Corruption of the Qur'an

The Qur'an is claimed to be a revelation from Allah to Prophet Muhammad through the Angel Gabriel. It was revealed to Muhammad in stages, taking 23 years to reach its completion.

At no time during Muhammad's life did he ever order these alleged revelations to be compiled into a single book.^[1] If Muhammad was, as he claimed, a messenger to all mankind, it is perplexing as to why he never gave thought to the preservation of his message.

His followers must solely take the credit of the Qur'an's existence today and its spreading to people beyond those which Muhammad had initially subjugated. Muslims however would argue that the Qur'an was preserved by Allah as he had promised.^[2]

We would say no, as Muhammad himself had forgotten portions of the Qur'an and needed his followers to remind him.^[3] This led to him having a "just in time" revelation^[4] claiming that some verses were to be forgotten.

What about the great memorizers of Islam from among the Salaf, maybe they had successfully memorized it? Well, that would not work as an argument. The best, and most, of the Qurra' (“reciters”) had died before its compilation.^[5] Abu Bakr even knew that the Qur'an would be hard to collect^[6] and that Muhammad had never ordered such an action to be taken.^[1]

The Qur'an in fact was not memorized in full by the companions, and for proof of this we need only look to the words of Zaid bin Thabit, the companion who was charged with its collection.

He had stated "I started looking for the Qur'an and collecting it from (what was written on) palm-leaf stalks, thin white stones, and also from the men who knew it by heart, till I found the last verse of Surat at-Tauba (repentance) with Abi Khuzaima al-Ansari, and I did not find it with anybody other than him."^[7]

Had the companions fully memorized it and there was full agreement, why then would they look for verses in leafs and stones? The last two verses of Surah al-Taubah were found in written form with only one person, though some others recalled hearing it.

The fact that in more recent times there have been many memorizers (huffaz) of the complete Qur'an is not a helpful analogy because they have the benefit of choosing a standard qira'at (recitation) and standard written Qur'an as a complete book to help them or their teachers in the learning process.

During the Caliphate of Uthman, he heard that many Muslims were arguing that they can recite the Qur'an better, and they had differences between them.^[8]

Upon hearing this, Uthman hurriedly ordered the burning of both fragmentary manuscripts and whole copies of the Qur'an^[9] and sent a message to Hafsa (one of Muhammad's wives) requesting the manuscripts she had in her possession.^[10] Making a codex from what Zayd bin thabit had originally compiled,^[7] he gave it to the people.

Even after the final recension of the Qur'an during Uthman's reign, disputes still came to the fore in respect to the authenticity of the text. A very good example concerns a variant reading of Surah 2.238.

The Qur'an as it stands today, reads "Maintain your prayers, particularly the middle prayer (as-salaatil wustaa), and stand before Allah in devoutness".^[11]

The variant reading of this verse was given by Aisha, according to whom, in this verse it says 'Asr Prayer' (salaatiil 'asri).^[12] However, according to Hafsa's Codex,^[13] this was never the case.

Muhammad ordered Muslims to learn the Qur'an from four individuals and the first of them was Abdullah bin Mas'ud.^[14] So, according to Muhammad, Ibn Mas'ud was an authority on the Qur'an.

Ibn Mas'ud swore that he knew all the surahs of the Qur'an, saying "By Allah other than Whom none has the right to be worshipped! There is no Sura revealed in Allah's Book but I know at what place it was revealed; and there is no verse revealed in Allah's Book but I know about whom it was revealed. And if I know that there is somebody who knows Allah's Book better than I, and he is at a place that camels can reach, I would go to him".^[15]

That is quite a grandiose statement by Ibn Mas'ud, which we cannot disagree with. After all, according to Muhammad's words, he was one of the chosen teachers whom Muslims were to go to when they desired to learn the Qur'an.

After Muhammad's choice of Abdullah bin Mas'ud, he was followed by Salim, the freed slave of Abu Hudhaifa, Mu'adh bin Jabal and Ubai bin Ka'b.^[14] What is odd is that we do not find any mention of Zayd Bin Thabit who was ultimately entrusted by Uthman with the task of collecting the Qur'an from scraps.

