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The History of The Quranic Text, from Revelation to Compilation - 2nd Edition: A Comparative Study with the Old and New Testaments
With full colour images, meticulously annotated and researched, The History of the Qur’anic Text provides unique insights into the Qur’an’s immaculate preservation throughout its history, covering such topics as how divine revelations were received, Prophet Muhammad’s role in teaching and disseminating these verses, the text’s compilation under his guidance and the setting of its final shape shortly after his death. It also looks at the origins of Arabic, its palaeography and orthography, the so-called Mushaf of Ibn Mas‘ud, and the strict methodology employed in assembling textual fragments. This scholarly work provides an essential basis for sincere study of the Qur’an at a time when mis-representation of Islam’s Holy Book has become all too common.
The author also investigates the histories of the Old and New Testaments, relying entirely on Judeo-Christian sources, and by so doing the book attains an absolutely epic scope. Through this the author makes a sophisticated and passionate case for questioning the aims of Western scholarship towards Islam’s Holy Book and illustrates convincingly that such research, motivated by more than mere curiosity, has no scientific bearing on the Qur’an’s integrity. A truly monumental effort, an indispensable tool for Muslims and non-Muslims alike, this work presents a cogent and powerful argument for the Qur’an’s unique inviolability and will serve as a cornerstone addition to any personal library and Islamic curriculum.
The author also investigates the histories of the Old and New Testaments, relying entirely on Judeo-Christian sources, and by so doing the book attains an absolutely epic scope. Through this the author makes a sophisticated and passionate case for questioning the aims of Western scholarship towards Islam’s Holy Book and illustrates convincingly that such research, motivated by more than mere curiosity, has no scientific bearing on the Qur’an’s integrity. A truly monumental effort, an indispensable tool for Muslims and non-Muslims alike, this work presents a cogent and powerful argument for the Qur’an’s unique inviolability and will serve as a cornerstone addition to any personal library and Islamic curriculum.
702 pages, Kindle Edition
First published October 1, 2003
70 people are currently reading
1,207 people want to read
About the author
Muhammad Mustafa al-ʿAzami
13books69followersMuhammad Mustafa al-ʿAzami, a leading contemporary hadith scholar recognized for his critique of Orientalist studies of hadith, was born in India in 1932 and educated at Darul Uloom Deoband. He went on to study at Al-Azhar University (M.A., 1955) and the University of Cambridge (Ph.D., 1966). He is Professor Emeritus at King Saud University in Riyadh and chaired its Department of Islamic Studies. In 1980, he was the recipient of the prestigious King Faisal International Award for Islamic Studies. He has also served as curator of the National Public Library, Qatar, and acted as Visiting Scholar, Fellow, and Professor respectively at numerous institutes, including Umm al-Qura University, Princeton University, and St. Cross College at the University of Oxford. His publications include Studies in Early Hadith Literature, Hadith Methodology and Literature, On Schacht's Origins of Muhammadan Jurisprudence, Dirasat fiʾl Hadith an-Nabawi, Manhaj an-Naqd ʿind al-Muhaddithin, and Al-Muhaddithun min al-Yamamah. He has also edited -ʿ of Ibn al-Madīnī, Kitab at-Tamryiz of Imam Muslim, Maghazi Rasul Allah of Urwah ibn az-Zubayr, Al-Muwatta of Imam Malik, the Sahih of Ibn Khuzaymah, and the Sunan of Ibn Majah.
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Displaying 1 - 22 of 22 reviews
May 11, 2013
Since I read this book over a year ago, I just wish to simply comment on how exceptional and important this book is for its subject matter - especially after just having completely Bart Ehrman's . This book is a must read for all those interested in the textual veracity of the Islamic scripture. It is especially important because after Muhammad al-Azami established the impeccability of the Qur'an, he contrasts it with the Old and New Testaments in a way that demonstrates the insincerity and outright hypocrisy of Western Qur'anic scholarship. It is far from being the typical polemic of the Muslim/Christian debate genre that was highly popular in the 90s. I especially recommend the book to English speaking converts, though it should be in every English-speaking Muslim's personal library and anyone else interested in the subject.
December 29, 2022
النص الميمون الذي يفتح نافذة لعرض طول عمر هذا النص المقدس. بالإضافة إلى أنها تلاحق التهمة الموجهة إليها (مثل المدفع). تنير لنا الآيات الإلهية التي أُعطيت من خلال النبي محمد. يتم البحث في دور النبي ومناقشته في الداخل. يتم فحص أصل اللغة ومصحف ابن مسعود ومنهجية تجميع الأجزاء في واحدة بعدسة تضفي بصيرة نادرة.
"... يجب التسامح مع جميع أشكال السلوك ذي الدوافع الدينية ، وربما حتى احترامها. في الواقع ، سيكون من السيئ الأخلاق وضيقة الأفق الإشارة إلى الآراء الدينية للآخرين على أنها خاطئة ووجهة نظر المرء على أنها صحيحة ..."
