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Textual History of the Qur'an: Difference between revisions
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This would be an extraordinary coincidence if the variants are entirely due to oral transmissions going back to the recitations of Muhammad (though certainly the general agreement between readings where the rasm is ambiguous demonstrates that there was also oral transmission <ref>{{cite journal |last1=Van Putten |first1=Marijn |date=April 2020|title=Hišām's ʾIbrāhām : Evidence for a Canonical Quranic Reading Based on the Rasm |url=https://www.researchgate.net/publication/338434122_Hisam%27s_Ibraham_Evidence_for_a_Canonical_Quranic_Reading_Based_on_the_Rasm |journal=Journal of the Royal Asiatic Society |volume=30 |issue=2 |pages=251 |doi=10.1017/S1356186320000218 |access-date=7 July 2020}} pp.15-16 of the open access pdf</ref>). Instead, the regional correspondence of rasm and oral reading variants is easily explained if the readings were adapted to fit the codices given to those regions. By analysing the reported variants between these codices, modern scholarship has confirmed that they form textual families and that those particular variants did not originate in oral transmission. <ref>Ibid. pp.14-15 of the open access pdf</ref> | This would be an extraordinary coincidence if the variants are entirely due to oral transmissions going back to the recitations of Muhammad (though certainly the general agreement between readings where the rasm is ambiguous demonstrates that there was also oral transmission <ref>{{cite journal |last1=Van Putten |first1=Marijn |date=April 2020|title=Hišām's ʾIbrāhām : Evidence for a Canonical Quranic Reading Based on the Rasm |url=https://www.researchgate.net/publication/338434122_Hisam%27s_Ibraham_Evidence_for_a_Canonical_Quranic_Reading_Based_on_the_Rasm |journal=Journal of the Royal Asiatic Society |volume=30 |issue=2 |pages=251 |doi=10.1017/S1356186320000218 |access-date=7 July 2020}} pp.15-16 of the open access pdf</ref>). Instead, the regional correspondence of rasm and oral reading variants is easily explained if the readings were adapted to fit the codices given to those regions. By analysing the reported variants between these codices, modern scholarship has confirmed that they form textual families and that those particular variants did not originate in oral transmission. <ref>Ibid. pp.14-15 of the open access pdf</ref> | ||
If qira'at variants could sometimes arise from the rasm, we should also expect this to occur even in places where the rasm did not vary. Professor Munther Younes highlights a particularly interesting example among the hundreds known.<ref>Younes, M., [https://books.google.co.uk/books?id=eQuWDwAAQBAJ&pg=PR1 ''Charging Steeds or Maidens Performing Good Deeds. In Search of the Original Qur'an''], London:Routledge, 2018 p. 3</ref> In {{Quran|4| | If qira'at variants could sometimes arise from the rasm, we should also expect this to occur even in places where the rasm did not vary. Professor Munther Younes highlights a particularly interesting example among the hundreds known.<ref>Younes, M., [https://books.google.co.uk/books?id=eQuWDwAAQBAJ&pg=PR1 ''Charging Steeds or Maidens Performing Good Deeds. In Search of the Original Qur'an''], London:Routledge, 2018 p. 3</ref> In {{Quran|4|94}} we have the canonical variants fa-tabayyanū or fa-tathabbatū. In this case, the variant root words do not share even a single consonant in common (bāʼ-yāʼ-nūn versus thāʼ-bāʼ-tāʼ), but nevertheless both variants fit the defective script of the Uthmanic rasm, which lacked dots and vowels. | ||
==Diacritical Marks and Grammatical Mistakes== | ==Diacritical Marks and Grammatical Mistakes== | ||