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Unfortunately, at no time during Muhammad's life did he ever order the Quran to be compiled into a single book. A detailed hadith records that many Qurra' (“reciters”) had died before the Quran had been compiled in written form, so Abu Bakr asked Zaid bin Thabit to collect it into a book. Zaid was reluctant, for Muhammad had never ordered such an action to be taken. He stated, "I started looking for the Qur'an and collecting it from (what was written on) palm-leaf stalks, thin white stones, and also from the men who knew it by heart, till I found the last [two] verse[s] of Surat at-Tauba (repentance) with Abi Khuzaima al-Ansari, and I did not find it with anybody other than him. [...] Then the complete manuscripts (copy) of the Qur'an remained with Abu Bakr till he died, then with `Umar till the end of his life, and then with Hafsa, the daughter of `Umar."<ref name="Zaid bin Thabit">"Narrated Zaid bin Thabit: | Unfortunately, at no time during Muhammad's life did he ever order the Quran to be compiled into a single book. A detailed hadith records that many Qurra' (“reciters”) had died before the Quran had been compiled in written form, so Abu Bakr asked Zaid bin Thabit to collect it into a book. Zaid was reluctant, for Muhammad had never ordered such an action to be taken. He stated, "I started looking for the Qur'an and collecting it from (what was written on) palm-leaf stalks, thin white stones, and also from the men who knew it by heart, till I found the last [two] verse[s] of Surat at-Tauba (repentance) with Abi Khuzaima al-Ansari, and I did not find it with anybody other than him. [...] Then the complete manuscripts (copy) of the Qur'an remained with Abu Bakr till he died, then with `Umar till the end of his life, and then with Hafsa, the daughter of `Umar."<ref name="Zaid bin Thabit">"Narrated Zaid bin Thabit: | ||
Abu Bakr As-Siddiq sent for me when the people of Yamama had been killed (i.e., a number of the Prophet's Companions who fought against Musailima). (I went to him) and found `Umar bin Al- Khattab sitting with him. Abu Bakr then said (to me), "`Umar has come to me and said: "Casualties were heavy among the Qurra' of the Qur'an (i.e. those who knew the Qur'an by heart) on the day of the Battle of Yamama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." I said to `Umar, "How can you do something which Allah's Apostle did not do?" `Umar said, "By Allah, that is a good project." `Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." Then Abu Bakr said (to me). 'You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Messenger (ﷺ). So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book." By Allah If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said to Abu Bakr, "How will you do something which Allah's Messenger (ﷺ) did not do?" Abu Bakr replied, "By Allah, it is a good project." Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and `Umar. So I started looking for the Qur'an and collecting it from (what was written on) palme stalks, thin white stones and also from the men who knew it by heart, till I found the last Verse of Surat at-Tauba (Repentance) with Abi Khuzaima Al-Ansari, and I did not find it with anybody other than him. The Verse is: 'Verily there has come unto you an Apostle (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty..(till the end of Surat-Baraa' (at-Tauba) (9.128-129). Then the complete manuscripts (copy) of the Qur'an remained with Abu Bakr till he died, then with `Umar till the end of his life, and then with Hafsa, the daughter of "<BR>{{Bukhari| | Abu Bakr As-Siddiq sent for me when the people of Yamama had been killed (i.e., a number of the Prophet's Companions who fought against Musailima). (I went to him) and found `Umar bin Al- Khattab sitting with him. Abu Bakr then said (to me), "`Umar has come to me and said: "Casualties were heavy among the Qurra' of the Qur'an (i.e. those who knew the Qur'an by heart) on the day of the Battle of Yamama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost. Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." I said to `Umar, "How can you do something which Allah's Apostle did not do?" `Umar said, "By Allah, that is a good project." `Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized." Then Abu Bakr said (to me). 'You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Messenger (ﷺ). So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book." By Allah If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur'an. Then I said to Abu Bakr, "How will you do something which Allah's Messenger (ﷺ) did not do?" Abu Bakr replied, "By Allah, it is a good project." Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and `Umar. So I started looking for the Qur'an and collecting it from (what was written on) palme stalks, thin white stones and also from the men who knew it by heart, till I found the last Verse of Surat at-Tauba (Repentance) with Abi Khuzaima Al-Ansari, and I did not find it with anybody other than him. The Verse is: 'Verily there has come unto you an Apostle (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty..(till the end of Surat-Baraa' (at-Tauba) (9.128-129). Then the complete manuscripts (copy) of the Qur'an remained with Abu Bakr till he died, then with `Umar till the end of his life, and then with Hafsa, the daughter of "<BR>{{Bukhari|||4986|darussalam}}</ref> | ||
The story that the Quran had yet to be collected together when Muhammad died might conflict with two (slightly contradictory) accounts collected in [[Sahih Bukhari]], although scholars have noted that the verb jama'a (جَمَعَ) can also mean memorized:{{Quote|{{Bukhari| | The story that the Quran had yet to be collected together when Muhammad died might conflict with two (slightly contradictory) accounts collected in [[Sahih Bukhari]], although scholars have noted that the verb jama'a (جَمَعَ) can also mean memorized:{{Quote|{{Bukhari|||5003|darussalam}}| | ||
Narrated Qatada: I asked Anas bin Malik: Who collected the Qur'an at the time of the Prophet? He replied, Four, all of whom were from the Ansar, '''Ubai bin Ka'b, Muadh bin Jabal, Zaid bin Thabit and Abu Zaid'''.}}{{Quote|{{Bukhari| | Narrated Qatada: I asked Anas bin Malik: Who collected the Qur'an at the time of the Prophet? He replied, Four, all of whom were from the Ansar, '''Ubai bin Ka'b, Muadh bin Jabal, Zaid bin Thabit and Abu Zaid'''.}}{{Quote|{{Bukhari|||5004|darussalam}}| | ||
Narrated Anas bin Malik: | Narrated Anas bin Malik: | ||
When the Prophet died, none had collected the Qur'an but four persons: '''Abu Ad Darda, Mu'adh bin Jabal, Zaid bin Thabit and Abu Zaid'''. We were the inheritor (of Abu Zaid) as he had no offspring .}} | When the Prophet died, none had collected the Qur'an but four persons: '''Abu Ad Darda, Mu'adh bin Jabal, Zaid bin Thabit and Abu Zaid'''. We were the inheritor (of Abu Zaid) as he had no offspring .}} | ||
