Sana A Manuscript - Wikipedia PDF

10/9/2019 Sanaʽa manuscript - Wikipedia
Sanaʽa manuscript
The Sana'a palimpsest (also Ṣanʿā’ 1 or DAM 01-27.1) is one of
the oldest Quranic manuscripts in existence.[1] Part of a sizable cache
of Quranic and non-Quranic fragments discovered in Yemen during
a 1972 restoration of the Great Mosque of Sana'a, the manuscript was
identified as a palimpsest Quran in 1981; as it is written on
parchment and comprises two layers of text. The upper text largely
conforms to the standard 'Uthmanic' Quran in text and in the
standard order of suras; whereas the lower text contains many
variations from the standard text, and the sequence of its suras
corresponds to no known quranic order. A partial reconstruction of
the lower text was published in 2012;[2] and a reconstruction of the
legible portions of both lower and upper texts of the 38 folios in the
Sana'a House of Manuscripts was published in 2017 utilising post-
processed digital images of the lower text.[3] A radiocarbon analysis
has dated the parchment of one of the detached leaves sold at
auction, and hence its lower text, to between 578 CE and 669 CE
with a 95% accuracy.[4] Recto side of the Stanford '07 folio. The
upper text covers Quran 2 (al-
Baqarah).265-271.
Contents
History
Discovery
Restoration project
Contents of the manuscript
Upper text
Lower text
Characteristics of the hand in the lower text
Reading instruction
Issues in current scholarship

Dating of the lower text
Relation of the lower text to other non-'Uthmanic quranic
traditions
Media coverage
See also
Notes
Sources
The lower text of the above folio,
Sources
recovered through X-Ray Fluorescence
External links Imaging at Stanford University. The lower
text covers Quran 2 (al-Baqarah).191-
196.
History
Discovery
https://en.wikipedia.org/wiki/Sanaʽa_manuscript 1/13
In 1972, construction workers renovating a wall in the attic of the Great Mosque of Sana'a in Yemen came across large
quantities of old manuscripts and parchments, many of which were deteriorated. Not realizing their significance, the
workers gathered up the documents, packed them away into some twenty potato sacks, and left them on the staircase
of one of the mosque's minarets.[5]
Qadhi Isma'il al-Akwa', then the president of the Yemeni Antiquities Authority, realized the potential importance of
the find. Al-Akwa' sought international assistance in examining and preserving the fragments, and in 1979 managed to
interest a visiting German scholar, who in turn persuaded the West German government to organize and fund a
restoration project.[5] The preserved fragments comprise Quranic and non-Quranic material.[6]
Restoration project
Restoration of the fragments began in 1980 under the supervision of the Yemeni Department for Antiquities. It was
funded by the Cultural Section of the German Foreign Ministry.[2] The find includes 12,000 Quranic parchment
fragments. All of them, except 1500–2000 fragments, were assigned to 926 distinct Quranic manuscripts as of 1997.
None is complete and many contain only a few folios apiece.[2] "Albrecht Noth (University of Hamburg) was the
director of the project. Work on the ground began in 1981 and continued through the end of 1989, when the project
terminated with the end of funding. Gerd R. Puin (University of Saarland) was the director beginning with 1981. His
involvement came to an end in 1985, when Hans-Caspar Graf von Bothmer (University of Saarland) took over as the
local director. Bothmer left Ṣan'ā' in the following year, but continued to run the project from Germany, traveling to
the site almost every year.
Beginning in 1982, Ursula Dreibholz served as the conservator for this project, and worked full-time in Ṣan'ā' until the
end of 1989. She completed the restoration of the manuscripts. She also designed the permanent storage, collated
many parchment fragments to identify distinct Quranic manuscripts, and directed the Yemeni staff in the same task.
The manuscripts are located in the House of Manuscripts, the Dār al-Makhṭūṭāt (DAM), in Ṣan'ā', Yemen. After 1989,
Bothmer would visit the collection periodically. In the winter of 1996–7, he microfilmed all of the parchment
fragments that have been assigned to distinct Quranic manuscripts. Of the remaining 1500–2000 fragments, he
microfilmed a group of 280. The microfilms are available in Ṣan'ā' in the House of Manuscripts.[2] A selection of 651
images of fragments from the Sana'a cache - including several from DAM 01-27.1, has been issued on a CD-ROM
through the UNESCO 'Memory of the World' programme.
The Sana'a Palimpsest was given the catalog number DAM 01-27.1; indicating a manuscript with variable lines to the
page (hence '01'), written line length of approx 27 cm, and with a sequence indicator of '1'. By 2015 some 38 folio
fragments had been identified as likely to belong to this particular manuscript. From 2007, a joint Italian-French team
under Sergio Noja Noseda and Christian Robin undertook to produce new high-resolution digital images of DAM 01-
27.1 (and other selected manuscripts in the cache), under both natural and ultra-violet light, which have since been
subject to extensive computerised post-processing by Alba Fedeli to separate upper from lower texts. The high
resolution images form the basis for the editions of both Sadeghi and Gourdazi, and of Asma Hilali.[7] However, only
Asma Hilali and Alba Fedeli have been able to utilise the post-processed images.
Contents of the manuscript

The manuscript is a palimpsest, meaning the parchment was written over once (the "lower" text), then its text was
erased, and then it was written over a second time (the "upper" text) with this process potentially being repeated over
time with the same parchment. In the Sana'a palimpsest, both the upper and the lower text are the Qur'an written in
the Hijazi script. The upper text appears to have been presented a complete text of the Qur'an, but whether this was
also the case for the lower text remains an issue of scholarly debate. In the standard Qur'an, the suras are presented in
an approximate sequence of decreasing length; hence a fragmentary Qur'an that follows the standard order of suras
can generally be assumed to have once presented the complete text, but the contrary is not the case.
The manuscript that was discovered, however, is not complete. About 82 folios have been identified as possible sheets
presenting the upper text, of which 38 are in Yemen's Dār al-Makhṭūṭāt (House of Manuscripts)[2] and 4 in private
collections (after being auctioned abroad).[8] In addition in 2012, 40 palimpsest folios conserved in the Eastern
Library of the Grand Mosque in Sana’a and published in 2004, were recognised as likely being detached folios of the
upper text of DAM 01-27.1.[9] Many of the folios in the House of Manuscripts are physically incomplete and in only 28
is the upper writing legible (due to damage),[10] whereas those in private possession[8] or held by the Eastern Library
are generally in a better condition.[9] These 82 folios comprise roughly half of the Quran. The parchment is of inferior
quality; many folios having holes around which both upper and lower text have been written. However, when the scale
of the writing and the provision of marginal spaces is taken into account, the overall quantity of animal hides implied
as being committed to the production of a full manuscript of the Qur'an would not have been less than for such high
quality Qur'ans as the Codex Parisino-petropolitanus (BNF Arabe 328(ab)).
Upper text
The upper text conforms closely with that underlying the modern Quran in use, and has been dated as probably from
sometime between the end of the 7th and the beginning of the 8th century CE.[11] Asma Hilali provides a full
transcription of the upper text from the 26 legible folios in the House of Manuscripts, and found 17 non-orthographic
variants in these pages, where readings differ from those in the "standard" Qur'an text, as presented in the 1924 Cairo
edition. Five of these 17 variants in the upper text correspond to known Qira'at readings in the tradition of quranic
variants.
The density of the writing of the upper text varies from page to page and within pages; such that the amount of text
transcribed on each page varies from 18.5 lines of the standard Cairo edition to as many as 37 lines. Subsequent to the
completion of the text, polychrome decoration has been added in the form of bands separating the suras, and
indicators of 10, 50 and 100 verse divisions in a variety of particular forms. Much of these decorations are unfinished.
In addition, the upper text formerly included individual verse separators – some contemporary with the text, others
inserted later. The counts of verses corresponding to the polychrome verse indicators are not consistent with the
counts of individual verse indicators, implying that the former were copied across other Qur'ans.
Lower text
The surviving lower text from 36 of the folios in the House of Manuscripts, together with the lower text from those
auctioned abroad, were published in March 2012 in a long essay by Behnam Sadeghi (Professor of Islamic Studies at
Stanford University) and Mohsen Goudarzi (PhD student at Harvard University).[2] Prior to that, in 2010, Behnam
Sadeghi had published an extensive study of the four folios auctioned abroad, and analyzed their variants using textual
critical methods.[8] The German scholar Elisabeth Puin (lecturer at Saarland University), whose husband was the local
director of the restoration project until 1985, has also transcribed the lower text of several folios in five successive
publications.[12][13][14][15] The lower text of the palimpsest folios in the Eastern Library has not been studied or
published yet, and it is not known how many of these folios may witness the same lower text as those in the House of
Manuscripts; however, it appears likely that the four auctioned folios (whose lower texts have been studied, and which
do appear to witness the same lower text) came from this section of the manuscript, and not from DAM 01-27.1.
The lower text was erased and written over, but due to the presence of metals in the ink, the lower text has resurfaced,
and now appears in a light brown color, the visibility of which can be enhanced in ultra-violet light.[8] Parchment was
expensive and durable, and so it was common practice to scrape the writing from disused and damaged texts for
potential re-use. But while there are other known instances of disused Qur'ans being reused for other texts, there are
only a few known instances of a new Qur'an being written using re-used parchment, and all these examples are
believed to have been from the Sana'a cache. The re-use in this case may have been purely for economic reasons.
Otherwise Asma Hilali has proposed that both the upper and lower text show characteristics of being schoolroom
"exercises" in quranic writing, in which case scraping and re-use was to be expected. Alternatively, the standardization
of the Quranic text around 650 CE by 'Uthmān may have led to a non-standard lower text becoming obsolete, and
erased in accordance with authoritative instructions to that effect.[16]
In places, individual readings in the lower text appear to have been corrected in a separate hand to conform better to
corresponding readings in the standard Qur'an. Elizabeth Puin has termed this hand the 'lower modifier', and
proposes that these correction were undertaken before the whole lower text was erased or washed off.
Although the suras of the lower text do not follow the canonical order and have many additional words and phrases,
nevertheless, with only two exceptions, within each sura, the surviving lower text presents the same verses as the
standard Qur'an and in exactly the same order – the exceptions being in sura 20, where Sadeghi and Goudarzi find
that verses 31 and 32 are transposed, and in sura 9, where Sadeghi and Goudarzi find that the whole of verse 85 is
absent (neither of these passages of the lower text are in folios that Asma Hilali found to be legible). Some of the
variants between the lower text and the standard Qur'an are provided by Sadeghi and Goudarzi below.[17]
Location Visible Traces Reconstruction Standard Text