- محمد مصطفى العزامي
وبالمقارنة ، فإننا ننظر إلى كلا من كتب العهدين القديم والجديد من خلال الحصول عليهما من المصادر اليهودية المسيحية ونجد العديد من الدلتا في الكتب المقدسة التي يتم فحصها. نحن ننظر كيف أن الدوافع الكامنة وراء التحقيق في الكتاب المقدس للإسلام (القرآن) تتم من أساس الفضول وليس العلم. قد يشير هذا التبجيل إلى العاطفة وأنا أتطلع الآن أكثر إلى إيجاد القواسم المشتركة (مهمة بالفعل) بدلاً من مناقشة الأمور الدنيوية.
---
Der vielversprechendste yext, der ein fenster zu einem blick auf die langlebigkeit dieses heiligen textes öffnet. Außerdem verfolgt es den ihm entgegengeworfenen vorwurf (wie eine Kanone). Göttliche offenbarungen, die durch den Propheten Muhammad gegeben werden, werden für uns erleuchtet. Die rolle des propheten wird darin erforscht und diskutiert. Der sprachursprung wird untersucht und Mushaf von Ibn Masud und die methodik der zusammenstellung der fragmente zu einem mit einemobjektiv, das einen seltenen einblick vermittelt.
"…alle Formen von religiös motiviertem verhalten sind zu tolerieren, vielleicht sogar zu respektieren. Es würde sogar als unhöflich und engstirnig angesehen, die religiösen ansichten anderer als falsch und die eigenen als wahr zu bezeichnen�"
--Muhammad Mustafa al-'Azami
Im Vergleich dazu schauen wir uns beide bücher des alten und des neuen testaments an, indem wir sie aus jüdisch-christlichen quellen beziehen, und wir finden viele deltas in den untersuchten schriften. Wir schauen, wie die zugrunde liegenden motive der untersuchung des heiligen buches des Islam (Quran) eher auf der grundlage der neugier als der wissenschaft durchgeführt werden. Eine solche ehrfurcht mag auf leidenschaft hindeuten, und ich achte jetzt mehr darauf, gemeinsamkeiten zu finden (in der Tat eine Aufgabe), als über das alltägliche zu streiten.
---
This most promising text opens a window to a glimpse into the longevity of the sacred contents within. In addition, it pursues the accusation thrown at it (like a cannon). Divine revelations given through Prophet Muhammad are enlightened for us. The role of the prophet is explored and discussed in it. The origin of language is examined and Mushaf by Ibn Masud and the methodology of assembling the fragments into one with a lens that gives a rare insight.
"...all forms of religiously motivated behavior are to be tolerated, perhaps even respected. In fact, it would be considered impolite and narrow-minded to claim that the religious views of others are false and one's own is true..."
--Muhammad Mustafa al-'Azami
In comparison, we look at both the Old and New Testament books, sourcing them from Judeo-Christian sources, and we find many deltas in the scriptures examined. We look at how the underlying motives of the study of the holy book of Islam (Quran) are conducted on the basis of curiosity rather than science. Such reverence may indicate passion, and I now pay more attention to finding common ground (a gargantuan task indeed) than arguing about the mundane.
"... يجب التسامح مع جميع أشكال السلوك ذي الدوافع الدينية ، وربما حتى احترامها. في الواقع ، سيكون من السيئ الأخلاق وضيقة الأفق الإشارة إلى الآراء الدينية للآخرين على أنها خاطئة ووجهة نظر المرء على أنها صحيحة ..."
- محمد مصطفى العزامي
وبالمقارنة ، فإننا ننظر إلى كلا من كتب العهدين القديم والجديد من خلال الحصول عليهما من المصادر اليهودية المسيحية ونجد العديد من الدلتا في الكتب المقدسة التي يتم فحصها. نحن ننظر كيف أن الدوافع الكامنة وراء التحقيق في الكتاب المقدس للإسلام (القرآن) تتم من أساس الفضول وليس العلم. قد يشير هذا التبجيل إلى العاطفة وأنا أتطلع الآن أكثر إلى إيجاد القواسم المشتركة (مهمة بالفعل) بدلاً من مناقشة الأمور الدنيوية.
---
Der vielversprechendste yext, der ein fenster zu einem blick auf die langlebigkeit dieses heiligen textes öffnet. Außerdem verfolgt es den ihm entgegengeworfenen vorwurf (wie eine Kanone). Göttliche offenbarungen, die durch den Propheten Muhammad gegeben werden, werden für uns erleuchtet. Die rolle des propheten wird darin erforscht und diskutiert. Der sprachursprung wird untersucht und Mushaf von Ibn Masud und die methodik der zusammenstellung der fragmente zu einem mit einemobjektiv, das einen seltenen einblick vermittelt.
"…alle Formen von religiös motiviertem verhalten sind zu tolerieren, vielleicht sogar zu respektieren. Es würde sogar als unhöflich und engstirnig angesehen, die religiösen ansichten anderer als falsch und die eigenen als wahr zu bezeichnen�"
--Muhammad Mustafa al-'Azami
Im Vergleich dazu schauen wir uns beide bücher des alten und des neuen testaments an, indem wir sie aus jüdisch-christlichen quellen beziehen, und wir finden viele deltas in den untersuchten schriften. Wir schauen, wie die zugrunde liegenden motive der untersuchung des heiligen buches des Islam (Quran) eher auf der grundlage der neugier als der wissenschaft durchgeführt werden. Eine solche ehrfurcht mag auf leidenschaft hindeuten, und ich achte jetzt mehr darauf, gemeinsamkeiten zu finden (in der Tat eine Aufgabe), als über das alltägliche zu streiten.
