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==Companion Codices and the Uthmanic Standard== | ==Companion Codices and the Uthmanic Standard== | ||
===Caliph Uthman Standardises the Rasm and Burns the Other Texts=== | ===Caliph Uthman Standardises the Rasm and Burns the Other Texts=== | ||
Multiple sources report that the third caliph Uthman was concerned because there were clear differences in the recitation of Qur'an among people of Sham and people of Iraq. The differences were so great Uthman and his companions feared future dispute about true Qur'an and its contents. So Uthman asked Hafsa for her copy so that a committee could write a single version of the rasm (an early stage of Arabic orthography, which lacked diacritics such as short vowel signs and with scarce use of dotting to distinguish certain consonants). Uthman then sent out his official Quranic codex to a small number of important cities and ordered that all other copies and fragments be burned. This occured around 650 CE. During the prior 20 years since Muhammad's death, and for some time afterwards, thousands of variants read by the companions which often did not fit this rasm were in circulation, as documented in hadiths and works such as Ibn Abi Dawud's Kitab al Masahif.<ref>See Jeffery's famous compilation of readings attributed to the companions: Jeffery, Arthur, [https://archive.org/details/in.ernet.dli.2015.76212 Materials for the History of the Text of the Qur'an. The old Codices], Leiden, Brill, 1937</ref> | Multiple sources report that the third caliph Uthman was concerned because there were clear differences in the recitation of the Qur'an among people of Sham and people of Iraq. The differences were so great Uthman and his companions feared future dispute about the true Qur'an and its contents. So Uthman asked Hafsa for her copy so that a committee could write a single version of the rasm (an early stage of Arabic orthography, which lacked diacritics such as short vowel signs and with scarce use of dotting to distinguish certain consonants). Uthman then sent out his official Quranic codex to a small number of important cities and ordered that all other copies and fragments be burned. This occured around 650 CE. During the prior 20 years since Muhammad's death, and for some time afterwards, thousands of variants read by the companions which often did not fit this rasm were in circulation, as documented in hadiths and works such as Ibn Abi Dawud's Kitab al Masahif.<ref>See Jeffery's famous compilation of readings attributed to the companions: Jeffery, Arthur, [https://archive.org/details/in.ernet.dli.2015.76212 Materials for the History of the Text of the Qur'an. The old Codices], Leiden, Brill, 1937</ref> | ||
Narrated Anas bin Malik: | Narrated Anas bin Malik: | ||
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===Ibn Mas'ud's Disagreement with Uthman=== | ===Ibn Mas'ud's Disagreement with Uthman=== | ||
The Qur'an that Ibn Mas'ud had was known and agreed upon by many Muslims in Kufa. When Uthman ordered that all codices must be destroyed and that only Zayd's codex is to be preserved, | The Qur'an that Ibn Mas'ud had was known and agreed upon by many Muslims in Kufa. When Uthman ordered that all codices must be destroyed and that only Zayd's codex is to be preserved, the reaction of Abdallah ibn Mas'ud was defensive. | ||
"I have not led them [the people of Kufa] astray. There is no verse in the Book of Allah that I do not know where it was revealed and why it was revealed, and if I knew anyone more learned in the Book of Allah and I could be conveyed there, I would set out to him".<ref>"''Hudhaifah went on to say, "0 Abdullah ibn Qais, you were sent to the people of Basra as their governor (amir) and teacher and they have submitted to your rules, your idioms and your reading". He continued, "0 Abdullah ibn Mas'ud, you were sent to the people of Kufa as their teacher who have also submitted to your rules, idioms and reading". Abdullah said to him, "In that case I have not led them astray. There is no verse in the Book of Allah that I do not know where it was revealed and why it was revealed, and if I knew anyone more learned in the Book of Allah and I could be conveyed there, I would set out to him".''" - Ibn Abi Dawud, Kitab al-Masahif, p.14</ref> | "I have not led them [the people of Kufa] astray. There is no verse in the Book of Allah that I do not know where it was revealed and why it was revealed, and if I knew anyone more learned in the Book of Allah and I could be conveyed there, I would set out to him".<ref>"''Hudhaifah went on to say, "0 Abdullah ibn Qais, you were sent to the people of Basra as their governor (amir) and teacher and they have submitted to your rules, your idioms and your reading". He continued, "0 Abdullah ibn Mas'ud, you were sent to the people of Kufa as their teacher who have also submitted to your rules, idioms and reading". Abdullah said to him, "In that case I have not led them astray. There is no verse in the Book of Allah that I do not know where it was revealed and why it was revealed, and if I knew anyone more learned in the Book of Allah and I could be conveyed there, I would set out to him".''" - Ibn Abi Dawud, Kitab al-Masahif, p.14</ref> | ||
