Textual History of the Qur'an: Difference between revisions

Textual History of the Qur'an (view source)

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 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|6|60|251}}</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|30|5864}}</ref> Al Tabari's tafsir for these verses include reports that ibn Mas'ud too narrated them this way.
+*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|6|60|251}}</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|30|5864}}</ref> Al Tabari's tafsir for these verses include reports that ibn Mas'ud too narrated 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|4|1316}}, 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|4|1317}}</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.
+*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|4|1316}}, 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|4|1317}}</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 mutah (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 mutah (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:
 :{{Quote|{{Quran|4|24}}|...Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.}}
@@ Line 49: / Line 49: @@
 :Al-Tabari's tafsir for verse 4:24 includes narrations saying that ibn 'Abbas, ubayy ibn Ka'b, and Sa'id ibn Jubayr (others too in other tafsirs) included the words 'until a prescribed period' ('ila ajal musamma') after the words 'whom you profit by'.
-* Some Muslim scholars sought to explain the reported differences in the mushafs of the companions as being mere exegetical commentary (tafsir). Such an explanation may be possible in some instances, but certainly not in others such as when pronouns or grammatical forms are changed or words are reported to have been simply omitted, for example in {{Quran|112|1}} where Ibn Mas'ud and Ubayy omitted the word "Say" (qul)<ref>Noldeke, T. et. al. (1909, 1919) "The History of the Qur'an" Ed. and trans. by Behn W. H. (2013) Brill: Leiden pp.443 and 453<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>Jeffrey, Materials pp.114 and 180</ref>, or ibn Mas'ud's omission of the entire verse {{Quran|94|6}}.<ref>Noldeke, History of the Qur'an p.442</ref><ref>Jeffrey, Materials pp.110</ref>
+*Some Muslim scholars sought to explain the reported differences in the mushafs of the companions as being mere exegetical commentary (tafsir). Such an explanation may be possible in some instances, but certainly not in others such as when pronouns or grammatical forms are changed or words are reported to have been simply omitted, for example in {{Quran|112|1}} where Ibn Mas'ud and Ubayy omitted the word "Say" (qul)<ref>Noldeke, T. et. al. (1909, 1919) "The History of the Qur'an" Ed. and trans. by Behn W. H. (2013) Brill: Leiden pp.443 and 453<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>Jeffrey, Materials pp.114 and 180</ref>, or ibn Mas'ud's omission of the entire verse {{Quran|94|6}}.<ref>Noldeke, History of the Qur'an p.442</ref><ref>Jeffrey, Materials pp.110</ref>
 Many other examples of such variations among the sahaba are discussed in another online article<ref>[http://www.islam-watch.org/Amarkhan/Corruption-in-Quran.htm Corruption and Distortion (Tahreef) in the Quran] by Amar Khan, 2009 [http://www.webcitation.org/6lPZcJIAX webcitation archive link]</ref> and in the next few sections below.
@@ Line 67: / Line 67: @@
 The following are just a few of the differences in illustration of the nature of the variations between the texts:
-* {{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.''
+*{{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".
+*{{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, History of the Qur'an p.433</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>
+*{{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>
 This 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 restricting hand amputation to right hands) are discussed by Dr Ramon Harvey.<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>
@@ Line 105: / Line 105: @@
 Some examples where Ubayy agreed with Ibn Mas'ud and disagreed with Zayd include the following:
-* 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>Jeffery, Materials p.148</ref>
+*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>Jeffery, 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>
+*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>
+*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>
 ===Qur'an of Ibn 'Abbas===
 Among the many examples of different readings attributed to Ibn 'Abbas are the following (further to those already mentioned above).
-* 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|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".
+" 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".
-* 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
 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>
@@ Line 247: / Line 247: @@
 |+The ten canonical readers and their two canonical transmitters<ref>Death dates for the first seven readers and their rawis are from 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''], p. 129. Leiden: Brill Publishers, 2012.</ref>
 |-
-! colspan="5" Style="background:#efefef;"|''Qari'' (reader)
+! colspan="5" style="background:#efefef;" |''Qari'' (reader)
 ! colspan="6" style="background:#efefef;" |''Rawi'' (transmitter)
 |-
-! Name
+!Name
-! Born
+!Born
-! Died
+!Died
-! Name
+!Name
-! Born
+!Born
-! Died
+!Died
 |-
-| rowspan=2 style="border-bottom:3px solid grey;"|Nafi‘ al-Madani
+| 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;" |70 AH
-| rowspan=2 style="border-bottom:3px solid grey;"|169 AH (785 CE)
+| rowspan="2" style="border-bottom:3px solid grey;" |169 AH (785 CE)
 |Qalun
 |120 AH
@@ Line 268: / Line 268: @@
 | style="border-bottom:3px solid grey;" |197 AH (812 CE)
 |-
-| rowspan=2 style="border-bottom:3px solid grey;"|Ibn Kathir al-Makki
+| 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;" |45 AH
-| rowspan=2 style="border-bottom:3px solid grey;"|120 AH (738 CE)
+| rowspan="2" style="border-bottom:3px solid grey;" |120 AH (738 CE)
 |Al-Buzzi
 |170 AH
@@ Line 279: / Line 279: @@
 | style="border-bottom:3px solid grey;" |291 AH (904 CE)
 |-
-| rowspan=2 style="border-bottom:3px solid grey;"|Abu 'Amr
+| 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;" |68 AH
-| rowspan=2 style="border-bottom:3px solid grey;"|154 AH (770 CE)
+| rowspan="2" style="border-bottom:3px solid grey;" |154 AH (770 CE)
 |Al-Duri
 |150 AH
@@ Line 287: / Line 287: @@
 |-
 | style="border-bottom:3px solid grey;" |Al-Susi
 | style="border-bottom:3px solid grey;" |?
