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Textual History of the Qur'an: Difference between revisions
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Textual History of the Qur'an (view source)
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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 Ubayy ibn Ka'b (possibly Ibn Mas'ud and Ibn 'Abbas too) recorded them in his widely reported Qur'an codex. | 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 Ubayy ibn Ka'b (possibly Ibn Mas'ud and Ibn 'Abbas too) recorded them in his widely reported Qur'an codex. | ||
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 mushaf 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 Hamza made use of Ibn Mas'ud's readings (via his teacher, al A'mash) 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> | 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 mushaf 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. A common apologetic argument is that therefore Ibn Mas'ud must have included all three surahs in his Quran. However, the isnads to each of the Kufan readers also include transmissions that do not go via Ibn Masud. Moreover, it is known that the canonical reader Hamza (on whose reading also two other Kufan readings depend) made use of Ibn Mas'ud's readings (via his teacher, al A'mash) 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> | |||
Sometimes the 14th century scholar Muhammad Abdul Azim al-Zurqani is quoted, who suggested that the companions who included Al-Hafd and Al-Khal' in their Qur'an mushafs 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 Ubayy ibn Ka'b (and possibly other companions) who recorded these surahs in his mushaf would allow such a misunderstanding to occur. We have two independent lists saying that Ubayy ibn Ka'b sequenced these two du'as between what are now surahs 103 and 104.<ref name="Noldeke"></ref> | Sometimes the 14th century scholar Muhammad Abdul Azim al-Zurqani is quoted, who suggested that the companions who included Al-Hafd and Al-Khal' in their Qur'an mushafs 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 Ubayy ibn Ka'b (and possibly other companions) who recorded these surahs in his mushaf would allow such a misunderstanding to occur. We have two independent lists saying that Ubayy ibn Ka'b sequenced these two du'as between what are now surahs 103 and 104.<ref name="Noldeke"></ref> | ||