Textual History of the Qur'an: Difference between revisions

*There are a number of cases where whole clauses differed in his text. In {{Quran|5|45}}, where the standard text reads ''wa katabnaa 'alayhim fiiha'', meaning "and We inscribed therein for them (the Jews)", the reading of Ubayy ibn Ka'b was ''wa anzalallaahu alaa banii isra'iila fiiha'', meaning "and Allah sent down therein to the Children of Israel."<ref>Nِoldeke, The History of the Qur'an p.449</ref><ref>Jeffery, Materials p.128</ref> This is similar to the lower text of the Sanaa 1 palimpsest, which reads here "wa katabnaa alaa banii Isra'iila".<ref>Behnam Sadeghi and Uwe Bergmann, “The Codex of a Companion of the Prophet and the Qur’ān of the Prophet,” Arabica 57, no. 4 (2010): 343–436. p. 362</ref>

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 stemmatic relationship 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 reconstructed the same stemma as found by Cook for what must have been four regional exemplar 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> Sidky also found an "excellent agreement" between these reports and the earliest manuscripts. In additon, Sidky was able to reproduce the stemmatic result by means of a phylogenetic analysis of these regional differences within the earliest manuscripts (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 separately 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 identical 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).