Akwai alamomi da yawa a cikin littattafan hadisi cewa wasu daga cikin Sahabban Annabi sun shirya nasu tarin rubuce-rubuce na wahayi. [Suyuti. Itqan, I, shafi 62] Mafi shahara a cikin waɗannan su ne na Ibn Mas'ud, Ubay bin Ka'b da Zaid bin Thabit. [Duba Dodge, B, The Fihrist of al-Nadim, New York, 1970 (abbr. as fihrist), shafuffuka 53-63.] Jerin Sahabbai da aka rawaito cewa suna da nasu tarin rubuce-rubuce ya haɗa da: Ibn Mas'ud, Ubay bin Ka'b, 'Ali, Ibn 'Abbas, Abu Musa, Hafsa, Anas bin Malik, 'Umar, Zaid bin Thabit, Ibn Al-Zubair, 'Abdullah ibn 'Amr, 'A'isha, Salim, Umm Salama, 'Ubaid bin 'Umar. [Duba Ibn Abi Dawud: Masahif, shafi 14. Ansari, M.: The Qur'anic Foundations and Structure of Muslim Society; Karachi, 1973, yana dogaro da majiyoyi daban-daban, ya ce (1, shafi 76, bayani 2) cewa akwai aƙalla kwafi 15 na Alƙur'ani a rubuce a lokacin rayuwar Annabi ﷺ. Baya ga jerin sunaye 15 da aka ambata a sama, ya kuma haɗa da: Abu Bakr, 'Uthman, Mu'adh b. Jabal, Abu Darda', Abu Ayyub Ansari, 'Ubada b. al-Samit, Tamim Dari. Wannan zai ƙara zuwa kwafi 23 na Alƙur'ani a rubuce, waɗanda suka wanzu yayin da Annabi ﷺ yake raye.] An kuma san cewa 'A'isha da Hafsa sun rubuta nasu takardu bayan Annabi ﷺ ya rasu. [Rahimuddin, M. (transl.):

There are numerous indications in the literature of hadith that several of the Companions of the Prophet had prepared their own written collections of the revelations. [Suyuti. Itqan, I, p 62] The best-known among these are from Ibn Mas'ud, Ubay bin Ka'b and Zaid bin Thabit. [See Dodge, B, The Fihrist of al-Nadim, New York, 1970 (abbr. as fihrist), pp 53-63.] A list of Companions of whom it is related that they had their own written collections included the following: Ibn Mas'ud, Ubay bin Ka'b, 'All, Ibn 'Abbas, Abu Musa, Hafsa, Anas bin Malik, 'Umar, Zaid bin Thabit, Ibn Al-Zubair, 'Abdullah ibn 'Amr, 'A'isha, Salim, Umm Salama, 'Ubaid bin 'Umar. [See Ibn Abi Dawud: Masahif, p 14 Ansari, M.: The qura'nic Foundations and Structure of Muslim Society; Karachi, 1973, drawing upon various sources, says (1, p.76, note 2) that there existed at least 15 written copies of the Qur'an in the Prophet's lifetime. In addition to the list of 15 names quoted above, he includes Abu Bakr, 'Uthman, Mu'adh b. Jabal, Abu Darda', Abu Ayyub Ansari, 'Ubada b. al-Samit, Tamim Dari. This would add up to 23 written copies of the Qur'an, which existed while the Prophet was alive.] It is also known that 'A'isha and Hafsa had their own scripts written after the Prophet had died. [Rahimuddin, M. (transl.):

Muwatta) Imam Malik, Lahore, 1980, No. 307, 308; Malik b. Anas: al-muwatta', Cairo, n.d., p. 105.] Wannan bayani ne takaitaccce na wasu daga cikin masdhif, wadanda ake dangantawa da Sahabban Annabi ﷺ.

Muwatta) Imam Malik, Lahore, 1980, No. 307, 308; Malik b. Anas: al-muwatta', Cairo, n.d., p. 105.] The following is a very brief description of some of the masdhif, which are attributed to the Companions of the Prophet.

