ıIRCICA

Research Centre forIslamic History, Art and Culture

"-'IJ.--l-JI g <L9~ ~~iABU DHABI CULTURE & HERITAGE

AL-MUSHAF AL-SHARIFAttributed to Uthman bin Affan

(The copy at al-Mashhad al-Husayni in Cairo)

Prepared for publication byDr. Tayyar Altıkulaç

Vol. 1

İstanbul 1430 / 2009

Critical editions series; 4ISBN 978-92-9063-195-8 (v.1)

978-92-9063-196-5 (v.2)978-92-9063-197-2 (set)

Barbaros Bulvarı, Yıldız Sarayı. Seyir Köşkü34349 Beşiktaş, İstanbul, Türkiye

Phone: +90 212 259 1742Fax: +90 212 258 43 5

ircica@ircica.orgwww.ircica.org

© 2009 IRCICA

First Edition 2009

ForewordDr. Halit Eren

IRCICA Director General

Printing and BindingNumune Matbaacılık ve Cilt San. Ltd. Şti.

www.numune.com.tr

IRCICA Library Cataloguing in Publication Data

Koran. ArabicAl-Mushaf al-Sharif attributed to Uthman bin Affan: The copy at al-Mashhad al-Husayni in Cairo / edited by TayyarAltıkulaç; foreword by Halit Eren.-- Critical ed.-- Istanbul: Research Centre for Islamic History, Art and Culture, 2009.2 v. (178, 208, 1092 p.); 29 cm.- (Critical editions series; no. 4)!ncludes bibliogra phical references.Bibliography: v.l / p.173-177, 201-207.Text in Arabic, introduction in English and Arabic.ISBN 978-92-9063-195-8 (v.1)

978-92-9063-196-5 (v.2)978-92-9063-197-2 (set)

1. Koran. Arabic. 2. Koran--History. 3. Koran-Study and teaching. i. Altıkulaç. Tayyar. II. Eren, Halit, 1953- III. Series.297.1224--ddc22

ıRCı CA is deeply grateful to

HIS HIGHNESS SHEIKH KHALIFA BIN ZAYED AL NAHYAN

PRESIDENT OF THE UNITED ARAB EMIRATES

for the generous financial support extended for the printing of this book

Contents

ABBREVIATIONS 9

FOREWORD 11

INTRODUCTION 13

CHAPTER ONE THE ARABIC SCRıPT 19

I. Brief Information on the Origin and Development of the Arabic Script... 19

II. Arabic Script Following the Emergence of Islam 21

m. Assertion that Arabic Script and the Spelling of Mushafs was Tawqifi (Fixed) 27

CHAPTER TWO THE FIRST MUŞl:IAFS AND RASM cUTHMA.NI.. 31

i. The Collection of Verses between Two Covers (Preparation of the First Mushaf) 32

II. The Mushafs of Caliph eUthman 33

III. Some Characteristics of Rasm 'Uthmani 38

1. Examples related to Omission 38

2. Examples where aLetter is Added 39

3. Examples regarding the Spelling of the Hamza 39

4. Examples where aLetter was replaced by another 39

5. Examples where Two Words are Written Adjacent to each other or Separately 40

6. Some other Examples 40

IV. The Requirement to comply with the Rasm cUthmam in Copying Muşhafs 40

1. Scholars who considered compliance with the Rasm cUthmam a requisite 40

2. Scholars who do not consider conformity with the Rasm "Uthmanl a requisite 43

3. Scholars who preferred the "Prudent Way" 44

V. The Clairn that there are deviations from grammatical rules (Lahn) and spelling mistakes in the Mushafs

attributed to Caliph eUthman 46

VI. Our Evaluations on Discussions about al-Rasm al-Uthmani 50

CHAPTER THREE WHAT SPELLlNG TO ADOPT IN COPYING AND PRINTING MUŞl:IAFS? 61

I. Is it possible to determine the exact authorized spelling? 61

II. Proposal to Copy and Print Muşhafs with two different Spellings 67

m. The Practice followed by the Committee for the 68

Investigation of Mushafs in Turkeyand our Preference 68

IV. The Studies on the Dotting and Vowel Marks of the Mushafs 74

1. Studies on the Vowelling of the Mushafs 75

2. The Studies on Dotting the Mushafs 79

7

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CHAPTER FOUR THE COPIES OF MUŞI:IAFS ATTRIBUTED TO CALIPH cUTHMA.N 83

