Mthandiwe, mzalwane wethu,
Imibono yokuthi kukhona amaphutha ekubhalweni kwe-Qur’an iyaphakanyiswa ngezikhathi ezithile, futhi kukhona izindaba ezithile ezibhekiselwa kuzo. Indaba evela ku-Ikrime et-Tâî, umkhululi ka-Ibn Abbâs, ithi:
“Lapho ama-mushaf esebhaliwe, anikwa uKhalifa Osman, naye wahlola i-mushaf ngemva kwalokho
‘Kuhle, nenze kahle, kodwa ngibona okuthile okungahambi kahle lapha, kodwa shiyani njengoba kunjalo! Ngoba ama-Arabhu azolungisa lokhu ngezilimi zawo.’
”
[Izindaba ezihlobene nalokhu, bheka: Ibn Kuteybe, Te’vîlü müşkili’l-Kur’ân (nsh. es-Seyyid Ahmed Sakr), Cairo 1973, p. 26, 50-51; Süyûtî, el-İtkan, I, 585].
Izazi zama-Islam azikwamukeli ukuthi le ndaba iyinqiniso. Ngoba u-Uthman akazange aqoqe i-Qur’an yedwa. Kunalokho, abanye abangane bomprofethi nabo bamsiza ekuqoqeni nasekuyibhaleni. Ama-mushaf (izincwadi ze-Qur’an) ezabhalwa zafaniswa ne-mushaf eyayiqoqwe ngu-Abu Bakr, kwase kutholwa imvume yabo bonke abangane bomprofethi ukuthi i-Qur’an iyahambisana naleyo eyayifundwe ngu-Jibril okokugcina noMprofethi (ukuthula nokubusiswa kube kuye). Ngakho-ke, umuntu onjengo-Uthman, owayengumkhalifa wesithathu, wayengeke abone izinto ezahlukene kwi-Qur’an kunalezo ezazithunyelwe ngu-Allah kuMprofethi (ukuthula nokubusiswa kube kuye);
“Lawa maphutha azolungiswa ngama-Arabhu esikhathini esizayo.”
Kungenzeka yini ukuthi asho lokho bese ekuvumela amaphutha angalungiswa? Kungenzeka yini ukuthi akwenze lokho phambi kwabantu ababengabasizi nabavikeli benkolo kaNkulunkulu, abangamaSahaba? Abafundisi abaningi, njengoKurtubi, Zemahşeri, Ebu Hayyân, Âlûsî nabanye abaningi, abakwamukelanga ukuthi leli zwi lisho uHz. Osman.
(Kurtubi, II, 240. Umkhombandlela; el-Ensârî, “ed-Difâ’ ani’l-Kur’ân”, k.96, 98. Ahmed Mekkî el-Ensâri. “ed-Difâ’ ani’l-Kur’ân”, k.70; Cemâl Abdulazîz Ahmed, el-Kur’ân k. 887).
NgokukaSuyûtî, kunezinkinga ezithile kulezi zindaba. Lezo zinkinga yilezi:
1.
Kungenzeka kanjani ukuthi abantu abakhuluma isi-Arabhu ngendlela ecacile kakhulu, okungabantu ababephila ngesikhathi sikaMphrofethi, benze amaphutha olimini lwabo, ingasaphathwa eyokwenza amaphutha eQur’an?
2.
Kungenzeka kanjani ukuthi abantu abafana nabangane bakaMprofethi (ukuthula nokubusiswa kukaAllah kube phezu kwakhe), abafunda iKur’an njengoba yembulwa, bayibamba ngekhanda, bayigcina njengoba injalo, futhi bayinakekela ngokuqapha, benze amaphutha eKur’an?
3.
Kungenzeka kanjani ukuthi bonke abangane bomprofethi bahlangane ephutheni elilodwa ekufundeni nasekuyibhaleni iKoran?
4.
Kungenzeka kanjani ukuthi abaliboni iphutha elinjalo, abalilungisi, abaphenduki kulo?
5.
Kuthiwa kanjani ukuthi u-Osman wavimbela labo ababefuna ukulungisa iphutha elabonwa?
