The discovery of ancient Quranic manuscripts in Sana'a, Yemen dating back to the 7th and 8th centuries revealed textual variations from the standardized Quran and suggests the Quranic text evolved over time rather than being perfectly preserved. Analysis of the manuscripts has challenged Islamic beliefs that the Quran is the perfect, unchanging word of God and casts doubt on the authenticity of certain verses and Islamic doctrines. The findings support the conclusion that the Quranic text was less stable and authoritative in early Islam than traditionally believed.
1. Ancient Quranic manuscripts dating back to the 7th-8th centuries were discovered in the Great Mosque of Sana'a in Yemen in 1972 during restoration work.
2. Analysis of the manuscripts found significant textual variations and differences in verse orderings compared to the modern Quran.
3. The discoveries cast doubt on the belief that the Quran is perfectly preserved and unchanged, suggesting the text evolved over time through human editing and rewriting.
This document is an introduction to the book "Prophet of Doom" which aims to examine Islam's scriptures and analyze Muhammad's teachings and actions based on early Islamic sources. The author conducted extensive research over 10,000 hours and will present quotes from the Quran, Hadith, and early Islamic histories to argue that Muhammad conceived Islam for power, sex and money and that the religion inspires terrorism. He cautions readers that the evidence may be shocking but comes directly from Islam's foundational texts. The book is structured chronologically to tell the story of Muhammad and Islam from its origins.
QXPiv: The Qur'an as it Explains Itself
by Dr.Shabbir Ahmed
As the title suggests, this book is an understanding of the Qur’an from within itself. Using a scientific, rational and social approach towards the text, this translation and explanation of the Qur'an is the most modern today. It presents the message of the Qur'an in a revolutionary way and shows the importance of the message for the world present and future.
Ancient Manuscripts of the Quran still in existence todayQuran School
People today can compare a modern printed Quran and cross reference it with one that was written hundreds of years ago and be amazed that they both are exactly the same.
HOW DO WE KNOW THE QURAN IS UNCHANGED || Australian Islamic Library || www.au...Muhammad Nabeel Musharraf
This document discusses evidence that the Quran has remained unchanged since the time of the Prophet Muhammad (peace be upon him). It begins by summarizing recent research dating fragments of a Quran manuscript to between 568 and 645 CE, placing it among the earliest surviving texts of the Quran. It then provides an overview of how the Quran was preserved through memorization and written compilation during the Prophet's lifetime and afterwards. Key points discussed include the promise in the Quran to protect and preserve it, the narration of verses to scribes, the collection after the Prophet's death, the standardized mus'haf of Uthman, and the isnad system of memorization.
Muslims follow the teachings of Islam, which are based on revelations received by the prophet Muhammad. There are five pillars of Islam that are duties for Muslims: the declaration of faith (Shahadah), prayer (Salah), alms-giving (Zakah), fasting during Ramadan (Sawm), and the pilgrimage to Mecca (Hajj). Important events in the Islamic calendar include festivals such as Eid al-Fitr at the end of Ramadan and Eid al-Adha.
The document provides an introduction to a book that analyzes various aspects of the Qur'an through different chapters, with the goal of accurately portraying the unique qualities of the Qur'an and guiding readers in properly studying it. The book began as lecture material for students at Al-Azhar University more than 20 years ago but has since been expanded upon and published. The author prays that readers will gain a stronger understanding and appreciation of the Qur'an through studying this work.
An enquiry in to the destruction of the grand Alexanderian library - Allama S...Muhammad Nabeel Musharraf
- The document discusses the widespread belief in Europe that Muslims destroyed the ancient Library of Alexandria. It argues this tradition is unfounded and was first spread by the 13th century historian Abulpharagius, though it may have been an interpolation in his work. While some historians have since disputed the tradition, it remains widely believed due to the persistence of prejudices against Muslims dating back to the Crusades. The document aims to determine the truth by examining historical sources.
1. Ancient Quranic manuscripts dating back to the 7th-8th centuries were discovered in the Great Mosque of Sana'a in Yemen in 1972 during restoration work.
2. Analysis of the manuscripts found significant textual variations and differences in verse orderings compared to the modern Quran.
3. The discoveries cast doubt on the belief that the Quran is perfectly preserved and unchanged, suggesting the text evolved over time through human editing and rewriting.
This document is an introduction to the book "Prophet of Doom" which aims to examine Islam's scriptures and analyze Muhammad's teachings and actions based on early Islamic sources. The author conducted extensive research over 10,000 hours and will present quotes from the Quran, Hadith, and early Islamic histories to argue that Muhammad conceived Islam for power, sex and money and that the religion inspires terrorism. He cautions readers that the evidence may be shocking but comes directly from Islam's foundational texts. The book is structured chronologically to tell the story of Muhammad and Islam from its origins.
QXPiv: The Qur'an as it Explains Itself
by Dr.Shabbir Ahmed
As the title suggests, this book is an understanding of the Qur’an from within itself. Using a scientific, rational and social approach towards the text, this translation and explanation of the Qur'an is the most modern today. It presents the message of the Qur'an in a revolutionary way and shows the importance of the message for the world present and future.
Ancient Manuscripts of the Quran still in existence todayQuran School
People today can compare a modern printed Quran and cross reference it with one that was written hundreds of years ago and be amazed that they both are exactly the same.
HOW DO WE KNOW THE QURAN IS UNCHANGED || Australian Islamic Library || www.au...Muhammad Nabeel Musharraf
This document discusses evidence that the Quran has remained unchanged since the time of the Prophet Muhammad (peace be upon him). It begins by summarizing recent research dating fragments of a Quran manuscript to between 568 and 645 CE, placing it among the earliest surviving texts of the Quran. It then provides an overview of how the Quran was preserved through memorization and written compilation during the Prophet's lifetime and afterwards. Key points discussed include the promise in the Quran to protect and preserve it, the narration of verses to scribes, the collection after the Prophet's death, the standardized mus'haf of Uthman, and the isnad system of memorization.
Muslims follow the teachings of Islam, which are based on revelations received by the prophet Muhammad. There are five pillars of Islam that are duties for Muslims: the declaration of faith (Shahadah), prayer (Salah), alms-giving (Zakah), fasting during Ramadan (Sawm), and the pilgrimage to Mecca (Hajj). Important events in the Islamic calendar include festivals such as Eid al-Fitr at the end of Ramadan and Eid al-Adha.
The document provides an introduction to a book that analyzes various aspects of the Qur'an through different chapters, with the goal of accurately portraying the unique qualities of the Qur'an and guiding readers in properly studying it. The book began as lecture material for students at Al-Azhar University more than 20 years ago but has since been expanded upon and published. The author prays that readers will gain a stronger understanding and appreciation of the Qur'an through studying this work.
An enquiry in to the destruction of the grand Alexanderian library - Allama S...Muhammad Nabeel Musharraf
- The document discusses the widespread belief in Europe that Muslims destroyed the ancient Library of Alexandria. It argues this tradition is unfounded and was first spread by the 13th century historian Abulpharagius, though it may have been an interpolation in his work. While some historians have since disputed the tradition, it remains widely believed due to the persistence of prejudices against Muslims dating back to the Crusades. The document aims to determine the truth by examining historical sources.
The document provides biographical information on several important early Islamic scholars known as the Tabi'un, who learned directly from the companions of the Prophet Muhammad. It describes the scholarly contributions and teachings of Saeed bin al-Musayyeb, Muhammad bin Muslim az-Zuhri, and Urwah ibn zubayr. It highlights their dedication to hadith transmission and memorization, as well as some of their fatwas and interpretations. The document emphasizes the central role of the Tabi'un in preserving and transmitting the teachings of early Islam.
Ubayy ibn Ka'b was a chief reciter of the Quran who participated in battles alongside the Prophet and acted as his scribe. He memorized the Quran and knew it better than most. He was highly respected for his knowledge of the Quran and hadith and community members would consult him on religious issues. Ubayy dedicated his life to serving the Prophet and preserving and teaching the words of the Quran.
