The Twenty Versions of the Qur'an, all are in Arabic and not the same

Tuesday, November 30, 2021

The Twenty Versions of the Qur'an: A Critical Examination

By Dr. Maxwell Shimba
Shimba Theological Institute
Max Shimba Ministries Org.

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Introduction

In this study, I intend to present factual evidence regarding the existence of multiple versions of the Qur'an, a topic that has long been suppressed within Islamic circles. Contrary to the widely held belief that there exists only one Qur'an, historical sources and Islamic hadith literature record the existence of twenty different versions of the Qur'an. Among these, seven have been explicitly acknowledged in the most trusted hadith collections attributed to the Prophet Muhammad.

This paper will outline the twenty known versions, their respective transmitters (Qurrā’), and raise critical theological and historical questions that challenge the claims of a singular, unchanged Qur'anic text.

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The Seven Primary Qur’anic Readers (Qurrā’) and Their Versions

Islamic tradition acknowledges seven principal Qur'anic readers, each of whom is said to have transmitted the Qur'an with two distinct narrations (versions). These readings, or Qirā’āt, have been historically accepted as authoritative, though variations exist among them in pronunciation, word choices, and occasionally meaning.

The seven primary readers and their two versions each are as follows:

1. Nāfiʿ (from Medina; d. 169 AH / 785 CE)

   • Warsh

   • Qālūn

2. Ibn Kathīr (from Mecca; d. 119 AH / 737 CE)

   • Al-Bazzi

   • Qunbul

3. Abū ʿAmr al-ʿAlāʾ (from Damascus; d. 154 AH / 770 CE)

   • Al-Dūrī

   • Al-Sūrī

4. Ibn ʿĀmir (from Basra; d. 118 AH / 736 CE)

   • Hishām

   • Ibn Dhakwān

5. Ḥamzah (from Kufah; d. 156 AH / 772 CE)

   • Khalaf

   • Khallād

6. Al-Kisā’ī (from Kufah; d. 189 AH / 804 CE)

   • Al-Dūrī

   • Abū’l-Ḥārith

7. Abū Bakr ʿĀṣim (from Kufah; d. 158 AH / 778 CE)

   • Ḥafṣ

   • Ibn ʿAyyāsh

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The Additional Three Readers and Their Narrations

In addition to the seven primary readers, Islamic scholars recognize three supplementary readers, each transmitting two additional versions:

1. Abū Jaʿfar

   • Ibn Wardān

   • Ibn Jamāz

2. Yaʿqūb al-Ḥāshimī

   • Ruways

   • Rawḥ

3. Khalaf al-Bazzār

   • Isḥāq

   • Idrīs al-Ḥaddād

Though Islamic authorities affirm these as authentic, it is evident that there are at least twenty versions of the Qur'an preserved through oral transmission, each with its distinct variations.

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Critical Questions for Theological Reflection

The existence of these multiple readings and narrations raises several important theological and historical questions that remain largely unaddressed in contemporary Islamic discourse:

1. Among these many Qur’anic readers, whose version is truly authoritative and correct?
   If Allah revealed the Qur'an to Muhammad, why are there numerous readers with differing versions, while the Prophet himself is not cited as a transmitter of any specific reading among these twenty?

2. If Allah revealed the Qur'an to Muhammad alone, how did other individuals come to possess different versions of the same divine revelation?
   How can such variations be justified if the Qur'an is claimed to be a singular, unaltered, and perfect book in the Arabic language?

3. If the Qur'an exists in only one Arabic form as frequently claimed, how can it be recited in twenty different forms within the same language?
   Do these discrepancies not contradict the assertion of a perfectly preserved revelation?

4. Among these twenty versions of the Qur'an, which one is the original, authentic, and true version?
   By what criteria do Islamic scholars or believers determine the authenticity of one version over another?

5. Which version did Prophet Muhammad himself recite and memorize?
   Is there evidence to confirm the exact version he followed, given that Islamic tradition ascribes the preservation of the Qur'an primarily to his personal recitation?

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Conclusion

This investigation highlights a critical issue within Islamic textual history—the presence of multiple accepted Qur'anic versions transmitted by various readers, each with distinct narrations. While Muslim scholars have attempted to explain these variations as acceptable within the tradition of Qirā’āt, this diversity raises serious theological implications for the claim of a single, unchanged Qur'an.

It is evident that Islam harbors numerous concealed complexities, and the refusal to openly address them continues to obscure the religion's historical development. The acknowledgment of twenty Qur'anic versions is, therefore, not merely a scholarly observation but a profound theological dilemma for the claims of Islamic orthodoxy.

May God bless you and open your eyes to truth.

In His service,
Dr. Maxwell Shimba
Shimba Theological Institute
Max Shimba Ministries Org.

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