 | style="border-bottom:3px solid grey;" |261 AH (874 CE)
 |-
-| rowspan=2 style="border-bottom:3px solid grey;"|Ibn Amir ad-Dimashqi
+| 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;" |8 AH
-| rowspan=2 style="border-bottom:3px solid grey;"|118 AH (736 CE)
+| rowspan="2" style="border-bottom:3px solid grey;" |118 AH (736 CE)
 |Hisham
 |153 AH
 |245 AH (859 CE)
 |-
 | style="border-bottom:3px solid grey;" |Ibn Dhakwan
 | style="border-bottom:3px solid grey;" |173 AH
 | style="border-bottom:3px solid grey;" |242 AH (856 CE)
 |-
-| rowspan=2 style="border-bottom:3px solid grey;"|Aasim ibn Abi al-Najud
+| 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;" |?
-| rowspan=2 style="border-bottom:3px solid grey;"|127 AH (745 CE)
+| rowspan="2" style="border-bottom:3px solid grey;" |127 AH (745 CE)
-| Shu'bah
+|Shu'bah
-| 95 AH
+|95 AH
-| 193 AH (809 CE)
+|193 AH (809 CE)
 |-
 | style="border-bottom:3px solid grey;" |Hafs
 | style="border-bottom:3px solid grey;" |90 AH
 | style="border-bottom:3px solid grey;" |180 AH (796 CE)
 |-
-| rowspan=2 style="border-bottom:3px solid grey;"|Hamzah az-Zaiyyat
+| 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;" |80 AH
-| rowspan=2 style="border-bottom:3px solid grey;"|156 AH (773 CE)
+| rowspan="2" style="border-bottom:3px solid grey;" |156 AH (773 CE)
-| Khalaf
+|Khalaf
-| 150 AH
+|150 AH
-| 229 AH (844 CE)
+|229 AH (844 CE)
 |-
 | style="border-bottom:3px solid grey;" |Khallad
 | style="border-bottom:3px solid grey;" |?
 | style="border-bottom:3px solid grey;" |220 AH (835 CE)
 |-
-| rowspan=2 style="border-bottom:3px solid grey;"|Al-Kisa'i
+| 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;" |119 AH
-| rowspan=2 style="border-bottom:3px solid grey;"|189 AH (804 CE)
+| rowspan="2" style="border-bottom:3px solid grey;" |189 AH (804 CE)
-| Al-Layth
+|Al-Layth
-| ?
+|?
-| 240 AH (854 CE)
+|240 AH (854 CE)
 |-
 | style="border-bottom:3px solid grey;" |Al-Duri
@@ Line 334: / Line 334: @@
 | style="border-bottom:3px solid grey;" |246 AH (860 CE)
 |-
-| rowspan=2 style="border-bottom:3px solid grey;"|Abu Ja'far
+| 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;" |?
-| rowspan=2 style="border-bottom:3px solid grey;"|130 AH
+| rowspan="2" style="border-bottom:3px solid grey;" |130 AH
 |'Isa Ibn Wardan
 |?
@@ Line 345: / Line 345: @@
 | style="border-bottom:3px solid grey;" |170 AH
 |-
-| rowspan=2 style="border-bottom:3px solid grey;"|Ya'qub al-Yamani
+| 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;" |117 AH
-| rowspan=2 style="border-bottom:3px solid grey;"|205 AH
+| rowspan="2" style="border-bottom:3px solid grey;" |205 AH
 |Ruways
 |?
@@ Line 356: / Line 356: @@
 | style="border-bottom:3px solid grey;" |234 AH
 |-
-| rowspan=2 style="border-bottom:3px solid grey;"|Khalaf
+| 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;" |150 AH
-| rowspan=2 style="border-bottom:3px solid grey;"|229 AH
+| rowspan="2" style="border-bottom:3px solid grey;" |229 AH
 |Ishaq
 |?
@@ Line 488: / Line 488: @@
 |-
 |{{Quran|17|102}}
 |al-Kisa'i reads 'alimtu (I have known)
 |The others read 'alimta (You have known)
 |Moses speaking to Pharoah
@@ Line 506: / Line 506: @@
 |-
 |{{Quran|12|49}}
 |Hamza and al-Kisa'i read ta'siroona (you will press)
 |The others read ya'siroona (they will press)
 |Joseph speaking to the King
@@ Line 569: / Line 569: @@
 [[Category:Qur'an]]
 [[Category:Qur'anic textual history]]
+[[Category:Revelation]]
+[[Category:Islamic History]]
+[[Category:Rashidun Caliphs]]
+[[Category:Criticism of Islam]]