The anomalous readings of Ubayd,Ikrimah,Mujahid,Saeed ,Alqamah ,Hattan , Al-A’mash
In the name of Allah, the Most Gracious, the Most Merciful.
The fugitive Christian continues to raise his flimsy doubts in challenging the preservation of the Holy Quran. The truth is that his last episode made me laugh a lot because he relies on some of the deviant readings narrated by some of the followers!!! The followers, my brothers, in the sense that you find a reading from the deviant readings that goes back to a follower with a single chain of transmission, meaning that the reading is, at best, a single narration with an interrupted chain of transmission!!!! The Christian went bankrupt and proved to others that he was merely a copyist and paster of everything in the Book of the Mushafs of Ibn Abi Dawud al-Sijistani without understanding or being aware
of the narrations mentioned by the fugitive Christian:
The anomalous reading of Ubayd ibn Umayr al-Laythi, may God
have mercy on him. “Abdullah told us, Harun ibn Ishaq told us, Waki’ told us, on the authority of Shu’bah, on the authority of Amr ibn Dinar, who said: I heard Ubayd ibn Umayr say: “The first thing that was revealed of the Qur’an was: ‘Glorify the name of your Lord who created you.’”
The anomalous reading of Ikrimah, may God have mercy
on him. “Abdullah told us, Shadhan Ishaq ibn Ibrahim told us, Hajjaj told us, Hammad told us, on the authority of Imran ibn Hudayr, on the authority of Ikrimah,
that he used to recite it: ‘And upon those who are able to do so.’” Abdullah told us, Muhammad ibn Ismail and Ali ibn Harb told us, they said: Ibn al-Fadl told us, on the authority of Asim al-Ahwal, on the authority of Ikrimah, that he used to recite this letter: “He was killed in it.”
The anomalous reading of Mujahid, may God have mercy on
him, Abdullah told us, Yusuf bin Abdul Malik narrated to us, Muammar narrated to us, Abdul Warith narrated to us, on the authority of Hamid, on the authority of Mujahid, that he used to recite: “There is no blame upon him if he does not go around them”
the anomalous recitation on the authority of Saeed bin Jubair, may God have mercy
on him. Abdullah narrated to us, Muhammad bin Bashar narrated to us, Muhammad narrated to us, Shu’bah narrated to us, on the authority of Abu Bishr, on the authority of Saeed bin Jubair, that he recited: “And upon those who are able to do so”
the anomalous recitation on the authority of Alqamah and Al-Aswad Al-Nakha’i, may God have mercy on them.
Abdullah narrated to us, Abu Bakr Abdullah bin Abi Dawud narrated to us, Ya’qub bin Sufyan narrated to us, Ubaidullah narrated to us, on the authority of Shaiban, on the authority of Al-A’mash, on the authority of Ibrahim, who said: Alqamah and Al-Aswad used to recite it: “The path of those upon whom You have bestowed favor, not of those who have incurred Your wrath, nor of those who have gone astray.”
the anomalous recitation Hattan bin Abdullah, may God have mercy on him
, Abdullah narrated to us, Abdullah bin Saeed narrated to us, Ibn Ulayyah narrated to us, on the authority of Abu Harun Al-Ghanawi, who said: Hattan bin Abdullah used to swear on it: “And Muhammad is no more than a messenger; messengers have passed away before him”
the recitation The anomalous readings of Al-A’mash, may God have mercy on him
, Abdullah, Abdullah bin Saeed and Muhammad bin Al-Rabi’ told us: Abu Na’eem told us: I heard Al-A’mash recite: “Alif, La ilaha illa Huwa, Al-Hayy, Al-Qiyam,” and Ibn Al-Rabi’ only mentioned “Al-Qiyam.”
The response:
Before I begin the response, you will find that many of these anomalous readings go back to a group of the companions of the Prophet, may God bless him and grant him peace, as we explained previously in the response to the episodes of this ignorant person. Therefore, we will shorten the response to this liar to show him the great ignorance that he relied on to attack the Holy Quran.
Then the Christian thinks that the confirmation of an anomalous reading from a companion or a follower means its confirmation from the rest of the companions, and this is the height of ignorance, since the anomalous reading transmitted from a companion or a follower is not shared by the rest of the nation’s copies of the Qur’an (the rest of the copies of the companions and the followers).
We begin, with God’s blessing, the response:
First:The weakness of the chains of transmission of the anomalous readings mentioned by the Christian (and it is sufficient that the chain of transmission is attributed to the Follower, and this in itself is considered a break in the chain of transmission!!) :
1. The chain of transmission of the anomalous reading of Ubayd ibn Umair is weak and the reason is:
the break between Ubayd ibn Umair and the Prophet, may God bless him and grant him peace, as he did not meet him.
2. The chain of transmission of the anomalous reading of Ikrimah (and upon those who encompass him) is weak for two reasons :
First: the break between Ikrimah and the Prophet, may God bless him and grant him peace, as he did not meet him.
Second: Hammad ibn Salamah got confused at the end of it.
We read from Taqrib al-Tahdhib by Ibn Hajar, may God have mercy on him, Part One:
((1499- Hammad ibn Salamah ibn Dinar al-Basri Abu Salamah, trustworthy, pious, most reliable of people in Thabit, but his memory changed towards the end. He was one of the great eighth generation. He died in the year sixty-seven, AH 4))
and we read in Tahdhib al-Tahdhib by Ibn Hajar, may God have mercy on him, Part Three:
((Al-Bayhaqi said: He is one of the imams of the Muslims, but when he grew old his memory worsened , so al-Bukhari left him. As for Muslim, he exerted himself and included from his hadith on the authority of Thabit what he heard from him before his change, and other than his hadith on the authority of Thabit, it does not amount to twelve hadiths that he included in the evidence))
3. The chain of transmission of the anomalous reading of Ikrimah (he was killed therein) is weak for a reason:
the break between Ikrimah and the Prophet, peace and blessings be upon him, as he did not meet him
. 4. The chain of transmission of the anomalous reading of Mujahid (there is no blame upon him if he does not go around them both) is weak for two reasons:
the first: the break between Mujahid and the Prophet, peace and blessings be upon him, as he did not meet him.
The second: Yusuf bin Abdul Malik is unknown and has no criticism or approval.
This chain of transmission was weakened by the researcher of the book Al-Masahif by Ibn Abi Dawud Al-Sijistani, Dr. Muhibb Al-Din Wa’iz, as he said in the margin of page 382:
(( It contains Yusuf bin Abdul Malik and I did not find any criticism or approval in him ))
5. The chain of transmission of the anomalous reading of Saeed bin Jubair (and upon those who surround him) is weak for a reason :
the break between Saeed bin Jubair and the Prophet, peace and blessings be upon him, as he did not meet him.
6. The chain of transmission of the anomalous reading of Alqamah and Ibrahim Al-Nakha’i (not those who incur wrath and not those who go astray) for a reason:
the break between Alqamah and Ibrahim and the Prophet, peace and blessings be upon him, as they did not meet him.
7. The chain of transmission of the anomalous reading of Hattan bin Abdullah Al-Raqashi (Messengers have passed away before him) is weak for a reason:
the break between Hattan bin Abdullah and the Prophet (peace and blessings of Allah be upon him), as he did not meet him .
8. The chain of transmission of the anomalous reading of Al-A’mash (Al-Hayy Al-Qiyam) is weak for a reason:
the break between Al-A’mash and the Prophet (peace and blessings of Allah be upon him), as he did not meet him .
Second: Most of these anomalous readings contradict what is mentioned in the authentic Sunnah that is consistent with what is in our copies of the Qur’an today .
