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Text of the page (random words):
ٱسْمُهُ يَحْيَىٰ لَمْ نَجْعَل لَّهُ مِن قَبْلُ سَمِيًّا quran 19 8 folio 22 verso l 3 4 p 63 ا ﻰ ٮـ ﮑ ـﻮ ﮞ لی ﻋ ـلم ﻟ ﮑ ـٮر عٮٮا أَنَّىٰ يَكُونُ لِى غُلَـٰمٌ وَقَدْ بَلَغْتُ مِنَ ٱ لْكِبَرِ عِتِيًّا أَنَّىٰ يَكُونُ لِى غُلَـٰمٌ وَكَانَتِ ٱمْرَأَتِى عَاقِرًا وَقَدْ بَلَغْتُ مِنَ ٱلْكِبَرِ عِتِيًّا quran 19 9 folio 22 verso l 5 p 63 و لم ٮک سا ی وَلَمْ تَكُ شَاي وَلَمْ تَكُ شَيْئًا quran 19 11 folio 22 verso l 7 p 64 ـم حرح ثُـ ـمَّ خَرَجَ فَـ ـخَرَجَ quran 19 11 folio 22 verso l 7 p 64 ا و ﺣ ﻰ ا ﻟ ـٮـ ﻬﻢ أَوْحَىٰ إِلَيْهِمْ فَـ ـأَوْحَىٰ إِلَيْهِمْ quran 19 12 folio 22 verso l 8 p 64 و علمٮه ا ﻟ ـﺤ ﮑﻢ وَ عَلَّمْنٰهُ الْحُكْمَ وَ آتَيْنَاهُ الْحُكْمَ صَبِيًّا quran 19 13 folio 22 verso l 9 p 64 حننا حَنٰناً وَ حَنَاناً quran 19 14 folio 22 verso l 10 p 64 و لم ٮک وَلَمْ يَكُ وَلَمْ يَكُنْ quran 19 15 folio 22 verso l 10 p 64 و علٮه ا لسلم وَعَلَيْهِ السَّلٰمُ وَسَلَـٰمٌ عَلَيْهِ quran 19 19 folio 22 verso l 15 p 64 لنهب لِنَهَبَ لِأَهَبَ quran 19 21 folio 22 verso l 17 p 64 و هو ﻋﻠ ﻪ ﻫ ـٮـ ـﮟ وَ هُوَ عَلَيْهِ هَيِّنٌ هُوَ عَلَىَّ هَيِّنٌ quran 19 21 folio 22 verso l 18 p 64 و ا مر ا مٯصٮا وَأَمْرًا مَّقْضِيًّا وَ كَانَ أَمْرًا مَّقْضِيًّا quran 19 22 folio 22 verso l 18 p 64 ڡحملٮ فَحَمَلَتْ فَحَمَلَتْـ ـهُ quran 19 23 folio 22 verso l 19 p 64 ڡـﻠﻤ ا حا ها ا لمحص فَـ ـلَمَّا أَجَاءَهَا ٱلْمَخٰضُ فَأَجَاءَهَا ٱلْمَخَاضُ quran 19 23 folio 22 verso l 20 p 65 ٯٮل هد ا ا ﻟ ـٮـ ـو م قَبْلَ هَـٰذَا الْيَوْمِ قَبْلَ هَـٰذَا quran 19 24 folio 22 verso l 20 21 p 65 ڡٮـ ـد ٮها مں ٮـﺤٮـﻬ ا لا ٮحر ٮی فَنٰدٮٰهَا مِن تَحْتِهَـ ـا مَلَكٌ أَلَّا تَحْزَنِى 24 فَنَادَىٰهَا مِن تَحْتِهَا أَلَّا تَحْزَنِى quran 19 26 folio 22 verso l 23 p 65 و ٯـ ی ﻋ ـٮٮـ ﺎ وَقَرِّى عَيْنًا وَقَرِّى عَيْنًا quran 19 26 folio 22 verso l 24 p 65 ﺻ ـﻮ ما و ﺻﻤ ـٮا صَوْماً وَصُمْتاً صَوْماً quran 19 26 folio 22 verso l 24 p 65 ﻟﮟ ا کلم لَنْ أُکَلِّمَ فَـ ـلَنْ أُكَلِّمَ quran 19 27 folio 22 verso l 25 p 65 ﺎ ٮـ ـت ٯو ﻣﻬ ﺎ فَأَتَتْ قَوْمَهَا فَأَتَتْ بِهِ قَوْمَهَا quran 19 27 folio 22 verso l 25 p 65 لٯد ا ﺗٮت لَقَدْ أَتَيْتِ لَقَدْ جِئْتِ quran 19 28 folio 22 verso l 26 p 65 ما کا ﮞ ا ٮو ک ا ٮا ﻮ ا مَا كَانَ أَبُوكِ أَباً سُوءاً مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍ folio 31 edit recto verso visible traces reconstruction standard text quran 12 yūsuf verse 19 folio 31 recto l 4 5 p 71 ْو ﻋﻠٮـ ٮـﻌ ﺺ ا ﻟ ﺴ و جَاءَت عَلَيْهِ بَعْضُ السَّيَّارَةِ وَجَاءَتْ سَيَّارَةٌ quran 12 19 folio 31 recto l 6 p 71 و ٯل وَ قٰلَ قَالَ quran 12 19 folio 31 recto l 7 p 71 و ا ﻟ ﻠﻪ ﻋﻠ ـﻢ ٮـﻤ ﺎ ٮڡعلو ﮞ وَٱللَّـهُ عَلِيمٌ بِمَا يَفْعَلُونَ وَٱللَّـهُ عَلِيمٌ بِمَا يَعْمَلُونَ quran 12 28 folio 31 verso l 4 p 72 ٯل ا ﻪ ﻛ ـٮد ﻛﮟ قٰلَ إِنَّهُ كَيْدَكُنَّ قَالَ إِنَّهُ مِن كَيْدِكُنَّ quran 12 30 folio 31 verso l 5 p 72 ٮسو ه مں ا هل ا لمد ٮـ ـٮه نِسْوَةٌ مِن أَهْلِ ٱلْمَدِينَةِ نِسْوَةٌ فِي ٱلْمَدِينَةِ quran 12 30 folio 31 verso l 5 6 p 72 ٯـ ـﺪ ﺳ ﻌ ڡـ ﻬﺎ ﺣ ـٮ ڡٮـ ﻬ ﺎ ٱمْرَأَتُ ٱلْعَزِيزِ قَدْ شَغَفَهَا حُبُّ فَتَٮٰهَا 25 ٱمْرَأَتُ ٱلْعَزِيزِ تُرَٰوِدُ فَتَٮٰهَا عَن نَّفْسِهِ قَدْ شَغَفَهَا حُبًّا quran 12 31 folio 31 verso l 7 p 72 ڡلما ﺳﻤ ﻌ مکر ﻫ ـﮟ فَلَمَّا سَمِعَتْ مَكْرَهُنَّ فَلَمَّا سَمِعَتْ بِـ ـمَكْرِهِنَّ quran 12 31 folio 31 verso l 8 p 72 و ﺣ ﻌ ﻠ ﻟ ﻬ ﻣٮـﮑ وَ جَعَلَتْ لَهُنَّ مُتَّكَـًٔا وَ أَعْتَدَتْ لَهُنَّ مُتَّكَـًٔا quran 37 al ṣāffāt verse 15 folio 28 recto l 1 p 102 و ٯلو ا هد ا ٮٮں وَقٰلوا هذا سِحرٌ مُبينٌ وَقالوا إن هـٰذا إِلّا سِحرٌ مُبينٌ folio 28 edit recto verso visible traces reconstruction standard text quran 37 19 folio 28 recto l 4 p 102 ڡا دا ﻫ ـﻢ ﻣﺤ ـﺼ ـﺮ فَإذا هُم مُحضَرون فَإِذا هُم يَنظُرونَ quran 37 22 folio 28 recto l 6 p 102 ا ٮـ ﻌٮـ ﻮ ا إبعَثوا احشُرُوا quran 37 22 folio 28 recto l 6 p 102 ﻃـ ـﻤ ـﻮ ا الَّذينَ ظَلَموا الَّذينَ ظَلَموا