Does the Qur’an support the Sana’a manuscript?
8:2 The believers are only those who feel fear (wajilat) in their hearts when Allah is mentioned, and when His Verses are recited to them, it increases them in faith, and they put their trust in their Lord.
(The lower text says “fariqat” (split, separate), while the standard Qur’an (Hafs) says “wajilat” (feel fear). Hafs is the correct one because Verses 8:2 and 22:35 are identical in Arabic: “those who feel fear in their hearts when Allah is mentioned”. And “fear Allah” is repeated many times in the Qur’an, while the use of “fariqat” in that context or sentence is not supported by other Verses)(Allah knows best)
22:35 Those who feel fear (wajilat) in their hearts when Allah is mentioned, and those who are patient over whatever has afflicted them, and those who establish the prayer, and they spend out of what We have provided them.
-------------
9:125 But as for those in whose hearts is a disease (maradun), it increases them in evil to their evil. And they die while they are disbelievers.
(The lower text says “rij’sun” (evil/filth), while Hafs says “maradun” (disease). Hafs is the correct one, because “heart/disease” is repeated in other Verses in the Qur’an (2:10, 22:53, 24:50, 33:12, 33:60, 47:29, 5:52, 8:49 and 9:125), while “heart/filth” is not supported by other Verses)(Allah knows best)
-------------
19:4 He said, "My Lord, indeed, my bones have weakened, and (my) head flared with white, and I have not been unblessed in (my) supplication to You my Lord.
(Verse 19:4 in “Hafs” says “walam akun bidu’aika rabbi shaqiyyan” (I have not been unblessed in my supplication to You my Lord), while this Verse in the lower text is “walam akun rabbi bidu’aika shaqiyyan”(same words but different order). Verse 19:48 in both scriptures confirm that Hafs is the correct one: “alla akuna bidu’ai rabbi shaqiyyan” (“Hafs” has the same order of words in these two similar Verses, while the lower text has different order of words in these two verses))(Another difference is that “indeed, my bones have weakened” is only mentioned in Hafs)(Allah knows best)
-------------
2:196 And complete the Hajj and Umrah for Allah . But if you are prevented, then what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head then a ransom of fasting or charity or sacrifice. And when you are secure, then whoever performs Umrah followed by Hajj, then what can be obtained with ease of sacrificial animals. And whoever cannot find - then a fast of three days during Hajj and of seven when you have returned. Those are ten complete. This is for those whose family is not present in al-Masjid al-haram. And fear Allah and know that Allah is severe in penalty.
(“your heads” and “or charity” are not mentioned in the lower text)(This is a meaningful difference, because it is related to legal matters - one way for ransom is not mentioned in the lower text)(Allah knows best)
-------------
9:122 And it is not for the believers that they go forth all together. So if a party from every group (fir’qatin) among them doesn’t go forth that they may obtain understanding in the religion, and that they may warn their people when they return to them, so that they may beware.
(Hafs says “fir’qatin” (group), while the lower text says “ummatin” (community, nation). The lower text is not supported by other Verses because there is only one community of believers, while “every community” includes disbelievers (6:108))(Verses supporting that there is only one community of believers: 2:128, 3:110, 21:92, 23:52 “your community is one community”)(Allah knows best)
-------------
9:125 But as for those in whose hearts is a disease, it increases them in evil to their evil. And they die while they are disbelievers (kafiruna).
(Hafs says “they die while they are disbelievers (kafiruna)”; the lower text says “defiantly disobedient” (fasiquna))(Verse 9:84 mentions “fasiquna”, but previously specified “they disbelieved”, so, Hafs (using “kafiruna”) is the correct one, and supported by Verses: 47:34, 2:161, 3:91 and 4:18)(Allah knows best)
-------------
41:41 Indeed, those who disbelieve in the Reminder when it comes to them. And indeed, it is surely a mighty Book. 41:42 No falsehood can come to it from before it and behind it. A Revelation from the All-Wise, the Praiseworthy.
(Other scriptures coexist with the Qur’an. It doesn’t change the fact that the Qur’an is preserved. It was predicted there could be other scriptures (2:79, 3:78). The Qur’an is a criterion over past and future sources to know what is true)(Another point is that, according to Asma Hilali, both the upper and lower text show characteristics of being schoolroom “exercises” in quranic writing, in which case scraping and re-use was to be expected”; if so, it would be another reason to disregard the Sana’a manuscript)(Some people is interested in reconstructing the lower text, or collecting information containing errors, (e.g. unauthentic hadiths, according to Muslim scholars, like some false stories in Al-Tabari book, etc.), but it is used by non-Muslims to confuse or prevent people from Islam)(Allah knows best)
89:3 And the even and the odd,
(The Qur’an has 114 Chapters. The sum of Chapters’ numbers in Hafs is 6,555. The total number of Verses in Hafs is 6,236. When it is added each Chapter’s number with its Verses’ total, the sum of the odd results is 6,555. That’s the same number than the sum of Chapters’ numbers: 6,555. And when it is added each Chapter’s number with its Verses’ total, the sum of the even results is 6,236. That’s the same number than the total number of Verses in Hafs: 6,236. So, in Hafs the numbers match)(In regard to the Sana’a manuscript, it has not been preserved, so this analysis cannot be fully done, but according to the article “Sana’a manuscript” in wikipedia, “in sura 20, where Sadeghi and Goudarzi find that verses 31 and 32 are transposed; and in sura 9, where Sadeghi and Goudarzi find that the whole of verse 85 is absent”, so this suggests that the Sana’a manuscript had different number of verses, if so, it is another proof that Hafs is the correct one, because in this analysis, only in Hafs the numbers match. In addition, the Sana’a manuscript’s differences with Hafs are not supported by other Verses of the Qur’an, then the conclusion is that Hafs is the correct one)(The result of the analysis in Hafs is not a coincidence, but there was a purpose to make it so. If someone were to add or subtract a verse, then an odd number would be even, or an even number would be odd, then the whole analysis would be wrong. See the calculations in the link below, “Even and odd numbers in the Qur’an”)(Allah knows best)
15:9 Indeed, We have sent down the Reminder, and indeed, We are surely its Guardians.