Recitation of “Glorify the name of your Lord, the Most High” in the authentic Sunnah
Sahih Al-Bukhari, Book of Etiquette
5755 Muhammad bin Ubadah narrated to us Yazid narrated to us Salim narrated to us Amr bin Dinar narrated to us Jabir bin Abdullah narrated to us that Muadh bin Jabal (may Allah be pleased with him) used to pray with the Prophet (peace and blessings of Allah be upon him), then he would come to his people and lead them in prayer, and he would recite to them Surat Al-Baqarah... The Prophet (peace and blessings of Allah be upon him) said: O Muadh, you are a temptation, three times: Recite “By the sun and its brightness” and “Glorify the name of your Lord, the Most High” and similar to it
Sahih Muslim, Book of Prayer
398 Sa`id bin Mansur and Qutaybah bin Sa`id narrated to us, both of them on the authority of Abu `Awanah. Sa`id said: Abu `Awanah narrated to us on the authority of Qatada on the authority of Zurarah bin Awfa on the authority of Imran bin Husayn, who said: The Messenger of God, may God bless him and grant him peace, led us in the noon or afternoon prayer and said: Which of you recited after me, “Glorify the name of your Lord, the Most High ?” A man said: I did, and I intended nothing but good by it. He said: I know that some of you have opposed me
in reciting it, and there is fighting in it. In the authentic
Sunan of Al-Bayhaqi, may God have mercy on him, Book of Biographies
17188 (He informed us) Abu Al-Qasim: `Abd Al-`Aziz bin Muhammad Al-`Attar in Baghdad, narrated to us Abu `Amr: `Uthman bin Ahmad Al-Daqqaq, narrated to us Abdul Malik bin Muhammad Al-Raqqashi, narrated to us my father, narrated to us Al-Mu`tamir bin Sulayman, who said: I heard my father narrating on the authority of Al-Hadrami, on the authority of Abu Al-Suwar, on the authority of Jundub bin `Abdullah, may God be pleased with him, who said: The Messenger of God, may God bless him and grant him peace, sent a group of people and appointed over them `Ubaydah bin Al-Harith. He said: When he set out to go to the Messenger of God, may God bless him and grant him peace, he cried with longing for him, so he sent The Messenger of Allah - may Allah bless him and grant him peace - in his place was a man called Abdullah bin Jahsh, and the polytheists said: You killed in the sacred month, so this was revealed: (They ask you about fighting in the sacred month. Say: Fighting therein is a great sin ) until His saying: (And persecution is greater than killing) He said: Some of the Muslims said: If they had achieved good, they would have no reward, so this was revealed: (Indeed, those who have believed and those who have emigrated and striven in the cause of Allah - those are the ones who hope for the mercy of Allah - and Allah is Forgiving and Merciful)
Reading: There is no blame upon him for circumambulating them in the authentic Sunnah
Sahih Al-Bukhari Book of Hajj
Chapter: The obligation of Safa and Marwa and making them among the symbols of Allah
1561 Abu Al-Yaman narrated to us, Shuaib narrated to us from Al-Zuhri that Urwah said: I asked Aisha, may Allah be pleased with her, and I said to her: What do you think of the statement of Allah, the Most High: Indeed, Safa and Marwa are among the symbols of Allah, so whoever performs Hajj to the House or Umrah, there is no blame upon him for circumambulating them? By Allah, there is no blame upon anyone for not circumambulating Safa and Marwa. She said: What you said is bad, O son of my sister. If this were as The first of them was that there was no blame on him not to circumambulate between them, but it was revealed about the Ansar. Before they converted to Islam, they used to enter ihram for the tyrant Manat, which they used to worship near Al-Mushallal. Some of the people were reluctant to circumambulate between Safa and Marwa. When they converted to Islam, they asked the Messenger of Allah, may Allah bless him and grant him peace, about that. They said, “O Messenger of Allah, we used to hesitate to circumambulate between Safa and Marwa.” Then Allah, the Most High, revealed, “Indeed, Safa and Marwa are among the symbols of Allah.” Aisha, may Allah be pleased with her, said, “The Messenger of Allah, may Allah bless him and grant him peace, prescribed circumambulation between them, so no one should neglect circumambulating between them.” Then she informed Abu Bakr bin Abd al-Rahman, and he said, “This is knowledge that I have not heard. I have heard men of knowledge mention that the people, except for those whom Aisha mentioned, who used to enter ihram for Manat, used to all circumambulate between Safa and Marwa. When Allah, the Most High, mentioned circumambulating the House and did not mention Safa and Marwa in the Qur’an, they said, “O Messenger of Allah, we used to circumambulate between Safa and Marwa, and Allah revealed circumambulating the House and did not mention Safa. Is there any blame on us if we circumambulate?” At Safa and Marwa, then God Almighty revealed: “Indeed, Safa and Marwa are among the symbols of God.” The verse
is read: “Not of those who have incurred wrath nor of those who have gone astray.” From the authentic Sunnah,
Sahih al-Bukhari, Book of the Description of Prayer,
Chapter on the follower saying “Ameen” out loud.
749 Abdullah bin Muslimah told us, on the authority of Malik, on the authority of Sumay, the freed slave of Abu Bakr, on the authority of Abu Salih al-Samman, on the authority of Abu Hurayrah, that the Messenger of God, may God bless him and grant him peace, said: When the imam says “Not of those who have incurred wrath nor of those who have gone astray.”
So say Amen, for whoever’s words coincide with the words of the angels , his previous sins will be forgiven. Muhammad ibn Amr followed him on the authority of Abu Salamah on the authority of Abu Hurairah on the authority of the Prophet, may God bless him and grant him peace, and Na’im al-Mujmir on the authority of Abu Hurairah, may God be pleased with him. Reciting (And Muhammad is no more than a Messenger; many Messengers have passed away before him) from the authentic Sunnah
Sahih al-Bukhari, Book of Military Expeditions
4187 Yahya ibn Bakir narrated to us, al-Layth narrated to us on the authority of Aqeel on the authority of Ibn Shihab, who said: Abu Salamah informed me that Aishah informed him that Abu Bakr, may God be pleased with him, came on a horse from his dwelling in al-Sunh until he dismounted and entered the mosque. He did not speak to the people until he entered upon Aishah. Then the Messenger of God, may God bless him and grant him peace, performed tayammum while he was covered with a garment of Habra. He uncovered his face, then leaned over him and kissed him and wept. Then he said: May my father and mother be sacrificed for you. By God, God will not bring upon you two deaths. As for the death that was decreed for you, you have died it. Al-Zuhri said: Abu Salamah narrated to me on the authority of Abdullah ibn Abbas that Abu Bakr went out while Umar ibn al-Khattab was speaking to the people, so he said: Sit down, Umar. But Umar refused to sit down, so he came forward. The people went to him and left Umar, so Abu Bakr said: “As for what follows, whoever among you worships Muhammad, may God bless him and grant him peace, then Muhammad has died, and whoever among you worships God, then God is alive and will not die.” God said: “ And Muhammad is no more than a messenger; messengers have passed away before him, until His saying: ‘The grateful.’”
Reciting (the Ever-Living, the Self-Sustaining) is from the authentic Sunnah.
Sahih Muslim, Book of the Prayer of Travelers and Shortening It
1343 810 Abu Bakr bin Abi Shaybah narrated to us: Abd al-A’la bin Abd al-A’la narrated to us from al-Jariri from Abi al-Salil from Abdullah bin Rabah al-Ansari from Abi bin Ka’b who said: The Messenger of God said: O Abu al-Mundhir, do you know which verse of the Book of God with you is the greatest?” I said: God and His Messenger know best. He said: O Abu al-Mundhir, do you know which verse of the Book of God with you is the greatest? I said: God, there is no god but He, the Ever-Living, the Self-Sustaining . He struck my chest and said: By God, may knowledge be pleasant for you, Abu al-Mundhir.
