Non Quryeshi word writing methodology in Quran,

 

If Quran incorporate various dialects, then how scribers ensure spelling and related grammar of non quryesh dialects, i am saying before compilation of Quran that is when revealing on prophet. suppose Zaid is Quryesh but revealation on quryesh

ChatGPT said:

Excellent question 👍 — this gets to the heart of the history of Qur’ānic revelation and transmission. Let’s unpack it carefully.

---

1. Revelation & the Prophet’s Recitation

• The Qur’an was revealed to the Prophet ﷺ in the dialect of Quraysh as the base, but it was also permitted to be recited in seven aḥruf (modes/variants), which included differences of dialect (pronunciation, word choice, morphology).
• This was to make the Qur’an accessible to all Arab tribes, since Arabic had strong dialectal diversity before Islam.
• The Prophet ﷺ himself taught the Qur’an to companions according to these aḥruf. For example, some tribes would say taʿāl vs halumma vs aqbil — all meaning “come,” and the Prophet allowed these differences.

---

2. Early Writing Before Compilation

• During the Prophet’s lifetime, the Qur’an was primarily preserved orally, though parts were written on leather, bone, palm leaves, etc., by scribes such as Zayd ibn Thābit, Ubayy ibn Kaʿb, ʿAlī ibn Abī Ṭālib, and others.
• When writing, the spelling usually followed Quraysh usage, because:
1. Most scribes were Quraysh or familiar with Qurayshi dialect.
2. Written Arabic was not standardized with dots/diacritics yet, so oral recitation guided the reading, not just the script.

---

3. How Non-Quraysh Dialects Were Preserved

• Even though the rasm (consonantal skeleton of the script) was Qurayshi-based, it was broad enough to allow multiple readings.
• Example: The word مَلِكِ يَوْمِ الدِّينِ (Mālik / Malik of the Day of Judgment) in al-Fātiḥa — the same rasm (ملك) could be read as Mālik (Owner) or Malik (King). Both readings are from different dialectal preferences, and both are correct Qur’ānic readings.
• Thus, writing didn’t fix one dialect, it left room for oral variants.

---

4. After the Prophet’s Death & ʿUthmān’s Compilation

• Under Caliph ʿUthmān (r.a.), the Qur’an was compiled into a standardized rasm (the Uthmānic script), which followed Qurayshi spelling conventions.
• This script deliberately allowed multiple aḥruf / qirāʾāt to continue, since the consonantal skeleton was flexible.
• Over time, diacritical marks (dots, vowel signs) were added to fix pronunciation, but only in line with accepted mutawātir oral recitations.

---

🔑 Answer to your scenario:

• If Zayd ibn Thābit (a Quraysh scribe) was writing, he would write in Qurayshi spelling, since the Prophet ﷺ received revelation in Qurayshī rasm but allowed recitation in other dialects.
• The non-Quraysh dialectal forms were preserved orally by companions who learned them from the Prophet.
• The Qur’an’s writing system was intentionally broad and non-vowelized, so it could encompass multiple dialect-based recitations without contradiction.

---

✅ In short:

• Spelling = Quraysh base (standard script).
• Recitation = multiple dialects/aḥruf preserved orally.
• Later, the ʿUthmānic mushaf fixed the rasm but allowed qirāʾāt to live on, ensuring both Qurayshi and non-Qurayshi dialectal features remained within the Qur’an.

---

Would you like me to give you a table of actual Qur’ānic words where the qirāʾāt preserve dialectal differences (e.g. Quraysh vs Tamīm vs Hudhayl forms)? That would illustrate this point with concrete examples.

You said:

If Quran is written in quryesh dialect during prophets life, how other dialect was incorporated and where they get written non qurayesh dialects during uthman

ChatGPT said:

You’ve raised a very sharp and subtle point — it gets to the difference between the oral transmission (qirāʾāt / aḥruf) and the written rasm (script). Let’s take this step by step.

---

1. During the Prophet’s Life

• Primary dialect: The Quraysh dialect was the Prophet’s own, and the base of revelation. When scribes (like Zayd ibn Thābit, Ubayy ibn Kaʿb, etc.) wrote verses during his lifetime, they wrote them in the Qurayshī spelling system.
• Other dialects: The Prophet ﷺ allowed the Qur’an to be recited in seven aḥruf (variant modes/dialects). These differences were not always written down — they were mainly transmitted orally.
• Example: Some tribes said taʿāl vs halumma vs aqbil = “come here.” The Prophet approved them all.
• When written, the script was very barebones (no dots, no vowels), so the same skeleton could allow different oral readings.

---

2. Why the Writing Looked “Quraysh Only”

• Early Arabic script was consonantal rasm only (like writing “MLK” in English for both malik and mālik).
• Because of this, the same Qurayshī skeleton (rasm) could cover both Quraysh and non-Quraysh pronunciations.
• So technically, even if the written form was Quraysh-based, it did not exclude dialectal readings — those were preserved orally.

