Tekstualisasi al-Qur’an: Antara Kenyataan dan Kesalahpahaman

Abstract

In recent decades al-Qur'an has been the subject of increasing interest among scholars in the Muslim world as well as in the West. One of the most important issues that most researchers are dealing with pertains to its textualization -that is, how al-Qur'an was transformed from oral tradition into the written text as we have it today; how the Revelation was received and recorded, circulated and passed down from generation to generation, in both the ancient way of memorization and through the methods of reading and writing, as rigorously and accurately as it should be. Although initially the contents of al-Qur'an were widely distributed in the memories of men (i.e. the Prophet and his Companions), they were also written down piecemeal on various materials. The compilation and codification of the al-Qur'an was accomplished under the authority of Caliph Abu Bakr, and the standard codex (al-mus} h} âf al-imâm) was produced during the Caliphate of Utsman in order to bring consensus among the Muslim community both with regard to recitation and orthography (al-Rasm al-'Utsmâniy). Given its paramount importance in Islam, the history of Qur'anic text will remain of perennial interest to both Muslim and non-Muslim researchers as it could be manipulated, distorted or exploited by those pursuing their own goals for polemical or political reasons. The present article addresses such concerns with a view to separating the wheat from the chaff in the textual history of al-Qur'an.

Al-Attas on Tafsir and Ta’wil as Legacy of Islamic Sciences

“…The integrity and predicate of Muhammad as al-Amin before the prophetic period and the miracles of language and the content of the Qur'an are sufficient proof [16]. Correspondingly, the activities of interpreting the Qur'an also do not stop; even encourage scientific activities such mastering the Arabic language, comparative documentation about Quranic semantical meaning by old Arabic, until the birth of the various style of Ulumul Qur'an [17].…”

Reading Al-Attas’ Analysis on God’s Revelation as Scientific Metaphysics

“…The difference is that the Qur'an as a revelation is conveyed through the rules of prayer in the main level of validity [33]. In fact, what is referred to as the Qur'an is not limited to writing (rasm) the collected mushaf are then assumed to have been lost or distorted by Usman bin Affan; as the Orientalist claims of Theodor Nöldeke or Arthur Jeffery [34]. The Orientalist presumption is proven wrong and has been academically refuted by scholars such as Mustafa Azami [35]and Ajjaj al-Khatib because of its nature, the Qur'an is clearly not a historical text that can be approached by methods of textual criticism such as successful hermeneutics used against the Bible [36].…”

Tartib Al-ayat Wa Al-suwar

“…6 Al-Z|arqani> adalah salah satu ulama khalaf yang termasuk juga mengatakan bahwa tarti>b al-Aya>t bersifat tauqi>fiy, karena pada masa Nabi Muhammad SAW ketika wahyu turun beliau secara langsung memberitahukan kepada sahabat dan memerintahkan sahabat untuk menulisnya, maka dari itu diperoleh kesimpulan bahwa susunan ayat al-Qur'an sudah ditetapkan sejak masa Nabi Muhammad SAW, Sedangkan tarti>b al-su>war dikalangan ulama masih berbeda pendapat mengenai hal tersebut. 7 namun beda halnya ketika berbicara mengenai sistematika surat lebih menarik karena ada yang berpendapat tauqi>fiy, ijtiha>di, tauqi>fiy dan Ijtiha>di.…”