5.5 Usomaji Mbalimbali

5.5 The Various Readings

by Ahmad von Denffer2 min readViewed 100 times

Al-qira'a (wingi qiraa'at) imetokana na neno qara'a, 'kusoma, kusoma kwa sauti'; ambalo pia ndilo neno Qur'an linalotokana nalo. Ni nomino ya kitenzi, yenye maana ya usomaji. Katika lugha ya kitaalamu, inaeleza usomaji wa Qur'an kwa mdomo pamoja na alama za uandishi za maandishi yaliyoandikwa, ambazo zinalingana na usomaji wa mdomo.

Al-qira'a (pl. qiraa'at) is derived from the word qara'a, 'reading, reciting'; from which also the word Qur'an is derived. It is a verbal noun, meaning recitation. In technical language it describes the oral recitation of the Qur'an as well as the punctuation of the written text, which corresponds to the oral recitation.

Mifano:

Examples:

Mawdudi [Utangulizi wa Kujifunza Qur'ani, Delhi, 1971, uk. 21.] ameeleza kwa hoja zenye nguvu maana sahihi ya baadhi ya tofauti zinazokubalika katika usomaji. Ameandika kwamba katika Al-Fatiha (1: 3): visomo "maliki" na "mâliki" vyote viwili vinaeleza mojawapo ya sifa za Allah (SWT), na hakuna mgongano wowote kati ya 'mfalme' na 'bwana' wa siku ya hukumu, bali 'visomo hivi viwili vinaifanya maana ya aya hii kuwa wazi zaidi'.

Mawdudi [Introduction to the Study of the Qur’an, Delhi, 1971, p.21.] has very convincingly explained the proper understanding of some accepted difference in reading. He wrote that in al-fatiha (1: 3): the readings "maliki" and " mâliki " both describe one of the attributes of Allah, and there is absolutely no contradiction between 'sovereign' and 'master' of the day of judgement, but 'these two readings make the meaning of the verse all the more clear'.

Vivyo hivyo, katika 5:8, arjulakum [Usomaji wa Nafi, Hafs 'an Asim, Kisa'i.] na arjulikum [Usomaji wa Ibn Kathir, Abu Amr, Abu Bakra 'an 'Asim, Hamza.] zina maana mbili: "Osha" au "Pangusa" miguu yako. Zote mbili ni sahihi kweli, kwa kuwa chini ya hali za kawaida mtu atanawa miguu yake, wakati mtu mwingine, kwa mfano msafiri, anaweza kuipangusa. Hapa maandiko ya Qur'an yanabeba maana zote mbili kwa wakati mmoja. Hii ni kweli sifa ya kipekee ya wahyi kutoka kwa Allah.

Similarly 5:8 arjulakum [Reading of Nafi, Hafs 'an Asim, Kisa'i.] and arjulikum [Reading of Ibn Kathir, Abu Amr, Abu Bakra 'an 'Asim, Hamza.] carry two meanings: "Wash" or "Wipe" your feet Both are indeed correct, for under normal circumstances a man will wash his feet, while some other person e.g. a traveler may wipe them. Here the text of the Qur'an carries both meanings at the same time. This is indeed a unique feature of the revelation from Allah.

Wasomaji Miongoni mwa Sababa Usomaji na kuisoma Qur'ani umefanywa tangu wahyi ulipoanza, na Mtume ﷺ alikuwa wa kwanza kuisoma. Hili tayari limejadiliwa katika sehemu inayohusu usambazaji wa maandishi. Baada ya kufariki kwake, usomaji uliendelea kupitia Maswahaba zake. Miongoni mwa wasomaji mashuhuri ambao wengi wa Tabi'un walijifunza kwao, walikuwa Ubay bin Ka'b, 'Ali, Zaid bin Thabit, Ibn Mas'ud, Abu Musa al-Ash'ari na wengine wengi.

