Among Muslims, it is believed that when receiving sacred verses (verses - units of revelation), Muhammad called his assistants and indicated to them which verse to which place of which sura should be entered. After that, he read the verses to his associates, many of whom began to memorize them. Thus, the verses of the Qur'an were preserved both by recording and memorizing. Due to the fact that the new verses of the Qur'an were sent down throughout the life of Muhammad, the Qur'an was compiled into a single book after his death. After the death of Muhammad, the first caliph Abu Bakr called on the best connoisseurs of the Koran and instructed Zeid ibn Sabit (who in recent years was a personal scribe of the Prophet Muhammad) to create a commission to compile all the records. A commission consisting of experts on the Qur'an collected all scattered notes made on bones, stones, skin, palm leaves, in a word, on everything that was used then for writing. All this, re-viewed by many associates and recorded on separate sheets, made up the first copy of the Koran. Later, on the orders of the third caliph, Usman ibn Affan, the Koran’s scripture, collected together under Abu Bakr, was duplicated and distributed in six copies to different areas of the caliphate.
Content
- 1 Timeline
- 1.1 Chronological order of suras
- 1.2 Chronology of the compilation of the Quran
- 2 Original View of the Quran
- 3 Usman Edition
- 4 Seven Reading Methods
- 5 Early preserved manuscripts
- 6 Criticism of Authenticity
- 7 Quran Translation History
- 8 Notes
- 9 Literature
- 10 Links
Timeline
Chronological order of suras
- Meccan Suras: 96, 74, 111, 106, 108, 104, 107, 102, 105, 92, 90, 94, 93, 97, 86, 91, 80, 68, 87, 95, 103, 85, 73, 101 , 99, 82, 81, 53, 84, 100, 79, 77, 78, 88, 89, 75, 83, 69, 51, 52, 56, 70, 55, 112, 109, 113, 114, 1, 54 , 37, 71, 76, 44, 50, 20, 26, 15, 19, 38, 36, 43, 72, 67, 23, 21, 25, 17, 27, 18, 32, 41, 45, 16, 30 , 11, 14, 12, 40, 28, 39, 29, 31, 42, 10, 34, 35, 7, 46, 6, 13.
- Medina Suras ( 622 - 631 ): 2, 98, 64, 62, 8, 47, 3, 61, 57, 4, 65, 59, 33, 63, 24, 58, 22, 48, 66, 60, 110, 49, 9, 5.
- Meccan Suras (90 total suras)
96 - 68 (Ibn al-Dureys does not) - 73 - 74 - 1 (only al-Jabari has) - 111 - 81 - 87 - 92 - 89 - 93 - 94 - 103 - 100 - 108—102 - 107— 109 - 105–113 - 114–112 - 53 (not at al-Beihaki) - 80 - 97 - 91 - 85 - 95 - 106-101 - 75 - 104 - 77 - 50 - 90 - 86 - 54 - 38 - 7 (not at al-Beihaki) - 72 - 36 - 25 - 35 - 19 (not at al-Beihaki) - 20 - 56 - 26 - 27 - 28 - 17 - 10 - 11 - 12 - 15 - 6 - 37 - 31 - 34 - 39 - suras 40 - 46 (in a different order, and in al-Jabari, sura 42 rebelled from the hawamim out of place) - 51 - 88 - 18 - 16 (in al-Jabari - further) - 71 - 14 - 21 - 23 - 32 - 52 - (for al-Jabari, the order of these three suras has been changed) - 67 - 69 - 70 ( an ad-Ibn Dureysa) - 78 - 79 - 82 - 84 (y Al Beyhaki order of these two SUR modified) - 30 - 29 - 83 (y Al Beyhaki it opens group Medinese SUR).
