Sharia law - do you really want it?

[أبو سليمان عمر]

if you dont believe me go look at it for you self it is said it still has a bit of blood from Otthman RA
Uzbek capital, Tashkent

 

[Nσσя'υℓ Jαииαн]

I am not aware that I said Islam does not treat you well. I said Sharia allows you to be treated badly by any modern standard. I also strongly object to being called kafir and as you must know the term is more like an insult when used in Arabic and I have never heard my Arabic friends uses the term about anyone, least of all me.

If your only response is to insult then that is hardly a worthy arguments is it? I agree I have much to learn; presumably you don't? I have read very widely on Islamic subjects and spent a lot of time working with Muslims and I have never been treated with anything but respect and friendship and and I think I therefore I know more than most.

Of course democratic countries have issues and difficulties but at least they are open and honest about them. I suggest you look in your own mirror and see what a mess many Islamic countries are in - do I have to name them? There is a saying in English "there are none so blind as those who do not want to see".

I think the only person ready to pounce is you Hugo. My reply to you was as calm as a sunny day Sharia is a part of Islam, it's not different. So no I wouldnt be treated any differently. It's not an insult if I say u have much to learn. There's a difference in just learning things as compared to learning and understanding. You might have learned a lot of things, but ur understanding isn't there. I would really appreciate it if you didnt say things that I didnt. I never assumed I know everything or more and I never will. We can spend our entire life learning. There is so much to learn about Islam, its very vast. I dont need a non muslim as yourself to tell me Islam or in ur case, sharia treats me not well.

Another point as to why I say you have a lot to learn my friend. No country is Islamic. It's a Muslim country yes, not Islamic. Muslims dont make Islam, Islam is what sculpts us. My post was not intended for insults, it is but paranoia on your side. You felt it was necessary to take as such and sorry to say but that's not my fault and you went just as low to insult. Does it make you any better? No.

 

[GreyKode]

Hey hugo, if you can't behave yourself then get out of here. If youre not interested in Islam and hate it so much then why come to the forum in the first place.
The only reason I can imagine someone non-muslim visiting an Islamic forum is to learn something about islam from muslims. But you seem to have your knowledge about Islam already.

 

[جوري]

By Hugo - yes most know about these 4 so called metropolitan copies but where are they - I have no idea and neither does anyone else.

Amazing given that I have seen one of them in Egypt on my last trip

By Hugo - so a heretic cannot by counted as a respected academic - as I said you make it up as you go along. Why don't you read one of his books and then speak out of knowledge instead of ignorance - for example "In defence of the West" - its is a highly acclaimed work and its scholarly credentials are second to none.

Do you know what an Islamic scholar is, vs some dude who writes? I believe the links I have given you above speak enough on the topic start with a chain of Isnad for starters

By Hugo - I cannot recall which ISBN you used. Please tell me and I will check it.

Scroll back to your own posts and get it from there!

By Hugo - please tell me what for you give a source integrity?

The books you teach in history classes and accepted by the vast majority of historians not books for board Jesters and motley fools!

By Hugo - as I said before you have not read his work so you have no idea whether it is scholarly or not, even if you disagree with its content. I am sorry but you are showing your ignorance as the absurd reference to Barnabus shows

I can tell from the two quotes you posted the quality and research that went into it, further gave you a reference to two books one compilation of and one rebuttal to orientalist, both expertly written by a doctor in the field!

By Hugo - you are the one who said Spencer's sources where not known not me.

At this stage it isn't even amusing is it.. I think everyone who has followed this thread has seen you try to wiggle yourself out of a hole you have dug for yourself. Until you have something of substance to impart on the subject don't waste my time!

By Hugo - You are an undereducated Idiot who thinks she can dismiss any source she does not like or copy without attribution as if it has authority so is obviously totally brainwashed and prejudiced.

I like it better when your true colors show, there is no reason for you to be under false pretenses.

By Hugo - if you look at my posts and yours it's easy to see who had diarrhoea. You don't have to read what I say and if it humbug and then I tonight I have been taught by a master who have taken every chance to be abusive and insulting.

oh is that why you called me an idiot in the last paragraph man worshiper? to show me how much better the Christians do it with their alleged peace and love crusade style? I have already highlighted why I am replying to you not out of interest to anything you write but this along with the very heavily sourced pages above should be enough to ensure when Muslims are met with your ilk else where they'd know exactly what is fallacious!

By Hugo - I sincerely hope that your last line does not mean that the Victor Hugo of my quote is me. That would prove beyond doubt your (lack of ) abilities and knowledge

Read it again, perhaps this is a simple case of reading and comprehension impediment on your part hence you have repeated the same nonsense for the last 7 pages.

all the best

 

[أبو سليمان عمر]

Kafir non muslim dis believer all the same and not an insult but it is what it is if you dont believe you are considered a kafir non muslim dis believer what ever way u want to look at it all means the same

 

[جوري]

The Qur'anic Manuscripts

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There has been a polemic going on that the Qur'an does not have manuscripts from the first century of hijra. However, this is not true. Many fragments of early Qur'anic manuscripts were shown by Orientalists notably Nabia Abbott in her work The Rise of the North Arabic script and its Kur'anic development, with a full description of the Kur'an manuscripts in the Oriental Institute (1939, University of Chicago Press). There she discusses some of the Quranic manuscripts, dated from second half of the first century hijra onwards, at the Oriental Institute, University of Chicago. The aim of this page is to highlight some of the early Qur'anic manuscripts to refute the claim that the Qur'an lacks manuscripts from the first century of hijra.
The dig at the Great Mosque in Ṣanʿāʾ, Yemen, had found a large number of manuscripts of the Qur'an dating from first century of hijra. The date of building the Great Mosque in Ṣanʿāʾ goes back to 6th year of hijra when the Prophet Muhammad entrusted one of his companions to build a mosque. The mosque was extended and enlarged by Islamic rulers from time to time. In 1385 H/1965 CE heavy rains fell on Ṣanʿāʾ. The Great Mosque was affected and the ceiling in the north west corner was damaged. During the survey, the workers discovered a large vault full of parchment and paper manuscripts of both the Qur'an and non-Qur'anic material.
The UNESCO, an arm of the United Nations, had compiled a CD containing some of the dated Ṣanʿāʾ manuscripts as a part of "Memory of the World" programme. In this CD there are more than 40 Qur'anic manuscripts which are dated from 1st century of hijra, one of them belonging to early 1st century. More than 45 manuscripts have been dated from the period 1st / 2nd century of hijra.We will be showing only a few examples below.
A few more examples of the 1st and 1st / 2nd century Qur'anic manuscripts can be found in the book Maṣāḥif Ṣanʿāʾ (1985, Dār al-Athar al-Islāmiyyah). This book is a catalogue of an exhibition at the Kuwait National Museum, with articles by Hussa Sabah Salim al-Sabah, G. R. Puin, M. Jenkins, U. Dreibholz in both Arabic and English. It is expected that the Ṣanʿāʾ manuscripts will throw a great deal of light on the early Islamic history of calligraphy and illumination and even the various ahruf (they were seven) in which the Qur'an was revealed.
A few words of caution concerning the dating of the Qur'anic manuscripts need to be mentioned. It is to be remembered that assigning a date to an undated early Qur'anic manuscript is rarely simple especially in the absence of wakf marking. There is a tendency to assume that those in large scripts and without vowels are of the earliest date. This assumption, true to some extent, is nevertheless misleading in two respects. It ignores that fact that small as well as large maṣāḥif of the Qur'an were among the earliest written and that both types continued to be written thereafter. Though the assumption that manuscripts with the vowels must be considered later than those without is true in some cases, it is not always so, for some very early manuscripts of the Qur'an, originally written without vowels, may well have been voweled later. Furthermore, the first vowel system came into use shortly after the first maṣāḥif were written. There are also examples of later maṣāḥif which were unvoweled even after 3 centuries after hijra!
As a matter of caution, we stress the fact that we are only showing a single leaf of the manuscripts in the cases below. A manuscript may contain additional sūrahs. The reader is advised to go through the references for additional information.
Looking for something similar? Try

The Arabic Papyri | Arabic & Islamic Inscriptions | The Islamic Coins​

1. The Qur'anic Script & Palaeography

On The Origins Of The Kufic Script

The Christian missionaries have claimed that the Kufic script originated not earlier than 150 years after hijra. They have argued that it is also the view of both Martin Lings and Yasin Safadi. This article is a devastating refutation of their claims.
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The Dotting Of A Script And The Dating Of An Era: The Strange Neglect Of PERF 558, A. Jones, Islamic Culture, 1998, Volume LXXII, No. 4, pp. 95-103.

