Boreal

From Merchant to Messenger

Appendix

Forgotten Witness

Extract from:

FORGOTTEN WITNESS:

EVIDENCE FOR THE EARLY CODIFICATION OF THE QUR’AN

Estelle Whelan, Columbia University

Excerpt from Journal of the American Oriental Society,

vol. 118, no. 1, 1998, pp. 1–14.

From Merchant to MessengerIn the last two decades a controversy has arisen over the period in which the text of Muslim scripture became codified. The traditional Islamic view can be summarized as follows.

Both Abu Bakr (632-34) and Umar (634-44) made efforts to gather together the scraps of revelation that had been written down by the faithful during the lifetime of the Prophet, on bones, on palm leaves, on potsherds, and on whatever other materials were at hand, as well as being preserved in "the breasts of men."

 But it was the third caliph, Uthman (644-61), who first charged a small group of men of Medina with codifying and standardizing the text.

Alarmed by reported divergences in the recitation of the revelation, he commissioned one of the Prophet's former secretaries, Zayd b. Thabit, and several prominent members of Quraysh - Abd Allah b. al-Zubayr, Sa‘id b. al-‘As, and Abd al-Rahman b. al-Harith are those most often mentioned - to produce a standard copy of the text, based on the compilation in the keeping of Hafsah, daughter of Umar.

If there was disagreement over language among members of the commission, it was to be resolved in accordance with the dialect spoken by Quraysh.

Once the standard text had been established, several copies were made and sent to major cities in the Islamic domain, specifically Damascus, Basra, Kufa, and perhaps others.

Although there are variations in detail, for example, in the list of names of those who served on Uthman's commission and in the list of cities to which copies were sent, this basic outline is not in dispute within the Muslim world.

Oral recitation nevertheless remained the preferred mode of transmission, and, as time passed, variant versions of the text proliferated - the kind of organic change that is endemic to an oral tradition.

In addition, because of the nature of the early Arabic script, in which short vowels were not indicated and consonants of similar form were only sometimes distinguished by pointing, writing, too, was subject to misunderstanding, copyist's error, and change over time.

In the early tenth century, at Baghdad, Abu Bakr Ibn Mujahid (d. 936) succeeded in reducing the number of acceptable readings to the seven that were predominant in the main Muslim centers of the time: Medina, Mecca, Damascus, Basra, and Kufa.

Some Qur'an readers who persisted in deviating from these seven readings were subjected to draconian punishments.

Nevertheless, with the passage of time, additional variant readings were readmitted, first "the three after the seven," then "the four after the ten."

The modern Cairo edition, prepared at al-Azhar in the 1920s, is based on one of the seven readings permitted by Ibn Mujahid, that of Abu Bakr ‘Âsim (d. 745) as transmitted by Hafs b. Sulayman (d. 796).

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See also Shared Prophets: First Korans.