Readings of the Koran

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The different readings of the Koran ( Arabic قراءات Qirāʾāt ) are variants of the Koran text , which are mainly in vocalization ( Arabic تشكيل, DMG Taškīl ), consonant doubling , pronunciation of Hamza , letter assimilation , vowel color and length, nasalization and pauses. However, there are also occasional differences in consonants. The different readings of the Koran are mainly cultivated by specially trained Koran readers.

The interpretation of the Koran, on the other hand, is called Koran exegesis .

history

In the five early Islamic centers of Mecca , Medina , Kufa , Basra and Syria, there were local schools of Koran reading with different readings and Koran codes, such as that of ʿAbdallāh ibn Masʿūd in Kufa, that of Abū Mūsā al-Ashʿarī in Basra and that of Ubaiy ibn Kaʿb in Syria . The creation of an official Koran text by ʿUthmān ibn ʿAffān led to a certain standardization, but the other Koran codes were still used as the basis for the recitation of the Koran. Differences in the reading also resulted from the fact that the Quran text was initially only recorded as a consonant text . The early copies of the Koran had no vowel markings . In addition, there are many places where the consonant framework was also not clear. Only the introduction of diacritical marks for letters with a similar appearance - on an initiative of the Umayyad governor al-Hajjaj ibn Yūsuf - cleared up most of the ambiguities in the consonant framework. The ambivalences in the vowels, which in some cases also resulted in different interpretations of content, remained, however.

The well-known Muslims of the first generation, who were active as Koran readers and who in some cases also came out with their own readings, included: Abū Huraira , ʿUrwa ibn az-Zubair , Muhammad al-Bāqir , Zaid ibn ʿAlī and Jaʿfar as-Sādiq in Medina, ʿAbdallāh ibn ʿAbbās and Mujāhid ibn Jabr in Mecca, al-Hasan al-Basrī and Qatāda ibn Diʿāma in Basra, al-Aʿmash in Kufa and ʿAtīya ibn Qais in Syria. The latter is said to have been sitting on the steps of St. John's Church in Damascus before the Arab conquest, reading from a copy of the Koran so that his audience could use it to correct their own copies. Canonical readings were only established in the early 10th century. Here the Baghdad Koran scholar Ibn Mujāhid (d. 936) played the decisive role.

The canonical and the deviating readings

The Sunni Islamic tradition is based on ten different permissible readings ( Arabic أحرف, DMG Aḥruf ) in several records. For the sake of simplicity, ʾ Abū ʿAmr ad-Dānī reduced the number of traditions in his work at-taysīr to two traditions per reading; aš-Šāṭibī then followed this model in his didactic poem ḥirz al-ʾamānī wa waǧh at-tahānī, which soon became the standard work for the seven readings was. Ibn Mujahid documented seven readings, other authors such as Ibn ʾAbī Maryam , ʾ Abū Maʿšar aṭ-Ṭabarī and Ibn al-Jazarī added three more:

  1. Nāfi' from Medina (689-785 n. Chr.), Passed down from WARS (728-813 n. Chr.) And Qalun (738-835 n. Chr.)
  2. Ibn Kaṯīr from Mecca (665–738 AD), narrated from Al-Bazzī (786–864 AD) and Qunbul († 811–904 AD)
  3. Ibn ʿĀmir from Damascus (629–736 AD), narrated by Hišām (770–859 AD) and Ibn Ḏakwān (789–856 AD)
  4. Abū ʿAmr from Basra (687–771 AD), narrated from ad-Dūrī († 860 AD) and as-Sūsī (around 806–875 AD)
  5. ʿĀṣim from Kufa († 745 AD), narrated by Šuʿba (714–803 AD) and Ḥafṣ ibn Sulaimān (709–796 AD)
  6. Ḥamza from Kufa (699–755 AD), handed down from Ḫalaf († 844 AD) and Ḫallād
  7. Al-Kisāʾī from Kufa (737–804 AD), narrated by Abu-l-Ḥāriṯ († 854 AD) and Ḥafṣ ad-Dūrī († 763 AD)
  8. Abu Ǧaʿfar from Medina († 748 AD), narrated by Ibn Wardān († 777 AD) and Ibn Ǧammāz († 786 AD)
  9. Yaʿqūb from Basra († 820 AD), handed down from Ruwais († 852 AD) and Rawḥ († 849 AD)
  10. Ḫalaf from Kufa, narrated by Isḥāq († 899 AD) and Idrīs († 905 AD)

The reading according to Ḥafṣ ibn Sulaimān is used today in most of the Islamic world, including the entire Middle East , Pakistan , India and Turkey . According to Warš , the Koran is read in North Africa ; after ad-Dūrī in parts of Sudan .

These reading types all meet the requirements to be recognized as a Koran text:

  • You are correct according to the basics of the Arabic language.
  • They are based on the Koran compiled by Uthman ibn Affan .
  • Their transmission took place through very large groups of people.

There are four qirāʾāt that do not meet these conditions; these are called "deviating"شاذة / šāḏḏa denotes and go back to:

  1. al-Hasan al-Basrī (642–728 AD)
  2. Ibn Muḥaiṣin († 741 AD)
  3. Yaḥyā ibn al-Mubārak al-Yazīdī († 817 AD)
  4. Sulaimān ibn Mihrān al-Aʿmasch († 765 AD)

See also

literature

Web link

Individual evidence

  1. ↑ See the overview in Bergsträßer / Pretzl 162–169.
  2. ↑ See Josef van Ess : Theology and Society in the 2nd and 3rd Century of the Hijra. A History of Religious Thought in Early Islam . 6 vols. Berlin: De Gruyter 1991-97. Vol. I, p. 33.
  3. ↑ See Bergsträßer / Pretzl 210–213.
  4. ↑ محمد المختار ولد أباه: تاريخ القراءات في المشرق والمغرب . 3. Edition. دار الكتب العلمية, بيروت 2008, ISBN 978-2-7451-6195-6 , pp. 261 .
  5. ↑ محمد المختار ولد أباه: تاريخ القراءات في المشرق والمغرب . 3. Edition. دار الكتب العلمية, بيروت 2008, ISBN 978-2-7451-6195-6 , pp. 347 .
  6. ↑ http://www.islamweb.net/ver2/Fatwa/ShowFatwa.php?lang=A&Id=61852&Option=FatwaId