In Muslim tradition the Quran is the final revelation from God, Islam's divine text, delivered to the Islamic prophet Muhammad through the angel Jibril (Gabriel). Muhammad's revelations were said to have been recorded orally and in writing, through Muhammad and his followers up until his death in 632 CE. [1] These revelations were then compiled by first caliph Abu Bakr and codified during the reign of the third caliph Uthman [2] (r. 644–656 CE) so that the standard codex edition of the Quran or Muṣḥaf was completed around 650 CE, according to Muslim scholars. [3] This has been critiqued by some western scholarship, suggesting the Quran was canonized at a later date, based on the dating of classical Islamic narratives, i.e. hadiths, which were written 150–200 years after the death of Muhammad, [4] and partly because of the textual variations present in the Sana'a manuscript. Muslim scholars who oppose the views of the Western revisionist theories regarding the historical origins of the Quran have described their theses as "untenable". [5]
More than 60 fragments including more than 2000 folios (4000 pages) are so far known as the textual witnesses (manuscripts) of the Qur'an before 800 CE (within 168 years after the death of Muhammad), according to Corpus Coranicum. [6] However, in 2015, experts from the University of Birmingham discovered the Birmingham Quran manuscript, which is possibly the oldest manuscript of the Quran in the world. Radiocarbon analysis to determine the age of the manuscript revealed that this manuscript could be traced back to some time between 568 and 645 AD. [7] [8] [9] Selected manuscripts from the first four centuries after the death of Muhammad (632–1032 CE) are listed below.
Hijazi manuscripts are some of the earliest forms of Quranic texts, and can be characterized by Hijazi script. [1] Hijazi script is distinguished by its "informal, sloping Arabic script." [10] The most widely used Qurans were written in the Hijazi style script, a style that originates before Kufic style script. This is portrayed by the rightward inclining of the tall shafts of the letters, and the vertical extension of the letters. [11]
The so-called Codex Parisino-petropolitanus formerly conserved portions of two of the oldest extant Quranic manuscripts. Most surviving leaves represent a Quran that is preserved in various fragments, the largest part of which are kept in the Bibliothèque nationale de France, as BNF Arabe 328(ab). Forty-six leaves are held at the National Library of Russia and one each in the Vatican Library ( Vat. Ar. 1605/1) and in the Khalili Collection of Islamic Art.
BnF Arabe 328(c), formerly bound with BnF Arabe 328(ab), has 16 leaves, [12] with two additional leaves discovered in Birmingham in 2015 (Mingana 1572a, bound with an unrelated Quranic manuscript). [13] [14]
BnF Arabe 328(c) was part of a lot of pages from the store of Quranic manuscripts at the Mosque of Amr ibn al-As in Fustat bought by French Orientalist Jean-Louis Asselin de Cherville (1772–1822) when he served as vice-consul in Cairo during 1806–1816.
The 16 folia in Paris contain the text of chapter 10:35 to 11:95 and of 20:99 to 23:11.
The Birmingham folia covers part of the lacuna (gap) in the Paris portion, with parts of the text of suras 18, 19 and 20.
The Birmingham Quran manuscript parchment of two leaves (cataloged as Mingana 1572a) has been radiocarbon dated to between 568 and 645 CE (95.4% credible interval), indicating the animal from which the parchment was made lived during that time. [7] [8]
The parts of Surahs 18-20 its leaves preserve [15] are written in ink on parchment, using an Arabic Hijazi script and are still clearly legible. [8] The leaves are folio size (343 mm by 258 mm; 13½" x 10¼" at the widest point), [16] and are written on both sides in a generously scaled and legible script. [8] The text is laid out in the format that was to become standard for complete Quran texts, with chapter divisions indicated by linear decoration, and verse endings by intertextual clustered dots.
The two leaves are held by the University of Birmingham, [17] in the Cadbury Research Library, [7] but have been recognized [7] [18] [14] as corresponding to a lacuna in the 16 leaves catalogued as BnF Arabe 328(c) [19] [20] in the Bibliothèque Nationale de France in Paris, now bound with the Codex Parisino-petropolitanus.