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The Qur'an itself records that Muhammad himself had forgotten portions of the Qur'an<ref>"''Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it...''" - {{Quran|2|106}}</ref><ref>See also "By degrees shall we teach thee (Muhammad) to declare (the message), so thou shalt not forget, except as God wills. - {{Quran|87|6}}</ref> Muhammad may also have had a somewhat flexible approach to variant readings, typical of oral performance traditions - see the Qira'at section later in this article. | The Qur'an itself records that Muhammad himself had forgotten portions of the Qur'an<ref>"''Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it...''" - {{Quran|2|106}}</ref><ref>See also "By degrees shall we teach thee (Muhammad) to declare (the message), so thou shalt not forget, except as God wills. - {{Quran|87|6}}</ref> Muhammad may also have had a somewhat flexible approach to variant readings, typical of oral performance traditions - see the Qira'at section later in this article. | ||
Hadiths too attest that Muhammad himself forgot parts of the Qur'an and needed his followers to remind him:{{Quote|{{Bukhari| | Hadiths too attest that Muhammad himself forgot parts of the Qur'an and needed his followers to remind him:{{Quote|{{Bukhari|||5037|darussalam}}| | ||
Narrated Aisha: The Prophet heard a man reciting the Qur'an in the mosque and said, "May Allah bestow His Mercy on him, as he has reminded me of such-and-such Verses of such a Surah."}}{{Quote|{{Muslim| | Narrated Aisha: The Prophet heard a man reciting the Qur'an in the mosque and said, "May Allah bestow His Mercy on him, as he has reminded me of such-and-such Verses of such a Surah."}}{{Quote|{{Muslim||788a|reference}}| | ||
'A'isha reported that the Apostle of Allah (may peace be upon him) heard a person reciting the Qur'an at night. Upon this he said: May Allah show mercy to him; he has reminded me of such and such a verse which I had missed in such and such a surah.}} | 'A'isha reported that the Apostle of Allah (may peace be upon him) heard a person reciting the Qur'an at night. Upon this he said: May Allah show mercy to him; he has reminded me of such and such a verse which I had missed in such and such a surah.}} | ||
In the below hadith it seems Muhammad's [[Sahabah|companions]] also forgot passages of the Qur'an:{{Quote|{{Bukhari| | In the below hadith it seems Muhammad's [[Sahabah|companions]] also forgot passages of the Qur'an:{{Quote|{{Bukhari|||5039|darussalam}}| | ||
Narrated Abdullah: The Prophet said, "Why does anyone of the people say, 'I have forgotten such-and-such Verses (of the Qur'an)?' He, in fact, is caused (by Allah) to forget."}}{{Quote|{{Muslim| | Narrated Abdullah: The Prophet said, "Why does anyone of the people say, 'I have forgotten such-and-such Verses (of the Qur'an)?' He, in fact, is caused (by Allah) to forget."}}{{Quote|{{Muslim||790c|reference}}| | ||
Ibn Mas'ud reported Allah's Messenger (may peace be upon him) as saying: Wretched is the man who says: I forgot such and such a sura, or I forget such and such a verse, but he has been made to forget.}} | Ibn Mas'ud reported Allah's Messenger (may peace be upon him) as saying: Wretched is the man who says: I forgot such and such a sura, or I forget such and such a verse, but he has been made to forget.}} | ||
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Narrated Anas bin Malik: | Narrated Anas bin Malik: | ||
{{Quote|{{ | {{Quote|{{Bukhari|||4987|darussalam}}|Narrated Anas bin Malik: | ||
Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were Waging war to conquer Arminya and Adharbijan. Hudhaifa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur'an, so he said to 'Uthman, "O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and the Christians did before." So 'Uthman sent a message to Hafsa saying, "Send us the manuscripts of the Qur'an so that we may compile the Qur'anic materials in perfect copies and return the manuscripts to you." Hafsa sent it to 'Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin AzZubair, Said bin Al-As and 'AbdurRahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. 'Uthman said to the three Quraishi men, "In case you disagree with Zaid bin Thabit on any point in the Qur'an, then write it in the dialect of Quraish, the Qur'an was revealed in their tongue." They did so, and when they had written many copies, 'Uthman returned the original manuscripts to Hafsa. 'Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur'anic materials, whether written in fragmentary manuscripts '''or whole copies, be burnt'''. Said bin Thabit added, "A Verse from Surat Ahzab was missed by me when we copied the Qur'an and I used to hear Allah's Apostle reciting it. So we searched for it and found it with Khuzaima bin Thabit Al-Ansari. (That Verse was): 'Among the Believers are men who have been true in their covenant with Allah.' (33.23)}} | Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were Waging war to conquer Arminya and Adharbijan. Hudhaifa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur'an, so he said to 'Uthman, "O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and the Christians did before." So 'Uthman sent a message to Hafsa saying, "Send us the manuscripts of the Qur'an so that we may compile the Qur'anic materials in perfect copies and return the manuscripts to you." Hafsa sent it to 'Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin AzZubair, Said bin Al-As and 'AbdurRahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. 'Uthman said to the three Quraishi men, "In case you disagree with Zaid bin Thabit on any point in the Qur'an, then write it in the dialect of Quraish, the Qur'an was revealed in their tongue." They did so, and when they had written many copies, 'Uthman returned the original manuscripts to Hafsa. 'Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur'anic materials, whether written in fragmentary manuscripts '''or whole copies, be burnt'''. Said bin Thabit added, "A Verse from Surat Ahzab was missed by me when we copied the Qur'an and I used to hear Allah's Apostle reciting it. So we searched for it and found it with Khuzaima bin Thabit Al-Ansari. (That Verse was): 'Among the Believers are men who have been true in their covenant with Allah.' (33.23)}} | ||
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Sahih hadiths and tafsirs record a great many variations of recitation among the sahaba (companions) for many different verses. | Sahih hadiths and tafsirs record a great many variations of recitation among the sahaba (companions) for many different verses. | ||
