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Textual History of the Qur'an: Difference between revisions
→Differences in the Qira'at (readings of the Qur'an)
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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. A more plausible theory would be that Muhammad was inconsistent in his recitation, and it was a convenient excuse<ref>See Abu Dawud Book 8:1472 [http://sunnah.com/abudawud/8/62 sunnah.com] in which the angel reveals up to seven modes. "He then said: 'Each mode is sufficiently health-giving, whether you utter 'all-hearing and all-knowing' or instead 'all-powerful and all-wise'."</ref>, as well as a way of avoiding disputes between his followers<ref>See how Muhammad settled a dispute between his followers regarding the correct recitation {{Bukhari|9|93|640}}</ref> to say that there were up to seven valid ways to say a verse. | 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. A more plausible theory would be that Muhammad was inconsistent in his recitation, and it was a convenient excuse<ref>See Abu Dawud Book 8:1472 [http://sunnah.com/abudawud/8/62 sunnah.com] in which the angel reveals up to seven modes. "He then said: 'Each mode is sufficiently health-giving, whether you utter 'all-hearing and all-knowing' or instead 'all-powerful and all-wise'."</ref>, as well as a way of avoiding disputes between his followers<ref>See how Muhammad settled a dispute between his followers regarding the correct recitation {{Bukhari|9|93|640}}</ref> to say that there were up to seven valid ways to say a verse. | ||
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 harf. There were once many more qira'at, which | 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 harf. There were once many more qira'at, from which twenty-five were described by Abu 'Ubayd al-Qasim ibn Sallam two centuries after Muhammad's death, and restricted to seven after three centuries following a work by Abu Bakr Ibn Mujahid. A further three qira'at were added back later by ibn al-Jazari, making 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). | 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). | ||