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Not only were the hadith collections compiled centuries after the Quran, but their canonization also came much later. Scholar Jonathan A. C. Brown has studied the process of canonization of the two "most famous" collections of hadith -- sahihayn of al-Bukhari and Muslim—which went from "controversial to indispensable" over the centuries. [4]
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.
Tradition holds that the Quran was canonized by the caliph Uthman around 650 AD, which immediately became the standard Quran. In recent decades, a new controversy has emerged over the timing of this canonization event, and whether it took placed during the time of Uthman or under a later caliph.
The Geschichte des Qorāns (History of the Quran) is a foundational German work of modern Quranic studies by Theodor Noldeke (1836–1930). Published originally in 1860, the work continued to be revised and expanded by Noldeke's students and successors between 1909 and 1938. [ 1 ]
The book was described as a "summa" of current knowledge on the history of Islam by several researchers. It is the first commentary on the entire Quran published in the field of Quranic studies in French. The writing was entrusted to researchers but was directed by Mohammad Ali Amir-Moezzi and Guillaume Dye. The book includes contributions from ...
The Ma'il Quran is an 8th-century Quran (between 700 and 799 CE) originating from the Arabian peninsula. It contains two-thirds of the Qur'ān text and is one of the oldest Qur'āns in the world. It was purchased by the British Museum in 1879 from the Reverend Greville John Chester and is now kept in the British Library. [50]
Professor Shady Nasser of Harvard University is the author of books and papers on the canonization process of the Quran. Nasser has explored examples of prominent early scholars and grammarians who regarded some variants that were later considered canonical to be wrong (not just wrongly transmitted) or preferred some variants over others.
Divided into four parts, the book presents an examination of the Qur'an. After an introduction in Part One, Part Two focuses on the difficulty of establishing a reliable Qur'anic text, while Part Three claims to detail the Jewish , Christian , and Zoroastrian sources of the Qur'an. Part Four attempts to disprove the historical reliability of ...