It is usually assumed that the dotting of the Arabic script began with the advent of dotting of Qur'anic manuscripts. However, recent observation on a 70 year old Arabic papyri has shown conclusively that dotting was available as early as 22 AH, perhaps even earlier.
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Radiocarbon (Carbon-14) Dating And The Qur'ānic Manuscripts

Radiocarbon dating of ancient Qur'anic manuscripts in the literature is very rare. Can radiocarbon dating provide more accurate results than traditional palaeographic techniques and associated methods? A discussion of the scientific principles underpinning this radiometric dating technique, together with some practical examples from actual Qur'anic manuscripts, highlights the strengths and weaknesses of this procedure as compared to more traditional palaeographic based methods.
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From Alphonse Mingana To Christoph Luxenberg: Arabic Script & The Alleged Syriac Origins Of The Qur'an

A path-breaking discourse or is it yet another headline grabbing exercise? You decide!
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Dated Texts Containing The Qur’an From 1-100 AH / 622-719 CE.

The corpus of dated texts containing the Qur'an from 1-100 AH / 622-719 CE proving the early codification of the Qur'an in Arabic.
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2. Examples Of The Qur'anic Manuscripts

THE ʿUTHMĀNIC MANUSCRIPTS​

No discussion about the Qur'anic manuscripts begins without the mention of the ʿUthmānic manuscripts of the Qur'an. Narrations differ as to how many copies were directly ordered and sent out by the Caliph ʿUthmān, but they range from four to seven. It seems certain from various Muslim historical sources that several were lost, through fire amongst other things. There are some copies that are attributed to ʿUthmān. However, it is to be added that there is a disagreement between the scholars whether they are truly ʿUthmānic. Some Western scholars have rejected the Qur'anic manuscripts attributed to ʿUthmān as "pious forgeries" without showing any scientific evidence (i.e., study of the parchment, script, ink etc.). This itself is unscientific to an extreme. We will discuss some important manuscripts attributed to ʿUthmān below.

The "Qur'ān Of ʿUthmān" At Tashkent (Samarqand), Uzbekistan, From 2nd Century Hijra.

A folio from a Qur'anic manuscript in Tashkent, Uzbekistan, commonly attributed to caliph ʿUthmān, has recently been subject to radiocarbon tests at Oxford, United Kingdom. Although the dates generated by this radiometric technique at either confidence level do not rule out the possibility that this manuscript was produced in ʿUthmān's time, palaeographic studies suggest an 8th century (2nd century hijra) date.
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The "Qur'ān Of ʿUthmān" At The Topkapi Museum, Istanbul, Turkey, From 1st / 2nd Century Hijra.

This manuscript was written in Kufic script and contains 408 folios. The extant folios contain more than 99% of the text of the Qur'an. Only two folios are missing. The manuscript shows the script, illumination and marking of vowels that are from the Umayyad times (i.e., late 1st century / early 2nd century of hijra).
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The "Qur'ān Of ʿUthmān" At St. Petersburg (Russia), Katta Langar, Bukhārā And Tashkent (Uzbekistan), From 2nd Century Hijra.

A manuscript written in the late ḥijāzī script, containing about 40% of the text of the Qur'an, with full texts of 22 surahs and fragments of another 22.
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The Al-Hussein Mosque Manuscript.
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FIRST CENTURY HIJRA​

There exist at least four Qur'anic manuscripts that are primarily dated to first half of the first century of hijra (i.e., before 50 AH / 670 CE). These are not the ‘Uthmanic Qur'ans and are parchments written in the ḥijazi script.

Codex Ṣanʿāʾ – Inv. No. 01-27.1: Mid-1st Century Of Hijra.

Perhaps the most significant manuscript of the Qur'an palimpsest so far discovered at Ṣanʿāʾ, this codex is datable to the middle of the first century of hijra. The leaves from codex Ṣanʿāʾ inv. 01-27.1 have appeared under the hammer at auction houses like Christie's, Sotheby's and Bonham's; the most recent one at Christie's in 2008 fetching a remarkable sum of £2,200,000, around fifteen times the estimated asking price. This codex exemplifies the principal tendencies of the early ḥijāzī script and is of tremendous importance regarding the textual transmission of the Qur'an, Arabic palaeography, codicology and other related disciplines. Below is a detailed description of some of the folios from this codex.

A Qur'anic Manuscript From 1st Century Hijra: Part Of Sūrah Luqmān And Sūrah al-Sajda.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen. This palimpsest from Ṣan‘a' is dated to first half of the first century of hijra. An image acquired using ultraviolet photography is also shown in order to appreciate the improvement of contrast of the washed-off writing. This manuscript may have belonged to the same codex as the one discussed below.
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A Qur'anic Manuscript From 1st Century Hijra: Part Of Sūrah al-Sajda And Sūrah al-Ahzāb.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen. This manuscript from Ṣan‘a' is dated to first half of the first century of hijra by Hans-Casper Graf von Bothmer.
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Surah al-‘Imran. Verses number : End Of Verse 45 To 54 And Part Of 55.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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Surah al-Shura, Surah al-Zukhruf. Verses number : End Of Verse 49 Of Surah Al-Shura To Verse 31 Of Surah al-Zukhruf And Part Of 32.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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Below are the examples of the 1st century hijra manuscripts written in the ḥijāzī and the Kufic scripts.

Arabe 328a: A Qur'anic Manuscript From 1st Century Hijra In Bibliothèque Nationale, Paris.

This is one of the most important manuscripts written in the ḥijāzī script from first century hijra. It has 58 folios; 56 of them at the the Bibliothèque Nationale, Paris and one each at the Biblioteca Apostolica Vaticana and the Nasser David Khalili Collection. This manuscript has 58 folios which contains about 28% of the total text of the Qur'an.

Vat. Ar. 1605: A Qur'anic Manuscript From 1st Century Hijra In Biblioteca Apostolica Vaticana.

A manuscript from the Biblioteca Apostolica Vaticana [Vatican Library] written in the ḥijāzī script. This manuscript, one folio in the Nasser David Khalili Collection (Accession No. KFQ 60, published by Déroche) and 56 folios in the Bibliothèque Nationale, Paris (Arabe 328a) are parts of the same muṣḥaf. They all are dated to first century of hijra.
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MS. Or. 2165: A Qur'anic Manuscript From The 1st Century Hijra In The British Library.

Hailed as by the earlier keepers of it as "probably the earliest Qur'an ever brought to Europe", the British Library says that it is the "oldest Qur'an manuscript" in their possession. This manuscript is written in the ḥijāzī (or ma'il) script. It is usually dated around the mid-second century of hijra. However, a recent study by Yasin Dutton has shown that this manuscript is remarkably similar to the first century Qur'anic manuscript MS. Arabe 328a in the Bibliothèque Nationale, Paris. Based on the similarity between MS. Arabe 328a and MS. Or. 2165, he suggests redating this manuscript to the time just before the Umayyad Caliph Walid (r. 86-96 AH), i.e., within the period 30-85 AH with the latter end of this time scale being safer. This manuscript has 121 folios which contains about 53% of the total text of the Qur'an.
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The “Great Umayyad Qur'ān” From The Time Of Caliph Al-Walīd, Late 1st Century Hijra.

This monumental and the earliest Kufic Qur'anic manuscript, perhaps one of the most well-studied and is dated to the last decade of the 1st century of hijra, around 710 - 715 CE, in the reign of the Umayyad Caliph al-Walīd. This manuscript is unique in the sense that it open with a group of full page images. These images are the only known Qur'an illustrations and are absolutely unique among extant Qur'an manuscripts. Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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The ‘Mingana Palimpsest’ – A Manuscript Containing Qur'ān From 1st Century Hijra.

