Monday, 22 June 2009

Corruption and Distortion (Tahreef) in The Qur’an, Part VI

”How to erase this false Myth, by Amaar Khan”

From Part V

The famous satanic verses

We are quoting the famous incident of Gharaniq from the following esteemed Sunni sources:

Tafseer Dur al Manthur, Vol 4 page 367 Surah Hajj verse 52
Tafseer Gharaib al Qur’an, Vol 17 page 109 by Nizamuddin Nishapuri
Tafseer Qurtubi, Vol 12 page 80 by Muhammad Ibn Ahmed Qurtubi
Tafseer Mazhari (Urdu), Vol 8 page 94 By Qadhi T! hanaullah Pani Patti
Ghanyatul Talibeen, by Shaykh Abdul Qadir Gilani, Page 172
Tafseer al-Kashaf, Vol. 3, Page 164
Ahkam al Qur'an, Vol. 3, Page 246
Tafseer al-Tabari, Vol. 17, Page 186
Irshad al Sari Sharh Sahih al-Bukhari by Qastalani, Vol. 7 page 194
Fatah ul Bari Sharh Sahih al-Bukhari, Vol. 8 page 349
Tafseer al-Jalalayn, page 338
Minhaj as Sunnah, Volume 2 page 409 by Ibn Tamiyah
Majma al-Zawadi, Volume 7 page 248 Tradition 11376

Al-Bazaar and Al-Tabarani and Ibn Mardaweh and al-Ziya' have narrated through a chain of all trustworthy (Thiqa) narrators by the way of Saeed Ibn Jubayr, from Ibn Abbas that Prophet recited the words of Surah Najm in the following manner:

"Have you then considered the Lat and the Uzza And Manat, the third, the last? These are the lofty (idols), verily their intercession is sought after."

Mushrakeen became delighted on hearing this from Holy Prophet and said that their idols have also been mentioned in Qur’an. Then Gebrail came and said to Prophet: "Recite same revelation and Qur’an which I have brought." Prophet again recited the words:

"Have you then considered the Lat and the Uzza And Manat, the third, the last? These are the lofty (idols), verily their intercession is sought after."

Gebrail said: "I had not brought these words, these are from Satan". Then the verse 22:52 was revealed:

"And We did not send before you any messenger or prophet, but when he desired, the Shaitan made a suggestion respecting his desire; but Allah annuls that which the Shaitan casts, then does Allah establish His communications, and Allah is Knowing, Wise".

Besdies this, Allamah Jalauddin Suyuti records similar versions of this incident from several other Sahih chains, for example:
“Ibn Jarir and Ibn al-Munder and Ibn Abi Hatim and Ibn Mardaweh have narrated through a Sahih chain by the way of Saeed Ibn Jubayr who said...”

"Ibn Jarir, Ibn Al Munzir and Ibn Abi Hatim narrated with a Sahih chain from Abi Al 'Aliyah…""Abd bin Hamid and Ibn Jarir by the way of Yunis, from Ibn Shahab narrated:... with Mursal Sahih chain."

Qadhi Thanaullah Pani Patti Uthmani in his commentary of the above mentioned verse adopted the questions based on casting doubts over the authenticity of the episode like his Imams but had no choice than to quote their statements as they deemed the episode to be true:

“...However the tradition we previously mentioned from Saeed bin Jubayr by Bazar, Ibn Mardwaeh and Tabarani is indeed successive [Mutawatur] and strong [Qawi]. Ibn Hajar Asqalani has stated that from the abundance of traditions reported, it is deemed that there is some truth in it…”

The actual statement of Imam Ibn Hajar Asqalani which Qadhi Thanaullah referred to is:

Fatah al-Bari 8:439

Not only these but Imam Ibn Abi Bakar al-Haythami is also among those Sunni scholars, who deemed the incident to be authentic [Sahih] as he stated after recording the tradition [Majma al-Zawadi 7:248 # 11376]:

"Al-Bazar and Tabarani narrated it and they added '{the penalty of a Mighty Day}' in the day of Badr, the narrators are the narrators of Sahih."

