From Part II
Imam Bukhari’s & Muslim’s enforcement of a tradition pointing to the incompleteness of the Qur’an
We have relied on the most reliable work of Ahle Sunnah.
Sahih Bukhari, Book of Tafseer (Commentry on Qur’an)
Fatah al Bari, Volume 8 page 506, Hadith 3771
Sahih Muslim, Book 001, Number 0406 [English]
Sahih Ibn Haban, Volume 14 page 487
Al-Sunnan al-Kubra, by Bayhaqi, Volume 9 page 7
We read in Sahih al Bukhari (Arabic), Book of Tafseer, Hadith 5023:
Narrated Ibn Abbas: When the Verse:--'And warn your tribe of near-kindred, and thy group of selected people among them’ was revealed the Prophet ascended the Safe (mountain) and started calling "O Bani Fihr! O Bani 'Adi!" addressing various tribes of Quraish till they were assembled. Those who could not come themselves, sent their messengers to see what was there. Abu Lahab and other people from Quraish came and the Prophet then said, "Suppose I told you that there is an (enemy)…” [Sahih Bukhari Volume 6, Book 60, Number 293]
Ibn Abbas has used the words, “and thy group of selected people among them”, along with the! words "And warn your tribe of near-kindred”, which haven’t been mentioned in the English version of Sahih Bukhari. The translator has committed Tahreef in order to hide the belief in Tahreef of the Qur’an that would expose his Imam Bukhari or if we adopt the definition of Taqqiyah we can safely say that the translator practiced Taqiyah in this case.
The words “ And warn your tribe of near-kindred” can be read in Holy Qur’an [verse 26:214] but the former, i.e. “and thy group of selected people among them”, which (according to Sunni sources) had been revealed along with “And warn your tribe of near-kindred” cannot be found in this verse nor any where else in the Qur’an. Hence the statement of Ibn Abbas proves that those words were also a part of this verse and same view has been endorsed by Imam Bukhari and Imam Muslim who included these words from Ibn Abbas in their ‘Sahih’.
Nasibi belief endorsed by Bukhari & Muslim: Some words, which were recited by the Prophet and Sahaba have been deleted from Surah Kahf
Presently we have got the following words in the verses 79 and 80 of Surah Kahf [trs. Sakir]:
As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force. And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them.
We are quoting from the following prestigious books of Ahle Sunnah.
Sahih Bukhari [Arabic], Book of Tafseer, Hadith Number 4772
Sahih Musl! im [English], Book 030, Number 5865
Sunan Tirmidhi [Arabic], Volume 11 page 427 Hadith 3442
Tafseer Dur al-Manthur, Volume 4 page 227, Surah Kehf verse 79
Tafseer Tabari, Surah Kehf verse 79
Mustadrak al Hakim, Volume 2 page 244 Hadith 2959
Tafseer Fath al Qadeer, Volume 3 page 305
Al-Tamhid by Ibn Abdulbar, Volume 4 page 278
Tafseer al-Qurtubi, Volume 11 page 22
We read in Sahih Bukhari (Arabic), Book of Tafseer, Hadith Number 4772:
“….Saeed bin Jubayr narrated that Ibn Abbas used to recite: 'And in front (ahead) of them there was a king who used to seize every “serviceable” boat by force. [18.79] and used to recite: “and as for the boy he was a disbeliever and his parents were believers” [18.80]
Imam Tirmidhi recorded same thing and has declared the tradition to be ‘Hasan Sahih’:
Sunan Tirmidhi [Arabic], Vol 11, p 427, Hadith 3442:
Note: The English translator of Sahih Bukhari 6:60:251 had no other option than to put the word ‘serviceable’ within brackets, so that the naïve readers may not see this tradition as the one showing Ibn Abbas' belief of Tahreef in the Qur’an
Regarding the belief of the Sahabi Ubai bin Kaab about these two verses, we read in TafseerDur al-Manthur [Surah Kehf, verse 79]:
“Ubai bin Ka'b used to recite the cited verse as follows:
‘for there was after them a certain king who seized on every serviceable boat by force’ [YA/KHUTHU KULLA SAFEENATIN SALEHATGHASBAN].”
We also read! In Tafseer al-Tabari:
Al-Hasan bin Yahya said that Abdul Razzak told us that Muammar narrated from Qatadah that in Ibn Mas'ud's writings the verse was in this manner: ‘for there was after them a certain king who seized on every serviceable boat by force’.