Third: The reading today that is in our copies of the Qur’an is a reading transmitted by a group of the Tabi’in from a group of the Companions, may God be pleased with them, and all of them recited the verses as we know them today, including Mujahid, Sa’id bin Jubayr, and Ikrimah. Alqamah, Al-Aswad, and Hattan bin Abdullah Al-Raqashi, may God have mercy on them . The chain of transmission of
Ibn Kathir’s recitation is mentioned
in An-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 120
: “Al-Qist also recited, as did Ma’ruf and Shibl, on the authority of the Sheikh of Mecca and its Imam in recitation, Abu Ma’bad ‘Abdullah ibn Kathir ibn ‘Amr ibn ‘Abdullah ibn Zadhan ibn Fayrouzan ibn Hurmuz al-Dari al-Makki. This is the completion of seventy-three paths on the authority of Ibn Kathir.
Ibn Kathir recited on the authority of Abu As-Sa’ib Abdullah ibn As-Sa’ib ibn Abi As-Sa’ib Al-Makhzumi, and on Abu Al-Hajjaj Mujahid ibn Jabr Al-Makki, and on Dirbas, the freed slave of Ibn Abbas. Abdullah ibn As-Sa’ib read on Ubayy ibn Ka’b and Umar ibn Al-Khattab - may Allah be pleased with them - and Mujahid read on Abdullah ibn As-Sa’ib , and Dirbas read on his freed slave Ibn Abbas, and Ibn Abbas read to Ubayy ibn Ka’b and Zayd ibn Thabit, and Ubayy, Zayd, and Umar - may God be pleased with them - read to the Messenger of God, may God bless him and grant him peace.
The chain of transmission of the reading of Abu Amr
, and we read in Al-Nashr in the ten readings, part one, page 133
: ((And Al-Susi and Al-Duri read on Abu Muhammad Yahya bin Al-Mubarak bin Al-Mughirah Al-Yazidi, and Al-Yazidi read on the Imam of Basra and its reciter, Abu Amr Ziyad bin Al-Ala bin Ammar Al-Urayyan bin Abdullah bin Al-Husayn bin Al-Harith Al-Mazini Al-Basri, so that is one hundred And fifty-four paths on the authority of Abu Amr, and Abu Amr read on the authority of Abu Jaafar Yazid bin Al-Qaqa’, Yazid bin Ruman, Shaiba bin Nasah, Abdullah bin Katheer, Mujahid bin Jabr, Al-Hasan Al- Basri , Abu Al-Aliyah Rafi’ bin Mihran Al-Riyahi, Humayd bin Qais Al-A’raj Al-Makki, and Abdullah bin Abi Ishaq al-Hadrami, Ata’ ibn Abi Rabah, Ikrimah ibn Khalid , Ikrimah the freed slave of Ibn Abbas, Muhammad ibn Abd al-Rahman ibn Muhaysin, Asim ibn Abi al-Najud, Nasr ibn Asim, and Yahya ibn Ya’mur. The chain of transmission of Abu Ja’far will come, and the chain of transmission of Yazid ibn Ruman and Shaybah was mentioned earlier in the recitation of Nafi’, and the chain of transmission of Mujahid was mentioned earlier in The reading of Ibn Kathir, and Al-Hasan read on Hittan bin Abdullah Al-Raqashi and Abu Al-Aaliyah Al-Riyahi, and Hittan read on Abu Musa Al-Ash’ari , and Abu Al-Aaliyah read on Omar bin Al-Khattab, Ubayy bin Ka’b, Zaid bin Thabit and Ibn Abbas, and Humayd read on Mujahid, and its chain of transmission was presented, and Abdullah bin Abi Ishaq on Yahya bin Ya'mur and Nasr bin Asim, and Ata' read on Abu Hurayrah, and his chain of transmission was presented, and Ikrimah bin Khalid read on the companions of Ibn Abbas, and his chain of transmission was presented, and Ikrimah, the freed slave of Ibn Abbas, read on Ibn Abbas , and Ibn Muhaysin read on Mujahid and Dirbas, and their chain of transmission was presented, and the chain of transmission of Asim will come, and he read Nasr ibn Asim and Yahya ibn Ya'mur read on Abu al-Aswad, and Abu al-Aswad read on Uthman and Ali - may Allah be pleased with them - and Abu Musa al-Ash'ari, Umar ibn al-Khattab, Ubayy ibn Ka'b, Zayd ibn Thabit, Uthman and Ali - may Allah be pleased with them - read on the Messenger of Allah, may Allah bless him and grant him peace.))
The chain of transmission of the reading of Hamza al-Zayyat
, and we read in al-Nashr in the ten readings, part one, page 165
((And Hamzah read to Abu Muhammad Sulayman ibn Mihran al-A’mash in a recital, and it was said: the letters only, and Hamzah also read to Abu Hamzah Humran ibn A’yan, and to Abu Ishaq Amr ibn Abdullah al-Sabi’i, and to Muhammad ibn Abd al-Rahman ibn Abi Layla, and to Abu Muhammad Talhah ibn Musarrif al-Yami, and to Abu Abdullah Jaafar al-Sadiq ibn Muhammad al-Baqir ibn Zayn al-Abidin Ali ibn al-Husayn ibn Ali ibn Abi Talib al-Hashemi, and al-A’mash and Talhah read on Abu Muhammad Yahya ibn Waththab al-Asadi, and Yahya read on Abu Shibl Alqamah ibn Qays, and on his nephew al-Aswad ibn Yazid ibn Qays, and on Zirr ibn Hubaysh, and on Zayd ibn Wahb, and on Ubaydah ibn Amr al-Salmani, and on Masruq ibn al-Ajda’, and Humran read on Abu al-Aswad al-Daylami, and his chain of transmission was presented, and on Ubayd ibn Nadlah, and Ubayd read on Alqamah, and Humran also read on al-Baqir, and Abu Ishaq read on Abu Abd al-Rahman al-Sulami, and on Zirr ibn Hubaysh, and their chain of transmission was presented, and on Asim ibn Damrah, and on Al-Harith ibn Abdullah Al-Hamadhani, and Asim and Al-Harith read on Ali, and Ibn Abi Laila read on Al-Minhal ibn Amr and others, and Al-Minhal read on Saeed ibn Jubayr, and its chain of transmission was presented , and Alqamah, Al- Aswad, Ibn Wahb, Masruq, and Asim ibn Damrah read Al-Harith also read on Abdullah bin Masoud, and Jaafar al-Sadiq read on his father Muhammad al-Baqir, and al-Baqir read on Zayn al-Abidin, and Zayn al-Abidin read on his father, the master of the youth of the people of Paradise, al-Husayn, and al-Husayn read on his father Ali bin Abi Talib, and Ali and Ibn Masoud - may God be pleased with them - read on the Messenger of God, may God bless him and grant him peace. Allah’s prayers and peace be upon him.))
The chain of transmission of Asim’s recitation is mentioned
in Al-Nashr fi al-Qira’at al-‘Ashr, Part One, Page 155.
((Hafs and Abu Bakr read on the Imam of Kufa and its reciter Abu Bakr Asim bin Abi Al-Najoud bin Bahdalah Al-Asadi, their client from Kufa. That is one hundred and twenty-eight paths for Asim. Asim read on Abu Abd Al-Rahman Abdullah bin Habib bin Rabi’ah Al-Sulami Al-Dareer and on Abu Maryam Zirr bin Hubaysh ibn Habasha al-Asadi and Abu Amr Sa`d ibn Ilyas al-Shaybani. These three read on `Abdullah ibn Mas`ud, may Allah be pleased with him. As-Sulami and Zirr also read on `Uthman ibn `Affan and `Ali ibn Abi Talib, may Allah be pleased with them both. As-Sulami also read on Ubayy ibn Ka`b and Zayd ibn Thabit, may Allah be pleased with them both. (May Allah be pleased with them both) - and Ibn Mas`ud, Uthman, Ali, Ubayy and Zayd recited to the Messenger of Allah, may Allah bless him and grant him peace.))
The chain
of transmission of Ibn `Amir’s recitation is mentioned in An-Nashr fi al-Qira`at al-`Ashr, Part One, Page 144
((And Ad-Dhimari recited to the Imam of the people of Ash-Sham, Abu `Imran `Abdullah ibn `Amir ibn Yazid ibn Tamim ibn Rabi`ah Al-Yahsabi, so that is one hundred and thirty paths for Ibn `Amir.