Mrs. Agnes Smith Lewis was the first scholar to publish this unique palimpsest that has scriptio superior which is a Christian material (Arabic Christian homilies) and the scriptio inferior consisting of the Qur'anic verses. Mingana presented a full transcription of the Qur'anic text of the scriptio inferior of the manuscript, with the parallel text from the present day Qur'an. But his claim of "variants" in the Qur'anic text has come under suspicion partly because of his own history of being involved in suspected forgeries. Recent study by Fedeli on this manuscript has confirmed that the "inevitable and easy conclusion" is that all of Mingana's transcription can be suspected to be wrong. A recent surge of interest in this manuscript is due to the fact that the scriptio inferior was written in the ḥijāzī script.
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An ‘Umayyad’ Fragment Of The Qur'ān From 1st Century Hijra.

This private-owned fragment of the Qur'an was recently published by Yasin Dutton. On the basis of palaeography and radiocarbon analysis, he dated it to the second half of the 1st century of hijra / late 7th or early 8th century CE.
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Surah al-An‘am. Verses number : Part Of Verse 5 To 19 And Part Of 20.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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Surah al-Nahl. Verses number : End Of Verse 73 To 88 And Part Of 89.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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A Qur'anic Manuscript From 1st Century Hijra: Part Of Sūrah Maryam & Sūrah Ṭāhā.

This folio has probably been written by two different copyists as the script in the first half is different from the second. It is italic in the first half and regular in the second half of the fragment except for the letter alīf. The ornamentation here is simple. Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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A Qur'anic Manuscript In The Ḥijazi Script From c. 700 CE.

Eight leaves (one fragmentary), 20-27 lines to the page written in brown ḥijāzī script, diacritical marks, where present, consists of oval dots or angled dashes, no vowel points, clusters of brown ink dots to indicate verse divisions, circular devices consisting of green and red dots every ten verses, one long, narrow rectangular panel of green and red decoration with a circular marginal device consisting of coloured dots on final folio, probably to indicate the sūrah heading of Sūrah al-Nisa, leaves sewn together with original stitching. It contains Sūrah āl-‘Imrān, verses 34-184.
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A Perg. 2: A Qur'anic Manuscript From 1st Century Hijra.
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A manuscript from the Austrian National Library, Vienna, written in the ḥijāzī script.
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A Qur'anic Manuscript From 1st Century Hijra: Surah al-Ma'idah. Verses 7 Through 12.

A manuscript from the Beit al-Qur'an, Manama, Bahrain, written in the Kufic script.
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P. Michaélidès No. 32 - A Qur'anic Manuscript From First Century Hijra.

Manuscript from the Collection George Michaélidès, Cairo (Egypt) written in the Kufic(?) script.
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A Ma‘il Manuscript in Kuwait - A Qur'anic Manuscript From First Century Hijra.

Manuscript from the Tariq Rajab Museum, Kuwait. Written in the ma‘il script [External Link].
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FIRST / SECOND CENTURY HIJRA
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Codex Mixt. 917 – A Qur'ānic Manuscript From 1st / 2nd Century Hijra.

This manuscript was written in either the late ḥijāzī or kufic script and contains 105 folios. The extant folios contain about 27% of the text of the Qur'an. A rare form of punctuation is also displayed in this manuscript corroborating its eighth century CE dating.
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Surah al-Isra' (17) Verses Number: From 20 To 22 And Part Of 23.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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Surah al-Kahf (18) Verses Number: Part Of 17 To 27 And Part Of 28.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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Surah al-Mumtahinah (60) Verses Number: Part Of 4 To 8 And Part Of 9.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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Surah al-Ma'idah. Verses Number: Part Of Verse 94 To Part Of Verse 97.

Manuscript from the Beit al-Qur'an, Manama (Bahrain), written in the Kufic script.
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SECOND CENTURY HIJRA​

Surah al-Tawba, Surah Yunus: Part Of 129 From Surah Al-Tawba To Part Of 4 From Surah Yunus.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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A Perg. 203: A Qur'anic Manuscript From The Beginning Of 2nd Century Hijra In The Austrian National Library.

Manuscript from the Austrian National Library, Vienna. Written in the Kufic script.
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A Perg. 201: A Qur'anic Manuscript From The Beginning Of 2nd Century Hijra In The Austrian National Library.

Manuscript from the Austrian National Library, Vienna. Written in the Kufic script.
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A Perg. 213: A Qur'anic Manuscript From The Beginning Of 2nd Century Hijra.

Manuscript from the Austrian National Library, Vienna. Written in the Makkan script.
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A Perg. 186: A Qur'anic Manuscript From Middle Of 2nd Century Hijra In The Austrian National Library.

Manuscript from the Austrian National Library, Vienna. Written in the Kufic script.
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A Perg. 202: A Qur'anic Manuscript From 2nd Century Hijra In The Austrian National Museum.

Manuscript from the Austrian National Library, Vienna. Written in the Makkan script.
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A Perg. 207: A Qur'anic Manuscript From 2nd Century Hijra In The Austrian National Museum.

Manuscript from the Austrian National Library, Vienna. Written in the Makkan script.
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A Perg. 27: A Qur'anic Manuscript From The End Of 2nd Century Hijra In The Austrian National Museum.

Manuscript from the Austrian National Library, Vienna. Written in themashq script.
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The "Qur'ān Of ʿUthmān" At Tashkent (Samarqand), Uzbekistan, From 2nd Century Hijra.

This famous manuscript, also known as the Samarqand manuscript, housed in Tashkent, is commonly attributed to Caliph ‘Uthman. A folio from a Qur'anic manuscript in Tashkent, Uzbekistan, has recently been subject to radiocarbon tests at Oxford, United Kingdom. Although the dates generated by this radiometric technique at either confidence level do not rule out the possibility that this manuscript was produced in ‘Uthman's time, palaeographic studies suggest an 8th century (2nd century hijra) date.​

The "Qur'ān Of ʿUthmān" At St. Petersburg (Russia), Katta Langar, Bukhārā And Tashkent (Uzbekistan), From 2nd Century Hijra.

A manuscript written in the late ḥijāzī script, containing about 40% of the text of the Qur'an, with full texts of 22 surahs and fragments of another 22.​

One Of The Earliest Dated Qur'anic Manuscript (107 AH / 725 CE) At Egyptian National Library.

An example of one of the earliest dated Qur'anic manuscripts at the Dar al-Kutub al-Misriyya (Egyptian National Library), Cairo (Egypt).
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A Kufic Manuscript in the King Faisal Centre For Research and Islamic Studies - A Qur'anic Manuscript From 2nd Century Hijra.

A manuscript from the King Faisal Centre For Research and Islamic Studies, Saudi Arabia, written in Kufic script [External Link].
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SECOND / THIRD CENTURY HIJRA
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Surah Al-Ma'idah, Surah al-An‘am. Part Of 117 (Surah Al-Ma'idah) To Part Of 1 Of Surah Al-An‘am.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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Surah Al-Baqarah. Part Of 80 To Part Of 81.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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Surah Al-Mursalat. 5 To 26 And Part Of 27.

Located at Dār al-Makhtūtāt, Ṣanʿāʾ, Yemen.
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SOME UNIQUE MANUSCRIPTS
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The Famous "Blue" Qur'an.
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EXTERNAL LINKS TO THE QUR'ANIC MANUSCRIPTS
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Professor Brannon Wheeler's Qur'an Manuscripts Page

It contains a healthy collection of Qur'anic manuscripts dated from 1st century of hijra onwards till 14th century of hijra in various scripts such as ma'il, kufic, thuluth, bihari, diwani, andalusi, maghribi and nastaliq.
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The Schøyen Collection, National Library Of Norway

It has some good collection of Qur'anic manuscripts dating from as early as 2nd century of hijra.
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3. The Qira'at In The Qur'anic Manuscripts Early Qur'anic manuscripts, unlike the modern printed editions, rarely contain information of the Qira'at in which they were written. Deciphering the Qira'at in the Qur'anic manuscripts is a recent endeavour and a very tedious task. Scholars like Nabia Abbott had only mentioned about Qira'at in the manuscripts in a very cursory way. Recently, in-depth studies have been undertaken to decipher the Qira'at in the Qur'anic manuscripts by Dr. Yasin Dutton of University of Edinburgh. He has been looking into various Qur'anic manuscripts to understand the purpose of using various coloured dots in the writing of the Qur'an and studying the consonantal structure (where dotting is nearly absent as in early Qur'ans written in ḥijazi or ma'il script) to find out the Qira'at in which the Qur'an manuscript was written. Here are a few examples of the manuscripts in which the Qira'at has been identified.