We read in Sahih Muslim:
Sa'id b. jubair used to recite (verses 79 and 80 of Sura Kahf) in this way: There was before them a king who used to seize every boat by force which was in order, the boy was an unbeliever.
Now the answer of the question as to why these esteem people used to recite these two verses in this manner is that these verses were revealed in the very manner from Muhammad as Imam Hakim records into the following tradition, which has been declared ‘Sahih’ by him [Mustadrak al-Hakim, Volume 7, page 85, Hadith 2913]:
Ibn Abbas stated: The Holy Prophet used to recite: ‘for there was after them a certain king who seized on every serviceable boat by force’.
The belief of Sipah-e-Sahaba and other Nawasib: An alteration has taken place in Surah Talaq
We read in Surah Talaq:
[Yusufali 6! 5:1] O Prophet! When ye do divorce women, divorce them at their prescribed periods,…
But when we read authentic text of Nawasib, we come to know that people, whom they regard highly, used to recite this verse with words that cannot be found in the present Qur’an:
"O Prophet! When ye do divorce women, divorce them in the beginning their prescribed periods”
Allamah Jalaluddin Suyuti records this fact from the most authentic sources of Ahle Sunnah in his Tafseer of the cited verse:
Malik and Shafiyee, Abdurazzaq in Al-Musnaf, Ahmad, Abd bin Hamid, Bukhari, Muslim, Abu Dawud, Al Tirmidi, Al Nisa'i, Ibn Majah , Ibn Jurir, Ibn al Munzer, Abu Ya'la Ibn Mardawah and Al Bayhaqi in his Sunan narrated from Ibn Omar that he divorced his wife while she was in her period and Rasulollah [s] was informed about this and He[s] got angry and said : "Let him go to her and hold her until she ends her period, then if he wished he can divorce her a pure divorce before he touches her because this is the "Iddat" that God ordered how the women will be divorced and then prophet [s] recited: "O Prophet! When ye do divorce women, divorce them in the beginning their prescribed periods”
We also read:
“Ibn Mardawah narrated from Abi-l-Zubayr who from Ibn Umar that, during the time of the Prophet [s] he divorced his wife while she was in her period, so Omar went to the Prophet and mentioned the same to him [s] on which He [s] said: "Order him to go to her and hold her until she ends her period then he can divorce! her if he wished" Thus Allah revealed "O Prophet! When ye do divorce women, divorce them in the beginning their prescribed periods”
Abi-l-Zubayr said: I heard Ibn Umar reciting it like this.”
We further read:
Abdul Razzaq and Abd bin Hamid and Al Tabarani and Ibn Mardaweh narrated from Mujahid [ra] that he said: One day a man asked Ibn Abbas: O Aba Abbas! I divorced my wife 3 times" So Ibn Abbas said: "You didn't obey your God and made your woman haram on you and you haven’t been pious so that God makes for you a vent, one of you will divorce . Then he said: "O
From Online Tafseer Dur e-Manthur.
In order to gauge the primary Sunni sources that contain the above stance of Ibn Abbas, once can consult:
al-Mujam al-Kabir, by Tabarani, Volume 11 page 73
Sharh Ma'ani al-Athaar, by Ibn Salamah, Volume 3 page 58
Al-Sunnan al-Kubra, by Nisai, Volume 6 page 493
Sunnan al-Darqutni, Volume 4 page 11
Whilst quoting this episode again, we would like to present the online versions of this incident briefly remove any Nawasib confusion so that they can recognize how their Imams recorded traditions in their “Sahih” texts, which clearly show that the verse [65:1] in the present Qur’an is not same as it that which was recited by the Holy P! rophet [s] and his Sahaba.
We read in Sahih Muslim [Book of Divorce, # 3489]:
“… Ibn 'Umar (Allah be pleased with them) said that Allah's Apostle (pbuh) then recited this verse:" O Apostle, when you divorce women, divorce them at the commencement of their prescribed period" (Ixv 1).
We read in Sunan Abu Daud [Book of Divorce, # 2180]:
“…The Prophet (pbuh) recited the Qur'anic verse: O Prophet, when you divorce women, divorce them in the beginning of their waiting period."
The Arabic versions of both these traditions can be read at the following sites, respectively, so that the difference between two versions of verse may become clear.