i. The Tashkent Mushaf 84

II. Istanbul Topkapı Mushaf (Topkapı Palace Museum) 93

III. Istanbul Museum of Turkish and Islamic Works (TİEM) 106

IV.The Cairo Muşhaf (The Copy Present at al-Mashhad al-Husayni) 116

V.The London Muşhaf (British Library) 127

VI. The St. Petersburg Muşhaf 129

VII. The Paris Mushaf (Bibliotheque Nationale) 131

VIII. The Fahd Mushaf (Printed Copy) 133

CHAPTER FNE SOME MUŞI:IAF COPIES ATTRIBUTED TO CALIPH cALI 137

The Treasure that Appeared in Sana'a 138

Same Mushaf Copies Attributed to Caliph cAIT 139

The Sana'a Mushaf 143

The Other Copies 149

An Important Note 150

The Method Followed During Our Study of the Text: 152

Table regarding the differences between the original Mushafs of Caliph 'Uthman and otherMuşhafs attributed to him and the Sana'a Mushaf attributed to Caliph "Ali 157

INDEX OF THE SURAHS 159

SAMPLES FROM SOME MUŞI:IAFS 161

BIBLIOGRAPHY 173

8

ABBREVIATIONS

a Front page of the fohob Back page of the folio

bibl. Bibliographyd. Died

DİA Encyclopedia of Islam of the Religious Waqf of Turkeyfol. Foho

fols. FoliosİA Encyclopedia of Islam (Leiden/Turkish edition)

Ibid. The same author and the worknr. Numbered. Prepared for publication

op.cit. The same workp&pp. Page & pages

La. May Allah be pleased with himTDV ReligiousWaqfof Turkey (TürkiyeDiyanet Vakfı)

TİEM Museum of Turkish and Islamic Workstrans. Translation

n.d. Undatedn.p. Place of publication not known

S.AW. Peace be upon himAS. Peace be upon him

9

FOREWORD

Dr. Halit ErenIRCICA Director General

IRCICA aims to understand and relate, from various aspects, the developments ofIslamic civilization throughout historyand today in the best and accurate way. One ofthe studies conducted by IRCICA with this objective is to carry forward the researcheson works that comprise the fundamental sources of Islamic civilization, and after care-ful study, present them to the benefit and knowledge of the whole humanity throughpublications.

Within the framework of the studies conducted by IRCICAon the fundamental sour-ces of Islam, priority was given to the long-term program titled "The Holy Qur'an copiesand translations". Within this program, bibliographies were prepared for registering themanuscript and printed copies of the Holy Qur'an all over the world, to record manuse-ript and printed translations in world language s, as well as conducting various studieson these works. In this respect the work titled Al Mushaf Al Sharif Attributed to CaliphUthman (Topkapı Palace Museum Copy) published by IRCICA in 2007 attracted greatattention in world academic cirdes and was highly acdaimed. This work comprises thefacsimile of the Mushaf as well as a very valuable comparative research conducted andprepared with an excellent methodology by Dr. Tayyar Altıkulaç, one of the renownedexperts of the Qur'anic sciences in Turkey with extensive knowledge and experience,and a former Director of Religious Affairs. After the publicatian of this Mushaf which ispreserved at the Topkapı Palace Museum, another research was conducted by Dr. TayyarAltıkulaç on the Mushaf al Sharif attributed to Caliph Uthman, located at the Museumof Turkish and Islamic Works in İstanbul; this was published by İSAM (İstanbul 2008).

in addition to the presentation of these rare works in the museums, studies werecontinue d to prepare the histarical Mushaf al-Sharif copies for publication thus makingthem available as sources for scientific research. This time Dr. Tayyar Altıkulaç rese-arched and prepared the copy in Cairo known as al-Mashhad al-Husayni attributed toCaliph Uthman preserved at Maktabat al-markaziyya li'l-makhtutat al-Islamiyya, underthe Egyptian Ministry of Waqfs, as compared to copies of different Mushafs found insome of the libraries and museums.

During the preparation of the Mushaf of Topkapı Palace Museum published previ-ously, this copy was compared with the Mushaf that was printed at the Holy Qur'anComplex in Madina Munawwara, which is one of the foremost and popular printedMushafs of our time and accepted as having the most proper orthography congruentwith the Caliph Uthman Mushafs. The differences between this copy and the Topkapı

11

MUŞI:IAF SHARIF (CAIRO AL-MASHHAD AL-I:fUSAYNI COPY)

Palace Museum copy were indicated in the printing of the copy of the Mushaf in theMuseum of Turkish and Islamic Works.

With the same understanding, the historical copies in various parts of the world werecompared and the differences were indicated in the book that we have in hand. Theseare firstly the present publication al-Mashhad al-Husayni, Topkapı Palace Museum,Museum of Turkish and Islamic Arts copies, the Tashkent Mushaf and the Sana'a copy inYemen attributed to Caliph Ali. Thus, it will be possible to find the comparisons betweenthese copies in this publication and the word "guarded" in the Holy Qur'an once againfinds expression here.

Having this important work among IRCICA publications is an honor and pleasurefor us. On this oecasion, iwould like to express my most sineere appreciation and thanksto Dr. Tayyar Altıkulaç. My deepest gratitude goes to Prof. Dr. Ekmeleddin İhsanoğlu.Secretary General of the Organisation of the Islamic Conference, who started the studieson the Holy Qur'an from the establishment of IRCICA, supported these long-term pro-jects, and contacted the Egyptian Minister of Waqfs for permission to have access to theal-Mashhad al-Husayni copy.

i also thank H.E. Dr. Mahmoud Hamdi Zaqzouk, Minister of Awqaf of the Arab Re-public of Egypt and Mr. Khulusi Mahmud Khulusi, Director of Maktabat al-markaziyyali'l-makhtutat al-Islamiyya and other administrators.

i express my most profound thanks to H.R.H. Khalifa Bin Zayed al-Nahayan, Presi-dent of United Arab Emirates and Ruler of Abu Dhabi, H.E. Sheikh Sultan Bin Tahnoun,President of Abu Dhabi Authority for Culture & Heritage and General Director of thesame Organization. Lastly, i express my thanks to IRCICAexperts Dr. Hidayet Nuhoğlufor his valuable efforts in preparing the book for publication, Dr. Semiramis Çavuşoğluand Dilek Orbay for the English translation and all those colleagues who contributed toits publication.

12

INTRODUCTION

Dr. TayyarAltıkulaç

Undoubtedly the Holy Qur'an is the oldest book in the Arabic language that reachedthe present dayand was sent as a guide to direct humanity towards the right way. Bothas regards to its contents and the preservation of its texts written in early centuries, it isthe oldest book that is extant in its authentic form without any changes. In other words,the Holy Qur'an is a miraculous book that was transmitted from one generation to theother by memorization and reading, but it also reached today as texts (Mushafs) whichwere written during the first centuries of Islam. This situation, which unfortunately doesnot hold true for any of the other divine texts, is the most important source of serenityand happiness for Muslims.

The message of "Behold, it is WeOurselves who have bestowed from on high, step bystep, this reminder: and, behold, it is We who shall truly guard it [from all corrruption]""clearly points out that this holy text shall always be kept safe from the distortions towhich other heavenly books were subjected. This message holds true in every centuryand for every Muslim society throughout history. Indeed, as will be clear through theassessment in this study, the Holy Qur'an was read and preserved as it was written bythe seribes of revelation and reached the present day without any distortions.