وَأَزوٰجَهُم quran 37 23 folio 28 recto l 8 p 102 صر ٮط ا ﻟﺤ ﺤٮم صِر ٮطِ الجَحيم صِرٰطِ الجَحيمِ quran 37 25 folio 28 recto l 9 p 103 لا ٮٮٮصرو لا تَنٮٰصَرون or لا تَتَنٰصَرون لا تَناصَرون quran 37 27 folio 28 recto l 10 p 103 ڡـ ﺎ ٯـ ـٮل فَـ ﺄ قبَلَ وَ أَقبَلَ quran 37 48 folio 28 verso l 3 p 103 ﻋ ـٮـ ـد هم عِندَهُم وَ عِندَهُم quran 37 50 folio 28 verso l 4 p 103 علا عَلا عَلی quran 37 54 folio 28 verso l 7 p 103 ٯهل فَـ ـﻬَﻞ هَل quran 37 56 folio 28 verso l 8 p 103 ﻟ ـٮـﻌ ـو ٮں لَتُغوِينِ ِلَتُرْدِين quran 37 58 folio 28 verso l 9 p 103 و ما ٮحں وَما نَحنُ أَفَما نَحْنُ the page numbers refer to the edition by sadeghi and goudarzi 2 in their edition a reliably read but partially visible letter is put in parentheses while a less reliably read letter is put inside brackets a pair of forwarding slashes mark an illegible area on the folio while braces indicate a missing part of the folio the list here does not include all the spelling variants note in the above table parentheses or brackets are left out if they appear at the very beginning or end of a phrase to avoid text alignment issues braces or forward slashes are preserved in all instances but with the insertion of extra semicolons that help preserve text alignment characteristics of the hand in the lower text edit lines per page of the lower text vary from 25 to 30 and sometimes stray markedly from the horizontal there are occasional diacritical dots to differentiate consonants but only one possible instance of a dotted short vowel indicator otherwise the text is written for the most part in scriptio defectiva without indication of long vowels except that particular words are written in scriptio plena for which the letter alif indicates a long vowel both verse indicators and crudely decorated sura divisions are provided in the original hand and there are indicators for divisions of 100 and 200 verses individual verse divisions are indicated by patterns of dots although the form of these patterns varies in different folios of the manuscript given that many verse divisions have been lost entirely and that residual letter elements from deleted words may present as similar patterns of dots it is not possible to determine how far the verse divisions in the lower text correspond to any of the many known traditions of quranic verse division however it does appear that the basmala formula is sometimes counted as a separate verse contrary to the later quranic standard reading instruction edit visible in the lower text is the beginning of sura 9 which follows on from sura 8 in this text sura 9 at tawba is the only sura in the standard quran which is not introduced by the basmala formula in the name of god the most gracious the most merciful the absence of the formula at this place sometimes being stated as indicating that the two suras 8 and 9 are to be considered as a single section of the quran nevertheless the lower text in the sana a palimpsest does introduce sura 9 with the basmala formula on line 8 of folio 5a but the following line then begins la taqul bi smi allahi do not say in the name of god this notice therefore represents the intrusion of a non canonical reading instruction into the body of the canonical text undifferentiated from that text and in this respect no parallel is known in the tradition of written qurans moreover by setting out the basmala formula and then countermanding its being recited out loud the text as it stands would create an uncertainty in ritual use to a degree that the conventions of quranic writing are generally designed to prevent hilali s exercise book thesis edit asma hilali has argued that this reading instruction indicates a possible correction or notice by some kind of a senior teacher or scribe supporting her hypothesis of