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According to the traditional Islamic narrative, by the time of Uthman's caliphate, there was a perceived need for clarification of Qur'an reading. The holy book had often been spread to others orally by Muslims who had memorized the Quran in its entirety , but now "sharp divergence" had appeared in recitation of the book among Muslims. [7]
Quranic studies employs the historical-critical method (HCM) as its primary methodological apparatus, which is the approach that emphasizes a process that "delays any assessment of scripture’s truth and relevance until after the act of interpretation has been carried out". [1]
The dating and text of early manuscripts of the Qur'an have been used as evidence in support of the traditional Islamic views and by sceptics to cast doubt on it. The high number of manuscripts and fragments present from the first 100 years after the reported canonization have made the text one ripe for academic discussion.
The history of the Quran, the holy book of Islam, is the timeline ranging from the inception of the Quran during the lifetime of Muhammad (believed to have received the Quran through revelation between 610 and 632 CE [1]), to the emergence, transmission, and canonization of its written copies.
Abu al-Hasan Ahmad Ibn Muhammad Ibn ‘Abdillah Ibn al-Qasim Ibn Nafi'i Ibn Abi Bazzah (Arabic: أحمد بن محمد بن عبدالله بن القاسم بن نافع بن أبي بزَّة), better known simply as al-Bazzi (170–250AH) (786/7–864/5 CE), [1] [2] was an important figure in the transmission of Qira'at, the seven canonical methods of Qur'an reading. [3]
Abu ‘Amr Muhammad Ibn ‘Abd ar-Rahman, al-Makhzumi, better known as Qunbul (195-291 AH / 808-904 CE), [1] was one of the primary transmitters of one of the Qira'at, or the canonical methods of reading the Qur'an. [2] [3] Of the seven primary readings of the Qur'an, Qunbul was a transmitter of the method of Ibn Kathir al-Makki.
‘Abdullah Ibn ‘Amir Ibn Yazid Ibn Tamim Ibn Rabi‘ah al-Yahsibi, better known as Ibn Amir (118 AH - 736 CE), [1] [2] was one of the seven canonical transmitters of the Qira'at, [3] or methods of reciting the Qur'an.
This approach adopts canonical Arabic versions of the Bible, including the Tawrat and the Injil, both to illuminate and to add exegetical depth to the reading of the Qur'an. Notable Muslim mufassirun (commentators) of the Bible and Qur'an who weaved biblical texts together with Qur'anic ones include Abu al-Hakam Abd al-Salam bin al-Isbili of al ...