Quran 2 (al-Baqarah).191
‫ ﯨ ﯨـ)ـﻠو( ﮐم‬/ /‫ﺣ‬ ‫َﺣﺗّﯽ ﯾُﻘ ٰـﺗِﻠو ُﮐم‬ ‫َﺣﺗ ﱠ ٰﻰ ﯾُﻘَ ٰـﺗِﻠُو ُﻛ ْم ﻓِﯾ ِﮫ‬
Stanford folio, recto, l. 4, p. 44
‫د ﻟﮏ ﺟز ا ا ﻟﮑ ر ﯨں‬ َ ‫ٰ َذ ِﻟ‬
َ‫ﮏ َﺟزا ُء اﻟﮑ ٰـﻔِرﯾن‬ َ‫ﻛـ ٰ َذﻟِكَ َﺟزَ آ ُء ْٱﻟ َﻛ ٰـﻔ ِِرﯾن‬
‫ا ﻧﺗـ)ﮭ(ـﻮ‬ ‫إﻧﺗ َ َﮭو‬ ‫اﻧﺗ َ َﮭوا‬
‫ﺣﺗﺎ‬ ‫َﺣﺗّﺎ‬ ‫َﺣﺗّﯽ‬
‫و ﯨﮑو ں ا ﻟد ﯨں ﮐﻠﮫ ﻟ]ﻠ[ﮫ‬ ‫و ﯾَ ُﻛونَ اﻟ ِ ّدﯾنُ ُﻛﻠﱡﮫُ ﻟِﻠﱠـ ِﮫ‬ ‫َوﯾَ ُﻛونَ ٱﻟ ِ ّدﯾنُ ﻟِﻠﱠـ ِﮫ‬
‫و ﻣن اﻋﺗدی‬ ‫َو َﻣ ِن اﻋﺗ َ َدی‬ ‫ﻓَــ َﻣ ِن ٱ ْﻋﺗ َ َدى‬
‫ و‬/ /‫ﺎ ﻋﯨـ‬ ‫ﻓﺎﻋﺗدو‬ ‫ﻓَﭑ ْﻋﺗَدُوا‬
‫ﻣﺎ اﻋﺗد ی ﻋﻠﯨﻛم ﯨﮫ‬ ‫ﻋﻠَﯾ ُﻛم ﺑِﮫ‬
َ ‫َﻣﺎ اﻋﺗ َ َدی‬ ‫ﻋﻠَ ْﯾ ُﻛ ْم‬
َ ‫َﻣﺎ ٱ ْﻋﺗ َ َد ٰى‬
‫ ﺗﯨﺳر ﻣں ا ﻟﮭد ی‬//‫ـﻤ‬ ‫ﻓَﻣﺎ ﺗَﯾَﺳﱠر ﻣِ ن اﻟ َﮭدی‬ ِ ‫ﺳ َر ﻣِ نَ ْٱﻟ َﮭد‬
‫ْى‬ َ ‫ﻓﻣﺎ اﺳﺗ َﯾ‬
‫و ﻻ ﺗﺣﻠ و ا‬ ‫َو َﻻ ﺗ َﺣ ِﻠﻘُوا‬ َ ‫َو َﻻ ﺗَﺣْ ِﻠﻘُوا ُر ُءو‬
‫ﺳ ُﻛ ْم‬
‫ﺎ ں ﻛﺎ ں ا ﺣد ﻣﯨﻛم‬ ‫ﻓَﺈن ﻛﺎن أ َﺣ ٌد ﻣِ ﻧ ُﻛم‬ ‫ﻓَ َﻣن َﻛﺎنَ ﻣِ ﻧ ُﻛم‬
Quran 2 (al-Baqarah).196 ٌ‫ﻓِدﯾَﺔ‬ ٌ‫ﻓَـﻓِدﯾَﺔ‬

‫د ﯨﮫ‬
‫ﻣں ﺻﯨم او ﻧﺳﮏ‬ ٍ‫ﺻ ٰﯾ ٍم أَو ﻧُﺳُك‬
ِ ‫ﻣِ ن‬ ٍ‫ﺻ َدﻗَ ٍﺔ أ َ ْو ﻧُﺳُك‬
َ ‫ﺻﯾَ ٍﺎم أ َ ْو‬
ِ ‫ﻣِ ن‬
‫ﻣں ]ﯨـ[ﻌﺪ )ﻣﺎ ﺣ(ﺎ ﮐم ا ﻟ)ﮭد( ]ی[؛‬ ‫ِ ّﻣن ﺑَ ْﻌ ِد َﻣﺎ َﺟﺂ َء ُﻛ ُم ْٱﻟ ُﮭ َد ٰى‬ ُ‫ِ ّﻣن ﺑَ ْﻌ ِد َﻣﺎ َﺟﺂ َءﺗْ ُﻛ ُم ْٱﻟﺑَ ِﯾّﻧَ ٰـت‬
David 86/2003 folio, recto, l. 5, p. 46
Quran 2 (al-Baqarah).210 ‫ـﻄﺮ )و ں( ا ﻻ ا ں )ﯨـ(ﺎ‬//‫ھل ﯨـ‬

ُ‫ظ ُرونَ إِ ﱠﻻ أَن ﯾَﺄْﺗِﯾَ ُﻛ ُم ٱﻟﻠﱠـﮫ‬
ُ ‫ھ َْل ﺗ َﻧ‬ ُ‫ظ ُرونَ إِ ﱠﻻ أَن ﯾَﺄْﺗِﯾَ ُﮭ ُم ٱﻟﻠﱠـﮫ‬
ُ ‫ھ َْل ﯾَﻧ‬
David 86/2003 folio, recto, l. 6, p. 46 ‫ﯨـ)ـﯨـ(ﮑﻢ ا‬
‫ا ﻟﻌ ٮ‬ ِ ‫ْٱﻟﻌ ِٰﻘ‬
‫ب‬ ِ ‫ْٱﻟ ِﻌﻘَﺎ‬
‫ب‬
‫ )ﺳ(ـﻞ ا ﻟـﻠـﮫ‬// ‫ڡﺎ‬ َ ‫ﻓَــﺄَر‬
ُ‫ﺳ َل ﷲ‬ ُ‫ث ٱﻟﻠﱠـﮫ‬
َ َ‫ﻓَـــﺑَﻌ‬
‫ﻟ)ـﯨـﺣﮑﻣو ا ﯨـ(ـﯨں ا ﻟﯨﺎ س‬ ِ ‫ﻟِــﯾَﺣْ ُﻛ ُﻣوا ﺑَﯾْنَ ٱﻟﻧﱠ‬
‫ﺎس‬ ِ ‫ﻟِــﯾَﺣْ ُﻛ َم ﺑَﯾْنَ ٱﻟﻧﱠ‬
‫ﺎس‬
‫ا ﻟﯨـ)ـﯨـﯨـ(ـﯨت‬ ُ‫ْٱﻟﺑَ ِﯾّﻧ َٰﯨت‬ ‫ْٱﻟﺑَ ِﯾّﻧَ ٰـتُ ﺑَ ْﻐﯾًﺎ ﺑَ ْﯾﻧَ ُﮭ ْم‬
‫ا )ﺣﺴ(ـﯨﯨم‬ ‫أ َ َﺣ ِﺳ ْﺑﺗ ُ ْم‬ ‫أ َ ْم َﺣ ِﺳ ْﺑﺗ ُ ْم‬
‫ا ﻟ]ـﺪ ﯨں[ )ﻣ(ـﮟ ] ﯨـ[ـﻠﮑم‬ ‫ٱﻟﱠذِﯾنَ ﻣِ ن ﻗَ ْﺑ ِﻠ ُﻛم‬ ‫ٱﻟﱠذِﯾنَ َﺧﻠَ ْو ۟ا ﻣِ ن ﻗَ ْﺑ ِﻠ ُﻛم‬
‫ا ﻟﯨﺳﺎ‬ َ ‫ْٱﻟﺑ‬
‫ﺳﺎ ُء‬ َ ْ ‫ْٱﻟﺑَﺄ‬
‫ﺳﺎ ُء‬
‫ﯨـ)ـﺳﺎ( ﻟو ﯨﮏ‬ َ‫ﯾَﺳْﺄَﻟُوﻧَك‬ َ‫ﯾَﺳْـﻠُوﻧَك‬
Quran 2 (al-Baqarah).217 (‫ﻋں ا ﻟ)ﺴ(ﮭﺮ ا ﻟﺣر )م( ]و[ ﻋ)ـں‬