The Qira'at Identified In The Qur'anic Manuscripts
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We will also mention Dr. Dutton's publications and provide a brief overview. This section is primarily for those who have access to journals in their libraries.

Y. Dutton, "An Early Mushaf According To The Reading Of Ibn ‘Amir", Journal Of Qur'anic Studies, 2001, Volume III (no. I), pp. 71-89.

This study is based on 1st century Qur'anic manuscript "Arabe 328a" in Bibliothèque Nationale, Paris, written in ḥijazi (or ma'il) script. This manuscript has enough material to be able to ascertain the reading it represents. This manuscript is almost devoid of dotting and hence the consonantal structure is used to determine the Qira'at and it was found to be that of Ibn ‘Amir (d. 118 / 736) - one of the reading later to be declared indisputably mutawatir by Ibn Mujahid (d. 324 / 926). This study is first of its kind on early Qur'anic manuscripts.
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Y. Dutton, "Some Notes On The British Library's 'Oldest Qur'an Manuscript' (Or. 2165)", Journal Of Qur'anic Studies, 2004, Volume VI (no. 1), pp. 43-71.

The study by Dr. Dutton has shown that this manuscript is remarkably similar to first century manuscript MS. Arabe 328a in Bibliothèque Nationale, Paris, and was written in the Qira'at of Ibn ‘Amir. Based on the similarity between MS. Arabe 328a and MS. Or. 2165, he suggests redating this manuscript to the time just before Umayyad Caliph Walid (r. 86-96 AH), i.e., within the period 30-85 AH with the latter end of this time scale being the safer.
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Y. Dutton, "Red Dots, Green Dots, Yellow Dots & Blue: Some Reflections On The Vocalisation Of Early Qur'anic Manuscripts - Part I", Journal Of Qur'anic Studies, 1999, Volume I (no. I), pp. 115-140.

Y. Dutton, "Red Dots, Green Dots, Yellow Dots & Blue: Some Reflections On The Vocalisation Of Early Qur'anic Manuscripts - Part II", Journal Of Qur'anic Studies, 2000, Volume II (no. I), pp. 1-24.

This two-part detailed study is done on the Qur'anic manuscripts from Bodleian Library (Oxford) that date from 3rd / 4th century of hijra. The broad conclusions of this study are:

1. Variants, including shadhdh variants, are not only marked, but in a sense, highlighted by the use of different coloured dots.
2. The presence of shadhdh variants alongside Seven, Ten or Fourteen Qira'a suggests that the shadhdh variants were treated as seriously as the main readings by those responsible for vocalization.
3. The vocalized manuscript enables us to have some idea of the reading, or readings, represented. Where there are only single or limited folios available this is not usually possible, but where there is either a distinctive feature, or enough of a sufficiently well-vocalized manuscript, it is often possible to fix the reading with some precision.

4. The Qur'anic Manuscripts In Museums, Institutes, Libraries & Collections​

Maktabat al-Jami‘ al-Kabir (Maktabat al-Awqaf), The Great Mosque, San‘a', Yemen (See the manuscripts from 1st, 1st/2nd, 2nd and 2nd/3rd century of hijra).​

Dar al-Kutub al-Misriyya (Egyptian National Library), Cairo, Egypt.​

Astan-i Quds-i Razavi Library, Mashhad, Iran.​

Islamic Museum, Jerusalem, Palestine.​

Beit al-Qur'an, Manama, Bahrain (See the manuscripts from 1st and 1st/2nd century of hijra).​

The Nasser David Khalili Collection Of Islamic Art, London, United Kingdom.​

Bibliothèque Nationale, Paris, France.​

The Oriental Institute Museum, University of Chicago, Chicago, United States of America.​

The Chester Beatty Library, Dublin, Ireland.​

The Institute Of Oriental Studies, Russian Academy of Sciences, St. Petersburg, Russia (See the manuscript from 1st/2nd century of hijra).​

 

[أبو سليمان عمر]

jazak Allahu khayr sis ^^^:thumbs_up

 

[Hugo]

Indeed 100% copied from me, I am the author, this was homework I had done once upon a time, google it and I challenge you to find it written by another, as from which sources, then I suggest you google history of Khazars and Jewish inheritance on the web and see what comes up

By Hugo - I located the site but there were no recognisable attributions and the peice itself does not cointain as I recall a single reference

Oh, do tell.

By Hugo - no need just read through Genesis and you will get the full picture though I am surprised you have no idea about the Jacob story. Every one can be facetious if they want to.

This isn't about my knowledge in the matter, I am not here to defend what I know least of which to you, I want you to source what you allege on the matter.

You claim maltreatment and assassination, I am asking you to prove there were Jews in that region at all from Non-Islamic sources. You can't pick the parts of Islamic history that you like and discard the rest

By Hugo - I think I have done that but I am not sure what you want to prove. There were no Jews there, only Muslin sources say there were Jews, there must have been Jews there because Muslim source says Abraham was there, the Medina massacre is a fiction what is it that you want to know.

If you say Jews were there prove it, I want to know when the original Jews migrated there and for what reasons!

all the best

By Hugo - I think I said that it was probably after the destruction of the first temple in Jerusalem. I cannot tonight do more than that as I have no adequate research facilities where I am.

How about YOU offering some proofs to my questions - you have done nothning more that state things

 

[Hugo]

Friends, must call it a day as I am off to Abu Dhabi now but I will get back to you when I return. I am giving some seminars there on research there so if any one lives there send me a mail we might be able to meet though I will be quite busy.

Nice meeting you all and I look forward to our next session of cut and thrust. But I cannot sadly respond to post that are several page long so I will be selec:'(tive

Go in peace to love and serve the Lord and peace be with you

 

[Zafran]

Salaam

wow what happend looks like the thread just went crazy.......

peace.

 

[جوري]

By Hugo - I located the site but there were no recognisable attributions and the peice itself does not cointain as I recall a single reference

Which part of I wrote it myself after research I have done was difficult for you to understand? I referenced you to what to insert into your search engine to become an instant scholar as you so appear thus far.

By Hugo - no need just read through Genesis and you will get the full picture though I am surprised you have no idea about the Jacob story. Every one can be facetious if they want to.

Which part of the Jacob story story did I err in? care to quote me?

By Hugo - I think I have done that but I am not sure what you want to prove. There were no Jews there, only Muslin sources say there were Jews, there must have been Jews there because Muslim source says Abraham was there, the Medina massacre is a fiction what is it that you want to know.

I think at this stage you are simply playing dumb?
I want for you to show me the first Jewish tribes that immigrated to Yathrib using a non-Islamic source, if you can only find Islamic sources then by the same token it is islamic sources that you must accept over their breech of the treaty and their chosen punishment given their own OT. Not Joe, Tom, Dick or Harry's secondary opinion of what allegedly happened.
I have had enough of your cockamamie antics!

By Hugo - I think I said that it was probably after the destruction of the first temple in Jerusalem. I cannot tonight do more than that as I have no adequate research facilities where I am.

You seem to have access to alot of rhetoric from the web, I am sure your busy fingers if such a source in fact exists can find there way to it as well.. and I know you won't find any because none exist outside of Islamic historians.. you have heard the term put up or shut up?

How about YOU offering some proofs to my questions - you have done nothning more that state things

What questions have you posed that I haven't answered? I have given you practically compendiums, books and websites, all well sourced.. see above
I can't be responsible for your selective reading anymore than I can be responsible for your comprehension impediment as you have so demonstrated on every post thus far!

You want to remain ignorant, that is your prerogative don't bug the heck out of the rest of us with it.

All the best

 

[جوري]

Friends, must call it a day as I am off to Abu Dhabi now but I will get back to you when I return. I am giving some seminars there on research there so if any one lives there send me a mail we might be able to meet though I will be quite busy.

Nice meeting you all and I look forward to our next session of cut and thrust. But I cannot sadly respond to post that are several page long so I will be selec:'(tive

Go in peace to love and serve the Lord and peace be with you

Pls take a hike for good.. we all know which texts you'll select and which you'll ignore and for what reasons..
Also keep your man/god/hoveringghosts paganist incantations to save your own soul, we are not interested in fostering heathenism on this forum!


all the best

 

[أبو سليمان عمر]

^^ well i cant give you any more rep points but :thumbs_up:thumbs_up great job inshallah he benefited from it i know i did Jazak Allahu Khayr

 

[جوري]

^^ well i cant give you any more rep points but :thumbs_up:thumbs_up great job inshallah he benefited from it i know i did Jazak Allahu Khayr

Baraka Allah feekoum.. I appreciate all your support.. he isn't the first nor the last of his kind.. I am always so impressed to what fathoms these biblethumpers stoop to, to sell the self-immolating man/God who forsake himself the night after he prayed to himself .. as if they tarnish all else no one will have a choice but to accept their myth...