- Medina suras (total 24 suras)
2 - 8 - 3 - 33 - 5 (either here or in the penultimate place before sura 9) - 60 - 4 - 99 - 57 - 47 - 13 - 55 - 76 - 65 - 98 - 59 - 110 - 24 - 22 - 63 - 58 - 58 - 49 - 66 - 62 - 64 - 61 (the order of these three suras is not the same for different authors) - 48 - 5 (either here or above, after sura 33) - 9. See As-Suyuti, “ Perfection in the Quranic sciences. The Doctrine of the Sending of the Qur'an ”, pp. 21-23 of Part-V Koranic sciences - Separation of the Qur'an into suras and verses. "On the way to the Quran." Elmira Kulieva.
Quran Compilation Timeline
- 610 - The first revelation of the Koran to the Prophet Muhammad on the Night of Predestination . Sura 96 “Clot”, 1 ayah: “Read in the name of your Lord, who created all things ...”
the last sent fragment to Muhammad (sura 2 “The Cow”, ayat 281)
- 613 - Sura 74 “Wrapped Up” [1]
- 631 - revelation of the last surahs of the Qur'an 9 and 5.
- 651 - The modern codification of the Quran by Zaid , the secretary of the prophet. The Qur'an is divided into 114 surahs. The order of the suras is not chronological, and not in size (as many mistakenly believe).
- 656 - The final codification of the Qur'an by Zeid.
Original View of the Quran
Among Muslims, it is believed that Muhammad ordered that the Revelations sent to him be recorded immediately. For this, he had about 40 clerks. Even at the critical moments of his life, during his relocation from Mecca to Medina or during military campaigns, he never forgot to take clerks and writing materials with him. Zeid ibn Sabit said that after the secretary wrote down the revelation, Muhammad ordered him to read it again. If at the same time he noticed the mistakes of the clerk, then he immediately corrected them and only after that ordered to bring the revelations to the people.
In addition, they say that Muhammad insisted that the revelations be memorized by the Companions. He said that the knowledge of the verses of the Quran by heart would be rewarded by Allah, and this was an additional incentive for the people who sought to learn the verses and receive God's grace .
It is believed that Muhammad introduced the third element on the path to preservation of the Koran - the control system. The recording was systematically verified by oral pronunciation, and vice versa, oral pronunciation was verified by recording, a vivid example of which was the process of Arda (repetition) in the month of Ramadan. It is said that Muhammad had special Koran teachers who went to people, taught them and at the same time controlled the correct recording and sounding of the Scriptures.
The revelations received by Muhammad were recorded on date leaves, pieces of flat stone, leather, etc., since there was no paper at that time. These notes were made as the verses of Allah were sent down, which was sometimes mixed, that is, the verses of one sura did not have time to end, as the verses of the next suras began to arrive. It is believed that only at the end of the messenger, Muhammad announced what kind of ayra and where these verses should be written. In addition, there were Revelations that were not supposed to enter the Koran, they were only temporary and were then canceled by Allah. Therefore, the recordings were fragmented in nature, they lacked the systematic nature inherent in modern integral editions of the Koran. In order to move from fragmentary to systemic, the prophet introduced the concept of Talif ul-Kur'an. In the hadiths of the prophet, this term occurs, and in the Sahih Bukhari the whole section of the book is called that.
Usman Editorial
The word talif is translated as “compilation”. It is in this meaning that it is used in the Qur'an, and more precisely means the consistent arrangement of verses (verses) in the suras. It is forbidden to read the verses of the Koran in a sequence other than that indicated by the prophet. Such a ban on reading in a sequence not specified by the Prophet was caused by the fact that some poets and storytellers often read various works in random order, and they wanted to transfer this rule to the Qur'an.
At the same time, the order of the suras (chapters) is not a tawkif . It is believed that this order exists in the Qur'an on the basis of ijtihad ; he was proposed by the commission for the reproduction of copies of the Koran after the death of Usman. Thus, in prayer, during training, etc., it is allowed to read the Quran in any sequence of suras. In the list of the Quran proposed by Ubayy ibn Ka'b , the suras are located in one way, in the list of Usman and other lists in another. Therefore, it is generally accepted that the order of suras can be determined by Ijtihad (by the personal research of scientists).