From the first century of Islam onwards, hundreds of people memorized the HolyQur'an: this number reached thousands, even tens of thousands of people in almostevery period as the centuries went by. Innumerable works were produced in almost alllanguages on subjects such as its language, style, rasm khatt (authorized spelling), historyand inimitability (icdjiiz) as well as commentaries that filled the shelves of libraries. Eventoday, the Holy Qur'an is the only book that is the most studied and on which numerousacademic theses are written from different aspects. With the noble messages it brings,this book is continuously read everyday, every minute and in each corner of the world.At present, our planet does not have a piece of land or the tiniest time frame where it isnot read.

it is also significant that no other book on Earth has been copied and published, reador studied as much as the Holy Qur'an. Numerous artists combined their painstakingefforts, refined tastes and skills to produce mushafs ranging from those as small as amatch box to those whose dimensions are greater than one meter. Some calligraphyartists were even able to write the whole Yasin on a grain of rice.' Almost every Muslim

1 al-Hidjr 15/9. In this text we referred to the English translation of the Holy Qur'an titled The Message of the Qur'iin;Translated and explained by Muhammad Asad, Dar al-Andalus, Gibraltar, 1980.

2 We see numerous examples of such enthusiastic studies throughout history. As far as as we know, the most recentsample of such works was produced by calligrapher Muhammed Hamidüzzaman in Bangladesh. According to the

13

MUŞI:IAF SHARİF (CAIRO AL-MASHHAD AL-l.illSAYNI COPY)

family has a copy which is kept in a prominent place in their homes. In every periodthroughout history, hundreds of thousands of people kneeled down before a wise te-acher in arder to learn how to recite the Holy Quran even though they were not ableto understand its meaning. They listened in a state of rapture to those, who memorizedand recited the Qur'an in a beautiful voice and in an appropriate rhythm, and foundpeace of mind.

it is known that the Holy Qur'an was revealed in the native language of the Arabpeople. This is related to the fact that Prophet Muhammad (S.A.W.),who was chargedwith the duty of disseminating the Quranic message, came from a society whose nativelanguage was Arabic. This is alsa congruent with the fact that each of the divine messa-ges was revealed in the language of the people it addressed.'

This Mushaf Sharif which is presented to the researcher in this present study (Thecopy at al-Mashhad al-Husayni Cairo) was written approximately thirteen or fourteencenturies ago; no doubt it is one of the most ancient and most impartant documents inwriting whose authenticity has been preserved. it is fully consistent with the mushafwhich are read in all parts of the world and printed by the means of modern technology.This consistency was brought to light as the result of this studyand our previous stu-dies on the ariginal texts that remained on library shelves and various storerooms forcenturies.ı

We had the opportunity to examine the Tashkent Muşhat during our studies on theTopkapı Mushaf, which is one of the oldest Mushafs. The facsimile edition of the Tash-kent Mushaf appeared 104 years ago (1905) in 50 copies and this mushaf was publishedby Prof. Dr. Muhammed Hamidullah with a brief introduction (seebibl.) However, sin-ce two thirds of this copy of the muşhat is missing, it cannot be considered as sufficientwritten evidence of the authenticity of the sacred scripture. The same evaluation holdstrue far the mushafs which we called the "London Mushaf", "Paris Mushaf" and "St.Petersburg Mushaf" and these we tried to present in "Part Four" of this study.

Certainly, the most impartant issue in the studies conceming the history of the HolyQur'an relates to whether it reached the present day with the same purity and claritythat it possessed at the time of its revelation. in other words, this is the question ofwhether ar not the Qur' an has been preserved in its ariginal form. if indeed it has been

Ietter addressed by the Ministry of Foreign Affairs of Turkey to the Directorate of Religious Affairs, dated January 5,2007, the Mushaf written by the above-mentioned calligrapher consists of 1100 pages and weighs 61 kg. Its dimensi-ons are: Length: 73.8 cm., width: 58.5 cm., height: 22.9 cm. This Mushaf is presently kept in the library of the IslamicFoundation in Dhaka.

3 Ibrahim (Abraham) 14/44 As known to those interested in the subject, we began our study on the oldest Muşhafs that reached the present day

with the Muşhaf Sharif known as the Topkapı Muşhaf, located at the Topkapı Palace Museum Library (no. 44132).Following a study of three years, we were able to present this most valuable asset of cultural heritage to researc-hers and interested people (see bibL.)under the title of Muşf.u;ıf SJ1arif Atiributed lo Caliph 'Ut!1man (Topkapı PalaceMuseum Copy). We enjoyed the same pleasure and honor by publishing the Mushaf Sharif located in the Museumof Turkish and Islarnic Works (no. 457), again known as the Muşhaf attributed to Caliph 'Ut!1man, under the title ofMuşf.u;ıf Sharif Aitributed lo Caliph 'Ut!1man, (Museum of Turkish and Islamic Works Copy).