The Holy Quran is the central religious text of Islam which Muslims believe was revealed by God to the Prophet Muhammad. It contains the scriptures and laws that lay out how Muslims should behave and live, as well as a comprehensive philosophy. The Quran is written in Arabic and is considered linguistically and scientifically miraculous, as it contains knowledge and prophecies that were not known at the time but have been later proven true. It remains completely authentic in its original language, unlike other religious texts. Reciting and reflecting on the Quran is an important part of Muslim faith and daily life.
The document discusses the importance and challenges of translating the Quran. It notes that only 20% of Muslims are Arabic speakers, so the majority rely on translations. However, translating the Quran is difficult as the original text is in highly symbolic classical Arabic. A good translator requires a deep understanding of the meanings and culture, as well as knowledge of Hadith and historical context. While translations allow more people to understand the Quran, Muslims believe the original Arabic is uniquely sacred and translations are only interpretations of meanings. The document examines different English translations and their translators.
NON-MUSLIM WRITERS ABOUT THE HOLY QURAN
SIR WILLIAM MUIR ON COMPILATION OF THE HOLY QURAN
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
"Surely, We Ourself have sent down this Exhortation, and we will, most surely, safeguard it." (Al Hijr 15:10).
According to the Wikipedia, Sir William Muir (April 27, 1819 – July 11, 1905) was a Scottish Orientalist. He was born at Glasgow and educated at Kilmarnock Academy, at Glasgow and Edinburgh Universities, and at Haileybury College. In 1837 he entered the Bengal Civil Service. He served as secretary to the governor of the North-West Provinces, and as a member of the Agra revenue board, and during the Mutiny he was in charge of the intelligence department there. In 1865 he was made foreign secretary to the Indian Government. In 1867 he was knighted, and in 1868 he became lieutenant-governor of the North-West
Provinces. In 1874 he was appointed financial member of the Council, and retired in 1876, when he became a member of the Council of India in London. He had always taken an interest in educational matters, and it was chiefly through his exertions that the central college at Allahabad, known as Muir College, was built and endowed. Muir College later became a part of the Allahabad University.
In 1885 he was elected principal of Edinburgh University in succession to Sir Alexander Grant, and held the post till 1903, when he retired. It should be remembered that Sir William Muir a proud Christian, as well as a missionary who is not very friendly poised towards the Prophet of Islam or the Holy Quran. Nevertheless, he left a detailed and mostly fair account of the compilation of the Holy Quran. Probably, little did he realize that he unknowingly has also become an important witness to the truth of one of the prophecies of the Holy Quran, "Surely, We Ourself have sent down this Exhortation, and we will, most surely, safeguard it." (Al Hijr 15:10).
This document discusses the preservation and compilation of the Quran. It describes how the Quran was memorized by the Prophet Muhammad and his companions during his lifetime. It also discusses how parts of the Quran were written down during this time under the Prophet's supervision to ensure accuracy. After the Prophet's death, Abu Bakr oversaw the first compilation to address the loss of Huffaz during a battle. Later, Uthman standardized the text to prevent disputes over recitation. The document provides evidence that preservation efforts began during the Prophet's life through both memorization and writing.
This document summarizes and quotes passages from the constitution and founding documents of a violent worldwide organization. The passages call for killing those who disagree, terrorizing non-believers, taking women and children as spoils of war, and rewarding fighters who are killed while battling enemies of the cause. They portray the founder as a warrior who urged followers to fight until only one doctrine ruled and who made civilians flee their homes in terror. The document notes that the passages, though changing names to disguise the source, are directly quoted and describe an actual constitution followed by millions. It suggests exposing this doctrine could save lives and asks why journalists and politicians have not warned about its violent message.
Is The Quran Gods Word Part 1 (By Dr Zakir Naik)zakir2012
The document provides an introduction to a talk on whether the Quran is the word of God. It begins with recitations from the Quran in Arabic and their translations. It then introduces the speaker, Dr. Zakir Naik, and discusses the objective to critically analyze the topic. The main talk is then introduced, where Dr. Zakir Naik will examine the three possible assumptions about the source of the Quran: that Muhammad consciously authored it, that he obtained it from other sources, or that it is the verbatim word of God. The discussion will focus on analyzing these perspectives and determining which is most logical and supported by evidence.
Part i fm to end of sura 18 al kahf the glorious quran english. (incl cover) ...SyedVAhamed
Part I contains the Front Material of the Eleventh Edition of the Glorious Qur'an to end of the Translation of Sura 18: Al-Kahf. This Edition is in larger print for younger children and older folks. Part II contains the beginning of Sura 19: Maryam to end of the back cover. Both Parts have the ISBN's and Library of Congress Numbers and approved by Al-Azhar University, in Cairo, Egypt, and Pusat Islam in Malaysia.
The letter summarizes the contents of a letter sent by the Prophet Muhammad to Hercules, the Byzantine emperor. It invites him to accept Islam so that he may be safe and rewarded by God. It also references a verse from the Quran calling people of previous scriptures to worship only God. An envoy was chosen to deliver the letter to the king of Busra to send to Hercules. When Abu Sufyan met Hercules, he questioned him about Muhammad and the new religion, and Abu Sufyan responded by acknowledging Muhammad's noble lineage and honesty, though he had not yet accepted Islam himself.
1) The earliest Quran manuscripts date to over 100 years after Muhammad's death and there are no original manuscripts. The oldest Hadith date to 200 years after the events.
2) The Quran was first assembled into a book over 20 years after Muhammad's death based on oral traditions and fragments collected from various sources like palm leaves and people's memories.
3) The earliest biographies of Muhammad were written over 100 years after his death and rely entirely on oral traditions passed down over generations, leaving significant room for inaccuracies and biases.
This document provides context about the book "Tanwir al-Miqbas min Tafsir Ibn 'Abbas", which is a commentary on the Quran. It discusses:
1) The book has been attributed to either the companion Ibn 'Abbas or the scholar al-Firuzabadi, but it was likely compiled by unknown authors centuries after Ibn 'Abbas.
2) Ibn 'Abbas's interpretations of the Quran are well documented, but this book contains references that prove it was not written by him.
3) The book provides an example of the tafsir genre of commentary, but does not represent a genuine transmission of Ibn 'Abb
The document discusses the use of metaphors in the Quran and how interpretations of certain verses have not changed over time.
It argues that claiming modern Muslims interpret metaphors differently than early followers is inaccurate, as the Quran explicitly states it uses metaphors. It cites a verse indicating metaphors can be used for both small and large things.
The document also discusses principles of interpretation used since the early days, including distinguishing verses with established meanings from those requiring deeper understanding. It argues interpretations of verses about human creation from clay or mud have not changed, as the meaning is clear: to humble humans and signify God's power.
The content of character ethical sayings of the prophet muhammad shaykh al am...docsforu
THE CONTENT of CHARACTER ETHICAL SAYINGS OF THE PROPHET MUHAMMAD Shaykh Al-Amin Ali Mazrui Translation and Introduction by Hamza Yusuf
As a scholar, shaykh al-amin mazrui attempted to be a bridge between Islam and modernity. He argued that while Christianity became the vanguard of progress when it became more secular and less Christian, Islam was the vanguard of progress when it was more Islamic and less secular. According to shaykh al-amin, progress among Muslims required not the abandonment of Islam but the recovery of the original spirit of Islamic enlightenment, shaykh al-amin’S choice of these favored sayings of the Prophet ft in Thr Content of Character—translated and introduced here by the well-known American scholar hamza yusuf—was influenced by his effort to be a bridge-builder, especially between the values of tradition and the norms of modernity, between the wisdom of religion and the compassion of humanity.
Seerah of The Final Messenger
By Mufti Muhammad Shafi' Usmani
A brief book on the life of Rasuluallh ﷺ. It pays special attention to the Finality of the Prophethood, a belief that is fundamental and necessary for one to remain within the fold of Islam.
The debate between Maulavi Muhammad Hussain Batalavi and Maulavi Abdullah Chakrhalavi regarding the status of hadith centered around two extreme views. Batalavi placed too much emphasis on hadith, even over the Quran, while Chakrhalavi rejected hadith entirely. The Promised Messiah argued that both views were flawed - hadith that confirm the Quran should be accepted, while those that contradict it must be rejected. The Quran and sunnah of the Prophet are the highest authorities in Islam.