Zeid ibn Sabit agreed to compile a complete list of the Qur'an. Umar ibn Khattab helped him organize this case. Abu Bakr made the condition for Zeid not to rely on his memory and to have two written proofs of the accuracy of each verse that he would select on the final list. Abu Bakr announced the beginning of work on the Koran’s meeting throughout Medina and demanded that the townspeople, who had written fragments of the Koran, bring them to the mosque and hand them over to Zeid. Umar controlled the receipt of the fragments, who knew exactly which of these fragments were verified by the prophet and which were not.
Scientists call the two brought fragments of the Quran written evidence. Two testimonies are compared with the third element. The third element, or “original”, was the data of Zeid ibn Sabit, as he was one of the best experts on the Qur'an and knew him by heart. He compared the fragments with his knowledge and rejected a number of fragments as containing transmitter errors.
The history of the Qur'an does not boil down to just collecting it by Zeid ibn Sabit into a single book - many Muslims knew it from beginning to end by heart, and even more in part. They constantly recited the Qur'an in prayer and prayer ( dua ).
According to the conclusion of Ibn Hajar al-Askalyani [2] , among the Muhajirs, the experts of the Qur'an ( hafiz ) were Abu Bakr, Umar ibn al-Khattab, Ali ibn Abu Talib, Talha ibn Ubaidullah, Saad ibn Abu Wakkas, Abdulla ibn Masud -Yaman, Salim, Abu Huraira, 'Abdullah ibn Saib,' Abadila. Among women, the experts on the Qur'an were 'Aisha and Umm Salaam . To this list, Abu Daud added the Muhajirs of Tamim ibn Aus al-Dari , Ukbu ibn Amir ; Ansarov Ubabu ibn al-Samit, Mu'az Abu Hulaymu, Mujammi ibn Jariy, Fudal ibn Ubaid, Maslam ibn Makhledi and others.
As can be seen from the above, it is impossible to limit the number of people who knew the Koran and gathered it in a single book, only a narrow circle of associates. The Qur'an was the property of many people, and not a limited circle of persons. It is well known that in the battle at the Maun well, about 70 associates of Muhammad, who knew the Qur'an by heart, died at the hands of polytheists. [3]
The Zeid ibn Sabit commission wrote five copies of the Qur'an that were sent to Mecca , Medina , Basra , Kuf and Damascus . And this Quran has become what is found in people at present in the entire Islamic world. And regarding this Qur'an now, fourteen centuries later, there is no disagreement, as it was not before. This fact was confirmed by a number of orientalists, including Lubluva, Muir and modern German orientalist Rudi Paret, who wrote in the preface to his translation of the Koran: “We have no reason to doubt that there is any ayah in the Qur'an that was not He would be sent down to Muhammad (peace and blessings be upon him) ” [4] [5] .
Seven Ways to Read
Before the Hijra, the Qur'an was read exclusively in the dialect of the Quraish tribe ( Quraish ). After the hijra, other Arab tribes adopted Islam, and to facilitate their reading of the Koran, Muhammad, through the angel Jibril, asked Allah to give these tribes the opportunity to read the Koran in their dialects. He obtained this permission time after time up to seven times. Only reading options heard from the prophet were allowed. At the time of Usman, the Qur'an returned to its original form of the Quraysh dialect.
Tahavi wrote: “The use of the seven readings ( kiraat ) was allowed by Allah in the early stages of the history of Islam, when illiterate Arabs had many different dialects, and it was impossible to force them all to a single reading at first. After literacy developed among Muslims, all readings (kiraat) were combined. ”
The seven harfs are Arabic dialects: kureish, khuzayl, sakif, hawazin, kinana, tomim and ayman. During the period of the Usman caliphate, there were some disputes regarding the correct reading of the Koran. Among the masses of people, among Arabs from various tribes, arbitrary readings in dialects of the Arabic language, other than Quraysh, were noted, and everyone believed that it was his dialect that most adequately reflects the meaning of the Koran. Usman then ordered the copy of the Qur'an, which was in the Quraysh dialect, to be distributed and distributed among the people.