Duk bayanan da ke ciki an dogara ne a kan majiyoyin gargajiya. [For details see Ibn Abi Dawud, also fihrist and Itqan]

All the information is based on classical sources. [For details see Ibn Abi Dawud, also fihrist and Itqan]

Ya rubuta mushafi, wanda a cikinsa ba a haɗa surorin 1, 113 da 114 ba. Sai dai Ibn al-Nadim [Fihrist, I, shafi na 57-8.] ya ce ya taba ganin kwafin Alƙur'ani daga Ibn Mas'ud wanda ba ya ƙunshe da al-fatiha (Sura 1). Tsarin surorin ya bambanta da rubutun 'Uthmaniyya. Ga tsarin da aka danganta ga kwafin Ibn Mas'ud: [Fihrist, I, shafi na 53-7.] 2, 4, 3, 7, 6, 5, 10, 9, 16, 11, 12, 17, 21, 23, 26, 37, 33, 28, 24, 8, 19, 29, 30, 36, 25, 22, 13, 34, 35, 14, 38, 47, 31, 35, 40, 43, 41, 46, 45, 44, 48, 57, 59, 32, 50, 65, 49, 67, 64, 63, 62, 61, 72, 71, 58, 60, 66, 55, 53, 51, 52, 54, 69, 56, 68, 79, 70, 73, 74, 83, 80, 76, 75, 77, 78, 81, 82, 88, 87, 92, 89, 85, 84, 96, 90, 93, 94, 86, 100, 107, 101, 98, 91, 95, 104, 105, 106, 102, 97, 110, 108, 109, 111, 112.

He wrote a mushaf, in which sudras 1, 113 and 114 were not included. Ibn al-Nadim [Fihrist, I, pp. 57-8.] however said he had seen a copy of the Qur'an from Ibn Mas'ud which did not contain al-fatiha (Sura 1). The arrangement of the suras differed from the 'Uthmanic text. The following is the order attributed to Ibn Mas'ud's copy: [Fihrist, I, pp. 53-7.] 2, 4, 3, 7, 6, 5, 10, 9, 16, 11, 12, 17, 21, 23, 26, 37, 33, 28, 24, 8, 19, 29, 30, 36, 25, 22, 13, 34, 35, 14, 38, 47, 31, 35, 40, 43, 41, 46, 45, 44, 48, 57, 59, 32, 50, 65, 49, 67, 64, 63, 62, 61, 72, 71, 58, 60, 66, 55, 53, 51, 52, 54, 69, 56, 68, 79, 70, 73, 74, 83, 80, 76, 75, 77, 78, 81, 82, 88, 87, 92, 89, 85, 84, 96, 90, 93, 94, 86, 100, 107, 101, 98, 91, 95, 104, 105, 106, 102, 97, 110, 108, 109, 111, 112.

Wannan jerin bai cika ba ne a fili. Yana ƙunshe da surori 106 kawai, ba 110 ba, kamar yadda Ibn Nadim ya rubuta.

This list is obviously incomplete. It contains only 106 suras and not 110, as Ibn Nadim wrote.

A cikin Suratul Baqara, wacce na ɗauka a matsayin misali, akwai bambance-bambancen karatu guda 101 gabaɗaya. Yawancinsu sun shafi rubutu, wasu kuma sun shafi zaɓin kalmomi (ma'ana kalmomin da ke da ma'ana ɗaya), da amfani da ƙananan kalmomi (particles) da sauransu.

In Sura al-baqara, which I take as an example, there are a total of 101 variants. Most of them concern spelling, some also choice of words (synonyms), use of particles, etc.

Misalai:

Examples:

Furuci:

Pronunciation:

Ibn Mas'ud yana karanta "al-baqira" maimakon "al-baqara". Rubutu:

2:70 Ibn Mas'ud reads al-baqira in place of al-baqara Spelling:

2:19 Yana karanta kulla ma a maimakon kullama. Kalmomin ma'ana iri ɗaya:

Ya rubuta wani mushafi, wanda aka ce an samu a cikinsa wasu surori guda biyu da wata aya ƙarin.

