A late-Umayyad writing inscribed on the walls of Khālid al-Qasrī Palace ("Kharāʼib askāf Banī Junayd") in Iraq.
The text is quite rare as it lists the names of the companions who were promised paradise in Sunni Islam.
Translation: "May God forgive Abū Bakr and ʻUmar and ʻUthmā<n> and ʻAlī and Ṭalḥa and Zub<ay>r and Saʻd and Saʻīd and ʻAbd al-Raḥmān b. ʻAwf al-Zuh<ry> and Muʿ<ā>wiya ibn Abī Sufyān."
Notice the exclusion of Abū ‘Ubaydah for Muʿāwiya. In Sunni tradition, Muʿāwiya was never personally promised paradise.
Source: Treasures of the Iraq Museum = Kunūz al-Matḥaf al-ʻIrāqī. Ministry of Information Directorate General of Antiquities 1976.
Further reading:
• • •
Missing some Tweet in this thread? You can try to
force a refresh
Seal impressions were used to seal documents or chambers, stores, or chests. Lead was a rare metal, so the edges were clipped to be reused for another seal. This is why few have survived to the present day, as they were melted to be re-used after their immediate use had ended.
Some personal thoughts 📜 1. The pure monotheistic inscriptions reflect a Qur'anic influence (in this case: Q64:1)
2. The omission of the second part of the Shahada (i.e., "Muhammad is the Messenger of God") does not necessarily indicate that this concept was developed later.
3. As Robert Hoyland points out, early Islamic inscriptions were not intended as "catechisms of Islamic doctrine," and that they cannot be used to isolate the different stages of Islam's growth.
4. And to say that Arabic inscriptions lack typical Islamic expressions or exhibit indeterminate monotheism or
that they don't mention Muhammad is "to misconstrue Islam, which is not primarily Muhammadanism, but rather subordination to an omnipotent and unique God."
#Thread on Codex Topkapı Sarayı Medina 1a based on the recent publication of @IRCICA's al-Muṣḥaf al-Sharīf (2020), edited by Dr. Tayyar Altıkulaç.
Note: Scholarly review of this 2-volume work is currently under-preparation and will be published at another convenient platform. For now, I will be sharing some of my general observations and notes on this early, rather complete, Qur'an manuscript.
First of all, this codex was kept at the Prophet's Mosque in Medina until the First World War. During the siege of Medina, the Ottoman governor Fakhrī Pāshā (1868-1948) carried off this muṣḥaf and the sacred artifacts to Istanbul to protect them from harm and pillage.
These folios were once part of the Dome of the Treasury (Qubbat al-Khaznah) in the Great Umayyad Mosque in Damascus. The dome was opened for German scholars in the late 19th century, and the Othomans transferred the Quranic fragments to Istanbul during WW I.
Some manuscripts reached Topkapi Palace, while the rest kept today at the Museum of Turkish and Islamic Art as part of "Damascus Papers" consisting of 250,000 Quranic folios and bindings. This is certainly one of the largest collections of early Quranic fragments in the world.
Reading the foundation stone of ‘Muʿāwiya Dam’ in al-Ṭāʾif (dated 58 AH). The dam was built by ʿAbdullāh bin Ṣakhr for the Umayyad Caliph Muʿāwiya. The inscription is quite notable as it shows the early use of consonant pointing (ʾIʿjām) for the bāʾ, tāʾ, thāʾ, nūn, and yāʾ.