Imam Ibn Tamiyah also believed that Holy Prophet recited Satanic verses and in this regard he cites the testimony of his beloved Salaf. He writes [Minhaj Sunnah 2:409]:
“What occurred with suratul Najm and its recitation ‘These are the lofty (idols), verily their intercession is sought after’ is well known amongst the Salaf; that this was recited by Rasulullah and then Allah abrogated it.”

The testimony of Shaykh Sherani that, his fear of investigating individuals prevented him from citing all the verses that were destroyed to enable the usage of the Uthmani manuscript.

We read in 'Kabreyat Ahmer', p. 143 (published in Egypt) the following statement of Allamah Abdul Wahab Sherani:
“Had there been no fear of weak hearts going astray and knowledge reaching those that were ineligible, I would have cited all those verses that were lost from the Mushaf of Uthman, nobody disagrees with the contents of the Uthmani Qur’an”

6. Corruption in the Qur’an according to Ahle Sunnah Ulema

Deobandi Imam Muhammad Anwar Shah Kashmiri has admitted that the Holy Qur’an contains distortions.

Prominent Deobandi Imam Sheikh Muhammad Anwar Shah Kashmiri (d. 1352 H) in his esteemed book Faiz al Bari the commentary of Sahih Bukhari writes:
 “The tahreef of meanings has not taken place in a lesser amount. In my eyes, this is proved by research that the tahreef of words has taken place in this Qur’an. This tahreef was done either intentionally or by mistake.”

Faiz al-Bari Shrah Sahih Bukhari 3:395, Kitab al Shahadaat (Khizrah Book Depo, Deoband. India)

The book can also be downloaded from the following Salafi online library  (volume 2, MS Word, p. 491).

This person has been given the title of “Imam al-Asr” [Imam of the present time]. We should point out the revereence this scholar enjoys amongst Deobandies. Another grand scholar of Deobandis Maulana Ashraf Ali Thanvi praised Anwar Shah Kashmiri in the following words:
“Once Maulana Ashraf Ali Thanvi sat in a lecture of Allama Kashmiri. After hearing this lecture, Hadhrat Thanvi said: “Every sentence of Shah Saheb can be turned in to a book” (Anwarul Bari, v.2, p.235). Hadhrat Thanvi also said: “I have benefited so much from Hadhrat Shah Saheb that his respect that I have in my heart is on par with the respect that my other teachers occupy, even though I was never his student” (Anwarul Bari 2:235).”

Another Deobandi scholar Mawlana Abdul Qadir Raipuri wrote about him (Akabir-e-Ulama-e-Deoband p98):
“Indeed Hadrat Shah Sahib is a sign from the signs of Allah.”

Renowned Sunni scholar Dr. Israr Ahmed’s testimony: The current Qur’an is not the real one; it has mistakes in it.

There are very few Sunni Muslims, who are unfamiliar with Dr. Israr Ahmed particularly those from the Indian sub continent. Details about him can be ascertained from his website. A few months ago he stated clearly that the present Qur’an is corrupted and is not the same as the one guaranteed protection by Allah. This statement created outr! age amongst the Deobandi mullahs that resulted in Jamiat Ulema-e-Islam (JUI), one of the largest Deobandi organizations in Pakistan, attacking him in their monthly magazine through the following interesting comments [Monthly Zarb-e-Haq, May 2005, Madressa Mehmoodia, Karachi]:


Like Qadianis those that do not believe in the protection of Qur’an should likewise be declared infidels under the constitution of Pakistan. No scholar, not even Christians or Jews have never had the gaul to suggest such about the Qur’an, Commentary by Abdul Quddus Baloch

Karachi (representative of Zarb-e-Haq): Internationally famed, renowned scholar Dr. Israr Ahmed; the founder of orga! nizations like Khudam al Qur’an, Tanzeem-e-Islami and Tehreek-e-Khilafat has preached to the public in public gatherings, writings and video cassettes that the Qur’an we have in our possession is not the real one rather it is a copy. The real Qur’an is written on Loh-e-Mehfooz which is free from all mistakes whilst the Qur’an possessed by the Ummah has mistakes in it. Whilst providing a commentary of the verses dealing with the protection of the Qur’an Dr. Israr asserted that the promise is not about the Qur’an possessed by the Ummah, rather it is about the Qur’an of Loh-e-Mehfooz. “Surely We have revealed the Reminder and We will most surely be its guardian” do not refer to the copy of Allah’s book that is in our hands rather these verses were revealed for the verses written on Loh-e-Mehfooz. Allah also says "None touches save the purified ones" this verse likewise does not refer to the copy of the Qur’an we possess, that is the Usmani scripture that is unprotected and can be touched by impure and pure people.

