Codification
History and the Truth of Qur'an
Siti
Nurhidayah
Tarbiyah
and Teaching Faculty of the University of Maulana Malik Ibrahim Malang
e-mail:
nhidayah.nh74@gmail.com
Abstract
This article discusses the definition rather than the Koran as
revelation from Allah. Besides the definition that we need to describe, there
is a series of history books or in the process commonly called codification of
the Qur'an. In the process, the codification of the Quran is divided into
several times that from the time of the Prophet, future caliph starts from the
Abu Bakr as-Siddiq, and ends at the time of Uthman ibn Affan. In its collection
reached by various means and the writing stage, which in turn generated the
Ottoman manuscripts. In keeping with God's existence and the truth Kalam hence
the need for good evidence proving internally or ektern. Proof includes
internal passages of the Qur'an where Allah spoke directly in it that the
Qur'an is the revelation of God, meanwhile includes ekternal passages of the
Qur’an as revelation of God as evidenced by scientific research based on the
Qur’an.
Keywords:
Qur'an, Evidence, Codification, History
Abstrak
Artikel ini membahas mengenai definisi daripada Al Qur’an sebagai
wahyu dari Allah SWT. Disamping definisi yang perlu kita jabarkan, ada
rangkaian sejarah dalam proses pembukuannya atau biasa disebut kodifikasi Al
Qur’an. Dalam prosesnya, kodifikasi Al Qur’an terbagi dalam beberapa masa yakni
mulai dari masa Rasulullah, masa Khulafaur Rasyidin yang dimulai dari masa Abu
Bakar as Siddiq, dan diakhiri pada masa Utsman ibn Affan. Dalam pengumpulannya
ditempuh dengan berbagai cara dan tahap penulisan. Pada akhirnya menghasilkan Mushaf
Utsmani, maka perlu adanya pembuktian demi menjaga kebenaran kalamullah
,baik pembuktian secara intern maupun ektern. Pembuktian intern mencakup
ayat-ayat Al Qur’an dimana Allah langsung berfirman dan menyatakan bahwa Al
Qur’an merupakan wahyu Allah, sedangkan secara ektern bukti kebenaran Al Qur’an
sebagai wahyu Allah dibuktikan dengan penelitian ilmiah berdasarkan ayat-ayat
Al Qur’an.
Kata kunci: Al
Qur’an, Bukti, Kodifikasi, Sejarah
A.
Introduction
Qur'an which means as the revelation of God is one thing that needs
to be studied. Qur'an has many other names as well as the properties of noble.
The names and attributes given to add perfection of the Qur'an as the Word of
God. In keeping with the existence and the truth of the Qur'an it will be
explained the evidence that supports the internal source based on evidence from
the Qur'an and the external evidence based scientific research on the verses of
the Qur'an. During its development, the creation of the Qur'an that until now we
make the guidelines previously through the stages of bookkeeping commonly
called codification of the Qur'an. Stages kosifikasi Qur'an began in the
Prophethood of Muhammad, then in the Caliphate of Abu Bakr As-Siddiq and the
peak is at the time of Caliph Uthman Ibn Affan.
Thus the need for the translation rather than the definition of the
Qur'an, the evidence supporting the truth both by internal and ektern, and most
fundamentally the history of the Qur'an, especially in bookkeeping or codifying
the Qur'an. This study will be very useful to us in support of our belief as a
creature of God. With the translation is presented it will add to our knowledge
of the knowledge of the Qur'an, which hopes such knowledge may be useful and to
guide us in berkehidupan.
B.
Definitions
of Qur'an
Qur'an or Koran is the "Word of God" revealed to the
prophet end times Prophet Muhammad. Which membedekan Qur'an as God's revelation
with another book that is for those who read the worship, the wording and its
contents is a miracle, the information is written in the manuscripts and
narrated by mutawatir (narrated by hadith).[1]
Intent "Word of God" does not mean as spoken word of
human beings, the jinn and angels. While the intent of "derived" does
not mean that God gives knowledge to the angels so that they can practice the
art and not revealed to mankind. Instead, it referred to "Word of
God" is his word revealed to humanity to be done and the word of God was
spacious with its scope is not limited, as it is written in the Qur'an:
قل لو كان البحر مدادا لكلمات ربي لنفد البحر قبل أن
تنفد كلمات ربي ولو جئنا بمثله مددا
Say (O Muhammad): "If the ocean were ink for (writing) Words
of my Lord, then surely screwed that ocean before it is finished (writing)
Words of my Lord, even though we bring additional as much as it (also)."