Ibn Amir read to Abu Hashim al-Mughirah ibn Abi Shihab Abdullah ibn Amr ibn al-Mughirah al-Makhzumi without disagreement among the scholars, and to Abu al-Darda’ Uwaimir ibn Zayd ibn Qays, according to what al-Hafiz Abu Amr and al-Dani have confirmed, and it is authentic to us from him. Al-Mughirah read to Uthman ibn Affan - may God be pleased with him. - And Uthman and Abu Darda’ read to the Messenger of Allah, may Allah bless him and grant him peace.
The chain of
transmission of Nafi’s reading is mentioned in An-Nashr in the Ten Readings, Part One
: ((And Nafi’ read to seventy of the Tabi’een, among them Abu Ja’far, Abd al-Rahman ibn Hurmuz al-A’raj, Muslim ibn Jundub, Muhammad ibn Muslim ibn Shihab al-Zuhri, Salih ibn Khawwat, Shaybah ibn Nasah, and Yazid ibn Roman. As for Abu Ja`far, he will come to those who read in his reading, and Al-A`raj read on the authority of Abdullah bin Abbas, Abu Hurairah, and Abdullah bin Ayyash bin Abi Rabia Al-Makhzumi, and Muslim, Shaybah, and Ibn Roman also read on the authority of Abdullah bin Ayyash bin Abi Rabia, and Shaybah heard the reading from Umar bin Al-Khattab, and Salih read on Abu Hurairah, and Al-Zuhri read on Saeed bin Al-Musayyab, and Saeed read on Ibn Abbas and Abu Hurairah, and Ibn Abbas, Abu Hurairah and Ibn Ayyash read on Ubayy bin Ka’b, and Ibn Abbas also read on Zaid bin Thabit, and Ubayy, Zaid and Umar - may Allah be pleased with them - read on the Messenger of Allah May God bless him and grant him peace.
The chain of transmission of the reading of Ya`qub al-Hadrami is mentioned in al-Nashr fi al-Qira`at al-`Ashr, Part One, 186
: And Ya`qub read on the authority of Abu al-Mundhir Sallam ibn Sulayman al-Muzani, their mawla al-Tawil, and on the authority of Shihab ibn Sharifah, and on the authority of Abu Yahya Mahdi ibn Maymun al-Ma`wali, and on the authority of Abu al-Ashhab Ja`far ibn Hayyan al-`Attaridi, and it was said that he read on the authority of Abu `Amr himself, and Sallam read on Asim Al-Kufi, and on Abu Amr, and their chain of transmission was presented, and Sallam also read on Abu Al-Mujshir Asim bin Al-Ajaj Al-Jahdari Al-Basri, and on Abu Abdullah Yunus bin Ubaid bin Dinar Al-Abqasi, their client Al-Basri, and they read on Al-Hasan bin Abi Al-Hasan Al-Basri, and his chain of transmission was presented, and Al-Jahdari also read on Sulayman Ibn Qatta al-Tamimi, their client from Basra, and he read on Abdullah bin Abbas, and Shihab read on Abu Abdullah Harun bin Musa al-Ataki al-A’war the grammarian, and on al-Mu’alla bin Isa, and Harun read on Asim al-Jahdari and Abu Amr with their chain of transmission, and Harun also read on Abdullah bin Abi Ishaq. Al-Hadrami, who is Abu Jadid Yaqub, and he read on Yahya bin Ya`mar and Nasr bin `Asim with their previously mentioned chain of transmission, and Al-Mu`alla read on `Asim Al-Jahdari with his chain of transmission, and Mahdi read on Shu`ayb bin Al-Hijab, and he read on Abu Al-`Aliyah Al-Riyahi, and his chain of transmission was previously mentioned, and Abu Al-Ashhab read on Abu Raja `Imran bin Milhan Al-Attaridi, and Abu Raja read on Abu Musa Al-Ash'ari, and Abu Musa read on the Messenger of Allah - may Allah's prayers and peace be upon him and his family - and this is a chain of transmission that is extremely sound and high.
The Mushaf that is in our hands is proven and transmitted by many narrators from Mujahid, Saeed bin Jubayr, Hattan bin Abdullah, Alqamah, Al-Aswad, and Ikrimah .
Fourth: Most of these anomalous readings (except for the reading of Ubayd ibn Umair) were narrated from some of the Companions, and we have refuted them here:
The reading of “Al-Hayy Al-Qiyam” and “Ghayr Al-Maghdub Alayhim” and “Nor Al-Dhaleen”
https://www.ebnmaryam.com/vb/t211622.html
The reading “There is no blame upon him that he circumambulates them”
https://www.ebnmaryam.com/vb/t211577.html
The reading “And upon those who encompass it” and the reading “He was killed in it” and the reading “And Muhammad is no more than a Messenger, and messengers have passed away before him”
https://www.ebnmaryam.com/vb/t211611.html
Fifth: The Companions agreed on the Mushaf of Uthman, may God be pleased with him. So if such readings are rejected by consensus, then it is unreasonable to give precedence to a few anomalous readings from the Followers over the consensus of the Companions.
The Book of Mushafs by Ibn Abi Dawud Al-Sijistani.
Abdullah told us, he said, Ahmad ibn Sinan said: Abd al-Rahman told us: Shu’bah told us, on the authority of Abu Ishaq, on the authority of Mus’ab ibn Sa’d, who said:
I found the people gathered together when Uthman burned the copies of the Qur’an, and they were amazed by that, and he said: None of them denied that.
Ibn Kathir, may Allah have mercy on him, commented on this narration in the introduction to his interpretation, Chapter on the Collection of the Qur’an ((And this is a sound chain of transmission))
and also in the Book of the Qur’an by Ibn Abi Dawud al-Sijistani, may Allah have mercy on him, with a chain of transmission that Ibn Kathir, may Allah have mercy on him, authenticated in the introduction to his interpretation
: Abdullah told us, he said: My uncle told me, he said: Abu Raja’ told us, he said: Israel told us, on the authority of Abu Ishaq, on the authority of Mus’ab ibn Sa’d. He said: Uthman stood up and addressed the people and said: “O people, your covenant with your Prophet has been thirteen years and you are still doubting the Qur’an and saying the recitation of Ubayy and the recitation of Abdullah. A man would say: By God, your recitation is not correct. So I order every man among you to bring whatever he had of the Book of God with him.” And a man would bring a paper. And the leather in it was the Qur’an, until he had collected a large number of them. Then Uthman entered and called them one by one and implored them: Did you hear the Messenger of Allah, may Allah bless him and grant him peace, when he dictated it to you? He said: Yes. When Uthman finished that, he said: Who is the most scribe of the people? They said: The scribe of the Messenger of Allah, may Allah bless him and grant him peace, Zayd ibn Thabit. He said: Who is the most Arab of the people? They said: Saeed bin Al-Aas. Uthman said: Let Saeed dictate and Zaid write. So Zaid wrote, and he wrote copies of the Qur’an and distributed them among the people. I heard some of Muhammad’s companions say: He has done well .
And from the book of the Mushafs by Ibn Abi Dawud al-Sijistani, may God have mercy on him, we also read
Hadith No.: 34 (a suspended Hadith) He told us, Sahl ibn Salih told us, he said: Abu Dawud and Ya’qub told us, they said: Shu’bah told us, on the authority of Alqamah ibn Murthad, on the authority of Suwayd ibn Ghaflah, he said: Ali said about the Mushafs: “ If Uthman had not made it, I would have made it .”
Sixth: In the best of circumstances, these readings are merely anomalous readings and they are rejected for the reason of anomalousness, so what if we add to this a reason? The interruption in the chain of transmission: Here I have combined the cause of anomaly and the cause of weakness in the chain of transmission!!!
