APAKAH QUR’AN SUDAH DITULIS LENGKAP PADA MASA MUHAMMAD, WALAUPUN BELUM DIBUKUKAN?

Ya, memang itu klaimnya. Tapi sayang dugaan ini keliru. Amat disayangkan, banyak saksi sejarah dan penghafal Qur’an yang tewas dalam perang Yemama:
Zuhri reports that when slaughter befell the Muslims in the Yemama it was Abu Bakr who feared that many of the qarra' would perish. (p. 120, Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 12)

Jumlah seluruh qarra’ yang tewas ada 700 orang: It is said that upward of 700 Companions fell in the Yemama. Sufyan reports that when Salim was slain `Umar hastened to Abu Bakr. (p. 120, Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 9)

Setelah tewasnya para saksi dan hafidz yang hafal ayat-ayat Qur’an dalam perang Yamama, beberapa informasi menjadi hilang dan tak lengkap lagi. Ada bukti-bukti tertulis bahwa Quran sudah tak lengkap lagi.
It is reported from Ismail ibn Ibrahim from Ayyub from Naafi from Ibn Umar who said: "Let none of you say 'I have acquired the whole of the Qur'an'. How does he know what all of it is when much of the Qur'an has disappeared? Rather let him say 'I have acquired what has survived.'" (as-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.524).

Bahkan, Abu Musa al-Ashari, salah satu sahabat dekat Muhammad mengatakan kepada para pembaca (pengaji) di Basra, bahwa dirinya sudah tak ingat lagi isi surat Bara’at kecuali beberapa barisnya saja:
We used to recite a surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it: "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust". ( Sahih Muslim, Vol. 2, p.501).

Sekali lagi, Abu Musa juga mengatakan bahwa dirinya telah lupa isi sebuah teks yang telah hilang dan ia hanya ingat beberapa isinya saja. Saya ambilkan cuplikan dari sumber sekunder (bukan Quran atau hadis) tulisan as-Suyuti dalam bukunya “Al Itqan” : We used to recite a surah similar to one of the Musabbihaat, and I no longer remember it, but this much I have indeed preserved: 'O you who truly believe, why do you preach that which you do not practise?' (and) 'that is inscribed on your necks as a witness and you will be examined about it on the Day of Resurrection'. (as-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.526).

BENARKAH ADA SATU KOLEKSI TUNGGAL QUR’AN PRA KODIFIKASI? (ADANYA PERBEDAAN-PERBEDAAN DI ANTARA KOLEKSI PARA SAHABAT)

Tidak. Keempat sahabat Muhammad justru membuat Qur’an koleksinya sendiri. Mereka yaitu Mas’ud, Salim, Ubay, dan Mu’adh:
Bukhari: vol. 6, hadith 521, pp. 487-488; book 61
Narrated Masruq: ... I heard the Prophet saying, "Take (learn) the Qur'an from four (men): `Abdullah bin Masud, Salim, Mu'adh and Ubai bin Ka'b."

Masing-masing teks ternyata memiliki banyak perbedaan, sehingga pertentangan segera muncul di antara Muslim sendiri. Perhatikan ketika Abu Darda mengkritik teks surat 92 Lail milik Mas’ud yang dibacakan Alqama. Ia bahkan bersumpah demi Allah untuk tidak akan mengikutinya; Bukhari: vol. 6, hadith 468, p. 441-442; book 60
Narrated Ibrahim: The companions of 'Abdullah (bin Mas'ud) came to Abi Darda', (and before they arrived at his home), he looked for them and found them. Then he asked them,: "Who among you can recite (Qur'an) as 'Abdullah recites it?" They replied, "All of us." He asked, "Who among you knows it by heart?" They pointed at 'Alqama. Then he asked Alqama. "How did you hear 'Abdullah bin Mas'ud reciting Surat Al-Lail (The Night)?" Alqama recited: 'By the male and the female.' Abu Ad-Darda said,
"I testify that I heard me Prophet reciting it likewise, but these people want me to recite it: --
'And by Him Who created male and female.' But by Allah, I will not follow them."

Perbedaan di atas tampaknya sepele (rekan-rekan Muslim bisa saja berpendapat toh artinya sama), tetapi bagaimanapun juga telah menimbulkan pertentangan di kalangan Muslim sendiri. Ini sangat fundamental bagi sejumlah Muslim tertentu seperti Abu Darda, sehingga ia menolaknya secara frontal.

