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    Rahmani Dan Tamanna Imadi

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    Muhammad Hanief Awang Yahaya
    Rahmani and Imadi question the traditional narrative of Abu Bakr's and Uthman's involvement in collecting and standardizing the Quran. They argue that Abu Bakr should have involved more people besides Zayd in the initial collection effort. Regarding Uthman's efforts, they note that the copies produced lacked diacritics and vowels, so different recitations could still exist. They also cite that different codices remained in circulation after Uthman, suggesting his goals were not fully achieved.

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    Rahmani Dan Tamanna Imadi

    Uploaded by

    Muhammad Hanief Awang Yahaya
    30 views2 pages
    Rahmani and Imadi question the traditional narrative of Abu Bakr's and Uthman's involvement in collecting and standardizing the Quran. They argue that Abu Bakr should have involved more people besides Zayd in the initial collection effort. Regarding Uthman's efforts, they note that the copies produced lacked diacritics and vowels, so different recitations could still exist. They also cite that different codices remained in circulation after Uthman, suggesting his goals were not fully achieved.

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    Rahmani and Imadi question the traditional narrative of Abu Bakr's and Uthman's involvement in collecting and standardizing the Quran. They argue that Abu Bakr should have involved more people besides Zayd in the initial collection effort. Regarding Uthman's efforts, they note that the copies produced lacked diacritics and vowels, so different recitations could still exist. They also cite that different codices remained in circulation after Uthman, suggesting his goals were not fully achieved.

    Copyright:

    © All Rights Reserved
    Download as DOCX, PDF, TXT or read online from Scribd
    Download as docx, pdf, or txt
    30 views2 pages

    Rahmani Dan Tamanna Imadi

    Uploaded by

    Muhammad Hanief Awang Yahaya
    Rahmani and Imadi question the traditional narrative of Abu Bakr's and Uthman's involvement in collecting and standardizing the Quran. They argue that Abu Bakr should have involved more people besides Zayd in the initial collection effort. Regarding Uthman's efforts, they note that the copies produced lacked diacritics and vowels, so different recitations could still exist. They also cite that different codices remained in circulation after Uthman, suggesting his goals were not fully achieved.

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    © All Rights Reserved
    Download as DOCX, PDF, TXT or read online from Scribd
    Download as docx, pdf, or txt
    of 2

    Rahmani, for instance, considered it strange for Abu Bakr only to consult

    with ‘Umar and Zayd for such an important endeavor. A task as monumental
    as the Qur’an’s collection must have required great effort.40 The nature of
    the task was such that it required the services of many people who would
    copy and tally the codex with the originals, especially because there were a
    few Companions who claimed to have their own codices, such as Ibn Mas‘ud
    and Ubayy b. Ka‘b.

    Imadi also raised similar concerns. As he saw it, Abu Bakr should have
    deputed other individuals, besides merely Zayd, for this task. According to
    ‘Imadi, the commonly accepted traditional narratives clearly show that it was
    Zayd alone who was employed to collect the Qur’an. He rejected the whole
    narrative of Abu Bakr’s initiative as being unusual (ghar􀆯b) as it was
    narrated by only one individual, Zayd. This single narrator, ‘Imadi argued,
    casts doubt on the reliability of the story. Why didn’t other narrators like
    Anas b. Malik report the incident? Anas was only one year younger than
    Zayd, and furthermore reported a narrative which depicts the collection of
    the Qur’an in the time of ‘Uthman;

    Both Rahmani and ‘Imadi question the very purpose of ‘Uthman’s project to
    unify the recitation of the Qur’an. As discussed above, the purpose of
    Uthman’s recension was to resolve discrepancies in the reading of the
    Qur’an and bring people together over a single recitation. However, the
    traditional sources agree that the copies made lacked diacritics and vowel
    signs. ‘Imadi argues that since ‘Uthman never sent any reciter with the
    copies made, people could still recite the Qur’an differently. In the absence
    of diacritics and vowel signs, there could not have been a single standard
    reading.42 We will return to this point later. Drawing on Ibn Abi Dawud’s
    Kit􀆗b al-ma􀜈􀆗􀛊if, ‘Imadi refers to different codices in the possession of
    several people among the Companions and Successors after the ‘Uthmanic
    recension, which reflects ‘Uthman’s failure to achieve his purported goal.

    Rahmani, misalnya, menganggap pelik bagi Abu Bakar hanya untuk


    berunding dengan ‘Umar dan Zayd untuk usaha yang begitu penting. Tugas
    yang besar seperti koleksi al-Quran pasti memerlukan usaha yang gigih.40
    Sifat tugas itu memerlukan khidmat ramai orang yang akan menyalin dan
    menjumlahkan codex dengan yang asli, terutamanya kerana terdapat
    beberapa Sahabat. yang mendakwa mempunyai kitab suci mereka sendiri,
    seperti Ibn Mas'ud dan Ubayy b. Ka‘b.

    Imadi juga membangkitkan kebimbangan yang sama. Seperti yang


    dilihatnya, Abu Bakar sepatutnya mewakilkan individu lain, selain Zaid
    semata-mata, untuk tugas ini. Menurut ‘Imadi, riwayat tradisional yang
    diterima umum dengan jelas menunjukkan bahawa Zayd sahaja yang bekerja
    untuk mengumpulkan al-Quran. Dia menolak keseluruhan naratif inisiatif
    Abu Bakar sebagai luar biasa (gharb) kerana ia hanya diceritakan oleh
    seorang individu, Zayd. Pencerita tunggal ini, 'Imadi berhujah, menimbulkan
    keraguan tentang kebolehpercayaan cerita itu. Mengapakah perawi lain tidak
    menyukai Anas b. Malik melaporkan kejadian itu? Anas hanya satu tahun
    lebih muda daripada Zayd, dan seterusnya melaporkan sebuah riwayat yang
    menggambarkan pengumpulan Al-Quran pada zaman ‘Uthman;

    Kedua-dua Rahmani dan 'Imadi mempersoalkan tujuan utama projek


    'Uthman untuk menyatukan bacaan al-Quran. Seperti yang dibincangkan di
    atas, tujuan pengunduran Uthman adalah untuk menyelesaikan percanggahan
    dalam bacaan Al-Quran dan menyatukan manusia dalam satu bacaan. Walau
    bagaimanapun, sumber tradisional bersetuju bahawa salinan yang dibuat
    kekurangan diakritik dan tanda vokal. ‘Imadi berpendapat bahawa kerana
    ‘Uthman tidak pernah menghantar mana-mana qari dengan salinan yang
    dibuat, orang masih boleh membaca al-Quran secara berbeza. Dengan
    ketiadaan diakritik dan tanda vokal, tidak mungkin ada satu bacaan
    standard.42 Kita akan kembali kepada perkara ini kemudian. Berpegang
    pada Kitb al-ma karya Ibn Abi Dawud jika, ‘Imadi merujuk kepada
    kitab-kitab yang berbeza yang dimiliki oleh beberapa orang di kalangan
    Sahabat dan Penerus selepas kemunduran ‘Uthmanik, yang mencerminkan
    kegagalan ‘Uthman untuk mencapai matlamat yang didakwanya.

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