Preservation of Qur'an - Part 3

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In the previous articles, we discussed how the Qur'an was transmitted by the Prophet and how it was compiled by Abu Bakr as-Siddiq in Preservation of Qur'an - Part 1.

We then discussed how Uthman bin Affan resolved the differences in the readings of the Qur'an in Preservation of Qur'an Part - 2. In this part, we shall look into what these differences were and how much effect did they have on the message of the Qur'an. We shall not go in-depth into the linguistic details, but keep it simple and easily understandable to even a non-Arabic speaking audience. 

Let us recall the incident of Umar r.a. that we had previously mentioned, wherein he heard Hisham bin Hakim bin Hizam reciting Surah-al-Furqan, which differed from his recitation. We left the differences to be discussed later. The table below mentions the different readings primarily found in the opening verse of Surat al Furqan. 


[Source: yaqeen institute]    

The fourth column which categorizes these variances in the readings is called "ahruf". The variance in the readings are categorized into different categories based upon the following differences:
  • Singularity and plurality
  • Tenses and forms of the verb
  • Order of words
  • Alteration between consonants
  • Omission and substitution of words. 
These are the nature of ahruf found across the different readings of the Qur'an. However, it should be noted that this does not imply in any way, that we are free to replace a word with its synonyms. Rather, all these different readings can be traced all the way back to the companions, and eventually to the Prophet himself. 

Let us now look into a few examples now. Often while reading classical works of tafsīr, it is common to encounter narrations that mention that a particular verse was recited differently by a companion. A number of these variant readings are mentioned in books of ahadith, including Sahih Al Bukhari. 

For example, the recitations of verse 3 of Surat al Layl is recorded from Ibn Mas'ud, who recited it as “wa-al-dhakari wa-al-untha” instead of “wa mā khalaqa al-dhakara wa-al-untha”.

So the translation becomes, "By the night when it covers; And [by] the day when it appears; And by the male and the female; Indeed, your efforts are diverse. As for he who gives and fears Allah..."

On the other hand, what we read in the Uthmanic codex today reads, "By the night when it covers; And [by] the day when it appears; And  [by] He who created the male and the female; Indeed, your efforts are diverse. As for he who gives and fears Allah..."

This variant in the reading of Ibn Mas'ud represents one of the ahruf in the recitation of the Qur'an that was no longer recited after the Uthmanic codex. Like all other companions, Ibn Masud had also learned the Qur'an from the Prophet. Since Ibn Mas'ud belonged to the Hudhayl tribe, differences occurred in his readings and that of the Uthmanic codex which was in the Quraysh dialect. Further reports that suggest extensive disputes between Uthman and Ibn Mas'ud are weak narrations and fabrication of the original incident. 

In fact, the early bibliographer Ibn al-Nadīm (d. 380 AH) noted that he personally came across many early muṣḥafs attributed to Ibn Masʿūd but was unable to find any two in agreement. So what does this imply? Muhammad Mustafa al-Aʿzami comments on this and says,

"The divergent nature of the many ‘Muṣḥafs of Ibn Masʿūd’ that materialized after his death, with no two in agreement, shows that the wholesale ascription of these to him is erroneous, and the scholars who did so neglected to examine their sources well. Sadly the less scrupulous among antique dealers found it profitable, for the weight of a few silver pieces, to add fake Muṣḥafs of Ibn Masʿūd or Ubayy to their wares."

These were however only a few instances of the variant readings that we have seen so far. An important aspect is to know an estimate of the number of occasions where a reading differs from the Uthmanic codex. 

In a comprehensive study of the primary sources undertaken by Muḥammad ʿAbd al-Raḥmān at-Ṭāsān, the author notes a total of 592 instances are recorded where a companion’s reading of a verse has been narrated. Of these narrations, 52 are identical to the ʿUthmānic codex, while the remaining 540 are variant readings that differ from the ʿUthmānic codex. However, of those 540 instances, only 177 are found with a chain of transmission (isnād), and of those with a chain, only 20 are classified as authentic by hadith standards. These comprise less than one per cent of the words in the Qur'an with an alternate reading. Narrations record the reason for these variances in readings of the Qur'an and the companions were aware of this. Therefore, utmost care was taken in the transmission of the Qur'an by the companions that ensured that the Qur'an that reaches the ummah, both Arabs as well as non-Arabs should be free from variance in its readings or any textual differences.   

This is indeed a subject that requires an in-depth study, both historically and linguistically combined. Nevertheless, the attempt was to acquaint the readers with an overview of the history of the preservation of the Qur'an and the events that led to the development of the Uthmanic codex, the Qur'an that the majority of the ummah have in their household and regularly read, recite and adhere to. 
 
To some, who have always been taught that the Qur'an is exactly the same and not a letter or dot has been misplaced, are often left bewildered when they come across readings and texts that differ from one another. Therefore it is important to know that these variations were a part of the revelation given to the Prophet (s.a.w.) On the other hand, it should be sufficient for a Muslim that the Qur'an alone bears witness that Allah will preserve it. 

"Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian." [Qur'an 15:9]

It was, but Allah's plan to reveal the Qur'an to his messenger, ease the recitation for people of various tribes, and eventually through the companions, unite the ummah upon one book. No other book in human history has ever been so widely memorized and carefully transmitted from generation after generation, both orally as well as in written form. Our responsibility is to study this history and leave no room for doubts.

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