Dalam perkembangan selanjutnya, koleksi milik Ubay dan Mas’ud-lah yang paling berpengaruh. Mengapa? Karena dalam proses kodifikasi, Ubai adalah tokoh yang merasa dirinya paling benar, sehingga bersikeras menolak koleksinya yang diubah:
Bukhari: vol. 6, hadith 527, p. 489; book 61
Narrated Ibn Abbas: Umar said, `Ubai (Ubayy) was the best of us in the recitation (of the Qur'an) yet we leave some of what he recites'. Ubai says, `I have taken it from the mouth of Allah's Apostle and will not leave for anything whatever'.

PERTENTANGAN DI ANTARA KAUM MUSLIMIN PERIHAL PERBEDAAN DALAM NASKAH KOLEKSI UBAY DAN MAS’UD

Pertentangan antara isi koleksi Mas’ud dan Ubayy berkembang semakin destruktif terhadap ukhuwah. Kedua sahabat Muhammad di atas ternyata menyebarkan ajaran yang tidak sama tentang isi Al Qur’an. Mereka segera menimbulkan kebingungan dan saling tuduh di kalangan umat Muslim. Teolog Islam Labib-as-Said mengatakan bahwa masing-masing pengikut yang bertikai merasa bahwa turunan koleksinya yang paling benar : "The Syrians," we are told, "contended with the `Iraqis, the former following the reading of Ubayy ibn Ka`b, the latter that of `Abd Allah ibn Mas'ud, each accusing the other of unbelief" (Labib as-Said, The Recited Koran: A History of the First Recorded Version, tr. B. Weis, et al., Princeton, New Jersey: The Darwin Press, 1975, p. 23)
Jadi, disini Muslim Syria yang memegang koleksi milik Ubayy saling bertentangan dengan saudara-saudara mereka di Irak yang memegang koleksi Mas’ud. Lalu, versi punya siapa yg benar? (emang gw pikirin?!?!)

PROSES STANDARDISASI AL QUR’AN OLEH KALIFAH USMAN

Kedua kelompok muslim yang bertikai di atas tak dapat membendung perbedaan ini ke dalam ideologi politik mereka. Syria dan Irak akhirnya terlibat dalam perang memperebutkan Armenia dan Azerbaijan. Dan, dalam konflik ini dimensi pertentangan antara kedua versi Quran tsb tak dapat dielakkan. Adalah Hudhaifa (dari Yaman) yang akhirnya memprihatinkan masalah ini dan mendesak Usman untuk segera melakukan standardisasi Quran. Bagaimana caranya? Perhatikan hadits berikut:
Bukhari: vol. 6, hadith 510, pp. 478-479; book 61
Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were Waging war to conquer Arminya and Adharbijan. Hudhaifa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur'an, so he said to 'Uthman, "O chief of the Believers! Save this nation before they differ about the Book (Quran) ..." So 'Uthman sent a message to Hafsa saying, "Send us the manuscripts of the Qur'an so that we may compile the Qur'anic materials in perfect copies and return the manuscripts to you." Hafsa sent it to 'Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin AzZubair, Said bin Al-As and 'AbdurRahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. 'Uthman said to the three Quraishi men, "In case you disagree with Zaid bin Thabit on any point in the Qur'an, then write it in the dialect of Quraish, the Qur'an was revealed in their tongue." They did so, and when they had written many copies, 'Uthman returned the original manuscripts to Hafsa. 'Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur'anic materials, whether written in fragmentary manuscripts or whole copies, be burnt. ..."

Jadi, seperti kita tahu, semua naskah yang tidak sesuai dengan naskah yang sudah distandardisasi oleh Usman itu kemudian dibakar. Hanya teks milik Hafsah saja yang dikembalikan. Padahal menurut saya, dalam perkembangan sejarah kitab-kitab suci manapun, berbagai referensi sumber sejarah yang berbeda sekalipun tetap diperlukan, agar didapatkan data dan informasi yang nilainya berbeda-beda sesuai catatan aslinya. Bagaimanapun, arsip dan dokumentasi terlalu penting untuk dibuang apalagi dibakar. Akibatnya kini, Islam tak mempunyai lagi naskah-naskah asli berbagai koleksi milik para sahabat Muhammad. Ini amat disayangkan. Proses standardisasi ini tentu segera menimbulkan pertanyaan dalam benak kita; apakah Usman melakukan perubahan-perubahan tertentu terhadap Quran? Kita lanjutkan berikutnya.

APAKAH USMAN MELAKUKAN PERUBAHAN-PERUBAHAN TERHADAP QUR’AN?

