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Al-Mushaf al-'Uthmani: Difference between revisions
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According to [[Muhammad Hadi Ma'rifat]], just like other manuscripts of the Qur'an compiled before al-Mushaf al-Uthmani, the mushaf has arranged Quranic [[sura]]s from longest to shortest. However, there were slight differences between them. For example, in mushafs compiled by the [[companions]], [[Qur'an 10]] was considered as a long sura, and thus it was positioned as the seventh or eighth sura, but in al-Mushaf al-Uthmani, [[Qur'an 8]] and [[Qur'an 9]] replaced Qur'an 10, because Uthman took them to be one sura, and thus, longer than Qur'an 10<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 354-55.</ref>. It is said that [[Ibn Abbas]] objected to Uthman for this<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 355.</ref>. | According to [[Muhammad Hadi Ma'rifat]], just like other manuscripts of the Qur'an compiled before al-Mushaf al-Uthmani, the mushaf has arranged Quranic [[sura]]s from longest to shortest. However, there were slight differences between them. For example, in mushafs compiled by the [[companions]], [[Qur'an 10]] was considered as a long sura, and thus it was positioned as the seventh or eighth sura, but in al-Mushaf al-Uthmani, [[Qur'an 8]] and [[Qur'an 9]] replaced Qur'an 10, because Uthman took them to be one sura, and thus, longer than Qur'an 10<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 354-55.</ref>. It is said that [[Ibn Abbas]] objected to Uthman for this<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 355.</ref>. | ||
Another feature of al-Mushaf al-Uthmani was that it did not involve diacritic dots on its letters, because of the primitiveness of the Arabic writing at the time<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 355.</ref>. For example, letters such as, | Another feature of al-Mushaf al-Uthmani was that it did not involve diacritic dots on its letters, because of the primitiveness of the Arabic writing at the time<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 355.</ref>. For example, letters such as, {{ia|تـ}}, {{ia|بـ }} , {{ia|يـ}} and {{ia|ثـ}} , as well as {{ia|ج}}, {{ia|ح}} and {{ia|خ}} , were all written without diacritic dots and thus they looked the same<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 355.</ref>. Also, words were written without other diacritic sings that indicated their grammatical functions<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 355.</ref>; for example, {{ia|یعلمه}} and {{ia|نعلمه}} were written similarly (where one is third-person singular and the other is first-person plural form of the verb)<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 355.</ref>. Thus, to learn the Qur'an in that period one needed to hear it from Quranic reciters<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 355-56.</ref>. According to ''[[Al-Tamhid fi 'ulum al-Qur'an (book)|al-Tamhid]]'', lack of diacritic signs was the most significant factor in the formation of different [[recitation]]s of the Qur'an<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 355.</ref>. | ||
Al-Mushaf al-Uthmani contained many misspellings<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 366.</ref>. According to Muhammad Hadi Ma'rifat, it contained over seventy thousand misspellings<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 386.</ref>, although this did not damage the integrity of the Qur'an, because the Qur'an is primarily what is pronounced, rather than what is written, and its pronounced form have always remained intact until the present time<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 368.</ref>. | Al-Mushaf al-Uthmani contained many misspellings<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 366.</ref>. According to Muhammad Hadi Ma'rifat, it contained over seventy thousand misspellings<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 386.</ref>, although this did not damage the integrity of the Qur'an, because the Qur'an is primarily what is pronounced, rather than what is written, and its pronounced form have always remained intact until the present time<ref> Maʿrifat, ''al-Tamhīd'', vol. 1, pp. 368.</ref>. | ||
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According to historical sources, original manuscripts of al-Mushaf al-Uthmani were deemed sacred by Muslims and were particularly protected. However, despite the fact that many other manuscripts were transcribed based on them<ref>Rāmyār, ''Tārīkh-i Qur'ān''', p. 433, 471.</ref>, there are no precise information as to the fate of those original manuscripts<ref>Rāmyār, ''Tārīkh-i Qur'ān''', p. 465.</ref>. Because of special respect that a city or a mosque received because of having an original manuscript of al-Mushaf al-Uthmani, there was feverish rivalry over obtaining a manuscript<ref>Rāmyār, ''Tārīkh-i Qur'ān''', p. 465.</ref>. Thus, there have always been manuscripts that are claimed to be an Uthmani Mushaf<ref>Rāmyār, ''Tārīkh-i Qur'ān''', pp. 465, 468.</ref>, although such claims are rejected by scholars who believe that there is no trace of such mushafs today<ref>Ḥujjatī, ''Pajūhishī dar tārīkh-i Qurʾān-i Karīm'', p. 460; Rāmyār, ''Tārīkh-i Qur'ān''', p. 465-66.</ref>. | According to historical sources, original manuscripts of al-Mushaf al-Uthmani were deemed sacred by Muslims and were particularly protected. However, despite the fact that many other manuscripts were transcribed based on them<ref>Rāmyār, ''Tārīkh-i Qur'ān''', p. 433, 471.</ref>, there are no precise information as to the fate of those original manuscripts<ref>Rāmyār, ''Tārīkh-i Qur'ān''', p. 465.</ref>. Because of special respect that a city or a mosque received because of having an original manuscript of al-Mushaf al-Uthmani, there was feverish rivalry over obtaining a manuscript<ref>Rāmyār, ''Tārīkh-i Qur'ān''', p. 465.</ref>. Thus, there have always been manuscripts that are claimed to be an Uthmani Mushaf<ref>Rāmyār, ''Tārīkh-i Qur'ān''', pp. 465, 468.</ref>, although such claims are rejected by scholars who believe that there is no trace of such mushafs today<ref>Ḥujjatī, ''Pajūhishī dar tārīkh-i Qurʾān-i Karīm'', p. 460; Rāmyār, ''Tārīkh-i Qur'ān''', p. 465-66.</ref>. | ||
For example, there is a manuscript of the Qur'an, known as the Mushaf of Samarkand, in Tashkent which was claimed to be the same mushaf on which [[Uthman]] was murdered and his blood was shed<ref>Rāmyār, ''Tārīkh-i Qur'ān''', pp. 466-67.</ref>. However, according to [[Mahmud Ramyar]], although the manuscript is very old and lacks diacritic signs, it does not date back to the period of | For example, there is a manuscript of the Qur'an, known as the Mushaf of Samarkand, in Tashkent which was claimed to be the same mushaf on which [[Uthman]] was murdered and his blood was shed<ref>Rāmyār, ''Tārīkh-i Qur'ān''', pp. 466-67.</ref>. However, according to [[Mahmud Ramyar]], although the manuscript is very old and lacks diacritic signs, it does not date back to the period of Uthman<ref>Rāmyār, ''Tārīkh-i Qur'ān''', p. 467.</ref>. Moreover, there is a manuscript of the Qur'an in a museum in [[Istanbul]] which is attributed to Uthman, but since it has diacritic signs, the claim must not be true<ref>Ḥujjatī, ''Pajūhishī dar tārīkh-i Qurʾān-i Karīm'', p. 460.</ref>. | ||
==Print of the Qur'an on the Basis of al-Mushaf al-Uthmani== | ==Print of the Qur'an on the Basis of al-Mushaf al-Uthmani== | ||
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