Zarb-e-Haq’s Commentary: …. the intellectual commentaries of the Ulema exist in their academic and non academic books. Whilst one can also deem such commentaries as incorrect, it remains an unequivocal fact that none of these scholars of commentary ever had doubts over the authenticity of the Qur’an. This Qur’anic verses are deemed sufficient enough about the protection of the present Qur’an. Qazi Abdul Kareem Kalachi kept strking his head on account of the statement of Maulana Anwar Shah Kashmiri about Tahreef of words in the Qur’an in his ‘Faiz al Baari’. Had Maulana Anwar Shah Kashmiri like Dr. Israr spoken these words in public gatherings or common gatherings of scholars then he would have been excommunicated from Islam and would have been forced for repent…”

The Scholar Uthman bin Abi Sheybah (d. 287) committed Tahreef to the Qur’an

Let us first introduce this personality from the pen of Imam Dhahabi, who said: ‘He is an Imam, a major Hafiz and Mufasir’ (Siar Alam Alnubala, 11:151). Imam ibn Haban mentioned him in his book of Thiqah narrators i.e. al-Thuqat, 8:454. Imam al-Ejli declared him ‘Thiqah’ (Marifat al-Thuqat 2:130) as did Imam Ibn Moin (Tazkirat al-Hufaz 2:444), whilst Imam Abu Hatim Al-Razi graded him ‘Seduq’ (Al-Jarh wa al-Tadil 6:167).

Tahreef in Surah Fil

Imam Dahabi in his esteemed book, Siyar Alam al Nubla 11:153 records:

''Darqutni said: Ahmed ibn kamil has narrated that Al Hasan ibn Alhabab said that Uthman ibn Abi Sheybah recited for them in the tafsir 'Have you not considered how your Lord dealt with the possessors of the elephant?’ that he recited it as: ‘Alif-lam-meem’”.

As you know, there are some words/letters in the Qur’an known as Al-Muqattaat, i.e. the abbreviated letters, that Muslims believe are words whose true meaning is known only to Allah. One of those words/letters is الم, i.e this term is recited making its letters separate in this manner “Alif-lam-meem”. Examples wherein this term exist are in the opening verses of Surah Baqarahand Surah Aal e-Imran:

Baqrah: 1: Alif-lam-meem
Aal e Imean:1: Alif-lam-meem
On the other hand we read in the first verse of Surah Fil (which was recited by Uthman bin Abi Sheybah):

Alam tara kayfa faAAala rabbuka bi-as-habi alfeeli (Have you not considered how your Lord dealt with the possessors of the elephant?)

This word ألم may sound the same like that special letters of Allah but it differs and is a complete word that is recited as “Alam”, which means ‘Have you not?’.

Now, instead of reciting this actual word in the verse, Uthman bin Abi Sheybah believed that it was the former and kept committing open Tahreef with the Holy Qur’an.

Imam Ibn Hazm’s doubts over the authenticity of the Qur’an compiled by Uthman

The prestigious pioneer Imam of Ahle Sunnah Abu Muhammad Ali bin Ahmed Ibn Hazm Andalusi (994-1064) records this bold statement in his esteemed book Al-Ahkam fe usul Al-Ahkam[1:528]:
“Abu Muhammad said: This is the description of Uthman's work that (was compiled) in the presence of the companions. Whilst copying the Mushafs he burnt what he burnt from them from what he had changed intentionally or by mistake.”

The book can be downloaded from the following salafi website.

This glorious scholar of Ahle Sunnah needs no introduction but ! still allow us to cite some scholarly Sunni opinions of Ibn Hazm. Ibn Khalkan records in Wafiat Al-Ay'an 3:13:
“Al-Hamidi said: We never witnessed anyone as smart or quick in memory, generous or religious as him”

Ibn Hajar Asqlani records in Lisan Al-Mizan  4:198:

S'aeed bin Ahmad Al-Rubay said: ‘In Andlus (Spain) Ibn Hazm was the most knowledgeable amongst the people in Islamic knowledge and the most acquired in knowledge, in addition to this, he is expanded in statements, rhetoric, biography and origins/breed.’

