Move to https://www.tgoop.com/answering_islam_latest

The common belief that the Qur’an has a single, unambiguous reading is due in part to the bravado of translators, who rarely express doubt about their choices. Yet it is above all due to the terrific success of the standard Egyptian edition of the Qur’an, first published on July 10, 1924 (Dhu l-Hijja 7, 1342) in Cairo, an edition now widely seen as the official text of the Qur’an.2 Initially, however, the publication of this edition was a purely Egyptian affair. It was the work of a government appointed committee, led by Muhammad b. ‘Ali al-Husayni al-Haddad,3 that was meant to establish a uniform text for religious education in Egypt.4
Minor adjustments were subsequently made to this text in following editions, one published later in 1924 and another in 1936. The text released in 1936 became known as the Faruq edition in honor of the Egyptian king, Faruq (r. 1936–52).5 Yet the influence of the Cairo text soon spread well beyond Egypt. It has been adopted almost universally by both Sunni and Shi‘i Muslims, and by critical scholars as well, who have long since given up Gustav Flügel’s 1834 edition. Writing in 1938, Otto Pretzl noted with amazement that in his day for the first time a de facto canonical text had emerged.

Gabriel Said Reynolds

👍4👎1

www.tgoop.com/islam_answers/4119

330 viewsNov 16, 2024 at 15:10

The common belief that the Qur’an has a single, unambiguous reading is due in part to the bravado of translators, who rarely express doubt about their choices. Yet it is above all due to the terrific success of the standard Egyptian edition of the Qur’an, first published on July 10, 1924 (Dhu l-Hijja 7, 1342) in Cairo, an edition now widely seen as the official text of the Qur’an.2 Initially, however, the publication of this edition was a purely Egyptian affair. It was the work of a government appointed committee, led by Muhammad b. ‘Ali al-Husayni al-Haddad,3 that was meant to establish a uniform text for religious education in Egypt.4
Minor adjustments were subsequently made to this text in following editions, one published later in 1924 and another in 1936. The text released in 1936 became known as the Faruq edition in honor of the Egyptian king, Faruq (r. 1936–52).5 Yet the influence of the Cairo text soon spread well beyond Egypt. It has been adopted almost universally by both Sunni and Shi‘i Muslims, and by critical scholars as well, who have long since given up Gustav Flügel’s 1834 edition. Writing in 1938, Otto Pretzl noted with amazement that in his day for the first time a de facto canonical text had emerged.

Gabriel Said Reynolds

BY Move to https://www.tgoop.com/answering_islam_latest