Al7mdlilah All Islamic text and refutations is very well preserved you just have to rummage through a heap of crap to get to them..

I am sad as even in my last visit to an 'Islamic country' I couldn't find the works of Dr. Al-Azami, but ended up getting them from a huge Islamic library located in MD

Bas-- Allah motim noorih walaw karah alkafiroon -- Insha'Allah

 

[جوري]

Hugo If Biblical meaning evolve then so do Qu'ranic ones as much of the Qu'ran is copied friom the BIble

At first you introduced yourself as someone who is interested in dialogue, and now you show your true colours.

Now who is ignoring history, even the orientalists testify that there wasn't an Arabic translation of the bible circulating in arabia back in the days of prophet muhammad (pbuh).

It appears I have missed this amidst all his other crap..

I challenge him to bring me one chapter in the Quran that reads like anything in the bible..
the Quran in its entirety written like a poem, the best poets of the time failed to bring a chapter like unto it, albeit it the shortest of all suret al-kawthar only three verses...
I'd love to see Luqman, A'ad, Thamud, abu lahab etc etc in their bibles..

This fellow like the rest of them a real thigh-slapper, when all else fails, then oh the 'Quran copied from the bible'..

I try to be open minded but honestly these fundies make me sick!

 

[أبو سليمان عمر]

thats not fair of you to ask lol it is impossible to bring forth like it and you know that
quran 2 23
23. And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'ân) to Our slave (Muhammad Peace be upon him ), then produce a Sûrah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allâh, if you are truthful.

quran 11 13
13. Or they say, "He (Prophet Muhammad SAW) forged it (the Qur'an)." Say: "Bring you then ten forged Sûrah (chapters) like unto it, and call whomsoever you can, other than Allâh (to your help), if you speak the truth!"

quran 10 38
38. Or do they say: "He (Muhammad SAW) has forged it?" Say: "Bring then a Sûrah (chapter) like unto it, and call upon whomsoever you can, besides Allâh, if you are truthful!"

 

[جوري]

^^ yup..

further reading to level the hilarious allegation brought to us courtesy of that fellow..

Enjoy insha'Allah..

Versions Of The Qur'an?​

M S M Saifullah​

[FONT=HELVETICA, ARIAL, sans-serif]© Islamic Awareness, All Rights Reserved.[/FONT]​

[FONT=HELVETICA, ARIAL, sans-serif]Last Updated: 15th January 2002[/FONT]​

Assalamu-alaikum wa rahamatullahi wa barakatuhu:
Jochen Katz wrote:

> } 1) How many 'versions' of the holy Quran is there today?
>
> At least two, probably more (I am pretty sure about the third
> one, but can't prove it yet, so I am not going to say where and
> what just yet), but it is common knowledge that the Hafs text
> and the Warsh text (mainly used in Northwest Africa) are
> different not only in the vowels but also in some consonants.
> The differences are small, but they are there. And both of them
> are for sale and in use today. Hafs is the much more common one.
> The third version I have heard about has by far more substantial
> differences in comparison to the other two. For the Warsh and
> Hafs differences see a few examples at:
>
> http://********************/Quran/Text/warsh.html
​

It has become a standard method of deception by Christian missionaries like Jochen Katz to superficially project issues that have been exhaustively addressed by both Muslims and Orientialsts, as we will see soon, inshallah. These missionaries are well aware of the difference between a transmission and a text (to be discussed in detail below). Yet, they intentionally replace one with the other in order to give the false impression to lay readers that the Qur'an exists in different texts. Thus, in order to address the questions of Hafs and Warsh, we will first offer a short introduction to the key concepts involved herein and then proceed to the heart of the matter, inshallah. However, before we begin this article, we would like to sincerely thank brother Moustafa Mounir Elqabbany from Canada and brother Muhammad Ghoniem from France, for providing valuable references. May Allah reward them profusely for their kind help. The contents of this document are divided as follows:

• Revelation Of The Qur'an In Seven Ahrûf
• Difference Between Ahrûf and Qirâ'ât
• Conditions For The Validity Of Different Qirâ'ât
• The Chain Of Narration Of Different Qirâ'ât
• Hafs & Warsh Qirâ'ât: Are They Different Versions Of The Qur'an?
• Recitation Of The Qur'an In Hafs, Warsh & Other Qirâ'a
• Printed Edition Of The Qur'an In Various Qirâ'a
• Books On Mutawâtir Readings

Revelation Of The Qur'an In Seven Ahrûf
It is a well-known fact that there are seven different ahrûf in which the Qur'an was revealed. In the Islamic tradition, this basis can be traced back to a number of hadîths concerning the revelation of the Qur'an in seven ahrûf (singular harf). Some of the examples of these hadîths are as follows:
From Abû Hurairah:

The Messenger of God(P) said: "The Qur'an was sent down in seven ahruf. Disputation concerning the Qur'an is unbelief" - he said this three times - "and you should put into practice what you know of it, and leave what you do not know of it to someone who does."[1]
​

From Abû Hurairah:

The Messenger of God(P) said: "An All-knowing, Wise, Forgiving, Merciful sent down the Qur'an in seven ahruf."[2]
​

From cAbdullâh Ibn Mascud:

The Messenger of God(P) said: "The Qur'an was sent down in seven ahruf. Each of these ahruf has an outward aspect (zahr) and an inward aspect (batn); each of the ahruf has a border, and each border has a lookout."[3]
​

The meaning of this hadîth is explained as:

As for the Prophet's(P) words concerning the Qur'an, each of the ahruf has a border, it means that each of the seven aspects has a border which God has marked off and which no one may overstep. And as for his words Each of the ahruf has an outward aspect (zahr) and an inward aspect (batn), its outward aspect is the ostensive meaning of the recitation, and its inward aspect is its interpretation, which is concealed. And by his words each border ...... has a lookout he means that for each of the borders which God marked off in the Qur'an - of the lawful and unlawful, and its other legal injunctions - there is a measure of God's reward and punishment which surveys it in the Hereafter, and inspects it ...... at the Resurrection ......[4]
​

And in another hadîth cAbdullâh Ibn Mascud said:

The Messenger of God(P) said: "The first Book came down from one gate according to one harf, but the Qur'an came down from seven gates according to seven ahruf: prohibiting and commanding, lawful and unlawful, clear and ambiguous, and parables. So, allow what it makes lawful, proscribe what it makes unlawful, do what it commands you to do, forbid what it prohibits, be warned by its parables, act on its clear passages, trust in its ambiguous passages." And they said: "We believe in it; it is all from our Lord."[5]
​

And Abû Qilaba narrated:

It has reached me that the Prophet(P) said: "The Qur'an was sent down according to seven ahruf: command and prohibition, encouragement of good and discouragement of evil, dialectic, narrative, and parable."[6]
​

These above hadîths serve as evidence that the Qur'an was revealed in seven ahruf. The defination of the term ahruf has been the subject of much scholarly discussion and is included in the general works of the Qur'an. The forms matched the dialects of following seven tribes: Quraysh, Hudhayl, Thaqîf, Hawâzin, Kinânah, Tamîm and Yemen. The revelation of the Qur'an in seven different ahruf made its recitation and memorization much easier for the various tribes. At the same time the Qur'an challenged them to produce a surah like it in their own dialect so that they would not complain about the incomprehensibility.

For example, the phrase 'alayhim (on them) was read by some 'alayhumoo and the word siraat (path, bridge) was read as ziraat and mu'min (believer) as moomin.[7]
​

Difference Between Ahrûf & Qirâ'ât
It is important to realize the difference between ahruf and Qirâ'ât. Before going into that it is interesting to know why the sevenahruf were brought down to one during cUthmân's(R) time.