Marijn van Putten, who has published work on idiosyncratic orthography common to all early manuscripts of the Uthmanic text type [21] has stated and demonstrated with examples that due to a number of these same idiosyncratic spellings present in the Birmingham fragment (Mingana 1572a + Arabe 328c), it is "clearly a descendant of the Uthmanic text type" and that it is "impossible" that it is a pre-Uthmanic copy, despite its early radiocarbon dating. [22]
In November 2014, the University of Tübingen in Germany announced that a partial Quran manuscript in their possession (Ms M a VI 165), had been carbon dated (95.4% credible interval), to between 649 and 675. [23] [24] [25] The manuscript is now recognised as being written in hijazi script,[ citation needed ] although in the 1930 catalogue of the collection it is classified as "Kufic", and consists of the Quranic verses 17:36, to 36:57 (and part of verse 17:35). [26]
The Sana'a manuscript, is one of the oldest Quranic manuscripts in existence. It contains only three chapters. It was found, along with many other Quranic and non-Quranic fragments, in Yemen in 1972 during restoration of the Great Mosque of Sana'a. The manuscript is written on parchment, and comprises two layers of text (see palimpsest). The upper text conforms to the standard 'Uthmanic Quran, whereas the lower text contains many variants to the standard text. An edition of the lower text was published in 2012. [27] A radiocarbon analysis has dated the parchment containing the lower text to before 671 AD with 99% probability. [28]
This manuscript was acquired by University of Cambridge from Edward H. Palmer (1840-1882) and EE Tyrwhitt Drake. [29] It was created before 800CE according to Corpus Coranicum. [29] It contains Quran from 8:10-72 written on 4 folios. [30]
British Library MS. Or. 2165 Early Qur'anic manuscript written in Ma'il script, 7th or 8th century CE. [31]
The term Codex Mashhad refers to an old codex of the Qurʾān, now mostly preserved in two manuscripts, MSS 18 and 4116, in the Āstān-i Quds Library, Mashhad, Iran. The first manuscript in 122 folios and the second in 129 folios together constitute more than 90% of the text of the Qurʾān, and it is also likely that other fragments will be found in Mashhad or elsewhere in the world. [32] The current Codex is in two separate volumes, MSS 18 and 4116. The former contains the first half of the Qurʾān, from the beginning to the end of the 18th sūra, al-Kahf, while the latter comprises the second half, from the middle of the 20th sūra, Ṭāhā, to the end of the Qurʾān. [33] In their present form, both parts of Codex Mashhad have been repaired, partially completed with pieces from later Kufic Qurʾāns and sometimes in a present-day nashkī hand. [34]
Codex Mashhad has almost all the elements and features of the oldest known Qurʾānic codices. The dual volumes of the main body, written in ḥijāzī or māʾil script, are the only ḥijāzī manuscripts in vertical format in Iran. Like all ancient ḥijāzī codices, Codex Mashhad contains variant readings, regional differences of Qurʾānic codices, orthographic peculiarities, and copyists’ errors, partly corrected by later hands. The script and orthography of the Codex show instances of archaic and not-yet-completely-recognized rules, manifested in various spelling peculiarities. Illumination and ornamentation are not found even in sūra-headbands; rather, some crude sūra dividers have been added later and are found only on adjoining sections. [35]
It is also important to note the script in this manuscript is similar to Codex M a VI 165 at Tübingen (Germany), Codex Arabe 331 at the Bibliothèque Nationale (Paris), and Kodex Wetzstein II 1913 at Staatsbibliothek (Berlin). The combined radiocarbon dating of these manuscripts points firmly to the 1st century of hijra .