Readers among the Sababa Reading and reciting of the Qur'an has been done since revelation began, and the Prophet was the first to recite. This has already been discussed in the section on transmission of the text. After his death, the recitation continued through his Companions. Among the famous readers from whom many of the tabi'un learned, were Ubay bin Ka'b, 'Ali, Zaid bin Tbabit, Ibn Mas'ud, Abu Musa al-Ash'ari and many others.

Baadaye, Waislamu walipoenea katika sehemu nyingi za dunia, Qur-ani ilisomwa kwa njia mbalimbali, baadhi yake zisizokubaliana na maandishi yaliyokubalika na visomo vilivyopokelewa kutoka kwa Mtume ﷺ na Maswahaba. Hili lilihitaji uchunguzi wa kina na kutofautisha kati ya kilicho sahihi na kile kilicho shadh (cha kipekee).

Later Development Later on, with Muslims settling in many parts of the world, the Qur'an was recited in a variety of ways, some of which were not in accordance with the accepted text and the transmitted readings from the Prophet and the Companions. This necessitated a thorough screening and distinction between what is sahih (sound) and what is shadh (exceptional).

"Visomo Saba" Visomo saba vilisanifishwa katika karne ya pili ya Hijria (nane Miladia). Ibn Mujahid, msomi wa Kiislamu wa karne ya tisa, aliandika kitabu kiitwacho *The Seven Readings*, ambamo alichagua aina saba za usomaji zilizokuwa zikitumika kwa wakati huo kuwa ndizo zilizopokewa vizuri zaidi na zenye kuaminika zaidi. Nyingine zilipuuzwa baadaye, na hata kupingwa, miongoni mwazo zikiwemo visomo vya Ibn Mas'ud na 'Ubay bin Ka'b. Hata hivyo, hii haimaanishi kwamba mtu lazima ajizuie kwa mojawapo ya visomo hivi saba, wala kwa vyote. Hapa chini zimeorodheshwa asili ya kijiografia ya visomo saba, majina ya wasomaji [Kwa wasifu wao mfupi angalia Fihrist, I, uk. 63 na kuendelea] na baadhi ya wapokezi (rawis) wanaohusishwa nao:

The Seven Readings The 'seven readings' were standardised in the second/eighth century. Ibn Mujahid, a ninth-century Muslim scholar, wrote a book entitled The Seven Readings, in which he selected seven of the prevailing modes of recitation as the best transmitted and most reliable. Others were subsequently disfavoured and even opposed, among them the readings of Ibn Mas'ud and 'Ubay bin Ka'b. However, this is not to say that one must restrict oneself to one of these seven readings, or to all of them. Below are listed the local origin of the seven readings and the names of readers [For their short biographies see Fihrist ,I, p. 63ff.] and some transmitters (rawis) connected with them:

Mahali Msomaji Msimulizi Madina Nafi' (169/785) Warsh (197/812)

Place Reader Transmitter Madina Nafi' (169/785) Warsh (197/812).

Makka Ibn Kathir (120/737).

Damasko Ibn 'Amir (118/736).

Damascus Ibn 'Amir (118/736).

Basra Abu 'Amr (148/770).

Kufa 'Asim (127/744) Hafs (180/796).

Kufa Hamza (156/772).

Al-Kisa'i (189/804) Duri (246/860) Kufa.

Kufa Al-Kisa'i (189/804) Duri (246/860).

Usomaji Na. 1 na Na. 5 una umuhimu wa pekee: usomaji uliopokewa na Warsh umeenea sana barani Afrika, isipokuwa Misri, ambako, kama ilivyo sasa karibu kila sehemu nyingine ya ulimwengu wa Kiislamu, usomaji uliopokewa na Hafs ndio unaofuatwa.

Readings No. 1 and 5 are of particular importance: the reading transmitted by Warsh is widespread in Africa, except Egypt, where, as now in almost all other parts of the Muslim world, the reading transmitted by Hafs is observed.

