawah 79 80 70

76.7 Lulus

21 19040

Peserta

22 P Marawis 90 79 95

87.1 Lulus

22 19043

Peserta

23 P

Syarhil

Quran 75 75 75

75 Lulus

23 19045

Peserta

24 P Tahfidz 85 76 90

82.9 Lulus

24 19049

Peserta

25 L Hadrah 77 79 85

80.2 Lulus

25 19050

Peserta

26 L tahfidz 75 75 75

75 Lulus

26 19051

Peserta

27 P Tahfidz 85 86 85

85.4 Lulus

27 19053

Peserta

28 P Tahfidz 73 77 85

78.2 Lulus

28 19054

Peserta

29 L Marawis 92 90 90

90.6 Lulus

29 19056

Peserta

30 L Tilawah 75 75 75

75 Lulus

30 19057

Peserta

31 p

Shalawa

t 85 83 85

84.2 Lulus

31 19058

Peserta

32 L Tilawah 68 75 85

75.9 Lulus

32 19061

Peserta

33 P Tilawah 80 78 95

83.7 Lulus

33 19062

Peserta

34 P Tilawah 92 96 100

96 Lulus

34 19063

Peserta

35 P Hadrah 77 77 85

79.4 Lulus

35 19064

Peserta

36 P Tahfidz 75 75 75

75 Lulus

36 19065

Peserta

37 P Tilawah 75 75 75

75 Lulus

37 19066 Peserta P Tilawah 73 69 90 76.5 Lulus

119

38

38 19068

Peserta

39 P Tilawah 80 79 80

79.6 Lulus

39 19069

Peserta

40 P qosidah 75 75 75

75 Lulus

40 19070

Peserta

41 P Tilawah 75 75 75

75 Lulus

41 19071

Peserta

42 P Tilawah 77 67 90

76.9 Lulus

42 19074

Peserta

43 L Tilawah 75 79 90

81.1 Lulus

43 19075

Peserta

44 L Marawis 75 83 85

81.2 Lulus

44 19076

Peserta

45 P

Shalawa

t 75 75 75

75 Lulus

45 19077

Peserta

46 L Hadrah 78 85 100

87.4 Lulus

46 19078

Peserta

47 L Hadrah 63 78 100

80.1 Lulus

47 19079

Peserta

48 P

Shalawa

t 74 78 80

77.4 Lulus

48 19080

Peserta

49 L

Shalawa

t 75 75 75

75 Lulus

49 19081

Peserta

50 P Tilawah 72 74 80

75.2 Lulus

50 19083

Peserta

51 P

Shalawa

t 87 84 95

88.2 Lulus

51 19088

Peserta

52 L Tahfidz 93 96 80

90.3 Lulus

52 19089

Peserta

53 L Tilawah 84 92 85

87.5 Lulus

53 19091

Peserta

54 P Tahfidz 75 75 75

75 Lulus

54 19092

Peserta

55 L Tilawah 75 75 75

75 Lulus

55 19093

Peserta

56 P Tahfidz 80 84 85

83.1 Lulus

56 19096

Peserta

57 P Tilawah 72 88 90

83.8 Lulus

57 19097

Peserta

58 P Tilawah 75 75 75

75 Lulus

120

58 19098

Peserta

59 P Tahfidz 95 85 90

89.5 Lulus

59 19099

Peserta

60 L Tilawah 71 74 90

77.9 Lulus

60 19101

Peserta

61 L Tahfidz 54 78 95

75.9 Lulus

61 19102

Peserta

62 P Hadrah 75 75 75

75 Lulus

62 19103

Peserta

63 L Tilawah 75 75 75

75 Lulus

63 19104

Peserta

64 P Tilawah 75 75 75

75 Lulus

64 19108

Peserta

67 P Marawis 75 75 75

75 Lulus

65 19110

Peserta

68 P Tilawah 75 75 75

75 Lulus

66 19111

Peserta

69 P Tahfidz 93 86 80

86.3 Lulus

67 19112

Peserta

70 P

Shalawa

t 75 75 75

75 Lulus

68 19114

Peserta

71 P

Syarhil

Quran 76 81 75

77.7 Lulus

69 19115

Peserta

72 P

Shalawa

t 77 86 100

87.5 Lulus

70 19117

Peserta

73 P Tilawah 75 75 75

75 Lulus

71 19118

Peserta

74 P Tilawah 92 91 95

92.5 Lulus

72 19119

Peserta

75 P

Syarhil

Quran 84 78 80

80.4 Lulus

73 19121

Peserta

76 P

Shalawa

t 90 91 55

79.9 Lulus

74 19125

Peserta

77 P Tahfidz 83 71 90

80.3 Lulus

75 19126

Peserta

78 P Tahfidz 76 79 90

81.4 Lulus

76 19127

Peserta

79 P

Shalawa

t 75 75 75

75 Lulus

77 19128

Peserta

80 L Hadrah 81 75 100

84.3 Lulus

