Versions Of The Quran

Versions Of The Quran

Muslims believe that the Quran is unchanged and there are no variants in their scripture. We are told that all Muslims all over the world use the one and the same Quran.

Is this true?

Walk into your local Islamic bookshop and ask what versions of the Quran they sell.

 

This online books store, has 13 versions of the Quran in Arabic.

easyquran

 

 

This bookshop in Jordan has over 20 Arabic versions of the Quran for sale.

jordan

 

Muslims say these are not different versions.  We need to know there are 7 ahrufs, and  qira’at, different ways of reciting.  There are very minor differences, mainly vocal variations; slight differences in the way the verses are recited.

Some of these are  Qalun, Al-Duri, Khalaf, etc. The two most widely used versions in existence today are the Hafs and Warsh versions.

What version do you use? Is yours a Hafs or Warsh version?

Here’s how you can tell…

Look at the first verse of Sura al-Fatihah. If there is a number “1” after the ‘Bismillah’ verse, then you have the Hafs version. If not, you have the Warsh version. Also, if you’re in Saudi Arabia, you’re using the Hafs. If you live in Morocco, you’re using the Warsh.

Do all these versions use the same Arabic words and text and carry the same meanings?

 

Here are a some examples of text variants that can be found in the different Arabic versions that show that the Quranic text and meaning itself has been altered!  You look at these and judge for yourselves.

 

Hafs vs AlSusi  – Different Pronouns Used!

1

 

Grammatical Error in Hafs! Not in Ruh!

2

 

 

Hafs vs alDuri: Different Words Used!

3

 

Hafs vs Warsh: Different Sentence Structure!

4

 

Hafs vs alBazzi: Different Verbs Used!

5

 

Hafs vs Warsh: Different Pronouns Used

6

 

Why are there numerous variances?

Compare Sura 2:125 in Hafs with the Warsh.

Hafs has this: وَاتَّخِذوْا “WatakhIzu” (You shall take) BUT in Warsh it is وَاتَّخَذوْا “WatakhAzu” (They have taken/made).
The Hafs version gives a command, while Warsh states a historical observation.  Same verse but different words used and different meanings rendered. here are a few other differences found comparing Hafs and the Warsh.

hafsandwarsh

 

 

 

 

Do you know how many verses are there in the Quran? You will find that number of verses in Hafs is 6236, while Warsh has only 6214 verses.

Which one is the right version? Which one did Muhammad recite? Which one matches the eternal preserved tablets that is with Allah?

 

Interesting fact: Did you know the the official version of the Quran was only finalized in 1924 in Cairo, Egypt? It was only authorized officially as recently as 1985, in Saudi Arabia. Why did it take 1300 years for the world to finalize and authorize the Quran, if there has always been just the one and the same Quran all ver the world? Now you know why.

Allah said that he will preserve his word (Sura 15:9).  Did someone manage to change his words?

 

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9 thoughts on “Versions Of The Quran

  1. the text was without the nuqat ‘dots’ and tashkeel , the original word isn’t changed only the placement of dots. and even with that, both difference send the same msg. prophets died and other prophets fought, doesn’t negate the history. He or We also refers to 1 God, again nothing has changed. Say or He said, also doesnt change what message is being said. thats the powerful part. Now please show me a change that says something is unlawful and in another text it is lawful. or something that means the ‘opposite’.
    thank you

    1. When changing the word, ‘he’ to ‘we’, if you don’t consider it changes meaning, it actually changes the speaker. It actually changes from third person narration to first person narration.

  2. Thank you Noura for your comment.

    The very fact that different words are used in the different Arabic Qurans prove there is no ONE single version of the Quran as alleged by Muslims.

    Different words also mean different meanings and different recitations.

    Reviewing one of the examples above:
    Sura 2:125 in Hafs and the Warsh.

    Hafs says : وَاتَّخِذوْا “WatakhIzu” (You shall take)
    BUT in Warsh it is وَاتَّخَذوْا “WatakhAzu” (They have taken/made).

    Different words. Different meanings. Different recitations.