Maoni Mengine

Other Views

Baadaye zilijitokeza mitazamo mingine, na kufanya usomaji maarufu kuwa kumi au kumi na nne. Mbali na zile saba zilizotajwa hapo juu, zifuatazo ndizo zinazounda wasomaji kumi na wasomaji kumi na nne:

Later on other views emerged, making ten or fourteen well-known readings. In addition to the seven above, the following make up the ten and the fourteen readers:

Mahali Msomaji Msimulizi Madina Abu Ja'far (130/747)

Place Reader Transmitter Madina Abu Ja'far (130/747)

Basra Ya'qub (205/820)

Khalaf (229/843)

Kufa Khalaf (229/843)

Basra Hasan al Basri (110/728)

Makka Ibn Muhaisin (123/740)

Basra Yahya al-Yazidi (202/817)

Kufa al-A'mash (148/765)

Usomaji pia umegawanywa kama ifuatavyo: [Suyuti, Itqan, I, uk. 77] Mutawatir (uliopokewa na wengi; yanajumuisha usomaji saba unaojulikana sana).

The readings are also divided as follows: [Suyuti, Itqan, I, p 77]  The mutawatir (transmitted by many; they include the seven well-known readings).

Aḥād (zilizopokewa na mtu mmoja; ni tatu, zinazorejea kwa maswahaba, na pamoja na zile saba hufanya kumi).

 The ahad (transmitted by one; they number three, going back to the sahaba and together with the seven make up the ten).

Shādh (isiyo ya kawaida; hizi zinarejea kwa tabi'un pekee).

 The shadh (exceptional; they go back to the tabi'un only).

Wanazuoni wa Kiislamu wameweka vigezo vitatu vya kukubalika kwa qira'a yoyote, na vigezo vitatu vya kupendelea baadhi ya qira'a juu ya nyingine. Bila shaka, usimulizi bora zaidi ni ule wa mutawatir. Vigezo vitatu vya kukubalika kwa qira'a nyingine ni:

Muslim scholars have laid down three criteria for the acceptance of any qira'a and three criteria for preferring some over others. The best transmission was of course mutawatir. The three criteria for acceptance of other readings are:

Muhtasari

Summary

Muhtasari bora zaidi wa somo hili huenda umo katika maneno ya mwanazuoni Abu-l-Khair bin al-Jazari (d.833/1429), aliyeandika:

The best summary on this topic is perhaps contained in the words of the scholar Abu-l-Khair bin al-Jazari (d.833/1429), who wrote:

Kila usomaji unaokubaliana na lugha ya Kiarabu (sarufi) hata kwa namna moja tu, na unaokubaliana na mojawapo ya misahafu ya 'Uthmani, hata kama ni kwa uwezekano tu, na wenye mnyororo sahihi wa usimulizi, ni usomaji sahihi (sahih), ambao hauna budi kukubaliwa, wala hauwezi kukataliwa au kukanushwa. Ni sehemu ya zile herufi saba (ahruf) ambazo Qur'ani iliteremshwa kwazo, na watu wana wajibu wa kuukubali, iwe umetoka kwa Maimamu saba, au kumi, au kwa Maimamu wengine wanaokubalika. Lakini pale mojawapo ya masharti haya matatu linapokosekana, ni lazima usomaji huo ukataliwe kama dhaifu (daif), au wa pekee usio wa kawaida (shadh), au batili (batil), iwe umetoka kwa mmoja wa hao saba au kwa mtu aliyetangulia kuwa mzee kuliko wao. [Suyuti, Itqan, I, p.75 ]

'Every reading in accordance with Arabic (grammar) even if (only) in some way, and in accordance with one of the masahif of 'Uthman, even if (only) probable, and with sound chain of transmission, is a correct (sahih) reading, which must not be rejected, and may not be denied, but it belongs to the seven modes (ahruf) according to which the Qur'an was revealed, and the people are obliged to accept it, no matter whether it is from the seven Imams, or the ten or from other accepted Imams, but when one of these three conditions is not fulfilled, it must be rejected as weak (daif) or exceptional (shadh) or void (batil), no matter whether it is from the seven or from one who is older than them.' [Suyuti, Itqan, I, p.75 ]