He wrote a mushaf, in which two 'additional suras and another 'additional aya' were reportedly found.

[Itqan, I, p. 65; Ibn Abi Dawud, masahif, pp. 18S1; also Noldeke, T. et al.: Ceschichte des Qorans, Leipzig, 1909-38 (abbr. as GdQ), 11, pp. 33-8.

[Itqan, I, p. 65; Ibn Abi Dawud, masahif, pp. 18S1; also Noldeke, T. et al.: Ceschichte des Qorans, Leipzig, 1909-38 (abbr. as GdQ), 11, pp. 33-8.

Suratu ta farko da ake kira al-khal' (rabuwa), tana fassara kamar haka: "Ya Allah, muna neman taimakonka, muna neman gafararka, muna yabonka, kuma ba ma kafirta maka. Muna rabuwa da wanda ya yi maka sabo, mu bar shi." Suratu ta biyu da ake kira al-hafd (gaggawa), tana fassara kamar haka: "Ya Allah, muna bautar Ka, gare Ka muke sallah, muna yin sujada, kuma gare Ka muke gudu, muna gaggawar yi maka hidima. Muna fatan rahamarka, muna tsoron azabarka. Azabarka tabbas za ta kai ga kafirai." A bayyane yake cewa wadannan guda biyu sun zama abin da ake kira "qunut", wato addu'o'in da Annabi ﷺ yakan karanta a wasu lokuta a sallar asuba ko sallar witr bayan karatun wasu surorin Alkur'ani. Haka kuma suna daidai da wasu sassan qunut da aka ruwaito a littattafan hadisi. Duba: Nawawi, al-Adhkar, Alkahira, 1955, shafi na 57-8.

The first so called sura entitled al-khal' (separation), translates as follows: 'O Allah, we seek your help and ask your forgiveness, and we praise you and we do not disbelieve in you. We separate from and leave who sins against you.' The second so-called sura, entitled al-hafd (haste) translates as follows: 'O Allah, we worship You and to You we pray and prostrate and to You we run and hasten to serve You. We hope for Your mercy and we fear Your punishment. Your punishment will certainly reach the disbelievers.' Obviously these two pieces constitute so-called 'qunut', i.e. supplications which the Prophet sometimes said in the morning prayer or witr prayer after recitation of suras from the Qur'an. They are in fact identical to some parts of qunut reported in the collections of hadith. See: Nawawi, al-adhkar, Cairo, 1955, pp. 57-8.

Dangane da ƙarin abin da ake kira aya guda ɗaya, fassarar ta ita ce kamar haka: 'Idan da an ba ɗan Adam kwarin da ke cike da dukiya, zai so kwari na biyu, kuma idan an ba shi kwarurruka biyu cike da dukiya, lallai zai nemi na uku. Babu abin da zai cika cikin ɗan Adam sai turɓaya, kuma Allah mai gafara ne ga wanda ya tuba.' Haka kuma an sani cewa wannan rubutu hadisi ne daga Annabi ﷺ. Duba Bukhari, VIII, Lamba 444-47. Bisa ga Ibn 'Abbas (Lamba 445) da Ubayy (Lamba 446), an taɓa zaton cewa wannan rubutu wani ɓangare ne na Alƙur'ani. Sai dai Ubayy da kansa ya bayyana cewa bayan surar 102: "Alhaƙumu t-takāthur" ta sauka, (wato sahabbai) ba su ɗauki abin da ke sama a matsayin wani ɓangare na Alƙur'ani ba. Duba Bukhari, VIII, Lamba 446. Wannan bayanin na Ubayy kuma yana nuna a fili cewa Sahabbai ba su taɓa saɓani ba game da abin da yake cikin Alƙur'ani da abin da ba ya cikinsa, bayan wahayi ya ƙare. Idan kuwa misali wannan hadisi ya bayyana a cikin mushafin Ubayy, to mushafi ne don amfanin kansa, wato littafin rubutunsa na sirri, inda bai koyaushe yake raba abin Alƙur'ani da hadisi ba, domin ba don amfanin jama'a aka yi shi ba, shi kuma da kansa ya san abin da zai yi da bayanan nasa. Haka abin yake ga sauran kwafe-kwafen Alƙur'ani da wasu Sahabbai suke da su don amfanin kansu. Haka kuma waɗanda suka isar mana da labarai game da waɗannan kwafe-kwafen Sahabbai, sun ba da labarin bambance-bambancen da suka faru a cikinsu ne kawai, bisa ga rahotannin da suka isa gare su (misali hadisin da ke cikin Bukhari, VIII, Lamba 446).