While Imam Dhahabi in his authoritative work, Siar Alam Alnubala 18:18, stated about Ibn Hazm:

"He was a unique Imam."

What medication do the Nawasib take that protects their minds from thinking negatively of the great Ulema, who cast doubts over the authenticity of the Qur’an? If such a protective taken can be applied to curtail having bad thoughts of these grand Ulema, why is it not likewise taken to understand Shia traditions on tahreef?

Ibn Taimiyah testified that the Salaf used to deny & change Qur’anic verses

The beloved Imam Ibn Taymiyyah after acknowledging that the Sahaba used to curse asserted [Majmua al-Fatawa 12:492]:
“And likewise some of the Salaf denied words form of the Qur’an such as the denial of some of them of the verse, ‘Have not yet those who believe known’ (13:31) and them saying that its ‘Has it not beenmade clear to those who believe’ and the denial of reading of the verse by others (of the Salaf) ‘And your Lord has ordained (quthiyah) that you worship none but He’ and they said that its ‘And you Lord has advised (wassa)’ and some of them used to delete Al-Mu’waithatayn from their copies of the Qur’an (mushaf) and others used to write a surah called Suratul Qunut (!) and this is a known mistake that is known by consensus (Ijma), and via multiple successive transmission (matawatur). And even with this the tawatur had not been established for them and so they are not kuffar. It is only after showing one the mutawatir proof (that if he rejects it) then he is kafir”

Ibn Tamiyah after accepting a fact sought to defend the indefensible. How did he know that the tawatur was not established for Salaf? The Sahaba benefited from the company of the Holy Prophet and yet we see evidences of them not reciting or rejecting parts of Qur’an we currently have in our possession. Is this not shameful?

According to Ahle Sunnah, there are some mistakes in the Qur’an, which Muhammad and companions were unaware, but the Sunni Imam Hamzah bin Ziyat saw Allah in his dream, who directed him to make the amendments.

Renowned scholar of Ahle Sunnah, Shiekh Abdul Wahab bin Ahmed bin Ali Sherani, writes in his esteemed book, Al-Yawaqeet wa al-Jawahir:

“Hamzah Bin Ziyat said! : ‘When I saw Allah [swt], I recited the words of Surah Yaseen “Tanzeel ul Aziz” and recited the letter “Laam” with “Zahhah” in it. Allah [swt] admonished me and ordered to recite Tanzeel with the “Fakhah” of Laam as He [swt] had revealed it like that. Moreover when I recited the verse “WAANA IKHTARTUKA” of Surah Taha before the Almighty Allah [swt], He [swt] again rebuked me and ordered me to recite it “WAANA IKHTARTAKA”.

The intial words uttered by the Sunni Imam exist in the present Qur’an, and differ to those that Allah directed him to recite. From this narration, it is evident that Hafiz Hamzah Bin Ziyat was superior to Abu Bakar, Umar and Uthman, since despite their being Caliphs, Allah did not deem them worthy enough to appear in their dreams, and instruct them of the correct recitals.

Moreover we read in the same book [Al-Yawaqeet wa al-Jawahir 1:119]:

“Ulema have narrated that many Salaf had the privilege of viewing Allah [swt] in their dreams and amongst them Imam Ahmed, Hamzah bin Ziyat and Abu Hanifah head the list. Hamzah bin Ziyat says that when he saw Allah [swt] and recited Surah Yaseen before Him, He [swt] rectified him at two points in its recitation.”

It is worth noting that the author of ‘Al-Yawaqiyat’ counted Ibn Hamzah amongst the prestigious Salaf; Ibn Hajar Asqalani in Taqreeb al Tehdeeb p. 83 and in Tahdib al-Tahdib 3:28 graded him as authentic and truthful figures and showered him with such epithets as Rijlan, Salehan and Sidooqan. He was born in 80H and died at the age of 56. Did the process involving abrogation of verses and recitation continue until that period? By that time, the compilers of the Uthmani manuscript were in their grave! s. Abdul Wahab Sherani has been named as Al-Faqih al-Hadith in a book of Ahle Sunnah, namely Kashf al-Zanoon 5:641.



No comments:

Post a Comment