  3. You can argue that they convey the same message but Islam prides itself on the precise recitations of its scriptures.
    Muslims say that, word-for-word, the Quran is the exact speech of Allah.
    So what EXACTLY did Allah speak?
    وَاتَّخِذوْا “WatakhIzu”
    OR
    وَاتَّخَذوْا “WatakhAzu”

  4. Hello
    There are “the 7” standard versions (2 of each)
    There are “the 3” good ones. (2 of each)

    But there also are 4 “accepted” ones (1 of each)
    I try to find the autors of these 4.

  5. Meanwhile, there are like 50 different versions of The Bible-none of them being traced back to the original Greek. Also, it is historically documented that books have been added and subtracted by rulers such as Constintine.
    There are supposedly 7 versions of Quran, as seen in Hadith. Now, Qira’at also varies, as does the Script. Kufic script was the original script, and it is much different than modern day Arabic. None of these differences impact meaning, and are quite minimal. Even with your comparison of Katheer and Kabeer, they mean the same thing in Old Arabic. The ‘different’ verses you state, such as compared in Hafs and Warsh, reflect the actual set up of the verses, not that any were put in or taken out.

    1. Tell me – what have different versions of the Bible to do with different versions of quran? I do not see anything in common here. Besides the topic is about different versions of quran not of the Bible, so do not try to change it in vain hope that the main problem of quran will magically disappear.

    2. 50 different version of the Bible?
      Are you talking about different translations? NIV, NKJV, ESV, NLT, eyc…these are different versions of translations. Not different messages.
      All these “versions” communicate the same message.
      Using your logic, are the different English translations of the Quran mean they are different versions of the Quran – Sahih Int, Pickthall, Yusuf Ali, etc.

      As for the claim that Constantine added and subtracted books from the Bible. That is just anti Christian propaganda that has not a shred of evidence. Constantine had nothing to do with the compilation of the books of the Bible.

