8.1 Mfumo wa Maandishi wa ‘Uthmaanee - Usūl At-tafsīr | Quran Course

8.1 Mfumo wa Maandishi wa ‘Uthmaanee - Usūl At-tafsīr | Quran Course

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8.1 Mfumo wa Maandishi wa ‘Uthmaanee

8.1 The ‘uthmaanee Script

by Shu‘bah ibn al-Hajjaaj, Sufyaan ibn ‘Uyaynah and it was translated by Dr. M. Abdul Haq Ansari2 min readViewed 164 times

Hakuna kilichopokewa kutoka kwa Mtume (r) kinachoonyesha kwamba mwandiko uliotumika kuandika Qur'ani wakati wa Khalifa 'Uthmaan ulikuwa umewekwa. Khalifa 'Uthmaan aliwaambia waandishi waandike kwa lahaja ya Kiquraishi endapo tofauti yoyote ingetokea katika tahajia. Kwa hiyo, Zayd ibn Thaabit alipotofautiana na waandishi wengine watatu wa Kiquraishi kuhusu neno taaboot, na Zayd alitaka kuliandika تابوة (taabooh), 'Uthmaan alisema, "Liandike تابوت) taaboot), kwani hakika Qur'ani iliteremshwa kwa lahaja ya Kiquraishi." 11

There is nothing recorded from the Prophet (r) to indicate that the script used to copy the Qur’aan during Caliph ‘Uthmaan’s era was fixed. Caliph ‘Uthmaan told the scribes to write it according to the Qurayshee dialect if any difference arose in spelling. Hence, when Zayd ibn Thaabit differed with the other three Qurayshee scribes over the word taaboot, and Zayd wanted to write it تابوة (taabooh), ‘Uthmaan said, “Write it تابوت) taaboot), for verily, the Qur’aan was revealed according to the Qurayshee dialect.” 11

Hata hivyo, wanazuoni wengi waliona kuwa ni bora kuhifadhi tahajia ya awali ili kulinda Qur-aan dhidi ya mabadiliko yanayoweza kutokana na kubadilika kwa kanuni za uandishi kadiri muda unavyopita. Kanuni hizi pia hutofautiana kutoka nchi moja hadi nyingine, jambo ambalo lingeweza kusababisha mfarakano na mivutano kuhusu maandishi yenyewe ya Qur-aan. Kwa hiyo, Imaam Maalik alipoulizwa kama Qur-aan inaweza kuandikwa kwa kufuata kanuni za uandishi za zama zake, alijibu: "Hapana, inapaswa kuandikwa tu kwa namna ilivyoandikwa mwanzoni."

Wasomi wengine, kama Qaadee al-Baaqillaanee (alifariki 1013 WK/403 AH) na Ibn Khaldoon (alifariki 1405 WK/808 AH), waliona kuwa inaruhusiwa kuandika Qur-aan kwa mujibu wa kanuni za Kiarabu sanifu, ambazo Mus-haf ya ‘Uthmaanee inatofautiana nazo kidogo. Al-Baaqillaanee alisema kuwa mtu anayesisitiza kuandika Qur-aan kwa mfumo maalum wa alama za maandishi anahitaji dalili kutoka Qur-aan na Sunnah, na hakuna dalili kama hiyo. Pia alitaja kuwa baadhi ya masahaba maarufu walikuwa na mus-haf zilizotofautiana na mfumo wa uandishi uliotumika katika Mus-haf ya ‘Uthmaanee.13 Ibn Khaldoon (alifariki 1406 WK/808 AH) alisema kuwa masahaba waliandika Mus-haf ya ‘Uthmaanee wakati kanuni za uandishi wa Kiarabu zilikuwa bado hazijasanifishwa, kwa hiyo hakuna haja ya kushikilia uandishi wao pale unapotofautiana na kile kilichokuja kuwa kanuni inayokubalika. Al-‘Izz ibn ‘Abdis-Salaam (alifariki 1282 WK/660 AH) alishikilia msimamo kwamba ni wajibu kuandika mus-haf ambayo watu wa kawaida wanaisoma kwa mujibu wa Kiarabu sanifu, ili kuwalinda wasiojua dhidi ya kuangukia makosa ya usomaji yanayobadilisha maana. Wale wanaoona kuwa mabadiliko haya yanaruhusiwa wanasema kuwa kile watu wanachosoma leo na kukiita Mus-haf ya ‘Uthmaanee kwa hakika ni tofauti kabisa na jinsi Mus-haf ya ‘Uthmaanee ilivyokuwa mwanzoni. Mabadiliko yote yalifanywa kwa lengo moja: kumrahisishia Mwislamu wa kawaida kusoma Qur-aan kwa urahisi na kwa usahihi.14 Watetezi wa Mus-haf ya ‘Uthmaanee wanasema kuwa masahaba waliiandika kwa namna ya kuchukua usomaji mwingi zaidi sahihi uliopokelewa kwa mapokezi tofauti, na kwamba kuiandika kwa mujibu wa Kiarabu sanifu wa kisasa kungefanya baadhi ya usomaji huo tofauti kushindwa kupatanishwa na maandishi.