The Qur'an that Ibn Mas'ud had was known and agreed upon by many Muslims. When Uthman ordered that all codices must be destroyed and that only Zayd's codex is to be preserved, The reaction of Abdallah ibn Masud was great.

"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".^[16]

Referring to the authority given to Zaid bin thabit, Abdullah ibn Mas'ud said, "I recited from the messenger of Allah (saw) seventy surahs which I had perfected before Zaid ibn Thabit had embraced Islam".^[17]

When Uthman ordered the destruction of Ibn Mas'ud's codex, Ibn Mas'ud gave a sermon in Kufa and said "The people have been guilty of deceit in the reading of the Qur'an. I like it better to read according to the recitation of him (Prophet) whom I love more than that of Zayd Ibn Thabit. By Him besides Whom there is no god! I learnt more than seventy surahs from the lips of the Apostle of Allah, may Allah bless him, while Zayd Ibn Thabit was a youth, having two locks and playing with the youth".^[18]

Zaid bin thabit was in no place to be a rival to the great scholar and teacher Ibn Mas'ud, and such sermons by him are devastating to the history of Islam and to the authenticity of the Qur'an.

Ibn Mas'ud's Qur'anic text omitted surah al-Fatiha and the mu'awwithatayni (surahs 113 and 114).^[19]

When we come to the rest of the Qur'an, we find that there were numerous differences of reading between the texts of Zaid and Ibn Mas'ud. The records in Ibn Abu Dawud's Kitab al-Masahif fill up no less than nineteen pages^[20] and, from all the sources available, one can trace no less than 101 variants in the Suratul-Baqarah alone.

We will provide you with the mention of just a few of the differences here in illustration of the nature of the variations between the texts:

Surah 2:275 begins with the words Allathiina yaakuluunar-ribaa laa yaquumuuna, meaning "those who devour usury will not stand". Ibn Mas'ud's text had the same introduction but after the last word there was added the expression yawmal qiyaamati, that is, they would not be able to stand on the "Day of Resurrection".

The variant is mentioned in Abu Ubaid's Kitab Fadhail al-Qur'an.^[21] The variant was also recorded in the codex of Talha ibn Musarrif, a secondary codex dependent on Ibn Mas'ud's text, Taiha likewise being based at Kufa in Iraq where Ibn Mas'ud was based as governor and where his codex was widely followed.^[22]

Surah 5:91, in the standard text, contains the exhortation fasiyaamu thalaathati ayyaamin, meaning "fast for three days". Ibn Mas'ud's text had, after the last word, the adjective mutataabi'aatin, meaning three "successive" days.

The variant derives from at-Tabari^[23] and was also mentioned by Abu Ubaid. This variant reading was, significantly, found in Ubayy ibn Ka'b's text as well^[24] and in the texts of Ibn Abbas^[25] and Ibn Mas'ud's pupil Ar-Rabi ibn Khuthaim.^[26]

The Qur'an we have today was rejected by Ibn Masud, whom the prophet of Islam himself approved of. This tells us that the Qur'an we have is not the word of Allah.

Ubay ibn Ka'b, one of the four which were singled-out by Muhammad,^[14] was considered the best reciter of the Qur'an.^[27] He was known as Sayidul Qura' (The Master of Reciters). Umar the Caliph also agreed that Ubay was the best reciter.^[28]

Ubay agreed with Ibn Mas'ud and disagreed with Zayd on the following:

1. For the standard reading wa yush-hidullaaha in Surah 2:204 he read wa yastash-hidullaaha.^[29]
2. He omitted the words in khiftum from Surah 4:101.^[30]
3. He read mutathab-thibiina for muthabthabiina in Surah 4:143.^[31]

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."^[32]

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.^[33]

We know that, whereas Ibn Mas'ud omitted two surahs (113 and 114) from his codex, Ubayy included two extra surahs, al-Hafd (the Haste)^[34] and al-Khal' (the Separation).^[35][36]

Surah at-Tawba was originally equal to the length of al-Baqara, losing about 157 verses.^[37]

The lost verse of Rajm (stoning) which read "The fornicators among the married men (ash-shaikh) and married women (ash-shaikhah), stone them as an exemplary punishment from Allah, and Allah is Mighty and Wise,"^[38] was originally found in Surah al-Ahzab^[39].