The Qur'an continued to be read according to the sevenahruf until midway through Caliph 'Uthman's rule when some confusion arose in the outlying provinces concerning the Qur'an's recitation. Some Arab tribes had began to boast about the superiority of their ahruf and a rivalry began to develop. At the same time, some new Muslims also began mixing the various forms of recitation out of ignorance. Caliph 'Uthman decided to make official copies of the Qur'an according to the dialect of the Quraysh and send them along with the Qur'anic reciters to the major centres of Islam. This decision was approved by Sahaabah and all unofficial copies of the Qur'an were destroyed. Following the distribution of the official copies, all the other ahruf were dropped and the Qur'an began to be read in only one harf. Thus, the Qur'an which is available through out the world today is written and recited only according to theharf of Quraysh.[8]
​

Now a few words on Qirâ'ât:

A Qirâ'ât is for the most part a method of pronunciation used in the recitations of the Qur'an. These methods are different from the seven forms or modes (ahruf) in which the Qur'an was revealed. The seven modes were reduced to one, that of the Quraysh, during the era of Caliph 'Uthman, and all of the methods of recitation are based on this mode. The various methods have all been traced back to the Prophet(P) through a number of Sahaabah who were most noted for their Qur'anic recitations. That is, these Sahaabah recited the Qur'an to the Prophet(P) or in his presence and received his approval. Among them were the following: Ubayy Ibn K'ab, 'Alee Ibn Abi Taalib, Zayd Ibn Thaabit, 'Abdullah Ibn Mas'ud, Abu ad-Dardaa and Abu Musaa al-Ash'aree. Many of the other Sahaabah learned from these masters. For example, Ibn 'Abbaas, the master commentator of the Qur'an among the Sahaabah, learned from both Ubayy and Zayd.[9]
​

The transmission of the Qur'an is a mutawâtir transmission, that is, there are a large number of narrators on each level of the chain. Dr. Bilaal Philips gives a brief account of the history of recitation in his book:

Among the next generation of Muslims referred to as Taabe'oon, there arose many scholars who learned the various methods of recitation from the Sahaabah and taught them to others. Centres of Qur'anic recitation developed in al-Madeenah, Makkah, Kufa, Basrah and Syria, leading to the evolution of Qur'anic recitation into an independent science. By mid-eighth century CE, there existed a large number of outstanding scholars all of whom were considered specialists in the field of recitation. Most of their methods of recitations were authenticated by chains of reliable narrators ending with the Prophet(P). Those methods which were supported by a large number of reliable narrators on each level of their chain were called Mutawaatir and were considered to be the most accurate. Those methods in which the number of narrators were few or only one on any level of the chain were refered to as shaadhdh. Some of the scholars of the following period began the practice of designating a set number of individual scholars from the pervious period as being the most noteworthy and accurate. By the middle of the tenth century, the number seven became popular since it coincided with the number of dialects in which the Qur'an was revealed.[10]
​

The author went on to say:

The first to limit the number of authentic reciters to seven was the Iraqi scholar, Abu Bakr Ibn Mujâhid (d. 936CE), and those who wrote the books on Qirâ'ah after him followed suit. This limitation is not an accurate reprensentation of the classical scholars of Qur'anic recitation. There were many others who were as good as the seven and the number who were greater than them.[11]
​

Concerning the seven sets of readings, Montgomery Watt and Richard Bell observe:

The seven sets of readings accepted by Ibn-Mujâhid represent the systems prevailing in different districts. There was one each from Medina, Mecca, Damascus and Basra, and three from Kufa. For each set of readings (Qirâ'a), there were two slightly different version (sing. Riwaya). The whole may be set out in tabular form:[12]
​

District​

Reader​

First Rawi​

Second Rawi​

Medina​

Nafîc​

Warsh​

Qâlûn​

Mecca​

Ibn Kathîr​

al-Bazzî​

Qunbul​

Damascus​

Ibn Amir​

Hisham​

Ibn Dhakwân​

Basra​

Abu cAmr​

ad-Dûrî​

al-Sûsî​

Kûfa​

cAsim​

Hafs​

Shcuba​

Kûfa​

Hamza​

Khalaf​

Khallad​

Kûfa​

al-Kisâ'i​

ad-Dûrî​

Abul-Harîth​

Other schools of Qirâ'ât are of:

• Abû Jacfar Yazîd Ibn Qacqâc of Madinah (130/747)
• Yacqûb Ibn Ishâq al-Hadramî of Basrah (205/820)
• Khalaf Ibn Hishâm of Baghdad (229/848)
• Hasan al-Basrî of Basrah (110/728)
• Ibn Muhaisin of Makkah (123/740)
• Yahyâ al-Yazîdî of Basrah (202/817)

Conditions For The Validity Of Different Qirâ'ât
Conditions were formulated by the scholars of the Qur'anic recitation to facilitate critical analysis of the above mentioned recitations. For any given recitation to be accepted as authentic (Sahih), it had to fulfill three conditions and if any of the conditions were missing such a recitation was classified as Shâdhdh (unusual).

• The first condition was that the recitation have an authentic chain of narration in which the chain of narrators was continuous, the narrators were all known to be righteous and they were all knwon to possess good memories. It was also required that the recitation be conveyed by a large number of narrators on each level of the chain of narration below the level of Sahaabah (the condition of Tawaatur). Narrations which had authentic chains but lacked the condition of Tawaatur were accepted as explanations (Tafseer) of the Sahaabah but were not considered as methods of reciting the Qur'an. As for the narrations which did not even have an authentic chain of narration, they were classified as Baatil (false) and rejected totally.
• The seond condition was that the variations in recitations match known Arabic grammatical constructions. Unusual constructions could be verified by their existence in passages of pre-Islamic prose or poetry.
• The third condition required the recitation to coincide with the script of one of the copies of the Qur'an distributed during the era of Caliph cUthmân. Hence differences which result from dot placement (i.e., ta'lamoon and ya'lamoon) are considered acceptable provided the other conditions are met. A recitation of a construction for which no evidence could be found would be classified Shaadhdh. This classification did not mean that all aspects of the recitation was considered Shaadhdh. it only meant that the unverified constructions were considered Shaadhdh.[13]

The Chain Of Narration Of Different Qirâ'ât
In this section, the chain of narration or isnad of each Qirâ'ât will be presented. It is worth noting that the chains of narration here are mutawâtir.
Qirâ'a from Madinah: The reading of Madinah known as the reading of Nâfic Ibn Abî Nacîm (more precisely Abû cAbd ar-Rahmân Nâfic Ibn cAbd ar-Rahmân).

Nâfic died in the year 169 H. He reported from Yazîd Ibn al-Qacqâc and cAbd ar-Rahmân Ibn Hurmuz al-'Araj and Muslim Ibn Jundub al-Hudhalî and Yazîd Ibn Român and Shaybah Ibn Nisâ'. All of them reported from Abû Hurayrah and Ibn cAbbâs and cAbdallâh Ibn 'Ayyâsh Ibn Abî Rabî'ah al-Makhzûmî and the last three reported from Ubayy Ibn Kacb from the Prophet(P).[14]
​

From Nâfic, two major readings came to us : Warsh and Qâlûn.
Qirâ'a from Makkah: The reading of Ibn Kathîr (cAbdullâh Ibn Kathîr ad-Dârî):

Ibn Kathîr died in the year 120 H. He reported from cAbdillâh Ibn Assa'ib al-Makhzûmî who reported from Ubayy Ibn Kacb (The companion of the Prophet(P)).
Ibn Kathîr has also reported from Mujâhid Ibn Jabr who reported from his teacher Ibn cAbbâs who reported from Ubayy Ibn Kacb and Zayd Ibn Thâbit and both reported from the Prophet(P).[15]
​

Qirâ'a from Damascus: From ash-Shâm (Damascus), the reading is called after cAbdullâh Ibn cAamir.