Quran standar Usman adalah basis Quran modern yang sekarang. Sehingga semua Quran yang ada sekarang haruslah mengacu kepada mushaf-mushaf yang telah disebarkan oleh Usman pasca standardisasi tsb. Untuk menjawab ini, kita perlu meneliti dan membandingkan, apakah isi teks Quran pasca standardisasi Usman masih sama dengan aslinya, ataukah terdapat indikasi perbedaan-perbedaan yang mendasar di antara keduanya.

Perhatikan hadits berikut: Bukhari: vol. 8, hadith 817, p. 539-540; book 82
Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male and female) who commits illegal sexual intercourse), and we did recite this Verse and understood and memorized it. Allah's Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, `By Allah, we do not find the Verse of the Rajam in Allah's Book,' and thus they will go astray by leaving an obligation which Allah has revealed.

Hadits ini menunjukkan kepada kita, bahwa ayat yang berisikan aturan tentang penghukuman rajam terhadap para pezina sudah tidak ada lagi di Quran yang baru (quran yg anda pegang sekarang). Dengan kata lain, ada ayat yg telah hilang akibat proses seleksi yang berlebihan. Fatal memang, karena sampai menghilangkan ayat. Mengapa demikian? Ini adalah karena Khalifah Usman mempunyai kontrol yang terlalu berlebihan terhadap teks-teks Al Qur’an pada waktu itu. Hal ini ditunjukkan misalnya dalam mengambil keputusan apakah suatu ayat telah diubah atau tidak. Disini, Usman pernah berselisih paham dengan Ibn-az-Zubair perihal tsb :
Bukhari: vol. 6, hadith 60, p. 46; book 60
Narrated Ibn Az-Zubair: I said to `Uthman, "This Verse which is in Surat-al-Baqara: `Those of you who die and leave wives behind..... without turning them out,' has been abrogated by an other Verse. Why then do you write it (in the Qur'an)?" `Uthman said, "Leave it (where it is), O son of my brother, for I will not shift anything of it (i.e. the Qur'an) from its original position."

Selain itu, egoisme Usman terlihat dari keputusannya yang selalu dimenangkan dalam setiap perdebatan dengan para editor. Sebagai contoh, dalam hal menghilangkan ucapan “bismillah”… . Perhatikan kutipan berikut (dikutip dari “Mishkat-al-Masabih” ):
Mishkat Al-Masabih: book 8, ch. 3, last hadith [4]
Ibn Abbas said he asked Uthman[1] what had induced them to deal with al-Anfal[2] which is one of the mathani[3] and with Bara`a[4] which is one with a hundred verses, joining them without writing the line containing "In the name of God, the Compassionate, the Merciful,"[5] and putting it among the seven long ones. When he asked again what had induced them to do that, Uthman replied, "Over a period suras with numerous verses would come down to God's messenger, and when something came down to him he would call one of those who wrote and tell him to put these verses in the sura in which such and such is mentioned, and when a verse came down he would tell them to put it in the sura in which such and such is mentioned. Now al-Anfal was one of the first to come down in Medina and Bara`a was among the last of the Qur'an to come down, and the subject-matter of the one resembled that of the other, so because God's messenger was taken without having explained to us whether it belonged to it, for that reason I joined them without writing the line containing `In the name of God, the Compassionate, the Merciful,' and put it among the long suras." (Mishkat Al-Masabih: Ahmad, Tirmidhi and Abu Dawud transmitted it. (tr. by James Robson, Sh. Muhammad Ashraf, Lahore, p. 470)

“Mathani” adalah sebutan untuk surat-surat yang mengandung kurang dari 100 ayat. Kita tahu, bahwa setiap surat dalam Al Qur’an diawali dengan ucapan “Bismillahirrahmairrahim”, terkecuali surat 9 At Taubah atau Bara’a. Mengapa? Karena kita tahu dari teks di atas, bahwa kalimat itu telah dihilangkan oleh Usman! Jadi, siapa bilang ayat-ayat auwloh tidak bisa diutak-atik, diubah, bahkan diamputasi?

Selanjutnya, hasil akhir dari standardisasi Quran ini bukanlah keputusan final yang tak mendapat reaksi dan disetujui begitu saja secara konsensus oleh seluruh umat Islam, melainkan hanyalah keputusan sepihak yang disepakati oleh Usman saja. Sebab terhadap hal ini, beberapa reaksi segera muncul pertentangan dari kalangan sahabat yang merasa tidak senang dengan keputusan ini dan menentangnya karena tak sepakat. Salah satunya adalah Mas’ud, yang tak setuju dengan hasil tsb, dan tetap mempertahankan koleksinya sebagai teks yang paling benar. Shaqiq mengatakan, bahwa para sahabat Muhammad yang lain mendukung pendapat ini.

