Dalam tradisi keilmuan Islam, sanad muttashil menjadi hal yang urgen, karena itu tradisi sanad al-Qur’an harus tetap lestari, perlu kajian mendalam tentang sanad al-Qur’an dengan tujuan membuktikan otoritas penghafal al-Qur’an dan otentisitas bacaannya, sebagai jawaban atas problematika kekritisan masyarakat. Penelitian dengan pendekatan kualitatif komparatif dilakukan di Pondok Pesantren Madrosatul Qur’an Al-Aziziyah dan Pondok Pesantren Tahaffudzul Qur’an Miftahul Huda.
Hasil penelitian menunjukan Kebijakan PPMQA dalam penguatan sanad yakni dengan memberikan sanad al-Qur’an melalui jalur ulama di Nusantara dengan riwayat Imam Hafs dari Imam ‘Ashim yang dilakukan secara selektif meliputi tiqrar al-ḥifẓi, tabarukan, riyaḍah. Sedangkan kebijakan PPTQMH yakni dengan memberikan ijazah dan sanad melalui jalur ulama di Timur Tengah dengan riwayat Imam Hafs dari Imam ‘Ashim, diberikan secara langsung kepada santri yang telah diwisuda khotmil Qur’an 30 Juz bi al- ḥifẓi.
Ḥafiẓ al-Qur’an yang bersanad, baik tekstual maupun kontekstual otoritasnya lebih kuat dalam mengajarkan al-Qur’an dan ilmu penunjangnya, karena memiliki hafalan al-Qur’an 30 Juz dengan ilmu baca al-Qur’an yang komprehensif dan dapat dipertangungjawabkan sanadnya sampai kepada Rasulullah ﷺ. Ḥafiẓ al-Qur’an yang bersanad, bacaannya lebih otentik dan orisinil, karena telah melalui uji kompetensi yang sistematis dengan program tahsin al-qira’at, ḥifẓ al-Qur’an, tartil al-Qur’an, itqan al-ḥifẓi, muroja’ah bi al-jama’at, akhżu al-Ijazah wa sanad yang selektif dan tersertifikasi melalui tiqrar al- ḥifẓi, tabarukan, riyaḍah. Dampaknya pada penerapan sistem pemberian sanad yang lebih tepat dan efisien, atas keterbatasan waktu, sehingga penelitian ini perlu dikembangkan lagi kearah standarisasi pemberian sanad al-Qur’an.

ABSTRACT:
In the Islamic scientific tradition, related sanad becomes an urgent matter. Therefore, the tradition of sanad Al-Qur’an must be preserved, it needs an in-depth study of the Sanad of Al-Qur’an in order to prove the authority of memorizing Al-Qur’an and the authenticity of its reading, in response to the criticism of society. This study uses comparative qualitative approach which conduted at Madrosatul Qur’an Al-Aziziyah Islamic Boarding School Beringin Ngaliyan Semarang and Tahaffudhul Qur’an Islamic Boarding School Miftahul Huda Kaliwungu Kendal.
The results of this study shows that the policy of PPMQA in strengthening the sanad of Al-Qur’an is by providing sanad of Al-Qur’an through the Cleric Archipelago with the history of Imam Hafs from Imam ‘Ashim which is carried out selectively by including three requirements: tiqrorul khifdzi, tabarukan, and riyadhah. Meanwhile, the policy of PPTQMH is by giving diplomas and sanad through the Clerical in the middle east with the history of Imam Hafs dari Imam ‘Ashim, it is given directly to the students who have graduated from khotmil Qur’an 30 chapters.
Hafidz al-Qur’an who have obtained the sanad of Al-Qur’an neither textual nor contextual have stronger authority to teach the Qur’an and its supporting science, because they have memorized 30 chapters of Al-Qur’an with a comprehensive knowledge of Al-Qur’an, and accountable up to Prophet Rasulullah Muhammad ﷺ. The recitation of Al-Qur’anby Hafidz al-Qur’an who have obtained the sanad of Al-Qur’an is more authentic and original, because it has gone through a systematic competency test with tahsin al-qira’at, ḥifẓ al-Qur’an, tartil al-Qur’an, itqan al-ḥifẓi, muroja’ah bi al-jama’at, akhżu al-Ijazah wa sanad which are very selective and certified including tiqrar al- ḥifẓi, Tabarukan and Riyadhah, The impact on the implementation of a more precise and efficient system of giving sanad, due to time constraints, so that this research needs to be further developed towards standardizing the giving of the al-Qur'an sanad.