(Surat al-Kahf : 109).
Allah said:
ولو أنما في الأرض من شجرة أقلام والبحر يمده من بعده
سبعة أبحر ما نفدت كلمات الله إن الله عزيز حكيم
"And if all the trees on earth were pens and the ocean (were
ink), added to her seven seas (again) after the (dry) it, still would not run
-habisnya (written) words of God. Surely Allah is Mighty, Wise. "(Surah
Luqman: 27).
Intent "to the Prophet Muhammad" means not given kepana
other prophets, as the Torah was given to the Prophet Moses, the Gospel given
to Prophet Isa, Zabur given to the
Prophet Dawud, and Suhuf given to the Prophet Abraham. You mean the phrase
"read as worship" means to read the Qur'an will receive the value of
worship. There are two categories of recitation who scored worship:
·
Should be read
in prayer. As explained in the hadith of the Prophet Muhammad: "No
(legitimate) prayers someone who does not read al-Fatiha" (HR. Bukhari,
Muslim).
·
Pahala read
besides the Qur'an is not the same as the reward of reading the Qur'an. The
virtue of reading the Qur'an. As the hadith narrated by Ibn Mas'ud, the Prophet
Muhammad, said:
"Whoever
reads one letter from the Book of Allah, he gets multiplied ten goodness. I do
not say that ali lam mim is one letter, but alif is one letter, lam is a letter
and mim is one letter "(HR. Hasan in Tirmidhi, tt: 175; and Darami, II,
1398: 249).
Why
is the holy book the Qur'an is named?
Imam Al-Shafi'i did not feel the need to describe the origin of the
naming of the Qur'an, because Allah give such a name. As when God gave the
Torah that name to Moses, gospel revealed to the Prophet Isa, and the Psalms
were revealed to Prophet David.
Although Imam Shafi'i was not so
concerned about giving the name of the Qur'an, but there are scholars who are
trying to dig origin of the name of the Qur'an. They argue about how the Quran
should be named in accordance with various words they understand and they deem
appropriate. Qur'an says they can be derived from the word meaning القرءالجمع (collection), and الضم (incorporation). Words, verses, and verses
contained in the Qur'an did join and support each other and carry the same
message. On that basis, one might just call this القران holy book (Qur'an), which was written without
the letter hamzah after ra' his letter.
The opinions expressed above are
considered not strong (a weak) by Abdu Al-Moneim Al-Namr. Al-Zarqasyi in the
book of Al Burha fi 'Ulum al-Quran argues that says the Qur'an is taken from
the word meaning القريالجمع which means the collection. This understanding is lifted from
the usual habit of the Arabs who uttered جمعتالماءفيالحوض which means I collect the water in the pond.
The reason according to Al-Raghib, because the Koran is a collection of books
revealed before. The other reason, since the Qur'an collects a wide range of
disciplines. It is consistent with the description of God in Al Qu'an:
.... مافرطنافي
الكتب من شيء ...
Meaning:
"... We do not mengalpakan nothing in the Book."
This latter opinion not necessarily
be accepted as true by all circles. Opinion of the later is disputed by those
who by Al Zqasyi called mutaakhirin. The views generations that came lately,
says the Qur'an comes from the word meaning قرأظهر and بين-looking, clear or obvious. The reason is, because if people
read the Qur'an, then he appeared and pulled the Qur'an.
Al-Qurthubiy another opinion on an appropriate name to use as the
title of the Word of God. According to commentators and history, Islam's holy
book should be called the Koran (without a glottal stop) as derived from the
word meaning قراين partner. The reason, one verse and other verses are partners of
mutual support and justify each other. Responding to the letter hamzah
discarded Al-Quthubiy, Al-Wahidiy denied. Hamzah banished from القرأن not because it is derived from the word
qara'in but just takhfif, or ease in pronunciation.
Recently the argument based on the agreement of two leading
scholars, namely Abdu Al-Moneim Al-Namr of Egypt agreed with TM. Hasbi
Ash-Shiddieq of Indonesia. Both scholars argue in terms تلاقرأ who feels more appropriate. Qur'an they said,
is masdar which has isim maf'ul. Thus the Qur'an means مقروء (being read). In the Qur'an itself there are
verses that support this notion.[2]
Namely: "If we had finished reading it, then follow the reading" (Surah
Al Qiyamah: 18).
