Textual History of the Qur'an: Difference between revisions

Textual History of the Qur'an (view source)

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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.
-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>
+According to some early sources<ref>See pp.78-79 in Sean Anthony, [https://www.academia.edu/40869286/Two_Lost_S%C5%ABras_of_the_Qur%CA%BE%C4%81n_S%C5%ABrat_al_Khal%CA%BF_and_S%C5%ABrat_al_%E1%B8%A4afd_between_Textual_and_Ritual_Canon_1st_3rd_7th_9th_Centuries_Pre_Print_Version_ Two ‘Lost’ Sūras of the Qurʾān: Sūrat al-Khalʿ and Sūrat al-Ḥafd between Textual and Ritual Canon (1st -3rd/7th -9th Centuries) [Pre-Print Version]], Jerusalem Studies in Arabic and Islam, 46 (2019)</ref>, ibn Mas'ud  too included Khal' and Hafd in his Qur'an mashaf (codice)<ref>see also al-Suyuti in his Tafseer Dur al-Manthur, Volume 4 page 421</ref>, as also did Ibn 'Abbas in his mashaf, though its presence in Ubay's is much more widely documented. One hadith records that Uthman recited them as supplications <ref>according to hadith 7032 in Musannaf Ibn Abi Shaybah</ref>, as did Umaya bin Abdullah and Umar according to Al-Suyuti.<ref name="SuyutiItqan"></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 Mas'ud and ibn 'Abbas) recorded them in their Qur'an codices.
+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 such an important figure as Ubay ibn Ka'b (possibly ibn Mas'ud and ibn 'Abbas too) recorded them in his widely reported Qur'an codice.
 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 Ubay ibn Ka'b (and possibly other companions) who recorded these surahs in his mashaf would allow such a misunderstanding to occur. We even have two independent lists saying that Ubay ibn Ka'b sequenced these two du'as between what are now surahs 103 and 104.<ref name="Noldeke"></ref>
 The same article then points to a hadith recorded 9 centuries after Muhammad, which says that Uthman had Ubay ibn Ka'b dictate the text for Zaid to write down, with refinements by Sa’id bin al-‘Aas. The article argues that therefore Ubay must have had no issue with the two extra surahs being left out. Such evidence is very late, as well as contradicting sahih hadiths about Zaid's collection process.