Kuna dalili nyingi katika fasihi ya hadith kwamba baadhi ya Masahaba wa Mtume ﷺ walikuwa wameandaa mkusanyiko wao wenyewe ulioandikwa wa Wahyi. [Suyuti. Itqan, I, uk. 62] Maarufu zaidi kati yao ni wa Ibn Mas'ud, Ubay bin Ka'b na Zaid bin Thabit. [Angalia Dodge, B, The Fihrist of al-Nadim, New York, 1970 (kifupi: fihrist), kur. 53-63.] Orodha ya Masahaba ambao inasimuliwa kwamba walikuwa na mkusanyiko wao wenyewe ulioandikwa ilijumuisha yafuatayo: 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. [Angalia Ibn Abi Dawud: Masahif, uk. 14. Ansari, M.: The Qur'anic Foundations and Structure of Muslim Society; Karachi, 1973, akitumia vyanzo mbalimbali, anasema (1, uk. 76, dokezo 2) kwamba kulikuwa na angalau nakala 15 zilizoandikwa za Qur'an wakati wa uhai wa Mtume ﷺ. Mbali na orodha ya majina 15 yaliyotajwa hapo juu, yeye anaongeza Abu Bakr, 'Uthman, Mu'adh b. Jabal, Abu Darda', Abu Ayyub Ansari, 'Ubada b. al-Samit, Tamim Dari. Hii ingefanya jumla ya nakala 23 zilizoandikwa za Qur'an, ambazo zilikuwepo wakati Mtume ﷺ alipokuwa hai.] Pia inajulikana kwamba 'A'isha na Hafsa walikuwa na maandishi yao wenyewe yaliyoandikwa baada ya Mtume ﷺ kufariki. [Rahimuddin, M. (mtafsiri):

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, Na. 307, 308; Malik b. Anas: al-muwatta', Cairo, n.d., uk. 105.] Ifuatayo ni maelezo mafupi sana ya baadhi ya masdhif, ambayo yanahusishwa na Maswahaba wa Mtume 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.

Taarifa zote zimetegemea vyanzo vya kale. [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]

Aliandika mushafu, ambamo sura 1, 113 na 114 hazikujumuishwa. Hata hivyo, Ibn al-Nadim [Fihrist, I, uk. 57-8.] alisema kwamba aliona nakala ya Qur'an kutoka kwa Ibn Mas'ud ambayo haikuwa na al-Fatiha (Sura 1). Mpangilio wa sura ulitofautiana na matini ya 'Uthman. Ifuatayo ni mpangilio unaohusishwa na nakala ya Ibn Mas'ud: [Fihrist, I, uk. 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.

Orodha hii ni wazi haijakamilika. Ina sura 106 tu, si 110, kama alivyoandika Ibn Nadim.

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

Katika Sura al-Baqara, ambayo nachukua kama mfano, kuna jumla ya tofauti 101. Nyingi zao zinahusu tahajia, na baadhi pia zinahusu uchaguzi wa maneno (visawe), matumizi ya vijiyezi, n.k.

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.

Mifano:

Examples:

Matamshi:

Pronunciation:

2:70 Ibn Mas'ud anasoma "al-baqira" badala ya "al-baqara". Tahajji:

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

2:19 Anasoma kulla ma badala ya kullama Visawe:

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

Aliandika mushafu, ambamo inasemekana zilipatikana surah mbili za ziada na aya nyingine ya ziada.

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

[Itqan, I, uk. 65; Ibn Abi Dawud, Masahif, uk. 18S1; pia Noldeke, T. et al.: Geschichte des Qorans, Leipzig, 1909-38 (kifupi GdQ), 11, uk. 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.

Sura ya kwanza inayoitwa al-khal' (kutengana), inatafsiriwa hivi: "Ee Allah, tunakuomba msaada na kukuomba msamaha, tunakusifu na hatukufuru kwako. Tunajitenga na kumwacha yule anayekuasi." Sura ya pili inayoitwa al-hafd (haraka), inatafsiriwa hivi: "Ee Allah, tunakuabudu Wewe, na kwako tunasali na kusujudu, na kwako tunakimbilia na kuharakia kukutumikia. Tunatumaini rehema Yako na tunaogopa adhabu Yako. Adhabu Yako hakika itawafikia makafiri." Ni dhahiri kwamba vipande hivi viwili ni kile kinachoitwa qunut, yaani dua ambazo Mtume ﷺ wakati mwingine alizisema katika sala ya alfajiri au sala ya witr baada ya kusoma sura kutoka Qur'an. Kwa kweli vinafanana na sehemu fulani za qunut zilizopokewa katika vitabu vya hadith. Angalia: Nawawi, al-Adhkar, Cairo, 1955, kur. 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.