Ibn 'Abbas ya kuma rubuta wata mushaf, wadda, a cewar Al-Itqan [I, shafi na 65; Ibn Abi Dawud, Al-Masahif, shafi na 193.], ita ma ta ƙunshi surori biyu ƙarin da Ubayy ke da su. Haka kuma tsarin surorinsa ya bambanta da sauran kwafe-kwafe. A cikin Suratul Baqara, yana da jimillar bambance-bambance guda 21, wasu daga cikinsu sun yi daidai da na Ibn Mas'ud da Ubayy, da kuma na wasu sahabbai.

Ibn 'Abbas also wrote a mushaf, which according to the Itqan [I, p. 65; Ibn Abi Dawud, masahif, p. 193.] also included the two additional suras which Ubay had. Again his arrangement of the suras differed from the other copies. In Sura albaqara, he has a total of 21 variants, some of them identical with Ibn Mas'ud and Ubay as well as other Companions.

Bisa ga abin da ke cikin Al-Itqan [I, shafi na 65; Ibn Abi Dawud, Al-Masahif, shafi na 210.], mushaf na Abu Musa al-Ash'ari (d. 44H/664)

According to the Itqan [I, p. 65; Ibn Abi Dawud, masahif, p. 210.] the mushaf of Abu Musa al-Ash'ari (d. 44H/664)

An sakonsa ya ƙunshi abu iri ɗaya kamar wanda Ubayy ya ke da shi.

contained the same material as Ubay had.

Akwai bambancin karatu guda ɗaya kawai da aka ruwaito daga gare shi a cikin Suratul Baqara, wato cewa ya karanta "Ibraham" a maimakon "Ibrahim".

There is only one variant reported from him in Sura al- baqara, namely that he read Ibraham in place of Ibrahim.

Hafsa (d. 45H/665) tana da bambance-bambance guda uku a cikin sura ɗaya, kuma Anas b. Malik (d. 91H/709) yana da guda biyar.

Hafsa (d. 45H/665) had three variants in the same sura, and Anas b. Malik (d. 91H/709) had five.

Domin ƙarin bayani, ga wasu misalai. An ɗauke su, gwargwadon iko, daga surori sanannu.

To further illustrate, here are a number of examples. They have been taken, as far as possible, from well-known suras.

Duk da cewa watakila akwai misalai masu kyau da za a iya amfani da su don bayyana abubuwan da ake tattaunawa, ana iya fahimtar su cikin sauƙi ga masu karatu waɗanda ba su saba da rubutun Alkur'ani ba.

While perhaps better examples exist to illustrate the points under discussion, they might not be understood as easily by readers less familiar with the Qur'anic text.

Ibn 'Abbas [I, shafi 65; Ibn Abi Dawud, Al-Masahif, shafi 208.] an ruwaito cewa ya karanta a cikin surah 111:4

Ibn 'Abbas [I, p. 65; Ibn Abi Dawud, masahif, p. 208.] is reported to have read in sura 111:4

Hamilatun al-Hatab, a maimakon Hammalata-l-Hatab, wanda ba a iya bambance shi ba bisa rubutun farko, wanda ya kasance ba tare da harakai ba kuma ba tare da alif ba.

hamilatun al-hatab, in place of hammalata-l-hatab which could not be distinguished on the basis of the early written text, which omitted both haraka and alif.