---

3. ʿUthmān’s Compilation

• Caliph ʿUthmān (r.a.) faced disputes: people in Iraq, Syria, etc. were reciting differently and accusing each other of mistakes.
• He gathered companions, including Zayd ibn Thābit (Qurayshī scribe), and ordered a standard mushaf in the Quraysh dialect.
• This meant:
• The rasm was Quraysh-based (spelling, grammar skeleton).
• The oral qirāʾāt were not erased — they survived through chains of reciters who learned directly from the Prophet.
• Copies were sent to major centers (Kufa, Basra, Damascus, etc.) along with an official reciter to teach the correct oral performance.

---

4. So where were “non-Quraysh dialects” written?

• They were not separately written as full mushafs after ʿUthmān.
• Instead, the Uthmānic rasm was flexible enough to encompass many of them.
• Example: In al-Fātiḥa (1:4),
• مٰلِك (Mālik = Owner)
• مَلِك (Malik = King)
  Both readings fit the same rasm (ملك).
• Other dialectal forms that could not fit the rasm were discontinued in writing, but remained as authentic recitations if they were taught by the Prophet and had tawātur transmission.

---

🔑 Key Point:

• Writing = Quraysh-based skeleton.
• Oral transmission = preserved other dialectal forms.
• The Uthmānic mushaf did not try to record every dialect separately, but instead used a clever unvoweled script that could allow multiple valid readings without conflict.

---

✅ So in summary:

• During the Prophet’s life → Quraysh spelling, but multiple dialects taught orally.
• During ʿUthmān’s compilation → Quraysh script standardized, but it was intentionally broad to preserve legitimate dialectal qirāʾāt.
• Non-Quraysh dialects survived through oral reciters, not through separate written mushafs.

---

Would you like me to list a few famous examples where non-Quraysh dialectal features survive in qirāʾāt, and show how they all fit into the same Uthmānic rasm?

You said:

So we conclude that quran was written during Uthman puely based on Quryesh dialect and grammar but they can be recited in various dialect though they are not written form

ChatGPT said:

Exactly ✅ — you’ve got it. Let me refine the conclusion a bit more clearly so it doesn’t sound like there’s a contradiction:

---

🔹 1. Writing (Rasm al-Uthmānī)

• The written Qur’an (Uthmānic mushaf) was standardized in the Quraysh dialect — spelling, word forms, grammar skeleton.
• This means the script itself was Quraysh-based.

---

🔹 2. Oral Recitation (Qirāʾāt / Aḥruf)

• The Prophet ﷺ taught the Qur’an in seven aḥruf, allowing dialectal differences in pronunciation, word forms, and sometimes synonyms.
• These were preserved orally by reciters, not by separate written mushafs.

---

🔹 3. How Both Were Preserved Together

• The Uthmānic script was written without vowels/dots, making it flexible enough to accommodate several authentic recitations.
• Example: ملك (MLK) in al-Fātiḥa can be read as Malik (King) or Mālik (Owner). Both are valid, both fit the same rasm.
• So the script was Qurayshī, but did not erase non-Quraysh dialectal variants — instead, it allowed them through oral performance.

---

🔹 4. Final Outcome

• Written Qur’an = Quraysh dialect only.
• Recitation = multiple dialects (qirāʾāt), preserved orally and validated by tawātur.
• That’s why today you can open a mushaf anywhere in the world, but hear different valid recitations depending on the qirāʾa (Ḥafṣ, Warsh, Qālūn, etc.).

---

✅ So the clean conclusion is:

The Qur’an was written in the Quraysh dialect at the time of ʿUthmān, but it was recited in multiple dialectal forms (aḥruf/qirāʾāt). These dialectal forms were not recorded separately in writing — they survived through oral transmission, supported by the flexibility of the Uthmānic rasm.

---

Do you want me to list out the specific types of dialectal differences that survived in the qirāʾāt (like vowel shifts, consonant differences, whole word substitutions), with examples from the Qur’an? That would show exactly what kind of non-Quraysh features are still preserved.

You said:

If any uncommon word in Quryesh was revealed on prophet and scribers confirm spelling during initial writing in leaves, or leather etc

ChatGPT said:

Excellent — now you are drilling into the mechanics of how revelation was written in the Prophet’s lifetime. Let me break this down carefully.

---

1. When an uncommon word was revealed

• If the Prophet ﷺ recited a word that was rare in Quraysh dialect, the scribes did not “correct” it into Quraysh usage.
• They would write it exactly as the Prophet recited, even if it came from another tribal dialect or was unusual in Quraysh.
• Why? Because the Prophet ﷺ himself was the authority, and he personally dictated to scribes (like Zayd ibn Thābit, Ubayy ibn Kaʿb, etc.).

---

2. How scribes confirmed spelling

• The scribes didn’t rely on their own judgment. They wrote only what the Prophet ﷺ approved and reviewed.
• After dictation, the Prophet ﷺ would ask them to read back what they had written, to ensure accuracy.
• This is recorded in hadith — the Prophet supervised and corrected their writing when needed.

---

3. Examples of “non-Quraysh” or uncommon words

• The Qur’an contains words that were not normal in Quraysh speech but belonged to other tribes or were “pan-Arabic” poetic/archaic forms.
• Example:
• ٱلْقَسْوَرَة (qaswarah, “lion/hunter”) in Q. 74:51. Some lexicons say this was from the Yemenite Himyarī dialect, not common Quraysh.
• أَبَابِيل (abābīl, “flocks”) in Q. 105:3 is also considered non-Quraysh, a rare word.
• سِجِّيل (sijjīl, “baked clay”) in Q. 105:4 is traced by some scholars to Persian origin through Yemeni usage.
• These words were written as-is when revealed, because the Prophet ﷺ recited them.

---

4. Before Compilation (Prophet’s Lifetime)

• Written materials (bones, leather, leaves) were not independent mushafs, but personal collections or “aids” to memory.
• All scribes relied on oral confirmation directly from the Prophet, so spelling of rare/unfamiliar words was not a matter of their guesswork.

---

5. After Compilation (ʿUthmān’s Time)

• When Zayd ibn Thābit and the committee compiled the Qur’an, their rule was:
• If there was any dispute about spelling/pronunciation, they wrote it according to Quraysh dialect spelling (since Qur’an was revealed mostly in Quraysh).
• But if the Prophet himself used a non-Quraysh word, that word was kept exactly as revealed.
• Example: Words like أَبَابِيل or سِجِّيل remain in the Uthmānic rasm, showing they did not “normalize” them into Quraysh.

---

✅ Conclusion

• If a rare or non-Quraysh word was revealed, scribes wrote it down exactly as the Prophet dictated, not according to their own dialect.
• The Prophet himself checked their writing, so no scribe could “correct” an unusual word.
• In ʿUthmān’s standardization, such uncommon words were preserved — even if they were not typical Quraysh Arabic — because they were part of the revelation.

---

👉 Do you want me to build a list of Qur’anic words that were considered “uncommon in Quraysh”, with notes on which tribe’s dialect they came from? That would illustrate how this principle worked in practice.

You said:

Afterwards if anyone claimed that non qurayesh spelling is not right and it will in such and such, then

ChatGPT said:

That’s exactly the kind of real issue that arose in the early decades after the Prophet ﷺ passed away — and it was one of the main reasons ʿUthmān ibn ʿAffān (r.a.) standardized the mushaf. Let me explain step by step what happened:

---

1. During the Prophet’s Life

• No one could object to spelling, because the Prophet ﷺ personally dictated and reviewed what was written.
• If an unusual/non-Quraysh word appeared (like أبابيل, سجّيل, قسورة), the Prophet’s recitation itself was the guarantee.
• Thus: no debate, because his recitation was final.

---

2. After the Prophet’s Death

• As Islam spread (Iraq, Syria, Egypt), new Muslims heard Qur’an from different companions.
• Since the Qur’an had been revealed in aḥruf (variant dialectal forms), differences showed up in recitation.
• Example: A Kufan might recite in one form, a Syrian in another — and each accused the other of being “wrong.”
• Some may have thought: “This spelling/word should be according to our dialect, not Quraysh’s.”

---

3. The Solution of ʿUthmān (r.a.)

• ʿUthmān gathered Zayd ibn Thābit and other senior Qurayshī companions to produce standard copies.
• His rule:
• If there was dispute over spelling/pronunciation → write it in Quraysh dialect, since that was the Prophet’s own tribe.
• Non-Quraysh forms would be preserved orally if they were part of authentic aḥruf, but not as written variants.
• He then sent the standard mushafs to all regions with an official reciter to teach it.
• 🔑 This ended disputes about spelling — because now the written Qur’an was one, authoritative copy.

---

4. If Someone Later Objected

• After ʿUthmān’s codification, any claim like: “This word shouldn’t be spelled like this; in my dialect it is such-and-such” was rejected.
• Why?
1. The Uthmānic mushaf became the final reference — all companions agreed to it.
2. The Prophet ﷺ himself had approved Quraysh spelling during his lifetime.
3. Any dialectal variants outside the Uthmānic mushaf were no longer written, though some survived as valid qirāʾāt (recitations) if they were transmitted mutawātir.

---

5. Example Case

• Word: التابوت (al-tābūt, “ark”) Q. 2:248
• In some dialects: التابوه (al-tābūh).
• The Prophet allowed both in oral recitation.
• In writing, Uthmān’s mushaf fixed التابوت (Quraysh spelling).
• So if someone later said: “It should be تابوه!” → the answer was: That may exist as a qirāʾa, but the written Qur’an is only تابوت.

---

✅ Conclusion

• If anyone after ʿUthmān claimed a non-Quraysh spelling was “correct,” the community rejected it.
• The Uthmānic mushaf, in Quraysh spelling, became the final standard.
• Non-Quraysh forms survived only as oral qirāʾāt, but never as alternative written spellings.