Conditions for the validity of accepting a reading
: 1. The validity of the chain of transmission
2. The chain of transmission is continuous
3. It agrees with the Arabic language even in one way
4. It agrees with the Uthmanic copies of the Qur’an even in probability
Imam al-Jazari said in al-Nashr fi al-Qira’at al-‘Ashr, Part One: (( Every reading that agrees with the Arabic language even in one way, and agrees with one of the Uthmanic copies of the Qur’an even in probability, and its chain of transmission is sound, then it is the correct reading that it is not permissible to reject or deny. Rather, it is one of the seven letters in which the Qur’an was revealed, and it is obligatory for people to accept it, whether it was from the seven imams or from the ten.Or from other accepted Imams, and whenever one of these three pillars is missing, it is called weak, anomalous, or invalid, whether it is from the seven or from someone greater than them. This is what is correct according to the Imams of investigation from the Salaf and Khalaf. Imam Al-Hafiz Abu Amr Uthman bin Saeed Al-Dani stated this, and Imam Abu Muhammad Makki bin Abi Talib stated it in more than one place, as did Imam Abu Al-Abbas Ahmad bin Ammar Al-Mahdawi, and Imam Al-Hafiz Abu Al-Qasim Abd Al-Rahman bin Ismail, known as Abu Shama, verified it. It is the doctrine of the Salaf, and no one is known to have disagreed with it.
So look at how the Christian used a few anomalous readings from some of the Followers, and in their chains of transmission there is weakness and interruption!!!!!
The Christian fraud claimed in his clip that there is no manuscript of the Qur’an that matches what we have today!!!
I say: By God, this is a complete lie.
First: Most of the Qur’anic manuscripts agree with what we have now in our hands.
The most important of these manuscripts is the oldest, which is the Birmingham Manuscript :
#History:
The manuscript dates back, according to carbon analysis, to between the years 568 AD and 645 AD, which is a very old period because the Prophet, may God bless him and grant him peace, lived approximately between the years 570 AD and 632 AD. So
its writer must have been a contemporary of the Prophet, may God bless him and grant him peace, and wrote this manuscript either during the life of the Prophet, may God bless him and grant him peace, or during the caliphate of Abu Bakr al-Siddiq, may God be pleased with him, or the Commander of the Faithful, Omar, may God be pleased with him, at most, because it is known that Omar, may God be pleased with him, died twelve years after the death of the Prophet, may God bless him and grant him peace, and at most, the writer wrote it in the first year of the caliphate of the Commander of the Faithful, Othman, may God be pleased with him, because the difference between 645 and 632 is thirteen years.
#Its content:
The Birmingham Manuscript contains parts of Surat Maryam and Taha and the Cave
Maryam verses 91-98
Taha verses 1-40
Al-Kahf verses 17-31
#Their importance #and their conformity:
The verses of the Qur'an are completely identical to the Uthmanic copies of the Qur'an that we have today, and there is no difference between them and what we have today. They are living proof for those who use manuscripts as an excuse that the Qur'an has not been distorted, nor has it been added or omitted. As for the people of Islam, they have the chains of transmission of the ten correct and continuous readings, and they are sufficient evidence for us
to put the testimonies of non-Muslim scholars who confirmed to us the conformity of the manuscript with what we have of the Uthmanic copies of the Qur'an.
Professor David Thomas, who specializes in Islamic and Christian studies at the University of Birmingham, says:
According to Muslim tradition, the Prophet Muhammad received the revelations that form the Qur'an, the scripture of Islam, between the years AD 610 and 632, the year of his death. At this time, the divine message was not compiled into the book form in which it appears today. Instead, the revelations were preserved in “the memories of men.” Parts of it had also been written down on parchment, stone, palm leaves and the shoulder blades of camels. Caliph Abu Bakr, the first leader of the Muslim community after Muhammad, ordered the collection of all Qur’anic material in the form of a book. The final, authoritative written form was completed and fixed under the direction of the third leader, Caliph Uthman, in about AD 650.
'Muslims believe that the Qur'an they read today is the same text that was standardized under Uthman and regard it as the exact record of the revelations that were delivered to Muhammad.
'The tests carried out on the parchment of the Birmingham folios yield the strong probability that the animal from which it was taken was alive during the lifetime of the Prophet Muhammad or shortly afterwards.This means that the parts of the Qur'an that are written on this parchment can, with a degree of confidence, be dated to less than two decades after Muhammad's death. These portions must have been in a form that is very close to the form of the Qur’an read today, supporting the view that the text has undergone little or no alteration and that it can be dated to a point very close to the time it is. was believed to be revealed.'
https://www.birmingham.ac.uk/news/latest/2015/07/quran-manuscript-22-07-15.aspx?fbclid=IwAR09N538Q9KHwutgSAerdIaLtZwll-X7obmEuZhmi_ehJL3vG8PAXtHEoPA
And here is also an article by the writer Joseph Lampard who tells us that through this The discovery shows us that oral narrations in the Islamic heritage have become more important and more credible, and that the Ottoman copies of the Qur’an represent the best or closest realistic image of the original Qur’an (according to him).
He continues by saying that the manuscript proves to us the weakness of the claim of those who claimed that the Islamic oral heritage is not important in This
changes the field of Quranic Studies because it provides empirical support for the accuracy of the traditional Islamic accounts that many western scholars have previously claimed to be anachronistic and unreliable, such as the existence of variant manuscripts of the Qur’an before the collation of the text in 650. Furthermore, statistical analysis of the variants within the earliest manuscripts suggests that the final version that came to be the accepted text of the Qur’an “is overall a better reproduction of the common source . ” “ Even minor textual variations that were reported by early Islamic scholars and transmitted in the Quranic commentary tradition find substantiation in the “under text” of the earliest manuscripts of the Quran.
In addition, recent studies have demonstrated that the earliest Islamic literature on variant readings of the Qur’an is for the most part reliable and that the historicity of the received data is, as Michael Cook of Princeton University notes, “a testimony to the continuing accuracy of the transmission of the variants.” Such findings correspond with the most recent anthropological studies that confirm the historical reliability of oral transmission traditions.
These recent empirical findings are of fundamental importance. They establish that as regards the broad outlines of the history of the compilation and codification of the Quranic text, the classical Islamic sources are far more reliable than had hitherto been assumed . Such findings thus render the vast majority of Western revisionist theories regarding the historical origins of the Quran untenable
https://www.huffingtonpost.com/josep...y_WytuK6G-CiJQ
And we ask here, do you have a single manuscript or papyrus dating back to the first century AD? ???
Do you have a single manuscript of the ancient manuscripts of the New Testament that is consistent with what you have today???
The oldest complete manuscript is the Sinaiticus, dating back to the fourth century AD, and it contains fundamental differences from what exists now, such as the end of the Gospel of Mark and the story of the adulterous woman, etc.
!!!! As the saying goes: She threw her disease at me and slipped away!!!
Second: Orientalist scholars have testified that the Qur’an that we have today is the same one that was copied by Uthman, may God be pleased with him. Therefore, your last patch that you mentioned in your passage questioning the authenticity of the Qur’an today has no scientific value, but rather is merely a shaky patch .
1. Orientalist William Muir: “The recension of Othman has been handed down to us unaltered. So carefully, indeed, has it been preserved, that there are no variations of importance, we might almost say no variations at all, among the innumerable copies of the Coran scattered throughout the vast bounds of the empire of Islam. Contending and embittered facts, taking their rise in the murder of Othman himself within a quarter of a century from the death of Mahomet, have ever since rent the Mahometan world. Yet but ONE CORAN has been current among them; and the consentaneous use by them all in every age up to the present day of the same Scripture, is an irrefragable proof that we have now before us the very text prepared by command of the unfortunate Caliph. There is probably in the world no other work which has remained twelve centuries with so pure a text .”
William Muir, Life of Mohamet: from original sources, London: Smith, 1878, appendix, pp. 557-58
https://books.google.com.sa/books?id...served&f=false
2. Arthur Jeffery
, translation of Brother Athanasius, the Muslim scholar
(Practically all the early Codices and fragments that have so far been carefully examined, show the same type of text, such variants as occur being almost always explainable as scribal errors .)