6.
Kungenzeka kanjani ukuthi ukufundwa okungalungile kuqhubeke, nakuba kwadluliselwa ngokuqhubekayo kusukela kwabaphambili kuya kwabalandeli? Konke lokhu akunakwenzeka ngokwengqondo, ngokwenkolo nangokwesiko kubo bonke abangane abahloniphekile.
(es-Suyutî, el-İtkân, 1, 586-588: İbn Teymiyye, Mecmuu’l-Fetâvâ, XV, 250-256).
Izazi zithi lokhu
-ngaphezu kwalokhu esikushilo ngenhla-
baphendule ngale ndlela:
a.
Amazwi abhekiswa ku-Hz. Osman awanambandela. Isanad yale ndaba ibuthakathaka, iyaphikisana futhi iyaphazamiseka. U-Hz. Osman wamiswa njengomholi okufanele alandelwe. Angakwenza kanjani ukuthi ashiye ukulungisa iphutha alibona eQur’an, kanti yena wayengumuntu owayeqeqeshiwe kahle ngolimi lwama-Arabhu? Uma abantu abakhethekile ababephethe umsebenzi wokuqoqa nokubhala iQur’an bengazange balungise leli phutha, abanye bangalilungisa kanjani? Ngaphezu kwalokho, kwabhalwa ama-mushaf amaningi, hhayi owodwa. Ngisho noma kuthiwa kwaba khona amaphutha kulawo ma-mushaf, ukuthi wonke abe namaphutha afanayo kuyinto engenzeka kancane. Ngisho noma kuthiwa kwaba khona amaphutha kwamanye ama-mushaf, lokhu kusho ukuthi amanye awanaphutha. Akekho umngane ka-Hz. Osman owathi amanye ama-mushaf awabhala ngaphansi kwesiyalo sakhe ayenamaphutha, amanye engenamaphutha. Akukho ukungaboni ngaso linye kuma-mushaf ngaphandle kwezindlela zokufunda. Izindlela zokufunda azibhekwa njengamaphutha.
b.
Emlandweni olandiswa ngendlela ka-Abu Bishr, amanye amagama angahambisani nokubhalwa kwawo, achazwe ngendlela ehlukile. Ngokwesibonelo:
(At-Tawbah, 9:47), (An-Naml, 27:21)
ezindimana zayo
“cha”
ngemuva kwalokho ‘elif,’
“Lokhu kuyisijeziso sabenzi bobubi”
(Al-Ma’idah, 5:29)
endimeni ‘elif’ kanye ‘vavla’ ndawonye,
(Az-Zariyat, 51/47),
Ukubhala izinhlamvu ezimbili ‘ya’ kuleli vesi kwenziwe ngale ndlela. Ukube amagama abhalwe njengoba efunwa, bekungathathwa njengephutha. U-Ibn Eshte,
‘Incwadi Yezincwadi Ezingcwele’
Umbhali wethula lezi zihloko kanye nezinye izimpendulo ezandulele encwadini yakhe ethi.
c.
Ibnul-Anbari,
“Incwadi Yokuphendula Kulabo Abaphikisa Ikhophi Ka-Osman”
Encwadini yakhe, uthi ngokuphathelene nendaba ebalisiweyo evela ku-Hz. Osman: “Le ndaba ayinakuba yibufakazi (ubungqina). Ngoba ayiqhubekanga, iyaphazamiseka. Akungabazeki ukuthi u-Hz. Osman, owayengumholi wamaMuslim ngaleso sikhathi, umholi wombuso, owabhala i-Mushaf, wayengakubona ukuthi kukhona amaphutha kule Mushaf, kodwa akawazange alungise, lokhu akuyona into engqondweni. Ngiyakufunga, umuntu onengqondo nokuqonda akakwazi ukucabanga ngale ndlela ngo-Hz. Osman. Akakwazi ukukholwa ukuthi u-Hz. Osman wayelibazisa ukulungiswa kwamaphutha e-Quran ukuze alungiswe ngabantu abalandelayo. U-Hz. Osman…”
‘Ngibone amanye amaphutha ebhukwini le-Mushaf’
Umbono wakhe wokuthi amaphutha athile embhalweni awafanele ukubhekwa njengamaphutha aze aphazamise ukuhumusha noma ukuguqula amagama, awunambandela futhi awunembile. Ngoba ukubhala kuncike ekubizeni. Lowo owenza iphutha ekubhaleni, uyaphinda enze iphutha ekubizeni. Akunakwenzeka ukuthi u-Hz. Osman akubekezelele amaphutha aze aphazamise ukubhala nokufunda kwe-Kur’an. Njengoba kwaziwa, wayehlala efunda i-Kur’an, elandela indlela yokubhala emibhalweni eyayithunyelwa emadolobheni, futhi wayeqonda kahle incazelo yezindima.