Muslim: vol. 4, hadith 6022, p. 1312; book 29
`Abdullah (b. Mas'ud) reported that he (said to his companions to conceal their copies of the Qur'an) and further said: He who conceals anything he shall have to bring that which he had concealed on the Day of Judgement, and then said: After whose mode of recitation do you command me to recite? I in fact recited before Allah's Messenger (may peace be upon him) more than seventy chapters of the Qur'an and the Companions of Allah's Messenger (may peace be upon him) know it that I have better understanding of the Book of Allah (than they do), and if I were to know that someone had better understanding than I, I would have gone to him. Shaqiq said: I sat in the company of the Companions on Muhammad (may peace be upon him) but I did not hear anyone having rejected that (that is, his recitation) or finding fault with it.

Disini jelas, bahwa Mas’ud mengajak masyarakat Islam untuk menyembunyikan Quran mereka masing-masing (supaya tak dibabat oleh radikalisme Usman!).

KETUJUH DIALEK (“SAB’AT-I-AHRUF”)

Tujuh dialek yang dimaksud adalah “Sab’at-I-Ahruf”. Biasanya disebut ‘ahruf’ saja. Varian dari dialek-dialek ini diambil dari tradisi linguistik suku Mudar, yaitu suatu cabang besar dari bangsa Arab darimana Muhammad berasal: Many attempted to relate the different forms to the linguistic situation. It was therefore alleged that the Qur'an had been revealed in each of the seven dialects of Mudar, the great branch of the Arab nation from which the Prophet sprang. (p. 152, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 47; Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 11)

Ketujuh dialek yang dimaksud ialah dialek Hudail, Kinana, Qais, Dabba, Taim al-Rabbab, Asad Khuzaima, dan Qurais :
1) ibn `Abbas is credited with the distribution: five Hawasin-type dialects, QURAIS and Khuza`a. (p. 152, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", vol. 1, p. 66)
2) ibn `Abbas stated, 'The Qur'an was revealed in seven dialects' (p. 156, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 47)

Jadi, bukan 7 dialek Quraish seperti yang anda katakan (Quraish hanya salah satunya).

APAKAH KETUJUH DIALEK QUR’AN MERUPAKAN SEBUAH VERSI? BENARKAH MUHAMMAD MENGHENDAKI DEMIKIAN?

Selanjutnya, perbedaan dialek itu menimbulkan perselisihan di antara para pengikut Muhammad mula-mula, karena bukan sekedar perbedaan dialek, tetapi sudah mengarah kepada bentuk (forms) yang berbeda. Simaklah percekcokan antara Hisham dan Umar perihal surat Al Furqaan tentang hal ini:
`Umar said, 'I heard Hisham b. Hukaim reciting surat al Furqan and listened to his recital. On observing that he was reading many forms which the Prophet had not taught me, I all but rushed upon him as he prayed. But I waited patiently as he continued, and, collaring him when he had finished, I asked him, 'Who taught you to recite this sura?' He claimed that the Prophet had taught him. I said, 'By God! you're lying!' I dragged him to the Prophet telling him that I heard Hisham recite many forms he had not taught me. The Prophet said, 'Let him go. Recite, Hisham.' He recited the reading I had already heard from him. The Prophet said, 'That is how it was revealed.' He then said, 'Recite, `Umar', and I recited what he had taught me. He said, 'That's right. That is how it was revealed. This Qur'an was revealed in seven forms, so recite what it was easiest.' (p. 150-151, Abu Ja`far Muhammad b. Jarir al Tabari, "Tafsir", vol. 1, p. 24)

Jadi, mau tidak mau, anda suka atau tidak suka, perbedaan dalam dialek bahasa itu telah menjadi perbedaan versi yang ‘disputable’. Perhatikan, bahwa Muhammad samasekali tak menentang perbedaan yang terjadi, melainkan menganggapnya sebagai suatu kewajaran yang bisa diterima. Sebenarnya, jika kita mau kritis, Jibril mula-mula hanya memperbolehkan satu tipe gaya tulisan Qur’an:
Ibn Abbas reported Allah's Messenger (may peace be upon him) as saying: Gabriel taught me to recite in one style. I replied to him and kept asking him to give more (styles), till he reached seven modes (of recitation). Ibn Shihab said: It has reached me that these seven styles are essentially one, not differing about what is permitted and what is forbidden. (Sahih Muslim, Vol. 2, p.390).