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There are a number of cases where whole clauses differed in his text. In Surah 5:48, where the standard text reads ''wa katabnaa 'alayhim fiiha'', meaning "and We inscribed therein for them (the Jews)", the reading of Ubayy ibn Ka'b was ''wa anzalallaahu alaa banii Isra'iila fiiha'', meaning "and Allah sent down therein to the Children of Israel."<ref>cf. Nِldeke 3.85; Jeffery, p.128</ref> | There are a number of cases where whole clauses differed in his text. In Surah 5:48, where the standard text reads ''wa katabnaa 'alayhim fiiha'', meaning "and We inscribed therein for them (the Jews)", the reading of Ubayy ibn Ka'b was ''wa anzalallaahu alaa banii Isra'iila fiiha'', meaning "and Allah sent down therein to the Children of Israel."<ref>cf. Nِldeke 3.85; Jeffery, p.128</ref> | ||
From Abu Ubaid we find that, whereas Surah 17:16 in the standard text reads ''amarnaa mutrafiihaa fafasaquu'', Ubay read this clause ''ba'athnaa akaabira mujri-miihaa fdmakaruu''.<ref>cf. | From Abu Ubaid we find that, whereas Surah 17:16 in the standard text reads ''amarnaa mutrafiihaa fafasaquu'', Ubay read this clause ''ba'athnaa akaabira mujri-miihaa fdmakaruu''.<ref>cf. Nِoldeke 3.88; Jeffery, p.140</ref> | ||
==Extant Early Manuscripts== | ==Extant Early Manuscripts== | ||
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In form they are du'as (supplications, prayers), much like Al-Fatihah placed at the beginning of the Qur'an, and surahs 113 and 114. | In form they are du'as (supplications, prayers), much like Al-Fatihah placed at the beginning of the Qur'an, and surahs 113 and 114. | ||
According to al-Suyuti, ibn | According to al-Suyuti, ibn Mas'ud too included Khal' and Hafd in his Qur'an mashaf (codice)<ref>al-Suyuti in his Tafseer Dur al-Manthur, Volume 4 page 421</ref>. As also did Ibn 'Abbas in his mashaf, while Umaya bin Abdullah and Umar recited them as supplications <ref name="SuyutiItqan"></ref>, as did Uthman <ref>according to hadith 7032 in Musannaf Ibn Abi Shaybah</ref>. One hadith says that these were du'as given by the angel Jibreel to Muhammad.<ref>“While the Messenger of Allah - peace and blessings of Allah be upon him- was supplicating against the Mudhar, Gabriel came to him and signaled him to remain silent, so he became silent. Then Gabriel said, “O Muhammad, Allah has not sent you to disparage or condemn, rather he has sent you as a mercy. And he has not sent you to bring torment. ‘Not for you, [O Muhammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.’ [Qur’an 3:128] Then he taught him this supplication, ‘O Allah! We beg help from You alone …’” Sunan al-Kubra, Hadith 3142</ref> Al-Suyuti quotes another scholar saying that Surah al-Khal' and Surah al-Hafd were removed from the Qur'an and are now used as du'as.<ref>"''l-Husain b. 'l-Munadi in his work l-Nasikh wa l-Mansukh said: of the material that was removed from the Qur'an but not from memory are the two chapters of the qunut supplications that are recited in the witr prayer; they were named l-Khal`a and l-Hafd''" p.15 of the chapter on Nasikh and Mansukh in the abridged English translation of Al-Itqan by Muneer Fareed</ref><ref>A longer quote of al-Munadi's words is even more revealing: "''Az-Zarkashi said in al-Burhaan (2/37): The leading hadeeth scholar Abu’l-Husayn Ahmad ibn Ja‘far al-Manaadi said in his book an-Naasikh wa’l-Mansookh, concerning that which has been abrogated from the Qur’an but was not erased from what people had learned by heart, that this included the two soorahs that are recited in Qunoot in Witr prayer. He said: There is no difference of opinion among the earlier scholars that these two soorahs were written down in the mushafs that were attributed to Ubayy ibn Ka‘b, and it was narrated from the Prophet (blessings and peace of Allah be upon him) that he recited them, and they were called the soorahs of al-Khal‘ and al-Hafd.''" https://islamqa.info/en/195880</ref> | ||