1. Ancient Quranic manuscripts dating back to the 7th-8th centuries AD were discovered in the Great Mosque of Sana'a in Yemen that differ significantly from the present standard Quran.
2. Analysis of the manuscripts by scholars found unconventional verse ordering, textual variations, different spelling and artistic embellishments compared to the standard Quran.
3. The discoveries cast doubt on the belief that the Quran is perfectly preserved and undermine claims that no human has altered the words of God.
The document discusses the preservation of the Quran compared to other religious texts. It states that:
1) The Quran is unique in that it has been preserved in its original language of Arabic since it was revealed to the Prophet Muhammad. It was recorded during his lifetime and memorized by thousands of his followers.
2) After the Prophet's death, the Quran was carefully collected and codified into one volume to ensure its preservation as the guidance for all humanity. Multiple copies were distributed to prevent errors or changes.
3) Non-Muslim scholars acknowledge the Quran's literary excellence and impact on humanity. Its style and content produces enduring reverence and it transformed societies in a way
The document discusses the preservation of the Quran compared to other religious texts. It states that [1] the Quran was recorded during the Prophet Muhammad's lifetime and preserved in its original language and form, while other scriptures were recorded long after in translations, and [2] the Quran was meticulously preserved through memorization and official copies distributed to various regions. The document also shares perspectives from non-Muslim scholars acknowledging the Quran's profound impact and asserting that the scientific and literary achievements in it were beyond what was humanly possible in Muhammad's time.
The document summarizes the compilation of the Quran. It discusses:
1. The Quran was compiled in three stages - during the lifetime of Muhammad, during the caliphate of Abu Bakr, and the caliphate of Uthman when standardized copies were distributed.
2. It provides evidence that the Quran could not have been authored by Muhammad as it contains scientific and historical knowledge that was unknown at the time.
3. The Quran is considered divinely revealed based on its accurate predictions, scientific knowledge incorporated, and historical records of places and events. The author concludes it is not possible for Muhammad to have authored it on his own.
The document provides biographical information on several important early Islamic scholars known as the Tabi'un, who learned directly from the companions of the Prophet Muhammad. It describes the scholarly contributions and teachings of Saeed bin al-Musayyeb, Muhammad bin Muslim az-Zuhri, and Urwah ibn zubayr. It highlights their dedication to hadith transmission and memorization, as well as some of their fatwas and interpretations. The document emphasizes the central role of the Tabi'un in preserving and transmitting the teachings of early Islam.
Ubayy ibn Ka'b was a chief reciter of the Quran who participated in battles alongside the Prophet and acted as his scribe. He memorized the Quran and knew it better than most. He was highly respected for his knowledge of the Quran and hadith and community members would consult him on religious issues. Ubayy dedicated his life to serving the Prophet and preserving and teaching the words of the Quran.
The Holy Quran is the central religious text of Islam which Muslims believe was revealed by God to the Prophet Muhammad. It contains the scriptures and laws that lay out how Muslims should behave and live, as well as a comprehensive philosophy. The Quran is written in Arabic and is considered linguistically and scientifically miraculous, as it contains knowledge and prophecies that were not known at the time but have been later proven true. It remains completely authentic in its original language, unlike other religious texts. Reciting and reflecting on the Quran is an important part of Muslim faith and daily life.
The document discusses the importance and challenges of translating the Quran. It notes that only 20% of Muslims are Arabic speakers, so the majority rely on translations. However, translating the Quran is difficult as the original text is in highly symbolic classical Arabic. A good translator requires a deep understanding of the meanings and culture, as well as knowledge of Hadith and historical context. While translations allow more people to understand the Quran, Muslims believe the original Arabic is uniquely sacred and translations are only interpretations of meanings. The document examines different English translations and their translators.
NON-MUSLIM WRITERS ABOUT THE HOLY QURAN
SIR WILLIAM MUIR ON COMPILATION OF THE HOLY QURAN
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
"Surely, We Ourself have sent down this Exhortation, and we will, most surely, safeguard it." (Al Hijr 15:10).
According to the Wikipedia, Sir William Muir (April 27, 1819 – July 11, 1905) was a Scottish Orientalist. He was born at Glasgow and educated at Kilmarnock Academy, at Glasgow and Edinburgh Universities, and at Haileybury College. In 1837 he entered the Bengal Civil Service. He served as secretary to the governor of the North-West Provinces, and as a member of the Agra revenue board, and during the Mutiny he was in charge of the intelligence department there. In 1865 he was made foreign secretary to the Indian Government. In 1867 he was knighted, and in 1868 he became lieutenant-governor of the North-West
Provinces. In 1874 he was appointed financial member of the Council, and retired in 1876, when he became a member of the Council of India in London. He had always taken an interest in educational matters, and it was chiefly through his exertions that the central college at Allahabad, known as Muir College, was built and endowed. Muir College later became a part of the Allahabad University.
In 1885 he was elected principal of Edinburgh University in succession to Sir Alexander Grant, and held the post till 1903, when he retired. It should be remembered that Sir William Muir a proud Christian, as well as a missionary who is not very friendly poised towards the Prophet of Islam or the Holy Quran. Nevertheless, he left a detailed and mostly fair account of the compilation of the Holy Quran. Probably, little did he realize that he unknowingly has also become an important witness to the truth of one of the prophecies of the Holy Quran, "Surely, We Ourself have sent down this Exhortation, and we will, most surely, safeguard it." (Al Hijr 15:10).
This document discusses the preservation and compilation of the Quran. It describes how the Quran was memorized by the Prophet Muhammad and his companions during his lifetime. It also discusses how parts of the Quran were written down during this time under the Prophet's supervision to ensure accuracy. After the Prophet's death, Abu Bakr oversaw the first compilation to address the loss of Huffaz during a battle. Later, Uthman standardized the text to prevent disputes over recitation. The document provides evidence that preservation efforts began during the Prophet's life through both memorization and writing.
This document summarizes and quotes passages from the constitution and founding documents of a violent worldwide organization. The passages call for killing those who disagree, terrorizing non-believers, taking women and children as spoils of war, and rewarding fighters who are killed while battling enemies of the cause. They portray the founder as a warrior who urged followers to fight until only one doctrine ruled and who made civilians flee their homes in terror. The document notes that the passages, though changing names to disguise the source, are directly quoted and describe an actual constitution followed by millions. It suggests exposing this doctrine could save lives and asks why journalists and politicians have not warned about its violent message.
Is The Quran Gods Word Part 1 (By Dr Zakir Naik)zakir2012
The document provides an introduction to a talk on whether the Quran is the word of God. It begins with recitations from the Quran in Arabic and their translations. It then introduces the speaker, Dr. Zakir Naik, and discusses the objective to critically analyze the topic. The main talk is then introduced, where Dr. Zakir Naik will examine the three possible assumptions about the source of the Quran: that Muhammad consciously authored it, that he obtained it from other sources, or that it is the verbatim word of God. The discussion will focus on analyzing these perspectives and determining which is most logical and supported by evidence.
Part i fm to end of sura 18 al kahf the glorious quran english. (incl cover) ...SyedVAhamed
Part I contains the Front Material of the Eleventh Edition of the Glorious Qur'an to end of the Translation of Sura 18: Al-Kahf. This Edition is in larger print for younger children and older folks. Part II contains the beginning of Sura 19: Maryam to end of the back cover. Both Parts have the ISBN's and Library of Congress Numbers and approved by Al-Azhar University, in Cairo, Egypt, and Pusat Islam in Malaysia.
The letter summarizes the contents of a letter sent by the Prophet Muhammad to Hercules, the Byzantine emperor. It invites him to accept Islam so that he may be safe and rewarded by God. It also references a verse from the Quran calling people of previous scriptures to worship only God. An envoy was chosen to deliver the letter to the king of Busra to send to Hercules. When Abu Sufyan met Hercules, he questioned him about Muhammad and the new religion, and Abu Sufyan responded by acknowledging Muhammad's noble lineage and honesty, though he had not yet accepted Islam himself.