Kufic manuscripts can be characterized by the Kufic form of calligraphy. Kufic calligraphy, which was later named after art historians in the 19th or 20th century is described by means of precise upstanding letters. For a long time, the Blue Qur'an, the Topkapi manuscript, and the Samarkand Kufic Quran were considered the oldest Quran copies in existence. Both codices are more or less complete. They are written in the Kufic script. It "can generally be dated from the late eighth century depending on the extent of development in the character of the script in each case." [36]
The Blue Qur'an (Arabic: المصحف الأزرق al-Muṣḥaf al-′Azraq) is a late 9th to early 10th-century Tunisian Qur'an manuscript in Kufic calligraphy, probably created in North Africa for the Great Mosque of Kairouan. [37] It is among the most famous works of Islamic calligraphy, [37] and has been called "one of the most extraordinary luxury manuscripts ever created." [38] Because the manuscript was done in Kufic style writing, it is quite hard to read. "The letters have been manipulated to make each line the same length, and the marks necessary to distinguish between letters have been omitted." [39] The Blue Quran is constructed of indigo-dyed parchment with the inscriptions done in gold ink, which makes it one of the rarest Quran productions ever known. [39] The use of dyed parchment and gold ink is said to have been inspired by the Christian Byzantine Empire, due to the fact that many manuscripts were produced in the same way there. [39] Each verse is separated by circular silver marks, although they are now harder to see due to fading and oxidization. [39]
The Topkapi Qurʾān manuscript H.S. 32 is a significant Islamic artifact, notable for its size, script, and historical context. Originating from the middle 8th century, [40] this manuscript is preserved in the Topkapi Palace Museum in Istanbul. It showcases a unique style of Kufic script and is distinguished by its ornate decorations and intricate calligraphy. The manuscript has been the subject of scholarly study for its textual variants, providing insights into the early transmission and preservation of the Qurʾānic text. [41] Originally attributed to Uthman Ibn Affan (d. 656), However, a recent study published by De Gruyter has refuted this attribution by analyzing the manuscript's paleography and orthography. [42]
The Samarkand Kufic Quran, preserved at Tashkent, is a Kufic manuscript, in Uzbek tradition identified as one of Uthman's manuscripts, but dated to the 8th or 9th century by both paleographic studies and carbon-dating of the parchment, [43] [44] which showed a 95.4% probability of a date between 795 and 855. [44]
Gilchrist's dating of any Kufic manuscript to the later 8th century has been criticized by other scholars, who have cited many earlier instances of early Kufic and pre-Kufic inscriptions. The most important of these are the Quranic inscriptions in Kufic script from the founding of the Dome of the Rock in Jerusalem (692). [45] Inscriptions on rock Hijazi and early Kufic script may date as early as 646. The debate between the scholars has moved from one over the date origin of the script to one over the state of development of the Kufic script in the early manuscripts and in datable 7th-century inscriptions.
This early Kufic Quranic manuscript is located in Austrian National Library. The codex came from Anatolia. It came into the possession of the Austrian ambassador to Constantinople Count Anton Prokesch-Osten in 1872 who gave it as a gift to the Austrian National Library. The manuscript dates to 700-725 CE based on the style of punctuation, which was only used for a short amount of time. It contains Quran from 2:97-7:205 and Q 9:19-29 written on 104 folios. [46] [47]
This almost complete Quranic manuscript was photographed by Otto Pretzl in 1934 in Morocco. In recent years, a few folios from the manuscripts have been sold by private companies and were dated to the 9th century or earlier by Christie's. [48] [49]
The Ma'il Quran is an 8th-century Quran (between 700 and 799 CE) originating from the Arabian peninsula. It contains two-thirds of the Qur'ān text and is one of the oldest Qur'āns in the world. It was purchased by the British Museum in 1879 from the Reverend Greville John Chester and is now kept in the British Library. [50]
The dating and text of early manuscripts of the Qur'an have been used as evidence in support of the traditional Islamic views and by sceptics to cast doubt on it. The high number of manuscripts and fragments present from the first 100 years after the reported canonization have made the text one ripe for academic discussion. Founder of the revisionist Islamic studies movement in the mid 20th century, John Wansbrough, used the content in the Qur'an as a reference point for ascertaining that it was likely influenced by the Umayyad court, and believed its canon to have likely happened around the same time as that of the Islamic Hadith movement. [51] Although never the dominant academic view, with the advent of radiocarbon dating, the view is currently held only by a few scholars. [52] The more recently uncovered Birmingham Quran manuscript holds significance amongst scholarship because of its early dating and potential overlap with the lifetime of Muhammad c. 570 to 632 CE [53] (the proposed radiocarbon dating gives a 95.4% probability that the animal whose skin made the manuscript parchment was killed sometime between calendar years 568–645 CE). The text's identical reflection of the contemporary standard text of the Quran has generally lent credence to early Muslim narratives and provided a retort for historic criticisms levied at the text. [54] [55] Emilio Platti , Professor Emeritus at the Catholic University of Leuven, for example holds that "scholars largely refuse today the late dating of the earliest copies of the Qurʾān proposed for example by John Wansbrough". [56] David Thomas, professor of Christianity and Islam at the University of Birmingham, states that "the parts of the Qur’an that are written on this parchment can, with a degree of confidence, be dated to less than two decades after Muhammad’s death." [7]