  6. The Seven Qira’at of the Qur’an
    When reading the Qur’an, we frequently refer to Warsh or Hafs and say,
    “This is Hafs” or “This is Warsh”.
    What we mean by that is that this is the riwaya or Warsh or the riwaya of Hafs.
    It is the riwaya of a particular qira’a.
    The qira’at/the readings/or methods of recitation, are named after the leader of a school of Qur’an reciters.
    Each qira’a derives its authority from a prominent leader of recitation in the second or third century hijri who in turn trace their riwaya or transmission back through the Companions of the Prophetﷺ.
    For instance, in the back of a WARSH Qur’an, you are likely to find
    “the riwaya of Imam Warsh from Nafi’ al-Madini from Abu Ja’far Yazid ibn al-Qa’qa’ from ‘Abdullah ibn ‘Abbas from Ubayy ibn Ka’b from the Messenger of Allahﷺ,from Jibril, peace be upon him, from the Creator.”
    Or in HAFS you will see
    “the riwaya of Hafs ibn Sulayman ibn al-Mughira al-Asadi al-Kufi of the qira’a of ‘Asim ibn Abi’n-Nujud al-Kufi from Abu ‘Abdu’r-Rahman ‘Abdullah ibn Habib as-Sulami from ‘Uthman ibn ‘Affan and ‘Ali ibn Abi Talib and Zayd ibn Thabit and Ubayy ibn Ka’b from the Prophetﷺ.
    There are slight differences in these readings, for example, where one stops,
    as in Surat al-Baqara
    (1): “Dhalika’l-Kitabu la rayb” or “Dhalika’l-Kitabu la rayba fih” as well as some voweling differences (“suddan” or “saddan”), and sometimes a difference in the letters due to different diacritical marks,
    as ya’ or ta’ (turja’una or yurja’una).
    Sometimes a word will have a shadda or not have a shadda.
    In this context, we should mentioned that the Prophet himself said that the Qur’an was revealed in seven dialects (ahruf, sing harf).
    Harf here means dialect, idiom, or mode of expression.
    Now, during the khalifate of ‘Uthman, this had given rise to squabbling.
    For instance, the Syrians followed Ubayy ibn Ka’b,
    the Kufans followed ‘Abdullah ibn Mas’ud,
    the people of Hims followed al-Miqdad,
    and the people of Basra followed Abu Musa.
    To put an end to these squabbles over which was best,
    ‘Uthman decided to unite the community behind one text.
    In the time of Abu Bakr as-Siddiq, Zayd ibn Thabit had been charged by Abu Bakr to gather together all the written parts of the Qur’an and compile a complete text (for a large number of huffaz had been killed in the Battle of Yamama).
    He did this, and it is reported that he was the first to collect the Qur’an between two covers.”
    This copy went from Abu Bakr to ‘Umar and then to Hafsa.
    ‘Uthman used it to make his copy which was then distributed to all parts of the Muslim umma, but it is reported that ‘Uthman “made the copies of the Qur’an” or “united the Muslims on a single copy.”
    The impetus to do this was provided by Hudhayfa ibn al-Yaman when he returned to Madina after observing regional differences.
    He said to him,
    “Take this umma in hand before they differ about the Book like the Christians and Jews.”
    So he sent for the copy made by Abu Bakr which was in the possession of ‘Umar’s daughter,Hafsa.
    The Qurayshi dialect was favoured in this and this eliminated much of the diversity, but some of it was still reflected in the different readings because it was essentially a business of oral transmission and there were no diacritical marks in the ‘Uthmanic script.
    People recited the Qur’an as they had read it from their teacher and they in turn passed on this oral transmission.
    Within the qira’at, there are two categories:
    Mutawatir: a transmission which has independent chains of authorities so wide as to rule out the possibility of any error and on which there is consensus.
    Mashhur: these are slightly less wide in their transmission, but still so wide as to make error highly unlikely.
    There are 7 mutawatir qira’at and 3 mashhur ones.
    The Mutawatir are:
    Nafi’ (d. 169/785)
    Ibn Kathir (d. 120/737)
    Abu ‘Amr ibn al-‘Ala’ (d. 154/762)
    Ibn ‘Amir (d. 154/762)
    ‘Asim (d. 127/744)
    Hamza (d. 156/772)
    al-Kisa’i (d. 189/904)
    The Mashhur:
    Abu Ja’far (d. 130/747)
    Ya’qub (d. 205/820)
    Khalaf (d. 229/843)
    There are also some “shadhdh” readings, rare readings which are generally discounted.
    It used to be that proper scholars learned all 7 or even 10 qira’at.
    Sometimes they would use one qira’a one day and another the next day.
    Some people had copies of the variants marked in them.
    There was a slavegirl called Tawaddud in the time of Harun ar-Rashid who knew all ten readings by heart,
    However, these readings did then to divide up according to location.
    For instance, in 200 AH, Basra was reciting the qira’a of Abu ‘Amr and Ya’qub,
    Kufa was using Hamza and ‘Asim,
    Syria was using Ibn ‘Amir, Makka had Ibn Kathir,
    and Madina was using Nafi’.
    Egypt, which was the home of Warsh, used Warsh largely up until the arrival of the Turks.
    Then Hafs became popular as it was the variant which the Turks used.
    Hafs, incidentally, is the qira’a of ‘Asim, used in Kufa.
    The Warsh riwaya of the qira’a of Nafi’.
    Today, the two readings must used are the qira’a of ‘Asim in the riwaya of Hafs,
    and the qira’a of Nafi’ in the riwaya of Warsh.
    Also in use in Africa is the qira’a of Abu ‘Amir in the riwaya of ad-Duri.
    Now, each of these readings, or riwayas, is the whole of the Qur’an as recited by a master in all the variants which are transmitted from him.
    It is a corpus of recitation.
    The forms of each recitation are referred to by the notable students of the master who recited them.
    So we will find the tariq (pl. turuq) of so-and-so, the student of the master.
    Then under the Turuq, there are also the wujuh.
    We find the wajh of so-and-so from the tariq of so-and-so.
    There are about twenty riwayat and eighty turuq.
    So you can see how fine and precise the science of transmission was with these people.
    The difference between the turuq and wujuh under a riwaya are so slight as to be almost unnoticeable.
    They are mainly in intonation and diction rather than vowels or inflection.
    But this is the level of care and precision which these people had.

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