Other
Names of the Qur'an and nature
Qur'an has many
other names and nature of, as many appeared in several verses of the Qur'an and
the hadith of the Prophet. Among the many names of the Qur'an is:
1.
Al-Qur'anAs it is written in the word of Allah.
إنه لقرآن كريم
Meaning: "Verily this is a very noble passage" (Surat al-Waqi'ah: 77).
إنه لقرآن كريم
Meaning: "Verily this is a very noble passage" (Surat al-Waqi'ah: 77).
2.
BibleAs
it is written in the word of Allah.
ذلك الكتاب
لا ريب فيه هدى للمتقين
It means: "the Book (Qur'an) is no doubt to him: a clue to
those who fear Allah" (Surat al-Baqara: 2).
3.
Adh-DhikrAs
it is written in the word of Allah.
إنا نحن
نزلنا الذكر وإنا له لحافظون
Meaning:
"Indeed, we who lowered adh-Dhikr (the Qur'an), and We really keep
it" (Surah Al-Hijr: 9).
4.
Al-FurqanAs
it is written in the word of Allah.
تبارك الذي
نزل الفرقان على عبده ليكون للعالمين نذيرا
It
means: "Glory to Allah Who has lowered the Al-Furqan (Al-Qur'an) to His
servant, in order to be a warning to the whole of nature" (Surat
al-Furqan: 1).
5.
An-Nur, As
it is written in the word of Allah.
فآمنوا بالله
ورسوله والنور الذي أنزلنا والله بما تعملون خبير
Meaning:
"So believe in Allah and His apostles and to An-Nur (Qur'an) which we have
sent down. And Allah knows what you do "(Surah At-Taghabun: 8).[3]
The above is other than the names of
the Qur'an is given by God. The other names are not just names but certainly
there is wisdom in addition. Wisdom described the scholars about many other
names of the Qur'an, Al Fairuzabadi found many other name given in the Qur'an
shows the glory and perfection of the Qur'an. The wisdom we can make motivation
to love the Qur'an.
Characteristic
of the Qur'an
1.
Al-Mubarak, As
contained in the word of Allah.
وهذا كتاب
أنزلناه مبارك مصدق الذي بين يديه ولتنذر أم القرى ومن حولها والذين يؤمنون
بالآخرة يؤمنون به وهم على صلاتهم يحافظون
It means: "And (Al-Qur'an) This is a Book which We have sent
down blessed (Mubarak) ..." (Surat al-An'am: 92).
2.
Huda and
Grace, as contained in the word of Allah.
هدى ورحمة
للمحسنين
Translation: "Being a clue (Hudan) and grace (Rahmatan) for
people whose good deeds" (Surah Luqman: 3).
3.
Al-Karim, As
contained in the word of Allah.
إنه لقرآن
كريم
Meaning: "Indeed the Qur'an is the Noble Reading (Karim)"
(Surat al-Waqi'ah: 77).
4.
Al-Hakim, As
contained in the word of Allah.
الر تلك آيات
الكتاب الحكيم
Meaning: "Alif Lam Ra '. Here are the verses of the Qur'an
containing wisdom (Al-Hakim) "(Surah Yunus: 1).
5.
Al Fashl, As
contained in the word of Allah.
إنه لقول فصل
Meaning: "Indeed, the Quran is actually the word that
separates the right and falsehood (Fashlun)" (Surat At-Tariq: 13).[4]
Besides other names which God in the
Qur'an, there are also noble qualities on the Qur'an. The properties are given
in the Qur'an will add glory and perfection of the Qur'an as its function as a
guideline falsifies the life of people in the world selurut. The lesson will be
our motivation to love the Word of God.
C.
Proof
of the Qur'an as a revelation of Allah
Qur'an is Word of God as the revelation that the truth can not be
doubted. We as Muslims must fully trust the content rather than Al Qu'an Allah
revealed to the Prophet of Allah Muhammad. They found deberapa related
understanding of God's revelation, as follows:
1.
Cue
In
Surah Maryam verse 11:
فخرج على قومه من المحراب فأوحى إليهم أن سبحوا بكرة
وعشيا
Meaning:
"So he (Zakariyya) out of the sanctuary toward his nation, and gestured to
them, you shall glorify in the morning and evening"
Verse tells the Prophet Zakariya who spend more time in mihrabuntuk
worship. Once, the Prophet Zakariya to come out from where he used to worship
that is the mihrab. According to the verse of the Prophet Zakariya revealed to
his people that they exalt the morning and evening. Said awha (اوحي) in the above verse by the experts' Ulum al
Qur'an does not mean "giving revelations", but rather "cue".