Online Sahih Muslim [Arabic] Hadith # 3743
Online Sunan Abu Daud [Arabic] Ha! dith 2187
Further proof from Bukhari about Tahrif in the Qur’an
We read in Holy Qur’an:
[Shakir 2:198] There is no blame on you in seeking bounty from your Lord, so when you hasten on from "Arafat",
We have relied on the following most prestigious work of Ahle Sunnah.
Sahih Bukhari, Volume 6, Book 60, Number 44 [English]
Fatah al Bari, Volume 8 page186 Chapter 34 Hadith 4519
Sunnan al-kubra, by Bayhaqi, Volume 4 page 333
Al-Mujam al-kabir, by Tabarani, Volume 11 page 93
Tafsir al-Tabari, Volume 2 page 389
We read in Sahih Bukhari:
Narrated Ibn 'Abbas: 'Ukaz, Mijanna and Dhul-Majaz were markets during the Pre-islamic Period. They (i.e. Muslims) considered it a sin to trade there during the Hajj time (i.e. season), so this Verse was revealed:-- "There is no harm for you if you seek of the Bounty of your Lord during the Hajj season." (2.198)
As you can see the words “during the Hajj season” has been used in this hadith of Sahih Bukhari along with the words of verse 2:198 which we do not find the former in the present Qur’an. Imam Bukhari has recorded the testimony of Ibn Abbas [ra] that the cited verse was revealed in that precise manner.
Alteration in the verse of Mutah
The Qur’an we have in our han! ds have the verse in the following manner:
[Shakir
In order to prove that the Sahaba and Tabayeen believed in some words to be the a part of this verse, we have relied on the following valued books of Ahle Sunnah:
Tafseer Durre Manthur, Volume 2 pages 140-141
Tafseer Tabari, Volume 5 pages 14-15
Tafseer Kabeer, Volume 3 page 94
Fatah al Qadeer, Volume 1 page 14
Tafseer Ibn Katheer, Volume 1 page 84
Tafseer Ruh al Maani, Volume 5 page 5
Tafseer Kashaf, Volume 1 page 20
Tafseer Mazhari, Volume 2 page 4
Tafseer Ahkam al Qur’an, Volume 2 page 47
Tafseer Mu'alim al Tanzeel, page 414
Mustadrak Al Hakim, volume 2 page 47
Al Musahif by Abi Bakr Sijistani, page 3
Tafseer Mawahib al Rahman, page 4 part 5
Tafseer Haqqani, Vol 2 page 3 (published in 1956, Deoband UP. India)
Tafseer Jama Al Bayan, Volume 1 page 66
Neel al Autar, Volume 6 page 53 Chapter: The abrogation of Nikah al-Mutah
Tafseer Qurtabi, Volume 5 page 30
Sharh Muwatta by Zarqani, Volume 1 page 54
Kitab al Musahaf, page 342
Al Bahar al Maheet, Volume 3 page 218
Maini al-Qur’an, Volume 2 page 61
Tafseer Manar, Volume 5 page 5
Sharh Sahih Muslim of al-Nawawi, Volume 9 page 179
Umdat al-Qari Shrah Sahih Bukhari, Volume 18 page 208
Tafsir Thalabi, Volume 3 page 286
Tafsir Samarqandi v1 p320
Al-Ujab fi bayan al-asbab by Ibn Hajar, Volume 2 page 858
We read in Al-Mustadrak:
“Narrated from Ibn Abbas that he would read this verse with the words: “Then as to those whom you profit by, for a prescribed period..”
Imam Hakim declared the tradition to be Sahih as per the grading conditions set by Imam Bukhari and Imam Muslim whilst Imam Dhahabi in his margin of ‘Mustadrak’ deemed it Sahih on the conditions of Imam Muslim. Imam Jalaluddin Suyuti records [Tafseer Durre Manthur, Volume 2 pages 140-141]:
Narrated Abed bin Hamid, ibn Jarir, al-Anbari in his book al-Musahif and al-Hakim and he declared the chain as Sahih from Abi Nadhra who said: ‘I recited before Ibn Abbas ‘ye derive benefit from them, give them their dowers’. Ibn Abbas said: ‘ye derive benefit from them for a prescribed period’. I said: ‘We don’t recite it like this’. Ibn Abbas said: ‘By Allah it was revealed like that.’
Beside Ibn Abbas, Ibn Masud, Ibn Jubayr and Ubai bin Ka'ab, many other prominent figures also recited the verse with the words ‘for a prescribed period’ and that includes Al-Sedi (Tafseer Tabari v5,p18; Tafseer Ibn Kathir v1,p486), Talha bin Musraf (Tafsir Thalabi v3,p286) and Muqatil (Tafsir Samarqandi v1,p320, Al-Ujab fi bayan al-asbab by Ibn Hajar v2 p858).