14

-------------~~-~~------------

INTRODUCTION

preserved, this will be the most important source of confidence and true faith for theMuslims; otherwise, Muslims will turn into masses floundering in a state of dissatisfac-tion reminiscent of non-Muslim communities that feel lost and question the revelation.

The objective of our studies on the Mushaf Sharif known as the "Caliph 'Uthman'sMushaf", which was written approximately thirteen centuries ago, and similar studiesconducted on the Mushafs located at the Topkapı Palace Museum and the Museum ofTurkish and Islamic Works (TİEM) is not to take up this important subject of Qur'anichistory in detail. Our objective is to point out the contribution of this unique copy andvaluable cultural heritage to the important part of Qur'anic historyand present it toresearchers in particular and interested readers in general. This copy was kept at al-Mashhad al-Husayni in Cairo and is presently located at al-Maktabat al-markaziyyali'l-mahtutat al-Islamiyya in the same city for restoration and repair work.

In order to have an idea about the congruity of this Mushaf with the Rasm 'Uihmdni(authorized spelling) and help researchers on this subject, we decided to compare it withthe Mushaf which is being printed in Madina from the year 1405(1984-85)onwards withthe title MuşJ:ıaf al-Medina al-Nabawiyya und er the auspices of the Iate H.M. King Fahdb. -Abd al-Aziz and distributed gratis to the pilgrims every year. it is representative ofthe Mushafs which are printed in many Muslim countries taday. The spelling of thisMuşhaf, which we called the Fahd MuşJ:ıaf, is in conformity with those attributed to Ca-liph 'Uthman. We believe it would be useful to compare and indicate the differences ofspelling in the Cairo Mushaf and the Fahd Mushaf.

During our study on the text of the Topkapı Mushaf we compared it with the FahdMushaf we thought that while indicating the differences of spelling in the footnotes,we would consider the TİEM Mushaf and the present Mushaf as well as indicating thedifferences between them. However, since this would take a long time, we gaye up thiscomparison and only mentioned that these Mushafs could be subjects of separate studies.While studying the TİEM Mushaf, we realized that it was not a difficult task to indicatethe differences of spelling between this Mushaf and and the Topkapı Mushaf: thus wemade this comparison. During our study of the Cairo Mushaf which is presented in thiswork, we were able to indicate the spelling differences between the Topkapı Mushaf andthe TİEM Mushaf in the footnotes.

Although our studies on the present Mushaf Sharif were completed months ago, itspublication was delayed due to unexpected reasons, which led to an auspicious result. itgaye us the opportunity to examine the Mushaf Sharif, attributed to Caliph 'Ali, whichis located at Sana'a, capital of the Republic of Yemen. We alsa indicated the spellingdifferences of this Muşhat in the footnotes of the Cairo Mushaf you are holding in yourhands.

it would alsa be useful to relate briefly the process of comparison between the above-mentioned Mushafs while we studied the Tashkent Muşhat. This particular Mushaf

15

MU$I;IAF SHARIF (CAIRO AL-MASHHAD AL-I:IUSAYNI COPY)

reached the present day with the assertion that it was the copy which Caliph 'Uthmanwas reading when he was martyred. Firstly we compared it with the Topkapı Mushafwhich was the subject of our first studyand indicated the differences of spelling in thesüras and verses on the existing folios. However, a thorough examination of the text andan evaluation of the information in books and artieles showed that the Tashkent Mushafwas one third of the original. Moreover as we shall explain in the following pages, itwas unintentionally deformed, when the Russian orientalist S. Pissareff went over theillegible parts of the original copy with ink before its facsimile edition appeared in 1905.We decided that we could not reach asound result by comparing it with the TopkapıMushaf. Because the Topkapı Mushaf, with only two missing folios and without anydistortions on the text, should be accepted as a complete copy; where as two thirds ofthe Tashkent Mushaf is missing and distortions were made on the text and lastly we donot have a chance of inspecting the original in respect of the date it was written. There-fore, we exeluded the differences of spelling related to this Mushaf from the footnotes.However, rather than exeluding this copy from the present study, we tried to present asmuch information as possible about it and to inelude the discussions and evaluations asto whether or not it was one of the Mushafs attributed to Caliph 'Uthman.

