Nama : Mahmudin Ido

NIM : 11210340000167
Kelas : IAT/3D
MK : Sejarah Al-Qur’an

ii. The Prophet's Dictation of the Qur'an

Upon the descent of wahy, the Prophet routinely called for one of his scribes to write
down the latest verses. Zaid b. Thabit narrates that, because of his proximity to the Prophet's
Mosque, he was often summoned as scribe whenever the wahy commenced. When the verse
pertaining to jihad (‫ )جحاد‬was revealed, the Prophet called on Zaid b. Thabit with inkpot and
writing material (board or scapula bone) and began dictating; 'Arm b. Um-Maktum al-A'ma,
sitting nearby, inquired of the Prophet, "What about me? for I am blind." And so came, «
‫"( »غيراوليالضرر‬for those who are not among the disabled"]." There is also evidence of
proofreading after dictation; once the task of recording the verses was complete, Zaid would
read them back to the Prophet to ensure that no scribal errors had crept in."

ii. Nabi Muhammad SAW Mendiktekan Al-Qur’an

Saat wahyu turun, Nabi Muhammad secara rutin memanggil para penulis yang
ditugaskan agar mencatat ayat itu. Zaid binThabit menceritakan sebagai ganti atau mewakili
peranan dalam Nabi Muhammad, ia sering kali dipanggil diberi tugas penulisan saat wahyu
turun. Sewaktu ayat al-jihad(‫ )جحاد‬turun, Nabi Muhammad memanggil Zaid bin Thabit
membawa tinta dan alat tulis dan kemudian mendiktekannya; 'Amr bin Um-Makttim al-A'ma
duduk menanyakan kepada Nabi Muhammad, "Bagaimana tentang saya? Karena saya
sebagai
orang yang buta." Dan kemudian turun ayat,«‫( »غيراوليالضرر‬bagi orang-orang yang bukan
catat). Tampaknya tak ada bukti pengecekan ulang setelah mendiktekan. Saat tugas penulisan
selesai, Zaid membaca ulang di depan Nabi Muhammad agar yakin tak ada sisipan kata lain
yang masuk ke dalam teks.

iii. Recording the Qur'an was Very Common Among Companions

The prevalence of this practice among the Companions spurred the Prophet to declare
that no one should record anything from him save for the Qur'an, "and whoever has written
anything from me other than the Qur'an should erase it"," by which he meant that Qur'anic
and nonQur'anic (e.g. bad'ith) materials must not be written on the same sheet, so as to avoid
any confusion. In fact those who were unable to write often appeared in the Mosque, vellum
and parchment in hand, requesting volunteers who might record for them. IS Based on the
total number of scribes, and the Prophet's custom of summoning them to record all new
verses, we can safely assume that in his own lifetime the entire Qur'an was available in
written form.

iii, Tradisi Penulisan Al-Qur’an di Kalangan Sahabat

 Praktik yang biasa berlaku di kalangan para sahabat tentang penulisan Al-Qur'an,
menyebabkan Nabi Muhammad melarang orang-orang menulis sesuatu darinya kecuali Al-
Qur'an, "dan siapa yang telah menulis sesuatu dariku selain Al-Qur'an, maka ia harus
menghapusnya. Beliau ingin agar Al-Qur'an dan Hadith tidak ditulis pada halaman kertas
yang sama agar tidak terjadi campur aduk serta kekeliruan. Sebenarnya bagi mereka yang tak
dapat menulis selalu hadir juga di masjid memegang kertas kulit dan minta orang lain
secara suka rela mau menuliskan ayat Al-Qur'an. Berdasarkan kebiasaan Nabi Muhammad
memanggil juru tulis ayat-ayat yang baru turun, kita dapat menarik anggapan bahwa pada
masa kehidupan beliau seluruh Al-Qur'an sudah tersedia dalam bentuk tulisan.