1) The earliest Quran manuscripts date to over 100 years after Muhammad's death and there are no original manuscripts. The oldest Hadith date to 200 years after the events.
2) The Quran was first assembled into a book over 20 years after Muhammad's death based on oral traditions and fragments collected from various sources like palm leaves and people's memories.
3) The earliest biographies of Muhammad were written over 100 years after his death and rely entirely on oral traditions passed down over generations, leaving significant room for inaccuracies and biases.
This document provides context about the book "Tanwir al-Miqbas min Tafsir Ibn 'Abbas", which is a commentary on the Quran. It discusses:
1) The book has been attributed to either the companion Ibn 'Abbas or the scholar al-Firuzabadi, but it was likely compiled by unknown authors centuries after Ibn 'Abbas.
2) Ibn 'Abbas's interpretations of the Quran are well documented, but this book contains references that prove it was not written by him.
3) The book provides an example of the tafsir genre of commentary, but does not represent a genuine transmission of Ibn 'Abb
The document discusses the use of metaphors in the Quran and how interpretations of certain verses have not changed over time.
It argues that claiming modern Muslims interpret metaphors differently than early followers is inaccurate, as the Quran explicitly states it uses metaphors. It cites a verse indicating metaphors can be used for both small and large things.
The document also discusses principles of interpretation used since the early days, including distinguishing verses with established meanings from those requiring deeper understanding. It argues interpretations of verses about human creation from clay or mud have not changed, as the meaning is clear: to humble humans and signify God's power.
The content of character ethical sayings of the prophet muhammad shaykh al am...docsforu
THE CONTENT of CHARACTER ETHICAL SAYINGS OF THE PROPHET MUHAMMAD Shaykh Al-Amin Ali Mazrui Translation and Introduction by Hamza Yusuf
As a scholar, shaykh al-amin mazrui attempted to be a bridge between Islam and modernity. He argued that while Christianity became the vanguard of progress when it became more secular and less Christian, Islam was the vanguard of progress when it was more Islamic and less secular. According to shaykh al-amin, progress among Muslims required not the abandonment of Islam but the recovery of the original spirit of Islamic enlightenment, shaykh al-amin’S choice of these favored sayings of the Prophet ft in Thr Content of Character—translated and introduced here by the well-known American scholar hamza yusuf—was influenced by his effort to be a bridge-builder, especially between the values of tradition and the norms of modernity, between the wisdom of religion and the compassion of humanity.
Seerah of The Final Messenger
By Mufti Muhammad Shafi' Usmani
A brief book on the life of Rasuluallh ﷺ. It pays special attention to the Finality of the Prophethood, a belief that is fundamental and necessary for one to remain within the fold of Islam.
The debate between Maulavi Muhammad Hussain Batalavi and Maulavi Abdullah Chakrhalavi regarding the status of hadith centered around two extreme views. Batalavi placed too much emphasis on hadith, even over the Quran, while Chakrhalavi rejected hadith entirely. The Promised Messiah argued that both views were flawed - hadith that confirm the Quran should be accepted, while those that contradict it must be rejected. The Quran and sunnah of the Prophet are the highest authorities in Islam.
1. Ancient Quranic manuscripts dating back to the 7th-8th centuries AD were discovered in the Great Mosque of Sana'a in Yemen that differ significantly from the present standard Quran.
2. Analysis of the manuscripts by scholars found unconventional verse ordering, textual variations, different spelling and artistic embellishments compared to the standard Quran.
3. The discoveries cast doubt on the belief that the Quran is perfectly preserved and undermine claims that no human has altered the words of God.
The document discusses the preservation of the Quran compared to other religious texts. It states that:
1) The Quran is unique in that it has been preserved in its original language of Arabic since it was revealed to the Prophet Muhammad. It was recorded during his lifetime and memorized by thousands of his followers.
2) After the Prophet's death, the Quran was carefully collected and codified into one volume to ensure its preservation as the guidance for all humanity. Multiple copies were distributed to prevent errors or changes.
3) Non-Muslim scholars acknowledge the Quran's literary excellence and impact on humanity. Its style and content produces enduring reverence and it transformed societies in a way
The document discusses the preservation of the Quran compared to other religious texts. It states that [1] the Quran was recorded during the Prophet Muhammad's lifetime and preserved in its original language and form, while other scriptures were recorded long after in translations, and [2] the Quran was meticulously preserved through memorization and official copies distributed to various regions. The document also shares perspectives from non-Muslim scholars acknowledging the Quran's profound impact and asserting that the scientific and literary achievements in it were beyond what was humanly possible in Muhammad's time.
The document summarizes the compilation of the Quran. It discusses:
1. The Quran was compiled in three stages - during the lifetime of Muhammad, during the caliphate of Abu Bakr, and the caliphate of Uthman when standardized copies were distributed.
2. It provides evidence that the Quran could not have been authored by Muhammad as it contains scientific and historical knowledge that was unknown at the time.
3. The Quran is considered divinely revealed based on its accurate predictions, scientific knowledge incorporated, and historical records of places and events. The author concludes it is not possible for Muhammad to have authored it on his own.
The document discusses the scientific accuracy of descriptions in the Qur'an related to fields like embryology, astronomy, and geology - despite it being revealed in the 7th century. It notes that this accuracy has led some scientists to embrace Islam. The Qur'an is meant to direct people to reflect on God, not be a science textbook, but no other scripture matches its accuracy. Muslims see this as proof that the Qur'an is a living revelation for modern times. It then provides context on the history of the Qur'an's compilation and preservation from the time of the Prophet Muhammad.
Islam its meaning for modern man by Muhammad Zafrullah Khanmuzaffertahir9
Islam its meaning for modern man by Muhammad Zafrullah Khan
Publisher’s Note
HERE IS THE BEST available introduction to the
history, beliefs, and practices of one of the world’s
most widely-held religions. This book provides an
inside view of a faith that commands the devotion of
nearly one-eighth of the world’s population: moulds
the way of life of countries in the vital crescent from
Malaysia to Morocco: competes strongly with the
Christian missions, especially in Africa and is of
increasing importance in America, particularly among
minority groups.
When the book was first published in 1962,
Aziz S. Atiya of the Center for Intercultural Studies,
University of Utah, wrote that it “fulfils a crying need
for a sound work of scholarship which interprets
Islam from within rather than from without. It is
written with a closely-knit plan, in eloquent style, and
with genuine feeling.”
Islam: Its Meaning for Modern Man is lively in
language, describes Islamic religious practices in full,
and presents in a moving style the basic beliefs of
Moslems. Through this book, people of today can
gain a clear appreciation of the faith that has inspired millions to follow the Prophet’s teachings for thirteen
centuries.
Sir Muhammad Zafrulla Khan was President of
the 17th session of the General Assembly of the United
Nations. A distinguished scholar in world religions, he
is a member of the Ahmadiyya Movement, a
missionary branch of Islam. He has served as
President and Judge of the International Court of
Justice in The Hague, and as Foreign Minister of
Pakistan. For many years he led the Pakistan
Delegation to the General Assembly of the United
Nations.
Explanatory Note
THIS BRIEF EXPOSITION OF THE PRINCIPLES
AND teachings of Islam is based upon the Quran, the
Scripture of Islam. The explanations and illustrations
furnished by the Prophet of Islam have also been
drawn upon. Together these constitute the most
authentic source material on Islam.
Except when otherwise indicated, all references
are to the Quran. Every chapter of the Quran, with the
exception of Chapter 9, which is considered a
continuation of Chapter 8, opens with the verse: “In
the name of Allah, Ever Gracious, Most Merciful.”
The verse is, in each case, part of the revelation. In
most translations, however, this opening verse is not
counted in the numbering of the verses of any given
chapter. This incorrect method of numbering has not
been followed in this volume. The system of
numbering used herein starts with the opening verse
and proceeds accordingly.
There are several English translations of the
Quran. No particular translation has been uniformly
followed in this volume. As Professor Arthur J.