---
This most promising text opens a window to a glimpse into the longevity of the sacred contents within. In addition, it pursues the accusation thrown at it (like a cannon). Divine revelations given through Prophet Muhammad are enlightened for us. The role of the prophet is explored and discussed in it. The origin of language is examined and Mushaf by Ibn Masud and the methodology of assembling the fragments into one with a lens that gives a rare insight.
"...all forms of religiously motivated behavior are to be tolerated, perhaps even respected. In fact, it would be considered impolite and narrow-minded to claim that the religious views of others are false and one's own is true..."
--Muhammad Mustafa al-'Azami
In comparison, we look at both the Old and New Testament books, sourcing them from Judeo-Christian sources, and we find many deltas in the scriptures examined. We look at how the underlying motives of the study of the holy book of Islam (Quran) are conducted on the basis of curiosity rather than science. Such reverence may indicate passion, and I now pay more attention to finding common ground (a gargantuan task indeed) than arguing about the mundane.
This entire review has been hidden because of spoilers.
May 4, 2017
الكاتب متمكن من موضوع الكتاب. يجب ان يترجم الي اللغة العربية حيث يتطرق الكاتب لتاريخ جمع القران و يختبر نظريات و تخرصات المستشرقين في منهج .
مقنع و جميل
ميزة اخرى في الكتاب ان الكاتب يقارن بين جمع القران و التوراة و الانجيل ممايعطيك نظرة شاملة و كيف ان المستشرقين يستقون نظرياتهم من فرضية ان كل الكتب السماوية مرة بنفس تجربة التحريف
مقنع و جميل
ميزة اخرى في الكتاب ان الكاتب يقارن بين جمع القران و التوراة و الانجيل ممايعطيك نظرة شاملة و كيف ان المستشرقين يستقون نظرياتهم من فرضية ان كل الكتب السماوية مرة بنفس تجربة التحريف
Read
January 28, 2022Fascinating read not only do we learn about the history of the compilation of the Quran but also of the Torah/ OT and Bible/ NT through a comparative study. Azami also refutes many far-fetched demeaning orientalist theories about the Quran and Islam. Well written , edited and sources are plentiful.
January 23, 2015
One of the most highly researched and real work on the subject. From methodology to current interpretation this book is marvellous piece of work. TRULY MASTERPIECE.
April 1, 2024
If you've ever been curious about the technicalities and histories of the Quran from revelation to compilation, then this book is definitely a must read. Though this book can be pretty technical with highly-researched information, it was not a bore at all. I seriously learned a lot.
The best part about this book in my opinion, is how after the author have thoroughly explained the intricate details of how the Quran came about and how stringent the entire process was, the author then explained how the Jewish's Torah and Christians' Bible came about according to their own historical sources. The author then carried on to compare the authenticity of all three Holy Books by explaining how the Torah and Bible had been corrupted and changed over the years. The author also showed how the verse translation from one Bible version differ to another Bible version, causing a complete change of the meaning. Though I wish the author also include the differences of the different Christianity sects and the different Bible books used in every sects. I still have confusion regarding that matter. Regardless, for a born-Muslim who have zero understanding about the Torah and Bible, this book is a very, very enlightening read.
The best part about this book in my opinion, is how after the author have thoroughly explained the intricate details of how the Quran came about and how stringent the entire process was, the author then explained how the Jewish's Torah and Christians' Bible came about according to their own historical sources. The author then carried on to compare the authenticity of all three Holy Books by explaining how the Torah and Bible had been corrupted and changed over the years. The author also showed how the verse translation from one Bible version differ to another Bible version, causing a complete change of the meaning. Though I wish the author also include the differences of the different Christianity sects and the different Bible books used in every sects. I still have confusion regarding that matter. Regardless, for a born-Muslim who have zero understanding about the Torah and Bible, this book is a very, very enlightening read.
October 21, 2024
I've been researching Biblical criticism and wanted to read a work by a Muslim author to hear their arguments (alongside reading a Qur'an I was given by a Muslim evangelist). I was open-minded to hear blind spots and fair criticisms on OT/NT manuscripts, however this book was an atrocious gaffe. After making the claim that "any attempts at [Qur'anic] interpretation from Christians, Jews, atheists, or non-practicing Muslims must be unequivocally discarded [...] if any proffered viewpoint clashes with the Prophet's own guidelines, either explicitly or otherwise, it becomes objectionable", the author proceeds to spend 80 of the 208 pages on Qur'anic textual history recounting the standard Islamic narrative. ("Ok" I think, "benefit of the doubt; perhaps he's introducing the claims before examining the supporting evidence?")