Arthur Jeffery's review of “The Rise of the North Arabic Script and Its Kur'anic Development, by Nabia Abbott,” in The Moslem World, vol. 30 (1940), p. 191 3. Renso Deroche stated that the variations in the manuscripts are due to the method of writing and not reading, then he stated that some of the other variations are in agreement with those in the ʿUthmanic rasm. In addition to what I said about the Codex Parisino-petropolitanus, a few further examples found in the copies and fragments examined above were added in support of this observation.... These variants are typologically close to some of those, which are said by the tradition to be characteristic of the maṣāḥif al-amṣār, for instance law instead of wa-law or alladhīna instead of wa-alladhīna.1
Qurʾans of the Umayyads .,A First Overview.,By François Dérochechapter2.,pg69
https://books.google.com.sa/books?id...dition&f=false
4. Encyclopedia “Oriental Manuscripts, Comparative Study”
As the diagram on important manuscripts and their numbers of folia (table 3.3.16.2) , material evidence for the early history of the Qur'an can be considered substantial in terms of quantity especially if we were to compare it with material evidence for the new testament where the important larger codices with the exception of fragments on papyri are usually dated to the centuries after the year 200 "
Comparative Oriental Manuscript Studies.,An Introduction., Edited by Alessandro Bausi (General Editor),Pier Giorgio Borbone,Françoise Briquel Chatonnet,Paola Buzi,Jost Gippert, Caroline Macé, Marilena Maniaci, Zisis Melissakis, Laura E. Parodi, Witold Witakowski, Project editor Eugenia Sokolinski .,COMSt (2015).,chapter3.,pg431
http://www.academia.edu/16477653/_Ch...9K_5p8u79KfWS4
And so, every What I said about the deviant readings of the followers is considered scattered in vain by the Orientalists.
In general, I conclude and say:
All of these confessions are evidence against those who brag about the manuscripts (such as you) from among the non-Muslims. As for us Muslims, the manuscripts, despite their agreement with the reading of the Uthmanic Qur’ans, are still… Unknown chain of transmission and unknown writer or rather book, and we do not know the extent of their reliability or their accuracy in reading and writing, so it does not advance or delay anything, even if it is #in agreement with the reading of the Qur’an, because the origin for us, as we said previously, is verbal continuity. Oral transmission through successive chains of transmission, not manuscripts or newspapers. The origin is oral transmission, not writing.
Imam Ibn al-Jazari, may God have mercy on him, said in his book Al-Nashr fi al-Qira’at al-‘Ashr in the introduction
: “ Then, the reliance in transmitting the Qur’an is on memorization of hearts and chests, not on memorization of Qur’ans and books, and this is more honorable.” A characteristic from God Almighty to this nation. In the authentic hadith narrated by Muslim, the Prophet - may God bless him and grant him peace - said: My Lord said to me: Stand among the Quraysh and warn them. I said to Him: Lord, if they cut my head until it calls me a loaf of bread, He said: I am testing you and I am testing you and sending down upon you. A book that cannot be washed away by water, you read it while asleep and awake, so send out an army and I will send out the like of them, and fight with those who obey you against those who disobey you, and spend and you will be spent on. So God Almighty informed us that the Qur’an does not need a page to be washed with water to be memorized, rather they read it in every situation as it came in the description of his nation: “ Their Gospels are in their chests . ” This is in contrast to the People of the Book who do not memorize it in books nor do they read it all except by sight, not by heart. And when God Almighty chose to preserve it whomever He wished from among its people, He appointed for it trustworthy imams who devoted themselves to correcting it and devoted themselves to perfecting it and received it from the Prophet - may God bless him and grant him peace - letter by letter, not neglecting any movement or stillness, affirmation or deletion, and no doubt entered into them about any of it or… They, and some of them memorized it all, and some of them memorized most of it, and some of them memorized some of it, all of that during the time of the Prophet - may God bless him and grant him peace .
And in the book of Mana’ al-Qattan, Discussions in the Sciences of the Qur’an, Part One, we read:
((The Messenger of Allah - may Allah bless him and grant him peace - was fond of revelation, eagerly awaiting its revelation, so he would memorize it and understand it, fulfilling Allah’s promise: “It is for Us to collect it and recite it.” Thus, he was the first of the memorizers, and his companions were a good example in it, passionate about the origin of the religion and the source of the message. The Qur’an was revealed over twenty-some years, so perhaps a single verse was revealed, and perhaps several verses up to ten were revealed, and whenever a verse was revealed, it was memorized in the chests, and the hearts retained it. The Arab nation was by nature strong in memory, replacing its illiteracy in writing its news, poetry, and genealogies with a record of its revelations... From these texts, it becomes clear to us that the memorizers of the Qur’an during the era of the Messenger - may Allah bless him and grant him peace - were a large group, for relying on memorization in transmission is one of the characteristics of this nation. Ibn al-Jazari, the Sheikh of the reciters of his time, said: “Relying in transmitting the Qur’an on the memorization of hearts and chests, not on the writing of the Qur’ans and books, is the most honorable characteristic from Allah Almighty for this nation .”))
And we read in Manahil Al-Irfan by Al-Zarqani,
may God have mercy on him, Part One: ((We said: The concern of the Messenger and his companions was initially directed towards collecting the Qur’an in the hearts by memorizing it and reciting it out of necessity, since he was an illiterate prophet whom God sent to the illiterate. Add to that the fact that writing tools were not readily available to them at that time, and from here the reliance on memorization in the hearts was greater than the reliance on memorization between the lines. 2865 Abu Ghassan al-Musma’i, Muhammad ibn al-Muthanna, and Muhammad ibn Bashar ibn Uthman told me, and the wording is from Abu Ghassan and Ibn al-Muthanna. They said: Mu’adh ibn Hisham told us, my father told me ,
on the authority of Qatadah, on the authority of Mutraf ibn Abdullah ibn al-Shakheer , on the authority of Ayyad ibn Himar al-Majashi’i, that the Messenger of God, may God bless him
and grant
him peace, said one day in his sermon: “Indeed, my Lord has commanded me to teach you what you do not know of what He has taught me this day. All wealth that I have given to a servant is lawful. Indeed, I created all of My servants as monotheists. However, the devils came to them and led them astray from their religion and prohibited for them what I had permitted for them and commanded them to associate with Me that for which I had not sent down authority. Indeed, God looked at the people of the earth and hated them, Arabs and non-Arabs, except for a remnant of the People of the Book. He said: I have only sent you to test you and to test others.” And He has sent down to you a book that cannot be washed away by water. You will read it while asleep and while awake. And Allah has commanded me to burn the Quraysh. So I said, “My Lord, if they lick my head, they will call it a loaf of bread.” He said, “Extract them as they extracted you, and attack them, and We will attack you. Spend, and We will spend on you. And send an army, and We will send five like it. And fight against those who obey you against those who disobey you.” He said, “And the people of Paradise are three: a just ruler, a charitable, successful man; a merciful man, tender-hearted toward all his relatives and Muslims; a chaste man who is self-sufficient and has children.” He said, “And the people of Hell are five: the weak man to whom those who are among you have become followers, seeking neither family nor wealth; the traitor whose desires are not hidden, no matter how small, but he betrays them; a man who does not wake up or go to bed except that he deceives you about your family and wealth.” And he mentioned miserliness or lying and the obscene language.
I say: By God, this is a complete lie.
First: Most of the Qur’anic manuscripts agree with what we have now in our hands.
