TY  - JOUR
TT  - Personal Mushafs and Arrangement of the Chapters in al-Shahristānī’s Exegesis Mafātīh al-asrār
AU  - Arpa, Recep
PY  - 2017
DA  - December
DO  - 10.26570/isad.346788
JF  - İslam Araştırmaları Dergisi
JO  - isad
PB  - Turkish Religious Foundation Centre for Islamic Studies
WT  - DergiPark
SN  - 1301-3289
SP  - 45
EP  - 87
IS  - 38
KW  - Şehristânî
KW  - Mefâtîhu’l-esrâr
KW  - mushaf
KW  - Hz. Ali
KW  - Übey b. Kâ‘b
KW  - Abdullah b. Mes‘ûd
KW  - Ca‘fer es-Sâdık
N2  - The prophetfirst himself memorized the revelations, then he had clerks write them down.Some of the companions wrote these revealed verses for themselves in order tomemorize and master them and so they created personal mushafs. Although the literatureon the history of Quran and mushafs do not corroborate the number of personal mushafsor their possessors, numbers vary from four to seven, and even up to twenty-eightaccording to some records. Among these mushafs, particularly those of Ubayy b.Ka‘b, Abdullah b. Mas‘ūd, Ali b. Abī Tālib and Ibn Abbas have been the most distinguished.In fact, these are the mushafs of which we have some knowledge. Some of these mushafscirculated beyond the Hijaz. For example, the recitation according to Ubayy’s mushafwas welcomed in Damascus and the recitation according to Ibn Mas‘ūd’s gainedinfluence in Kūfa. We have little or no information about mushafs other thanthese four. According to reports, there are a series of disagreement between thesepersonal mushafs and the mushaf arranged during the times of Caliph Abū Bakr andCaliph Uthmān in respect to the number of chapters (sūrahs) and theirarrangements. As many reports state, unlike Caliph Uthmān’s mushaf, Ibn Masud’smushaf does not include the chapters of al-Fātihah (the Opener), al-Falaq (theDaybreak) and al-Nās (the Mankind); Ubayy’s mushaf includes the supplicationsof Qunūt as two separate chapters; and Ali’s mushaf is arranged according tothe order of revelation. The literature on the history of Quran, books on mushaf,history of sciences, and Quranic sciences have reported many narratives on thediscrepancy between these personal mushafs and Caliph Uthmān’s mushafs inrespect to the arrangement of chapters.One ofsources on the arrangement of chapters in personal mushafs is a book ofexegesis, Mafātīh al-asrār, attributed to Muhammad b. Abd al-Karīmal-Shahristānī (d. 548/1153). It seems that this newly circulating book ofal-Shahristānī is valuable for its hitherto unknown information on the personalmushafs, including the arrangement of Quranic revelations.Al-Shahristānīattaches in the preface two unseen tables comparing the chapters according tothe order of revelation and to the order in the mushafs. Although al-Shahristānīdoes not disclose the source of these tables, he states that he has reproduced themverbatim from a person who is highly learned on the arrangement of chapters andfrom trustworthy narrators and books. Al-Shahristānī underlines that thesetables may not exist in other works of exegesis because exegetes do not know ortrust them; and they do not include them in their works for they are occupiedwith more important subjects.The firsttable al-Shahristānī provides is related to the arrangement of the Quranic revelationand it includes reports from five different persons. The first report comes fromthe narrators of Muqātil b. Sulaymān (d. 150/167), the second one comes from Alithrough Muqātil, the third one comes from Ibn Abbās through al-Kalbī, thefourth one comes from the narrators of Abū ‘Ali al-Ģusayn b. Wāqid al-Qurashī,and the fifth one comes from Ja‘far al-Ģādiq.The secondtable on the arrangement in the mushafs provides the lists of chapters accordingto Caliph Uthmān, Ibn Mas‘ūd and Ubayy b. Ka‘b. It also includes afourthlist according to the report from Abū Abd Allah Muhammad b. Khālidal-Barqī who was a famous Shiite hadīth scholar of the early period of theImāmiyya, and a fifth lists relying on the report from Ibn Wādih Ahmad b. Ishāqb. Ja‘far Ya‘qūbī.Threereports in the first table (from Muqātil b. Sulaymān’s narrators, Ali through Muqātil,Ja‘far al-Sādiq) and the report from Muhammad b. Khālid al-Barqī do not existin other extant sources. Therefore, al-Shahristānī’s book appears to be theonly source mentioning these reports.The mostsalient report in the table that lists the reports according to arrangement of Quranicrevelation is from Ja‘far al-Sādiq. According to our knowledge, neither Sunni norShiite sources, except for al-Shahristānī’s exegesis, mention the existence ofsuch a report/ mushaf attributed to Ja‘far al-Sādiq. Even the existence of somecontemporary sources mentioning Ja‘far’s report/ mushaf do not change thisfact, because ultimately the source for these contemporary sources are, infact, al-Shahristānī’s exegesis. By citing al-Shahristānī, Shiite scholar AbūAbdullah al-Zanjānī mentions this report in his book titled Tārīkh al-Qur’ān as“Ja‘far al-Sādiq’s mushaf ’s arrangement”, misleading those who later cite himand some contemporary writers who attribute a mushaf to Ja‘far al-Sādiq. Thisleads to an assumption that Ja‘far had a personal mushaf just like Ubayy b.Ka‘b and Ibn Mas‘ūd. However, it is not plausible to accept its existenceaccording to our current evidence.IbnMas‘ūd’s and Ubayy b. Ka‘b’s mushafs listed in the second table ofal-Shahristānī are the most salient personal mushafs on which many debatesoccurred. So far we have discussed the arrangements of chapters in Ibn Mas‘ūdand Ubayy b. Ka‘b’s mushafs according to the information given in al-Fihristand al-Itqān, because no other source mention the content and arrangement ofthe mushafs of Ibn Mas‘ūd and Ubayy b. Ka‘b. Al-Shahristānī’s Mafātīh al-asrāris the third source to compare the information provided by the other twosources as well as to reveal many unknown facts about these mushafs. It isworth noting that al-Fihrist and al-Itqān narrate that Ibn Mas‘ūd’s mushaf doesnot include the chapter al-Fatiģah, whereas according to the list given in Mafātīhal-asrār, Ibn Mas‘ūd’s mushaf includes it. This seems to open the debate as to whetherIbn Mas‘ūd considered this chapter as part of the Quran or not.Similarly,another important point of debate is Ubayy b. Ka‘b’s mushaf and its inclusion ofQunūt supplications as Quranic chapters (Khal‘ and Hafd). Even though no recordexists of Ubayy b. Ka‘b’s report that these supplications are part of theQuran, they are included at the middle/end of the mushaf to be memorized andrecited in prayer. The qunūt supplications are listed after the chapter al-‘Asr(the Declining Day) in al-Itqān and al-Fihrist, whereas they are added at theend of the table in Mafātīh al-asrār.In thisarticle, I try to examine the sources of reports on the arrangements ofchapters in the personal mushafs that al-Shahristānī recounts and compare themwith other sources that mention the arrangement of chapters in these personal mushafs.
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UR  - https://doi.org/10.26570/isad.346788
L1  - https://dergipark.org.tr/en/download/article-file/354873
ER  -