a scribal exercise in the context of school exercises 26 in her analysis she has argued that both the upper and lower text show characteristics of being schoolroom exercises in quranic writing in which case she also argues the scraping and re use of the palimpsest is to be expected hilali reported various types of erasures that could be due to the palimpsesting technique 8 françois déroche contends only scraping could have removed the lower ink and sadeghi finds some evidence of such scraping elisabeth puin contends that the primary codex was scraped off and re written in some cases and in other cases the entire codex was erased by soaking the sheets and stretching them 8 however nicolai sinai has criticised hilali s thesis in detail in a review of her work 27 and éléonore cellard s work on a much larger number of folios than hilali examined is also considered highly relevant 8 quranic manuscript scholar hythem sidky has cited the paper by sinai for criticism of her reading of the lower text and overall thesis and cellard s paper for a codicological reconstruction of portions of the undertext demonstrating the document s status as a codex and the product of professional scribes 28 issues in current scholarship edit dating of the lower text edit the lower text is believed to have been written sometime between 632 669 ce as the parchment of the stanford folio has been radiocarbon dated with 95 accuracy to before 669 ce and 75 probability from before 646 ce françois déroche puts the lower text to the second half of the 7th century 29 the lower text includes sura at tawba which is believed in islamic tradition to have been recited by muhammad in 632 ce 1 relation of the lower text to other non uthmanic quranic traditions edit main article early quranic manuscripts the lower text of the sana a manuscript is capable of being distinguished from the upper text only in some folios and several folios are so damaged as to be wholly unreadable so asma hilali was able to transcribe the lower text contents of only 11 folios in which she identified 61 non orthographic variations from the 1924 cairo edition the variations observed in the lower text tend to be more substantial than those observed in the upper text for the most part involving the addition of whole words and phrases islamic tradition has described that other than the standard uthmanic quran there existed two independently preserved and copied quranic codices from two companions of the prophet those of abdullah ibn masud and ubayy ibn ka b 30 before the sana a manuscript no partial or complete quranic codex in a tradition other than the uthmanic standard had ever been found and while early islamic witnesses report readings found in these two alternative codices they do not collate their full texts elizabeth puin and asma hillali report little or no correspondence between the variations from the uthmanic quran that they have found in the lower text with those reported for abdullah ibn masud or ubayy ibn ka b whereas sadeghi and goudarzi claim to be able to identify extra variations in the lower text of the sana a codex with similarities to the codex of ibn masud as well as differences hence they report an overlap between the variants of ibn masud and the sana a manuscript although there are variants in ibn masud not found in the lower text and vice versa with the differences much outnumbering the correspondences 31 additionally the sana a manuscript puts sura tawba after sura anfal whereas ibn masud s codex did the opposite 32 nevertheless with the aid of a much more comprehensive identification of lower textual sequences in the available folios including those of the eastern library cellard has identified numerous similarities with the sura sequences reported for