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IV Variant and Non-Canonical Qur'ans Manuscripts The Islam Research Group Who Wrote the Qur’an? IV Variant and non-canonical Qur’ans Manuscripts Multiple Qur’ans produced by anti-Islam polemicist, Dr Jay Smith, Speaker’s Corner 0 Contents Introduction 2 2 The popular traditional Islamic narrative 3 Ahruf and quirā’āt 6 The incoherence of the traditional Islamic narrative 7 Reports of controversies and defects concerning the Qur’an 8 compilation Reports of missing text 8 Five disputed surahs 10 ʿAbd Allāh ibn Masʿūd and Zayd bin Thabit The missing basmala from Surah 9 11 The Aruf 13 The Kitab Musahif of Abdallah of Ibn Abu Dawud 15 The Sana’a Palimpsest 17 The qirā’āt variants 20 Conclusion 22 © 2020, The Islam Research Group https://IslamResearchGroup.com 1 Introduction Arabic Written Arabic consists of layers of script. The basic outline of the consonantal skeleton is called a rasm. Without additional markers many of the individual letters are ambiguous (so that, for shape appearing within a word may represent the letters ‘n’, ‘b’, ‘t’, ‘th’ or ‘y’). In ٮ example, a practice these letters can often be identified from their context. Consonantal rasm With the addition of i’jām diacritical marks the identification of the letters making up the consonantal rasm is made clear, although the meaning of the word may often still be ambiguous because of the absence of indications of short vowels, the absence of a vowel, the doubling of a consonant and other features. Rasm + ijām The identification of words, and consequently the content of the text, is only made unambiguous with the additional of further markers to represent the presence or absence of a short vowel, the doubling of a consonant, a glottal stop, and some other vocalisation instructions. Full text Early Qur’anic manuscripts rarely contained more than the consonantal rasm, with additional diacritical marks added later, often in coloured ink: The rasm in a brown ink and later added diacritical marks in red ink 1 1 Image tweeted by Marijn van Putten, 2/12/18 2 The popular-traditional Islamic narrative The traditional Islamic account of the compilation of the Qur’an, as it is generally recounted, is as follows: During Muhammad’s As the revelations were announced by Muhammad over a lifetime period of twenty years, they were initially memorised by his followers or recorded in an ad hoc manner upon any available writing surface that was available. Muhammad sometimes gave instructions as to the order in which revelations should be recited, but the revelations were not compiled into a single volume within Muhammad’s lifetime. According to some hadith, differences in the recitation of the Qur’an (known as ‘aḥruf’) were evident during Muhammad’s lifetime, and these differences were explained as Muhammad and the angel Gabriel having delivered the Qur’an in seven different dialects to make it easy for Muhammad’s followers to memorise. The earliest reference to the Qur’an’s existence in seven ‘aḥruf’, is a hadith in the Al-Muwatta of Malik bin Anas, which is the earliest collection of hadith, dated to shortly after the Abbasid revolution (ie 760s). According to the hadith, Umar had been unaware that the Qur’an had been announced in several dialects and had threatened a Hisham ibn Hakim for his incorrect recitation until he was informed by Muhammad of the seven ‘aḥruf’. 2. 2 Per The Transmission of the Variant Readings of the Qurʾān, The Problem of Tawātur and the Emergence of Shawādhdh. The hadith in question reads: 'Umar ibn al-Khattáb said: ‘I heard Hisham ibn Hakim reciting Surat Al-Furqan during the lifetime of the Allah’s Messenger, and I listened to his recitation and noticed that he recited in several different ways which Allah’s Messenger had not taught me. I was about to jump over him during his prayer, but I controlled my temper, and when he had completed his prayer, I put his upper garment around his neck and seized him by it and said: “Who taught you this Surat which I heard you reciting?” He replied: “Allah’s Messenger taught it to me”. I said: “You have told a lie; for Allah’s Messenger taught it to me in a different way from yours”. So I dragged him to the Messenger of Allah and said: “I heard this person reciting Surat al-Furqan in a way which you haven’t taught me!” Then the Messenger of Allah said: “Release him! Recite, O Hisham”. Then he recited in the same way as I heard him reciting. Then Allah’s Messenger said: “It was revealed in this way”. Then he said: Recite O ‘Umar. I then recited it as he had taught me. Allah’s Messenger said: “It was revealed in this way. This Qur’an has been revealed to be recited in seven different ways (ahruf), so recite of it whichever is easier for you.” Al Muwatta 2/281-282. 