The testimony of the Sahaba proves that the words “for a prescribed period” were also there in Qur’an in the verse of Mutah;and, if that was indeed the case, then it proves that Uthman committed blatant transgression by deleting these words from the Qur’an, which could only be to suppress news of the open secret about the Caliph’s daughter Asma Bin Abu Bakr who practiced Mutah.
Umar’s opposition to Allah’s words by prohibiting Mutah
If Nawasib are going to play their usual ‘abrogation game’ then they need to prove the abrogation of the words “for a prescribed period” through Mutawatir narrations and also show us the abrogating verse.
The mothers of the believers and other Sahaba did not believe in the present Qur’an, and suggested that verse 2:238 had been tampered with.
We read in the Qur’an 2:238:
[Shakir] Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah. [HAFITHOO AAALA ALSSALAWATI WAALSSALATI ALWUSTA WAQOOMOO LILLAHI QANITEENA]
Regarding the testimony of Aisha about Tahreef beving taken place in the verse under discussion, we are using following prestigious books of Ahle Sunnah as proof:
Sahih Muslim Book 004, Number 1316 [English]
Al Musahif by Abi Bakr Sijistani page 94
Tafseer Dur al Manthur Volume 1, page 302, Surah Baqrah Verse 230
Tafseer al-Tabari, Volume 3 page 348
Fatah al Bari, Volume 8 page 197 Hadith 4522
Musnad Ahmad, Volume 6 page 73
Sunnan Abi Dawoud, Volume 1 page 102
Sunnan Termidi, Volume 4 page 285
Sunnan Nisai, Volume 1 page 236
Sunnan al-Kubra, by Bayhaqi, Volume 1 page 462
Sharh Ma'ani al-athaar, by ibn Salamah, Volume 1 page 172
Sahih Muslim: Abu Yunus, the freed slave of 'A'isha said: 'A'isha ordered me to transcribe a copy of the Qur'an for her and said: When you reach this verse: "Guard the prayers and the middle prayer" (ii. 238), inform me; so when I reached it, I informed her and she gave me dictation (like this): Guard the prayers and the middle prayer and the afternoon prayer, and stand up truly obedient to Allah. ' A'isha said: This is what I have heard from the Messenger of Allah (may pbuh)
Note: The words, “and the afternoon prayer” [WASALAT AL ASR], cannot be found in the verse 2:238 in the Qur’an compiled by Uthman.
If Nawasib are still not satisfied, then allow us to advance the words of a star from the ‘Farooq’ family from the following esteemed Sunni books:
Sahih Ibn Haban, Volume 14 page 228
Sunnan al-Kubra, by Bayhaqi, Volume 1 page 462
Sharh Ma'ani al-Athaar, by ibn Salamah, Volume 1 page 172
Tafseer Tabari, Volume 2 page 764
Tafseer Dur al Manthur Volume 1 page 302
Let us quote from Tafseer Dur al-Manthur, wherein Suyuti has recorded the narration from various high ranking primary sources [Volume 1, page 721]:
Abu Rafee the slave of Hafsa said: ‘Hafsa ordered me to write a Mushaf for her and said: ‘Come to me when you come across this verse so that I dictate it to you in the manner t! hat I learnt it. Then when I came across the verse ‘{Guard the prayers}’ she said: ‘Write‘{Guard the prayers and the middle prayer and the afternoon prayer}’’
We would also like to advance the words of Prophet's wife Umme Salama recorded in “Al Musahif” authored by Sunni scholar Abi Bakr Sajistani, the son of the author of Sunan Abu Daud:
“Umro Bin Rafa` narrates: “Umme Salama asked me to write a Mushaf for her and she asked me to inform her when I arrived at the verse “HAFITHOO AAALA ALSSALAWATI WAALSSALATI ALWUSTA”. Therefore when I reached this verse I informed her about it and she made me write this verse with the words “ASALAT
Similar things have also been recorded from Ibn Abbas (Sunan al-Kubra by Bayhaqi, v1:p463 & Tafseer Tabari, v2:p764) and from the Sahabi al-Bara bin Azeb (al-Mustadrak, v2:p281).
We have come to know that according to the wives of the Prophet, the verse is supposed to be:
Guard the prayers and the middle prayer and the afternoon prayer, and stand up truly obedient to Allah.