both ibn masud and ubayy 8 media coverage edit a fragment showing part of surat ta ha puin and his colleague graf von bothmer have published only short essays on the ṣana a find in a 1999 interview with toby lester the executive editor of the atlantic monthly website puin described the preserved fragments by the following so many muslims have this belief that everything between the two covers of the quran is allah s unaltered word they like to quote the textual work that shows that the bible has a history and did not fall straight out of the sky but until now the quran has been out of this discussion the only way to break through this wall is to prove that the quran has a history too the sana a fragments will help us accomplish this 5 puin claimed that the yemeni authorities want to keep work on the ṣana a manuscripts low profile 5 in 2000 the guardian interviewed a number of academics for their responses to puin s remarks including tarif khalidi and professor allen jones a lecturer in koranic studies at oxford university in regard to puin s claim that certain words and pronunciations in the koran were not standardized until the ninth century the guardian reported jones admits there have been trifling changes made to the uthmanic recension khalidi says the traditional muslim account of the koran s development is still more or less true i haven t yet seen anything to radically alter my view he says jones believes that the san a koran could just be a bad copy that was being used by people to whom the uthmanic text had not reached yet it s not inconceivable that after the promulgation of the uthmanic text it took a long time to filter down 33 the article noted some positive muslim reaction to puin s research salim abdullah director of the german islamic archives affiliated to the muslim world league commented when he was warned of the controversy puin s work might generate i am longing for this kind of discussion on this topic 33 based on interviews with several scholars sadeghi and goudarzi question puin s claims regarding yemeni suppression of research on the manuscripts and puin s statement that the yemenis did not want others to know that work was being done on them for instance they note that in 2007 sergio noja noseda an italian scholar and christian robin a french archaeologist were allowed to take pictures of the sana a palimpsest they write that according to robin his colleagues were granted greater access than would have been possible in some european libraries 34 they report a similar view from ursula dreibholz the conservator for the restoration project who describes the yemenis as supportive 34 they quote dreibholz as saying that the yemenis brought school children university students foreign delegations religious dignitaries and heads of state like françois mitterrand gerhard schröder and prince claus of the netherlands to see the collection 34 sadeghi and goudarzi conclude although the yemeni authorities openness proved a boon to scholarship they were to be punished for it the american media amplified the erroneous words of g puin purveying a narrative that belittled yemen and misrepresented the work done there the arab press in turn exaggerated the american story the outcome was a media discourse in yemen borne of three stages of misrepresentation this embarrassed the yemeni authorities responsible for the house of manuscripts and the head of the antiquities department had to defend before parliament the decision to bring in the foreigners 34 the sana a palimpsest lower text is one of several of the earliest quranic manuscripts to be highlighted in the media in recent years its date estimated to be between 578 ce and 669 ce with a 95 accuracy 4 compares with the birmingham quran manuscript ra...