Nope. On pages 81-82, he briefly (at last!) introduces the concept of manuscript trees and textual criticism...before promptly ignoring it and never discussing it again. The author does go on to mention the different qira'ats, which are considered "valid" variant readings that enhance the semantic range of meaning: "[modern] textual criticism requires that, when variations arise between two manuscripts of equal status, the editor cites one [...] Zaid's scheme is much the fairer; by preparing multiple copies he sidesteps any implications that this or that reading is superior, giving each variant its just due" (p.99). This has been debunked by scholarship which finds 26+ Qur'an manuscripts still in use today with consonantal variance. This all in spite of Uthman's collation of manuscripts into one standard edition (and burning of ?6+ other significant readings, trad. 652 A.D.), the selection of a standard Hafs text in 1924 (not discussed by the author), and canonisation of the current text in Saudi Arabia in 1985. He does commit a whole chapter to explaining isnads (transmission chains), as "Islamic methodology dictates that every student must learn directly from a teacher and is never entitled to study any text on his own [so there is] no risk of corruption" (p.147). But immediately, he concludes the isnad chapter stating that "the one field not subjected to vigorous isnads was the transmission of the Qur'an, for in this sole area was textual corruption impossible" (p.193).
Facepalm.
This book was unreadable and I recommend not wasting your time, yet I ploughed through it anyway and ended up with pages of notes on bad arguments. I've cherrypicked only a few:
-In the chapter on OT 'textual corruption', the author quotes merely 2 passages that he believes evidence such corruption: Deuteronomy 31:9-12,24-29 is used merely as evidence that the scriptures were kept in the ark, and so nobody saw or read them for a long time. Without attestation either way, we don't know for sure how often they were taken out and read. Yet this does not itself prove or disprove that the text was corrupted. Genesis 17:1-26, 18:10-14 is then used by the author as an example of deliberate corruption. On what basis? Pure speculation: "That [Sarah, according to Genesis 18,] really had no prior knowledge of [God's promise of Isaac] establishes a strong case for the deliberate interpolation of these verses (sic [the verses he italicises]) in Genesis 17, which seek to dismiss Ishmael from God's covenant regardless of whether or not he is circumcised" (p.258). He then cites Psalm 83 as evidence of Israelite hatred of Ishmaelites (v.6), completely ignoring the rest of the passage (which he actually includes) that shows that the Ishmaelites, along with the other nations, are the aggressors against God and his people, and that Israel are calling for God's intervention to save them.
I am losing braincells.
-Do the chapters on NT fare any better? Nope. After beginning with a quote from Francis Bacon, the author begins thus: "Proving the existence of a historical Jesus is almost impossible" (p.265). (So you're saying there's a chance?...) The author then cannot decide what he wants to argue, as clearly Jesus is present as a historical figure in the Qur'an, and so he launches into any and every argument except any that make some semblance of possible sense; including a claim four pages later that Martin Luther believed Jesus committed adultery, and that Christians believe that Jesus was gay because one person [Canon Hugh Montefiore] stated that "'men who did not marry usually had one of three reasons: they could not afford it; there were no girls, or they were homosexual in nature'" (p.269). Later the author 'quotes' 2 Timothy 3:16 (ostensibly KJV, as he hasn't stated otherwise) but renders it in a corrupted form: "Every Scripture is inspired and useful for instruction," omitting the phrase 'inspired by God', 'God-breathed', or any similar variant which is present in the original text and every mainstream translation.
Ironic.
-He claims we only have one complete NT manuscript in uncial, the writing style of earliest Greek manuscripts, which (I understand) is true. Yet this is misrepresentative; we have 4 'great uncial codices': Codex Vaticanus, Sinaiticus, Alexandrinus and Ephraemi Rescriptus. These all predate Islam by centuries, and together provide a basis for our current Greek manuscript editions. The Qur'an itself claims: "'O People of the Book! You have nothing to stand on unless you observe the Torah, the Gospel, and what has been revealed to you from your Lord'" (5:68). Unless the Qur'an lies (hmm...) Christians ought to uphold the Torah and Gospel, which were extant at the time that the Qur'an was allegedly revealed. We can trace the Biblical critical text back way before 632 A.D....
Not going to waste any more time, don't bother reading it.
Nope. On pages 81-82, he briefly (at last!) introduces the concept of manuscript trees and textual criticism...before promptly ignoring it and never discussing it again. The author does go on to mention the different qira'ats, which are considered "valid" variant readings that enhance the semantic range of meaning: "[modern] textual criticism requires that, when variations arise between two manuscripts of equal status, the editor cites one [...] Zaid's scheme is much the fairer; by preparing multiple copies he sidesteps any implications that this or that reading is superior, giving each variant its just due" (p.99). This has been debunked by scholarship which finds 26+ Qur'an manuscripts still in use today with consonantal variance. This all in spite of Uthman's collation of manuscripts into one standard edition (and burning of ?6+ other significant readings, trad. 652 A.D.), the selection of a standard Hafs text in 1924 (not discussed by the author), and canonisation of the current text in Saudi Arabia in 1985. He does commit a whole chapter to explaining isnads (transmission chains), as "Islamic methodology dictates that every student must learn directly from a teacher and is never entitled to study any text on his own [so there is] no risk of corruption" (p.147). But immediately, he concludes the isnad chapter stating that "the one field not subjected to vigorous isnads was the transmission of the Qur'an, for in this sole area was textual corruption impossible" (p.193).
Facepalm.
