Month: March 2024

During the formation of the Qur’an, the following men had Qur’ans which had a different number of chapters than found in today’s 114 chapter Qur’an:

• Ubayy ibn Ka’b (116 chapters)
• Abdullah ibn Masud (111 chapters)

Uthman’s bonfire can be found in Sahih al-Bukhari 4987:

Hudhaifa bin Al-Yaman came to `Uthman at the time when the people of Sham and the people of Iraq were Waging war to conquer Arminya and Adharbijan. Hudhaifa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur’an, so he said to `Uthman, “O chief of the Believers! Save this nation before they differ about the Book (Qur’an) as Jews and the Christians did before.” So `Uthman sent a message to Hafsa saying, “Send us the manuscripts of the Qur’an so that we may compile the Qur’anic materials in perfect copies and return the manuscripts to you.” Hafsa sent it to `Uthman. `Uthman then ordered Zaid bin Thabit, `Abdullah bin AzZubair, Sa`id bin Al-As and `AbdurRahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. `Uthman said to the three Quraishi men, “In case you disagree with Zaid bin Thabit on any point in the Qur’an, then write it in the dialect of Quraish, the Qur’an was revealed in their tongue.” They did so, and when they had written many copies, `Uthman returned the original manuscripts to Hafsa. `Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur’anic materials, whether written in fragmentary manuscripts or whole copies, be burnt.

That Hadith are unreliable—that any given matn cannot be taken at face value as an accurate datum from the 1st Islamic Century, and that any given ʾisnād cannot be taken at face value as an accurate record of a matn’s provenance—cannot be seriously contested, for multiple reasons.

Firstly, there is an overwhelming prior probability based upon the ubiquity of fabrication and pseudepigraphy in Late Antique and Mediaeval religio-historical (pagan, Jewish, and Christian) ascriptions.

Secondly, there is the high frequency of contradictions within the Hadith corpus, which necessitates the occurrence of a huge amount of fabrication, interpolation, and/or mutation and, therefore, skepticism towards any given hadith.

Thirdly, there is the ubiquity of fabrication and interpolation—both reported and demonstrable — in the Hadith corpus, which again casts doubt upon the rest of the corpus.

Fourthly, there is the rapid, extreme mutation and growth of reports that evidently took place over the course of a century or more of oral transmission, which means that any given matn—regardless of the ʾisnād—is likely at best heavily distorted and at worst obliterated beyond its original form.

Fifthly, there is the belated emergence of Hadith as a genre and corpus, largely during the 8th and 9th Centuries CE, which straightforwardly precludes the authenticity of most ascriptions to the 7th Century CE.

Dr. Joshua Little, PhD Thesis

It is available from his own site, or from here: