Ulum al Qur'an. Ahmad Von Denffer

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СКАЧАТЬ style="font-size:15px;">      Furthermore, the chapter-heading used by Bukhārī for the section, (which usually contains additional information) explains:

      ‘Ibn ‘Umar said: No doubt the Prophet and his Companions travelled in the land of the enemy and they knew the Qur’ān then.’²³

       Collection of Revelation during the Prophet’s Lifetime

      During his last pilgrimage, at the sermon which he gave to the large gathering of Muslims, the Prophet said: ‘I have left with you something which if you will hold fast to it you will never fall into error – a plain indication, the book of God and the practice of his prophet… ’²⁴

      This advice from the Prophet to the Muslims implies that the revelation was available as kitāb (writing) before his death, for otherwise he would have referred to it in some other term.

      From other reports also, we can conclude that the Prophet himself took care of the actual arrangement of the revelation, when it was written down.

      Zaid is reported to have said:

      ‘We used to compile the Qur’ān from small scraps in the presence of the Apostle.’²⁵

      ‘Uthmān said, that in later days, the Prophet ‘used to, when something was revealed to him, call someone from among those who used to write for him and said: Place these āyāt in the sūra, in which this and this is mentioned, and when (only) one āya was revealed to him, he said: Place this āya in the sūra in which this and this is mentioned’.²⁶

      This indicates that not only was the revelation written down during the lifetime of the Prophet, but that he himself gave instructions for the arrangement of the material. According to some other reports, it is also clear, that this proper arrangement and order of the āyāt was well known to the Companions of the Prophet, and they were not prepared to tamper with it.

      ‘Narrated Ibn Az-Zubair: I said to ‘Uthman “This verse which is in Sūra al-Baqara: ‘those of you who die and leave wives behind … without turning them out’ has been abrogated by another verse. Why then do you write it in the Qur’ān?” ‘Uthman said: Leave it (where it is) O son of my brother, for I will not shift anything of it (i.e. the Qur’ān) from its original position.’²⁷

      Similarly quite a number of reports mention the various sūras by their names or beginnings. Two examples may suffice to make this point:

      Narrated Abū Huraira: The Prophet used to recite the following in the Fajr prayer of Friday: Alif Lām Mīm Tanzīl (Sajda) (32) and Hal-atā ‘ala-l-Insāni (al-dahr) (76).²⁸

      Abū Huraira said: God’s messenger recited in both rak’at of the dawn prayer: “Say O unbelievers (99) and Say, He is God, one God (112)”.’²⁹

      The order and arrangement was of course well known to the Muslims due to the daily recitation of the Qur’ān in the prayers at the mosque of the Prophet and at other places. Finally there are three aḥādīth in Ṣaḥīḥ Bukhārī, informing us that the Angel Gabriel used to recite the Qur’ān with the Prophet once a year, but he recited it twice with him in the year he died. The Prophet used to stay in i‘tikāf for ten days every year (in the month of Ramaḍān), but in the year of his death, he stayed in i‘tikāf for twenty days.³⁰

      We can therefore distinguish the following measures which ensured the collection of the revelation in writing during the lifetime of the Prophet:

      — Revelation used to be written down even in the very early days of the Prophet’s call.

      — In Madina, the Prophet had several persons who wrote down revelation when it was revealed.

      — The Prophet himself instructed his scribes as to where the different revealed verses should be placed, and thus determined the order and arrangement.

      — This order and arrangement was well known to the Muslims and strictly observed by them.

      — The Angel Gabriel went through all the revelation with Muḥammad each year in Ramaḍān, and went through it twice in the year the Prophet died.

      — There are numerous reports about the existence of the written Qur’ān – in the form of a book or piece of writing (kitāb) during the lifetime of the Prophet.

       What did the Prophet leave behind?

      The way the material of revelation was left by the Prophet at his death was the most suitable for the Companions in that:

      — All parts of the revelation were available both in written form and memorised by the Companions.

      — All pieces were available on loose writing material, making it easy to arrange them in the proper order.

      — The order already fixed of the āyāt within the sūras, in the written form, as well as in the memory of the Companions, and of the sūras in the memory of the Companions.

      What arrangement could have been better than to have everything to hand in written form, as well as memorised by the Muslims, and to have the order and arrangement already determined, partially in the written form and completely in the memories of the people?

      It is for these reasons that a later scholar, al-Hārith al-Muḥāsibī in his book kitāb fahm al-Sunan, summarised the first phase of the written collection of the Qur’ānic material in the following words:

      ‘Writing of the Qur’ān was no novelty, for the Prophet used to order that it be written down, but it was in separate pieces, on scraps of leather, shoulder blades and palm risp, and when (Abū Bakr) al-Ṣiddīq ordered that it be copied from the (various) places to a common place, which was in the shape of sheets, these (materials) were found in the house of the Prophet in which the Qur’ān was spread out, and he gathered it all together and tied it with a string so that nothing of it was lost.’³¹

      It is obvious that the history of the Qur’ānic text (Textgeschichte) cannot be compared with that of other Holy Scriptures. While the books of the Old and New Testaments, for example, were written, edited and compiled over long periods, sometimes centuries, the text of the Qur’ān, once revelation had ceased, has remained the same to this day.

       Ṣuḥuf and Muṣḥaf

      Both words are derived from the same root Ṣaḥafa ‘to write’. The word ṣuḥuf also occurs in the Qur’ān (87: 19) meaning scripture or written sheets.

      Ṣuḥuf (e.g. ṣaḥīfa) means loose pieces of writing material, such as paper, skin, papyrus, etc.

      Muṣḥaf (pl. maṣāḥif) means the collected ṣuḥuf, brought together into a fixed order, such as between two covers, into a volume.

      In the history of the written text of the Qur’ān, ṣuḥuf stands for the sheets on which the Qur’ān was collected in the time of Abū Bakr. In these ṣuḥuf the order of the āyāt within each sūra was fixed, but the sheets with the sūras on them were still in a loose arrangement, i.e. not bound into a volume.

      Muṣḥaf СКАЧАТЬ