M S M Saifullah, Ghali Adi & ʿAbdullah David.Concise List Of Arabic Manuscripts Of The Qur’an Attributable To The First Century Hijra (англ.). — Noseda compared the contents of the Qur'an in the ḥijāzī manuscripts with the equivalent pages of the so-called King Fuʾād edition, and remarkably, was able to conclude that 83% of the entire Qur'anic text was represented in these manuscripts.: Islamic Awareness, 2008. Архивировано 6 июля 2010 года.
M S M Saifullah, Ghali Adi & ʿAbdullah David.Radiocarbon (Carbon-14) Dating And The Qur'ānic Manuscripts (англ.). — In the case of the E 20 manuscript from St. Petersburg, the 68.3% confidence level (1σ) yields the ranges, 781–791 CE, 825–843 CE, 859–903 CE and 915–977 CE. The 95.4 % confidence level (2σ) yields 775–995 CE. A palaeographic analysis of this manuscript proposed a date around the final quarter of the 8th century CE. This dating was also agreed by François Déroche. However, Alain George believes this to be an instance where the radio carbon dating does not closely match the features of the manuscript. Commenting on the script and decoration, he suggests a date nearer the turn of the 1st century AH (late 7th, early 8th century CE).: Islamic Awareness, 2006. Архивировано 12 апреля 2010 года.
M S M Saifullah & ʿAbdullah David.Dated Texts Containing The Qur’an From 1-100 AH / 622-719 CE (англ.). — In one particular case from a Qur’anic inscription from the 1st century or very early 2nd century AH, located in al-Hanakiyya some 110 km east-northeast of Madinah, Donner has shown that the person writing the inscription put the passage in the first person so that it would apply to himself, resulting in a slight change in wording of part of the verse in question (Qur’an 3:67). The tradition was, however, dependent upon recognition of the text by the listeners - a strong indication that the Qur’an was already the common property of the Muslim community in the Islamic state by the end of the 7th century CE.: Islamic Awareness, 2007. Архивировано 20 апреля 2010 года.
M S M Saifullah, Ghali Adi & ʿAbdullah David.Radiocarbon (Carbon-14) Dating And The Qur'ānic Manuscripts (англ.). — Modern physical methods make it possible to date various kinds of written materials with an margin of error of 100-200 years either way. Hence, we cannot rely on these methods. It is our hope that the analysis of a great number of manuscripts using the data-base will enable us to find some new grounds for dating.: Islamic Awareness, 2006. Архивировано 12 апреля 2010 года.
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Глава 9. Ислам: теория и практика. КоранАрхивная копия от 22 декабря 2010 на Wayback Machine // Васильев Л. С. История религий востока. — М.: Высшая школа, 1988. — 368 с. — «Нервновозбудимая натура Мухаммеда немало способствовала тому, что в глазах его последователей пророк действительно выглядел своего рода небесным посланцем, вещавшим от имени Высшего Божества. Его изречения, чаще всего в виде рифмованной прозы (а ритмично-мелодичная речь проповедника всегда усиливает эмоциональное воздействие), воспринимались как божественная истина и именно в этом качестве включались затем в сводный текст Корана.»
M S M Saifullah, Ghali Adi & ʿAbdullah David.Concise List Of Arabic Manuscripts Of The Qur’an Attributable To The First Century Hijra (англ.). — Noseda compared the contents of the Qur'an in the ḥijāzī manuscripts with the equivalent pages of the so-called King Fuʾād edition, and remarkably, was able to conclude that 83% of the entire Qur'anic text was represented in these manuscripts.: Islamic Awareness, 2008. Архивировано 6 июля 2010 года.
M S M Saifullah, Ghali Adi & ʿAbdullah David.Radiocarbon (Carbon-14) Dating And The Qur'ānic Manuscripts (англ.). — In the case of the E 20 manuscript from St. Petersburg, the 68.3% confidence level (1σ) yields the ranges, 781–791 CE, 825–843 CE, 859–903 CE and 915–977 CE. The 95.4 % confidence level (2σ) yields 775–995 CE. A palaeographic analysis of this manuscript proposed a date around the final quarter of the 8th century CE. This dating was also agreed by François Déroche. However, Alain George believes this to be an instance where the radio carbon dating does not closely match the features of the manuscript. Commenting on the script and decoration, he suggests a date nearer the turn of the 1st century AH (late 7th, early 8th century CE).: Islamic Awareness, 2006. Архивировано 12 апреля 2010 года.
M S M Saifullah & ʿAbdullah David.Dated Texts Containing The Qur’an From 1-100 AH / 622-719 CE (англ.). — In one particular case from a Qur’anic inscription from the 1st century or very early 2nd century AH, located in al-Hanakiyya some 110 km east-northeast of Madinah, Donner has shown that the person writing the inscription put the passage in the first person so that it would apply to himself, resulting in a slight change in wording of part of the verse in question (Qur’an 3:67). The tradition was, however, dependent upon recognition of the text by the listeners - a strong indication that the Qur’an was already the common property of the Muslim community in the Islamic state by the end of the 7th century CE.: Islamic Awareness, 2007. Архивировано 20 апреля 2010 года.
M S M Saifullah, Ghali Adi & ʿAbdullah David.Radiocarbon (Carbon-14) Dating And The Qur'ānic Manuscripts (англ.). — Modern physical methods make it possible to date various kinds of written materials with an margin of error of 100-200 years either way. Hence, we cannot rely on these methods. It is our hope that the analysis of a great number of manuscripts using the data-base will enable us to find some new grounds for dating.: Islamic Awareness, 2006. Архивировано 12 апреля 2010 года.
Глава 9. Ислам: теория и практика. КоранАрхивная копия от 22 декабря 2010 на Wayback Machine // Васильев Л. С. История религий востока. — М.: Высшая школа, 1988. — 368 с. — «Нервновозбудимая натура Мухаммеда немало способствовала тому, что в глазах его последователей пророк действительно выглядел своего рода небесным посланцем, вещавшим от имени Высшего Божества. Его изречения, чаще всего в виде рифмованной прозы (а ритмично-мелодичная речь проповедника всегда усиливает эмоциональное воздействие), воспринимались как божественная истина и именно в этом качестве включались затем в сводный текст Корана.»
