Textual History of the Qur'an: Difference between revisions

Academics generally believe that the above mentioned regional variants were scribal errors made when the original copies of Uthman's consonantal text were produced. These feature also in the canonical readings (qira'at) of those regions, which were required to keep within the scope of the Uthmanic text. The strongest tradition holds that four copies were made, one each for Medina in the Hijaz, Syria (Hims, or less likely, Damascus<ref name="Sidky2020">Sidky, H. (2020) [https://lockwoodonlinejournals.com/index.php/jiqsa/article/view/554 On the Regionality of Qurʾānic Codices] Journal of the International Qur’anic Studies Association, 5(1) doi:10.5913/jiqsa.5.2020.a005</ref>), Basra and Kufa in modern day Iraq. As mentioned above, Michael Cook identified that these 40 or so variants form a stemma that indicates a written copying process between the four codices.<ref name="Cook"/> His list was based on al-Dani's work (d. 444 AH) and can also be read online in a paper by van Putten.<ref>See the Appendix in Van Putten, M. (2020) [https://www.academia.edu/41712793/Hi%C5%A1a_ms_%CA%BEIbra_ha_m_Evidence_for_a_Canonical_Quranic_Reading_Based_on_the_Rasm Hišām's ʾIbrāhām: Evidence for a Canonical Quranic Reading Based on the Rasm] Journal of the Royal Asiatic Society, 30(2), 231-250. doi:10.1017/S1356186319000518</ref> Compiling a similar but improved list of the regional variants widely attested by Muslim scholars, Hythem Sidky found an "excellent agreement" with the earliest manuscripts and the same stemmata as found by Cook for what must have been four ancestral codices<ref name="Sidky2020" /> This is mainly derived due to the twelve variants shared by Syria and Medina to the exclusion of Basra and Kufa, fifteen isolated Syrian variants and three isolated Kufan variants.<ref>ibid. p. 143</ref> In additon, Sidky was able to reproduce the result by means of a phylogenetic analysis of the early manuscripts alone (except that Kufa did not achieve a separate node since only one early Kufan manuscript is available). Sidky also found that "a comparison of literary reports against the earliest manuscripts reveals that knowledge of the regional variants does not date back to the time of canonization but was accumulated over time through careful scrutiny of regional muṣḥafs". This indicates that the Uthmanic committee were unaware or did not share information about these differences. He has also commented on this topic that further reasons for believing them to be scribal errors are that they are so few in number in what were obviously and reportedly intended to be indentical copies, and that they are so insignificant, looking like typical scribal errors that occur in later copying, especially compared to the kinds of more meaningful variants found in companion readings (see earlier section on these above).