2.3 Mushaf-Mushaf Para Sahabat - Ulum Al Quran: Pengenalan kepada Ilmu-Ilmu Al-Quran | Quran Course

2.3 Mushaf-Mushaf Para Sahabat - Ulum Al Quran: Pengenalan kepada Ilmu-Ilmu Al-Quran | Quran Course

Beliau menulis sebuah mushaf, yang di dalamnya surah 1, 113 dan 114 tidak dimasukkan. Ibn al-Nadim [Fihrist, I, hlm. 57-8.] bagaimanapun berkata bahawa beliau telah melihat satu salinan al-Quran daripada Ibn Mas'ud yang tidak mengandungi al-Fatihah (Surah 1). Susunan surah-surah itu berbeza daripada teks 'Uthmani. Berikut ialah susunan yang dikaitkan dengan salinan Ibn Mas'ud: [Fihrist, I, hlm. 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.

Senarai ini jelas tidak lengkap. Ia hanya mengandungi 106 surah dan bukan 110, sebagaimana yang ditulis oleh Ibn Nadim.

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

Dalam Surah al-Baqarah, yang saya ambil sebagai contoh, terdapat sebanyak 101 varian. Kebanyakannya berkaitan dengan ejaan, dan sebahagiannya juga berkaitan dengan pemilihan kata (sinonim), penggunaan partikel, dan sebagainya.

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.

Contoh:

Examples:

Sebutan:

Pronunciation:

2:70 Ibn Mas'ud membaca al-baqira sebagai ganti al-baqara. Ejaan:

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

2:19 Dia membaca kulla ma sebagai ganti kullama. Sinonim:

2:19 He reads kulla ma in place of kullama Synonyms:

2:68 Dia membaca sal (memohon, merayu)

2:68 He reads sal (seek, beseech)

sebagai ganti ud'u (memohon)

in place of ud'u (beseech)

Dengan andaian bahawa semua riwayat ini boleh dipercayai, maka salinan Ibn Mas'ud itu tentulah disediakan untuk kegunaan peribadinya dan ditulis sebelum kesemua 114 surah diturunkan.

Assuming that all these are reliable reports, the copy of Ibn Mas'ud would then have been prepared for his personal use and written before all 114 suras were revealed.

Nadim, yang hidup pada abad kesepuluh (abad keempat Hijrah), turut menyatakan: 'Saya telah melihat sejumlah manuskrip Al-Qur'an, yang disalin oleh para penyalin dan dicatat sebagai manuskrip Ibn Mas'ud. Tidak ada dua salinan Al-Qur'an itu yang sama, dan kebanyakannya ditulis di atas kulit yang sudah sangat pudar ... [Fihrist, I, hlm. 57.] Catatan ini menunjukkan bahawa persoalan tentang manuskrip Ibn Mas'ud yang asli perlu dikendalikan dengan penuh berhati-hati.

Nadim, who lived in the tenth century (4th century Hijra) also added: 'I have seen a number of Qur'anic manuscripts, which the transcribers recorded as manuscripts of Ibn Mas'ud. No two of the Qur'anic copies were in agreement and most of them were on badly effaced parchment ... [Fihrist, I, p. 57.] This note indicates that the question of authentic manuscripts of Ibn Mas'ud needs to be treated with some caution.

Beliau menulis sebuah mushaf, yang di dalamnya dilaporkan terdapat dua surah tambahan dan satu ayat tambahan lagi.

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.

Surah pertama yang dinamakan al-khal' (perpisahan), diterjemahkan sebagai berikut: 'Ya Allah, kami memohon pertolongan-Mu dan meminta ampun-Mu, dan kami memuji-Mu dan kami tidak kafir kepada-Mu. Kami berpisah dari dan meninggalkan orang yang mendurhakai-Mu.' Surah kedua yang dinamakan al-hafd (bersegera), diterjemahkan sebagai berikut: 'Ya Allah, kami menyembah-Mu dan kepada-Mu kami bersolat serta sujud, dan kepada-Mu kami berlari dan bersegera untuk berkhidmat kepada-Mu. Kami mengharapkan rahmat-Mu dan kami takut akan azab-Mu. Sesungguhnya azab-Mu pasti menimpa orang-orang kafir.' Jelas sekali bahawa kedua-dua teks ini merupakan apa yang dinamakan 'qunut', iaitu doa-doa yang kadangkala diucapkan oleh Nabi ﷺ dalam solat Subuh atau solat witir selepas bacaan surah-surah daripada al-Quran. Ia sebenarnya sama dengan sebahagian qunut yang dilaporkan dalam koleksi hadis. Lihat: Nawawi, al-Adhkar, Cairo, 1955, hlm. 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.