3 The caliphate of Abu Following Muhammad’s death in 632, and the deaths in Bakr battle shortly thereafter of some of those who had (632-634) memorised the Qur’an in its entirety, the first caliph, Abu Bakr, required that Zayd ibn Thabit identify and preserve on a single set of parchments all of the Qur’an revelations that he could identify. Some hadith refer to Zayd compiling the Qur’an from verses inscribed upon ‘parchments, thin white stones, scapula, the leaf-stalks of date palms and in the hearts of men.’ 3 One verse was said to have been remembered by only one person. Zayd’s manuscript compilation of Qu’ran verses was entrusted to Hafsa, one of Muhammad’s widows and the daughter of Umar. 3 The full text from Sahih al-Bukhari, (Vol 6, 201, 162): ‘Narrated Zaid bin Thabit Al-Ansari, one of the scribes of the Revelation: Abu Bakr sent for me after the casualties among the warriors (of the battle) of Yamama. 'Umar was present with Abu Bakr who said: ‘Umar has come to me and said, the People have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be some casualties among the Qurra (those who know the Qur'an by heart) at other places, whereby a large part of the Qur'an may be lost, unless you collect it. And I am of the opinion that you should collect the Qur'an.' Abu Bakr added, 'I said to 'Umar: ‘How can I do something which Allah's Apostle has not done?’ 'Umar said (to me) ‘By Allah, it is a good thing’. So 'Umar kept on pressing trying to persuade me to accept his proposal, till Allah opened my bosom for it and I had the same opinion as 'Umar'. (Zaid bin Thabit added:) 'Umar was sitting with him (Abu Bakr) and was not speaking. Abu Bakr said (to me), 'You are a wise young man and we do not suspect you (of telling lies or of forgetfulness); and you used to write the Divine Inspiration for Allah's Apostle. Therefore, look for the Qur'an and collect it (in one manuscript)'. By Allah, if he (Abu Bakr) had ordered me to shift one of the mountains (from its place) it would not have been harder for me than what he had ordered me concerning the collection of the Qur'an. I said to both of them, 'How dare you do a thing which the Prophet has not done?' Abu Bakr said, 'By Allah, it is a good thing. So I kept on arguing with him about it till Allah opened my bosom for that which He had opened the bosoms of Abu Bakr and 'Umar. So I started locating the Quranic material and collecting it from parchments, scapula, leafstalks of date palms and from the memories of men (who knew it by heart). I found with Khuzaima two verses of Suraat-at-Tauba which I had not found with anybody else (and they were): [{9.128}] The manuscript on which the Qur'an was collected, remained with Abu Bakr till Allah took him unto Him, and then with 'Umar till Allah took him unto Him, and finally it remained with Hafsa, 'Umar's daughter.’ 4 The caliphate of The third caliph, Uthman (644-656), is said to have convened Uthman (644-656) a committee, led by Zayd, tasked with arranging the Quranic material that had previously been assembled into a single corpus. The arrangement of surahs that supposedly resulted from this committee’s work, i.e. the Qur’an as it is read today, is consequently often referred to as the ‘Uthmanic recension’. When this definitive canon had been settled upon, Uthman is said to have ordered the creation of a number of bound copies, one of which he sent to ‘every Muslim province’, after which, in order to ensure uniformity, Uthman is reported as having ordered that all unofficial Qur’an manuscripts to be burnt. These regional codices only recorded the consonantal rasm of the Qur’an. The canonisation of the By the ninth century Muslim scholars were commenting upon quirā’āt (tenth variations in readings from the Qur’anic text – occasionally century) involving variations to the rasm, but mostly relating to the allocation of short vowels. It would seem that even by this relatively early stage the original Uthmanic codex and all the first generation copies of it had been lost, although since early Qur’an manuscripts generally only contained the rasm, even had the original canon been available, its existence would not have resolved the issue of the intended allocation of vowels.
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