Jadi, proses itu disebabkan karena tawar-tawaran dengan Jibril. Oleh karena itu, Muhammad menganggap Quran memang diturunkan dalam 7 gaya, dan ini bukan masalah. Ia memperbolehkan toleransi akan hal ini, dan meminta pengikutnya membaca dengan cara yang paling mudah menurut mereka : The Qur'an has been revealed to be recited in seven different ways, so recite of it that which is easier for you. (Sahih al-Bukhari, Vol. 6, p.510).

Tapi yang sangat mengejutkan, perbedaan-perbedaan dialek yang telah ditetapkan oleh Jibril itu justru kemudian diingkari oleh kaum Muslimin sendiri. Adalah Khalifah Umar bin Khattab yang pertama melanggarnya. Umar pernah memperingatkan Abdullah karena mengajarkan Qur’an dengan dialek Hudail: `Umar is said to have admonished `Abdullah for teaching the Qur'an in the language of Hudail. It had been revealed in the language of the Qurais and ought to be taught in that language. (p. 154, 200-201, Ahmad b. `Ali b. Muhammad al `Asqalani, ibn Hajar, "Fath al Bari", 13 vols, Cairo, 1939/1348, vol. 9, p. 7)

Tak hanya itu. Toleransi Muhammad ini juga dilanggar lagi oleh Kalifah Usman bin Abu Thalib. Perbedaan dalam berbagai dialek bahasa Arab dalam Quran itu kemudian dilarang oleh Usman! Apa yang dilakukannya? He transcribed the texts (suhuf) into a single codex (mushaf waahid), he arranged the suras, and he restricted the dialect to the vernacular (lugaat) of the Quraysh on the plea that it (the Qur'an) had been sent down in their tongue. (As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.140).

Jadi, ini dilakukannya dengan cara mengkodifikasikan berbagai varian itu ke dalam satu kodeks tunggal untuk kemudian melarang yang lainnya. Selain itu, ketika Usman telah menerima ‘mushaf’ yang lengkap, ia melihat adanya banyak perbedaan dialek bahasa yang sebenarnya sudah ada (inheren). Menurutnya, ini tak boleh terjadi lagi: 'Had he who dictated it been of Hudail and the scribe of Thaqif,' he said, 'this would never had happened.' (p. 169, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 33)

Jadi, Usman telah mengkodifikasikan beberapa salinan ‘suhuf’ ke dalam satu kodeks naskah, dan tak boleh lagi dijabarkan ke dalam berbagai dialek yang terjadi saat itu (padahal, Muhammad memperbolehkannya). Sungguh aneh dan ironis memang, perintah dari ‘nabinya’ sendiri harus ia langgar dengan ceroboh. Menurut saya, Usman terlalu berani dan gegabah.

Bahkan, Abu-al-Khair-ibn-al-Jazari mengatakan bahwa ketujuh format dialek dalam Quran itu tak boleh diabaikan atau diganti, melainkan harus dihargai: Abu al-Khair ibn al-Jazari, in the first book that he published, said "Every reading in accordance with Arabic, even if only remotely, and in accordance with one of the Uthmanic codices, and even if only probable but with an acceptable chain of authorities, is an authentic reading which may not be disregarded, nor may it be denied, but it belongs to al-ahruful-sab'at (the seven readings) in which the Qur'an was sent down, and it is obligatory upon the people to accept it, irrespective of whether it is from the seven Imams, or from the ten, or yet other approved imams, but when it is not fully supported by these three (conditions), it is to be rejected as dha'ifah (weak) or shaathah (isolated) or baatilah (false), whether it derives from the seven or from one who is older than them. (As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.176).

Sampai disini, melihat kembali berbagai informasi tsb, tujuh varian dialek bahasa Quran pada akhirnya menjadi versi-versi yang dipertentangkan. Saya yakin perbedaan isinya pasti sangat signifikan. Sebab jika tidak, mustahil Usman sampai mau campur tangan menanganinya secara serius.

Ketujuh dialek bahasa yang dipakai dalam tujuh varian Quran (“Sab’at-I’Ahruf”) itu sesungguhnya diizinkan oleh Muhammad untuk terjadi. Namun Usman telah melanggar kesepakatan ini dengan cara melarangnya. Ironis, memang…..

Sampai disini dulu sementara, simpulan:
1. Quran sudah tidak asli lagi
2. Usman melakukan standardisasi dengan melakukan pengubahan dan pembakuan. Terbukti dari beberapa catatan sarjana muslim diatas, terjadi banyak pertentangan pasca kodifikasi.
3. Quran yang ada setelah Usman (apalagi sekarang) sudah tidak sama lagi dengan yang disampaikan Muhammad.

Sekian dulu. Kapan-kapan kita lanjutkan lagi yah...