The most important of these manuscripts is the oldest, which is the Birmingham Manuscript :
#History:
The manuscript dates back, according to carbon analysis, to between the years 568 AD and 645 AD, which is a very old period because the Prophet, may God bless him and grant him peace, lived approximately between the years 570 AD and 632 AD. So
its writer must have been a contemporary of the Prophet, may God bless him and grant him peace, and wrote this manuscript either during the life of the Prophet, may God bless him and grant him peace, or during the caliphate of Abu Bakr al-Siddiq, may God be pleased with him, or the Commander of the Faithful, Omar, may God be pleased with him, at most, because it is known that Omar, may God be pleased with him, died twelve years after the death of the Prophet, may God bless him and grant him peace, and at most, the writer wrote it in the first year of the caliphate of the Commander of the Faithful, Othman, may God be pleased with him, because the difference between 645 and 632 is thirteen years.
#Its content:
The Birmingham Manuscript contains parts of Surat Maryam and Taha and the Cave
Maryam verses 91-98
Taha verses 1-40
Al-Kahf verses 17-31
#Their importance #and their conformity:
The verses of the Qur'an are completely identical to the Uthmanic copies of the Qur'an that we have today, and there is no difference between them and what we have today. They are living proof for those who use manuscripts as an excuse that the Qur'an has not been distorted, nor has it been added or omitted. As for the people of Islam, they have the chains of transmission of the ten correct and continuous readings, and they are sufficient evidence for us
to put the testimonies of non-Muslim scholars who confirmed to us the conformity of the manuscript with what we have of the Uthmanic copies of the Qur'an.
Professor David Thomas, who specializes in Islamic and Christian studies at the University of Birmingham, says:
According to Muslim tradition, the Prophet Muhammad received the revelations that form the Qur'an, the scripture of Islam, between the years AD 610 and 632, the year of his death. At this time, the divine message was not compiled into the book form in which it appears today. Instead, the revelations were preserved in “the memories of men.” Parts of it had also been written down on parchment, stone, palm leaves and the shoulder blades of camels. Caliph Abu Bakr, the first leader of the Muslim community after Muhammad, ordered the collection of all Qur’anic material in the form of a book. The final, authoritative written form was completed and fixed under the direction of the third leader, Caliph Uthman, in about AD 650.
'Muslims believe that the Qur'an they read today is the same text that was standardized under Uthman and regard it as the exact record of the revelations that were delivered to Muhammad.
'The tests carried out on the parchment of the Birmingham folios yield the strong probability that the animal from which it was taken was alive during the lifetime of the Prophet Muhammad or shortly afterwards.This means that the parts of the Qur'an that are written on this parchment can, with a degree of confidence, be dated to less than two decades after Muhammad's death. These portions must have been in a form that is very close to the form of the Qur’an read today, supporting the view that the text has undergone little or no alteration and that it can be dated to a point very close to the time it is. was believed to be revealed.'
https://www.birmingham.ac.uk/news/latest/2015/07/quran-manuscript-22-07-15.aspx?fbclid=IwAR09N538Q9KHwutgSAerdIaLtZwll-X7obmEuZhmi_ehJL3vG8PAXtHEoPA
And here is also an article by the writer Joseph Lampard who tells us that through this The discovery shows us that oral narrations in the Islamic heritage have become more important and more credible, and that the Ottoman copies of the Qur’an represent the best or closest realistic image of the original Qur’an (according to him).
He continues by saying that the manuscript proves to us the weakness of the claim of those who claimed that the Islamic oral heritage is not important in This
changes the field of Quranic Studies because it provides empirical support for the accuracy of the traditional Islamic accounts that many western scholars have previously claimed to be anachronistic and unreliable, such as the existence of variant manuscripts of the Qur’an before the collation of the text in 650. Furthermore, statistical analysis of the variants within the earliest manuscripts suggests that the final version that came to be the accepted text of the Qur’an “is overall a better reproduction of the common source . ” “ Even minor textual variations that were reported by early Islamic scholars and transmitted in the Quranic commentary tradition find substantiation in the “under text” of the earliest manuscripts of the Quran.
In addition, recent studies have demonstrated that the earliest Islamic literature on variant readings of the Qur’an is for the most part reliable and that the historicity of the received data is, as Michael Cook of Princeton University notes, “a testimony to the continuing accuracy of the transmission of the variants.” Such findings correspond with the most recent anthropological studies that confirm the historical reliability of oral transmission traditions.
These recent empirical findings are of fundamental importance. They establish that as regards the broad outlines of the history of the compilation and codification of the Quranic text, the classical Islamic sources are far more reliable than had hitherto been assumed . Such findings thus render the vast majority of Western revisionist theories regarding the historical origins of the Quran untenable
https://www.huffingtonpost.com/josep...y_WytuK6G-CiJQ
And we ask here, do you have a single manuscript or papyrus dating back to the first century AD? ???
Do you have a single manuscript of the ancient manuscripts of the New Testament that is consistent with what you have today???
The oldest complete manuscript is the Sinaiticus, dating back to the fourth century AD, and it contains fundamental differences from what exists now, such as the end of the Gospel of Mark and the story of the adulterous woman, etc.
!!!! As the saying goes: She threw her disease at me and slipped away!!!
Second: Orientalist scholars have testified that the Qur’an that we have today is the same one that was copied by Uthman, may God be pleased with him. Therefore, your last patch that you mentioned in your passage questioning the authenticity of the Qur’an today has no scientific value, but rather is merely a shaky patch .
1. Orientalist William Muir: “The recension of Othman has been handed down to us unaltered. So carefully, indeed, has it been preserved, that there are no variations of importance, we might almost say no variations at all, among the innumerable copies of the Coran scattered throughout the vast bounds of the empire of Islam. Contending and embittered facts, taking their rise in the murder of Othman himself within a quarter of a century from the death of Mahomet, have ever since rent the Mahometan world. Yet but ONE CORAN has been current among them; and the consentaneous use by them all in every age up to the present day of the same Scripture, is an irrefragable proof that we have now before us the very text prepared by command of the unfortunate Caliph. There is probably in the world no other work which has remained twelve centuries with so pure a text .”
William Muir, Life of Mohamet: from original sources, London: Smith, 1878, appendix, pp. 557-58
https://books.google.com.sa/books?id...served&f=false
2. Arthur Jeffery
, translation of Brother Athanasius, the Muslim scholar
(Practically all the early Codices and fragments that have so far been carefully examined, show the same type of text, such variants as occur being almost always explainable as scribal errors .)
Arthur Jeffery's review of “The Rise of the North Arabic Script and Its Kur'anic Development, by Nabia Abbott,” in The Moslem World, vol. 30 (1940), p. 191 3. Renso Deroche stated that the variations in the manuscripts are due to the method of writing and not reading, then he stated that some of the other variations are in agreement with those in the ʿUthmanic rasm. In addition to what I said about the Codex Parisino-petropolitanus, a few further examples found in the copies and fragments examined above were added in support of this observation.... These variants are typologically close to some of those, which are said by the tradition to be characteristic of the maṣāḥif al-amṣār, for instance law instead of wa-law or alladhīna instead of wa-alladhīna.1
Qurʾans of the Umayyads .,A First Overview.,By François Dérochechapter2.,pg69
https://books.google.com.sa/books?id...dition&f=false
4. Encyclopedia “Oriental Manuscripts, Comparative Study”
As the diagram on important manuscripts and their numbers of folia (table 3.3.16.2) , material evidence for the early history of the Qur'an can be considered substantial in terms of quantity especially if we were to compare it with material evidence for the new testament where the important larger codices with the exception of fragments on papyri are usually dated to the centuries after the year 200 "
Comparative Oriental Manuscript Studies.,An Introduction., Edited by Alessandro Bausi (General Editor),Pier Giorgio Borbone,Françoise Briquel Chatonnet,Paola Buzi,Jost Gippert, Caroline Macé, Marilena Maniaci, Zisis Melissakis, Laura E. Parodi, Witold Witakowski, Project editor Eugenia Sokolinski .,COMSt (2015).,chapter3.,pg431
http://www.academia.edu/16477653/_Ch...9K_5p8u79KfWS4
And so, every What I said about the deviant readings of the followers is considered scattered in vain by the Orientalists.