Kama kwa aya ya ziada inayoitwa hivyo, tafsiri yake ni kama ifuatavyo: 'Lau mwana wa Adamu angepewa bonde lililojaa mali, angetamani la pili, na lau angepewa mabonde mawili yaliyojaa mali, bila shaka angetaka la tatu. Hakuna kitakachojaza tumbo la mwana wa Adamu isipokuwa udongo, na Allah humsamehe yule anayetubia.' Tena, maandishi haya yanajulikana kuwa hadithi kutoka kwa Mtume ﷺ. Tazama Bukhari, VIII, Na. 444-47. Kwa mujibu wa Ibn 'Abbas (Na. 445) na 'Ubay (Na. 446), maandishi haya wakati mwingine yalidhaniwa kuwa sehemu ya Qur'an. Hata hivyo, 'Ubay mwenyewe anafafanua kwamba baada ya sura 102 kuteremshwa, (yaani Maswahaba) hawakuona kwamba yaliyotajwa hapo juu ni sehemu ya Qur'an. Tazama Bukhari, VIII, Na. 446. Maelezo haya ya 'Ubay pia yanaonyesha wazi kwamba Maswahaba hawakutofautiana kabisa kuhusu kipi kilikuwa sehemu ya Qur'an na kipi hakikuwa sehemu ya Qur'an baada ya wahyi kukoma. Na ikiwa hadithi hii ilitokea katika mushafu wa 'Ubay, basi ulikuwa mushafu wa matumizi yake binafsi, yaani daftari lake la faragha, ambamo hakutofautisha kila mara kati ya maandishi ya Qur'an na hadithi, kwa kuwa haukukusudiwa kwa matumizi ya umma, naye mwenyewe alijua vizuri maana ya maandishi yake. Vivyo hivyo ni kwa nakala nyingine za Qur'an ambazo baadhi ya Maswahaba walikuwa nazo kwa matumizi yao binafsi. Pia, wale waliotupa habari kuhusu nakala hizi za Maswahaba wametusimulia tu tofauti mbalimbali zilizojitokeza humo kulingana na riwaya zilizowafikia wao (kwa mfano, hadithi katika Bukhari, VIII, Na. 446).

Ibn 'Abbas pia aliandika mushafu, ambao kwa mujibu wa Al-Itqan [Juz. I, uk. 65; Ibn Abi Dawud, Al-Masahif, uk. 193.] ulijumuisha pia surah mbili za ziada ambazo Ubay alikuwa nazo. Tena mpangilio wake wa surah ulitofautiana na nakala nyingine. Katika Surat Al-Baqarah, ana jumla ya tofauti 21 za usomaji, baadhi yake zikiwa sawa na zile za Ibn Mas'ud na Ubay, pamoja na za masahaba wengine.

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.

Kulingana na Itqan [I, uk. 65; Ibn Abi Dawud, Masahif, uk. 210.], mushafu wa 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)

ilikuwa na nyenzo zile zile alizokuwa nazo Ubay.

contained the same material as Ubay had.

Kuna riwaya moja tu iliyopokelewa kutoka kwake katika Surat al-Baqara, nayo ni kwamba alisoma "Ibraham" badala ya "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) alikuwa na tofauti tatu katika sura hiyo hiyo, na Anas b. Malik (d. 91H/709) alikuwa na tano.

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

Ili kufafanua zaidi, hapa kuna mifano kadhaa. Imechukuliwa, kadri iwezekanavyo, kutoka kwenye suura zinazojulikana sana.

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

Ingawa pengine zipo mifano bora zaidi ya kuonyesha mambo yanayojadiliwa, huenda isieleweke kwa urahisi na wasomaji ambao hawafahamu sana matini ya Qur'ani.

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, p. 65; Ibn Abi Dawud, masahif, p. 208.] ameripotiwa kuwa alisoma katika sura ya 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, badala ya hammalata-l-hatab, ambayo haikuweza kutofautishwa kwa msingi wa maandishi ya mwanzo, ambayo yalikosa harakati na alif.

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, uk. 65; Ibn Abi Dawud, masahif, uk. 195.] inasemekana aliandika neno alsirat kama al-sirat katika sura 1:6 pamoja na sehemu zote nyingine.

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.

Baadhi ya tofauti za usomaji zinazohusishwa na 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.]

Hata leo, tofauti za usomaji (variants) na visawe vinavyopatikana katika nakala kama hizi za maandishi zinazohusishwa na Maswahaba zina thamani fulani kwetu, kwa maana kwamba huenda zilitumika kama aina ya awali isiyokamilika ya tafsiri (tafsir). Kwa mfano, kwa mujibu wa baadhi ya riwaya, maneno 'salat al-wusta' (sala ya kati) yalisomwa na kuandikwa na Hafsa, [Muwatta' Malik; Jeffery, uk. 214.] Ubay [Jeffery, uk. 122.] na Ibn 'Abbas [Jeffery, uk. 196.] kama 'salat al-'asr' (yaani sala ya alasiri).

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).

Mradi Masahaba waliandika nakala zao wenyewe kwa matumizi binafsi tu, halikuwa kosa lolote ikiwa hawakufuata kwa ukamilifu mpangilio wa sura, ambao ndio mpangilio wa Qur'an. Baadaye, nakala ya 'Uthman ilipokuwa toleo la kawaida, Masahaba walikubali mpangilio wa nakala hii, ikiwa ni pamoja na Ibn Mas'ud, ambaye huenda alitofautiana nao zaidi. [Ibn Abi Dawud, uk. 12; Salih, S.: Mabahith fi 'ulum al-qura'n, Beirut, 1964,] Pia, kama ilivyoonyeshwa, kulikuwa na tofauti za usomaji katika nakala hizi, [Ona pia hapa chini, visomo saba na qira'at.] ambapo baadhi ya maneno yalitamkwa na kuandikwa kwa namna tofauti kidogo, n.k. Hata hivyo, inapaswa kuzingatiwa kwamba tofauti za usomaji mara nyingi huripotiwa na mtu mmoja tu, na wakati mwingine na watu wawili au watatu, ilhali toleo linaloitwa maandishi ya 'Uthmani ni mutawatir, yaani, limepokewa na watu wengi, na bila shaka ni la kweli.

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.