It is impossible Prophet Zakariya give revelation as Allah Almighty.
2.
Whisper
In
Surah Al-An'am verse 112:
وكذلك جعلنا
لكل نبي عدوا شياطين الإنس والجن يوحي بعضهم إلى بعض زخرف القول غرورا ولو شاء ربك
ما فعلوه فذرهم وما يفترون
It
means: "And thus We have made for every prophet an enemy, the demons (of a
kind) human and (of sorts) jin of some of them whispered to the others words
beautiful things to deceive"
It is not true demon gave a revelation. Therefore, in this verse
Allah uses the word يوحي)) for the devil and demons jinn shaped in human form. So that
meant that paragraph devil does not give revelation but only gave a whisper.
3.
I'lam
(instinct)
In
Surat al-Nahl verse 68:
وأوحى ربك
إلى النحل أن اتخذي من الجبال بيوتا ومن الشجر ومما يعرشون
It
means: "And the Lord gave instincts to bee so he made it home from the
mountain"
Very unlikely to say the bees receiving revelation as Prophet
Muhammad. Through Gabriel. In this case God gives instinct to the bees to take
in the mountain soil make a home. That is why, it is not true if the word awha
(اوحي) on the verse means "revealed", but
meant "giving instinct". So that meant that paragraph bees are not
given a revelation but merely an instinct to build a house.
4.
Inspiration
In
Surah Al-Qhasas paragraph 7:
وأوحينا إلى
أم موسى أن أرضعيه فإذا خفت عليه فألقيه في اليم ولا تخافي ولا تحزني إنا رادوه
إليك وجاعلوه من المرسلين
It means: "And We have revealed
to Moses' mother to breastfeed"
Told auhayna (اوحينا) may not be interpreted "We gave revelation", because
ordinary people like Ms. Moses received the revelation.[5] So
what is meant by the verse, Moses' mother did not receive revelation but only
received inspiration from God.
The above description explains terms that are considered equal but
different to what is called revelation. For God's revelation handed down only
to certain people and is the choice of God as the Prophet Muhammad. So in the
meyikapi truth of the Qur'an as a revelation of God revealed to the Prophet
Muhammad through Gabriel, the necessary evidence to support the truth. Here
will we be classified into two categories:
1. Internal (derived from the Qur'an)
Internal evidence is evidence of the truth of the Qur'an which is
the source of the Qur'an itself, where the word of God directly stating the
truth of Al Quran. As Allah says:
وما كان لبشر
أن يكلمه الله إلا وحيا أو من وراء حجاب أو يرسل رسولا فيوحي بإذنه ما يشاء إنه
علي حكيم
Meaning:
"And (there is) for the human person that God talked to him, except by
revelation, or from behind a veil, or He sent a messenger and revealing by His
permission ..." (Surat ash-Shura: 51).
The
verse explains that God will never converse with his people behind the veil or
by sending an envoy on his permission to convey the revelation of Allah. In the
process of decline in the Qur'an is very clear through His messenger Jibreel as
it can be proved that the Qur'an is the revelation of God in truth.
Allah
also says:
وما ينطق عن
الهوى
إن هو إلا وحي يوحى
It
means: "And it is not spoken of Muhammad because according to her wishes.
But he was a revelation revealed (to him) "(Surat an-Najm: 3-4).
In
these verses, God clearly says that the Prophet Muhammad is said to be his will
muddy but a revelation that Allah revealed to him. So it is not possible that
the famous Prophet will honestly say what it is not revelation.
Word
of God more:
إنا نحن
نزلنا الذكر وإنا له لحافظون
Translation:
"It is We who are lowering the Qur’an and We really keep it" (Surah
Al-Hijr: 9).[6]
The verses in the Qur'an can be represented as the Qur'an as a
proof of the truth of God's revelation to the Prophet Muhammad for guidance
throughout the race. Each what Allah revealed as a revelation to the Prophet
Muhammad always contains a certain meaning and its interpretation. In truth
verification can also be based on the word of God in the Qur'an which implies
that the Prophet Muhammad said the Word of God revealed.