If Nawasib are going to bring their abrogation excuse here again to explain the words, ‘and the afternoon prayer’, could they kindly tell us why the wives of the Holy Prophet issued a special instruction to the writers to insert these ‘abrogated’ words in their respective Mushafs? We see that none of the said wives of Muhammad said anything to suggest that these additional words, they used in this verse, were abrogated; rather they all said: This is what I have heard from the Messenger of Allah (may peace be upon him).”
Aisha believed that the Qur’an compiled by Uthman was a victim of tahreef (corruption)
We shall rely on the following esteemed books of Ahle Sunnah to prove this:
Tafseer Itqan (Urdu), Volume 2 page 65
Tafseer Dur e Manthur, Volume 5 page 220, verse of salutation
Al Musahif, page 95, Zikr Mushaf e Aisha
Allamah Jalaluddin Suyuti records in Tafseer Itqan [Volume 2 page 65]:
“Hameedah Bint Yunus narrates: “My father [Abi] who was 80 years old recited for me the verse of salutation from the Mushaf of Aisha with the following words: i.e Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect. And on those who came to the first lines of prayers”
This verse was in this very manner before Uthman had made changes to the Qur’an.”
The verse in the present Qur’an is as follows [Yusufali 33:56]:
Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect.
We can see that, according to the Mushaf of Aisha, “And on those who came to the first lines of prayers” was the part of the verse [33:56], whilst Hameedah bin Yunus leveled a serious charge against Uthman by asserting ‘This verse was in this very manner before Uthman had made changes to the Qur’an’.
Umar did not believe that the word ‘and’ was a part of Surah Taubah, verse 100
We know that words like ‘and’ creates a huge difference in terms of meanings in general literature, the case is greater with the Holy Qur’an. Amazingly, we read that that in verse 100 of Surah Taubah, Umar was believed that “WA” that means ‘and’ was not a part of this verse, whilst it is in the present Qur’an. The verse in the present Qur’an is as follows:
WAALSSABIQOONA AL-AWWALOONA MINA ALMUHAJIREENA WAAL-ANSARI WAALLATHEENA ITTABAAAOOHUM BI-IHSANIN RADIYA ALLAHU AAANHUM WARADOO AAANHU WAAAAADDA LAHUM JANNATIN TAJREE TAHTAHA AL-ANHARU KHALIDEENA FEEHA ABADAN THALIKA ALFAWZU ALAAATHEEMU
Imam Jalaluddin Suyuti records in Tafseer Dur e-Manthur:
Umar recited the verse 'WAALSSABIQOONA AL-AWWALOONA MINA ALMUHAJIREENA WAAL-ANSARI ALLATHEENA ATABAOUHEM BEAHSAN' and did not insert 'WA'[and] before 'ALLATHEENA'. Zaid bin Thabit told him that it was 'WAL WAALLATHEENA' whilst Umar said it was 'ALLATHEENA'. Zaid bin Thabit said: 'Umar knows better'. Umar then summoned Ubai Bin Kaab, who said:'Yes, its WAALLATHEENA'. Then Umar said: 'All right then recite it in this way.'
We also read that Umar was humiliated by another Sahabi Ubai, when discussing the cited verse. Allamah Jalaluddin Suyuti records in Tafseer Dur e-Manthur, V3:p269, Surah Taubahverse 100:
“Umar recited the verse “WAALSSABIQOONA AL-AWWALOONA MINA ALMUHAJIREENA WAAL-ANSARI WAALLATHEENA” and did not insert “WA” before “ALLATHEENA”. Zaid bin Thabit told him that it was “WAL WAALLATHEENA” whilst Umar said it was “ALLATHEENA”. Zaid bin Thabit said: “Umar knows better”. Umar summoned Ubai bin Ka`b.Ubai told Umar:“Yes! I have taken this word in exactly the same way from the tongue of the Holy Prophet [s]”. Umar asked: “Have you really taken this word exactly from the Prophet’s tongue?” Abi got furious and replied: “By Allah! He [swt] revealed the Qur’an on Gebrial and Gebrail revealed it on the Prophet’s heart and Allah [swt] hasn’t taken suggestions from Khatab or from his son when revealing the Qur’an.”
Continues on Part IV
Sources:
http://www.faithfreedom.org/2009/04/13/corruption-and-distortion-tahreef-in-the-Qur’an/
http://www.islam-watch.org/Amarkhan/Corruption-in-Qur’an.htm
IHS
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