This book was unreadable and I recommend not wasting your time, yet I ploughed through it anyway and ended up with pages of notes on bad arguments. I've cherrypicked only a few:
-In the chapter on OT 'textual corruption', the author quotes merely 2 passages that he believes evidence such corruption: Deuteronomy 31:9-12,24-29 is used merely as evidence that the scriptures were kept in the ark, and so nobody saw or read them for a long time. Without attestation either way, we don't know for sure how often they were taken out and read. Yet this does not itself prove or disprove that the text was corrupted. Genesis 17:1-26, 18:10-14 is then used by the author as an example of deliberate corruption. On what basis? Pure speculation: "That [Sarah, according to Genesis 18,] really had no prior knowledge of [God's promise of Isaac] establishes a strong case for the deliberate interpolation of these verses (sic [the verses he italicises]) in Genesis 17, which seek to dismiss Ishmael from God's covenant regardless of whether or not he is circumcised" (p.258). He then cites Psalm 83 as evidence of Israelite hatred of Ishmaelites (v.6), completely ignoring the rest of the passage (which he actually includes) that shows that the Ishmaelites, along with the other nations, are the aggressors against God and his people, and that Israel are calling for God's intervention to save them.
I am losing braincells.
-Do the chapters on NT fare any better? Nope. After beginning with a quote from Francis Bacon, the author begins thus: "Proving the existence of a historical Jesus is almost impossible" (p.265). (So you're saying there's a chance?...) The author then cannot decide what he wants to argue, as clearly Jesus is present as a historical figure in the Qur'an, and so he launches into any and every argument except any that make some semblance of possible sense; including a claim four pages later that Martin Luther believed Jesus committed adultery, and that Christians believe that Jesus was gay because one person [Canon Hugh Montefiore] stated that "'men who did not marry usually had one of three reasons: they could not afford it; there were no girls, or they were homosexual in nature'" (p.269). Later the author 'quotes' 2 Timothy 3:16 (ostensibly KJV, as he hasn't stated otherwise) but renders it in a corrupted form: "Every Scripture is inspired and useful for instruction," omitting the phrase 'inspired by God', 'God-breathed', or any similar variant which is present in the original text and every mainstream translation.
Ironic.
-He claims we only have one complete NT manuscript in uncial, the writing style of earliest Greek manuscripts, which (I understand) is true. Yet this is misrepresentative; we have 4 'great uncial codices': Codex Vaticanus, Sinaiticus, Alexandrinus and Ephraemi Rescriptus. These all predate Islam by centuries, and together provide a basis for our current Greek manuscript editions. The Qur'an itself claims: "'O People of the Book! You have nothing to stand on unless you observe the Torah, the Gospel, and what has been revealed to you from your Lord'" (5:68). Unless the Qur'an lies (hmm...) Christians ought to uphold the Torah and Gospel, which were extant at the time that the Qur'an was allegedly revealed. We can trace the Biblical critical text back way before 632 A.D....
Not going to waste any more time, don't bother reading it.
February 11, 2019
A comprehensive comparative case study of the Quran with the Old and New Testament.
I highly recommend this book for someone who likes history and comparative religion.
This is a comprehensive book that will give you an in-depth background of the Al-Quran history from it was first revealed until it was compiled as we have in our possession today.
Safe to mention that many are unaware that the first time it was done was during the caliphate of Abu Bakar ra, Umar ra suggested that the Quran should be compiled into a master volume (in parchments) as due to many memorisers martyred during the battle of Apostate. The first compilation is called suhuf which then was placed in state archives.
One thing that always stood apart is the methodology that was used by our predecessor was so precise and meticulous. Learning bout this will make one swell in proud and appreciate the hustle they gone through to make it available to us until today.
The law of witness played an essential role in the Quran compilation:
Abu Bakar ra told Umar ra and Zaid bin Thabit (the Compiler of the Quran appointed by Abu Bakar ra),
"Sit at the entrance to the (Prophet's) Mosque. If anyone brings you a verse from the Book of Allah along with two witnesses, then record it."
On the other hand, everyone can guess how New and Old Testament were handled and compiled long ago. It is incomparable to our Holy Quran.
A must read to all Muslim.
I highly recommend this book for someone who likes history and comparative religion.
This is a comprehensive book that will give you an in-depth background of the Al-Quran history from it was first revealed until it was compiled as we have in our possession today.
Safe to mention that many are unaware that the first time it was done was during the caliphate of Abu Bakar ra, Umar ra suggested that the Quran should be compiled into a master volume (in parchments) as due to many memorisers martyred during the battle of Apostate. The first compilation is called suhuf which then was placed in state archives.
One thing that always stood apart is the methodology that was used by our predecessor was so precise and meticulous. Learning bout this will make one swell in proud and appreciate the hustle they gone through to make it available to us until today.
The law of witness played an essential role in the Quran compilation:
Abu Bakar ra told Umar ra and Zaid bin Thabit (the Compiler of the Quran appointed by Abu Bakar ra),
"Sit at the entrance to the (Prophet's) Mosque. If anyone brings you a verse from the Book of Allah along with two witnesses, then record it."
On the other hand, everyone can guess how New and Old Testament were handled and compiled long ago. It is incomparable to our Holy Quran.
A must read to all Muslim.