He died in 118 H. He reported from Abû ad-Dardâ' and al-Mughîrah Ibn Abî Shihâb al-Makhzûmî from cUthmân.[16]
​

Qirâ'a from Basrah: The reading of Abû cAmr from Basrah:

(According to al-Sabcah, the book of Ibn Mujâhid page 79, Abû cAmr is called Zayyan Abû cAmr Ibn al-cAlâ'. He was born in Makkah in the year 68 and grew up at Kûfah.) He died at 154 H. He reported from Mujâhid and Sacîd Ibn Jubayr and 'Ikrimah Ibn Khâlid al-Makhzûmî and 'Atâ' Ibn Abî Rabâh and Muhammad Ibn cAbd ar-Rahmân Ibn al-Muhaysin and Humayd Ibn Qays al-cA'raj and all are from Makkah.
He also reported from Yazîd Ibn al-Qacqâc and Yazîd Ibn Rumân and Shaybah Ibn Nisâ' and all are from Madinah.
He also reported from al-'Assan and Yahyâ Ibn Yacmur and others from Basrah.
All these people took from the companions of the Prophet(P).[17]
​

From him came two readings called as-Sûsi and ad-Dûrî.
Qirâ'a from Basrah: From Basrah, the reading known as

Yacqûb Ibn Ishâq al-Hadramî the companion of Shucbah (again). He reported from Abû cAmr and others.[18]
​

Qirâ'a from Kûfah:The reading of cAasim Ibn Abî an-Najûd (cAasim Ibn Bahdalah Ibn Abî an-Najûd):

He died in the year 127 or 128 H. He reported from Abû cAbd ar-Rahmân as-Solammî and Zirr Ibn Hubaysh.
Abû cAbd ar-Rahmân reported from cUthmân and cAlî Ibn Abî Tâlib and 'Ubayy (Ibn Kacb) and Zayd (Ibn Thâbit).
And Zirr reported from Ibn Mascud.[19]
​

Two readings were repoted from cAasim: The famous one is Hafs, the other one is Shucbah.
Qirâ'a from Kûfah: The reading of Hamzah Ibn Habîb (from Kûfah as well)

Hamzah was born in the year 80 H and died in the year 156 H. He reported from Muhammad Ibn cAbd ar-Rahmân Ibn Abî Laylâ (who reads the reading of cAlî Ibn Abî Tâlib (RA), according to the book of Ibn Mujâhid called al-Sabcah - The Seven - page 74) and Humrân Ibn A'yan and Abî Ishâq as-Sabî'y and Mansur Ibn al-Mu'tamir and al-Mughîrah Ibn Miqsam and Jacfar Ibn Muhammad Ibn cAlî Ibn Abî Tâlib from the Prophet(P).[20]
​

Qirâ'a from Kûfah: The reading of al-'Amash from Kûfah as well:

He reported from Yahyâ Ibn Waththâb from 'Alqamah and al-'Aswad and 'Ubayd Ibn Nadlah al-Khuzâ'y and Abû cAbd ar-Rahmân as-Sulamî and Zirr ibn Hubaysh and all reported from Ibn Mascud.[21]
​

Qirâ'a from Kûfah: The reading of cAli Ibn Hamzah al-Kisâ'i known as al-Kisâ'i from Kûfah.

He died in the year 189 H. He reported from Hamzah (the previous one) and cIesâ Ibn cUmar and Muhammad Ibn cAbd ar-Rahmân Ibn Abî Laylâ and others.[22]
​

Now our discussion will be on Hafs and Warsh Qirâ'ât.
Hafs & Warsh Qirâ'ât: Are They Different Versions Of The Qur'an?
The Christian missionary Jochen Katz had claimed that Hafs and Warsh Qirâ'ât are different 'versions' of the Qur'an. A concise and interesting article that the missionary had used to reach such a conclusion can be found in the book Approaches of The History of Interpretation of The Qur'an. Ironically, it contained an article by Adrian Brockett, titled "The Value of Hafs And Warsh Transmissions For The Textual History Of The Qur'an", which sheds some light on various aspects of differences between the two recitations. It is also worth noting that, in contrast to Mr. Katz, Brockett used the word transmission rather than text for these two modes of recitations. Some highlights from the article are reproduced below.
Brockett states:

In cases where there are no variations within each transmission itself, certain differences between the two transmissions, at least in the copies consulted, occur consistently throughout. None of them has any effect in the meaning.[23]
​

The author demarcates the transmissions of Hafs and Warsh into differences of vocal form and the differences of graphic form. According Brockett:

Such a division is clearly made from a written standpoint, and on its own is unbalanced. It would be a mistake to infer from it, for instance, that because "hamza" was at first mostly outside the graphic form, it was therefore at first also outside oral form. The division is therefore mainly just for ease of classification and reference.[24]
​

Regarding the graphic form of this transmission, he further states:

On the graphic side, the correspondences between the two transmissions are overwhelmingly more numerous than differences, often even with oddities like ayna ma and aynama being consistently preserved in both transmissions, and la'nat allahi spelt both with ta tawila and ta marbuta in the same places in both transmissions as well, not one of the graphic differences caused the Muslims any doubts about the faultlessly faithful transmission of the Qur'an.[25]
​

And on the vocal side of the transmission the author's opinion is:

On the vocal side, correspondences between the two transmissions again far and away outnumber the differences between them, even with the fine points such as long vowels before hamzat at-qat having a madda. Also, not one of the differences substantially affects the meaning beyond its own context... All this point to a remarkably unitary transmission in both its graphic form and its oral form.[26]
​

He also discusses the Muslims' and orientalists' attitude towards the graphic transmission:

Many orientalists who see the Qur'an as only a written document might think that in the graphic differences can be found significant clues about the early history of the Qur'an text - if cUthmân issued a definitive written text, how can such graphic differences be explained, they might ask. For Muslims, who see the Qur'an as an oral as well as a written text, however, these differences are simply readings, certainly important, but no more so than readings involving, for instances, fine differences in assimilation or in vigour of pronouncing the hamza.[27]
​

Brockett goes so far as to provide examples with which the interested reader can carry out an extended analysis. Thus, he states:

The definitive limit of permissible graphic variation was, firstly, consonantal disturbance that was not too major, then unalterability in meaning, and finally reliable authority.
​

In the section titled, "The Extent To Which The Differences Affect The Sense", the author repeats the same point:

The simple fact is that none of the differences, whether vocal or graphic, between the transmission of Hafs and the transmission of Warsh has any great effect on the meaning. Many are the differences which do not change the meaning at all, and the rest are differences with an effect on the meaning in the immediate context of the text itself, but without any significant wider influence on Muslim thought.[28]
​

The above is supported by the following:

Such then is the limit of the variation between these two transmissions of the Qur'an, a limit well within the boundaries of substantial exegetical effect. This means that the readings found in these transmissions are most likely not of exegetical origin, or at least did not arise out of crucial exegetigal dispute. They are therefore of the utmost value for the textual history of the Qur'an.[29]
​

And interestingly enough the author went on to say:

The limits of their variation clearly establish that they are a single text.[30]
​

Furthermore, we read:

Thus, if the Qur'an had been transmitted only orally for the first century, sizeable variations between texts such as are seen in the hadîth and pre-Islamic poetry would be found, and if it had been transmitted only in writing, sizeable variations such as in the different transmissions of the original document of the constitution of Medina would be found. But neither is the case with the Qur'an. There must have been a parallel written transmission limiting variation in the oral transmission to the graphic form, side by side with a parallel oral transmission preserving the written transmission from corruption.[31]
​

The investigation led to another conviction:

The transmission of the Qur'an after the death of Muhammad was essentially static, rather than organic. There was a single text, and nothing significant, not even allegedly abrogated material, could be taken out nor could anything be put in.[32]
​

Finally, we would like to establish Adrian Brockett's conclusion on this matter:

There can be no denying that some of the formal characteristics of the Qur'an point to the oral side and others to the written side, but neither was as a whole, primary. There is therefore no need to make different categories for vocal and graphic differences between transmissions. Muslims have not. The letter is not a dead skeleton to be refleshed, but is a manifestation of the spirit alive from beginning. The transmission of the Qur'an has always been oral, just as it has been written.[33]
​

Therefore, it comes as no surprise that Christian missionaries like Jochen Katz find themselves "refleshing" a dead skeleton in order to comply with their missionary program of outright deception. Of course, regular participants in the newsgroups have time and again witnessed Jochen's tiring displays of dialectical acrobatics - the misquoting of references and the juggling of facts. Surprisingly enough, missionary Katz cannot even support his point of view using the reference [23], which undermines his missionary agenda of twisting the facts. The reference [23] has firmly established that:

• There is only one Qur'an,
• The differences in recitation are divinely revealed, not invented by humans
• The indisputable conclusion that the Qur'an was not tampered with.

