Edited by FOTHER-MUCKER at 27-7-2017 08:30 PM
http://www.answering-islam.org/Green/seven.htm
Tak pernah berubah tapi apasal ada banyak versi? Kata tohan yang turunkan, kalau tohan yang turunkan seharusnya lah semua sama. Sebab itu saya kata man made.
DIFFERENT ARABIC VERSIONS OF THE QUR'AN
By Samuel Green |
INTRODUCTION Many Muslims have told me that the Qur'an has been perfectly preserved and that all Qur'ans around the world are absolutely identical. They have said this in order to prove that the Qur'an is superior to the Bible. Maybe a Muslim has said this to you? Maybe you are a Muslim and this is what you believe and have said about the Qur'an yourself?  It is common for Muslims to believe and say this because this is what their leaders teach them. Consider the following quote. No other book in the world can match the Qur'an ... The astonishing fact about this book of ALLAH is that it has remained unchanged, even to a dot, over the last fourteen hundred years. ... No variation of text can be found in it. You can check this for yourself by listening to the recitation of Muslims from different parts of the world. (Basic Principles of Islam, p. 4) The above claim is that all Qur'ans around the world are identical and that "no variation of text can be found". In fact the author issues a challenge saying, "You can check this for yourself by listening to the recitation of Muslims from different parts of the world". In this article I will take up this challenge and see if all Qur'ans are identical. CONTENTS HISTORY To start our investigation we turn to an Islamic encyclopedia written by a practising Muslim. This scholar explains an important aspect of the history of the Qur'an. Please read this quote a few times if you are new to this area of study. (C)ertain variant readings (of the Qur'an) existed and, indeed, persisted and increased as the Companions who had memorised the text died, and because the inchoate (basic) Arabic script, lacking vowel signs and even necessary diacriticals to distinguish between certain consonants, was inadequate. ... In the 4th Islamic century, it was decided to have recourse (to return) to "readings" (qira'at) handed down from seven authoritative "readers" (qurra'); in order, moreover, to ensure accuracy of transmission, two "transmitters" (rawi, pl. ruwah) were accorded to each. There resulted from this seven basic texts (al-qira'at as-sab', "the seven readings"), each having two transmitted versions (riwayatan) with only minor variations in phrasing, but all containing meticulous vowel-points and other necessary diacritical marks. ... The authoritative "readers" are: Nafi` (from Medina; d. 169/785)
Ibn Kathir (from Mecca; d. 119/737)
Abu `Amr al-`Ala' (from Damascus; d. 153/770)
Ibn `Amir (from Basra; d. 118/736)
Hamzah (from Kufah; d. 156/772)
al-Qisa'i (from Kufah; d. 189/804)
Abu Bakr `Asim (from Kufah; d. 158/778)
(Cyril Glassé, The Concise Encyclopedia of Islam, p. 324, bold added) Therefore, we need to realise that the Qur'an has been passed down to us from men called the "Readers". They were famous reciters of the Qur'an in the early centuries of Islam. The way these men recited the Qur'an was formally recorded in textual form by other men called the "Transmitters". There are in fact more Readers and Transmitters than those listed above. The table below lists the ten commonly accepted Readers, their transmitted versions, and their current area of use. | The Reader | The Transmitter | Current Area of Use | | "The Seven" | | Nafi` |  Warsh | Algeria, Morocco, parts of Tunisia, West Africa and Sudan |  Qalun | Libya, Tunisia and parts of Qatar | | Ibn Kathir | al-Bazzi | | Qunbul | | Abu `Amr al-'Ala' |  al-Duri | Parts of Sudan and West Africa | | al-Suri | | Ibn `Amir | Hisham | Parts of Yemen | | Ibn Dhakwan | | Hamzah |  Khalaf | | Khallad | | al-Kisa'i | al-Duri | | Abu'l-Harith | | Abu Bakr `Asim |  Hafs | Muslim world in general | | Ibn `Ayyash | | "The Three" | | Abu Ja`far | Ibn Wardan | | Ibn Jamaz | | Ya`qub al-Hashimi | Ruways | | Rawh | | Khalaf al-Bazzar | Ishaq | | Idris al-Haddad | | Abu Ammaar Yasir Qadhi, An Introduction to the Sciences of the Qur'aan, p. 199. |
What the above means is that the Qur'an has come to us through many transmitted versions. You cannot recite or read the Qur'an except through one of these versions. Each version has its own chain of narrators (isnad) like a hadith. There are more versions than those listed above but they are not considered authentic because their chain of narration is considered weak. Not all of these versions are printed or used today, but several are. We will now compare two of them. A COMPARISON BETWEEN TWO ARABIC QUR'ANS All these facts can be a bit confusing when you first read them. If you are feeling that way don't worry; it's normal. To make things simple we will now compare two Qur'ans from different parts of the world to see if they are identical. The Qur'an on the left is now the most commonly used Qur'an. It is the 1924 Egyptian standard edition based on the of the transmitted version of Imam Hafs. The Qur'an on the right is according to Imam Warsh's transmitted version and is mainly used in North Africa. | When we compare these Qur'ans it becomes obvious they are not identical. There are four main types of differences between them.
