Textual History of the Qur'an: Difference between revisions

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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.

===Qur'an of Ibn Mas'ud===

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 name="Itqan ibn Masud">"''Imam Fakhruddin said that the reports in some of the ancient books that Ibn Mas'ud denied that Suratul-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|6|60|501}}<br>

''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|6|60|500}}</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 Suratul-Baqarah alone.  

{{Bukhari|6|60|468}} and {{Muslim|4|1799}} 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".  

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>Noldeke, T. et. al. (1909, 1919) "The History of the Qur'an" Ed. and trans. by Behn W. H. (2013) Brill: Leiden p.433 <BR>His lists of companion variants are based on al Zamakhshari's tafsir, with further sources in footnotes as appropriate (p.431, footnote 280)</ref><ref>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, Materials, p.343</ref>  

{{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 and was also mentioned by Abu Ubaid and al Zamakhshari.<ref>Noldeke, The History of the Qur'an p.435; Jeffery, Materials p.40</ref> This variant reading was, significantly, found in Ubayy ibn Ka'b's text as well<ref>Jeffery, Materials p.129</ref> and in the texts of Ibn 'Abbas<ref>Jeffery, Materials p.199</ref> and Ibn Mas'ud's pupil Ar-Rabi ibn Khuthaim.<ref>Jeffery, Materials p.289</ref> Ibn Mas'ud's reading was used by Hanafi scholars to rule that the fasting must be on successive days while Shafi scholars said this was not necessary. This and other Ibn Mas'ud variant readings used in Hanafi jurisprudence (such as forbidding the amputatation of left hands) are discussed by Harvey.<ref name="Harvey2017" />

====Preminent 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 bin 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".''" - Sahih al-Bukhari, Vol. 5, p.96</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>Sahih al-Bukhari, Vol. 6, p.488</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.  

====Ibn Mas'ud's Disagreement with Uthman====

The Qur'an that Ibn Mas'ud had was known and agreed upon by many Muslims in Kufa. When Uthman ordered that all codices must be destroyed and that only Zayd's codex is to be preserved, the reaction of Abdallah ibn Mas'ud was defensive.  

"I have not led them [the people of Kufa] astray. There is no verse in the Book of Allah that I do not know where it was revealed and why it was revealed, and if I knew anyone more learned in the Book of Allah and I could be conveyed there, I would set out to him".<ref>"''Hudhaifah went on to say, "0 Abdullah ibn Qais, you were sent to the people of Basra as their governor (amir) and teacher and they have submitted to your rules, your idioms and your reading". He continued, "0 Abdullah ibn Mas'ud, you were sent to the people of Kufa as their teacher who have also submitted to your rules, idioms and reading". Abdullah said to him, "In that case I have not led them astray. There is no verse in the Book of Allah that I do not know where it was revealed and why it was revealed, and if I knew anyone more learned in the Book of Allah and I could be conveyed there, I would set out to him".''" - Ibn Abi Dawud, Kitab al-Masahif, p.14</ref>

A hadith graded sahih appears in al-Tirmidhi's collection. After mentioning Uthman's attempts to enforce a codice (mushaf), we read:

{{Quote|1=[http://sunnah.com/urn/641130 Jami' at-Tirmidhi Vol. 5, Book 44, Hadith 3104]|2=Az-Zuhri said: "'Ubaidullah bin 'Abdullah bin 'Utbah informed me that 'Abdullah bin Mas'ud disliked Zaid bin Thabit copying the Musahif, and he said: 'O you Muslims people! Avoid copying the Mushaf and the recitation of this man. By Allah! When I accepted Islam he was but in the loins of a disbelieving man' - meaning Zaid bin Thabit - and it was regarding this that 'Abdullah bin Mas'ud said: 'O people of Al-'Iraq! '''Keep the Musahif that are with you, and conceal them.''' For indeed Allah said: And whoever conceals something, he shall come with what he concealed on the Day of Judgement (3:161). So meet Allah with the Musahif.'" Az-Zuhri said: "It was conveyed to me that some men amongst the most virtuous of the Companions of the Messenger of Allah () disliked that view of Ibn Mas'ud."}}

Similar comments from Ibn Mas'ud are recorded elsewhere.<ref>Zaid bin thabit, Abdullah ibn Mas'ud said, "I recited from the messenger of Allah (saw) seventy surahs which I had perfected before Zaid ibn Thabit had embraced Islam".<BR>Ibn Abi Dawud, Kitab al-Masahif, p.17</ref><ref>"When Uthman ordered the destruction of Ibn Mas'ud's codex, Ibn Mas'ud gave a sermon in Kufa and said "Conceal the manuscripts! I like it better to read according to the recitation of him (Prophet) whom I love more than that of Zayd Ibn Thabit. By Him besides Whom there is no god! I learnt more than seventy surahs from the lips of the Apostle of Allah, may Allah bless him, while Zayd Ibn Thabit was a youth, having two locks and playing with the youth".<BR>Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol. 2, p.444</ref>  

Dr. Ramon Harvey writes, "''The  sources  point  to  no  less  than  a  century  of  Kufan resistance to the imposition of a canonised Qur’anic text, with Ibn Masʿud’s variant readings  openly  used  in  ritual  prayer and even  taught  as  the  dominant  tradition.''"<ref name="Harvey2017">Harvey, R. (2017) [https://ramonharvey.files.wordpress.com/2009/09/ibn-masud-postprint-ramon-harvey.pdf The Legal Epistemology of Qur’anic Variants: The Readings of Ibn Masʿūd in Kufan fiqhand the Ḥanafī madhhab], Journal of Qur’anic Studies Vol. 19(1) pp. 72-101</ref>

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|6|61|527}}</ref> As detailed in another section below, Ubayy had 116 surahs in his codex, two more than the Uthmanic Qur'an.