78 19129 Peserta P Syarhil 75 75 75 75 Lulus

121

81 Quran

79 19130

Peserta

82 P Qasidah 75 75 75

75 Lulus

80 19132

Peserta

83 L Tilawah 75 76 80

76.9 Lulus

81 19134

Peserta

84 L

Shalawa

t 79 92 90

87.5 Lulus

82 19138

Peserta

85 L marawis 75 75 75

75 Lulus

83 19139

Peserta

86 L

Tilawa

h 75 75 75

75 Lulus

84 19141

Peserta

87 L Tahfidz 85 99 80

89.1 Lulus

85 19143

Peserta

88 L Tilawah 82 91 85

86.5 Lulus

86 19144

Peserta

89 L Tahfidz 78 84 65

76.5 Lulus

87 19145

Peserta

90 L Tilawah 74 87 65

76.5 Lulus

88 19146

Peserta

91 L Marawis 75 75 75

75 Lulus

89 19147

Peserta

92 L Tilawah 80 93 80

85.2 Lulus

90 19148

Peserta

93 L Tahfidz 98 95 95

95.9 Lulus

91 19149

Peserta

94 L Tahfidz 70 88 80

80.2 Lulus

92 19150

Peserta

95 L Hadrah 75 75 75

75 Lulus

93 19152

Peserta

96 L Tilawah 74 89 85

83.3 Lulus

94 19157

Peserta

97 P

Syarhil

Quran 90 91 95

91.9 Lulus

95 19159

Peserta

98 L Tahfidz 62 80 90

77.6 Lulus

96 19160

Peserta

99 P Tahfidz 75 75 75

75 Lulus

97 19161

Peserta

100 P Tahfidz 75 75 75

75 Lulus

98 19164

Peserta

101 P Hadrah 93 96 90

93.3 Lulus

122

99 19168

Peserta

102 P

Syarhil

Quran 92 93 100

94.8 Lulus

100 19172

Peserta

103 P Tilawah 81 84 90

84.9 Lulus

101 19176

Peserta

104 P Tilawah 89 89 90

89.3 Lulus

102 19177

Peserta

105 P Tilawah 88 82 100

89.2 Lulus

103 19179

Peserta

106 P Tilawah 86 82 90

85.6 Lulus

104 19182

Peserta

107 P Tilawah 92 97 85

91.9 Lulus

105 19183

Peserta

108 P Tilawah 94 89 85

89.3 Lulus

106 19184

Peserta

109 L Tilawah 79 80 75

78.2 Lulus

107 19186

Peserta

110 L Tilawah 91 92 85

89.6 Lulus

108 19187

Peserta

111 P Tilawah 94 82 95

89.5 Lulus

109 19188

Peserta

112 P

Syarhil

Quran 94 80 80

84.2 Lulus

110 19189

Peserta

113 L Hadrah 75 75 75

75 Lulus

111 19192

Peserta

114 P Tahfidz 86 86 95

88.7 Lulus

112 19194

Peserta

115 P Syarhil 75 75 75

75 Lulus

113 19195

Peserta

116 L Tilawah 75 75 75

75 Lulus

114 19196

Peserta

117 P

Shalawa

t 75 75 75

75 Lulus

115 19197

Peserta

118 P Tahfidz 88 77 95

85.7 Lulus

116 19198

Peserta

119 P

Shalawa

t 92 97 85

91.9 Lulus

117 19199

Peserta

120 L Hadrah 91 91 85

89.2 Lulus

118 19201

Peserta

121 P Tilawah 86 93 85

88.5 Lulus

119 19205 Peserta P Syarhil 73 88 90 84.1 Lulus

123

122 Quran

120 19206

Peserta

123 P Marawis 94 94 90

92.8 Lulus

121 19208

Peserta

124 P Tilawah 82 74 85

79.7 Lulus

122 19209

Peserta

125 P Tilawah 77 77 90

80.9 Lulus

123 19210

Peserta

126 P

Shalawa

t 90 81 100

89.4 Lulus

124 19211

Peserta

127 L Tilawah 93 93 90

92.1 Lulus

125 19212

Peserta

128 L Tahfidz 74 70 85

75.7 Lulus

126 19213

Peserta

129 P

Shalawa

t 75 75 75

75 Lulus

127 19214

Peserta

130 P Tilawah 82 90 80

84.6 Lulus

128 19215

Peserta

131 P Tahfidz 91 85 85

86.8 Lulus

129 19216

Peserta

132 P Tilawah 75 75 75

75 Lulus

130 19217

Peserta

133 P Tahfidz 86 86 90

87.2 Lulus

131 19218

Peserta

134 P Hadrah 86 91 90

89.2 Lulus

132 19219

Peserta

135 P Hadrah 79 86 75

80.6 Lulus

133 19220

Peserta

136 P Tilawah 83 83 90

85.1 Lulus

134 19221

Peserta

