There are several letters of the prophet to several heads of state, which have been recorded in literary sources.
There are some documents out there, which are said to be the actual letters mentioned in these sources
Scholars rightly take these to be forgeries. Here's why:
First, in some orthographic aspects, it is *much* too modern. All throughout the early Islamic papyri there was only one spelling of salām:
سلم، السلم
NEVER سلام، السلام. 1. Tracing of the Munḏir 'letter' 2. 65 AH papyrus. 3. ~60 AH papyrus 4. CPP (first century Quran)
The shape of the rāʾ is wrong. In the early first century this is consistently a small semi-circle that ascends above and descends below the baseline. In these forgeries it has the modern shape. 1. Tracing of the Munḏir letter 2. PERF 558 (22 AH) 3. 60s AH papyrus 4. CPP
The final dāl is too 'Kufic'. Early manuscripts have much less broad dāls. The 'uptick' is also missing. 1. The munḏir letter. 2. 22 AH hāḏā 3. 42 AH ḏakara 4. 1st c. Quran muḥammad
The forger seems to be unaware of the fact that word-final kāf is different from word final dāl and writes it in the same "hyperkufic" manner. It should have an upward stroke in final position. 1. Munḏir ʾilayka 2. 60s AH [fa-]ḏālika 3. 25-30 AH ʿalayka 4. 1st c. Quran ʿalayka
And this one is funny: We would be required to assume the prophet spoke Fuṣḥā with a Turkish accent. He writes al-munḏir as المنزر!
He slips up again for allaḏī which he writes as الزى Oops! This can probably give us an idea where the forger was from.
A final reason to be skeptical about these forgeries is that they are *verbatim* the letters as we find in the literary sources. It is unlikely that the literary sources retained the letters (if they existed, and they may have) reproduced them down to the last letter.
So from this it should be clear that we *do not* have letters from the prophet. These are clearly modern forgeries. This does not mean that the letters mentioned in the literary sources are fake: They may have existed, but we only have those sources as proof of them.
• • •
Missing some Tweet in this thread? You can try to
force a refresh
This article examines a famous passage in the Hadith that related the canonization of the Quran, where the Uthmanic committee has a disagreement on how to write the word for "Ark".
Insight into loan strategies elucidates the passage.
In the Quran today the Ark of the Covenant is spelled التابوت and pronounced al-tābūt. This is a loanword from the Aramaic tēḇōṯ-ā, likely via Gəʿəz tābōt.
However, reports (which go back to Ibn Šihāb al-Zuhrī (d. 124/741-2)) tell us there was a controversy on how to spell it.
The Medinan Zayd b. Ṯābit wanted to spell it with a final hāʾ: التابوه, while his Quraši colleagues insisted it should be spelled التابوت.
They take it up with ʿUṯmān who says: the Quran was revealed in the Quraysh dialect, so it should be written according to it.
Ibn al-Bawwāb's quran, following the Classical Arabic orthography (rather than the rasm), spells ʾalif maqṣūrah before suffixes with ʾalif rather than (the Uthmanic) yāʾ. However, sometimes it does not, e.g. in Q79 here: مرساها, تخشاها, ضحاها, BUT: ذكريها. What gives? 🧵
Turns out there is a beautiful perfectly regular distribution!
The Ibn al-Bawwāb Quran is written according to the transmission of al-Dūrī from the reading of ʾAbū ʿAmr.
ʾAbū ʿAmr treats such ʾalifāt maqṣūrah is a special way. He reads them as /ā/ most of the time...
But he reads with ʾimālah, i.e. /ē/ whenever a /r/ precedes.
When the word stands in rhyme position, the /ā/ of such words is pronounced bayna lafẓay, i.e. /ǟ/.
And this distribution explains the spelling in the screenshot above, and throughout this manuscript!
If you look in a printed muṣḥaf today, and you're familiar with modern Arabic orthography, you will immediately be struck that many of the word are spelled rather strangely, and not in line with the modern norms.
This is both an ancient and a very modern phenomenon. 🧵
On the two page spread in the previous post alone there are 25 (if I didn't miss any) words that are not spelled the way we would "expect" them to.
The reason for this is because modern print editions today try to follow the Uthmanic rasm.
During the third caliph Uthman's reign, in the middle of the 7th century, he established an official standard of the text. This text was written in the spelling norms of the time. This spelling is called the rasm.
But since that time the orthographic norms of Arabic changed.
As some of you may know, I don't have a particularly high opinion of Arabic101, but now he's wading into the manuscript fray...
Will be live-tweeting facepalms as I go through it.
0:14 "what you see is 100% identical today to any Muṣḥaf".
Minor gripe. It's identical to the Madani Muṣḥaf, but not really to the Kufan, Basran or Damascene. But still 99.9% so this is really nitpicky.
0:43 "Re-phrased Ayat/Removed words/Added words" is of course anachronistic. It implies that the text we have today is more original than the Sanaa Palimpsest. Not much to suggest that.
In his 2020 book, Shady Nasser spends a chapter on a 'survival of the fittest' model of canonization of the reading traditions, arguing that over time the "majority transmission" tended to win out.
He choses a rather unusual example to illustrate this. 🧵
On page 25, Nasser tries to present an evolutionary model, with natural selection, by which some transmission paths of the seven readers become 'canonical', while others don't. One of these is that one "drops out" when diverging from the standard reading of the group...
As an illustration of this divergence from the standard, he cites what he considers a non-canonical reading among the seven, namely the imalah of an-nēsi, which is a variant reading transmitted for Abū Ṭāhir ʿAbd al-Wāḥid b. ʿUmar al-Bazzār (d. 349/960).
Ibn Ḫālawayh's (d. 380) Kitāb al-Badīʿ is an interesting book on the Qirāʾāt because it's the earliest surviving work that tries to simplify the transmissions of the readings, and does it rather differently from what becomes popular, the system of Ibn Ġalbūn the father (d. 389)
Ibn Ḫālawayh was Ibn Muǧāhid's student, who is widely held to be the canonizer of the seven reading traditions. Ibn Muǧāhid's book is the earliest book on the 7 reading traditions. But canon or not, Ibn Ḫālawayh's book actually describes 8 (adding Yaʿqūb).
Today the simplified system (and the only surviving one) is the "two-rawi canon". Each of the 7 readers, have two standard transmitters (all of them were once transmitter by more transmitters than those two). This system was introduced by ʾAbū al-Ṭayyib Ibn Ġalbūn in his ʾiršād.