- Graphical/Basic Letter Differences
- Diacritical Differences
- Vowel Differences
- Basmalah Difference
| |
The following examples are from the same word in the same verse. On some occasions the verse number differs because the two Qur'ans number their verses differently. There is a slight difference in script as well: the letter Qaaf in the Warsh version is written with only one dot above, and the Faa has a single dot below. This is the orthography of North African (Maghribi) Arabic script. Graphical/Basic Letter Differences | THE QUR'AN ACCORDING TO IMAM HAFS | THE QUR'AN ACCORDING TO IMAM WARSH |  wawassaa
And Ibrahim enjoined (wawassaa) on his sons ... 2:132 |  wa'awsaa
And Ibrahim instructed/made (wa’awsaa) his sons ... 2:131 | | The Hafs version is a 2nd form verb, while the Warsh version has an extra alif to make a 4th form verb. This intensifies the meaning of the verb. |  wasaari'uu
And hasten to ... 3:133 |  saari'uu
Hasten to ... 3:133 | | The Hafs version has the extra word waw (and). This does not change the meaning of the verse but does add an extra word. |  yartadda
... turn back ... 5:54 |  yartadid
... turn back ... 5:56 | | The two words are recited differently but have the same meaning. They are two different examples of the 8th form jussive verb. This is most likely a difference in dialect. |  qaala
He said (qaala), "My lord knows ..." (21:4) |  qul
Say (qul): My lord knows ... (21:4) | | In the Hafs version qaala is the perfect tense and therefore Muhammad is the subject of the verb, but in the Warsh version qul is the imperative and therefore the subject is God who is commanding Muhammad/Muslims. This difference is repeated in 21:112. |  walaayakhaafu
... and for him is no fear (walaayakhaafu) ... 91:15 |  falaayakhaafu
... therefore, for him is no fear (falaayakhaafu) ... 91:15 | | There are different letters at the beginning of these words. This changes the connection from "and" to "therefore". |
Diacritical Differences Arabic uses dots (i'jam) to distinguish certain letters that are written the same way. For instance the basic symbol  represents five different letters in Arabic depending upon where the diacritical dots are placed:  baa',  taa',  thaa',  nuun,  yaa'. Here we see another difference between these two Qur'ans; they do not have the dots in the same place. The result is that different letters are formed. | THE QUR'AN ACCORDING TO IMAM HAFS | THE QUR'AN ACCORDING TO IMAM WARSH |  nagfir
... we give mercy ... 2:58 |  yughfar
... he gives mercy ... 2:57 | | There are different letters at the beginning of these words. This difference changes the meaning from "we" to "he". |  taquluna
... you (plural) say ... 2:140 |  yaquluna
... they say ... 2:139 | | There are different letters at the beginning of these words. This difference changes the meaning from "you" to "they". |  nunshizuhaa
... we shall raise up ... 2:259 |  nunshiruhaa
... we shall revive/make alive ... 2:258 | | There are different root letters in these words and this makes two different words. The two words have a similar meaning but are not identical. |  ataytukum
I gave you ... 3:81 |  ataynakum
We gave you ... 3:80 | | There are different letters in the middle of these words. This difference changes the meaning from "I" to "we". |  yu'tiihim
... he gives them ... 4:152 |  nuutiihimuu
... we give them ... 4:151 | | There are different letters at the beginning of these words. This difference changes the meaning from "we" to "he". |
Vowel Differences Arabic uses small symbols (tashkil) above and below the letters to indicate some of the vowels of a word. Here we see another difference between these two Qur'ans; they do not use the same vowels in the same place. | THE QUR'AN ACCORDING TO OF IMAM HAFS | THE QUR'AN ACCORDING TO OF IMAM WARSH |  maaliki yawmi
Owner of the Day ... 1:4 |  maliki yawmi
King of the Day ... 1:3 | | The Hafs version has a long alif which makes an active participle meaning owner, while the Warsh version is a nominal noun meaning king. |  yakhda'uuna
... they deceive ... 2:9 |  yukhaadi'uuna
