The Issue of Ifrād (Reciting One by one) and Jam' (Reciting Collectively) in The Presentation of Recitations (Qirā’ah)

Abstract

It is known that seven mutawātir recitations (qirā'ah) or ten recitations date back to the time of the Prop-het Muhammad, and that the Companions recited these different recitations by presenting them to the Prophet. Although the reading styles of the Companions seemed contradictory at first, these readings, which were seen as controversial after the approval of the Prophet, were accepted. It is observed that different recitations, which were read independently and without being combined, in the first period, were combined and started to be read collectively as of the fourth century of the hijra. Therefore, it is important to know which of these two styles is correct and to resolve the conflicts on the subject. It is seen that disagreements on this subject are related to the differences in the places where the recitations are read in general, and that scholars have adopted different opinions for this reason. It is understood that the recitation scholars living in different regions followed a method specific to their region in terms of ifrād (reciting one by one) and jam' (reciting collectively) and this method was famous in that region. In this respect, it is important to know in which regions and how the ifrād and jam' method is applied. The fact that the recitations are taught individually (one by one) or by the cem' method (collectively) and the scholars perform both methods shows that there is no problem in the application of these two styles. However, it brings to mind the idea that these two methods, which scholars have applied during the Qur'ān education phase, can also be applied in prayers, ceremonies and events, and in media. In this study, it is clarified in which environments the aforementioned methods can be applied and in which areas they are subject to certain limitations. At the same time, it is aimed to include the practices arising from regi-onal differences on the matter of ifrād and jam', to address the views of those who prefer to read the reci-tations individually and those who prefer to read the recitations collectively, and to resolve the conflicts on this matter. Performing the recitation individually is the most basic matter in the science of recitation. Because, companions learned the differences in recitation from the Prophet in this way and transferred them to the next generations. Early recitation scholars also adopted this method and followed this path in Qur'ān education. They did not consider it appropriate to finish each recitation from the beginning to the end and move on to another recitation without reciting it. The most famous way of reading in the period of companions is individual reading. In other words, it is to consider any of the ten recitation imams to-gether with their narrators, to read the Qur'ān from the beginning to the end with this recitation, and to recite many times without mentioning other recitations. It is reported that Ibn Mujāhid (d. 324/936) reci-ted the Qur'ān 20 times with his teacher Abdurrahman b. Abdus (d. 283/896) from the beginning to the end, with the recitation of Nāfi'. The matter of the jam' (collection) of recitations is to read any part of the Qur'ān with different recitation narrations and to take into account all the recitations existing in the de-signated part. It is transition to another section after the presentation about the determined section or sura is over. It is of great importance for the student to read the recitations independently at the first stage. For this reason, it is understood that there were no drawbacks such as time problems and lack of help for the student in the first period of recitation education, and naturally, there was no situation that required the collection of recitations. However, it is possible to say that this situation has changed after the spread of the Islamic geography to many regions and the meeting of people with different cultures with the Qur'ān and the science of recitation. The jam' process of the recitations coincides with the fourth century of hijra. Ibn al-Jazarī (d. 883/1429) states that recitations by combining them became widespread since the fourth century of the hijra and recitation scholars accepted this method. It is stated that decrea-se in the interest in the science of recitation and lack of will in the students reveal the practice of jam' in recitation. Although some recitation scholars consider it absolutely makrūh to gather qirā'ahs during teaching, it is understood that this subject is permissible according to the common view. The vast majo-rity of scholars are of the opinion that such recitations are not permissible regarding the collection of recitations in prayers. For, worships are tawqīfī (dependent on the declaration of Islam and is not permis-sible to change it) and no additions or reductions can be made. Since prayer is a form of worship, it is necessary to adhere to the form and style that reached us from the Prophet. It is understood that scholars have adopted two different views on the jam' of recitations in wedding ceremonies, celebrations, media and various events where people come together. Although geographies they live in are different, it can be stated that scholars generally accepted gathering of recitations in events and ceremonies and they wel-comed this