Ibn 'Abbas [I, p. 65; Ibn Abi Dawud, masahif, p. 195.] an ruwaito cewa ya rubuta kalmar alsirat a matsayin al-sirat a cikin surah 1:6 da kuma a duk sauran wuraren.

Ibn 'Abbas [I, p. 65; Ibn Abi Dawud, masahif, p. 195.] reportedly wrote in sura 1:6 as well as all other places the word alsirat as al-sirat.

Wasu bambance-bambancen riwaya da aka danganta ga Ibn Mas'ud: [I, p. 65; Ibn Abi Dawud, masahif, p. 25.]

Some variants attributed to Ibn Mas'ud: [I, p. 65; Ibn Abi Dawud, masahif, p. 25.]

Har yau, bambance-bambancen karatu da ma'anoni masu kama da juna da ake samu a cikin irin waɗannan kwafe-kwafe na rubutu da aka danganta ga Sahabbai suna da wata daraja a gare mu, ta yadda za a iya cewa sun yi aiki a matsayin wani tsari na farko, mai sauƙi, na tafsiri. Misali, bisa wasu riwayoyi, Hafsa [Muwatta' Malik; Jeffery, shafi na 214.] da Ubayy [Jeffery, shafi na 122.] da Ibn 'Abbas [Jeffery, shafi na 196.] sun karanta kuma sun rubuta kalmomin 'salat al-wusta' (sallar tsakiya) a matsayin 'salat al-'asr' (wato sallar la'asar).

Even today the variants and synonyms are found in such copies of the text as are attributed to the Companions and are of some value to us in the sense that they may have served as an early rudimentary form of tafsir. For example, according to some reports the words 'salat al-wusta' (middle prayer) were read and written by Hafsa, [Muwatta' Malik; Jeffery, p. 214.] Ubay [Jeffery, p. 122.] and Ibn 'Abbas [Jeffery, p. 196.] as 'salat al-'asr' (i.e. afternoon prayer).

Muddin sahabbai sun rubuta kwafinsu don amfanin kansu kawai, babu laifi a cikin haka, ko da ba su bi tsari na surori sosai kamar yadda tsarin Alkur'ani yake ba. Daga baya, lokacin da kwafin Uthman ya zama ingantaccen sigar da ake amfani da ita, sahabbai sun karɓi tsarin wannan kwafi, har da Ibn Mas'ud wanda watakila ya fi saɓa da shi. [Ibn Abi Dawud, shafi na 12; Salih, S.: Mabahith fi 'ulum al-qura'n, Beirut, 1964] Kamar yadda aka nuna, a cikin waɗannan kwafi akwai kuma wasu bambance-bambancen karatu, [Duba kuma ƙasa, karatu bakwai da qira'at.] inda wasu kalmomi ake furta su da rubuta su ta hanyoyi kaɗan dabam-dabam, da sauransu. Duk da haka, ya kamata a lura cewa ana ruwaito bambance-bambancen karatu daga mutum ɗaya kawai, wani lokacin kuma daga mutum biyu ko uku, yayin da sigar da ake kira rubutun Uthmaniyya mutawatir ce, wato mutane da yawa ne suka ruwaito ta, kuma babu shakka ingantacciya ce.

As long as the sahaba wrote their own copies for personal use only, there was nothing wrong, if they did not strictly adhere to the order of suras which was the order of the Qur'an. Later on, when 'Uthman's copy became the standard version, the Companions adopted the order of this copy including Ibn Mas'ud who perhaps differed most. [Ibn Abi Dawud, p. 12; Salih, S.: Mabahith fi 'ulum al-qura'n, Beirut, 1964,] There were also, as indicated, some variant readings in these copies, [See also below, seven readings and qira'at.] when some words were pronounced and spelt in slightly different ways, etc. However, it should be noted that variant readings are usually reported by a single person only, and occasionally by perhaps two or three while the version called the 'Uthmanic text is mutawatir, i.e. transmitted by numerous people and is without doubt authentic.