David 86/2003 folio, recto, l. 25, p. 47 ‫ﯨل ـ]ـﯨـ[ﮫ‬ َ ‫ﺷ ْﮭ ِر ْٱﻟ َﺣ ٰر ِم َو‬
‫ﻋ ْن ﻗِ ٰﺗ ٍل ﻓِﯾ ِﮫ‬ ‫ﻋ ِن ٱﻟ ﱠ‬
َ ‫ﺷ ْﮭ ِر ْٱﻟ َﺣ َر ِام ﻗِﺗ َﺎ ٍل ﻓِﯾ ِﮫ‬
‫ﻋ ِن ٱﻟ ﱠ‬
َ
Quran 2 (al-Baqarah).217 ‫؛‬/------/ ‫ ]و[ )ﺻ(]ﺪ[ ﻋں‬/--/‫؛‬ ‫ﺳﺑِﯾ ِﻠ ِﮫ‬ َ ‫ﺻ ﱞد‬

َ ‫ﻋن‬ َ ‫َو‬
[18] ‫ﺳﺑِﯾ ِل ٱﻟﻠﱠـ ِﮫ َو ُﻛ ْﻔ ۢ ٌر ﺑِ ِﮫ‬ َ ‫ﺻ ﱞد‬
َ ‫ﻋن‬ َ ‫َو‬
‫‪10/9/2019‬‬ ‫‪Sanaʽa manuscript - Wikipedia‬‬
‫‪Quran 11 (Hūd).105‬‬
‫ا )ﻻ( ﻣں ا }‪{------‬؛‬ ‫ّإﻻ َﻣن أَذِنَ ﻟَﮫ‬ ‫ِإ ﱠﻻ ِﺑﺈِ ْذ ِﻧ ِﮫ‬
‫‪Folio 4, recto, l. 1, p. 51‬‬
‫‪Quran 11 (Hūd).122‬‬
‫ا ‪) / /‬ﻣﻌ(]ﮑ[‪{--------} / /‬؛‬ ‫إِﻧﱠﺎ َﻣﻌَ ُﻛم ُﻣﻧﺗَظِ ُرونَ‬ ‫إِﻧﱠﺎ ُﻣﻧﺗَظِ ُرونَ‬
‫‪Folio 4, verso, l. 4, p. 52‬‬
‫‪Quran 8 (al-Anfāl).2‬‬
‫ـ)ﺮ( ـٮ‬ ‫ﻓَ ِرﻗَتْ‬ ‫َو ِﺟﻠَتْ‬
‫‪Folio 4, verso, l. 12, p. 52‬‬
‫‪Quran 8 (al-Anfāl).2‬‬
‫ا ﯨـ)ـﯨﯨـ(ﺎ‬ ‫َءاﯾَ ٰـﺗُﻧﺎ‬ ‫َءاﯾَ ٰـﺗُﮫُ‬
‫‪Folio 4, verso, l. 13, p. 52‬‬
‫‪Quran 9 (al-Tawbah).122‬‬
‫ﻣﺎ ]ﻛـ[ﺎ ں‬ ‫َﻣﺎ َﻛﺎنَ‬ ‫َو َﻣﺎ َﻛﺎنَ‬
‫‪Folio 22, recto, l. 3, p. 62‬‬
‫ﻣں ﻛل ا ﻣﮫ‬ ‫ﻣِ ن ُﻛ ِّل أ ُ ﱠﻣ ٍﺔ‬ ‫ﻣِ ن ُﻛ ِّل ﻓ ِْرﻗَ ٍﺔ‬
‫‪Folio 22, recto, l. 4, p. 62‬‬
‫‪Folio 22, recto, l. 9, p. 62‬‬
‫و ا د ا ا ﯨر ﻟٮ‬ ‫ت‬ ‫َوإِ َذا أ ُ ِ‬
‫ﻧزﻟَ ْ‬ ‫ت‬ ‫َوإِ َذا َﻣﺎ أ ُ ِ‬
‫ﻧزﻟَ ْ‬
‫ﯽ ﻠو ﯨﮭم ر ﺣس‬ ‫ﻓِﻰ ﻗُﻠُو ِﺑ ِﮭم ِرﺟْ ٌ‬
‫س‬ ‫ﻓِﻰ ﻗُﻠُو ِﺑ ِﮭم َﻣ َر ٌ‬
‫ض‬
‫‪Folio 22, recto, l. 12, p. 62‬‬
‫ر ﺣر ا ا ﻟﯽ ر ﺣﺴ]ﮭ[ـﻢ‬ ‫ِرﺟزا ً إِﻟَ ٰﻰ ِرﺟْ ِﺳ ِﮭ ْم‬ ‫ِرﺟﺳﺎ ً إِﻟَ ٰﻰ ِرﺟْ ِﺳ ِﮭ ْم‬
‫‪Folio 22, recto, l. 13, p. 62‬‬
‫‪Quran 9 (al-Tawbah).125‬‬ ‫َو َﻣﺎﺗ ُ ۟‬ ‫َو َﻣﺎﺗ ُ ۟‬

‫و ﻣﺎ ﯨو ا و ھم ـ)ـﺴ ـ(]ـﻮ[ ں‬ ‫وا َو ُھ ْم ﻓَ ٰـ ِﺳﻘُونَ‬ ‫وا َو ُھ ْم َﻛ ٰـﻔ ُِرونَ‬
‫‪Folio 22, recto, l. 13, p. 62‬‬
‫ا ]و[ ‪ / /‬ﯨر و‬ ‫أ َ َو َﻻ ﯾَ َر ْو‬ ‫أ َ َو َﻻ ﯾَ َر ْونَ‬
‫‪Folio 22, recto, l. 13, p. 62‬‬
‫و ﻻ ﯨـ)ـﯨـ(ـﺪ ﻛر و ں‬ ‫َو َﻻ ﯾَﺗ َ َذ ﱠﻛ ُرونَ‬ ‫َو َﻻ ُھ ْم ﯾَذﱠ ﱠﻛ ُرونَ‬
‫‪Folio 22, recto, l. 15, p. 62‬‬
‫‪Folio 22, recto, l. 15, p. 62‬‬
‫و ا د ا ا ]ﯨـ[ـﺮ )ﻟ(ـٮ‬ ‫ت‬ ‫َوإِ َذا أ ُ ِ‬
‫ﻧزﻟَ ْ‬ ‫ت‬ ‫َوإِ َذا َﻣﺎ أ ُ ِ‬
‫ﻧزﻟَ ْ‬
‫ھل ﯨر ﯨﯨﺎ‬ ‫ھ َْل ﯾَ َر ٰﯨﻧَﺎ‬ ‫ھ َْل ﯾَ َر ٰﯨ ُﻛم‬
‫‪Folio 22, recto, l. 16, p. 62‬‬
‫‪Folio 22, recto, l. 17, p. 62‬‬
‫ﺎ ﯨـ]ـﺼ[)ـﺮ( ـ)ـﻮ( ا‬ ‫ﺻ َرﻓُوا‬
‫ﻓَـﭑﻧ َ‬ ‫ﺛ ُ ﱠم اﻧ َ‬
‫ﺻ َرﻓُوا‬
‫ﺻر ڡ ا ﻟـﻠـﮫ‬ ‫ف ﷲُ‬ ‫ﻓَــ َ‬
‫ﺻ َر َ‬ ‫ف ٱﻟﻠﱠـﮫُ‬
‫ﺻ َر َ‬
‫َ‬
‫‪Folio 22, recto, l. 17, p. 62‬‬
‫‪Quran 9 (al-Tawbah).127‬‬ ‫د ﻟﮏ ﯨـ)ﺎ ﯨـ(‪]//‬ـﻢ[ ) ـ(ـﻮ م ﻻ ﯨ ﮭو‬

‫ٰ َذﻟِكَ ِﺑﺄَﻧﱠ ُﮭ ْم ﻗَ ْو ٌم ﱠﻻ ﯾَ ْﻔﻘَ ُﮭونَ‬ ‫ِﺑﺄَﻧﱠ ُﮭ ْم ﻗَ ْو ٌم ﱠﻻ ﯾَ ْﻔﻘَ ُﮭونَ‬
‫‪Folio 22, recto, l. 17, p. 62‬‬ ‫ں‬
‫و ﻟ د ﺣﺎ ﮐم‬ ‫َوﻟَﻘَ ْد َﺟﺎ َء ُﻛ ْم‬ ‫ﻟَﻘَ ْد َﺟﺎ َء ُﻛ ْم‬
‫‪Folio 22, recto, l. 18, p. 62‬‬
‫ر ﺳو ل ﻣﯨـ)ﮑ(ـﻢ‬ ‫َرﺳو ٌل ﻣِ ْﻧ ُﻛ ْم‬ ‫ﺳو ٌل ﻣِ ْن أ َ ْﻧﻔُ ِﺳ ُﮑ ْم‬
‫َر ُ‬
‫‪Folio 22, recto, l. 18, p. 62‬‬
‫‪Folio 22, recto, l. 19, p. 63‬‬
‫ﻋر ﯨر )ﻋ(ﻠ]ـﯨـ[)ﮫ( ﻣﺎ ﻋﯨﯨﮑم‬ ‫ﻋﻠَ ْﯾ ِﮫ َﻣﺎ َ‬
‫ﻋﻧﱠﺗ َ ُﻛ ْم‬ ‫ﻋ ِز ٌ‬
‫ﯾز َ‬ ‫َ‬ ‫ﻋﻠَ ْﯾ ِﮫ َﻣﺎ َ‬
‫ﻋﻧِﺗ ﱡ ْم‬ ‫ﻋ ِز ٌ‬
‫ﯾز َ‬ ‫َ‬
‫‪Folio 22, recto, l. 20, p. 63‬‬
‫ﺎ ‪) / /‬ﯨـ(ـﻮ ﻟو ا ]ﻋ[)ـﯨـ(ـﮏ‬ ‫ﻓَﺈن ﺗ ََوﻟﱠ ْوا َ‬
‫ﻋ ْﻧكَ‬ ‫ﻓَﺈن ﺗ ََوﻟﱠ ْوا‬
‫ا ﻟد ی ﻻ ا ﻟ]ﮫ[ ا ﻻ ھﻮ‬ ‫اﻟﱠذي َﻻ إِﻟَ ٰـﮫَ إِ ﱠﻻ ھ َُو‬ ‫َﻻ إِﻟَ ٰـﮫَ إِ ﱠﻻ ھ َُو‬
‫‪Folio 22, recto, l. 21, p. 63‬‬
‫‪Quran 19 (Maryam).2‬‬
‫ر ﺣ]ـﻤ[ﮫ‬ ‫َرﺣْ َﻣ ِﺔ‬ ‫ت‬
‫َرﺣْ َﻣ ِ‬
‫‪Folio 22, recto, l. 24, p. 63‬‬
‫ا د ﯨﺎ د ی ر ﯨﮏ ر ﻛ]ـر[ ﯨﺎ‬ ‫ِإ ْذ ﻧَﺎ َد ٰى َرﺑﱠــكَ زَ ﻛ َِرﯾﱠﺎ‬ ‫ِإ ْذ ﻧَﺎ َد ٰى َرﺑﱠــﮫُ‬
‫‪Folio 22, recto, l. 25, p. 63‬‬
‫و ل ر ﯨﯽ‬ ‫َو ٰﻗ َل َرﺑِّــﻲ‬ ‫ﻗﺎ َل َربّ ِ‬
‫‪Folio 22, recto, l. 25, p. 63‬‬
‫ً‬ ‫ْ‬ ‫ٰ‬ ‫ْ ْ‬

‫‪https://en.wikipedia.org/wiki/Sanaʽa_manuscript‬‬ ‫‪6/13‬‬
‫‪10/9/2019‬‬ ‫‪Sanaʽa manuscript - Wikipedia‬‬
‫‪Quran 19 (Maryam).4‬‬ ‫و ل ر ﯨﯽ ا ﺳﯨﻌل ا ﻟر ا س ﺳﯨﯨﺎ‬ ‫ﺷﯾْﺑﺎ ً‬ ‫ٱﻟرأْ ُ‬

‫س َ‬ ‫َو ٰﻗ َل َر ِﺑّﻲ ٱ ْﺷﺗَﻌَ َل ﱠ‬ ‫ﻗَﺎ َل َربّ ِ إِﻧِّﻲ َوھَنَ ْٱﻟﻌَ ْ‬
‫ظ ُم ﻣِ ﻧِّﻲ‬
‫‪Folio 22, recto, l. 26, p. 63‬‬ ‫ﺷ ْﯾﺑًﺎ‬
‫س َ‬ ‫ٱﻟرأْ ُ‬
‫َوٱ ْﺷﺗَﻌَ َل ﱠ‬
‫‪Folio 22, recto, l. 26, p. 63‬‬
‫و ﻟم ا ﮐں ر ٮ ﯨـ)ـد( ﻋﺎ ک‬ ‫َوﻟَ ْم أ َ ُﮐ ْن َربّ ِ ﺑِ ُد َ‬
‫ﻋﺎءِ كَ‬ ‫َوﻟَ ْم أ َ ُﻛن ﺑِ ُد َ‬
‫ﻋﺎﺋِكَ َربّ ِ‬
‫و ﺣ) ـ(ـٮ ا ﻟﻣو ل ﻣں و ]ر[ ا ی‬ ‫َو ﺧِ ْﻔتُ ْٱﻟ َﻣ ٰ َول ﻣِ ن َو ٰراءِ ى‬ ‫َوإِﻧِّﻰ ﺧِ ْﻔتُ ْٱﻟ َﻣ ٰ َوﻟ َ‬
‫ِﻰ ﻣِ ن َو ٰراءِ ى‬
‫‪Folio 22, recto, l. 27, p. 63‬‬
‫؛}‪ ) {-----------------‬د( و ھﯨﯨﺎ‬ ‫ﻏ ٰﻠﻣﺎ ً‬

‫؛}ﯾَ ٰـزَ ﻛ َِرﯾﱠﺎ ِإﻧﱠﺎ{ ﻗَد َو َھ ْﺑﻧَﺎ ﻟَكَ ُ‬
‫‪Quran 19 (Maryam).7‬‬ ‫ﻟﮏ ﻋﻠﻣﺎ ر ﮐﯨﺎ ۝ و ﯨﺳر ﯨﮫ }‪----‬‬ ‫ﺷ ُِركَ ﺑِﻐُﻠَ ٰـ ٍم ٱ ْﺳ ُﻣﮫُ‬
‫ﯾَ ٰـزَ ﻛ َِرﯾﱠﺎ إِﻧﱠﺎ ﻧُﺑَ ّ‬
‫ﯾﯽ ﻟَ ْم‬‫ﺷ ْر ٰﻧﮫُ }ﺑِﯾَﺣْ ٰ‬
‫زَ ِﻛﯾﱠﺎ ً ۝ َوﺑَ ﱠ‬
‫‪Folio 22, verso, l. 2-3, p. 63‬‬ ‫‪){------------‬ﮫ( ﻣں ـﯨـ)ـﻞ( ﺳ‪//‬‬ ‫ﺳﻣِ ﯾﺎ‬‫ﯾَﺣْ ﯾَ ٰﻰ ﻟَ ْم ﻧَﺟْ ﻌَل ﻟﱠﮫُ ﻣِ ن ﻗَ ْﺑ ُل َ‬
‫ـﻤﯨـﺎ‬ ‫]‪[19‬ﻧَﺟْ ﻌَل ﻟﱠ{ﮫُ ﻣِ ن ﻗَ ْﺑ ُل َ‬
‫ﺳﻣِ ﯾﺎ‬
‫أَﻧﱠ ٰﻰ ﯾَ ُﻛونُ ﻟِﻰ ُ‬

‫ﻏﻠَ ٰـ ٌم َوﻛَﺎﻧَ ِ‬
‫ت‬
‫‪Quran 19 (Maryam).8‬‬ ‫ا ‪//‬ﻰ ﯨـ)ﮑ(ـﻮ ں ﻟﯽ )ﻋ(ـﻠم }‪-------‬‬ ‫}وﻗَ ْد ﺑَﻠَ ْﻐتُ‬ ‫أَﻧﱠ ٰﻰ ﯾَ ُﻛونُ ﻟِﻰ ُ‬
‫ﻏﻠَ ٰـ ٌم َ‬
‫‪Folio 22, verso, l. 3-4, p. 63‬‬ ‫‪ {--------‬ﻟ]ﮑ[ـﯨر ﻋﯨﯨﺎ‬ ‫ﻣِ نَ ٱ{ ْﻟ ِﻛﺑَ ِر ِﻋﺗِﯾﺎ‬
‫ﻋﺎﻗ ًِرا َوﻗَ ْد ﺑَﻠَ ْﻐتُ ﻣِ نَ‬ ‫ْٱﻣ َرأَﺗِﻰ َ‬
‫ْٱﻟ ِﻛﺑَ ِر ِﻋﺗِﯾﺎ‬
‫و ﻟم ﯨﮏ ﺳﺎ ی‬ ‫َوﻟَ ْم ﺗ َكُ ﺷَﺎي‬ ‫َوﻟَ ْم ﺗ َكُ َ‬
‫ﺷ ْﯾﺋًﺎ‬
‫‪Folio 22, verso, l. 5, p. 63‬‬
‫؛}‪{-‬ـم ﺣرح‬ ‫؛}ﺛُـ{ـ ﱠم ﺧ ََر َج‬ ‫ﻓَــﺧ ََر َج‬
‫‪Folio 22, verso, l. 7, p. 64‬‬
‫ا )و( ﺣ)ﻰ( ا ﻟ)ـﯨـ(ﮭﻢ‬ ‫أ َ ْو َﺣ ٰﻰ إِﻟَ ْﯾ ِﮭ ْم‬ ‫ﻓَــﺄ َ ْو َﺣ ٰﻰ إِﻟَ ْﯾ ِﮭ ْم‬
‫‪Folio 22, verso, l. 7, p. 64‬‬
‫و ﻋﻠﻣﯨﮫ ا ﻟ)ـﺤ(ﮑﻢ‬ ‫ﻋﻠﱠ ْﻣ ٰﻧﮫُ ْاﻟ ُﺣ ْﻛ َم‬
‫َو َ‬ ‫َوآﺗ َ ْﯾﻧَﺎهُ ْاﻟ ُﺣ ْﻛ َم َ‬
‫ﺻ ِﺑﯾﺎ‬
‫‪Folio 22, verso, l. 8, p. 64‬‬
‫‪Quran 19 (Maryam).13‬‬ ‫َﺣ ٰﻧﻧﺎ ً‬ ‫َو َﺣﻧَﺎﻧﺎ ً‬

‫ﺣﻧﻧﺎ‬
‫‪Folio 22, verso, l. 9, p. 64‬‬
‫و ﻟم ﯨﮏ‬ ‫َوﻟَ ْم ﯾَكُ‬ ‫َوﻟَ ْم ﯾَ ُﻛ ْن‬
‫‪Folio 22, verso, l. 10, p. 64‬‬
‫و ﻋﻠﯨﮫ ا ﻟﺳﻠم‬ ‫ﻋﻠَ ْﯾ ِﮫ اﻟﺳ ٰﱠﻠ ُم‬
‫َو َ‬ ‫ﻋﻠَ ْﯾ ِﮫ‬
‫ﺳﻠَ ٰـ ٌم َ‬
‫َو َ‬
‫‪Folio 22, verso, l. 10, p. 64‬‬
‫‪Folio 22, verso, l. 15, p. 64‬‬
‫ﻟﻧﮭب‬ ‫ِﻟﻧَ َﮭ َ‬
‫ب‬ ‫ِﻷَھ َ‬
‫َب‬
‫و ھو ﻋﻠ‪)//‬ﮫ( ھ)ـﯨـ(ـﮟ‬ ‫ﻋﻠَ ْﯾ ِﮫ َھ ِﯾّ ٌن ۝‬
‫َوھ َُو َ‬ ‫ﻋﻠَ ﱠ‬
‫ﻰ َھﯾِّ ٌن‬ ‫ھ َُو َ‬
‫‪Folio 22, verso, l. 17, p. 64‬‬
‫‪Folio 22, verso, l. 18, p. 64‬‬
‫و ]ا[ ﻣر ا ﻣ ﺻﯨﺎ‬ ‫َوأ َ ْﻣ ًرا ﱠﻣ ْﻘ ِ‬
‫ﺿﯾﺎ‬ ‫َو َﻛﺎنَ أ َ ْﻣ ًرا ﱠﻣ ْﻘ ِ‬
‫ﺿﯾﺎ‬
‫‪Quran 19 (Maryam).22‬‬ ‫ﻓَ َﺣ َﻣﻠَ ْ‬

‫ﺣﻣﻠٮ‬ ‫ت‬ ‫ﻓَ َﺣ َﻣﻠَﺗْــﮫُ‬
‫‪Folio 22, verso, l. 18, p. 64‬‬
‫ـﻠﻤ‪ //‬ا ﺣﺎ ھﺎ ا ﻟﻣﺣص‬ ‫ﻓَــﻠَ ﱠﻣﺎ أ َ َﺟﺎ َءھَﺎ ْٱﻟ َﻣ ٰﺧ ُ‬
‫ض‬ ‫ﻓَﺄ َ َﺟﺎ َءھَﺎ ْٱﻟ َﻣﺧ ُ‬
‫َﺎض‬
‫‪Folio 22, verso, l. 19, p. 64‬‬
‫ﯨل ھد ا ا ﻟ)ـﯨـ(]ـو[ م‬ ‫ﻗَ ْﺑ َل َھ ٰـ َذا ْاﻟﯾَ ْو ِم‬ ‫ﻗَ ْﺑ َل َھ ٰـ َذا‬
‫‪Folio 22, verso, l. 20, p. 65‬‬
‫‪Quran 19 (Maryam).24‬‬ ‫ﯨـ]ـد[ ﯨﮭﺎ ﻣں ﯨـﺤﯨـﮭ‪ /----------/‬ا‬ ‫ﻓَ ٰﻧ ٰدﯨ َﮭﺎ ﻣِ ن ﺗَﺣْ ﺗِ َﮭـ‪/‬ـﺎ َﻣﻠَكٌ ‪ /‬أ َ ﱠﻻ‬
‫ﻓَﻧَﺎ َد ٰﯨ َﮭﺎ ﻣِ ن ﺗَﺣْ ِﺗ َﮭﺎ أ َ ﱠﻻ ﺗَﺣْ زَ ﻧِﻰ‬
‫‪Folio 22, verso, l. 20-21, p. 65‬‬ ‫ﻻ ﯨﺣر ﯨﯽ‬ ‫]‪ [20‬ﺗَﺣْ زَ ﻧِﻰ‬
‫‪Folio 22, verso, l. 23, p. 65‬‬
‫و ـ‪] //‬ی[ ﻋ)ـﯨﯨـ(ﺎ ۝‬ ‫َوﻗَ ِ ّرى َ‬
‫ﻋ ْﯾﻧًﺎ ۝‬ ‫َوﻗَ ِ ّرى َ‬
‫ﻋ ْﯾﻧًﺎ‬
‫‪Quran 19 (Maryam).26‬‬ ‫ﺻ ْﻣﺗﺎ ً‬

‫ﺻ]ـﻮ[ )ﻣﺎ( ]و ﺻﻤ[ـﯨﺎ‬ ‫ﺻ ْوﻣﺎ ً َو ُ‬
‫َ‬ ‫ﺻ ْوﻣﺎ ً‬
‫َ‬
‫‪Folio 22, verso, l. 24, p. 65‬‬
‫ﻟﮟ ا ﮐﻠم‬ ‫ﻟَ ْن أُﮐَﻠّ َِم‬ ‫ﻓَــﻠَ ْن أُﻛَﻠّ َِم‬
‫‪Folio 22, verso, l. 24, p. 65‬‬
‫‪Quran 19 (Maryam).27‬‬ ‫ﻓَﺄَﺗ ْ‬ ‫ﻓَﺄَﺗ ْ‬

‫؛‪//‬ﺎ ]ﯨـ[)ـت و( ]ﻣﮭ[ ﺎ‬ ‫َت ﻗَ ْو َﻣ َﮭﺎ‬ ‫َت ِﺑ ِﮫ ﻗَ ْو َﻣ َﮭﺎ‬
‫‪Folio 22, verso, l. 25, p. 65‬‬
‫ﻟ د ا ﺗﯨت‬ ‫ﻟَﻘَ ْد أَﺗ َ ْﯾ ِ‬
‫ت‬ ‫ﻟَﻘَ ْد ِﺟﺋْ ِ‬
‫ت‬
‫‪Folio 22, verso, l. 25, p. 65‬‬
‫‪Quran 19 (Maryam).28‬‬ ‫ﻣﺎ ﮐﺎ )ں( ا ﯨو ]ک[ )ا ﯨﺎ( ‪]//‬ﻮ[ ا‬ ‫َﻣﺎ َﻛﺎنَ أَﺑُوكِ أَﺑﺎ ً ُ‬
‫ﺳوءا ً‬ ‫َﻣﺎ َﻛﺎنَ أَﺑُوكِ ْٱﻣ َرأ َ َ‬
‫ﺳ ْوءٍ‬
‫‪https://en.wikipedia.org/wiki/Sanaʽa_manuscript‬‬ ‫‪7/13‬‬
Folio 22, verso, l. 26, p. 65
Quran 12 (Yūsuf).19 ْ(‫ ﯨـﻌ]ﺺ[ )ا‬//(‫{ )ﻋﻠﯨـ‬------} ‫و‬

ِ‫ﱠﺎرة‬
َ ‫ﺳﯾ‬ ُ ‫ﻋﻠَ ْﯾ ِﮫ ﺑَ ْﻌ‬
‫ض اﻟ ﱠ‬ َ {‫و } َﺟﺎ َءت‬ ٌ ‫ﱠﺎرة‬
َ ‫ﺳﯾ‬ ْ ‫َو َﺟﺎ َء‬
َ ‫ت‬
Folio 31, recto, l. 4-5, p. 71 ‫؛‬/ /[‫ﻟ]ﺴ‬
Quran 12 (Yūsuf).19
‫و ل‬ ‫َو ٰﻗ َل‬ ‫ﻗَﺎ َل‬
Folio 31, recto, l. 6, p. 71
‫ـﻢ ﯨـﻤ)ﺎ( ﯨ ﻌﻠو}{ں‬//‫و )ا( ﻟ]ﻠﮫ[ ﻋﻠ‬ َ ُ‫َوٱﻟﻠﱠـﮫ‬
َ‫ﻋﻠِﯾ ٌم ﺑِ َﻣﺎ ﯾَ ْﻔﻌَﻠُون‬ َ ُ‫َوٱﻟﻠﱠـﮫ‬
َ‫ﻋﻠِﯾ ٌم ﺑِ َﻣﺎ ﯾَ ْﻌ َﻣﻠُون‬
‫]ﮫ[ )ﻛ(]ـﯨد[ ﻛﮟ‬// ‫ل ا‬ ‫ٰﻗ َل ِإﻧﱠﮫُ َﻛ ْﯾ َد ُﻛ ﱠن‬ ‫ﻗَﺎ َل ِإﻧﱠﮫُ ﻣِ ن َﻛ ْﯾ ِد ُﻛ ﱠن‬
‫ﯨﺳو )ه( ﻣں ا )ھل( ا ﻟﻣد ]ﯨـ[ـﯨﮫ‬ ‫ﻧِﺳ َْوة ٌ ﻣِ ن أ َ ْھ ِل ْٱﻟ َﻣدِﯾﻧَ ِﺔ‬ ‫ﻧِﺳ َْوة ٌ ﻓِﻲ ْٱﻟ َﻣدِﯾﻧَ ِﺔ‬
Quran 12 (Yūsuf).30 (‫ ـ)ـﺪ ﺳ(ﻌ) ـ‬/ /{---------------}‫؛‬ َ ‫ﯾز{ ﻗَ ْد‬

‫ﺷﻐَﻔَ َﮭﺎ ﺣُبﱡ‬ ِ ‫؛}ٱﻣ َرأَتُ ْٱﻟﻌَ ِز‬
ْ ِ ‫ْٱﻣ َرأَتُ ْٱﻟﻌَ ِز‬
َ ‫ﯾز ﺗ ُ ٰ َر ِو ُد ﻓَﺗ َٰﯨ َﮭﺎ‬
‫ﻋن‬
Folio 31, verso, l. 5-6, p. 72 ‫)ﮭ(ﺎ‬//‫]ﮭﺎ[ )ﺣ(]ـٮ[ ﯨـ‬ ٰ َ
‫ﻓﺗ َﯨ َﮭﺎ‬ [21] ‫ﺷﻐَﻔَ َﮭﺎ ُﺣﺑﺎ‬ َ ‫ﻧﱠ ْﻔ ِﺳ ِﮫ ﻗَ ْد‬
‫ ﻣﮑر]ھ[ـﮟ‬/ /[‫ﻠﻣﺎ ﺳﻤ]ﻌ‬ ‫ت َﻣ ْﻛ َرھ ﱠُن‬ َ ‫ﻓَﻠَ ﱠﻣﺎ‬
ْ َ‫ﺳﻣِ ﻌ‬ ‫ت ﺑِــ َﻣ ْﻛ ِرھ ﱠِن‬ َ ‫ﻓَﻠَ ﱠﻣﺎ‬
ْ َ‫ﺳﻣِ ﻌ‬
Quran 12 (Yūsuf).31 ْ ‫َوأ َ ْﻋﺗ َ َد‬

‫؛‬//(‫ )ﻣﯨـﮑ‬/ /(‫ ﻟ)ﮭ‬/ /‫و} { ﺣ)ﻌ(ﻠ‬ ‫ت ﻟَ ُﮭ ﱠن ُﻣﺗﱠﻛَـﺎ‬
ْ َ‫َو َﺟﻌَﻠ‬ ‫ت ﻟَ ُﮭ ﱠن ُﻣﺗﱠﻛَـﺎ‬
Quran 37 (al-Ṣāffāt).15
‫ﯨﯨں‬//{------} ‫و ﻠو ا ھد ا‬ ‫ﺑﯾن‬ ٌ ‫َو ٰﻗﻠوا ھذا ﺳ‬
ٌ ‫ِﺣر ُﻣ‬ ٌ ‫َوﻗﺎﻟوا إن ھ ٰـذا ِإ ّﻻ ﺳ‬
ٌ ‫ِﺣر ُﻣ‬
‫ﺑﯾن‬
Quran 37 (al-Ṣāffāt).19 ُ ‫ﻓَﺈِذا ھُم ﯾَﻧ‬

/ /‫ﺎ د ا ھ]ـﻢ[ ﻣﺤ)ـﺼ(ـﺮ‬ َ ‫ﻓَﺈذا ھُم ُﻣﺣ‬
‫ﺿرون‬ َ‫ظرون‬
Quran 37 (al-Ṣāffāt).22 ُ ‫اﺣ‬

‫ا ﯨـ)ﻌﯨـ(ﻮ ا‬ ‫إﺑﻌَﺛوا‬ ‫ﺷ ُروا‬
Quran 37 (al-Ṣāffāt).22 َ َ‫اﻟﱠذﯾن‬ َ َ‫اﻟﱠذﯾن‬

‫]ـﻤ[ـﻮ ا‬//‫} { ﻃـ‬ ‫ظﻠَﻣوا‬ ٰ َ ‫ظﻠَﻣوا َوأ‬
‫زو َﺟ ُﮭم‬
‫ﺻر ﯨط ا )ﻟﺤ(ﺤﯨم‬ ‫ﺻر ﯨطِ اﻟ َﺟﺣﯾم‬
ِ ‫ﺣﯾم‬
ِ ‫ﺻ ٰرطِ اﻟ َﺟ‬
ِ
/ / ‫ﻻ ﯨﯨﯨﺻرو‬ ‫ﺻرون‬ َ ‫ﻻ ﺗَﺗ َٰﻧ‬
َ ‫ ﻻ ﺗ َٰﻧﯨ‬or ‫ﺻرون‬ ‫ﺻرون‬
َ ‫ﻻ ﺗ َﻧﺎ‬
‫ـ)ﺎ ـ(ـﯨل‬ ‫ﻓَـﺄ ﻗﺑَ َل‬ ‫َوأَﻗﺑَ َل‬
‫ﻋ)ـﯨـ(]ـد[ ھم‬ ‫ﻋِﻧ َدھُم‬ ‫َوﻋِﻧ َدھُم‬
‫ﻋﻼ‬ ‫ﻋﻼ‬
َ ‫ﻋﻠﯽ‬
َ
‫ﮭل‬ ‫ﻓَــ َﮭﻞ‬ ‫ھَل‬
‫ﻟ)ـﯨـﻌ(ـو ﯨں‬ ِ ‫ﻟَﺗُﻐ ِو‬
‫ﯾن‬ ِ‫ﻟَﺗ ُ ْردِﯾن‬
Quran 37 (al-Ṣāffāt).58 ُ‫َوﻣﺎ ﻧَﺣن‬ ُ‫أَﻓَﻣﺎ ﻧَﺣْ ن‬

‫و ﻣﺎ ﯨﺣں‬
The page numbers refer to the edition by Sadeghi and Goudarzi.[2] In their edition, a reliably read but partially visible
letter is put in parentheses, while a less reliably read letter is put inside brackets. A pair of forwarding slashes mark an
illegible area on the folio, while braces indicate a missing part of the folio. The list here does not include all the spelling
variants. (Note: In the above table, parentheses or brackets are left out if they appear at the very beginning or end of a
phrase, to avoid text alignment issues. Braces or forward slashes are preserved in all instances, but with the insertion
of extra semicolons that help preserve text alignment.)
Characteristics of the hand in the lower text
Déroche characterises the hand in the lower text as "very gauche and irregular" and "not the work of a skilled
professional", with much variation in letter shapes and sizes. Lines per page vary from 25 to 30, and sometimes stray
markedly from the horizontal. There are occasional diacritical dots to differentiate consonants, but only one possible
instance of a dotted short vowel indicator. Otherwise, the text is written for the most part in scriptio defectiva without
indication of long vowels, except that particular words are written in scriptio plena, for which the letter alif indicates a
long vowel. Both verse indicators and crudely decorated sura divisions are provided in the original hand, and there are
indicators for divisions of 100 and 200 verses. Individual verse divisions are indicated by patterns of dots, although
the form of these patterns varies in different folios of the manuscript. Given that many verse divisions have been lost
entirely, and that residual letter elements from deleted words may present as similar patterns of dots, it is not possible
to determine how far the verse divisions in the lower text correspond to any of the many known traditions of quranic
verse division. However, it does appear that the basmala formula is sometimes counted as a separate verse, contrary
to the later quranic standard.
Reading instruction
Visible in the lower text is the beginning of sura 9, which follows on from sura 8 in this text. Sura 9 At-Tawba is the
only sura in the standard Qur'an which is not introduced by the basmala formula "In the name of God, the Most
Gracious, the Most Merciful", the absence of the formula at this place sometimes being stated as indicating that the
two suras 8 and 9 are to be considered as a single section of the Qur'an. Nevertheless, the lower text in the Sana'a
palimpsest does introduce sura 9 with the basmala formula (on line 8 of folio 5a), but the following line then begins la
taqul bi-smi Allahi ('Do not say "in the name of God"'). This notice therefore represents the intrusion of a non-
canonical reading instruction into the body of the canonical text, undifferentiated from that text, and in this respect no
parallel is known in the tradition of written Qur'ans. Moreover, by setting out the basmala formula, and then
countermanding its being recited out loud, the text as it stands would create an uncertainty in ritual use to a degree
that the conventions of quranic writing are generally designed to prevent.
Issues in current scholarship
Dating of the lower text

The lower text is believed to have been written sometime between 632–669 CE, as the parchment of the Stanford folio
has been radiocarbon dated with 95% accuracy to before 669 CE, and 75% probability from before 646 CE. François
Déroche puts the lower text to the second half of the 7th century.[22] The lower text includes sura At-Tawba, which is
believed in Islamic tradition to have been recited by Muhammad in 632 CE.[1]
Relation of the lower text to other non-'Uthmanic quranic traditions