*An example involving multiple companions is found in two consecutive verses. Bukhari and Muslim record that Ibn 'Abbas and Sa'id b. Jubair respectively added the word "servicable" to describe the boats in {{Quran|18|79}}, and added the words, "the boy was an unbeliever" to {{Quran|18|80}}.<ref>"''...Ibn `Abbas used to recite:-- 'And in front (ahead) of them there was a king who used to seize every (serviceable) boat by force. (18.79)...and as for the boy he was a disbeliever.''" {{Bukhari| | *An example involving multiple companions is found in two consecutive verses. Bukhari and Muslim record that Ibn 'Abbas and Sa'id b. Jubair respectively added the word "servicable" to describe the boats in {{Quran|18|79}}, and added the words, "the boy was an unbeliever" to {{Quran|18|80}}.<ref>"''...Ibn `Abbas used to recite:-- 'And in front (ahead) of them there was a king who used to seize every (serviceable) boat by force. (18.79)...and as for the boy he was a disbeliever.''" {{Bukhari|||4727|darussalam}}</ref><ref>Similarly, in Sahih Muslim "''...Sa'id b. Jubair used to recite (verses 79 and 80 of Sura Kahf) in this way: There was before them a king who used to seize every boat by force which was in order, the boy was an unbeliever.''" {{Muslim||2380a|reference}}</ref> Al Tabari's tafsir for these verses include reports that Ibn Mas'ud too recited them this way. | ||
*Another interesting example, recorded in a sahih hadith that appears in many collections, concerns a variant reading of verse {{Quran|2|238}}. It was given by [[Aisha]], according to whom in this verse it says 'the middle prayer and the Asr Prayer', as she heard Muhammad reciting it.<ref>"''Abu Yunus, freedman of Aishah, Mother of Believers, reported: Aishah ordered me to transcribe the Holy Qur'an and asked me to let her know when I should arrive at the verse Hafidhuu alaas-salaati waas-salaatiil-wustaa wa quumuu lillaahi qaanitiin (2.238). When I arrived at the verse I informed her and she ordered: Write it in this way, Hafidhuu alaas-salaati waas-salaatiil-wustaa wa salaatiil 'asri wa quumuu lillaahi qaanitiin. She added that she had heard it so from the Apostle of Allah.''" - Muwatta Imam Malik, p.64. Also in {{Muslim| | *Another interesting example, recorded in a sahih hadith that appears in many collections, concerns a variant reading of verse {{Quran|2|238}}. It was given by [[Aisha]], according to whom in this verse it says 'the middle prayer and the Asr Prayer', as she heard Muhammad reciting it.<ref>"''Abu Yunus, freedman of Aishah, Mother of Believers, reported: Aishah ordered me to transcribe the Holy Qur'an and asked me to let her know when I should arrive at the verse Hafidhuu alaas-salaati waas-salaatiil-wustaa wa quumuu lillaahi qaanitiin (2.238). When I arrived at the verse I informed her and she ordered: Write it in this way, Hafidhuu alaas-salaati waas-salaatiil-wustaa wa salaatiil 'asri wa quumuu lillaahi qaanitiin. She added that she had heard it so from the Apostle of Allah.''" - Muwatta Imam Malik, p.64. Also in {{Muslim||629|reference}}, for example.</ref> As such, her version of the verse combines what was, according to another hadith, the pre-abrogated version of the verse, which mentions the asr prayer, and post-abrogation version, which says the middle prayer.<ref>{{Muslim||630|reference}}</ref>. What purpose would be served by an abrogation to replace one specific word with another that more ambiguously indicates the same prayer (according to most scholars) is a mystery. | ||
*An interesting example of companions still reciting a verse allowing a practice that was supposed to have been abrogated concerns the controversial topic of nikaah al-mut'ah (temporary marriage), which Muhammad banned in his final years according to sahih hadiths (some use other hadiths to argue that instead Umar did so after his death), and verse 4:24, which says: | *An interesting example of companions still reciting a verse allowing a practice that was supposed to have been abrogated concerns the controversial topic of nikaah al-mut'ah (temporary marriage), which Muhammad banned in his final years according to sahih hadiths (some use other hadiths to argue that instead Umar did so after his death), and verse 4:24, which says: | ||
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It was widely reported that Abdullah ibn Mas'ud's Qur'anic text omitted surah al-Fatiha and the mu'awwithatayni (surahs 113 and 114).<ref>For an early report about Ibn Masud omitting al Fatiha see the translation of Abu Ubayd's (d. 244 H.) ''Fudail al Quran'' [https://theislamissue.wordpress.com/2021/11/28/variant-readings-from-abu-ubayds-fudail-al-quran/ here]</ref><ref name="Itqan ibn Masud">"''Imam Fakhruddin said that the reports in some of the ancient books that Ibn Mas'ud denied that Surah al-Fatiha and the Mu'awwithatayni are part of the Qur'an are embarrassing in their implications... But the Qadi Abu Bakr said "It is not soundly reported from him that they are not part of the Qur'an and there is no record of such a statement from him. He omitted them from his manuscript as he did not approve of their being written. This does not mean he denied they were part of the Qur'an. In his view the Sunnah was that nothing should be inscribed in the text (mushaf) unless so commanded by the Prophet (saw) ... and he had not heard that it had been so commanded.''" - as-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.186</ref> Ibn Mas'ud's denial that the last two surahs were part of the Qur'an is also recorded in Sahih Bukhari.<ref>"''Narrated Zirr bin Hubaish:'' | It was widely reported that Abdullah ibn Mas'ud's Qur'anic text omitted surah al-Fatiha and the mu'awwithatayni (surahs 113 and 114).<ref>For an early report about Ibn Masud omitting al Fatiha see the translation of Abu Ubayd's (d. 244 H.) ''Fudail al Quran'' [https://theislamissue.wordpress.com/2021/11/28/variant-readings-from-abu-ubayds-fudail-al-quran/ here]</ref><ref name="Itqan ibn Masud">"''Imam Fakhruddin said that the reports in some of the ancient books that Ibn Mas'ud denied that Surah al-Fatiha and the Mu'awwithatayni are part of the Qur'an are embarrassing in their implications... But the Qadi Abu Bakr said "It is not soundly reported from him that they are not part of the Qur'an and there is no record of such a statement from him. He omitted them from his manuscript as he did not approve of their being written. This does not mean he denied they were part of the Qur'an. In his view the Sunnah was that nothing should be inscribed in the text (mushaf) unless so commanded by the Prophet (saw) ... and he had not heard that it had been so commanded.''" - as-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.186</ref> Ibn Mas'ud's denial that the last two surahs were part of the Qur'an is also recorded in Sahih Bukhari.<ref>"''Narrated Zirr bin Hubaish:'' | ||