Thus, there were no “seven Quranes”, the Quran was always alone, and 7 different readings in close dialects of the Arabic language pursued a purely missionary goal at the early stage of the sermon, when many Arabs who heard the prophet were not literate and could not read. All 7 readings are absolutely identical in meaning.
When the state of Muslims began to grow, different tribes began to communicate with each other, and immediately there were discrepancies, as they may arise from other nationalities. Therefore, under Caliph Usman, all 7 dialects were reduced to one - Quraysh, in which the Qur'an was sent down from the beginning and was sent down in its entirety. All other options to avoid confusion were destroyed.
Early Preserved Manuscripts
There are a large number of early, first century hijras, manuscripts of the Koran. Some fragments of the early manuscripts of the Koran were studied by orientalists, for example [6] .
In the city of Sana'a ( Yemen ), over 40 thousand ancient fragments of individual lists of the Koran were discovered during the repair of the cathedral mosque [7] . Findings of the repositories of the ancient lists of the Koran were also made in Mashhad , Cairo , Damascus , Kairouan . UNESCO , under the program " Memory of the World " compiled a CD containing some manuscripts of the Koran from the mosque of Sana'a. The disk contains manuscripts written in hijazi style that date back to the 1st century namely hijras (7th century AD or according to the Gregorian calendar ), one of which relates to the early years of the 1st century hijras [8] . In this find alone, among manuscripts, 83% of the entire Qur'an text was found [9] . Radiocarbon analysis of the Qur'an manuscripts showed their early (1-2 years of hijra) dating [10] . Also, scientists found a huge number of inscriptions containing passages of the Koran on coins, walls of mosques that date from the first century of the hijra [11] .
According to available data, the results of radiocarbon dating of the most ancient manuscript of the Koran (Samarkand) at a confidence level of 640–765 yielded 68–7%. n e., 95.4% gave a confidence level of 595-855. n e. The paleographic analysis of this manuscript dates back to the last quarter of the 8th century AD, which is disputed by Eastern scholars who give the following arguments:
- In the ancient manuscript of the Koran there are no so-called " characters " - superscripts and subscripts, which began to be used after the spread of Islam among non-Arab peoples due to problems with reading the Koran.
- The ancient manuscript of the Qur'an also does not contain red dots, which were introduced in the 67th year of the Hijrah (688 AD) by Abu Al Aswad al-Duvali to indicate the sound.
- The Qur'an was not written on paper, but on deer skin, which indirectly indicates that by the time it was written, the Arabs most likely did not know the technology of paper production. The distribution of Khorasan paper among the Arabs began after they conquered Samarkand in 713 AD. e.
- In the Qur'an there are no black dots developed by the deceased in 707 Nasr bin Asim Laysi. This may also indicate that the manuscript was written in the 6th century.
- The Kufi letter , on which the Qur'an is written, has been used since the VI century, that is, long before the rise of Islam.
Based on the above, eastern scholars believe that the manuscript was written in the first half of the first century of the hijra. Another opinion is expressed by the researcher of the holy book of Muslims E. A. Rezvan : “We made a radiocarbon analysis of the manuscript in Holland. Unfortunately, even the most modern techniques give an error of 100-200 years. We can say that this manuscript is no younger than the II century hijra, that is, it refers to the VIII-IX centuries ” [12] . Arabist A.F. Shebunin (1867-1937) also established that the manuscript dates from the beginning of the VIII century.
Criticism of Authenticity
According to Islam, the text of the Qur'an to the Prophet Muhammad was told by Allah through his angel Jibril . Allah previously transmitted his commandments to many other prophets, including Musa ( Moses ) and Isa ( Jesus ). This, from the point of view of Islam, explains the numerous intersections of the Koran and the Bible - Jews and Christians , according to Muslims, distorted the commandments of God and only Muhammad conveyed the true faith to believers. This hypothesis is quite close to actual historical events. The historian L. S. Vasiliev believes that although Muhammad did not read the holy books of other religions himself, he carefully studied them through intermediaries. Combining knowledge of other religions and the Arab national-cultural tradition, he formed the text of his first sermons, which formed the basis of the Koran. As a result, Islam and the Qur'an became closely connected with Judeo-Christianity and the Bible. The recognition of the sermons of Muhammad was greatly facilitated by the nervous excitement of the psyche [13] [14] [15] [16] [17] of the prophet, making him look like a messenger of a higher being. The emotional impact of sermons was also increased through the use of rhymed prose [18] .