February 8, 2023
A good read and intro to knowing the history behind the quranic text.
Amazing read. The drive developed to write this piece by the author after knowing that Orientalists are paving a way to dishonor the religion is indeed a gift from Allah. I hope Allah shall reward him with the highest reward in making the unknown to be known. Ameen!
Amazing read. The drive developed to write this piece by the author after knowing that Orientalists are paving a way to dishonor the religion is indeed a gift from Allah. I hope Allah shall reward him with the highest reward in making the unknown to be known. Ameen!
March 10, 2015
I believe this book is a must-read by all especially muslims and non-muslims who wants to learn about Islam..
August 2, 2015
Striking.. often goes against academic naunces by being blunt and to the point.
January 2, 2025
***corruptions: PDF Page 315-318
Page 16-19, detailed summary of history from Ibrahim to pre-Islamic Arabia in terms of tribes and settlements
The early parts of the book run through the Seerah up until the time of Abu Bakr’s khilaafah, which may have some benefit for non-Muslim readers
Page 72-76, good info about the ordering of the surahs and the difference of opinion regarding it
Page 97-101, authentic differences in the Quran (these differences are spoken and revealed by Allah and taught by the Prophet)
The author’s reasoning as to why the vowelization was left out of the Mushafs was incorrect. “it was uniquely shielded from the guiles of anyone attempting to bypass oral scholarship and learn the Qur'an on his own; such a person would be readily detected if he ever dared to recite in public.� Though this may be a secondary reason, it definitely wasn’t the main one (it was to account for the other qiraa’at that shared the same rasm)
Page 116-117, Addressing claims by Orientalists that the Quranic Arabic didn’t have its own script (Professor Mingana and Nabia Abbott). According to Abbott, "The earliest dated Christian Arabic manuscript [is from] 876," meaning 264 A.H. 'Awwād has mentioned an even earlier dated manuscript, written in 253 A.H./867 C.E. The earliest dated Christian Arabic manuscripts therefore stem from the second half of the third century AH. There are literally hundreds if not thousands of Qur'anic manuscripts belonging to this period; comparing these hundreds with one or two estrangelo (Syriac) examples and claiming that the latter influenced the former is very poor science indeed, if it can be called a science at all. On top of this I would add that the Syriac script c. 250 A.H. (angular and forward-slanted) does not correspond at all with the general Arabic of that period, which is inclined to curves and unslanted strokes. One wonders why Abbott shied away from using dated Arabic documents and Qur'anic manuscripts from the first century A.H., which rest on library shelves in relative abundance.�
Page 125-128, proofs from old Kufic inscriptions that date pre-second/third century A.H. which refutes Gruendler’s claim that any Kufic mushaf all belong to second and third century A.H.
Chapter ten clarifies differences in spelling that are totally valid and have no effect on the preservation of the Quran. A weak narration explains this, "Yazid al-Farsi said: "Ubaidullah bin Ziyad added two thousand extra letters (حُرُف) in the Mushaf. When al-Hajjaj bin Yusuf came to Basra and was informed of this, he inquired who had carried out this alteration for 'Ubaidullah; the reply was Yazid al-Farsi. Al-Hajjaj therefore summoned me; I went to see him and had no doubt that he intended to kill me. He asked why 'Ubaidullah had requested the addition of these two thousand letters. I replied, 'May Allah keep you on the right path; he was raised up in the lowly community of Basra [i.e. far from the learned areas, in a region lacking literary taste and sophistication]'. This spared me, for al-Hajjaj said that I spoke the truth and let me go. What 'Ubaidullah wanted was simply to standardise the spelling within his Mushaf, re-writing «قلو» as «قالواْ», and «كنو» as «كانواْ»." (Ibn Abi Dāwüd, al-Masahif, p. 117).
Fails to give weight to the ahadeeth about the ahruf and the recorded history of what happened with the compilation of the Quran. Quoting these and explaining them would have been sufficient to address all important points and shut down any orientalist scholars. Instead, the author tries to make matters into his own hands and addresses side points that are not essential and critical for the topic at hand. Though his mentioning of them is not bad either.
Page 223, point 6, “the high priest Hilkia showed Shapham, the royal scribe, a ‘Book of the Law� which had unearthed in the Temple during its renovation.� So for over 4 centuries (between Moses and Josiah) the Torah had gone missing, but it miraculously reappeared. What was that copy? Who wrote it?