''I asked Ubai bin Ka`b, "O Abu AlMundhir! Your brother, Ibn Mas`ud said so-and-so (i.e., the two Mu'awwidh-at do not belong to the Qur'an)." Ubai said, "I asked Allah's Messenger (ﷺ) about them, and he said, 'They have been revealed to me, and I have recited them (as a part of the Qur'an)," So Ubai added, "So we say as Allah's Messenger (ﷺ) has said."'' {{Bukhari| | ''I asked Ubai bin Ka`b, "O Abu AlMundhir! Your brother, Ibn Mas`ud said so-and-so (i.e., the two Mu'awwidh-at do not belong to the Qur'an)." Ubai said, "I asked Allah's Messenger (ﷺ) about them, and he said, 'They have been revealed to me, and I have recited them (as a part of the Qur'an)," So Ubai added, "So we say as Allah's Messenger (ﷺ) has said."'' {{Bukhari|||4977|darussalam}}<br> | ||
The context is given in the preceding hadith: | The context is given in the preceding hadith: | ||
"''Narrated Zirr bin Hubaish:'' | "''Narrated Zirr bin Hubaish:'' | ||
''I asked Ubai bin Ka`b regarding the two Muwwidhat (Surats of taking refuge with Allah). He said, "I asked the Prophet (ﷺ) about them, He said, 'These two Surats have been recited to me and I have recited them (and are present in the Qur'an).' So, we say as Allah's Messenger (ﷺ) said (i.e., they are part of the Qur'an.''" {{Bukhari| | ''I asked Ubai bin Ka`b regarding the two Muwwidhat (Surats of taking refuge with Allah). He said, "I asked the Prophet (ﷺ) about them, He said, 'These two Surats have been recited to me and I have recited them (and are present in the Qur'an).' So, we say as Allah's Messenger (ﷺ) said (i.e., they are part of the Qur'an.''" {{Bukhari|||4976|darussalam}}</ref> | ||
When we come to the rest of the Qur'an, we find that there were numerous differences of reading between the texts of Zaid and Ibn Mas'ud. The records in Ibn Abu Dawud's Kitab al-Masahif fill up no less than nineteen pages<ref>Kitab al-Masahif, pp. 54-73</ref> and, from all the sources available, one can trace no less than 101 variants in the Surah al-Baqarah alone.<ref>Jeffery, Materials pp.25-32</ref> | When we come to the rest of the Qur'an, we find that there were numerous differences of reading between the texts of Zaid and Ibn Mas'ud. The records in Ibn Abu Dawud's Kitab al-Masahif fill up no less than nineteen pages<ref>Kitab al-Masahif, pp. 54-73</ref> and, from all the sources available, one can trace no less than 101 variants in the Surah al-Baqarah alone.<ref>Jeffery, Materials pp.25-32</ref> | ||
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The following are just a few of the differences in illustration of the nature of the variations between the texts: | The following are just a few of the differences in illustration of the nature of the variations between the texts: | ||
*{{Bukhari| | *{{Bukhari|||4944|darussalam}} and {{Muslim||824a|reference}} both record that Ibn Mas'ud's followers were adamant that he and Muhammad had read {{Quran|92|3}} with the words, ''By the male and the female.'' rather than ''And by Him Who created male and female.'' | ||
*{{Quran|2|275}} begins with the words ''Allathiina yaakuluunar-ribaa laa yaquumuuna'', meaning "those who devour usury will not stand". Ibn Mas'ud's text had the same introduction but after the last word there was added the expression ''yawmal qiyaamati'', that is, they would not be able to stand on the "Day of Resurrection". | *{{Quran|2|275}} begins with the words ''Allathiina yaakuluunar-ribaa laa yaquumuuna'', meaning "those who devour usury will not stand". Ibn Mas'ud's text had the same introduction but after the last word there was added the expression ''yawmal qiyaamati'', that is, they would not be able to stand on the "Day of Resurrection". | ||
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====Pre-eminent status of Ibn Mas'ud as a reciter of the Qur'an==== | ====Pre-eminent status of Ibn Mas'ud as a reciter of the Qur'an==== | ||
Muhammad ordered Muslims to learn the Qur'an from four individuals and the first of them was Abdullah ibn Mas'ud.<ref name="bin Masud">"''Narrated Masruq: Abdullah bin Mas'ud was mentioned before Abdullah bin Amr who said, "That is a man I still love, as I heard the Prophet (saw) saying, 'Learn the recitation of the Qur'an from four: from Abdullah bin Mas'ud - he started with him - Salim, the freed slave of Abu Hudhaifa, Mu'adh bin Jabal and Ubai bin Ka'b".''"<BR>{{Bukhari| | Muhammad ordered Muslims to learn the Qur'an from four individuals and the first of them was Abdullah ibn Mas'ud.<ref name="bin Masud">"''Narrated Masruq: Abdullah bin Mas'ud was mentioned before Abdullah bin Amr who said, "That is a man I still love, as I heard the Prophet (saw) saying, 'Learn the recitation of the Qur'an from four: from Abdullah bin Mas'ud - he started with him - Salim, the freed slave of Abu Hudhaifa, Mu'adh bin Jabal and Ubai bin Ka'b".''"<BR>{{Bukhari|||3808|darussalam}}</ref> So, according to Muhammad, Ibn Mas'ud was an authority on the Qur'an. | ||
Ibn Mas'ud swore that he knew all the surahs of the Qur'an, saying "By Allah other than Whom none has the right to be worshipped! There is no Sura revealed in Allah's Book but I know at what place it was revealed; and there is no verse revealed in Allah's Book but I know about whom it was revealed. And if I know that there is somebody who knows Allah's Book better than I, and he is at a place that camels can reach, I would go to him".<ref>{{Bukhari| | Ibn Mas'ud swore that he knew all the surahs of the Qur'an, saying "By Allah other than Whom none has the right to be worshipped! There is no Sura revealed in Allah's Book but I know at what place it was revealed; and there is no verse revealed in Allah's Book but I know about whom it was revealed. And if I know that there is somebody who knows Allah's Book better than I, and he is at a place that camels can reach, I would go to him".<ref>{{Bukhari|||5002|darussalam}}</ref> | ||
After Muhammad's choice of Abdullah bin Mas'ud, he was followed by Salim, the freed slave of Abu Hudhaifa, Mu'adh bin Jabal and Ubai bin Ka'b.<ref name="bin Masud"></ref>It is notable that we do not find any mention of Zayd Bin Thabit who was ultimately entrusted by Abu Bakr with the task of collecting the Qur'an and later or alternatively as part of Uthman's Committee. | After Muhammad's choice of Abdullah bin Mas'ud, he was followed by Salim, the freed slave of Abu Hudhaifa, Mu'adh bin Jabal and Ubai bin Ka'b.<ref name="bin Masud"></ref>It is notable that we do not find any mention of Zayd Bin Thabit who was ultimately entrusted by Abu Bakr with the task of collecting the Qur'an and later or alternatively as part of Uthman's Committee. | ||
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===Qur'an of Ubayy bin Ka'b=== | ===Qur'an of Ubayy bin Ka'b=== | ||