Lokhu kuyaqinisekiswa nangenye indaba evela ku-Abu Ubayd. U-Abu Ubayd usitshela ukuthi u-Abdurrahman ibn Makki wamtshela ukuthi u-Abdullah ibn Mubarak wamtshela ukuthi u-Sheikh waseYemen, u-Abu Wail, wamtshela ukuthi u-Hani al-Barbari, umkhonzi ka-Uthman, wamtshela ukuthi: Ngangikhona eduze kuka-Uthman ngesikhathi abangane bakhe beqhathanisa ama-mushaf. Ngaleso sikhathi u-Uthman wangitshela ukuthi…
“lem yetesenne”
(Al-Baqarah, 2:259),
“Akukho ukushintsha endalweni”
(IsiGreki, 30/30)
futhi
“Ngibekezelele abangakholwa”
(Tarık, 86/17)
Wathumela u-Ubay ibn Ka’b ngethambo lehlombe lemvu elalibhalwe ngamavesi. Ngathi ngimbonisa lawo mavesi, wacela ipeni,
“lilhalki”
egameni elithi
‘lâm’
ngokukhipha omunye wezinhlamvu
“Akukho ukushintsha endalweni kaNkulunkulu”
wenzile.
“fe emhil”
ngokususa igama elithi
“fe mehhil”
ngokubhala ngale ndlela,
“lem yetesenne”
eklenmelidir.
“ha”
wengeza.
U-Ibnul-Anbârî uthi: Kungenzeka kanjani ukuthi u-Uthman, owaboniswa ama-mushaf abhalwe phansi, owacelwa ukuba axazulule izingxabano ezazikhona phakathi kwababhali, owacelwa ukuba aveze iqiniso phakathi kwabo, angabe wayibona iphutha kodwa walishaya indiva, wayishiya ukuba ilungiswe abanye?
(Ibn Taymiyyah, Majmu’ul-Fatawa, XV, 253)
U-Ibn Taymiyyah naye uthi le ndaba ayiqinisile futhi ayinakuba yiqiniso ngezindlela eziningana:
a.
Abangane bethu abahloniphekile babeqhudelana ekulungiseni ngisho nobubi obuncane kakhulu. Babezozithatha kanjani iziphoso ezitholakala eQur’an? Kanti ukuzilungisa akuyona into enzima nakancane.
b.
Ama-Arabhu angakubekezelela kanjani ukuthi iphutha lihlale likhona e-mushaf, kanti wona angakubona njengokubi ngisho namaphutha ezingxoxweni zansuku zonke?
c. “Esikhathini esizayo, ama-Arabhu azolungisa leli phutha ngolimi lwabo.”
Lokhu nako akulungile. Ngoba iKur’an isalokhu injalo kusukela ngaleso sikhathi kuze kube namuhla, isesandleni nasezandleni zawo wonke umuntu, umArabhu noma umPersian. Ukube bekukhona iphutha, ngabe selilungisiwe.
d.
Ingabe kungenzeka ukuthi u-Uthman, njengoba alungisa amagama ayebhalwe ngaphandle kwendlela yokubhalwa kwe-Quraysh, akazange alungise ezinye izindawo ezazithathwa njengamaphutha?
(Ibn Taymiyyah, Majmu’ al-Fatawa, XV, 248-264).
Ngiyabingelela ngithandazela…
UbuSulumane Ngemibuzo