137 P Tilawah 82 77 90

82.4 Lulus

135 19223

Peserta

138 P Tahfidz 94 92 95

93.5 Lulus

136 19224

Peserta

139 P Tahfidz 82 70 85

78.1 Lulsus

137 19226

Peserta

140 P

Shalawa

t 75 75 75

75 Lulus

138 19227

Peserta

141 P Tilawah 92 78 95

87.3 Lulus

139 19228

Peserta

142 P

Shalawa

t 75 75 75

75 Lulus

124

140 19229

Peserta

143 P

Syarhil

Quran 75 75 75

75 Lulus

141 19230

Peserta

144 P Tahfidz 77 64 90

75.7 Lulus

142 19231

Peserta

145 P

Syarhil

Quran 90 82 100

89.8 Lulus

143 19232

Peserta

146 P Tahfidz 73 79 85

79 Lulus

144 19233

Peserta

147 P Marawis 75 75 75

75 Lulus

145 19234

Peserta

148 P Tilawah 69 67 95

76 Lulus

146 19235

Peserta

149 L

Syarhil

Quran 87 88 80

85.3 Lulus

147 19236

Peserta

150 P Hadrah 75 75 75

75 Lulus

148 19237

Peserta

151 P Tilawah 83 87 90

86.7 Lulus

149 19238

Peserta

152 P Tilawah 85 73 85

80.2 Lulus

150 19239

Peserta

153 P Tilawah 83 71 85

78.8 Lulus

151 19240

Peserta

154 P Tilawah 74 77 90

80 Lulus

152 19242

Peserta

155 P

Shalawa

t 77 92 85

85.4 Lulus

153 19243

Peserta

156 P Tilawah 90 82 85

85.3 Lulus

154 19244

Peserta

157 P Tahfidz 71 71 85

75.2 Lulus

155 19245

Peserta

158 P

Syarhil

Quran 74 76 60

75 Lulus

156 19247

Peserta

159 P Tahfidz 75 75 75

75 Lulus

157 19249

Peserta

160 P Tilawah 75 75 75

75 Lulus

158 19251

Peserta

161 P Tilawah 75 75 75

75 Lulus

159 19254

Peserta

162 P Tilawah 89 95 100

94.7 Lulus

160 19255 Peserta P Tilawah 75 75 75 75 Lulus

125

163

161 19256

Peserta

164 P

Shalawa

t 89 92 85

89 Lulus

162 19257

Peserta

165 L Tilawah 88 88

80 85.6 Lulus

163 19258

Peserta

166 P

Syarhil

Quran 74 88

85 82.9 Lulus

164 19259

Peserta

167 P

Syarhil

Quran 82 82

85 82.9 Lulus

165 19260

Peserta

168 L Tilawah 70 74

85 76.1 Lulus

166 19261

Peserta

169 P

Shalawa

t 68 76

95 79.3 Lulus

167 19263

Peserta

170 P tilawah 79 72

80 76.5 Lulus

168 19264

Peserta

171 L

Syarhil 79 87

80 82.5 Lulus

126

6th

Attachment

1. Tausyikh Bayati

Gambar : 4.7

Tausyikh Nagham Bayati dan Implikasi pada ayat

Gambar : 4.8

Tausyikh Nagham Bayati dan Implikasi pada ayat

127

2. Tausyikh Shoba

Gambar : 4.9

Tausyikh Nagham Shoba dan Implikasi pada ayat

Gambar : 4.10

Tausyikh Nagham Shoba dan Implikasi pada ayat

128

3. Tausyikh Hijaz

Gambar : 4.11

Tausyikh Nagham Hijaz dan Implikasi pada ayat

Gambar : 4.12

Tausyikh Nagham Hijaz dan Implikasi pada ayat

129

4.Tausyikh Nahawand

Gambar : 4.13

Tausyikh Nagham Nahawand dan Implikasi pada ayat

Gambar : 4.14

Tausyikh Nagham Nahawand dan Implikasi pada ayat

130

5. Tausyikh Rast

Gambar : 4.15

Tausyikh Nagham Rast dan Implikasi pada ayat

Gambar : 4.16

Tausyikh Nagham Rast dan Implikasi pada ayat

131

6. Tausyikh Jiharkah

Gambar : 4.17

Tausyikh Nagham Jiharkah dan Implikasi pada ayat

Gambar : 4.18


132

Gambar : 4.19


7. Tausyikh Sikah

Gambar : 4.20

Tausyikh Nagham Sikah dan Implikasi pada ayat

133

Gambar : 4.21

Tausyikh Nagham Sikah dan Implikasi pada ayat

THE ROLE OF HIQMA IN PRESERVING NAGHAM AL-QUR’AN IN …

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