Page 229-230, and even after that, it wasn’t publicly promulgated until Ezra’s time 170 years later
Part 3 of this book demonstrates that there is no such thing as the “non-biased eye of Orientalists�. For the majority, they are the most bigoted and biased
Page 16-19, detailed summary of history from Ibrahim to pre-Islamic Arabia in terms of tribes and settlements
The early parts of the book run through the Seerah up until the time of Abu Bakr’s khilaafah, which may have some benefit for non-Muslim readers
Page 72-76, good info about the ordering of the surahs and the difference of opinion regarding it
Page 97-101, authentic differences in the Quran (these differences are spoken and revealed by Allah and taught by the Prophet)
The author’s reasoning as to why the vowelization was left out of the Mushafs was incorrect. “it was uniquely shielded from the guiles of anyone attempting to bypass oral scholarship and learn the Qur'an on his own; such a person would be readily detected if he ever dared to recite in public.� Though this may be a secondary reason, it definitely wasn’t the main one (it was to account for the other qiraa’at that shared the same rasm)
Page 116-117, Addressing claims by Orientalists that the Quranic Arabic didn’t have its own script (Professor Mingana and Nabia Abbott). According to Abbott, "The earliest dated Christian Arabic manuscript [is from] 876," meaning 264 A.H. 'Awwād has mentioned an even earlier dated manuscript, written in 253 A.H./867 C.E. The earliest dated Christian Arabic manuscripts therefore stem from the second half of the third century AH. There are literally hundreds if not thousands of Qur'anic manuscripts belonging to this period; comparing these hundreds with one or two estrangelo (Syriac) examples and claiming that the latter influenced the former is very poor science indeed, if it can be called a science at all. On top of this I would add that the Syriac script c. 250 A.H. (angular and forward-slanted) does not correspond at all with the general Arabic of that period, which is inclined to curves and unslanted strokes. One wonders why Abbott shied away from using dated Arabic documents and Qur'anic manuscripts from the first century A.H., which rest on library shelves in relative abundance.�
Page 125-128, proofs from old Kufic inscriptions that date pre-second/third century A.H. which refutes Gruendler’s claim that any Kufic mushaf all belong to second and third century A.H.
Chapter ten clarifies differences in spelling that are totally valid and have no effect on the preservation of the Quran. A weak narration explains this, "Yazid al-Farsi said: "Ubaidullah bin Ziyad added two thousand extra letters (حُرُف) in the Mushaf. When al-Hajjaj bin Yusuf came to Basra and was informed of this, he inquired who had carried out this alteration for 'Ubaidullah; the reply was Yazid al-Farsi. Al-Hajjaj therefore summoned me; I went to see him and had no doubt that he intended to kill me. He asked why 'Ubaidullah had requested the addition of these two thousand letters. I replied, 'May Allah keep you on the right path; he was raised up in the lowly community of Basra [i.e. far from the learned areas, in a region lacking literary taste and sophistication]'. This spared me, for al-Hajjaj said that I spoke the truth and let me go. What 'Ubaidullah wanted was simply to standardise the spelling within his Mushaf, re-writing «قلو» as «قالواْ», and «كنو» as «كانواْ»." (Ibn Abi Dāwüd, al-Masahif, p. 117).
Fails to give weight to the ahadeeth about the ahruf and the recorded history of what happened with the compilation of the Quran. Quoting these and explaining them would have been sufficient to address all important points and shut down any orientalist scholars. Instead, the author tries to make matters into his own hands and addresses side points that are not essential and critical for the topic at hand. Though his mentioning of them is not bad either.
Page 223, point 6, “the high priest Hilkia showed Shapham, the royal scribe, a ‘Book of the Law� which had unearthed in the Temple during its renovation.� So for over 4 centuries (between Moses and Josiah) the Torah had gone missing, but it miraculously reappeared. What was that copy? Who wrote it?
Page 229-230, and even after that, it wasn’t publicly promulgated until Ezra’s time 170 years later
Part 3 of this book demonstrates that there is no such thing as the “non-biased eye of Orientalists�. For the majority, they are the most bigoted and biased
July 4, 2024
বইটি পড়ে তৃপ্তি পাইনি। যদিও তথ্যবহুল একটি বই� যারা লেখালেখি করেন, বিভিন্� তর্ক বিতর্ক� অংশগ্রহণ করেন তাদে� জন্য ভালো হব� বইটি�
কুরআ� সংকল� শুরু হয়েছিলো নব� �. বেঁচ� থাকা অবস্থাতেই। তব� সেগুলো একসাথে কর� ছিলো না� তাঁর মৃত্যু� পর ধাপে ধাপে শত যাচা�-বাছা� করার পর আমরা পেয়েছ� আজকে� এক মলাটের কুরআন।
� বিষয়ে নাস্তি�, সেক্যুলারদের অনেক অযাচিত প্রশ্ন আছে। সে প্রশ্নগুলো� সুন্দর, গোছালো জবাব দেয়� আছ� বইটিতে� মুসলমা� মাত্রই বিশ্বা� কর� কুরআ� সম্পূর্ণ অবিকৃত অবস্থাতে� আছ� ঠি� অবতীর্� হওয়ার সময় থেকে�
কুরআ� সংকল� শুরু হয়েছিলো নব� �. বেঁচ� থাকা অবস্থাতেই। তব� সেগুলো একসাথে কর� ছিলো না� তাঁর মৃত্যু� পর ধাপে ধাপে শত যাচা�-বাছা� করার পর আমরা পেয়েছ� আজকে� এক মলাটের কুরআন।
� বিষয়ে নাস্তি�, সেক্যুলারদের অনেক অযাচিত প্রশ্ন আছে। সে প্রশ্নগুলো� সুন্দর, গোছালো জবাব দেয়� আছ� বইটিতে� মুসলমা� মাত্রই বিশ্বা� কর� কুরআ� সম্পূর্ণ অবিকৃত অবস্থাতে� আছ� ঠি� অবতীর্� হওয়ার সময় থেকে�
June 15, 2023
A thorough and detailed academic book. Not a light read but more a lengthy academic paper. The efforts and knowledge of the author are truly admirable and the extensive bibliography highlights this.