Ubayy ibn Ka'b, was another one of the four which were singled-out by Muhammad,<ref name="bin Masud"></ref> and was considered the best reciter of the Qur'an.<ref>"''Affan ibn Muslim informed us ... on the authority of Anas ibn Malik, he on the authority of the Prophet, may Allah bless him; he said: The best reader (of the Qur'an) among my people is Ubayyi ibn Ka'b.''" - Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol. 2, p.441 </ref> He was known as Sayidul Qura' (The Master of Reciters). Umar the Caliph also agreed that Ubayy was the best reciter, even though he rejected some of what he recited, and said that Ubayy refused to change his recitation.<ref>"`Umar said, Ubai was the best of us in the recitation (of the Qur'an) yet we leave some of what he recites. Ubai says, 'I have taken it from the mouth of Allah's Messenger (ﷺ) and will not leave for anything whatever." But Allah said "None of Our Revelations do We abrogate or cause to be forgotten but We substitute something better or similar." 2.106" {{Bukhari| | Ubayy ibn Ka'b, was another one of the four which were singled-out by Muhammad,<ref name="bin Masud"></ref> and was considered the best reciter of the Qur'an.<ref>"''Affan ibn Muslim informed us ... on the authority of Anas ibn Malik, he on the authority of the Prophet, may Allah bless him; he said: The best reader (of the Qur'an) among my people is Ubayyi ibn Ka'b.''" - Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol. 2, p.441 </ref> He was known as Sayidul Qura' (The Master of Reciters). Umar the Caliph also agreed that Ubayy was the best reciter, even though he rejected some of what he recited, and said that Ubayy refused to change his recitation.<ref>"`Umar said, Ubai was the best of us in the recitation (of the Qur'an) yet we leave some of what he recites. Ubai says, 'I have taken it from the mouth of Allah's Messenger (ﷺ) and will not leave for anything whatever." But Allah said "None of Our Revelations do We abrogate or cause to be forgotten but We substitute something better or similar." 2.106" {{Bukhari|||5005|darussalam}}</ref> As detailed in another section below, Ubayy had 116 surahs in his codex, two more than the Uthmanic Qur'an. | ||
Some examples where Ubayy agreed with Ibn Mas'ud and disagreed with Zayd include the following: | Some examples where Ubayy agreed with Ibn Mas'ud and disagreed with Zayd include the following: | ||
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*Sahih Muslim<ref>"''It is reported on the authority of Ibn 'Abbas that when this verse was revealed:'' | *Sahih Muslim<ref>"''It is reported on the authority of Ibn 'Abbas that when this verse was revealed:'' | ||
" And warn thy nearest kindred" (and thy group of selected people among them)...''" {{Muslim| | " And warn thy nearest kindred" (and thy group of selected people among them)...''" {{Muslim||208a|reference}}''</ref> and Sahih Bukhari<ref>{{Bukhari|||4971|darussalam}} (note that the English translation omits the additional words in the verse, but they can be seen in the Arabic).</ref> record that Ibn 'Abbas read verse {{Quran|26|214}} with the additional words, "and thy group of selected people among them". | ||
*Ibn 'Abbas is widely reported in al Tabari's tafsir to have said that "ascertain welcome" (tasta'nisu) in {{Quran|24|27}} was a scribal error, and instead should say "ask permission" (tasta'dhinu), a subtly different meaning in Arabic. This narration was also reported elsewhere and classed sahih by al-Hakim, Dhahabi and Ibn Hajar<ref>Hadith 3496 in the Al-Mustadrak collection of Hakim al-Nishapuri [http://islamport.com/d/1/mtn/1/22/473.html Islamport.com]</ref>. Ubayy and Ibn Mas'ud (the latter with different word order) are also reported in al-Tabari's tafsir to have read tasta'nusu. The Ibn Mas'ud wording (except singular instead of plural) is also found in the lower text of the Sana'a palmpsest.<ref>See p.92, line 1 of Folio 11 A in | *Ibn 'Abbas is widely reported in al Tabari's tafsir to have said that "ascertain welcome" (tasta'nisu) in {{Quran|24|27}} was a scribal error, and instead should say "ask permission" (tasta'dhinu), a subtly different meaning in Arabic. This narration was also reported elsewhere and classed sahih by al-Hakim, Dhahabi and Ibn Hajar<ref>Hadith 3496 in the Al-Mustadrak collection of Hakim al-Nishapuri [http://islamport.com/d/1/mtn/1/22/473.html Islamport.com]</ref>. Ubayy and Ibn Mas'ud (the latter with different word order) are also reported in al-Tabari's tafsir to have read tasta'nusu. The Ibn Mas'ud wording (except singular instead of plural) is also found in the lower text of the Sana'a palmpsest.<ref>See p.92, line 1 of Folio 11 A in | ||
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===The lost verse on stoning=== | ===The lost verse on stoning=== | ||
There are claims in the hadith that certain verses are missing. For example the '[[Stoning|stoning verse]]' for adultery. The present day Qur’an does not contain the [[Qur'an, Hadith and Scholars:Stoning|penalty of Rajm]] (stoning) for married adulterers, which abrogated the previous penalty. Rather, the Qur'an now extant assigns whipping as the punishment for adultery:{{Quote|{{Muslim| | There are claims in the hadith that certain verses are missing. For example the '[[Stoning|stoning verse]]' for adultery. The present day Qur’an does not contain the [[Qur'an, Hadith and Scholars:Stoning|penalty of Rajm]] (stoning) for married adulterers, which abrogated the previous penalty. Rather, the Qur'an now extant assigns whipping as the punishment for adultery:{{Quote|{{Muslim||1691a|reference}}|Abdullah b. 'Abbas reported that 'Umar b. Khattab sat on the pulpit of Allah's Messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah's Messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah's Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession.}} | ||
The lost verse of Rajm ([[stoning]]) was originally found in Surah al-Ahzab<ref>"''Umar said to me ‘How many verses are contained in the chapter of al-Ahzab?’ I said, ‘72 or 73 verses.’ He said it was almost as long as the chapter of the Cow, which contains 287 verses, and in it there was the verse of stoning.''" - Al-Muttaqi ‘Ali bin Husam al-Din in his book “Mukhtasar Kanz al-’Ummal” printed on the margin of Musnad Ahmad ibn Hanbal, Volume 2, page 2, in his hadith about chapter 33</ref>. According to hadiths recorded in Al-Suyuti's Itqan the lost verse read, "The fornicators among the married men (ash-shaikh) and married women (ash-shaikhah), stone them as an exemplary punishment from Allah, and Allah is Mighty and Wise,", or alternatively, "A married man or woman should be stoned, without hesitation, for having given in to lust." <ref>As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.524 (or p.13 of the chapter on Nasikh and Mansukh in the abridged English translation of Al-Itqan by Muneer Fareed)</ref> | The lost verse of Rajm ([[stoning]]) was originally found in Surah al-Ahzab<ref>"''Umar said to me ‘How many verses are contained in the chapter of al-Ahzab?’ I said, ‘72 or 73 verses.’ He said it was almost as long as the chapter of the Cow, which contains 287 verses, and in it there was the verse of stoning.''" - Al-Muttaqi ‘Ali bin Husam al-Din in his book “Mukhtasar Kanz al-’Ummal” printed on the margin of Musnad Ahmad ibn Hanbal, Volume 2, page 2, in his hadith about chapter 33</ref>. According to hadiths recorded in Al-Suyuti's Itqan the lost verse read, "The fornicators among the married men (ash-shaikh) and married women (ash-shaikhah), stone them as an exemplary punishment from Allah, and Allah is Mighty and Wise,", or alternatively, "A married man or woman should be stoned, without hesitation, for having given in to lust." <ref>As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.524 (or p.13 of the chapter on Nasikh and Mansukh in the abridged English translation of Al-Itqan by Muneer Fareed)</ref> | ||
