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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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, 22 December 2018→What did Ibn Mas'ud have in his Qur'an that Uthman did not?
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{{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". | ||
The variant is mentioned in Abu Ubaid's Kitab Fadhail al-Qur'an.<ref>cf. Nِldeke, Geschichte, 3.63; Jeffery, Materials, p.31</ref> The variant was also recorded in the codex of Talha ibn Musarrif, a secondary codex dependent on Ibn Mas'ud's text, Taiha likewise being based at Kufa in Iraq where Ibn Mas'ud was based as governor and where his codex was widely followed.<ref>Jeffery, p.343</ref> | The variant is mentioned in Abu Ubaid's Kitab Fadhail al-Qur'an.<ref>As can be seen on [https://corpuscoranicum.de/lesarten/index/sure/2/vers/275 Corpus Coranicum]</ref><ref>cf. Nِldeke, Geschichte, 3.63; Jeffery, Materials, p.31</ref> The variant was also recorded in the codex of Talha ibn Musarrif, a secondary codex dependent on Ibn Mas'ud's text, Taiha likewise being based at Kufa in Iraq where Ibn Mas'ud was based as governor and where his codex was widely followed.<ref>Jeffery, p.343</ref> | ||
{{Quran|5| | {{Quran|5|89}}, in the standard text, contains the exhortation ''fasiyaamu thalaathati ayyaamin'', meaning "fast for three days". Ibn Mas'ud's text had, after the last word, the adjective ''mutataabi'aatin'', meaning three "successive" days.<ref>As can be seen on [https://corpuscoranicum.de/lesarten/index/sure/5/vers/89 Corpus Coranicum]</ref> | ||
The variant derives from at-Tabari<ref>7.19.11 - cf. Nِldeke, 3.66; Jeffery, p.40</ref> and was also mentioned by Abu Ubaid. This variant reading was, significantly, found in Ubayy ibn Ka'b's text as well<ref>Jeffery, p.129</ref> and in the texts of Ibn Abbas<ref>Jeffery, p.199</ref> and Ibn Mas'ud's pupil Ar-Rabi ibn Khuthaim.<ref>Jeffery, p.289</ref> | The variant derives from at-Tabari<ref>7.19.11 - cf. Nِldeke, 3.66; Jeffery, p.40</ref> and was also mentioned by Abu Ubaid. This variant reading was, significantly, found in Ubayy ibn Ka'b's text as well<ref>Jeffery, p.129</ref> and in the texts of Ibn Abbas<ref>Jeffery, p.199</ref> and Ibn Mas'ud's pupil Ar-Rabi ibn Khuthaim.<ref>Jeffery, p.289</ref> | ||
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Muslims are commonly told that the differences between the Qira'at can be explained away as styles of pronunciation or dialects and spelling. Yet in many cases the variations added or ommitted words, or are completely different words or contradict each other in meaning. The Corpus Coranicum database<ref>[http://corpuscoranicum.de/lesarten/index/sure/1/vers/1 Corpus Coranicum - Lesarten tab]</ref> can be used as a neutral online source for verifying the existence of such variations in the Qira'at. An interesting example is given below, and more of them are listed in the next section about the popular Hafs and Warsh transmissions. | Muslims are commonly told that the differences between the Qira'at can be explained away as styles of pronunciation or dialects and spelling. Yet in many cases the variations added or ommitted words, or are completely different words or contradict each other in meaning. The Corpus Coranicum database<ref>[http://corpuscoranicum.de/lesarten/index/sure/1/vers/1 Corpus Coranicum - Lesarten tab]</ref> can be used as a neutral online source for verifying the existence of such variations in the Qira'at. An interesting example is given below, and more of them are listed in the next section about the popular Hafs and Warsh transmissions. | ||