Quran Translation History
- 1259 — первый перевод Корана на персидский язык .
- 1547 — перевод Корана на итальянский язык .
(Из книги «Temel Dini Bilgiler», Sayf-ud-din Yazıcı, Ankara — 1996)
Notes
- ↑ Йусуф Али «The Holy Qur'an» (Священный Коран: Текст, перевод и комментарии), 1938 г.
- ↑ Ибн Хаджар аль-Аскаляни . «Фатх аль-Бари» = «فتح الباري». — Т. 10. — С. 425—430.
- ↑ Ибн Кайим Джаузия . «Заад аль-Маад» = «زاد المعاد». — Т. 3. — С. 221—222.
- ↑ Д-р Мухаммад Абд-Аллах Дараз. Введение к Священному Корану, стр. 34
- ↑ Руди Парет. Коран, Штутгарт, 1980, стр. 5
- ↑ Nabia Abbott « The Rise of the North Arabic script and its Kur'anic development, with a full description of the Kur'an manuscripts in the Oriental Institute » — Chicago: University of Chicago Press. 1939.
- ↑ Резван Е. А. Странствия «Корана Османа» // Журнал Вокруг света . — № 08. — 2002.
- ↑ WebWORLD-The Sana'a manuscripts // Официальный сайт ЮНЕСКО
- ↑ MSM Saifullah, Ghali Adi & ʿAbdullah David. Concise List Of Arabic Manuscripts Of The Qur'an Attributable To The First Century Hijra (англ.) . — Noseda compared the contents of the Qur'an in the ḥijāzī manuscripts with the equivalent pages of the so-called King Fuʾād edition, and remarkably, was able to conclude that 83% of the entire Qur'anic text was represented in these manuscripts.: Islamic Awareness, 2008.
- ↑ MSM Saifullah, Ghali Adi & ʿAbdullah David. Radiocarbon (Carbon-14) Dating And The Qur'ānic Manuscripts (англ.) . — In the case of the E 20 manuscript from St. Petersburg, the 68.3% confidence level (1σ) yields the ranges, 781–791 CE, 825–843 CE, 859–903 CE and 915–977 CE. The 95.4 % confidence level (2σ) yields 775–995 CE. A palaeographic analysis of this manuscript proposed a date around the final quarter of the 8th century CE. This dating was also agreed by François Déroche. However, Alain George believes this to be an instance where the radio carbon dating does not closely match the features of the manuscript. Commenting on the script and decoration, he suggests a date nearer the turn of the 1st century AH (late 7th, early 8th century CE).: Islamic Awareness, 2006.
- ↑ MSM Saifullah & ʿAbdullah David. Dated Texts Containing The Qur'an From 1-100 AH / 622-719 CE (англ.) . — In one particular case from a Qur'anic inscription from the 1st century or very early 2nd century AH, located in al-Hanakiyya some 110 km east-northeast of Madinah, Donner has shown that the person writing the inscription put the passage in the first person so that it would apply to himself, resulting in a slight change in wording of part of the verse in question (Qur'an 3:67). The tradition was, however, dependent upon recognition of the text by the listeners - a strong indication that the Qur'an was already the common property of the Muslim community in the Islamic state by the end of the 7th century CE.: Islamic Awareness, 2007.
- ↑ MSM Saifullah, Ghali Adi & ʿAbdullah David. Radiocarbon (Carbon-14) Dating And The Qur'ānic Manuscripts (англ.) . — Modern physical methods make it possible to date various kinds of written materials with an margin of error of 100-200 years either way. Hence, we cannot rely on these methods. It is our hope that the analysis of a great number of manuscripts using the data-base will enable us to find some new grounds for dating.: Islamic Awareness, 2006.