This verse, along with verses regarding [https://wikiislam.net/wiki/Adult_Suckling adult suckling], were reportedly written on a piece of paper and were lost when a sheep or goat ate them.<ref>“''It was narrated that 'Aishah said: The Verse of stoning and of breastfeeding an adult ten times was revealed, and the paper was with me under my pillow. When the Messenger of Allah died, we were preoccupied with his death, and a tame sheep came in and ate it.''” {{Ibn Majah||3|9|1944}} (Graded Hasan by Dar-us-Salam). Also found in Musnad Ahmad bin Hanbal. vol. 6. page 269; Ibn Qutbah, Tawil Mukhtalafi 'l-Hadith (Cairo: Maktaba al-Kulliyat al-Azhariyya. 1966) page 310; As-Suyuti, ad-Durru 'l-Manthur, vol. 2. page 13</ref> The loss of the stoning verse is confirmed by Caliph Umar in [[sahih]] hadith in which this verse is said to have been included in the book "sent down" to Muhammad, "the Book of Allah".<ref>"''...Umar b. Khattab sat on the pulpit of Allah's Messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah's Messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah's Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession....''" - {{Muslim| | This verse, along with verses regarding [https://wikiislam.net/wiki/Adult_Suckling adult suckling], were reportedly written on a piece of paper and were lost when a sheep or goat ate them.<ref>“''It was narrated that 'Aishah said: The Verse of stoning and of breastfeeding an adult ten times was revealed, and the paper was with me under my pillow. When the Messenger of Allah died, we were preoccupied with his death, and a tame sheep came in and ate it.''” {{Ibn Majah||3|9|1944}} (Graded Hasan by Dar-us-Salam). Also found in Musnad Ahmad bin Hanbal. vol. 6. page 269; Ibn Qutbah, Tawil Mukhtalafi 'l-Hadith (Cairo: Maktaba al-Kulliyat al-Azhariyya. 1966) page 310; As-Suyuti, ad-Durru 'l-Manthur, vol. 2. page 13</ref> The loss of the stoning verse is confirmed by Caliph Umar in [[sahih]] hadith in which this verse is said to have been included in the book "sent down" to Muhammad, "the Book of Allah".<ref>"''...Umar b. Khattab sat on the pulpit of Allah's Messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah's Messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah's Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession....''" - {{Muslim||1691a|reference}}</ref> In another sahih hadith appearing in many collections<ref>"''Abu Huraira and Zaid b Khalid al-Juhani reported that one of the desert tribes came to Allah's Messenger (ﷺ) and said: Messenger of Allah, I beg of you in the name of Allah that you pronounce judgment about me according to the Book of Allah. The second claimant who was wiser than him said: Well, decide amongst us according to the Book of Allah, but permit me (to say something). Thereupon Allah's Messenger (may peace be upon ham) said: Say. He said: My son was a servant in the house of this person and he committed adultery with his wife. I was informed that my son deserved stoning to death (as punishment for this offence). I gave one hundred goats and a slave girl as ransom for this. I asked the scholars (if this could serve as an expiation for this offence). They informed me that my son deserved one hundred lathes and exile for one year. and this woman deserved stoning (as she was married). Thereupon Allah's Messenger (may peace he upon him) said: By Him in Whose Hand is my life. I will decide between you according to the Book of Allah. The slave-girl and the goats should be given back, and your son is to be punished with one hundred lashes and exile for one year. And, O Unais (b. Zuhaq al-Aslami), go to this woman in the morning, and if she makes a confession, then stone her. He (the narrator) said: He went to her in the morning and she made a confession. And Allah's Messenger (ﷺ) made pronouncement about her and she was stoned to death.''" {{Muslim||1697|reference}}</ref>, Muhammad says he will judge a married woman who committed adultery with an unmarried man by "the Book of Allah" (meaning the Qur'an<ref>This is clear from the hadith itself, and is also almost always the meaning of "Book of Allah" in other hadiths and verses, including the hadith about Umar and the stoning verse previously mentioned. See for example "'' Narrated `Ikrima: Ibn `Abbas said, "How can you ask the people of the Scriptures about their Books while you have Allah's Book (the Qur'an) which is the most recent of the Books revealed by Allah, and you read it in its pure undistorted form?"''" {{Bukhari|||7522|darussalam}}</ref>) and orders the woman to be stoned and the man to receive 100 lashes. Before becoming lost, the verse on adult suckling had already been abrogated and replaced with a watered down version. Evidently it was not very popular, and was resisted by some of Muhammad's wives.<ref>See for example regarding the abrogation {{Muwatta|30|3|17}} and {{Muslim||1452a|reference}}, and the displeasure of Muhammad's wives {{Muwatta|30|3|12}}</ref> | ||
Islamic scholars typically explain the loss of the stoning verse as a type of abrogation where the verse is no longer recited but the ruling still applies. Al-Suyuti in his Itqan gives various hadiths in which Muhammad and the Muslim community felt uneasy about writing down, and possibly even reciting such a harsh verse, having witnessed its implementation.<ref>Al-Itqan fii Ulum al-Qur'an by Al-Suyuti, pp.16-17 of the chapter on Nasikh and Mansukh in the abridged English translation by Muneer Fareed</ref> It seems that as a result even the recitation of the exact wording for this verse was lost over time. It is unclear how this is compatible with preservation by calling it abrogation even though the ruling remains, particularly when it involves such a serious topic as a death penalty. | Islamic scholars typically explain the loss of the stoning verse as a type of abrogation where the verse is no longer recited but the ruling still applies. Al-Suyuti in his Itqan gives various hadiths in which Muhammad and the Muslim community felt uneasy about writing down, and possibly even reciting such a harsh verse, having witnessed its implementation.<ref>Al-Itqan fii Ulum al-Qur'an by Al-Suyuti, pp.16-17 of the chapter on Nasikh and Mansukh in the abridged English translation by Muneer Fareed</ref> It seems that as a result even the recitation of the exact wording for this verse was lost over time. It is unclear how this is compatible with preservation by calling it abrogation even though the ruling remains, particularly when it involves such a serious topic as a death penalty. | ||