(The lower text of Sana’a manuscript has not been preserved because some verses are illegible, while the standard Qur’an (Hafs) is correct and preserved)(The lower text is said to be from the year 675.5 CE (43.5 years after the Prophet’s death), while the parchment of the Birmingham Ancient Qur’an can be dated sometime between the years 568 and 645CE (between the Prophet’s lifetime and 13 years after his death)(The Prophet lived in this world between 570 and 632CE), so the parchment of the Birmingham Ancient Qur’an is older than the Sana’a manuscript)(Note: A comparison between the Birmingham Ancient Qur’an and the present Qur’an (Hafs), shows that the Qur’an appears to be safely preserved, without alteration. Difference in words: 0% (i.e. similarity of 100%); difference in characters without considering the “silent alif”: 0% (i.e. similarity of 100%); semantic difference: 0% (i.e. similarity of 100%); phonetic difference: 0% (i.e. similarity of 100%)(Source: the article “Investigation on the Ancient Quran Folios of Birmingham” by Pr. Halim Sayoud. See the link of this source below))(Note: the Birmingham Qur’an manuscript only contains parts of chapters 18, 19 and 20 of the Holy Qur’an)(Allah knows best)
(Note: A recent study has argued that the Qur’an we have today is exactly the same as the one compiled by ‘Ali ibn Abi-Talib, and that the reading of Hafs from his teacher ‘Asim to be the unaltered reading of ‘Ali. This is because ‘Asim’s teacher, Abu ‘Abd al-Rahman al-Sulami, had learnt the Qur’an from ‘Ali. Furthermore, Hafs was a Companion of Imam Ja’far al-Sadiq and it is claimed that the latter had inherited ‘Ali’s Master Copy of the Qur’an. The study provides a case that it was ‘Ali’s Master Copy which formed the basis of the ‘Uthmanic canon. As for the reading of Hafs, the study presents evidence that the latter had learnt the Qur’an from two sources: ‘Asim who was his main teacher, and Imam Ja’far al-Sadiq who provided him a corrective of ‘Asim’s reading. This can very well mean that the reading of Hafs from Asim is the de facto reading of ‘Ali which he inherited from the Prophet till the very last dot)(Allah knows best)
(Note (2): Another source says that Abu Abdurahman learnt only Ali's recitation. 'Aasim however learnt two readings; one from Abu Abdurahman (who learnt from Ali) and another from a reciter called Zirr who had learnt from ibn Mas'oud the famous companion who refused to give up his Qur'an and who had learnt over 70 Chapters from the Prophet directly (but not all the Qur'an like Ali who was also the Prophet's primary scribe). 'Aasim however was very careful to separate the two readings. He taught his son in law, Hafs, the reading he got from Abu Abdurahman (and so from Ali), while he taught Abu Bakr bin 'Ayyash the reading of Zirr (so from ibn Mas'oud). Hafs never abandoned or mixed his recitation that he received from 'Aasim with anything else. This is what was eventually recorded; and is now the most popular recitation. Each of the “seven reciters”, like 'Aasim, have two sub-readings from them. For 'Aasim they are Hafs and Shu'bah (the above mentioned Abu Bakr bin 'Ayyash). They differ because 'Aasim taught Hafs Ali's reading from Abu Abdurahman, while he taught Shu'bah the reading of ibn Mas'oud's that he got from Zirr. But, ibn Mas'oud, though a righteous and learned companion of the Prophet, was not a Qurayshi man; his dialect was different from the Prophet's, nor was he as major a scribe like Ali. And nor did he learn all of the Qur'an directly from the Prophet. The most important point is that when we actually read the verses where the other readings differ from Hafs, it is the Hafs reading that makes the "best" sense and is the most consistent with the verse and other verses like it in the Qur'an. Lastly there is a likelihood that if the Prophet's copy survived and was indeed inherited and made it to his descendant Ja'far AL-Sadiq, that Hafs, who was partisan to the Prophet's descendants and was contemporary to Ja'far and lived in the same city with him, that Hafs could have checked his recitation with Ja'far who would also have had his reading ultimately from the Prophet through Ali)(Source: “Quran_Islam”)(Allah knows best)
See also: Even and odd numbers in the Qur’an
https://aqtthq.blogspot.com.es/2017/12/even-and-odd-numbers-in-quran.html
See also: Investigation on the Ancient Quran Folios of Birmingham
http://sayoud.net/Folio_investigation.pdf
See also: Does the Qur’an support the warsh recitation? (hafs vs. warsh)
http://aqtthq.blogspot.com.es/2016/08/does-quran-support-warsh-recitation.html
See also: Has the Qur'an been preserved?
http://aqtthq.blogspot.com.es/2016/05/has-quran-been-preserved.html
See also: Does Surah/Chapter 2 have 286 Verses (hafs) or 285 Verses (warsh)?
https://aqtthq.blogspot.com.es/2017/05/does-evil-come-from-allah.html
No comments:
Post a Comment