Joseph Lumbard also claims that the dating renders "the vast majority of Western revisionist theories regarding the historical origins of the Quran untenable," and quotes a number of scholars (Harald Motzki, Nicolai Sinai) in support of "a growing body of evidence that the early Islamic sources, as Carl Ernst observes, 'still provide a more compelling framework for understanding the Qurʾan than any alternative yet proposed.'" [5]
Behnam Sadeghi and Uwe Bergmann write that the Sana'a manuscript is unique among extant early Quranic manuscripts, "the only known manuscript" that "does not belong to the 'Uṯmānic textual tradition". [28] Those Hijazi manuscript fragments belonging to the "'Uṯmānic textual tradition" and dated by radio-carbon to the first Islamic century are not identical. They fall "into a small number of regional families (identified by variants in their rasm, or consonantal text), and each moreover contains non-canonical variants in dotting and lettering that can often be traced back to those reported of the Companions" [33]
Michael Cook [57] and Marijn van Putten [21] have provided evidence that the regional variants of the early Hijazi manuscript fragments share a "stem" and thus likely "descend from a single archetype", (that being Uthmanic codex in traditional Islamic history).
The Quran, also romanized Qur'an or Koran, is the central religious text of Islam, believed by Muslims to be a revelation directly from God (Allāh). It is organized in 114 chapters which consist of individual verses. Besides its religious significance, it is widely regarded as the finest work in Arabic literature, and has significantly influenced the Arabic language. It is the object of a modern field of academic research known as Quranic studies.
Maryam is the 19th chapter of the Qur'an with 98 verses. The 114 chapters in the Quran are roughly ordered by size. The Quranic chapter is named after Mary, mother of Jesus, and the Virgin Mary in Christian belief. It recounts the events leading up to the birth of Jesus. The text of the surah refers to many known prophetic figures, including Isaac, Jacob, Moses, Aaron, Ishmael, Idris, Adam, Zechariah and Noah.
The Kufic script is a style of Arabic script, that gained prominence early on as a preferred script for Quran transcription and architectural decoration, and it has since become a reference and an archetype for a number of other Arabic scripts. It developed from the Arabic alphabet in the city of Kufa, from which its name is derived. Kufic is characterized by angular, rectilinear letterforms and its horizontal orientation. There are many different versions of Kufic, such as square Kufic, floriated Kufic, knotted Kufic, and others. The artistic styling of Kufic led to its use in a non-Arabic context in Europe, as decoration on architecture, known as pseudo-Kufic.
The Samarkand Kufic Quran is an 8th or 9th century manuscript Quran written in the territory of modern Iraq in the Kufic script, where it was later taken by Tamerlane to Samarkand. Today it is kept in the Hast Imam library, in Tashkent, Uzbekistan.
The history of the Quran, the holy book of Islam, is the timeline ranging from the inception of the Quran during the lifetime of Muhammad, to the emergence, transmission, and canonization of its written copies. The history of the Quran is a major focus in the field of Quranic studies.
In Islam, qirāʼa refers to the ways or fashions that the Quran, the holy book of Islam, is recited. More technically, the term designates the different linguistic, lexical, phonetic, morphological and syntactical forms permitted with reciting the Quran. Differences between qiraʼat include varying rules regarding the prolongation, intonation, and pronunciation of words, but also differences in stops, vowels, consonants, entire words and even different meanings.. However, the variations don't change the overall message or doctrinal meanings of the Qur'an, as the differences are often subtle and contextually equivalent.Qiraʼat also refers to the branch of Islamic studies that deals with these modes of recitation.
The Topkapı manuscript or Topkapı Quran is an early manuscript of the Quran dated to the middle 2nd century AH.
Mashq is one of the oldest calligraphic forms of the Arabic script. At the time of the emergence of Islam, this type of writing was likely already in use in various parts of the Arabian Peninsula. It is first attested during the reign of caliph Umar, making it one of the earliest forms of Arabic script, along with Hijazi and Kufic. It was used in most texts produced during the first and second centuries after the Hijra.