Arberry of Cambridge, England, has pointed out in the Preface to The Koran Interpreted, the Islamic
Scripture is, strictly speaking, untranslatable. Each
verse, indeed each phrase, is rich in meaning, has
several facets, and must
This document provides an overview of the history and development of the field of 'uloom al-Qur'aan (sciences of the Qur'an) from the 8th century CE to the present. It discusses early works focused on tafseer (exegesis) and other Qur'anic sciences, as well as later comprehensive works on 'uloom al-Qur'aan itself. The document outlines major scholars and their influential works in different eras, showing how the field systematically developed over time to become an organized body of knowledge.
This document provides an introduction to the tafsir (commentary) of Ibn Abbas titled "Tanwir al-Miqbas min Tafsir Ibn 'Abbas". The introduction discusses the uncertain authorship of the work, noting it is not truly the work of Ibn Abbas due to references to later scholars. It is an important work nonetheless as it contains exegetical traditions attributed to Ibn Abbas. The introduction aims to make this seminal work of tafsir accessible to Arabic and non-Arabic readers by providing the first English translation.
Attributed variously to:
'Abdullāh Ibn 'Abbās
Muḥammad al-Fīrūzabādī
TRANSLATED BY
Mokrane Guezzou
Edited and with a brief Introduction by
Yousef Meri
The Complete Text
This document provides an overview of the history and development of the field of 'uloom al-Qur'aan (sciences of the Qur'an) from the early scholars through the 20th century. It describes how early works focused on tafseer (exegesis) and other individual sciences, while later scholars recognized the need for a comprehensive field encompassing all Qur'anic sciences. Some of the most influential early works included Ibn Taymiyyah's 13th century treatise and al-Farahi's 14th century work. The field continued to develop with numerous specialized works written over subsequent centuries on topics like recitations, grammar, and metaphors. Major reference works like al-It
This document provides an introduction to the field of Usool at-Tafseer, which refers to the foundational principles of Quranic interpretation. It discusses the various branches of knowledge necessary for accurate Quranic interpretation, including Arabic grammar, literature, sciences of the Quran, and modern fields. It outlines some of the early works dedicated to Usool at-Tafseer and traces the development of 'Uloom al-Quran (sciences of the Quran) as a distinct field of study. It notes several influential books written on different aspects of 'Uloom al-Quran from the 8th to 20th centuries and highlights continuing scholarly contributions to understanding and teaching this important
This document provides an overview of the history and development of the field of 'uloom al-Qur'aan (sciences of the Qur'an) from the early scholars through the 20th century. It describes how early works focused on tafseer (exegesis) and other individual sciences, while later scholars recognized the need for a comprehensive field encompassing all Qur'anic sciences. Some of the most influential early works included Ibn Taymiyyah's 13th century treatise and al-Farahi's 14th century work. The field continued to develop with numerous specialized works written over subsequent centuries on topics like recitations, grammar, and metaphors. Major reference works like al-It
This document provides an introduction to the field of Usool at-Tafseer, which refers to the foundational principles of Quranic interpretation. It discusses the various branches of knowledge necessary for accurate Quranic interpretation, including Arabic grammar, literature, sciences of the Quran, and modern fields. It outlines some of the early works dedicated to Usool at-Tafseer and traces the development of 'Uloom al-Quran (sciences of the Quran) as a distinct field of study. It notes influential scholars who wrote on different aspects of Quranic sciences from the 8th to 20th centuries and concludes by stating that understanding the Quran depends on comprehending its meanings
This document provides historical background on holistic approaches to interpreting the Quran. It discusses early genres like nazm and munasaba from the 8th century that focused on the organization, style, and connections between verses and suras. While these early works linked passages, later medieval scholars like al-Baqillani produced the first holistic treatments of whole suras tied by a central theme. The document outlines the development of these approaches in traditional Muslim scholarship and their modern revival, noting they have received more widespread dissemination in the 20th century. It clarifies the term "holistic" in this context refers to identifying central qualities or themes that give a sura or the Quran as a whole its distinguishing
The passage discusses tafseer, or Qur'anic interpretation. It notes that understanding of the Qur'an can vary between individuals due to differences in intelligence, and that some meanings were only explained by God to the Prophet Muhammad. The science of tafseer aims to elucidate the Qur'an's meanings for believers to apply in their lives. The passage provides context on the early history and development of tafseer as a field of Islamic scholarship.
The document provides an overview of scientific facts mentioned in the Quran related to astronomy and the origin of the universe. It notes that the Quran correctly describes cosmological events like the Big Bang theory of the origin of the universe and the initial gaseous mass that preceded the formation of galaxies. The Quran is also shown to accurately portray characteristics of celestial bodies like the spherical shape of Earth, the nature of sunlight and moonlight, and the rotation of the sun and moon in their orbits. The document aims to analyze whether the Quran and modern science are compatible or incompatible.
The document discusses the issue of translating the Quran, which is considered a sacred text that was revealed in Arabic. It outlines the history of Quranic translation, beginning with early translations into Persian and Greek. The first English translation was in 1649, while later prominent translations were produced in the 18th-19th centuries by Sale, Rodwell, and Palmer. In the 20th century, important Muslim translations were produced by Ali, Pickthall, and Asad. The document also discusses various modern English translations and efforts to translate the Quran for English-speaking Muslim populations in the West.
The document summarizes Dr. Jay Smith's analysis of the six earliest Qur'anic manuscripts and discusses what they reveal about the history of the Qur'anic text. It finds that the manuscripts date from the early-to-mid 8th century and show over 2,255 corrections to the consonantal skeleton, contradicting claims that the Qur'an has remained unchanged since the 7th century. Leading Islamic scholars acknowledge the manuscripts are not from the time of Uthman and differ from today's standardized text. The variations call into question the belief that the Qur'an is perfectly preserved from heaven.
The Quran and the Holy Bible Compared - Lesson 01Rick Bruderick
These two books are held in great reverence by billions of people. It's valuable to research them, to understand the words that are influence the lives of so many.
Perfect Guide To The Sciences of the Quran by Imam al-Suyuti KayD-1.pdfsilvernyx
This document provides context for a translation of excerpts from Jalal 'l-Din 'l-Suyuti's 'l-Itqan fi `Ulum al-Qur'an. It discusses the value of the Itqan material for modern Koran studies and highlights differing approaches between traditional Muslim and Western scholarship. There are disagreements around the historiographical sources, with traditionalists viewing the sources as factual while others see issues with distinguishing history from salvation literature. More revisionist approaches also question the authenticity and dating of historical sources, pushing origins of Islam later. The translated Itqan excerpts will provide more direct access to important source material and allow further engagement in these debates.
Similar to Ancient Koranic Manuscripts of Sana (20)
The document discusses several hadiths related to medicine from the Prophet Muhammad. The hadiths discuss using camel's milk and urine as medicine, using black cumin seeds to treat illnesses, the healing properties of honey and cupping therapy. One hadith also mentions that the Prophet was poisoned at Khaybar and suffered greatly from it for days.
Muhammad recommended several natural remedies including drinking camel urine, milk and honey; applying crushed black cumin seeds to the nostrils; dipping flies in drinks; and consuming ajwah dates which he said were a cure for poison. He also endorsed cupping or bloodletting, stating that if any medical practices provided healing, it was cupping. Historians note Muhammad underwent cupping himself after other remedies from Paradise (ajwah dates) proved ineffective.
The document discusses a hadith found in Islamic texts that depicts the Prophet Muhammad meeting people while dressed in the clothes of his wife Aisha and laying in bed. It references the hadith found in Sahih Muslim and other Islamic books that state Abu Bakr and Umar sought permission to enter while Muhammad was in bed dressed in Aisha's clothes. However, the English translation of this hadith provided is noted as being inaccurate.
1) According to Islamic teachings, when a person dies and is buried, they will experience physical and psychological torments in their grave until the Day of Judgment.
2) The dead will be interrogated by two angels regarding their faith, and beaten by a massive hammer if the answers are wrong, feeling physical pain despite being deceased.
3) They will be attacked by snakes and dragons, and the grave will tighten around them, crushing their bones. Specific punishments are described for those who were unclean or gossiped.