Mengenai satu lagi yang dikatakan sebagai ayat, terjemahannya adalah seperti berikut: 'Sekiranya anak Adam diberikan sebuah lembah yang penuh dengan harta, dia akan menginginkan lembah yang kedua, dan sekiranya dia diberikan dua lembah yang penuh dengan harta, dia pasti akan meminta lembah yang ketiga. Tiada yang dapat mengisi perut anak Adam kecuali tanah, dan Allah Maha Pengampun kepada orang yang bertaubat.' Sekali lagi, teks ini diketahui sebagai hadith daripada Nabi ﷺ. Lihat Bukhari, VIII, No. 444-47. Menurut Ibn 'Abbas (No. 445) dan 'Ubay (No. 446), teks ini pada suatu masa pernah dianggap sebahagian daripada Al-Qur'an. Walau bagaimanapun, 'Ubay sendiri menjelaskan bahawa selepas surah 102 diturunkan, para sahabat tidak menganggap perkara di atas sebagai sebahagian daripada Al-Qur'an. Lihat Bukhari, VIII, No. 446. Penjelasan 'Ubay ini juga jelas menunjukkan bahawa para Sahabat sama sekali tidak berbeza pendapat tentang apa yang merupakan sebahagian daripada Al-Qur'an dan apa yang bukan, setelah wahyu terhenti. Dan jika, sebagai contoh, hadith ini terdapat dalam mushaf 'Ubay, maka ia adalah mushaf untuk kegunaan peribadinya sendiri, dengan kata lain, buku nota peribadinya, di mana dia tidak sentiasa membezakan antara bahan Al-Qur'an dan hadith, kerana ia tidak ditujukan untuk kegunaan umum dan dia sendiri tahu dengan baik apa yang hendak dibuat daripada catatannya sendiri. Perkara yang sama berlaku bagi salinan-salinan Al-Qur'an yang lain, yang sebahagian Sahabat miliki untuk kegunaan peribadi mereka. Begitu juga, mereka yang meriwayatkan kepada kita laporan tentang salinan-salinan Al-Qur'an para Sahabat ini hanya menceritakan kepada kita pelbagai perbezaan yang berlaku di situ, mengikut laporan yang sampai kepada mereka (contohnya hadith dalam Bukhari, VIII, No. 446).

As to the single additional so-called aya, its translation is as follows: 'If the son of Adam was given a valley full of riches, he would wish a second one, and if he was given two valleys full of riches, he would surely ask for a third one. Nothing will fill the belly of the son of Adam except dust, and Allah is forgiving to him who is repentant. ' Again this text is known to be a hadith from the Prophet. See Bukhari, VIII, No. 444-47. According to Ibn 'Abbas (No. 445) and 'Ubay (No. 446) this text was at times thought to be part of the Qur'an. However Ubay himself clarifies that after sura 102: I had been revealed, they (i.e. the sahaba) did not consider the above to be part of the Qur'an. See Bukhari, VIII, No. 446. This explanation of Ubay also makes it very clear that the Companions did not differ at all about what was part of the Qur'an and what was not part of the Qur'an. when the revelation had ceased. and if e.g. this hadith occurred in the mushaf of Ubay, it was a mushaf for his own personal use, in other words, his private notebook, where he did not always distinguish between Qur'anic material and hadith, since it was not meant for general use and he himself knew well what to make of his own notes. The same is true of the other copies of the Qur'an, which some of the Companions had for their own personal use. Also those who transmitted to us the reports about these copies of the Qur'an of the Companions have only narrated to us the various differences which occurred there according to reports that reached them (e.g. the hadith in Bukhari, VIII, No. 446

Ubay pada suatu peringkat awal berpegang bahawa ayat ini adalah sebahagian daripada al-Qur'an. Namun, manuskrip sebenar salinan al-Qur'an milik para Sahabat ini tidak sampai kepada kita, kerana kesemuanya bersepakat tentang ketepatan dan kesahihan salinan yang telah diarahkan oleh 'Uthman untuk ditulis dan diedarkan untuk kegunaan umum. Oleh itu, buku catatan peribadi mereka menjadi usang dan dimusnahkan. [Susunan surah-surah juga berbeza daripada susunan 'Uthman mahupun Ibn Mas'ud.]

that Ubay at some early stage held this sentence to be part of the Qur'an). However the actual manuscripts of these copies of the Qur'an of the Companions have not come down to us, since all of them agreed on the correctness and validity of the copies which 'Uthman had arranged to be written and distributed for general use. Hence their own personal notebooks became obsolete and were destroyed.] The order of the suras is again different from 'Uthman as well as Ibn Masud.