2. External (proven from scientific research)
External evidence is evidence that comes from outside the Qur'an as
the result of study, research conducted by verses of the Qur'an and discovered
the truth through a study. There are some that are described in this article as
proof of the validity of the Qur'an as God's revelation.
Based on the word of God:
"He created the heavens and the earth (goal) is true; He
closed the night up in the day and closed the day up at night and has subjected
the sun and the moon, each running according to the specified time, remember He
is the Mighty, the Forgiving "(Surah Az-Zumar: 5).[7]
In the verse implicitly describes the rotation of the earth and the
sun resulting in change of day and night. Qur'an that was revealed in the 7th
century this has proved a scientific knowledge of the new astronomy understood
by mankind in the last century.
Allah
said:
ولقد خلقنا
الإنسان من سلالة من طين
ثم جعلناه
نطفة في قرار مكين
ثم خلقنا النطفة علقة فخلقنا العلقة مضغة فخلقنا المضغة عظاما فكسونا العظام لحما ثم أنشأناه خلقا آخر فتبارك الله أحسن الخالقين
ثم خلقنا النطفة علقة فخلقنا العلقة مضغة فخلقنا المضغة عظاما فكسونا العظام لحما ثم أنشأناه خلقا آخر فتبارك الله أحسن الخالقين
It means: "And indeed We created man from an extract (derived)
from the ground. Then We made the quintessence of the semen (stored) in place
koko (womb). Then semen We gave blood clot, then a blood clot We made a lump of
meat, and then we made out a lump of flesh bones, then bones that we wrap the
meat. Then We made him a creature (shaped) else. So Mighty Holy God, the
Creator of good "(Surah Al Mu'minun: 12-14).
This verse has been substantiated by Prof. Marshall Johnson, who is
one of the leading scientists in the US, and the Head of the Department of
Anatomy and Director of the Daniel Institute at Thomas Jefferson University in
Philadelphia in the US. He was asked to interpret the verses of the Qur'an
relating to the science of the fetus. He said that the Qur'anic passage
outlines the steps embriologikal unintentional. He said that Muhammad., Has a
powerful microscope. He reminded that the Qur'an revealed 1,400 years ago, and
microscopes discovered centuries after the time of the Prophet Muhammad. Prof.
Johnson laughed and admitted that first discovered the microscope does not
magnify more than (just) 10 times and could not show a clear picture. Then he
said,[8]
Evidence of these descriptions can represent the external evidence
of the truth of Al Qu'an have been studied based on scientific research by
scientists who are experts in their fields. Such evidence will corroborate the
existence of the Qur'an as God's revelation actually live according to its
function as a guide of all the people in the world. We as Muslims do not have
the right to doubt the truth, but instead we must spread the content rather
than the justification of the Qur'an.
D.
A
Brief History of Writing and Codification Qur'an
Codification is intended in this discussion as the process of
delivering, recording and writing the Qur'an to dihimpunnya records and
writings in one complete manuscripts and arranged in an orderly manner. [9]
The history of collecting the Qur'an is divided into three stages
starting at the time of the Prophet Muhammad's prophecy to the codification
process of the Qur'an at the time of Caliph Uthman ibn Affan, namely:
·
The first phase
at the time of the Prophet Muhammad
·
Resistant to
these two at the time of Abu Bakr As-Siddiq Khlifah
·
The third stage
at the time of Caliph Uthman Ibn Affan
At the time of the Prophet made collection efforts with the writing
and preparation of bookkeeping in the form of letters and systematically ayt.
While at the time of Caliph Abu Bakr in its collection is by writing the verses
of the Qur'an in one codex. The latter at the time of Caliph Uthman Ibn Affan
do the rewriting some of Manuscripts will be a writing sample-Manuscripts
Manuscripts next, then Manuscripts are spread to several areas of the center of
Islamic civilization.
1.
The period of
the Prophet Muhammad
Each of receiving revelation, the Prophet called some friends and
ordered one of them to write and record the passages receives. Many companions
of the Prophet who was appointed as clerks of them is Abu Bakr, Umar, Uthman,
Ali, Ubay ibn Ka'b, Thabit ibn Qays but renowned as a clerk near the Prophet
was Zaid Ibn Thabit.