In general, I conclude and say:
All of these confessions are evidence against those who brag about the manuscripts (such as you) from among the non-Muslims. As for us Muslims, the manuscripts, despite their agreement with the reading of the Uthmanic Qur’ans, are still… Unknown chain of transmission and unknown writer or rather book, and we do not know the extent of their reliability or their accuracy in reading and writing, so it does not advance or delay anything, even if it is #in agreement with the reading of the Qur’an, because the origin for us, as we said previously, is verbal continuity. Oral transmission through successive chains of transmission, not manuscripts or newspapers. The origin is oral transmission, not writing.
Imam Ibn al-Jazari, may God have mercy on him, said in his book Al-Nashr fi al-Qira’at al-‘Ashr in the introduction
: “ Then, the reliance in transmitting the Qur’an is on memorization of hearts and chests, not on memorization of Qur’ans and books, and this is more honorable.” A characteristic from God Almighty to this nation. In the authentic hadith narrated by Muslim, the Prophet - may God bless him and grant him peace - said: My Lord said to me: Stand among the Quraysh and warn them. I said to Him: Lord, if they cut my head until it calls me a loaf of bread, He said: I am testing you and I am testing you and sending down upon you. A book that cannot be washed away by water, you read it while asleep and awake, so send out an army and I will send out the like of them, and fight with those who obey you against those who disobey you, and spend and you will be spent on. So God Almighty informed us that the Qur’an does not need a page to be washed with water to be memorized, rather they read it in every situation as it came in the description of his nation: “ Their Gospels are in their chests . ” This is in contrast to the People of the Book who do not memorize it in books nor do they read it all except by sight, not by heart. And when God Almighty chose to preserve it whomever He wished from among its people, He appointed for it trustworthy imams who devoted themselves to correcting it and devoted themselves to perfecting it and received it from the Prophet - may God bless him and grant him peace - letter by letter, not neglecting any movement or stillness, affirmation or deletion, and no doubt entered into them about any of it or… They, and some of them memorized it all, and some of them memorized most of it, and some of them memorized some of it, all of that during the time of the Prophet - may God bless him and grant him peace .
And in the book of Mana’ al-Qattan, Discussions in the Sciences of the Qur’an, Part One, we read:
((The Messenger of Allah - may Allah bless him and grant him peace - was fond of revelation, eagerly awaiting its revelation, so he would memorize it and understand it, fulfilling Allah’s promise: “It is for Us to collect it and recite it.” Thus, he was the first of the memorizers, and his companions were a good example in it, passionate about the origin of the religion and the source of the message. The Qur’an was revealed over twenty-some years, so perhaps a single verse was revealed, and perhaps several verses up to ten were revealed, and whenever a verse was revealed, it was memorized in the chests, and the hearts retained it. The Arab nation was by nature strong in memory, replacing its illiteracy in writing its news, poetry, and genealogies with a record of its revelations... From these texts, it becomes clear to us that the memorizers of the Qur’an during the era of the Messenger - may Allah bless him and grant him peace - were a large group, for relying on memorization in transmission is one of the characteristics of this nation. Ibn al-Jazari, the Sheikh of the reciters of his time, said: “Relying in transmitting the Qur’an on the memorization of hearts and chests, not on the writing of the Qur’ans and books, is the most honorable characteristic from Allah Almighty for this nation .”))
And we read in Manahil Al-Irfan by Al-Zarqani,
may God have mercy on him, Part One: ((We said: The concern of the Messenger and his companions was initially directed towards collecting the Qur’an in the hearts by memorizing it and reciting it out of necessity, since he was an illiterate prophet whom God sent to the illiterate. Add to that the fact that writing tools were not readily available to them at that time, and from here the reliance on memorization in the hearts was greater than the reliance on memorization between the lines. 2865 Abu Ghassan al-Musma’i, Muhammad ibn al-Muthanna, and Muhammad ibn Bashar ibn Uthman told me, and the wording is from Abu Ghassan and Ibn al-Muthanna. They said: Mu’adh ibn Hisham told us, my father told me ,
on the authority of Qatadah, on the authority of Mutraf ibn Abdullah ibn al-Shakheer , on the authority of Ayyad ibn Himar al-Majashi’i, that the Messenger of God, may God bless him
and grant
him peace, said one day in his sermon: “Indeed, my Lord has commanded me to teach you what you do not know of what He has taught me this day. All wealth that I have given to a servant is lawful. Indeed, I created all of My servants as monotheists. However, the devils came to them and led them astray from their religion and prohibited for them what I had permitted for them and commanded them to associate with Me that for which I had not sent down authority. Indeed, God looked at the people of the earth and hated them, Arabs and non-Arabs, except for a remnant of the People of the Book. He said: I have only sent you to test you and to test others.” And He has sent down to you a book that cannot be washed away by water. You will read it while asleep and while awake. And Allah has commanded me to burn the Quraysh. So I said, “My Lord, if they lick my head, they will call it a loaf of bread.” He said, “Extract them as they extracted you, and attack them, and We will attack you. Spend, and We will spend on you. And send an army, and We will send five like it. And fight against those who obey you against those who disobey you.” He said, “And the people of Paradise are three: a just ruler, a charitable, successful man; a merciful man, tender-hearted toward all his relatives and Muslims; a chaste man who is self-sufficient and has children.” He said, “And the people of Hell are five: the weak man to whom those who are among you have become followers, seeking neither family nor wealth; the traitor whose desires are not hidden, no matter how small, but he betrays them; a man who does not wake up or go to bed except that he deceives you about your family and wealth.” And he mentioned miserliness or lying and the obscene language.
Conclusion:
1. The anomalous readings mentioned by the ignorant Christian about the followers are not authentic from some of the followers he mentioned.
2. The anomalous readings mentioned by the Christian about the followers cannot be considered evidence due to the defect, anomaly, and interruption in the chain of transmission, as all of them did not meet the Prophet,
may God bless him and grant him peace. 3. The Qur’an that we have in our hands has been read by a group of the followers, may God have mercy on them, from a group of the Companions, may God be pleased with them, and among these group of the followers who the Christian cited as evidence are Saeed bin Jubayr, Ikrimah, Alqamah, Al-Aswad, and Hattan bin Abdullah.
4. The Companions, may God be pleased with them, agreed on the Qur’an that was abrogated by Uthman, may God be pleased with him, so how can he then present a few anomalous readings with an interrupted chain of transmission from the followers over the consensus of the Companions!!
5. Most of the deviant readings mentioned by the lying Christian in his passage contradict what is stated in the authentic Sunnah, which is in agreement with what is in our Qur’ans.
6. The manuscripts of the Qur’an, according to the testimony of the Orientalists, are in agreement with what we have today and what was copied by Uthman, may God be pleased with him. This refutes the patchworks of the lying Christian in his reliance on the deviant readings of the followers.
1. The anomalous readings mentioned by the ignorant Christian about the followers are not authentic from some of the followers he mentioned.
2. The anomalous readings mentioned by the Christian about the followers cannot be considered evidence due to the defect, anomaly, and interruption in the chain of transmission, as all of them did not meet the Prophet,
may God bless him and grant him peace. 3. The Qur’an that we have in our hands has been read by a group of the followers, may God have mercy on them, from a group of the Companions, may God be pleased with them, and among these group of the followers who the Christian cited as evidence are Saeed bin Jubayr, Ikrimah, Alqamah, Al-Aswad, and Hattan bin Abdullah.
4. The Companions, may God be pleased with them, agreed on the Qur’an that was abrogated by Uthman, may God be pleased with him, so how can he then present a few anomalous readings with an interrupted chain of transmission from the followers over the consensus of the Companions!!
5. Most of the deviant readings mentioned by the lying Christian in his passage contradict what is stated in the authentic Sunnah, which is in agreement with what is in our Qur’ans.
6. The manuscripts of the Qur’an, according to the testimony of the Orientalists, are in agreement with what we have today and what was copied by Uthman, may God be pleased with him. This refutes the patchworks of the lying Christian in his reliance on the deviant readings of the followers.
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