The Search for the Authenticity of the Qur'an's First Copy

The Qur'an, the holy book of Islam, is considered by Muslims as the word of God as revealed to the Prophet Muhammad. While Uthman is traditionally credited with compiling the first standardized copy of the Qur'an in 650 AD, modern scholarship questions the existence of an original, complete manuscript from that period. This article examines key manuscripts and scholarly findings that cast doubt on the authenticity of the first copy of the Qur'an.

Topkapi Mushaf Istanbul (Early-Mid 8th Century)

One of the most well-known early manuscripts is the Topkapi Manuscript, dating back to the early to mid-8th century. Professor Dr. Ekmeleddin ?hsano?lu, a renowned scholar, concluded after his examination of the manuscript that it is not Uthmanic and is not a copy sent by Uthman. Comparison with the Hafs Koran, which is widely used today by 95% of Muslims, revealed 2,270 consonantal differences. Additionally, 22 pages of the Topkapi Manuscript are missing.

Samarkand Mushaf (Early-Mid 8th Century)

Another important manuscript is the Samarkand Mushaf, also from the early to mid-8th century. Upon examination by Dr. Tayyar Altkula, it was found that this manuscript is not Uthmanic. It contains undisciplined spelling, different writing styles, scribal mistakes, and what appear to be later additions in an attempt to align with the Hafs Koran. Additionally, approximately 26.6% of the manuscript is missing.

Al Hussini Cairo Manuscript (Early-Mid 8th Century)

The Al Hussini Cairo Manuscript, another early manuscript, was also examined by Dr. Tayyar Altkula. He determined that it is not Uthmanic and dates from the early to mid-8th century. However, it is incomplete, with four folios missing after folios nos. 100, 637, 883, 1051, and others restored by a later hand. Folios 43, 63, 64, 65, 500, 1051, 1053, 1086, and 1087 were affected by this restoration.

Paris Petropolitanus (Early 8th Century)

The Paris Petropolitanus, an early 8th-century document, did not pass the scrutiny of Fran?ois Deroche. According to his findings, the manuscript is not Uthmanic, disagreeing with the Hafs Koran in 93 places and showing evidence of corrections, deletions, and additions. Additionally, 74 pages of the manuscript are missing.

The Mail Manuscript (Late 8th Century, 790 AD)

Another intriguing manuscript is the Mail Manuscript, dated to the late 8th century. It was written in an early Hijazi script and is incomplete, only going up to Sura 43. This document lacks 25 pages of the Koran and is not considered Uthmanic. Furthermore, the translations and writings it contains reflect influences from various religious texts, including Jewish, Christian, and paganism.

The Sanaa Manuscript (Late 7th - Early 8th Century)

Bloomberg also attributes importance to the Sanaa Manuscript, a parchment from Yemen dating to the late 7th to early 8th century. Dr. Gerd Puin has been studying this manuscript for decades and concluded that it is one of the oldest parchments of any Koranic manuscript. However, more than half of the text remains ambiguous, necessitating added diacritical marks for proper understanding. The Sanaa manuscript also includes evidence of an evolution in the Koranic text through palimpsests, with a second text written on the palimpsest's script.

The Birmingham Fragment (568 - 645 AD)

A particularly controversial fragment is the Birmingham Fragment, which consists of only two pages. Dating to between 568 and 645 AD, this document predates the usually given dates of Muhammad's life. The Birmingham Koran is believed to contain plagiarized content from the tales of the 7 Sleepers of Ephesus, Mary, and Moses. This raises questions about the authenticity and origin of the Koran, suggesting it may have been influenced by existing texts rather than divine revelation.

Conclusion: Consequences and Implications

The examination of these early manuscripts reveals inconsistencies and discrepancies that challenge the traditional narrative of the Qur'an's compilation. Scholars like Prof. Dr. Ekmeleddin ?hsano?lu and Dr. Tayyar Altkula have devoted extensive studies over five years (2002-2007) to these six major manuscripts, with results that are somewhat damaging to the traditional view of the Qur'an's authenticity.

These findings have significant implications for the understanding of Islamic history and the development of the Qur'an. They suggest that the process of compiling and standardizing the Qur'an was more complex and gradual than previously thought. Some historians, like Tom Holland, argue that this challenges the idea that we can know anything with certainty about the Qur'an's emergence and casts doubt on the traditional view of the role of Muhammad in its creation.