Popeyesays
Well-Known Member
"
(C)ertain variant readings existed and, indeed, persisted and increased as the Companions who had memorised the text died, and because the inchoate (basic) Arabic script, lacking vowel signs and even necessary diacriticals to distinguish between certain consonants, was inadequate. ... In the 4th Islamic century, it was decided to have recourse (to return) to "readings" (qira'at) handed down from seven authoritative "readers" (qurra'); in order, moreover, to ensure accuracy of transmission, two "transmitters" (rawi, pl. ruwah) were accorded to each. There resulted from this seven basic texts (al-qira'at as-sab', "the seven readings"), each having two transmitted versions (riwayatan) with only minor variations in phrasing, but all containing meticulous vowel-points and other necessary diacritical marks. ... The authoritative "readers" are:
There are actually more "qurrah`" than listed here, and note this happened in the 4th century of Islam.
"There are other indications that the belief in the finality of Muhammad's prophethood was not generally accepted in the early days of Islam. In a gloss explaining the expression of khayr al-khawátim (the best of the seals) used in the Naqá'id, the commentator Abú `Ubayda who died in 209 A.H. says, "He [the poet] means that the Prophet . . . is the seal of the prophets, which means he is the best of the prophets" (Naqá'id 349). A similar interpretation is given by Abú Riyásh al-Qaysí in his commentary on al-Kumayt's Háshimiyyat. Commentating on a verse in which the prophet is referred to as khátam (or khátim) al-anbiyá', Abú Riyásh says that the meaning of khátim al-anbiyá' is someone who seals the prophets; khátam al-anbiyá', on the other hand, means "beauty of the prophets" or "the best of them" (Friedmann, Prophecy 57). Another explicit tradition that supports this idea is attributed to `Á'isha, who said, "Say [that the Prophet is] the seal of the prophets and do not say that there is no prophet after him" (Al-Suyúti, qtd. in Friedmann, Prophecy 63). The phrase khátam al-nabiyyín (seal of the prophets) here cannot mean "the last prophet", but is understandable in the sense of the best prophet. Also, the foremost Kúfí grammarian al-Tha'lad held that "al-khátim is the one who sealed the prophets and al-khátam is the best of the prophets in character and physical constitution" (Al-`Ayní, qtd. in Friedmann, Prophecy 58).
These doxological[31] interpretations of seal seem to indicate that even in the third century of Islam, there still existed different interpretations of khátam al-anbiyá' (seal of the prophets). These interpretations also found their way into hadíth literature. For instance, there is a saying of the Imam `Alí that "Muhammad is the Seal of the Prophets [khátam al-anbiyá'] and I am the Seal of the Successors [khátam al-wasiyyín]" (Majlisí, Bihár 4-5).[32] If seal solely meant termination, then how can one understand `Alí as sealing the successorship, when there were to be eleven Imams after him according to Shi`i belief and the Caliphate was to continue after him in the history of Sunni Islam? Also, one Bahá'í writer discusses the implications of a hadíth in which the Prophet is reported to have said, "I am the last prophet and the mosque I am constructing is the last mosque." Rawshani argues that if by the term "last mosque" is understood that no other mosque will be built in the dispensation of Islam, then clearly this is an absurd contradiction, unless it was used in a doxological manner. On this ground the term khátam al-nabiyyín (seal of the prophets) refers to the fact that the Prophet confirmed the prophets before him and thus the peoples of Arabia, who had not accepted the prophethood of the prophets of the past, particularly those of the Abrahamic tradition, were summoned to recognise them (Rawshani, Khátamiyyat 30-31). " http://bahai-library.com/?file=fananapazir_fazel_finality_islam.html
I gave this link before, the entire essay is worth reading.
I'm going to break up responses to your excellent post, to allow myself time to think through the points.
Regards,
Scott
Nafi` (from Medina; d. 169/785)
Ibn Kathir (from Mecca; d. 119/737)
Abu `Amr al-`Ala' (from Damascus; d. 153/770)
Ibn `Amir (from Basra; d. 118/736)
Hamzah (from Kufah; d. 156/772)
al-Qisa'i [sic] (from Kufah; d. 189/804)
Abu Bakr `Asim (from Kufah; d. 158/778)"
(Cyril Glassé, The Concise Encyclopedia of Islam, San Francisco: Harper & Row, 1989, p. 324, bold added) Ibn Kathir (from Mecca; d. 119/737)
Abu `Amr al-`Ala' (from Damascus; d. 153/770)
Ibn `Amir (from Basra; d. 118/736)
Hamzah (from Kufah; d. 156/772)
al-Qisa'i [sic] (from Kufah; d. 189/804)
Abu Bakr `Asim (from Kufah; d. 158/778)"
There are actually more "qurrah`" than listed here, and note this happened in the 4th century of Islam.
"There are other indications that the belief in the finality of Muhammad's prophethood was not generally accepted in the early days of Islam. In a gloss explaining the expression of khayr al-khawátim (the best of the seals) used in the Naqá'id, the commentator Abú `Ubayda who died in 209 A.H. says, "He [the poet] means that the Prophet . . . is the seal of the prophets, which means he is the best of the prophets" (Naqá'id 349). A similar interpretation is given by Abú Riyásh al-Qaysí in his commentary on al-Kumayt's Háshimiyyat. Commentating on a verse in which the prophet is referred to as khátam (or khátim) al-anbiyá', Abú Riyásh says that the meaning of khátim al-anbiyá' is someone who seals the prophets; khátam al-anbiyá', on the other hand, means "beauty of the prophets" or "the best of them" (Friedmann, Prophecy 57). Another explicit tradition that supports this idea is attributed to `Á'isha, who said, "Say [that the Prophet is] the seal of the prophets and do not say that there is no prophet after him" (Al-Suyúti, qtd. in Friedmann, Prophecy 63). The phrase khátam al-nabiyyín (seal of the prophets) here cannot mean "the last prophet", but is understandable in the sense of the best prophet. Also, the foremost Kúfí grammarian al-Tha'lad held that "al-khátim is the one who sealed the prophets and al-khátam is the best of the prophets in character and physical constitution" (Al-`Ayní, qtd. in Friedmann, Prophecy 58).
These doxological[31] interpretations of seal seem to indicate that even in the third century of Islam, there still existed different interpretations of khátam al-anbiyá' (seal of the prophets). These interpretations also found their way into hadíth literature. For instance, there is a saying of the Imam `Alí that "Muhammad is the Seal of the Prophets [khátam al-anbiyá'] and I am the Seal of the Successors [khátam al-wasiyyín]" (Majlisí, Bihár 4-5).[32] If seal solely meant termination, then how can one understand `Alí as sealing the successorship, when there were to be eleven Imams after him according to Shi`i belief and the Caliphate was to continue after him in the history of Sunni Islam? Also, one Bahá'í writer discusses the implications of a hadíth in which the Prophet is reported to have said, "I am the last prophet and the mosque I am constructing is the last mosque." Rawshani argues that if by the term "last mosque" is understood that no other mosque will be built in the dispensation of Islam, then clearly this is an absurd contradiction, unless it was used in a doxological manner. On this ground the term khátam al-nabiyyín (seal of the prophets) refers to the fact that the Prophet confirmed the prophets before him and thus the peoples of Arabia, who had not accepted the prophethood of the prophets of the past, particularly those of the Abrahamic tradition, were summoned to recognise them (Rawshani, Khátamiyyat 30-31). " http://bahai-library.com/?file=fananapazir_fazel_finality_islam.html
I gave this link before, the entire essay is worth reading.
I'm going to break up responses to your excellent post, to allow myself time to think through the points.
Regards,
Scott