Recitation Of The Qur'an in Hafs, Warsh & Other Qirâ'ât
A few centuries ago, the Qurra, or reciters of the Qur'an, used to take pride in reciting all seven Qirâ'ât. In light of this fact, we decided to make an informal inquiry into some the Qurra who recite in different Qirâ'ât. Two brothers confirmed the following:

Date: 18 Sep 1997 13:44:37 -0700
From: Moustafa Mounir Elqabbany
Newsgroups: soc.religion.islam
I can confirm that al-Husarî did in fact record the entire Qur'an in Warsh, as I have the recording in my possession. A Somali brother also indicated to me that he has a copy of the Qur'an recited in Al-Doori ('an Abî cAmr) recited, again, by al-Husarî. The Qur'an is very widely read and recorded in Qawloon in Libya and Tunisia, so it shouldn't be difficult to acquire those Qirâ'ât either.
​

And another brother corroborated the following in a private e-mail:

Date: Mon, 27 Oct 1997 21:59:24 +0100
From: Mohamed Ghoniem
To: Metallica
Subject: Re: readings
Well, before al-Husary, Abdel Bassit Abdus Samad has recorded the entire Qur'an in Warsh and many cassettes and CDs are on sale everywhere in the Egypt and in France as well. I personally have in Cairo many recordings of other readers such as Sayyed Mutawally and Sayyed Sa'eed exclusively in Warsh. I have seen several cassettes in the reading of Hamzah (from Khalaf's way) on sale in Egypt and I have bought a couple of them during this summer. They were recorded by Sheikh 'Antar Mosallam.
Presently, I have got two CDs recorded by Sheikh Abdel Bassit gathering three readings (Hafs, Warsh and Hamzah). These CDs belong to a series of six CDs on sale publicly in France in the fnac stores.
​

Printed Edition Of The Qur'an In Various Qirâ'ât
The different Qirâ'ât exist in the printed editions. This would be news for most missionaries, aside from the ones who bitterly conceal these facts. Most of the masâhif of the Qur'an carry either in the beginning or in the end the rules of pronunciation of that Qirâ'a as well as the isnad. This is to enable the readers to properly read the Qur'an.
A few examples of the printed edition of masâhif of the Qur'an in various Qirâ'ât are given below:

This is a well known and common mushâf of the Qur'an printed in the Saudi Arabia. They have adopted the Hafs Qirâ'a. Hafs is the most common type of Qirâ'a used in the Muslim world.​

This is a mushâf from Algeria with the riwaya of Warsh. It is important to note that all the masahif are written in rasm al-'Uthmani. Also notice the Qaf written with one dot on top in Maghribi script!​

Yet another mushâf in the riwaya of Warsh. This is printed in Morocco.​

The riwaya Qâlûn from Nâfîc. This mushâf is published in Tunisia by ad-Dâr at-Tunissia lilnashr.​

The Qur'an in the riwaya of ad-Dûrî from Abî cAmrû. This mushâf is from Sudan.​

Books On Mutawâtir Readings
We have already shown above some of the printed edition of the masâhif of the Qur'an in different Qirâ'ât.
Below are the examples of the books which deals with ten mutawâtir readings.

This book al-Nashr fi-l-Qirâ'ât al-cAshr by Ibn al-Jazrî who died in 833 AH. This is a standard book used by students of the science of Qirâ'ât. This is the edition from Dâr al-Kutub cIlmiyyah, Beirut, Lebanon. Not surprisingly, this book is also used by Adrian Brockett, in his article "The Value of Hafs And Warsh Transmissions For The Textual History Of The Qur'an".[34]
The below one a very recent book.

For the benefit of the English speaking readers, we translate the Arabic in the above text.

The Ten Mutawâtir Readings
​

from the ways of ash-Shatbiyyah and ad-Durrah
​

In the Margin of​

The Holy Qur'an

an idea from ​

cAlawi Ibn Muhammad Ibn Ahmad Bilfaqih

​

carried out by

​

Shaykh Muhammad Karîm Râjih ​

The Chief Reader in the Syrian land
​

Dâr al-Muhâjir for Publications & Distribution ​

This book is a third print published in 1414AH/1994 CE. This book claims as a

...unique and first work of this kind in the field of Science of the ten Mutawâtir readings from the ways of ash-Shatbiyyah and ad-Durrah in the margin of the Holy Qur'an is now achieved, edited, and printed.[35]
​

The 10 readers/transmitters of the mutawâtir readings are listed here. What is more interesting is that there are reciters even to this day who have memorised the Qur'an in all the 10 mutawâtir readings.

In the end, I address Shaykh Kurayyim Râjih the Head of the Readers in the Syrian lands with my gratitude for carrying out that work and supervising its course and supplementing it with valuable guidelines that hardly come from anyone except an expert like him.
May God reward his kind student and reader Muhammad Fahd Khârûf who masters the ten Mutawâtir readings from the ways of ash-Shatbiyyah and ad-Durrah and at-Tibah for participating to this noble task making it, with the divine help, a beneficial work for the holders of God's Almighty Book and his readers.[36]
​

Conclusions
In light of the above discussion, it is clear that Hafs and Warsh Qirâ'ât are not the different 'versions' or 'texts' of the Qur'an as fantasized by missionary Katz. The mutawâtir follows directly to the Companions of the Prophet(P) who took the Qur'an from the Prophet(P) himself. Thus, the suggestion that a mutawâtir reading was a later invention by the Muslims is to be dismissed as complete fiction.
Related Articles

The Qirâ'ât Identified In Qur'anic Manuscripts

Reply To Samuel Green's "The Seven Readings Of The Qur'an"
​

Islamic Awareness

Qur'an

Text

Qirâ'ât

Versions Of The Qur'an?

References
[1] Abû Jacfar Muhammad bin Jarîr al-Tabarî (Translated & Abridged by J Cooper, W F Madelung and A Jones), Jamic al-Bayân 'an Tâ'wil ay al-Qur'an, 1987, Volume 1, Oxford University Press & Hakim Investment Holdings (M.E.) Limited, p. 16.
[2] Ibid.
[3] Ibid.
[4] Ibid., p. 31.
[5] Ibid., p. 29.
[6] Ibid.
[7] Abu Ameenah Bilal Philips, Tafseer Soorah Al-Hujuraat, 1990, Tawheed Publications, Riyadh, p. 27.
[8] Ibid., pp. 28-29.
[9] Ibid., pp. 29-30.
[10] Ibid., p. 30.
[11] Ibid.
[12] W M Watt & R Bell, Introduction To The Qur'an, 1994, Edinburgh at University Press, p. 49.
[13] Abu Ameenah Bilal Philips, Tafseer Soorah Al-Hujuraat, Op. Cit., p. 32.
[14] Abû Muhammad cAlî Ibn Ahmad Ibn Sacîd Ibn Hazm al-Andalûsî (384-456 H), Ar-Rasâ'il al-Khamsah (A Booklet In Magazine Al-Azhar), 1993, p. 7.
[15] Ibid.
[16] Ibid., pp. 9-10.
[17] Ibid., p. 9.
[18] Ibid.
[19] Ibid., pp. 7-8.
[20] Ibid., p. 8.
[21] Ibid.
[22] Ibid., pp. 8-9."
[23] Adrian Brockett, "The Value of Hafs And Warsh Transmissions For The Textual History Of The Qur'an" in Andrew Rippin's (Ed.), Approaches of The History of Interpretation of The Qur'an, 1988, Clarendon Press, Oxford, p. 33.
[24] Ibid., pp. 33-34.
[25] Ibid., p. 34.
[26] Ibid.
[27] Ibid., p. 35.
[28] Ibid., p. 37.
[29] Ibid., p. 43.
[30] Ibid.
[31] Ibid., p. 44.
[32] Ibid.
[33] Ibid., p. 45.
[34] Ibid., p. 35, see footnote 14.
[35] cAlawi Ibn Muhammad Ibn Ahmad Bilfaqih, Al-Qirâ'ât al-cAshr al-Mutawâtir, 1994, Dâr al-Muhâjir, See the back of the cover page.
[36] ibid.

 

[Thinker]

The Qur'anic Manuscripts

​

Wow - comprehensive coverage of a very important question - great post.

Thanks​

 

[aadil77]

Hugo some advice......Just give it up :thumbs_up

You've clearly quietened down quite a bit towards the end of this thread, now that a knowledgable member has helped you get your facts right

so its about the right time finish up on this thread and get on your way to abu dhabi

peace

 

[جوري]

Wow - comprehensive coverage of a very important question - great post.

Thanks

My pleasure