4) Three ways to potentially avoid these torments are: dying on a Friday, from stomach illness, or as a martyr in jihad. However,
The document describes two stories from Islamic texts - a Sunni story and a Shia story - that describe instances where the prophet Muhammad engaged in a "threesome" under a quilt with one of his wives and another man (in the Sunni story) or his cousin Ali (in the Shia story). Both stories are presented as narratives from early Islamic scholars and religious texts. The document cautions Muslims to acknowledge their religious history truthfully and not with "fairy tales or lies."
The document discusses controversial Islamic topics including the marriage of Aisha to the prophet Muhammad at a young age and the hadith that references Muhammad engaging in a threesome. It provides Arabic and English language links to blog posts that critically examine these and other Islamic teachings, with the goal of encouraging cross-examination between Muslims and non-Muslims.
The document discusses the sanctity and sinlessness of Jesus in the Bible, Catholic Encyclopedia, and Quran. It states that Jesus never sinned, was pure and protected from Satan. In contrast, it describes Muhammad as a sinner who is commanded to repeatedly ask forgiveness in the Quran. It also discusses passages from hadith where Muhammad's heart and chest were opened and washed with Zamzam water to cleanse him.
The document claims that Muhammad's followers worshipped him in several ways: by mixing his sweat with perfumes, eating his sputum, drinking the remaining water from his ablutions, and nearly fighting over the remains of the water when he performed ablution. It asserts that this was done by naive Arab-Bedouins who began to worship Muhammad instead of focusing worship on God alone.
Elevate Your Nonprofit's Online Presence_ A Guide to Effective SEO Strategies...TechSoup
Whether you're new to SEO or looking to refine your existing strategies, this webinar will provide you with actionable insights and practical tips to elevate your nonprofit's online presence.
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إضغ بين إيديكم من أقوى الملازم التي صممتها
ملزمة تشريح الجهاز الهيكلي (نظري 3)
💀💀💀💀💀💀💀💀💀💀
تتميز هذهِ الملزمة بعِدة مُميزات :
1- مُترجمة ترجمة تُناسب جميع المستويات
2- تحتوي على 78 رسم توضيحي لكل كلمة موجودة بالملزمة (لكل كلمة !!!!)
#فهم_ماكو_درخ
3- دقة الكتابة والصور عالية جداً جداً جداً
4- هُنالك بعض المعلومات تم توضيحها بشكل تفصيلي جداً (تُعتبر لدى الطالب أو الطالبة بإنها معلومات مُبهمة ومع ذلك تم توضيح هذهِ المعلومات المُبهمة بشكل تفصيلي جداً
5- الملزمة تشرح نفسها ب نفسها بس تكلك تعال اقراني
6- تحتوي الملزمة في اول سلايد على خارطة تتضمن جميع تفرُعات معلومات الجهاز الهيكلي المذكورة في هذهِ الملزمة
واخيراً هذهِ الملزمة حلالٌ عليكم وإتمنى منكم إن تدعولي بالخير والصحة والعافية فقط
كل التوفيق زملائي وزميلاتي ، زميلكم محمد الذهبي 💊💊
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Level 3 NCEA - NZ: A Nation In the Making 1872 - 1900 SML.pptHenry Hollis
The History of NZ 1870-1900.
Making of a Nation.
From the NZ Wars to Liberals,
Richard Seddon, George Grey,
Social Laboratory, New Zealand,
Confiscations, Kotahitanga, Kingitanga, Parliament, Suffrage, Repudiation, Economic Change, Agriculture, Gold Mining, Timber, Flax, Sheep, Dairying,
This document provides an overview of wound healing, its functions, stages, mechanisms, factors affecting it, and complications.
A wound is a break in the integrity of the skin or tissues, which may be associated with disruption of the structure and function.
Healing is the body’s response to injury in an attempt to restore normal structure and functions.
Healing can occur in two ways: Regeneration and Repair
There are 4 phases of wound healing: hemostasis, inflammation, proliferation, and remodeling. This document also describes the mechanism of wound healing. Factors that affect healing include infection, uncontrolled diabetes, poor nutrition, age, anemia, the presence of foreign bodies, etc.
Complications of wound healing like infection, hyperpigmentation of scar, contractures, and keloid formation.
This presentation was provided by Racquel Jemison, Ph.D., Christina MacLaughlin, Ph.D., and Paulomi Majumder. Ph.D., all of the American Chemical Society, for the second session of NISO's 2024 Training Series "DEIA in the Scholarly Landscape." Session Two: 'Expanding Pathways to Publishing Careers,' was held June 13, 2024.
Chapter wise All Notes of First year Basic Civil Engineering.pptxDenish Jangid
Chapter wise All Notes of First year Basic Civil Engineering
Syllabus
Chapter-1
Introduction to objective, scope and outcome the subject
Chapter 2
Introduction: Scope and Specialization of Civil Engineering, Role of civil Engineer in Society, Impact of infrastructural development on economy of country.
Chapter 3
Surveying: Object Principles & Types of Surveying; Site Plans, Plans & Maps; Scales & Unit of different Measurements.
Linear Measurements: Instruments used. Linear Measurement by Tape, Ranging out Survey Lines and overcoming Obstructions; Measurements on sloping ground; Tape corrections, conventional symbols. Angular Measurements: Instruments used; Introduction to Compass Surveying, Bearings and Longitude & Latitude of a Line, Introduction to total station.
Levelling: Instrument used Object of levelling, Methods of levelling in brief, and Contour maps.
Chapter 4
Buildings: Selection of site for Buildings, Layout of Building Plan, Types of buildings, Plinth area, carpet area, floor space index, Introduction to building byelaws, concept of sun light & ventilation. Components of Buildings & their functions, Basic concept of R.C.C., Introduction to types of foundation
Chapter 5
Transportation: Introduction to Transportation Engineering; Traffic and Road Safety: Types and Characteristics of Various Modes of Transportation; Various Road Traffic Signs, Causes of Accidents and Road Safety Measures.
Chapter 6
Environmental Engineering: Environmental Pollution, Environmental Acts and Regulations, Functional Concepts of Ecology, Basics of Species, Biodiversity, Ecosystem, Hydrological Cycle; Chemical Cycles: Carbon, Nitrogen & Phosphorus; Energy Flow in Ecosystems.
Water Pollution: Water Quality standards, Introduction to Treatment & Disposal of Waste Water. Reuse and Saving of Water, Rain Water Harvesting. Solid Waste Management: Classification of Solid Waste, Collection, Transportation and Disposal of Solid. Recycling of Solid Waste: Energy Recovery, Sanitary Landfill, On-Site Sanitation. Air & Noise Pollution: Primary and Secondary air pollutants, Harmful effects of Air Pollution, Control of Air Pollution. . Noise Pollution Harmful Effects of noise pollution, control of noise pollution, Global warming & Climate Change, Ozone depletion, Greenhouse effect
Text Books:
1. Palancharmy, Basic Civil Engineering, McGraw Hill publishers.
2. Satheesh Gopi, Basic Civil Engineering, Pearson Publishers.
3. Ketki Rangwala Dalal, Essentials of Civil Engineering, Charotar Publishing House.
4. BCP, Surveying volume 1
A Visual Guide to 1 Samuel | A Tale of Two HeartsSteve Thomason
These slides walk through the story of 1 Samuel. Samuel is the last judge of Israel. The people reject God and want a king. Saul is anointed as the first king, but he is not a good king. David, the shepherd boy is anointed and Saul is envious of him. David shows honor while Saul continues to self destruct.
1. Ancient koranic Manuscripts of Sana’a and Divine Downfall
Muslims often lie and claim that both Old Testament and New Testament are
corrupted and seriously changed. They say, for a Holy Scripture to be
authoritative, it has to be preserved without any changes at all, and point to
their Qur’an, which claims to have been revealed word by word and letter by
letter to Muhammad by Allah. Qur’an claims, ‘no change there can be in the words
of God’ (10:64) and, ‘there is none that can alter the words (and decrees) of
God’ (6:34).