In {{Quran|18|86}}, Dhu'l Qarnayn finds the sun setting in a '''muddy''' spring, according to the Qira'at used by today's most popular transmissions of the Qur'an. However, in around half of the various Qira'at the sun intead sets in a '''warm''' spring. The latter variant is even used in some English translations. It is easy to see how the corruption arose (whichever one is the variant). The arabic word حَمِئَة (hami'atin - muddy) sounds very similar to the completely different word حَامِيَة ( | In {{Quran|18|86}}, Dhu'l Qarnayn finds the sun setting in a '''muddy''' spring, according to the Qira'at used by today's most popular transmissions of the Qur'an. However, in around half of the various Qira'at the sun intead sets in a '''warm''' spring. The latter variant is even used in some English translations. It is easy to see how the corruption arose (whichever one is the variant). The arabic word حَمِئَة (hami'atin - muddy) sounds very similar to the completely different word حَامِيَة (hamiyatin - warm). Al-Tabari records in his tafseer for this verse [https://wikiislam.net/wiki/Dhul-Qarnayn_and_the_Sun_Setting_in_a_Muddy_Spring_-_Part_One#Tafsir_.28Commentaries.29 the differing opinions] on whether the sun sets in muddy or warm water. | ||
The reading of ibn Amir, which is one of those qira'at containing | The reading of ibn Amir, which is one of those qira'at containing hamiyah instead of hami'ah, is still used in some parts of Yemen, and used to be more widespread.<ref>Leemhuis, F. 2006, 'From Palm Leaves to the Internet' in McAuliffe J. D. (ed.) ''The Cambridge Companion to the Qur'an'', Cambridge: Cambridge University Press, p.150 [https://books.google.co.uk/books?id=F2oLiXT_66EC&pg=PA150&lpg=PA150#v=onepage&q&f=false Google books preview]</ref>. In written form this difference is not just a matter of vowel marks. Even the consonantal text with dots is different. A scan of a printed Qur'an containing the mushaf of Hisham's transmission from ibn Amir's reading can even be read online and it can be seen that حَامِيَة (warm) is used in verse 18:86<ref>[http://read.kitabklasik.net/2010/12/mushaf-al-quran-al-karim-riwayat-hisyam.html kitabklasik.net] Click one of the links labelled download to view in pdf format and see page 307 of the 630 page pdf</ref>. | ||
==Differences in the Hafs and Warsh Texts== | ==Differences in the Hafs and Warsh Texts== | ||
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|- | |- | ||
|{{Quran|2|132}} | |{{Quran|2|132}} | ||
|wawassa | |wawassa (and he enjoined) | ||
|wa'awsa | |wa'awsa (and he instructed) | ||
|Al-Dani mentions Abu `Ubayd saw wa'awsa | |Al-Dani mentions Abu `Ubayd saw wa'awsa | ||
in the imam, the mushaf `Uthman | in the imam, the mushaf `Uthman | ||
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|ataytukum (I have given) | |ataytukum (I have given) | ||
|ataynakum (We have given) | |ataynakum (We have given) | ||
| | |These words are in a quote. They can't both be right. | ||
|[https://corpuscoranicum.de/lesarten/index/sure/3/vers/81 3:81] | |[https://corpuscoranicum.de/lesarten/index/sure/3/vers/81 3:81] | ||
|- | |- | ||
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|The Warsh version better fits verse 3.144 | |The Warsh version better fits verse 3.144 | ||
|[https://corpuscoranicum.de/lesarten/index/sure/3/vers/146 3:146] | |[https://corpuscoranicum.de/lesarten/index/sure/3/vers/146 3:146] | ||
|- | |- | ||
|{{Quran|7|57}} | |{{Quran|7|57}} | ||
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| | | | ||
|[https://corpuscoranicum.de/lesarten/index/sure/21/vers/4 21:4] | |[https://corpuscoranicum.de/lesarten/index/sure/21/vers/4 21:4] | ||
|- | |||
|{{Quran|40|26}} | |||
|aw an (or that) | |||
|wa an (and that) | |||
|This is in a quote of Pharoah's words. Which did he say? | |||
|[https://corpuscoranicum.de/lesarten/index/sure/40/vers/26 40:26] | |||
|- | |||
|{{Quran|43|19}} | |||
|ibaad (slaves) | |||
|inda (with) | |||
| | |||
|[https://corpuscoranicum.de/lesarten/index/sure/43/vers/19 43:19] | |||
|- | |- | ||
|{{Quran|57|24}} | |{{Quran|57|24}} | ||