Other scholars, such as Qaadee al-Baaqillaanee (died 1013 CE/403 AH) and Ibn Khaldoon (died 1405 CE/808 AH), considered it permissible to write the Qur’aan according to the rules of standard Arabic, from which the ‘Uthmaanee Mus-haf differs slightly. Al-Baaqillaanee argued that for someone to insist upon writing the Qur’aan according to a specific set of written symbols requires a proof from the Qur’aan and Sunnah, and there is no such proof. He also mentioned that some of the prominent sahaabah had mus-hafs which differed from the writing system employed in the ‘Uthmaanee Mus-haf.13 Ibn Khaldoon (died 1406 CE/808 AH) argued that the sahaabah wrote the ‘Uthmaanee Mus-haf at a time when the rules of Arabic writing had not yet been standardized, therefore there is no need to stick to their writing where it differs from what became the accepted norm. Al- ‘Izz ibn ‘Abdis-Salaam (died 1282 CE/660 AH) held the position that it was obligatory to write the mus-haf which ordinary people read according to standard Arabic in order to protect the ignorant from falling into errors of recitation that change the meaning. Those who see the permissibility of this change point out that what people are reading today and calling the ‘Uthmaanee Mus-haf is really quite different from the way the ‘Uthmaanee Mus-haf originally looked. The changes were all made for one purpose: to make it easier for the average Muslim to recite the Qur’aan easily and correctly.14 The defenders of the ‘Uthmaanee Mus-haf point out that the sahaabah wrote it in such a way as to accomodate the greatest number of variant authentic recitations, and that writing it according to modern standard Arabic would make some of the variants impossible to reconcile with the script.

Mabadiliko haya madogo katika usomaji, ambapo kasra ilisomwa badala ya damma, ambayo haikuweza kutofautishwa katika maandishi, yalisababisha aya hiyo kumaanisha badala yake: "Hakika Allaah hana wajibu wowote kwa washirikina na Mtume wake." Ziyaad, gavana wa al-Basrah, alikuwa amemwomba awali ad-Du'alee atengeneze alama fulani ambazo watu wengi wangeweza kusoma Qur'aan kwa urahisi zaidi. Ad-Du'alee alikuwa amechelewesha kujibu ombi la gavana kwa kuogopa kuanzisha uzushi usio wa Kiislamu. Hata hivyo, kosa hili la usomaji lilimtikisa kiasi kwamba, muda mfupi baada ya tukio hilo, alitengeneza seti ya kwanza ya alama za kuonyesha vokali za maandishi ya Kiarabu.16 Fat-ha (vokali fupi "a") ilionyeshwa kwa nukta juu ya mwanzo wa herufi, kasra (vokali fupi "i") ilionyeshwa kwa nukta chini ya mwanzo wa herufi, na damma (vokali fupi "u") ilionyeshwa kwa nukta mwishoni mwa herufi, kati yake na herufi inayofuata ikiwa zimeunganishwa. Sukuun (inayoonyesha mwisho wa silabi kwenye konsonanti) iliwakilishwa kwa nukta mbili.17 Mfano wa maandishi kutoka kipindi hicho unafuata:

This minute change in recitation of a kasrah instead of a dammah, which could not be distinguished in the written text caused the verse to mean instead: “Verily Allaah is free from (any obligation) to the idolaters and His messenger.” Ziyaad, the governor of al-Basrah, had previously requested ad-Du’alee to develop some signs by which the masses could more easily read the Qur’aan. Ad-Du’alee had delayed responding to the governor’s request for fear of introducing an un-Islamic innovation. However, this recitational error shook him to such a degree that shortly after that incident, he developed the first set of marks to indicate the vowelling of the Arabic text.16 The fat-hah (the short vowel “a”) was indicated by a dot above the beginning of the letter, kasrah (the short vowel “i”) was indicated by a dot below the beginning of the letter, and dammah (the short vowel “u”) was indicated by a dot at the end of the letter, between it and the following letter if they were joined. Sukoon (indicating the end of a syllable on a consonant) was represented by two dots.17 An example of a text from that period follows: