101 Reasons Why We Left Islam – Chapter 4: Islamic History – Reason 51
Despite Reason 50 showing a clear human process in the standardisation of the Quran, some will say, ‘But the Quran we have now is perfectly preserved, regardless of the ‘human process’ of standardizing it. There is one and only one Quran preserved: word for word, letter for letter!”. The most popular copy worldwide at the moment is known as the 1924 Cario Edition. Often referred to as the “Hafs” or the “Cairo copy,” marked a significant milestone in the standardization of the Quranic text. This edition was commissioned by the Egyptian government under King Fuad I and was prepared by a committee of scholars from Al-Azhar University. They aimed to produce a standardized text that adhered to the Hafs recitation, one of the most widely accepted Quranic readings.
This standardisation aimed to address variations in Quranic recitation and script that had emerged over centuries. By standardizing the text, it ensured consistency in how the Quran was read and taught across the Muslim world. The scholars reviewed the text, ensuring its alignment with traditional oral recitations passed down through generations. This means that there were several differences between various texts of the Quran. For a long time, scholars have tried to unequivocally deny that there is a single variation of the Quran, insisting that the ‘Cario copy’ is the one and only Quran in existence. But that turned out to be a recent marketing claim inconsistent with the classical Islamic writings! Here is what the research showed as other variations to the Cario Copy:
1. Warsh ʿan Nāfiʿ
Predominantly used in North and West Africa, especially Morocco and parts of Algeria. Notable for its unique vowelization and pronunciation differences compared to Ḥafṣ.
2. Qālūn ʿan Nāfiʿ
Used mainly in Libya and parts of Tunisia. Also, a transmission from Nāfiʿ al-Madani but differs slightly from Warsh.
3. Al-Dūrī ʿan Abī ʿAmr
Found in parts of Sudan and West Africa. Known for some distinctive phonetic and grammatical features.
4. Al-Sūsī ʿan Abī ʿAmr
A variant from the same base reader as al-Dūrī but less widely circulated.
5. Khalaf ʿan Ḥamzah
Less common; read in limited regions in North and West Africa.
6. Shuʿbah ʿan ʿĀṣim
Like Ḥafṣ, also from ʿĀṣim, but with subtle differences found in parts of Iraq.
7. Ibn Kathīr (with narrations like al-Bazzī and Qunbul)
Associated with early Meccan recitation styles.
8. Ḥamzah (with narrators like Khalaf and Khallād)
Known for specific phonetic applications and emphasis.
9. Abū Jaʿfar, Yaʿqūb, and Khalaf
Unique due to their specific phonetic, grammatical, and stylistic features, reflecting the diversity of Arabic dialects and oral traditions
These are among the ten recognized Qira’at (readings), though their use is mostly academic or regional.
Along with Cario Copy, make up at least 10 variations of the Quran. Apologists will insist that the differences are minor and have to do with the different ways of ‘reading’ the Quran (Qira’at) and pronunciations. Research, however, found several differences that go beyond that. We are summarising the most notable ones between the ‘Cario copy’ and the other versions:
- Quran 2:184 Introduces the option of feeding the poor as a ransom for missing fasting. Cario Copy says: “…then a ransom (by) feeding a poor person.” Warsh Copy: “…then a ransom (by) feeding poor people (plural).” One suggests feeding one person is enough. The other suggests more than one person is needed as a ransom for missing your fasting. Which one is it?
- Quran 3:81 Talks about the covenant Allah took with prophets, ensuring their belief in and support for a future messenger confirming previous revelations. Cario Copy: “And [recall] when Allah took the covenant of the prophets, [saying], ‘Whatever I give you of the Book and wisdom, then a messenger comes to you confirming what is with you, you must believe in him and support him…”. Yet the Warsh copy says: “And [recall] when Allah took the covenant of the prophets, ‘For that which I have given you of the Book and wisdom, then a messenger comes to you confirming what is with you, you must believe in him and support him…” In the Cario Copy, the covenant seems broader and open-ended (“whatever I give”), potentially encompassing all revelations. In Warsh, (“for that which”) imply a specific purpose or subset of revelations, affecting the message, succession, and Muhammad’s role as the final messenger.
- Quran 2:125 Cario Copy: “And take from the standing place of Abraham a place of prayer.” Warsh Copy: “And they took the standing place of Abraham a place of prayer.” Cario Copy is a ‘command’, but the Warsh is an ‘action’ done by others in the past.
- Quran 1:4 is fundamentally the surah that is read the most in Islam, Surah Al Fatiha. Cario Copy: “…Master of the Day of Judgement.” Warsh Copy: “…King of the Day of Judgement.” The words are similar and could have easily confused Maalik and Malik, but they convey different perspectives of Allah. Is Allah the King of the master and owner of the judgement day?
Finally, you have probably heard of the Birmingham Quran manuscript, one of the oldest surviving fragments that has been carbon-dated back to the date of the Prophet, which contains parts of Surahs 18 to 20. It aligns closely with the current Quranic text but shows minor differences in orthography (spelling conventions) and diacritical marks (used for pronunciation). All these challenges to the Quran instigated the famous ‘holes in the narrative’ incident that became ever so famous in the West when Islamic dawah who fought teeth and nail to defend the perfect preservation of the Quran had to pull back and admit there are ‘holes in the narrative’ in such claim. So much so that now the focus is on the ‘message’ being preserved rather than the claim that the Quran is preserved sentence by sentence, word by word, letter by letter.