- ↑ Айрлэнд У. В. Психозы в истории. / Dr. WW Ireland; Пер. from English М. С. Буба; Ed. prof. П. И. Ковалевского . — Харьков: Издательство журнала «Архив психиатрии, нейрологии и судебной психопатологии», 1887. — [3], 172 с. — С. 35. — «Мы не думаем объяснять успех миссии Магомета исключительно эпилепсией; он связан с характером этого человека и с настроением века, в котором он жил, — но мы думаем, что его галлюцинации происходили от нервного расстройства, которое выражалось эпилептическими припадками. Во время этих галлюцинаций, он видел разные видения, слышал звуки и, благодаря им, уверовал, что он Божий посланник, до чего, без этих галлюцинаций, он не дошёл бы ни религиозным возбуждением, ни абстрактным монотеизмом… Мы думаем, что эпилептические припадки у него были довольно редки, так как частое появление их отозвалось бы гибельно на его трудной деятельности и его миссии»
- ↑ Магомет. Глава XI // Ковалевский П. И. Психиатрические эскизы из истории. In two volumes. — М. : ТЕРРА, 1995. — Т. 2. — 528 с. — С. 114. — ISBN 5-300-00096-5 , ISBN 5-300-00094-9 . — «Иные припадки были сложные и соединялись с галлюцинациями мускульного чувства, когда Магомет чувствовал отрешение от земли, полёт в небо, путешествие в небесные области. В другой раз припадки были маленькие, начинались криком молодого верблюда и заканчивались потом. Эти припадки не повлияли, однако, на умственные способности Магомета»
- ↑ Чиж В. Ф. Болезнь Н. В. Гоголя. Записки психиатра. / Comp. Н. Т. Унанянц. — М. : Республика, 2001. — 512 с. — С. 441. — ISBN 5-250-02750-4 . — «…несомненно, что Магомет страдал истерией в тяжёлой форме»
- ↑ Weitbrecht HJ Beiträge zur Religionspsychopathologie. Insbesondere zur Psychopathologie der Bekehrung. — Heidelberg: Scherer, 1948. — 187 s. — S. 62. — «Психогенный, никоим образом не эпилептический механизм припадков»
- ↑ Lange-Eichbaum W., Kurth W . Genie, Irrsinn und Ruhm. Genie-Mythus und Pathographie des Genies. — 6. völlig umgearb., um weitere 800 Quellen vermehrte Aufl. — München-Basel: Ernst Reinhardt Verlag, 1967. — 764 s. — S. 470. — «Тщеславная личность. Много фантастической псевдологии. Наличие истинных галлюцинаций маловероятно. Состояния самовнушения: изображение священной болезни, эпилепсии»
- ↑ Глава 9. Ислам: теория и практика. Коран // Васильев Л. С. История религий востока. — М. : Высшая школа, 1988. — 368 с. — «Нервновозбудимая натура Мухаммеда немало способствовала тому, что в глазах его последователей пророк действительно выглядел своего рода небесным посланцем, вещавшим от имени Высшего Божества. Его изречения, чаще всего в виде рифмованной прозы (а ритмично-мелодичная речь проповедника всегда усиливает эмоциональное воздействие), воспринимались как божественная истина и именно в этом качестве включались затем в сводный текст Корана.»
Literature
- Azami MM . The History of the Qur'anic Text from Revelation to Compilation: A Comparative Study with the Old and New Testaments . — UK Islamic Academy, 2003. — 376 p. — ISBN 978-1872531656 .
- The Cambridge Companion to the Quar'an / Eds. Jane Dammen McAuliffe . — Cambridge University Press , 2006. — 332 p. — ISBN 978-0-521-53934-0 .
- Silverstein AJ Islamic History: A Very Short Introduction . — Oxford University Press , 2010. — 176 p. — ISBN 978-0-19-954572-8 .
| External video files | |
|---|---|
| История Корана | |
| Ч.1 Аравия | |
| Ч.2 Мекка и Мухаммад до ниспослания Корана | |
| Ч.3 Начало ниспослания Корана. | |
| Ч.4 Темы Корана Мекканского периода | |