While there are hundreds of differences between modern print editions of the Quran and ancient manuscripts, this is not the case if you compare ancient manuscripts. They agree with each other in many non-trivial ways. I've done a quick a critical edition of Sūrat al-Raḥmān.
First image is some explanation on my sources and decisions that I have taken. Second image is the critical edition, which required only 12 notes in the critical apparatus. Many these deviations are typical only of later manuscripts. In the early centuries the text is very stable
At some point, some of the rasm is innovated, and in the eastern Islamic world the Uthmanic rasm is dropped altogether in favour of Classical Spelling. But before that the text transmission is remarkably stable.

This was done quickly maybe there's still some mistakes.
Now for an exercise to the readers: What deviations do you see from the printed Quran as we have it today? There would be quite a few more notes if we would have to include all its deviations in comparison to these ancient manuscripts.

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More from @PhDniX

29 Apr
In the Quran, God is referred to in three places (Q2:255; Q3:2; Q20:111) as al-ḥayy al-qayyūm "The Living, The All-Sustaining". ʿUmar ibn al-Ḫaṭṭāb , the second Islamic caliph, is attributed as reading al-Ḥayy al-Qayyām, a reading which has an interesting biblical parallel.
This reading shows up in the non-canonical reading collections like Ibn Ḫālawayh, but also in Kufic manuscripts, see previous tweet where a vocalizer has added a yellow ʾalif to indicate al-ḥayy al-qayyām.
The specific al-ḥayy al-qayyām bring to mind a verse from Aramaic part of the Hebrew bible, Daniel 6:27 (thanks for alerting me of it@bnuyaminim!) it reads: הוּא אֱלָהָא חַיָּא וְקַיָּם לְעָלְמִין: hu ʾɛ̆lāhā ḥayyā wqayyām lʿålmīn "he is God, living and steadfast forever".
Read 9 tweets
26 Mar
ʾAbū Muḥammad Yaḥyā b. al-Mubārak al-Yazīdī (d. 202 AH) was a Basran reader and grammarian, who is most well-known as being the most prominent transmitter of the canonical Basran reader ʾAbū ʿAmr. He also composed his own personal reading which differed minimally from ʾAbu ʿAmr
Al-Ḏahabī relates an elegant 5 verse didactic poem composed by ʾAbū ʿAbd aḷḷāh al-Mawṣūlī Šuʿlah, which lists the places where al-Yazīdī differs from ʾAbū ʿAmr (and thus also differs from how he taught ʾAbū ʿAmr's reading to al-Dūrī and al-Sūsī). Let's look at the poem!
Metre: Ṭawīl.
ʾalā ḫuḏ limā ḫtāra l-yazīdī li-nafsihī
"Truly, take what al-Yazīdī chose for himself"
(Note al-Yazīdī instead of al-Yazidiyyu to fit the metre).

ḫālafa fīhi l-māziniyya muḥarrarā
"he disagreed with ʾAbū ʿAmr (al-Māzinī) as it is recorded in writing."
Read 25 tweets
20 Feb
@LaoshuL @shahanSean @dbru1 No it is not! This has been a misunderstanding that has been making the round by some Christian polemicists but it's a misunderstanding of what is going on. Let me try to unpack this: first شر البريئة is not the reading of Ibn Kathīr but of Nāfiʿ.
@LaoshuL @shahanSean @dbru1 Second: it is true that the word barīʾ means "innocent" or "free". In the feminine it would be barīʾah. šarru l-barīʾah cannot mean "the worst of the innocent". It means "the worst of the innocent woman". Which is clearly nonsensical. But that's not what Nāfiʿ's reading intends.
@LaoshuL @shahanSean @dbru1 The word bariyyah "creation", together with nabiyy "prophet" are ultimately Aramaic loanwords, which at one point had a hamzah, but even in Aramaic appear to have lost it quite early on. So it went from barīʾah to bariyyah, and nabīʾ to nabiyy.
Read 7 tweets
12 Feb
While looking at the verse counts reported in the headers of Arabe 5122 I ran into a headscratcher: Sūrat al-Sajdah (Q32) (called tanzīl al-Sajdah here) is marked here as having 52 (!) verses. Traditional counts either have 29 (Basran count) or 30, so what happened here?
Let us first confirm that the manuscript does not have some kind of bizarre count. In between this Sūrah and the next, one encounters 2 10 verse markers and 3 5 verse markers. The actual count must therefore be more than 25 and less than 30 (so likely the Basran 29).
So what is going on? I started thinking: wait a minute, there is another Sūrah that historically is ALSO called al-Sajdah, or more specifically Ḥā-Mīm al-Sajdah, namely Fuṣṣilat (Q41). Could it be that our ornamenter got confused and mixed up the counts of the two Sajdahs?
Read 5 tweets
10 Feb
As promised, here's a follow up to my series of ongoing comparisons between Nabataean Arabic and Old Hijazi. This time we will look at the Deictic system within the Arabic of the Nabataeans and the grammarians. Image
The medieval Arabic grammarians report an astounding amount of variation in the deictic system. And a good amount of this is dialectal variation.

The base deictics are:
m.sg. ḏā
f.sg. tī, ḏī, ḏih, ḏihī
pl. ʾulāʾ, ʾulā (or ʾulē)
loc. hunā
The grammarians tell us that the Hijaz is that the near deixis 'this, these, here' is *always* combined with a presentative hā-. Thus hā-ḏā "this (masc.),", hā-ḏihī "this (fem.)", hā-ʾulāʾi "these" and hāhunā "here".

Farrāʾ only reports the difference explicitly for the plural Image
Read 18 tweets
7 Feb
Yesterday I gave an introduction on Nabataean Arabic and Old Hijazi and the Quran Arabic. Now, let's look at some of the linguistic features that both connect and differentiate these ancient dialects form one another!
One striking commonality between Nabataean and Old Hijazi is the definite article, which in both cases was /al-/. Today, this definite article is almost universal. Only in Yemen do we find forms such as /am-/. But in pre-Islamic times a vast majority of different forms existed.
In Safaitic inscriptions, which reflect other pre-islamic dialects of Arabic, we usually find <h->, <ʾ-> but sometimes also <hn-> and only occasionally <ʾl->.

This Nabataean inscription has the definite article: الحجرو <ʾlḥgrw>, that is, al-ḥiǧr (en.wikipedia.org/wiki/Hegra_(Ma…).
Read 8 tweets

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