But then how ridiculous the ‘doctrine of abrogation’ is, by which later
revelations cancel previous ones, as Qur’an (2:106) confirms, ‘revelations… We
abrogate or cause to be forgotten’. Also, a Hadith (6:558) from Sahih Bukhari
confirmed that Muhammad forgot many verses. Again Sunaan ibn Majah, (3: 1944)
recorded that after Muhammad’s death some revelations were eaten by a goat. How
divine words can be eaten, changed, cancelled or abolished, in spite of Allah’s
specific claim in 10:64 and 6:34?
Are not all these claims of Allah self-contradictory? But amazingly; these plain
truths do not bother the Muslims at all. Probably, if we can present another
“authentic” Qur’an which is different from existing standard form, Muslims will
give way to logical thinking.
The devastating truth is that a large number of ancient Qur’anic manuscripts,
dating from first century of Hijra were discovered in the Great Mosque of Sana’a
(Yemen) which significantly differs from the present standard one. Carbon dating
system confirmed that these Qur’ans are not forged one by religious rivalries.
Moreover these Qur’ans were discovered by Muslims, not infidels.
Probably this is the most embarrassing event in Islamic history of 14 centuries.
The Great Mosque of Sana’a is one of the oldest Mosques in Islamic history. The
date of building goes back to 6th year of Hijrah when Muhammad entrusted one of
his companions to build a Mosque at Yemen, which was extended and enlarged by
Islamic rulers from time to time.
In 1972, during the restoration of this Great Mosque (heavy rain had caused the
west wall of the Mosque to collapse), laborers working in a crown space between
the structure’s inner and outer roofs, stumbled across a amazing grave site,
which they did not realize at that time because of ignorance. Mosques do not
accommodate graves, and this site contained no gravestone, no human remains and
no funeral relics. It contained nothing more, in fact, apparently looking an
unappealing mountain of old parchment and paper documents, damaged books and
individual pages of Arabic text, fused together by rain and dampness for over a
thousand year.
The ignorant laborers gathered up the manuscripts, pressed them carelessly into
some 20 potato sacks, and set them aside on the staircase of one of the Mosque’s
minarets, where they were locked away. The manuscripts would have been forgotten
once again, were it not for Qadhi Isma’il al-Akwa, then the President of Yemeni
Antiquities Authority, who realized the potential importance of the find.
Al-Akwa sought international assistance in examining and preserving the
fragments, because no scholar in his country was capable of working on this rich
2. find. In 1997, he managed to interest a visiting non-Muslim German scholar, who
in turn persuaded the German government to organize and find a restoration project.
Soon after the project began, it became clear that the “paper grave” is a
resting place for, among other things, tens of thousands of fragments from close
to a thousand different codices of the Qur’an, the Muslim holy scripture. Muslim
authorities during early days cherished the belief that worn out and damaged
copies of the Qur’an must be removed from circulation leaving only the
unblemished editions of the scripture for use. Also such a safe place was
required to protect the books from looting or destruction if invaders come and
hence the idea of a grave in the Great Mosque in Sana’a, which was a place of
learning and dissemination of the Qur’an and was in existence from the first
century of the Hijrah.
Restoration of the manuscript has been organized and supervised by Gerd R. Puin
of Saarland University, Germany. Puin is a renowned specialist on Arabic
calligraphy (the study of fine and artistic handwriting) and Qur’anic
paleography (the study of ancient writing and documents). For ten years he
extensively examined those precious parchment fragments. In 1985, his colleague
H. C. Graf V. Bothmer joined him.
Carbon-14 tests date some of the parchments to 645-690 AD. Their real age may be
somewhat younger, since C-14 estimates the year of the death of an organism
(parchment is animal skin), and the process from that to the final writing on
the parchment involves an unknown amount of time. Calligraphic dating has
pointed to 710-715 AD. Some of the parchment pages seemed to date back to the
seventh and eighth centuries, or Islam’s first two centuries, perhaps the oldest
Qur’an in existence.
In 1984, the House of Manuscripts (Dar al Makhtutat) was founded close to the
Great Mosque, as part of a cooperation project between Yemeni and German
authorities. An enormous endeavor began to restore the Qur’anic fragments.
Between 1983 and 1996, approximately 15,000 out of 40,000 pages were restored,
specifically 12,000 fragments on parchment and manuscripts dating back to the
seventh and eighth centuries.
Until now, only three ancient copies of the Qu’ran are found. The one preserved
in the British Library in London, dates from the late seventh century and was
thought to be the oldest one. But the Sana’a manuscripts are even older.
Moreover, these manuscripts are written in a script that originates from the
Hijaz - the region of Arabia where prophet Muhammad lived, which makes them not
only the oldest to have survived, but one of the earliest authentic copies of
the Qur’an ever. Hijazi Arabic is the script (Makkan or Madinan) in which the
earliest Qur'an was written. Although these pieces are from the earliest Qur'an
known to exist, they are also palimpsests (manuscripts on which the original
writing has been effected for re-use).
The rare style of fine and artistic handwriting had fascinated both Puin and his
friend Bothmer but more surprise was waiting for them. When these ancient
Qur’ans were compared with the present standard one, both of them were stunned.
The ancient texts were found to be devastatingly and disturbingly at odds with
the existing form. There are unconventional verse ordering, small but
significant textual variations, different orthography (spelling) and different
artistic embellishment (decoration).
3. It scattered the orthodox Muslim belief that the Qur’an as it has reached us
today is quite simply “the perfect, timeless, and unchanging Word of God”. It
means Qur’an has been distorted, perverted, revised, modified and corrected, and
textual alterations had taken place over the years purely by Human hands.
The sacred aura surrounding this Holy Scripture of Islam, which remained intact
for over 14 centuries is gone with this astonishing discovery and the core
belief of billion plus Muslims that the Qu’ran is the eternal, unaltered word of
God is now clearly visible as a great hoax, a totally downright falsehood. Not
only this; the Qur’anic claim that nobody can alter the words of God is also a
fake. Qur’an is supposed to be, if we borrow words from Guillaume (1978, p. 74),
“The holy of holies. It must never rest beneath other books, but always on top
of them, one must never drink or smoke when it is being read aloud, and it must
be listened to in silence. It is a talisman against disease and disaster”.
Muslims call the Qur’an ‘Mother of Books’ and believe no other book or
revelation can compare (Caner & Caner, 2002. p.84). However, it’s all gone now.
The end result of whole Islamic struggle for fourteen centuries is a big zero.
As if it is not enough, many manuscripts showed the sign of palimpsests, i.e.,
versions very clearly written over even earlier washed off versions. The
under-writing of palimpsest is, of course, often difficult to read visually, but
modern tools such as ultraviolet photography can highlight them. It suggests
that the Sana’a manuscripts are not the only variants, but, even before that,
Qur’anic text had been modified and re-written on the same paper. It means,
Allah’s claim (Q 56: 77-78; 85:21-22) that original text is preserved in heaven
on golden tablets, which none can touch except angels is also a fairy-tale.
Puin after extensively studying these manuscripts came to the conclusion that
the text is actually an evolving text rather than simply the word of God as
revealed in its entirety to Muhammad (Warraq, 2002, p. 109). He is thrilled, “So
many Muslims have this belief that everything between the two covers of the
Qur’an is just God’s unaltered word. They like to quote the textual work that
shows that the Bible has a history and did not fall straight out of the sky, but
until now the Qur’an has been out of discussion. The only way to break through
this wall is to prove that the Qur’an has a history too. The Sana’a’s fragments
will help us to do this.”
Puin even concluded (cited Taher, 2000), “It is not one single work that has
survived unchanged through the centuries. It may include stories that were
written before the prophet Mohammed began his ministry and which have
subsequently been rewritten”.
During their research, as Puin (Lester, 1999) recalls, “They [Yemeni
authorities] wanted to keep this thing low profile, as we do too, although for
different reasons. They don’t want attention drawn to the fact that there are
Germans and others working on the Qur’ans. They don’t want it made public that
there is work being done at all, since the Muslim position is that everything
that needs to be said about the Qur’an’s history was said a thousand years ago.”