As it is known, the Mushaf Sharıf, which was previously kept at al-Mashhad al-Husayniin Cairo and presently in Maktabat al-markaziyya li'l-mahtutat al-Islamiyya, is one of theoldest Mushafs in the Islamic world. While we were studying this Mushaf, some of ourcolleagues drew our attention again to the issue of whether or not we should undertakethe comparison of the spelling of the Tashkent Mushaf with the present Mushaf or withthe above-mentioned Muşhafs and whether or not we should mention these differencesin the footnotes of the present text. As a result of our consultations and discussions, wereached the conelusion that it would be beneficial to inelude the Tashkent Mushaf in thiscomparison. Therefore, we decided to mention its differences of spelling in this study. Inother words, the differences of spelling, which were first mentioned and later exeludedfrom the footnotes during our study on the Topkapı Muşhaf, were reevaluated in ourstudy on the text of the Cairo Mushaf and its differences from the other Mushafs werenoted. Thus, a six-fold comparison was made thanks to this study. in other words, wewere able to see the differences of spelling among the copy at al-Mashhad al- Husayni inCairo, Tashkent, Topkapı Palace Museum, Museum of Turkish and Islamic Arts (TİEM),Sana'a and the printed Fahd Muşhafs all at the same time.

An accurate evaluation of the Topkapı Mushaf, which is the subject of this study, aswell as the printed Madina Mushafs requires a brief look at the history of the Qur'anparticularly as regards to the question of rasm khatt and a general look at the spellingpractices concerning the Mushafs in some Muslim countries.

Some mistakes and shortcomings may still be present despite the painstaking workon the text and the careful comparison of copies. it was not easy to identify and read theoriginal text letter by letter in minute details. We believe that researchers will conductmore careful and meticulous studies on sections of these sacred texts presented here-

16

INTRODUCTION

with for their use. In case we are informed of the mistakes in this study, these will becorrected in later editions.

Even though we would like to publish this sacred text as the Muşl;af of Caliph CUthmiin,as in the case of the Topkapı and TİEM Mushafs, our research indicated that it wasneither the private Mushaf of Caliph eUthman, nor one of the Mushafs that he sent tovarious centers. After our work is examined, it will be evident how this conclusionwas drawn. For the same reason, we published the Topkapı Mushaf as the MU$I:IAFSHARIFattributed to Caliph 'Uihmiin (Topkapı Palace Museum Copy) and the copy keptat the Museum of Turkish and Islamic Works as the MU$I:IAFSHARIF related to Caliph'Uthman (Museum of Turkish and Islamic Works Copy). As for the present Muşhaf, weconsidered it appropriate to publish it under the name of the MU$I:IAFSHARIFattribu-ted to Caliph "Uihmiiıı (al-Mashhad al-Husayni Copy).

I wish to take this opportunity to express my deepest gratitude to H.E. Prof. Dr. Ek-meleddin İhsanoğlu, Secretary Generalaf the Organisatian of the Islamic Conference,whose efforts in preserving the assets of cultural heritage are worthy of high apprecia-tion and I am alsa grateful to him for extending his invaluable assistance in obtainingthe CD of the copy at al-Mashhad al- Husayni in Cairo. I would like to express my deepand sineere thanks to H.E. Dr. Mahmoud Hamdi Zaqzouk, Minister of Awqaf of theArab Republic of Egypt for granting us the permission to work on the CD; Mr. KhulusiMahmud Khulusi, Director of Maktabat al-markaziyya li1-mahtutat al-Islamiyya, forhis sineere and kind hospitality during my visits to Cairo on 16 December 2006 and 15May 2007 which made me feel at home while conducting my research; Dr. Halit Eren,Director Generalaf IRCICAfor his firm support in publishing this studyamong IRCICApublications. Finally, iwish to express my thanks to everyone who made it possible topresent this rare and unique piece of cultural her itage to the benefit of interested readersand researchers.

Altunizade-Üsküdar/İstanbul °9.01.2°°9

17

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