Berikut ialah susunan surah dalam salinan yang dikaitkan kepada Ubay b. Ka'b: [Fihrist, I, pp. 58-60.] 1, 2, 4, 3, 6, 7, 5, 10, 8, 9, 11, 19, 26, 22, 12, 18, 16, 33, 17, 39, 45, 20, 21, 24, 23, 40, 13, 28, 27, 37, 38, 36, 15, 42, 30, 43, 41, 14, 35, 48, 47, 57, 52, 25, 32, 71, 46, 50, 55, 56, 72, 53, 68, 69, 59, 60, 77, 78, 76, 75, 81, 79, 80, 83, 84, 95, 96, 49, 63, 62, 66, 89, 67, 92, 82, 91, 85, 86, 87, 88, 74?, 98?, 61, 93, 94, 101, 102, 65?, 104, 99, 100, 105, ?, 108, 97, 109, 110, 111, 106, 112, 113, 114.

The following is the order of suras in the copy attributed to Ubay b. Ka'b: [Fihrist, I, pp. 58-60.] 1, 2, 4, 3, 6, 7, 5, 10, 8, 9, 11, 19, 26, 22, 12, 18, 16, 33, 17, 39, 45, 20, 21, 24, 23, 40, 13, 28, 27, 37, 38, 36, 15, 42, 30, 43, 41, 14, 35, 48, 47, 57, 52, 25, 32, 71, 46, 50, 55, 56, 72, 53, 68, 69, 59, 60, 77, 78, 76, 75, 81, 79, 80, 83, 84, 95, 96, 49, 63, 62, 66, 89, 67, 92, 82, 91, 85, 86, 87, 88, 74?, 98?, 61, 93, 94, 101, 102, 65?, 104, 99, 100, 105, ?, 108, 97, 109, 110, 111, 106, 112, 113, 114.

Sekali lagi, seperti dalam kes Ibn Mas'ud di atas, senarai ini tidak lengkap dan tidak mengandungi kesemua 114 surah Al-Qur'an.

Again, as in the case of Ibn Mas'ud above this list is incomplete and does not contain all 114 suras of the Qur'an.

'Ubay mempunyai sejumlah 93 varian dalam Surah al-Baqarah. [Sekali lagi, ini hanya diambil sebagai contoh untuk menggambarkan maksud.] Sangat kerap, bacaannya serupa dengan bacaan Ibn Mas'ud. Contohnya, beliau membaca al-baqara dalam 2:70 sebagai al-baqira. Begitu juga Ibn Mas'ud.

'Ubay has a total of 93 variants in Sura al-baqara. [Again taken as example only to illustrate the point.] Very often, his readings are similar to those of Ibn Mas'ud. For example, he reads al-baqara in 2:70 as al-baqira. So does Ibn Mas'ud.

Bahkan hari ini, varian dan sinonim didapati dalam salinan-salinan teks yang dinisbahkan kepada para Sahabat, dan ia mempunyai sedikit nilai bagi kita kerana ia mungkin telah berfungsi sebagai bentuk awal tafsir yang sederhana. Sebagai contoh, menurut sebahagian riwayat, perkataan 'salat al-wusta' (solat pertengahan) telah dibaca dan ditulis oleh Hafsah, [Muwatta' Malik; Jeffery, hlm. 214.] Ubay [Jeffery, hlm. 122.] dan Ibn 'Abbas [Jeffery, hlm. 196.] sebagai 'salat al-'asr' (iaitu solat 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).

Selagi para sahabat menulis salinan mereka sendiri untuk kegunaan peribadi sahaja, tidak ada yang salah, sekalipun mereka tidak mematuhi secara ketat susunan surah yang merupakan susunan Al-Qur'an. Kemudian, apabila salinan 'Uthman menjadi versi standard, para sahabat menerima pakai susunan salinan ini, termasuk Ibn Mas'ud yang mungkin paling berbeza pendapat. [Ibn Abi Dawud, hlm. 12; Salih, S.: Mabahith fi 'ulum al-qur'an, Beirut, 1964] Sebagaimana yang telah ditunjukkan, terdapat juga beberapa bacaan variasi dalam salinan-salinan ini, [Lihat juga di bawah, tujuh bacaan dan qira'at.] iaitu apabila sesetengah perkataan dilafazkan dan dieja dengan cara yang sedikit berbeza, dan seterusnya. Namun, perlu diperhatikan bahawa bacaan variasi biasanya hanya dilaporkan oleh seorang perawi sahaja, dan kadang-kadang oleh dua atau tiga orang, manakala versi yang dikenali sebagai teks 'Uthmani adalah mutawatir, iaitu dipindahkan oleh ramai orang dan tidak diragukan lagi keasliannya.

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.