This verse, along with verses regarding adult suckling, were written on a piece of paper and were lost when a goat ate them.^[40] The loss of the stoning verse is confirmed by Caliph Umar in sahih hadith.^[41]

The Missing Surah with the Two Valleys

Abu Musa al-Ash'ari, one of the early authorities on the Qur'an text and a companion of Muhammad, claimed a surah which resembled at-Tawba (also known as Bara'at) in length and severity was forgotten and lost, but included a passage on the greed of man, which is not in today's Qur'an.

Even ibn Abbas was unsure whether it was part of the Qur'an or not:

Ubai said that it was considered as a saying from the Qur'an for a while during Muhammad's lifetime. This cannot be excused simply as abrogation because it would still be a saying (and part of a whole surah) from the Qur'an if it was merely considered to be abrogated by later verses:

As-Suyuti records the recollection by Abu Waqid al-Laithii of the occasion when the lost passage about the valleys was revealed. He says that Muhammad claimed it as a revelation from Allah, just like when he received other revelations.^[42]

The text we have today is not even Uthman's Revised Version of the Qur'an, but it incorporates changes by Al-Hajjaj Ibn Yusuf Al-Thakafi.

Al-Hajjaj Ibn Yusuf Al-Thakafi, who lived in the years AD 660-714, was a teacher of the Arabic language in the city of Taif. Then he joined the military and became the most powerful person during the reign of Caliph Abd al-Malik Ibn Marawan and after him his son al-Waleed Ibn Abd al-Malik. Because Al-Hajjaj taught Arabic, he gave himself the liberty to change several words of Caliph Uthman's Qur'an, which is an indication that he did not believe that the Qur'an was verbally inspired or was inscribed in a "tablet preserved."

For brevity's sake we will only mention a few of these changes:

1. In Surah Yunus 10:22, he changed the word yanshorokom, which means "spread you," to yousayerokom, which means "makes you to go on."

2. In Surah Ash-Shuara 26:116, he changed the word Al-Mukhrageen, which means "the cast out," to Al-Margoomeen, which means "those who are to be stoned [to death]."

3. In Surah Ash-Shuara 26:167, he changed the word Min Al-Margoomeen, which means "those who are to be stoned to death," to Al-Mukhrageen, which means "those who will assuredly be cast out."

4. In Surah Muhammad 47:15, he changed the word yasen, which is poor Arabic to Asen, which means "unpolluted."

5. In Surah al-Hadid 57:7, he changed the word wataqu, which means "feared Allah," to Wa-anfaqu, which means "spend in charity."

If you read Qur'anic Tafsirs such as al-Jalalayn and others on these verses, you will notice that they will say that there are other readings of these words, proving that there was corruption.

Visit this site to see the differences between Samarqand Codex and Uthmans Codex.

According to some hadith literature, the Qur'an was revealed in seven ahruf, or modes of recitation. The nature of these ahruf generated a wide range of theories, some more plausible than others. A popular, though problematic theory is that these were 7 Arabic dialects of different Arab tribes, and only one, that of the Quraysh was retained by Uthman.

What we have today are seven or ten Qira'at, which are slightly different early recitations or readings of the Qur'an by famous readers. According to the most common explanation of the ahruf, these qira'at are based on the Quraysh ahruf. There were once many more qira'at, which were reduced to twenty-five in number two centuries after Muhammad's death, and down to seven after three centuries by Abu Bakr Ibn Mujahid. A futher three qira'at make up a second tier held in less high regard.

Each of the Qira'at has two transmissions (riwayat) named after its transmitters, one of which is the basis for any particular text (mushaf) of the Qur'an. For example, the mashaf used mainly in North Africa is based on the riwayah of Warsh from Nafi (the reading of Nafi transmitted by Warsh).

Muslims are commonly told that the differences between the Qira'at can be explained away as styles of pronunciation or dialects and spelling. Yet in many cases the variations added or ommitted words, or are completely different words or contradict each other in meaning. The Corpus Coranicum database^[43] can be used as a neutral online source for verifying the existence of such variations in the Qira'at. An interesting example is given below, and more of them are listed in the next section about the popular Hafs and Warsh transmissions.