At this time in the collection of the Qur'an reached by way: First,
al Jam'u Fis Sudur, namely the companions immediately memorized by rote every
time the Prophet received revelation from Allah SWT. Second, al Jam'u Fis
Suthur, that whenever the Prophet received revelation He promptly
menceritakanny to his Companions and ordered to write it, but were forbidden to
write hadiths because they fear mixed with verses from the Koran.[10]
The pattern of the sort of collection that the verses regularly and
orderly in the bark or leaves skin. In another statement also mentions the palm
fronds, stones thin, and the bone fragments as writing media used in the
collection. At the time of Prophethood, the Quran also on guard in the
recitation of the Prophet and the Companions.
In an effort to avoid kerancuhan due to the mixing of verses
Qur'andengan others, such as the hadith of the Prophet, then he forbade a
friend to write anything other than the Qur'an. As in the hadith: "Do not
write me anything except the Qur'an. Anyone who has written from (my sources)
other than the Qur'an in order to remove "(HR. Muslim from Abi Said Al-Khudriy).[11]
2.
The Caliphate
of Abu Bakr As-Siddiq
After the Prophet died and was replaced by Abu Bakr as the Caliph,
a war of Yamamah who asked the victim about 70 memorizers of the Qur'an. Many
friends who died as memorizers of the Qur'an raises concerns about the
existence of the Qur'an among friends, especially Umar ibn Khatab. To maintain
the existence and authenticity of the Qur'an, Umar suggested to Caliph Abu Bakr
in order to collect the verses and letters were scattered into a single codex.
At the end of Caliph Abu Bakr menyetujuai such suggestions. Then he ordered
Zaid ibn Thabit to lead the collection, by adhering to the paper stored in the
home Rasulullan, rote friends, and texts written by the companions Yanga for
himself.[12]
At the beginning commanded to book the Qur'an, Zaid ibn Thabit was
not immediately accepted because at the time of the Prophet Muhammad., Has
never been done bookkeeping Qur'an. But Umar immediately assured that this is a
right thing for the good. Zaid Ibn Thabit then just accept the order.
The task entrusted to Zaid ibn Thabit was not an easy task, to the
extent that Zaid ibn Thabit said: "By Allah, if ever people weighed move a
mountain, it is for me nothing more strenuous than what you ordered me to
collect the Qur'an 'an'. The heavy duty can be understood from the words which
he made before the Caliph Abu Bakr and Umar Ibn Khattab.[13]
3.
Time of Caliph
Uthman Ibn Affan
In the reign of Caliph Uthman Ibn Affan, there is a difference how
to read the Qur'an (qiraah) among Muslims. It is said that during the delivery
of military expeditions to Armeniadan Azerbaijan, disputes about reading the
Koran emerged among Muslim soldiers, most of whom were recruited from Syria and
part of Iraq. Disputes are serious enough to cause the Muslim army leadership
Hudhayfa, report it to the Caliph Uthman Ibn Affan and urged him to take
immediate measures to end the differences in readings. Khalifah then consulted
with the senior companions of the Prophet, and finally commissioned Zaid ibn
Thabit to collect the Qur'an. Three members of prominent families in Makkah had
joined Uthman Ibn Affan, namely: 'Abd-Allah ibn al-Zubayr, Sa'id Ibn Al-'As,
and Abd Al-Rahman ibn al-Harith. One of their principle to be followed is that
in case of difficulty reading, the dialect of Quraish as the tribe from which
the Prophet came to be used as an option or standard.[14]
There is another opinion about the motives of the codification of
the Qur'an at the time of Caliph Uthman Leo Chaetani expression and Arthur
Jeffery that the motive was not religious motives, but only based on political
impotence. Leo reveals codification of the Koran due to the uprising by
separatists and the government deemed qurra not understand the Qur'an. For this
reason Ustman soon making Manuscripts standard to break the revolt qurra.[15]
Qur'an which have been recorded at the time of Uthman Ibn Affan
named Al manuscripts, and by a committee made five (5) pieces of Manuscripts.
Then by Caliph Uthman sent to several areas of the center of the development of
Islam respectively to Makkah, Syria, Basra, and Kuffah, while the other
remained in the hands of Caliph himself at Medina. After that, the Caliph
Uthman ordered to burn the records before and just hold on manuscripts that
have been repeated in the future dinukukan Ib Caliph Uthman Affan.
E.