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Abu Musa al-Ash'ari, one of the early authorities on the Qur'an text and a companion of Muhammad, claimed a surah which resembled at-Tawba (also known as Bara'at) in length and severity was forgotten and lost, but included a passage on the greed of man, which is not in today's Qur'an. Various narrations have slightly differing wording for this lost passage, which is consistent with it being insufficiently remembered. | Abu Musa al-Ash'ari, one of the early authorities on the Qur'an text and a companion of Muhammad, claimed a surah which resembled at-Tawba (also known as Bara'at) in length and severity was forgotten and lost, but included a passage on the greed of man, which is not in today's Qur'an. Various narrations have slightly differing wording for this lost passage, which is consistent with it being insufficiently remembered. | ||
{{Quote|{{Muslim| | {{Quote|{{Muslim||1050|reference}}|Abu Harb b. Abu al-Aswad reported on the authority of his father that Abu Musa al-Ash'ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Qur'an and he said: | ||
You are the best among the inhabitants of Basra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. '''We used to recite a surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it:"''' If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." And we used so recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it:" Oh people who believe, why do you say that which you do not practise" (lxi 2.) and" that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13).}} | You are the best among the inhabitants of Basra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. '''We used to recite a surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it:"''' If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." And we used so recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it:" Oh people who believe, why do you say that which you do not practise" (lxi 2.) and" that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13).}} | ||
Ibn Abbas was likewise unsure whether it was part of the Qur'an or not: | Ibn Abbas was likewise unsure whether it was part of the Qur'an or not: | ||
{{Quote|{{Bukhari| | {{Quote|{{Bukhari|||6437|darussalam}}|Narrated Ibn `Abbas: I heard Allah's Messenger (pbuh) saying, "If the son of Adam had money equal to a valley, then he will wish for another similar to it, for nothing can satisfy the eye of Adam's son except dust. And Allah forgives him who repents to Him." '''Ibn `Abbas said: I do not know whether this saying was quoted from the Qur'an or not. `Ata' said, "I heard Ibn AzZubair saying this narration while he was on the pulpit."'''}} | ||
Ubai said that it was considered as a saying from the Qur'an for a while during Muhammad's lifetime. At best, it could be claimed to be an example of a type of abrogation where the verses are lost. Why the verse would be abrogated is unexplained. | Ubai said that it was considered as a saying from the Qur'an for a while during Muhammad's lifetime. At best, it could be claimed to be an example of a type of abrogation where the verses are lost. Why the verse would be abrogated is unexplained. | ||
{{Quote|{{Bukhari| | {{Quote|{{Bukhari|||6438|darussalam}}|Narrated Sahl bin Sa`d: I heard Ibn Az-Zubair who was on the pulpit at Mecca, delivering a sermon, saying, "O men! The Prophet used to say, "If the son of Adam were given a valley full of gold, he would love to have a second one; and if he were given the second one, he would love to have a third, for nothing fills the belly of Adam's son except dust. And Allah forgives he who repents to Him." '''Ubai said, "We considered this as a saying from the Qur'an till the Sura (beginning with) 'The mutual rivalry for piling up of worldly things diverts you..' (102.1) was revealed."'''}} | ||
Al-Suyuti records the recollection by Abu Waqid al-Laithii of the occasion when the lost passage about the valleys was revealed. He says that Muhammad claimed it as a revelation from Allah, just like when he received other revelations.<ref>"''Abu Waqid al-Laithii said, "When the messenger of Allah (saw) received the revelation we would come to him and he would teach us what had been revealed. (I came) to him and he said 'It was suddenly communicated to me one day: Verily Allah says, ...''" - As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.525 (or p.13 of the chapter on Nasikh and Mansukh in the abridged English translation of Al-Itqan by Muneer Fareed)</ref> | Al-Suyuti records the recollection by Abu Waqid al-Laithii of the occasion when the lost passage about the valleys was revealed. He says that Muhammad claimed it as a revelation from Allah, just like when he received other revelations.<ref>"''Abu Waqid al-Laithii said, "When the messenger of Allah (saw) received the revelation we would come to him and he would teach us what had been revealed. (I came) to him and he said 'It was suddenly communicated to me one day: Verily Allah says, ...''" - As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.525 (or p.13 of the chapter on Nasikh and Mansukh in the abridged English translation of Al-Itqan by Muneer Fareed)</ref> | ||
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===Relationship between Qira'at and Ahruf=== | ===Relationship between Qira'at and Ahruf=== | ||
