7.3 Era Pemerintahan ‘Uthmaan 644-656 M/23-35 H - Usool At-Tafseer | Quran Course

7.3 Era Pemerintahan ‘Uthmaan 644-656 M/23-35 H - Usool At-Tafseer | Quran Course

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7.3 Era Pemerintahan ‘Uthmaan 644-656 M/23-35 H

7.3 The Era Of ‘uthmaan 644-656 Ce/23-35 Ah

by Shu‘bah ibn al-Hajjaaj, Sufyaan ibn ‘Uyaynah and it was translated by Dr. M. Abdul Haq Ansari2 min readViewed 105 times

Selepas kematian Khalifah kedua, ‘Umar ibn al-Khattaab, sebuah jawatankuasa yang terdiri daripada enam orang sahabat Nabi (r) yang paling terkenal memilih ‘Uthmaan ibn ‘Affaan sebagai khalifah ketiga.

After the death of the second Caliph, ‘Umar ibn al-Khattaab, a committee made up of six of the most famous companions of the Prophet (r) chose ‘Uthmaan ibn ‘Affaan to be the third caliph.

Semasa pemerintahan Khalifah ‘Umar (634-644 M/13-23 H), negara Islam telah berkembang melangkaui sempadan Semenanjung Arab ke Mesir, Syria dan ‘Iraq. Dalam pemerintahan Khalifah ‘Uthmaan yang berikutnya, perluasan itu berterusan ke Parsi, India, Rusia, China, Turki dan merentasi Afrika Utara. Ramai penduduk di wilayah-wilayah ini menerima Islam dan mempelajari bacaan Al-Qur’aan daripada para Muslim awal. Al-Qur’aan diturunkan kepada Nabi (ﷺ) dalam tujuh dialek Arab yang berbeza, dan para Muslim awal mengajarkan Al-Qur’aan mengikut bacaan-bacaannya yang berbeza.

During the reign of Caliph ‘Umar (634-644 CE/13-23 AH), the Islaamic state had expanded beyond the borders of the Arabian peninsula into Egypt, Syria and ‘Iraaq. In the subsequent reign of Caliph ‘Uthmaan, the expansion continued on into Persia, India, Russia, China, Turkey and across North Africa. Many of the people of these regions accepted Islaam and learned the recitation of the Qur’aan from the early Muslims. The Qur’aan was revealed to the Prophet (ﷺ) in seven different Arabian dialects, and the early Muslims taught the Qur’aan in its different readings.

Di wilayah-wilayah Muslim, sebahagian orang Arab mula berbangga bahawa dialek mereka lebih unggul daripada dialek yang lain. Selain itu, apabila Muslim baharu melakukan kesilapan dalam bacaan al-Qur'aan, kadangkala sukar untuk dipastikan sama ada ia benar-benar satu kesilapan atau sebenarnya salah satu daripada tujuh qiraat yang telah diajarkan oleh Nabi ﷺ. Masalah-masalah ini akhirnya menjadi punca kekeliruan di wilayah-wilayah Muslim di luar Semenanjung Arab. Salah seorang sahabat bernama Huthayfah ibn al-Yamaan menyedari kekeliruan itu ketika beliau berada di 'Iraaq, dan bimbang ia boleh membawa kepada perpecahan umat Islam dan perubahan terhadap al-Qur'aan. Apabila pulang ke ibu kota, beliau memaklumkan kepada Khalifah 'Uthmaan tentang apa yang telah didengar dan disaksikannya. Khalifah 'Uthmaan menyedari betapa seriusnya keadaan itu lalu memanggil para sahabat besar bersama-sama untuk mencari penyelesaian kepada masalah tersebut.

In the Muslim provinces, some Arabs began to boast that their dialect was superior to that of the others. Also, when new Muslims made mistakes in their recitation of the Qur’aan, it was sometimes difficult to tell whether it was really an error or whether it was one of the seven reading which had been taught by the Prophet (r). These problems eventually became a source of confusion in the Muslim provinces outside of Arabia. One of the sahaabah by the name of Huthayfah ibn al-Yamaan noticed the confusion while he was in ‘Iraaq, and feared that it might lead to a breakup of the Muslim nation and the changing of the Qur’aan. On his return to the capital, he informed Caliph ‘Uthmaan of what he had heard and seen. Caliph ‘Uthmaan realized the seriousness of the situation and called the major sahaabah together in order to find a solution to the problem.

Mereka memutuskan untuk membuat salinan rasmi al-Qur'aan daripada yang telah dihimpunkan pada zaman Khalifah Abu Bakr, dan membataskan orang ramai kepada bacaannya sahaja. 'Uthmaan meminta naskhah asal al-Qur'aan daripada Hafsah dan memanggil Zayd ibn Thaabit untuk mengetuai sebuah jawatankuasa empat orang ulama al-Qur'aan yang akan memikul tugas membuat salinan rasmi tersebut.82

They decided to make official copies of the Qur’aan from the one compiled in Caliph Aboo Bakr’s time and limit the people to its recitation. ‘Uthmaan asked Hafsah for the original copy of the Qur’aan and called on Zayd ibn Thaabit to head a committee of four Qur’aanic scholars who would take on the task of making the official copies.82

Prinsip-prinsip analisis yang digunakan oleh para sarjana Bible terhadap manuskrip-manuskrip Bible, yang telah mendedahkan banyak kelemahan dan perubahannya, kini telah diterapkan terhadap manuskrip-manuskrip Al-Qur'an yang dikumpulkan dari seluruh dunia. Manuskrip-manuskrip kuno dari semua zaman dalam sejarah Islam yang terdapat di Perpustakaan Kongres di Washington, Muzium Chester Beatty di Dublin, Ireland, dan Muzium London telah dibandingkan dengan manuskrip-manuskrip yang terdapat di muzium-muzium di Tashkent, Turki dan Mesir. Hasil daripada semua kajian tersebut mengesahkan bahawa tiada perubahan berlaku pada teks daripada tulisan asalnya. Sebagai contoh, "Institute fur Koranforschung" di Universiti Munich, Jerman, telah mengumpulkan dan membandingkan lebih daripada 42,000 salinan Al-Qur'an, sama ada yang lengkap atau yang tidak lengkap. Selepas kira-kira lima puluh tahun kajian, mereka melaporkan bahawa dari segi perbezaan antara pelbagai salinan tersebut, tidak terdapat sebarang variasi, kecuali kesilapan sekali-sekala oleh penyalin, yang mudah dikenal pasti. Institut tersebut telah dimusnahkan oleh bom Amerika semasa Perang Dunia Kedua.91

The same principles of analysis that were applied to Bible manuscripts by Bible scholars, and which exposed its many flaws and changes, have been applied to Qur’aanic manuscripts gathered from around the world. Ancient manu-scripts from all periods of Islaamic history found in the Library of Congress in Washington, the Chester Beatty Museum in Dublin, Ireland and at the London Museum have been compared with those in museums in Tashkent, Turkey and Egypt. The result of all such studies confirm that there has not been any change in the text from its original writing. For example, the “Institute fur Koranforschung” of the University of Munich, Germany, collected and collated over 42,000 complete or incomplete copies of the Qur’aan. After some fifty years of study, they reported that in terms of differences between the various copies, there were no variants, except occasional mistakes of copyists, which could easily be ascertained. The institute was destroyed by American bombs during the Second World War.91