The Sanaa palimpsest or Sanaa Quran is one of the oldest Quranic manuscripts in existence. Part of a sizable cache of Quranic and non-Quranic fragments discovered in Yemen during a 1972 restoration of the Great Mosque of Sanaa, the manuscript was identified as a palimpsest Quran in 1981 as it is written on parchment and comprises two layers of text.
Ibn al-Bawwāb, also known as Ali ibn-Hilal, Abu'l-Hasan, and Ibn al-Sitri, was an Arabic calligrapher and illuminator who lived in Baghdad. He is the figure most associated with the adoption of round script to transcribe the Qur'an. He most likely died around 1022 CE in Baghdad.
Corpus Coranicum is a digital research project of the Berlin-Brandenburg Academy of Sciences and Humanities.
The Blue Quran is an early Quranic manuscript written in Kufic script. The dating, location of origin, and patron of the Blue Quran are unknown and have been the subject of academic debate, though it is generally accepted that the manuscript was produced in the late 9th to mid-10th century in either Kairouan, Tunisia or Cordoba in Umayyad Spain. The manuscript is among the most famous works of Islamic calligraphy, notable for its gold lettering on a rare indigo-colored parchment.
The Codex Parisino-Petropolitanus (CPP) is one of the oldest extant manuscripts of the Quran, attributed to the 7th century.
The Birmingham Quran manuscript comprises two leaves of parchment from an early Quranic manuscript or muṣḥaf. In 2015, the manuscript, which is held by the University of Birmingham, was radiocarbon dated to between 568 and 645 AD. It is part of the Mingana Collection of Middle Eastern manuscripts, held by the university's Cadbury Research Library.
The Mingana Collection of Middle Eastern manuscripts, comprising over 3,000 documents, is held by the University of Birmingham's Cadbury Research Library.
Arabic miniatures are small paintings on paper, usually book or manuscript illustrations but also sometimes separate artworks that occupy entire pages. The earliest example dates from around 690 AD, with a flourishing of the art from between 1000 and 1200 AD in the Abbasid caliphate. The art form went through several stages of evolution while witnessing the fall and rise of several Islamic caliphates. Arab miniaturists absorbed Chinese and Persian influences brought by the Mongol destructions, and at last, got totally assimilated and subsequently disappeared due to the Ottoman occupation of the Arab world. Nearly all forms of Islamic miniatures owe their existences to Arabic miniatures, as Arab patrons were the first to demand the production of illuminated manuscripts in the Caliphate, it wasn't until the 14th century that the artistic skill reached the non-Arab regions of the Caliphate.
Quranic studies is the academic application of a diverse set of disciplines to study the Quran, drawing on methods including but not limited to ancient history, philology, textual criticism, lexicography, codicology, literary criticism, comparative religion, and historical criticism.
Quran is the Holy Book of Allah in Islam.
Islamic manuscripts had a variety of functions ranging from Qur'anic recitation to Scientific notation. These manuscripts were produced in many different ways depending on their use and time period. Parchment (vellum) was a common way to produce manuscripts. Manuscript creators eventually transitioned to using paper in later centuries with the diffusion of paper making in the Islamic empire. When Muslims encountered paper in Central Asia, its use and production spread to Iran, Iraq, Syria, Egypt, and North Africa during the 8th century.
Codex Mashhad is an old codex of the Qurʾān, now mostly preserved in two manuscripts, MSS 18 and 4116, in the Āstān-i Quds Library, Mashhad, Iran. The first manuscript in 122 folios and the second in 129 folios together constitute more than 90% of the text of the Qurʾān, and it is also likely that other fragments will be found in Mashhad or elsewhere in the world. The current codex is in two separate volumes, MSS 18 and 4116. The former contains the first half of the Qurʾān, from the beginning to the end of the 18th sūra, al-Kahf, while the latter comprises the second half, from the middle of the 20th sūra, Ṭāhā, to the end of the Qurʾān. In their present form, both parts of Codex Mashhad have been repaired, partially completed with pieces from later Kufic Qurʾāns and sometimes in a present-day nashkī hand.
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