It doesn't seem that there was agreement among the Muslims on whether these were just du'as or parts of the Qur'an, particularly given that three such important figures (Ubay ibn Ka'b, ibn | It doesn't seem that there was agreement among the Muslims on whether these were just du'as or parts of the Qur'an, particularly given that three such important figures (Ubay ibn Ka'b, ibn Mas'ud and ibn 'Abbas) recorded them in their Qur'an codices. | ||
Nor does it seem there was complete agreement on whether other surahs that resemble du'as belonged in the written Qur'an given that ibn | Nor does it seem there was complete agreement on whether other surahs that resemble du'as belonged in the written Qur'an given that ibn Mas'ud left out of his mashaf Surahs Al-Fatihah, and 113 and 114 (called Al-Mu'awwidhatan), as mentioned above. Al-Qurtubi's tafsir contains a narration from ibn-Mas'ud that he omitted Al-Fatihah for brevity<ref>“’Abdullah bin Mas’ud was asked as to why he did not write al-Fatiha in his Mushaf. He replied, ‘If I were to write I would write it before every surah.’” Abu Bakr al-Anbari explains this saying every raka’ah (in prayers) starts with al-Fatiha and then another surah is recited. It is as if Ibn Mas’ud said, ‘I have dropped it for the sake of brevity and I have trusted its preservation by Muslims (collectively).’ (al-Qurtubi, al-Jami al-Ahkam al-Qur’an. Dar al-Kutab al-Misriyah, Cairo, 1964 vol.1 p.115)</ref>, and there was a theory to explain his omission of surahs 113 and 114<ref name="Itqan ibn Masud"></ref>. The canonical Qira'at (recitations of the Qur'an) of the Kufan readers include all 3 surahs yet have ibn Mas'ud in some chains of their isnads. However, it is known that the canonical reader Hisham made use of ibn Mas'ud's readings only insofar as they complied with the Uthmanic rasm.<ref>Shady Hekmat Nasser, [https://books.google.com/books?id=Kx7i2Y56WuYC&pg=PA57&dq=aasim+qira%27ah&hl=en&sa=X&redir_esc=y#v=onepage&q=aasim%20qira'ah&f=false ''The Transmission of the Variant Readings of the Qur'an: The Problem of Tawaatur and the Emergence of Shawaadhdh''], pp.57-58. Leiden: Brill Publishers, 2012.</ref> | ||
One apologetics article quotes the 14th century scholar Muhammad Abdul Azim al-Zurqani, who suggested that the companions who included Al-Hafd and Al-Khal' in their Qur'an mashafs were merely noting them down as du'as alongside the Qur'an, and that this had led to the confusion over whether they were considered Qur'anic. But it is a very unlikely theory that all three companions who recorded these surahs in their mashafs would allow such a misunderstanding to occur. We even know from two independent lists that Ubay ibn Ka'b sequenced these two du'as between what are now surahs 103 and 104.<ref name="Noldeke"></ref> | One apologetics article quotes the 14th century scholar Muhammad Abdul Azim al-Zurqani, who suggested that the companions who included Al-Hafd and Al-Khal' in their Qur'an mashafs were merely noting them down as du'as alongside the Qur'an, and that this had led to the confusion over whether they were considered Qur'anic. But it is a very unlikely theory that all three companions who recorded these surahs in their mashafs would allow such a misunderstanding to occur. We even know from two independent lists that Ubay ibn Ka'b sequenced these two du'as between what are now surahs 103 and 104.<ref name="Noldeke"></ref> | ||
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|Ibn Kathir and Abu Amr read 'illa mra'atuka (except your wife [nominative case]) | |Ibn Kathir and Abu Amr read 'illa mra'atuka (except your wife [nominative case]) | ||
|The others read 'illa mra'ataka (except your wife [accusative case]) | |The others read 'illa mra'ataka (except your wife [accusative case]) | ||
|These variants give rise to conflicting instructions from the angels to Lot<ref>See the explanation in [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=11&tAyahNo=81&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn]. Some later scholars suggested various unlikely ways to reconcile this variation.</ref> | |These variants give rise to conflicting instructions from the angels to Lot<ref>See the explanation in [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=11&tAyahNo=81&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn], which is also common among early scholars. Some later scholars suggested various unlikely ways to reconcile this variation.</ref> | ||
|[https://corpuscoranicum.de/lesarten/index/sure/11/vers/84 11:84] | |[https://corpuscoranicum.de/lesarten/index/sure/11/vers/84 11:84] | ||
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