... they seek to deceive ... 2:8 | | There are different vowels on the first and second letters of these words. The Hafs version is a 1st form of the verb, while the Warsh version is a 3rd form. |  yakdhibuuna
... they lie ... 2:10 |  yukadhdhibuuna
... they were lied to (or) they deny ... 2:9 | | There are different vowels on the first and second letters of these words. The Hafs version is a 1st form of the verb, while the Warsh version is a 2nd form either active or passive. (Note: this word appears twice in this verse.) |  hatta yaquula
... so that they said ... 2:214 |  hatta yaquulu
... until they said ... 2:212 | | There is a different vowel on the last letter. The fatha vowel used in the Hafs version places the verb into the subjunctive mood which gives the preceding particle hatta the meaning so that. The Warsh version uses the damma vowel which places the verb into the imperfect indicative mood which gives the particle hatta the meaning until. |  ta'aamu miskiinin
... a redemption by feeding a poor man ... 2:184 |  ta'aami masakiina
... a redemption by feeding poor men ... 2:183 | | There are several different vowels in these words. These change the noun from singular to plural; and hence changes the number of men you are required to feed to redeem yourself for failing to fast. |  qatala
And many a prophet fought (qatala) ... 3.146 |  qutila
And many a prophet was killed (qutila) ... 3.146.
| | There are different vowels in these words. These change the meaning from the active to the passive. Compare to the use of this word in 3:144. |  risaalatahu
his message ... 5:67 |  risaalatihi
his message ... 5:69 | | There are different vowels on the last two letters of these words. These change the case and pronunciation of the word. The Hafs version is in the accusative case while the Warsh is in the genitive. This reflects a different understanding of the grammar of the sentence. |  sihraani
... two works of magic ... 28:48 |  saahiraani
... two magicians ... 28:48 | | There are different vowels on the first two letters of these words. These change the word from an active participle in the Hafs version to a noun in the Warsh. |
The Number of Differences We have now considered three types of differences between these two Qur'ans: differences in letters, diacritical dots and vowels, but how many of these differences are there between these two Qur'ans? There are Islamic reference books that answer this question. The title page below is from a book entitled, "The Readings and Rhythm of the Uthman (Qur'anic) Manuscript". In this book the author displays the text of the Hafs version of the Qur'an but underlines any word where there is a difference among the Readers. This difference is then shown in the margin. The author has used a colour coded system to show which Reader is different. If the variant word in the margin is red this indicates that the Reader was Imam Warsh. Please study the page below and identify the underlined words and then the corresponding colour coded words in the margin. When the red coded differences are counted there are found to be 1354 accepted differences between the Hafs and Warsh versions. Basmalah Differences There is another type of difference between these two Qur'ans, the Basmalah. The Basmalah is the phrase, "In the Name of Allaah, the Ever-Merciful, the Bestower of Mercy". Both the Hafs and Warsh versions of the Qur'an have the Basmalah at the start of every sura except sura 9. In this way they are identical, however, while including it in their Qur'ans these Imams understood the Basmalah in very different ways. For Imam Hafs, the Basmalah was part of the revelation and part of the first verse as it was recited, while for Imam Warsh, the Basmalah was a du'a (supplication) to introduce each sura; it was written at the start of each sura, like the sura titles, but was not considered part of the revelation. Abu Ammaar Yasir Qadhi explains this. The basmalah is the phrase that occurs at the beginning of each soorah of the Qur'aan, except for Soorah at-Tawbah, and reads, as every Muslim knows,
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