In {{Quran|22|78}} the standard reading says "the faith of your father Abraham (is yours). He hath named you Muslims". In Ubayy's reading, the somewhat ambiguous "He" (huwa) is replaced with "Allah".<ref>Noldeke, The History of the Qur'an p.148</ref><ref>Jerrery, Materials p.148</ref>

In the standard reading of {{Quran|5|38}} the polytheists say "We worship them" (na'buduhum), whereas Ubayy read them saying "We worship you (plural)" (na'budukum).<ref>Noldeke, The History of the Qur'an p.452</ref><ref>Jeffery, Materials p.160</ref>

There are a number of cases where whole clauses differed in his text. In {{Quran|5|48}}, 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>

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|1|406}}</ref> and Sahih Bukhari<ref>{{Bukhari|6|60|495}} (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".

! colspan="5" Style="background:#efefef;"|''Qari'' (reader)

! Name

! Born

! Died

! Name

! Born

! Died

| rowspan=2 style="border-bottom:3px solid grey;"|Nafi‘ al-Madani

| rowspan=2 style="border-bottom:3px solid grey;"|70 AH

| rowspan=2 style="border-bottom:3px solid grey;"|169 AH (785 CE)

| rowspan=2 style="border-bottom:3px solid grey;"|Ibn Kathir al-Makki

| rowspan=2 style="border-bottom:3px solid grey;"|45 AH

| rowspan=2 style="border-bottom:3px solid grey;"|120 AH (738 CE)

| rowspan=2 style="border-bottom:3px solid grey;"|Abu 'Amr

| rowspan=2 style="border-bottom:3px solid grey;"|68 AH

| rowspan=2 style="border-bottom:3px solid grey;"|154 AH (770 CE)

| style="border-bottom:3px solid grey;" |?  

| rowspan=2 style="border-bottom:3px solid grey;"|Ibn Amir ad-Dimashqi

| rowspan=2 style="border-bottom:3px solid grey;"|8 AH

| rowspan=2 style="border-bottom:3px solid grey;"|118 AH (736 CE)

|153 AH  

| style="border-bottom:3px solid grey;" |173 AH  

| rowspan=2 style="border-bottom:3px solid grey;"|Aasim ibn Abi al-Najud

| rowspan=2 style="border-bottom:3px solid grey;"|?  

| rowspan=2 style="border-bottom:3px solid grey;"|127 AH (745 CE)

| Shu'bah

| 95 AH  

| 193 AH (809 CE)

| style="border-bottom:3px solid grey;" |90 AH  

| rowspan=2 style="border-bottom:3px solid grey;"|Hamzah az-Zaiyyat

| rowspan=2 style="border-bottom:3px solid grey;"|80 AH

| rowspan=2 style="border-bottom:3px solid grey;"|156 AH (773 CE)

| Khalaf

| 150 AH  

| 229 AH (844 CE)

| style="border-bottom:3px solid grey;" |?  

| rowspan=2 style="border-bottom:3px solid grey;"|Al-Kisa'i

| rowspan=2 style="border-bottom:3px solid grey;"|119 AH

| rowspan=2 style="border-bottom:3px solid grey;"|189 AH (804 CE)

| Al-Layth

| ?

| 240 AH (854 CE)

| rowspan=2 style="border-bottom:3px solid grey;"|Abu Ja'far

| rowspan=2 style="border-bottom:3px solid grey;"|?

| rowspan=2 style="border-bottom:3px solid grey;"|130 AH

| rowspan=2 style="border-bottom:3px solid grey;"|Ya'qub al-Yamani

| rowspan=2 style="border-bottom:3px solid grey;"|117 AH

| rowspan=2 style="border-bottom:3px solid grey;"|205 AH

| rowspan=2 style="border-bottom:3px solid grey;"|Khalaf

| rowspan=2 style="border-bottom:3px solid grey;"|150 AH

| rowspan=2 style="border-bottom:3px solid grey;"|229 AH

In mushafs based on the Warsh transmission (and the reading of Abu Amr), unusual orthography is required due to the ya violating the Uthmanic rasm.<ref>In Kufic manuscripts the ya appears in red ink, and printed copies have it in superscript above the alif, which is the right arm of the lam-alif in maghribi script. See Puin, G. [https://books.google.co.uk/books?id=6dqoAgAAQBAJ&pg=PA176 Vowel letters and ortho-epic writing in the Qur'an] in Reynolds, S (ed.) New Perspectives on the Qur'an: The Qur'an in Its Historical Context 2, Routledge 2011 pp.176-177 and p.15 in Dutton, Y. (2000) [https://www.jstor.org/stable/25727969 Red Dots, Green Dots, Yellow Dots and Blue: Some Reflections on the Vocalisation of Early Qur'anic Manuscripts (Part II)], Journal of Qur'anic Studies, Vol. 2(1) pp.1-24</ref>

|al-Kisa'i reads 'alimtu (I have known)  

|Hamza and al-Kisa'i read ta'siroona (you will press)