9.3 古莱什方言
9.3 The Dialect Of Quraysh
《古兰经》在哈里发奥斯曼执政中期之前,仍按七种读法诵读。此后,在一些边远省份,人们对《古兰经》的诵读产生了混乱。一些阿拉伯部落开始夸耀自己读法的优越,彼此之间的竞争也随之出现。与此同时,一些新皈依的穆斯林因无知而将各种读法混杂使用。哈里发奥斯曼决定依照古莱氏方言制作《古兰经》的标准抄本,并将其与诵经师一同派往伊斯兰主要中心地区。这一决定得到了所有圣门弟子的认可,所有非官方的《古兰经》抄本随即被销毁。标准抄本分发之后,其他方言的读法逐渐被废弃,《古兰经》开始只以一种方言诵读。因此,今天流传于世界各地的《古兰经》,都是只依照古莱氏方言书写和诵读的。29
The Qur’aan continued to be read according to the seven forms until midway through Caliph ‘Uthmaan’s rule, when some confusion arose in other outlying provinces concerning the Qur’aan’s recitation. Some Arabic tribes had begun to boast about the superiority of their readings and a rivalry began to develop. At the same time, some new Muslims also began mixing the various forms out of ignorance. Caliph ‘Uthmaan decided to make official copies of the Qur’aan according to the dialect of Quraysh and send them along with Qur’aanic reciters to the major centers of Islaam. This decision was approved by all of the sahaabah, and all unofficial copies of the Qur’aan were destroyed. Following the distribution of the official copies, all the other dialects were dropped and the Qur’aan began to be read in only one dialect. Thus, the Qur’aan which is available throughout the world today is written and recited only according to the dialect of the Quraysh.29
放弃其他六种读法,绝不意味着《古兰经》有任何部分的遗失。圣门弟子曾蒙先知(ﷺ)允许,可以用七种方言中的任何一种来诵读《古兰经》,因为其含义相同,各种读法互为同义;正是圣门弟子一致决定停止使用其余六种读法。如果这一决定会导致《古兰经》哪怕最微小的部分遗失,就不可能获得一致的认可。因此,依照古莱氏方言的《古兰经》,无疑是安拉启示给祂最后一位先知和使者穆罕默德(ﷺ)的经文的完整无缺的汇集。
The discontinuance of the other six forms does not in any way represent a loss of any part of the Qur’aan. The sahaabah were given the option by the Prophet (ﷺ) to recite the Qur’aan in any of the seven dialects they wished because the meaning was the same and the variations were synonymous; and it is they who unanimously decided to discontinue the use of the other six. Such a decision could not have been unanimously approved if it in any way entailed the loss of even the smallest part of the Qur’aan. Thus, the Qur’aan according to the Qurayshee dialect is, without doubt, a perfect and complete compilation of Allaah’s revealed word to the last of His prophets and messengers, Muhammad (ﷺ).
这是一群学者的观点。另有学者认为,不同方言的某些方面已通过各种诵读方式(qiraa'aat)得以保存,但仅限于那些能与奥斯曼穆斯哈夫相协调的部分。他们说,圣门弟子书写奥斯曼穆斯哈夫时,使其能够容纳尽可能多的艾哈鲁夫。苏尤蒂、伊本·哈哲尔和伊本·吉宰里都支持第二种观点,并将其归于大多数学者。参见《古兰学通论》(al-Itqaan),第1卷,第p页。
29 This is the opinion of a group of scholars. Others maintain that some aspects of the different dialects have been preserved in the varying qiraa’aat, but only those which are reconcilable with the ‘Uthmaanee Mus-haf. They say the sahaabah wrote the ‘Uthmaanee Mus-haf in such a way as to maximize the number of ahruf compatible with it. As-Suyootee, Ibn Hajar and Ibn al-Jazaree all supported the second opinion and attributed it to the majority of scholars. See al-Itqaan, vol. 1, p.
142,以及《Ma‘ al-Masaahif》,第34页。
142, and Ma‘ al-Masaahif, p. 34.