The legitimacy of variant oral readings is derived from some hadith narrations that the Qur'an was revealed to Muhammad in seven ''ahruf''. The word ahruf literally means words or letters, but is commonly translated as modes of recitation. The nature of these ahruf generated a wide range of theories, some more plausible than others.<ref>These are summarised in Ahmad 'Ali al Imam (1998), "Variant Readings of the Quran: A critical study of their historical and linguistic origins", Institute of Islamic Thought: Virginia, USA, pp.9-20</ref> A popular, though problematic theory was that these were dialects of seven Arab tribes, and only one, that of the Quraysh was retained by Uthman. However, most variants among the canonical readings are not of a dialect nature<ref>Melchert, Christopher [https://www.jstor.org/stable/25728289 The Relation of the Ten Readings to One Another] Journal of Qur'anic Studies, vol. 10, no. 2, 2008, pp. 73–87</ref>. It also makes little sense of {{Bukhari| | The legitimacy of variant oral readings is derived from some hadith narrations that the Qur'an was revealed to Muhammad in seven ''ahruf''. The word ahruf literally means words or letters, but is commonly translated as modes of recitation. The nature of these ahruf generated a wide range of theories, some more plausible than others.<ref>These are summarised in Ahmad 'Ali al Imam (1998), "Variant Readings of the Quran: A critical study of their historical and linguistic origins", Institute of Islamic Thought: Virginia, USA, pp.9-20</ref> A popular, though problematic theory was that these were dialects of seven Arab tribes, and only one, that of the Quraysh was retained by Uthman. However, most variants among the canonical readings are not of a dialect nature<ref>Melchert, Christopher [https://www.jstor.org/stable/25728289 The Relation of the Ten Readings to One Another] Journal of Qur'anic Studies, vol. 10, no. 2, 2008, pp. 73–87</ref>. It also makes little sense of {{Bukhari|||7550|darussalam}} in which Muhammad said the Quran was revealed in seven ahruf when two companions who were both of the Quraysh tribe disagreed on a reading. A more tenable view is that the ahruf represent variant readings at certain points in the Quran. | ||
A related question on which scholars differed was whether or not all the ahruf were preserved. One group including Ibn Hazm (d.1064 CE) believed that all seven ahruf were accommodated by the Uthmanic rasm (consonantal skeleton), finding it unimaginable that anything would be omitted.<ref>Nasser, S. [https://books.google.co.uk/books?id=mRAzAQAAQBAJ&printsec=frontcover ''The Transmission of the Variant Readings of the Qurʾān: The Problem of Tawātur and the Emergence of Shawādhdh''], Leiden, Boston:Brill, 2013, p.83</ref>. Al-Tabari argued that only one harf was preserved by Uthman (which he interpreted to mean the dialect of the Quraysh), while Ibn al Jazari said the view of most scholars is that only as many of the ahruf as the Uthmanic rasm accommodated were preserved<ref>Ahmad 'Ali al Imam (1998), "Variant Readings of the Quran: A critical study of their historical and linguistic origins", Institute of Islamic Thought: Virginia, USA, pp.65-67</ref>. Indeed, this latter view is more viable theologically, for the non-Uthmanic companion readings must be fraudulent under the first view, and problems with the second view include those mentioned above. | A related question on which scholars differed was whether or not all the ahruf were preserved. One group including Ibn Hazm (d.1064 CE) believed that all seven ahruf were accommodated by the Uthmanic rasm (consonantal skeleton), finding it unimaginable that anything would be omitted.<ref>Nasser, S. [https://books.google.co.uk/books?id=mRAzAQAAQBAJ&printsec=frontcover ''The Transmission of the Variant Readings of the Qurʾān: The Problem of Tawātur and the Emergence of Shawādhdh''], Leiden, Boston:Brill, 2013, p.83</ref>. Al-Tabari argued that only one harf was preserved by Uthman (which he interpreted to mean the dialect of the Quraysh), while Ibn al Jazari said the view of most scholars is that only as many of the ahruf as the Uthmanic rasm accommodated were preserved<ref>Ahmad 'Ali al Imam (1998), "Variant Readings of the Quran: A critical study of their historical and linguistic origins", Institute of Islamic Thought: Virginia, USA, pp.65-67</ref>. Indeed, this latter view is more viable theologically, for the non-Uthmanic companion readings must be fraudulent under the first view, and problems with the second view include those mentioned above. | ||
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Sadeghi & Goudarzi, [https://www.scribd.com/doc/110978941/Sanaa-1-and-the-Origins-of-the-Qur-An San'a' 1 and the Origins of the Qur'an] Der Islam 87, No. 1-2 (February 2012) 1-129</ref> | Sadeghi & Goudarzi, [https://www.scribd.com/doc/110978941/Sanaa-1-and-the-Origins-of-the-Qur-An San'a' 1 and the Origins of the Qur'an] Der Islam 87, No. 1-2 (February 2012) 1-129</ref> | ||
Academic scholars who have analysed the isnads and matn of the transmissions generally believe that the main seven ahruf hadith (involving Umar) is very early. It is widely transmitted, with Ibn Shihāb al-Zuhrī (d. 124) as the common link.<ref>Nasser, S. [https://books.google.co.uk/books?id=mRAzAQAAQBAJ&printsec=frontcover ''The Transmission of the Variant Readings of the Qurʾān: The Problem of Tawātur and the Emergence of Shawādhdh''], Leiden, Boston:Brill, 2013, pp. 18-31</ref> It may have been invented at an early stage to accommodate the proliferation of variant readings. Given that the Qur'an and hadith reveal that Muhammad would forget entire verses, another plausible theory would be that he was inconsistent in his recitation and appealed to ahruf as a convenient excuse. In the most widely transmitted ahruf hadith, Muhammad explains the ahruf to pacify an angry Umar, who heard Hisham b. Hakim reading a surah in an unfamiliar way.<ref>See how Muhammad settled a dispute between his followers regarding the correct recitation {{Bukhari| | Academic scholars who have analysed the isnads and matn of the transmissions generally believe that the main seven ahruf hadith (involving Umar) is very early. It is widely transmitted, with Ibn Shihāb al-Zuhrī (d. 124) as the common link.<ref>Nasser, S. [https://books.google.co.uk/books?id=mRAzAQAAQBAJ&printsec=frontcover ''The Transmission of the Variant Readings of the Qurʾān: The Problem of Tawātur and the Emergence of Shawādhdh''], Leiden, Boston:Brill, 2013, pp. 18-31</ref> It may have been invented at an early stage to accommodate the proliferation of variant readings. Given that the Qur'an and hadith reveal that Muhammad would forget entire verses, another plausible theory would be that he was inconsistent in his recitation and appealed to ahruf as a convenient excuse. In the most widely transmitted ahruf hadith, Muhammad explains the ahruf to pacify an angry Umar, who heard Hisham b. Hakim reading a surah in an unfamiliar way.<ref>See how Muhammad settled a dispute between his followers regarding the correct recitation {{Bukhari|||7550|darussalam}}</ref> In another account, Ubayy b. Ka'b feels denial/disbelief (al takzeeb التَّكْذِيبِ<ref>كذب - [https://lexicon-quranic-research.net/data/22_k/051_kcb.html Lane's Lexicon] pp. 2597-2600</ref>), the like of which he had not felt since before Islam, when Muhammad gives his approval to some unfamiliar and differing recitations (qira'at), then begs forgiveness when Muhammad explains the ahruf.<ref>{{Muslim||820a|reference}}<BR>Note that in the translation, "dialects" is ahruf in the Arabic, and "styles" is qira'at.</ref> In another version, Muhammad's explanation to Ubayy gives significant leeway in how the Qur'an was to be recited.<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> | ||
===Differences in the Qira'at=== | ===Differences in the Qira'at=== | ||