I must read again, maybe chapter by chapter to take notes this time to get more from this book.
I found the orientalism chapter interesting as it always fascinates me how manipulated history portrayals are.
I must read again, maybe chapter by chapter to take notes this time to get more from this book.
I found the orientalism chapter interesting as it always fascinates me how manipulated history portrayals are.
December 29, 2017
buku ini memberikan jawaban lugas atas usaha ilmuan barat dalam mendiskreditan Al Qur'an. Semoga Allah merahmati Syaikh Azami.
August 20, 2020
What a great book! I recommend it to every Muslim and other students of knowledge to read it . MM al Azami proves the preservation of Quran in this book. Highly recommended
March 1, 2021
Quite a slow read but thorough in its referencing and cross-checking. I'd like to get perspectives from other faiths on the sections which challenge the historisicity of the Bible.
Want to read
November 1, 2024Mentioned by Hamzah Karamali as being a great counter to atheism and Islamic objection in Kalam 3.0 video with Dr. Shadee.
December 12, 2011
Sebenarnya bagaimana sih sejarah turunnya wahyu Allah (Al-Qur'an) diturunkan kepada Nabi Muhammad hingga akhirnya terbentuk mushaf Al-Qur'an seperti yang kita miliki dan baca saat ini? Anda bisa mengetahui sejarahnya dengan membaca buku ini, buku yang ditulis oleh muhaddits terkenal syaikh Muhammad Mustafa Al-Azhami membahas tentang sejarah teks Al-Qur'an secara lengkap dan jelas.
Buku ini bukan hanya membahas tentang sejarah teks Al-Qur'an, tapi juga membahas beberapa hal lain; seperti tentang sejarah Islam secara singkat mulai dari era pra-Islam, era Nabi, hingga era khalifah ar-Rasyidin, dan pembahasan sekitar wahyu, sebagai bahasan yang dapat dijadikan dasar pemahaman yang dibahas sebelum pembahasan sejarah teks Al-Qur'an; juga membahas tentang sejarah teks kitab suci agama lain, dan perbandingannya dengan Al-Qur'an.
Dengan membaca buku ini, insya Allah, dapat memahami tentang sejarah teks Al-Qur'an dan memperyakin kita bahwa kitab suci Al-Qur'an terjaga kesuciannya dari zaman dahulu, hingga zaman ini bahkan hari Kiamat kelak.
Buku ini bukan hanya membahas tentang sejarah teks Al-Qur'an, tapi juga membahas beberapa hal lain; seperti tentang sejarah Islam secara singkat mulai dari era pra-Islam, era Nabi, hingga era khalifah ar-Rasyidin, dan pembahasan sekitar wahyu, sebagai bahasan yang dapat dijadikan dasar pemahaman yang dibahas sebelum pembahasan sejarah teks Al-Qur'an; juga membahas tentang sejarah teks kitab suci agama lain, dan perbandingannya dengan Al-Qur'an.
Dengan membaca buku ini, insya Allah, dapat memahami tentang sejarah teks Al-Qur'an dan memperyakin kita bahwa kitab suci Al-Qur'an terjaga kesuciannya dari zaman dahulu, hingga zaman ini bahkan hari Kiamat kelak.
April 18, 2008
Buku yang saya beli ketika Kapal Baruna Jaya III sandar di Padang dalam rangka deploy buoy dart TEWS Amerika di perairan barat sumatra....
buku ini bagus...karena menjelaskan sejarah teks alqur`an yang sering dianggap bahwa alqur`an sekarang ini palsu,tidak seperti ketika pertama kali turun.alasannya adanya bacaan alqur`an yang berbeda-beda
permasalahan itu dibantah dengan baik oleh Prof. Dr. Muhammad Musthafa Al A'zami,dan dibandingkan juga dengan sejarah teks dari bible jadi buku ini lebih menarik
tertarik membaca???
buku ini bagus...karena menjelaskan sejarah teks alqur`an yang sering dianggap bahwa alqur`an sekarang ini palsu,tidak seperti ketika pertama kali turun.alasannya adanya bacaan alqur`an yang berbeda-beda
permasalahan itu dibantah dengan baik oleh Prof. Dr. Muhammad Musthafa Al A'zami,dan dibandingkan juga dengan sejarah teks dari bible jadi buku ini lebih menarik
tertarik membaca???
Read
February 11, 2012Buku ini sangat penting dan menarik. Bukan sekadar menceritakan kepada kita sejarah transmisi Kitab Suci umat Islam ini dari masa ke masa, tapi juga membantu kita melepaskan diri dari miskonsepsi-miskonsepsi yang sering menghinggapi kita saat membaca narasi dari sumber-sumber klasik tentang sejarah Qur'an. sayangnya, terjemahan buku ini tidak cukup lancar. Kalimat-kalimat atau frase yang dalam bahasa Inggrisnya mestinya enak dibaca jadi berbelit-belit dalam versi Indonesia.
March 29, 2022
Excellent job done to introduce the subject thematically.
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