In Quran 18:86, Dhu'l Qarnayn finds the sun setting in a muddy spring, according to the Qira'at used by today's most popular transmissions of the Qur'an. However, in around half of the various Qira'at the sun intead sets in a warm spring. The latter variant is even used in some English translations. It is easy to see how the corruption arose (whichever one is the variant). The arabic word حَمِئَة (hami'atin - muddy) sounds very similar to the completely different word حَامِيَة (hamiyyatin - warm). Al-Tabari records in his tafseer for this verse the differing opinions on whether the sun sets in muddy or warm water.

The reading of ibn Amir, which is one of those qira'at containing hamiyyah instead of hami'ah, is still used in some parts of Yemen, and used to be more widespread.^[44]. In written form this difference is not just a matter of vowel marks. Even the consonantal text with dots is different. A scan of a printed Qur'an containing the mushaf of Hisham's transmission from ibn Amir's reading can even be read online and it can be seen that حَامِيَة (warm) is used in verse 18:86^[45].

Apart from other earlier variant texts, and the riwayats of al-Duri from Abu Amr used in Sudan, and of Hisham from ibn Amir used in parts of Yemen, there are two different texts (mushaf) of the Qur'an currently in print, named after their respective 2nd-century transmitters Hafs (from Kufa) and Warsh (from Medina).

The Hafs text is the more common and used in most areas of the Islamic world. Warsh is used mainly in West and North-West Africa as well as by the Zaydiya in Yemen. Here are some of the differences.

A more extensive study of differences between the Hafs and Warsh transmissions and comparisons with Qur'an manuscripts can be read online^[46].

Some apologetics say that variants (aka corruption) of the dots and vowel marks may have occured when the text was written down, but the simple consonantal text without these diacritics is preserved (even though not all examples, including those listed above, depend on the placement of dots and vowel marks). Yet the Qur'an itself is more than simply a written text, and certainly more than its earliest basic written form without diacritics, where some different consonants are written identically. There are clearly corruptions in the recital of the actual words from when they were originally spoken, which became more apparent as the written Arabic language developed to include vowel sounds and to distinguish different but identical looking consonants with dots.

Another apologetic defence of the preservation doctrine has it that even when the variants are completely different words or when words are added or ommitted, that these are all divinely revealed alternatives. This doesn't address variants that contradict each other. In any case, such obviously contrived attempts to salvage the preservation doctrine in such a way as to make it almost meaningless and unfalsifiable are incredible, even by the standards of Islam, a religion built full of contrivances to escape difficult questions.

The Qur'an was first written without diacritical marks. At the time of Muhammad, Arabic orthography was yet to develop into what we have known for centuries.

For the early interpreters who added diacritical marks, to read the Qur'an as it was originally written, would lead the reader to interpret and choose for themselves from the many possible meanings available.

Muslims began using diacritical marks because reading "errors" began to appear,^[47] and the differences this created had led to differences in Islamic law.^[48]

The following are just a few examples from among many grammatical mistakes which show that the Qur'an is not flawless.

1. Sabi'een or Sabi'oon, one must be wrong (5:69, 22:17)

2. Butunihi is a mistake in 16:66. It must be Butuniha, because it is referring to the plural (cattle).

3. Kon fayakoon, meaning "be and it is", must be kon fakana, meaning "be and he was" in 3:59, because it refers to the past not present.

Many Muslims erroneously believe that the Qur'an claims the corruption of previous scriptures. However with this erroneous belief comes a new set of problems.

The Qur'an says in 15:9, "We have revealed the dhikr (reminder) and we surely will preserve it," but which "reminder" is Allah referring to, and who decided it only applied to Qur'anic text?

The Taurat and Injil are also referred to as dhikr in 21:48, 21:7, and 40:53-54. So if Allah could not protect these dhikrs as he promised in 15:9, how can we expect him to protect the last dhikr?

Allah said he will preserve the dhikr, either he preserves all the dhikr (Taurat, Injil, and Qur'an) or None.

What have we learnt here? We have learnt that some verses are missing, some readings are different, and the very best scholars and reciters of Islam, whom Muhammad himself had approved of, rejected the Qur'an of Uthman.

What are we left with? We are left with a very human text, as prone to corruption as any other medieval text, and Muslims who deny this are left holding an untenable position.

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