Conclusion
Once described above, it is known that the Qur'an is the revelation
of the true God with all his noble qualities that add to its perfection as the
Word of God. The truth of the Qur'an is no longer any argument bis adisanggah
the cause has proved its validity through internal evidence which is based on
verses of the Qur'an where Allah spoke directly that the Qur'an is a revelation
that the revelation to the Prophet Muhammad, and the proof has ektern assessed
on the basis of scientific research such as astronomy which discusses moon and
stars and science of the fetus and its development.
In the process of codification of the Qur'an through some period
that begins at the time of the Prophet Muhammad, the Caliphate of Abu Bakr
until the time of Caliph Uthman Ibn Affan. In each era there are stories each
including a motive or reason for codifying the Qur'an. At the end of the
Ottoman manuscripts terciptakan at the time of Caliph Uthman Ibn Affan guiding
Manuscripts Manuscripts-Manuscripts worldwide to date.
Bibliography
Abdurrahman,
son fadh. 2011. Ulumul Qur'an: Complexity Studies Qur'an. Yogyakarta: Aswaja.
Aliyah,
Sri. 2015. Evidence of Truth Qur'an (Journal of Religious Science Raden Patah UIN)
Hermawan,
ACEP. 2011. 'Ulumul Qur'an: Science for Understanding Revelation. Bandung: PT.
Youth Rosdakarya.
Jamarudin,
Ade. 2010. The concept of the Universe according to the Qur'an. Ushuludin
Journal Vol. XVI No. 02.
Kheroni,
Light. 2017. History of the Qur'an (HISTORIA Journal Vol. 5 No. 2)
Mudin,
Moh. Isom. 2017. History of the Ottoman manuscripts Codification: Critique of
Orientalist and Liberal (Tasfiyah Journal Vol. 1 No. 2)
Munawir.
2018. Problems Regarding the codification of the Quran (Juenal Science Qur'an
and Tafseer Vol. 3 No. 2)
Naik,
Zakir and Garry Miller. 2008. Assessing Miracle Koran in Modern Science.
Yogyakarta: Media Studies.
Sodiqin,
Ali, et al. 2002. History of Islamic Civilization: From Classical to Modern
Period. Yogyakarta: LESFI.
Watt,
W. Montgomery. 1995. Introduction to the Study of the Qur'an. Jakarta: King
Grafindo Persada.
Catatan:
1.
Judul
buku/kitab dimiringkan, baik dalam tulisan inti, footnote, maupun di daftar
pustaka
2.
Penulisan
referensi dari jurnal diperbaiki lagi
3.
Bukti secara
internalnya harus benar-benar meyakinkan
[1]Acep Hermawan,
'Ulumul Qur'an: Science for Understanding Revelation (Bandung: PT Young
Rosdakarya, 2011) p. 11
[2]Ibid., P.
12-13
[3]Fadh bin
Abdurrahman Al-Rumi, Ulumul Qur'an: The Qur'an Complexity Studies (Yogyakarta:
Aswaja Pressindo, 2011) p. 34-35
[4]Ibid., P.
34-35
[5]Acep
Hermawan, 'Ulumul Qur'an: Science for Understanding Revelation (Bandung: PT
Young Rosdakarya, 2011) p. 17-19
[6] Sri
Aliyah, Proof of Truth Qur'an (Journal of Religious Science UIN Raden Patah,
2015)
[7]Ade
Jamarudin, Concept Universe According to the Quran (Ushuludin Journal Vol. XVI,
No. 02, July 2010) p. 138
[8]Zakir
Naik and Gary Miller, Miracles of the Qur'an in Assessing Modern Science
(Yogyakarta: Media Studies, 2008) p. 138-142
[9]Munawir,
Problems of Codification of the Qur'an (Journal of Qur'anic Studies and
Commentary Vol. 3 No. 2, 2018) p. 149
[11]Ibid.,
P. 70
[12]Ali Sodiqin,
et al., History of Islamic Civilization: From the Classical Period To Modern
(Yogyakarta: LESFI, 2002) p. 58
[13]Acep Hermawan,
'Ulumul Qur'an: Science for Understanding Revelation (Bandung: PT Young
Rosdakarya, 2011) p. 72
[14]W.
Montgomery Watt, Introduction to the Study of the Qur'an (Jakarta: King
Grafindo Persada, 1995) p. 64-65
[15]Moh.
Isom Mudin, History of the Ottoman manuscripts Codification: Critique of
Orientalist and Liberal (Gontor Unida Tasfiyah Journal Vol. 01, No. 2, 2017) p.
314
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