The lower text is only capable of being distinguished from the upper text in some folios, and several folios are so
damaged as to be wholly unreadable, so Asma Hilali was only able to transcribe the lower text contents of 11 folios, in
which she identified 61 non-orthographic variations from the 1924 Cairo edition. The variations observed in the lower
text tend to be more substantial than those observed in the upper text, for the most part involving the addition of
whole words and phrases. Islamic tradition has described that other than the standard 'Uthmanic Qur'an, there
existed two independently preserved and copied Qur'an codices from Companions of the Prophet, those of Ibn Mas'ud
and Ubayy b. Ka'b. Before the Sana'a manuscript, no partial or complete Qur'an codex in a tradition other than the
'Uthmanic standard had ever been found. And while early Islamic witnesses report readings found in these two
alternative codices, they do not collate their full texts. Elizabeth Puin and Asma Hillali report little or no
correspondence between the variations from the 'Uthmanic Qur'an that they have found in the lower text with those
reported for Ibn Mas'ud or Ubayy b. Ka'b, whereas Sadeghi and Goudarzi claim to be able to identify extra variations
in the lower text of the Sana'a codex with similarities to the codex of Ibn Mas'ud as well as differences. Hence they
report an overlap between the variants of Ibn Mas'ud and the Sana'a manuscript, although there are variants in Ibn
Mas'ud not found in the lower text and vice versa, with the differences much outnumbering the correspondences.[23]
Additionally, the Sana'a manuscript puts sura Tawba after sura Anfal, whereas Ibn Mas'ud's codex did the
opposite.[24]
Media coverage
Puin and his colleague Graf von Bothmer have published only short
essays on the Ṣana'a find. In a 1999 interview with Toby Lester, the
executive editor of The Atlantic Monthly website, Puin described the
preserved fragments by the following:
So many Muslims have this belief that everything

between the two covers of the Quran is Allah's
unaltered word. They like to quote the textual work
that shows that the Bible has a history and did not fall
straight out of the sky, but until now the Quran has
A fragment showing part of Surat Ta-Ha
been out of this discussion. The only way to break
through this wall is to prove that the Quran has a
history too. The Sana'a fragments will help us
accomplish this.[5]
Puin claimed that the Yemeni authorities want to keep work on the Ṣana'a manuscripts "low-profile".[5]
In 2000, The Guardian interviewed a number of academics for their responses to Puin's remarks, including Tarif
Khalidi, and Professor Allen Jones, a lecturer in Koranic Studies at Oxford University. In regard to Puin's claim that
certain words and pronunciations in the Koran were not standardized until the ninth century, The Guardian reported:
Jones admits there have been 'trifling' changes made to the Uthmanic recension. Khalidi says the
traditional Muslim account of the Koran's development is still more or less true. 'I haven't yet seen
anything to radically alter my view,' he says. [Jones] believes that the San'a Koran could just be a bad
copy that was being used by people to whom the Uthmanic text had not reached yet. 'It's not
inconceivable that after the promulgation of the Uthmanic text, it took a long time to filter down.'[25]
The article noted some positive Muslim reaction to Puin's research. Salim Abdullah, director of the German Islamic
Archives, affiliated to the Muslim World League, commented when he was warned of the controversy Puin's work
might generate, "I am longing for this kind of discussion on this topic."[25]
Based on interviews with several scholars, Sadeghi and Goudarzi question Puin's claims regarding Yemeni suppression
of research on the manuscripts and Puin's statement that the Yemenis did not want others to know that work was
being done on them. For instance, they note that in 2007 Sergio Noja Noseda (an Italian scholar) and Christian Robin
(a French archaeologist) were allowed to take pictures of the Sana'a palimpsest. They write that according to Robin,
his colleagues were "granted greater access than would have been possible in some European libraries."[26] They
report a similar view from Ursula Dreibholz, the conservator for the restoration project, who describes the Yemenis as
supportive.[26] They quote Dreibholz as saying that the Yemenis "brought school children, university students, foreign
delegations, religious dignitaries, and heads of state, like François Mitterrand, Gerhard Schröder, and Prince Claus of
the Netherlands, to see the collection."[26]
Sadeghi and Goudarzi conclude:
Although the Yemeni authorities' openness proved a boon to scholarship, they were to be punished for it.
The American media amplified the erroneous words of G. Puin, purveying a narrative that belittled
Yemen and misrepresented the work done there. The Arab press, in turn, exaggerated the American
story. The outcome was a media discourse in Yemen borne of three stages of misrepresentation. This
embarrassed the Yemeni authorities responsible for the House of Manuscripts, and the Head of the
Antiquities Department had to defend before Parliament the decision to bring in the foreigners.[26]
In the wake of the Birmingham Quran manuscript news story of 2015, Gabriel Said Reynolds, professor of Islamic
Studies and Theology, published a commentary clarifying the unique differences between extant ancient Qur'an
copies. He defines the lower text of the Sana'a palimpsest as ”a rare Qur’anic palimpsest – a manuscript preserving
an original Qur’an text that had been erased and written over with a new Qur’an text.” Reynolds explains that the
lower script of the Sana'a palimpsest ”has so many variants that one might imagine it is a vestige of an ancient
version that somehow survived Uthman’s burning of all versions of the Qur’an except his own.” He concludes this
finding is problematic because the Sana'a variants ”do not match the variants reported in medieval literature for
those codices kept by companions” of Muhammad. Furthermore, Reynolds affirms the ”Sanaa manuscript... is almost
certainly the most ancient Qur’an manuscript [and] contains a surprising number of variants, including completely
different words.” Reynolds concludes that the Sana'a manuscript is ”our most ancient manuscript of the Qur’an [and]
does not agree with the standard text read around the world today.”[27] However with the radiocarbon-dating of the
Birmingham Quran manuscript to before the year 645 with a 95.4% accuracy, the latter is believed to be older then the
Sana'a manuscript, and is seen as the oldest Quran manuscript.[28] Moreso, the discovery of a Quran manuscript by
the University of Tübingen in 2014 also proved to date from the early second half of the 7th century.[29] A more recent
study of one of the most ancient Quran manuscripts by François Déroche was the Codex Parisino-petropolitanus,
containing 46% of the text of the Quran,[30] dated to the early second half of the 7th century,[31] from around the same
as the Sana'a manuscript.
See also
Early Quranic manuscripts
Codex Parisino-petropolitanus
Topkapi manuscript
Samarkand Kufic Quran
Birmingham Quran manuscript
History of the Quran
Criticism of the Quran
Historiography of early Islam
Textual criticism
Gerd R. Puin
Notes
Sources
1. Sadeghi & Goudarzi 2012, p. 8.
2. Sadeghi & Goudarzi 2012.
3. Hilali 2017.
4. Sadeghi & Bergmann 2010, p. 348.
5. Lester 1999.
7. Hilali & 20128, p. xv.

8. Sadeghi & Bergmann 2010.
9. Hamdoun 2004.
12. Puin 2008.
13. Puin 2009.
14. Puin 2010.
15. Puin 2011.
17. Sadeghi & Goudarzi 2012, pp. 41-129.
18. Sadeghi & Goudarzi 2012, p. 47. According to Sadeghi & Goudarzi's fn. 118, "The traces [after ʿan] match
sabīlihi." According to next footnote, "The phrase wa-kufrun bihi is not present immediately [after sabīlihi]. Either
it is missing or it (or a smaller phrase such as wa-kufrun) is written at the beginning of the line, before wa-
ṣaddun."
19. Sadeghi & Goudarzi 2012, p. 63. The hypothetical interpolation of texts for the missing parts in this and the next
row are based on Sadeghi & Goudarzi's fn. 216 and 218.
20. Sadeghi & Goudarzi 2012, p. 65. The hypothetical interpolation of text for the illegible part is based on Sadeghi &
Goudarzi's fn. 229.
21. Sadeghi & Goudarzi 2012, p. 72. The reconstructed text here is based on suggestions in Sadeghi & Goudarzi's
fn. 279 and 281.
22. Déroche, François (2013-12-02). Qurans of the Umayyads (https://books.google.com/?id=up9gAgAAQBAJ&pg=
PA51&lpg=PA51&dq=DAM+01-27.1+date#v=onepage&q=DAM%2001-27.1%20date&f=false). p. 54.
ISBN 9789004261853. "I would therefore suggest, on the basis of the various points I enumerated, that the
Codex San'a I was written during the second half of the 1st/7th century and erased at the earliest by the middle
of the following century."
23. Sadeghi & Goudarzi 2012, p. 19-20.
25. Taher 2000.
27. Reynolds, Gabriel Said (7 Aug 2015). "Variant readings; The Birmingham Qur'an in the context of debate on
Islamic origins" (https://www.academia.edu/25775465). academia.edu. Gabriel Said Reynolds. Retrieved 14 Feb
2018. "”Among the manuscripts... discovered in 1972... of the Great Mosque of Sanaa in Yemen was a rare
Qur’anic palimpsest – that is, a manuscript preserving an original Qur’an text that had been erased and written
over with a new Qur’an text. This palimpsest has been analysed by... Gerd and Elisabeth Puin, by Asma Hilali of
the Institute of Ismaili Studies in London, and later by Behnam Sadeghi of Stanford University... What all of these
scholars have discovered is remarkable: the earlier text of the Qur’an contains numerous variants to the
standard consonantal text of the Qur’an.”"
28. Alam, Serazul. "The Birmingham Qur'ān Manuscript and Analysis of the Orientalist Study of the Chronology of
the Qur'ān" (https://www.academia.edu/30101297). p. 2. "The most recent discovery in the University of
Birmingham is very exciting due to the fact that not only has it been discovered in the city of Birmingham, one of
the most culturally diverse cities in the United Kingdom, but furthermore, radio carbon analysis of the
parchments by Oxford University has dated the parchments, with a 95.4% accuracy, to between 568 - 645 C.E.
and thus possibly coinciding with the life of the Prophet Muĥamma d himself and making this possibly the w
orld’s oldest surviving fragment of the Qur’ān ."
29. "Rarität entdeckt: Koranhandschrift stammt aus der Frühzeit des Islam" (https://uni-tuebingen.de/newsfullview-la
ndingpage/article/raritaet-entdeckt-koranhandschrift-stammt-aus-der-fruehzeit-des-islam/).
30. Deroche, Francois. La Transmission Écrite Du Coran Dans Les Débuts De L'Islam: Le Codex Parisino-
Petropolitanus. p. 172.
31. Deroche, Francois (2009). La Transmission Écrite Du Coran Dans Les Débuts De L'Islam: Le Codex Parisino-
Petropolitanus. p. 177.
Sources
Sadeghi, Behnam; Goudarzi, Mohsen (2012). "Ṣan'ā' 1 and the Origins of the Qur'ān" (http://pl.scribd.com/doc/1
10978941/Sanaa-1-and-the-Origins-of-the-Qur-An). Der Islam. 87 (1–2): 1–129. doi:10.1515/islam-2011-0025 (ht
tps://doi.org/10.1515%2Fislam-2011-0025).
Sadeghi, Behnam; Bergmann, Uwe (2010). "The Codex of a Companion of the Prophet and the Qurʾān of the
Prophet" (https://www.scribd.com/doc/130854520/The-codex-of-a-companion-of-the-Prophet-SAW-Benham-Sad
eghi-Bergmann). Arabica. 57 (4): 343–436. doi:10.1163/157005810X504518 (https://doi.org/10.1163%2F157005
810X504518).
Puin, Elisabeth (2011). "Ein früher Koranpalimpsest aus Ṣan'ā' (DAM 01-27.1) – Teil IV". Die Entstehung einer
Weltreligion II. Hans Schiller. ISBN 978-3899303452.
Puin, Elisabeth (2010). "Ein früher Koranpalimpsest aus Ṣan'ā' (DAM 01-27.1): Teil III: Ein nicht-'uṯmānischer
Koran". Die Entstehung einer Weltreligion I: von der koranischen Bewegung zum Frühislam. Hans Schiller.
ISBN 978-3899303186.
Puin, Elisabeth (2009). "Ein früher Koranpalimpsest aus Ṣan'ā' (DAM 01-27.1): Teil II". Vom Koran zum Islam.
Hans Schiller. ISBN 978-3899302691.
Puin, Elisabeth (2008). "Ein früher Koranpalimpsest aus Ṣan'ā' (DAM 01-27.1)". Schlaglichter: Die beiden ersten
islamischen Jahrhunderte. Hans Schiller. ISBN 978-3899302240.
Hamdoun, Razan Ghassan (2004). The Qur'ānic Manuscripts In Ṣan'ā' From The First Century Hijra And The
Preservation Of The Qur'ān (http://www.hamdoun.net/Default.aspx?value=showCatItem-3-20).
Hilali, Asma (2017). The Sanaa Palimpsest; The Transmission of the Qur'an in the First Centuries AH. OUP.
ISBN 978-0-19-879379-3.
Taher, Abul (2000-08-08). "Querying the Koran" (https://www.theguardian.com/Archive/Article/0,4273,4048586,0
0.html). Guardian. Retrieved 2014-11-25.
Lang, Jeffrey (2000). "Response on the article "What is the Koran" " (https://web.archive.org/web/200103012106
48/http://amconline.org/publish/op/op-lang.html). The Atlantic Monthly. Archived from the original (http://amconlin
e.org/publish/op/op-lang.html) on March 1, 2001. Retrieved 2014-11-25.
Lester, Toby (1999-01-01). "What is the Koran?" (https://www.theatlantic.com/doc/prem/199901/koran). The
Atlantic Monthly. Retrieved 2014-11-25.
External links
Codex Ṣanʿāʾ – Inv. No. 01-27.1: Mid-1st Century Of Hijra (http://www.islamic-awareness.org/Quran/Text/Mss/so
th.html), Islamic Awareness
Early Qur'anic Manuscripts (http://www.islamic-awareness.org/Quran/Text/Mss/), Islamic Awareness
The UNESCO Restoration Project (https://web.archive.org/web/20080120225349/http://portal0.unesco.org/en/e
v.php-URL_ID%3D37916%26URL_DO%3DDO_TOPIC%26URL_SECTION%3D201.html)
Islamic Collections from the Museum (http://unesdoc.unesco.org/images/0011/001168/116850e.pdf), (pdf)
UNESCO
"A Qur’an written over the Qur’an – why making the effort?" (http://www.manuscript-cultures.uni-hamburg.de/mo
m/2012_01_mom_e.html)
Behnam, Sadeghi; Goudarzi, Mohsen (16 October 2017) [2012]. "Sanaa and the Origins of the Quran" Ṣan’ā’1
and the Origins of the Qur’ān (https://archive.org/details/110978941Sanaa1AndTheOriginsOfTheQurAn) (PDF).
Stanford/Harvard Universities. Archive.org. Walter de Gruytur. ISSN 0021-1818 (https://www.worldcat.org/issn/00
21-1818). Retrieved 13 April 2019. Invalid |script-title=: missing prefix (help)
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Issues in current scholarship

Contents of the manuscript

Location Visible Traces Reconstruction Standard Text

Quran 2 (al-Baqarah).196 ٌ‫ﻓِدﯾَﺔ‬ ٌ‫ﻓَـﻓِدﯾَﺔ‬

Quran 2 (al-Baqarah).210 ‫ـﻄﺮ )و ں( ا ﻻ ا ں )ﯨـ(ﺎ‬//‫ھل ﯨـ‬

Quran 2 (al-Baqarah).217 (‫ﻋں ا ﻟ)ﺴ(ﮭﺮ ا ﻟﺣر )م( ]و[ ﻋ)ـں‬

Quran 2 (al-Baqarah).217 ‫؛‬/------/ ‫ ]و[ )ﺻ(]ﺪ[ ﻋں‬/--/‫؛‬ ‫ﺳﺑِﯾ ِﻠ ِﮫ‬ َ ‫ﺻ ﱞد‬

‫‪Quran 9 (al-Tawbah).125‬‬ ‫َو َﻣﺎﺗ ُ ۟‬ ‫َو َﻣﺎﺗ ُ ۟‬

‫‪Quran 9 (al-Tawbah).127‬‬ ‫د ﻟﮏ ﯨـ)ﺎ ﯨـ(‪]//‬ـﻢ[ ) ـ(ـﻮ م ﻻ ﯨ ﮭو‬

‫ً‬ ‫ْ‬ ‫ٰ‬ ‫ْ ْ‬

‫‪Quran 19 (Maryam).4‬‬ ‫و ل ر ﯨﯽ ا ﺳﯨﻌل ا ﻟر ا س ﺳﯨﯨﺎ‬ ‫ﺷﯾْﺑﺎ ً‬ ‫ٱﻟرأْ ُ‬

‫؛}‪ ) {-----------------‬د( و ھﯨﯨﺎ‬ ‫ﻏ ٰﻠﻣﺎ ً‬

‫أَﻧﱠ ٰﻰ ﯾَ ُﻛونُ ﻟِﻰ ُ‬

‫‪Quran 19 (Maryam).13‬‬ ‫َﺣ ٰﻧﻧﺎ ً‬ ‫َو َﺣﻧَﺎﻧﺎ ً‬

‫‪Quran 19 (Maryam).22‬‬ ‫ﻓَ َﺣ َﻣﻠَ ْ‬

‫‪Quran 19 (Maryam).26‬‬ ‫ﺻ ْﻣﺗﺎ ً‬

‫‪Quran 19 (Maryam).27‬‬ ‫ﻓَﺄَﺗ ْ‬ ‫ﻓَﺄَﺗ ْ‬

Folio 22, verso, l. 26, p. 65

Quran 12 (Yūsuf).19 ْ(‫ ﯨـﻌ]ﺺ[ )ا‬//(‫{ )ﻋﻠﯨـ‬------} ‫و‬

Quran 12 (Yūsuf).30 (‫ ـ)ـﺪ ﺳ(ﻌ) ـ‬/ /{---------------}‫؛‬ َ ‫ﯾز{ ﻗَ ْد‬

Quran 12 (Yūsuf).31 ْ ‫َوأ َ ْﻋﺗ َ َد‬

Quran 37 (al-Ṣāffāt).19 ُ ‫ﻓَﺈِذا ھُم ﯾَﻧ‬

Quran 37 (al-Ṣāffāt).22 ُ ‫اﺣ‬

Quran 37 (al-Ṣāffāt).22 َ َ‫اﻟﱠذﯾن‬ َ َ‫اﻟﱠذﯾن‬

Quran 37 (al-Ṣāffāt).58 ُ‫َوﻣﺎ ﻧَﺣن‬ ُ‫أَﻓَﻣﺎ ﻧَﺣْ ن‬

Characteristics of the hand in the lower text

Issues in current scholarship

Dating of the lower text

Relation of the lower text to other non-'Uthmanic quranic traditions

So many Muslims have this belief that everything

Sadeghi and Goudarzi conclude:

7. Hilali & 20128, p. xv.

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This page was last edited on 26 September 2019, at 02:51 (UTC).

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