In fact, Puin and his colleague Bothmer knew for sometime during their study
that Qur’an is an evolving text but they wisely understood the possible
implications of their findings and kept quiet. If Yemeni authorities come to
know about this discovery, they may even refuse them further access. This is
actually what Puin called ‘different reasons’. So both sides kept quiet, and
those two scholars carried on their research unabated.
4. Puin’s findings also confirm Wansbrough’s assumption on Qur’anic text. During
the seventies Wansbrough concluded that Qur’an evolved only gradually in the
seventh and eighth centuries after a long period of oral transmissions and
different sects used to argue furiously with each other on the genuineness of
the revelations. The reason that no Islamic source material from the very
beginning of Islam never survived is because it never existed. In fact Puin
admitted ‘rereading Wansbrough’ during the course of analyzing the Yemeni
fragments (Warraq, 2002. p. 122).
Puin's other radical theory is that pre-Islamic sources have entered the Qur’an.
He argues that two tribes it mentions, As-Sahab-ar-Rass (Companions of the Well)
and the As- Sahab-al-Aiqa (Companions of the Thorny Bushes) are not part of the
Arab tradition, and the people of Muhammad's time certainly did not know about
them. He also disagrees that Qur’an was written in the purest Arabic. The very
word Qur’an itself is of foreign origin. Contrary to popular Muslim belief, the
meaning of "Qur’an" is not recitation. It is actually derived from an Aramaic
word, ‘Qariyun’, meaning a lectionary of scripture portions appointed to be read
at divine service. Qur’an contains most of the biblical stories but in a shorter
form and is "a summary of the Bible to be read in service".
Bothmer has painstakingly finished taking more than thirty-five thousand
microfilm pictures of the fragments by 1997 and brought the pictures back to
Germany (Warraq, 2002. p. 109). It means now Bothmer, Puin and other scholars
will finally have a chance to scrutinize the texts and to publish their findings
freely.
Puin is interested to write a book on this in the future, but already wrote
several short essays on their findings in various science magazines, where he
pointed out several aberrations between the ancient Qur’an and the present
standard one (cited Warraq, 2002. p. 739- 44). In refuting the sacredness of
Qur’an, Puin wrote, “My idea is that the Qur’an is a kind of cocktail of texts
that were not all understood even at the time of Muhammad. Many of them may even
be a hundred years older than Islam itself. The Qur’an claims for itself that it
is ‘mubeen’, or clear. But [contrary to popular belief] if you look at it, you
will notice that every fifth sentence or so simply does not make sense…the fact
is that a fifth of the Qur’anic text is just incomprehensible. If the Qur’an is
not comprehensible, if it can’t even be understood in Arabic, then it’s not
translatable into any language. That is why Muslims are afraid. Since the Qur’an
claims repeatedly to be clear but is not—there is an obvious and serious
contradiction. Something else must be going on”.
The extraordinary discovery of Puin had fascinated Andrew Rippin, a Professor of
religious studies and a leading expert on Qur’anic studies. Rippin (cited
Warraq, 2002. p.110) concluded, “The impact of the Yemeni manuscripts is still
to be felt. Their variant readings and verse orders are all very significant.
Everybody agrees on that. These manuscripts say that the early history of
Qur’anic text is much more of an open question than many have suspected. The
text was less stable and therefore had less authority, than has always been
claimed”.
Rippin’s observation was superb. During the period of early Caliphs, Islam grew
as political movement and not as a religious movement. A book like Qur’an was
required to keep the Muslims in unity. Qur’an is just like a ‘status symbol’ of
Islam, without which Islam would have died during the time of Muhammad only.
Qur’an is purely manmade. Some sort of Divinity was attached to the Qur’an so
5. that it can command some respect because it could not stand on its own worth.
This way, in acknowledging the claims of the Qur’an as the direct utterance of
the Divinity, the early manipulators had blocked all the criticism, which can
otherwise expose it. Qur’an itself prohibits criticism in the verses 5:101 and
5:102. We do not know when religious blindness crept in, but undoubtedly, the
early Muslims after Muhammad were more liberal than the present generation we
are seeing today. The authenticity of many verses had been called into question
by the early Muslims themselves. Many Kharijites, who were followers of Ali in
the early history of Islam, found the Sura recounting the story of Joseph
offensive, an erotic tale that cannot belong to the Qur’an (cited Warraq, 1998.
p.17).
Warraq (1998, p. 14) has the same view as Rippin, “Muslim scholars of the early
years of Islam were far more flexible in their position, realizing that parts of
the Qur’an was lost, perverted and that there were many thousand variants which
made it impossible to talk of ‘the’ Qur’an”.
There is another proof that Qur’anic messages were distorted in the early days
of Islam and nothing like ‘The’ Qur’an does exist any more. Inscriptions of
several Qur’anic verses are decorated on the Dome of Rock of Jerusalem, which is
most probably the first Islamic monument meant to be a major artistic
achievement, built in 691 CE (Whelan, 1998, pp 1-14). These inscriptions
significantly differ from the present standard text (Warraq, 2000, p. 34).
Mingana (cited Warraq, 1998. p.80) lamented, “The most important question in the
study of the Qur’an is its unchallengeable authority”. This is the only reason;
critical investigation of the text of the Qur’an is a study which is still in
its immaturity. As Rippin (1991, p. ix) lamented, “I have often encountered
individuals who come to the study of Islam with a background in the historical
study of the Hebrew Bible or early Christianity, and who express surprise at the
lack of critical thought that appears in introductory textbooks of Islam. The
notion that ‘Islam is born in the clear light of history’ still seems to be
assumed by a great many writers of such texts.’”
Cook and Crone (1977, p. 18) concluded, “[The Qur’an] strikingly lacking in
overall structure, frequently obscure and inconsequential in both language and
content perfunctory in its liking of disparate materials and given to the
repetition of whole passages in variant versions. On this basis, it can be
argued that the book is the product of a belated and imperfect editing of
materials from a plurality of traditions.” Crone (cited Warraq, 1998, p. 33)
elsewhere wrote, “The Qur’an has generated masses of spurious information”.
But in case of Bible, it is different, as Rodhinson (1980, p. viii) observed,
“[For Bible] the scientific attitude begins with the decision to accept
something as fact only if the source has been proved reliable”. Muslims wrongly
interpret the honesty Christians display about some variant readings of the
Bible as weakness (Ali & Spencer; 2003. p. 76-9). Christians, like Hindus, want
to see their Holy book through scientific and historical point of view. When old
Biblical manuscripts, parchments or ancient Hindu manuscripts are discovered,
Christian and Hindu scholars almost climb over each other’s shoulder to gain an
early access to them. Such findings cause great excitement to them. But sadly,
no such excitement exists in Islam. Christians and Hindus are eager to see more
and more light shed on the earliest manuscripts of their scriptures, while
Muslims resist, often with strong determination. The contrast is really
striking. While both Hindu and Christian faiths are strongly backed up by
6. archeological and historical evidence; so far neither any archeological
exploration was allowed in Mecca and Medina, nor there is any prospect in the
future (Peters, 1986. p. 72-4).
Muslim criticism of Qur’an is very rare and almost nonexistent as Sina (2008, p.
6) lamented, “Muslims are genuinely incapable of questioning Islam”. Recently
the ex-Muslim websites are doing some remarkable work on this. Ultimately, these
enlightened people will successfully free their Muslim brothers and sisters from
the Islamic prison. Otherwise whatever criticism is done on Qur’an are all by
the Christian scholars. But Muslims should not take the Christian criticism as a
mark of religious opposition. Christian scholars have done much more criticism
of their own religion than Islam (Sproul & Saleeb, 2003. p. 17; Spencer, 2007,
p. 1).
But once the Sana’a findings are published in details, Islam will not be the
same as it was for fourteen centuries. Islam is definitely going to take a
strange position. Many Muslims will cast doubt on Qur’anic sacredness and the
very ‘romantic’ concept of the Qur’an will gradually disappear and then a very
interesting development can be observed. The first question which will appear in
their mind is - which version is superior. But then, it is not possible to
choose a Qur’an and discard the other by preference. Because the Muslim belief
also confirms that who denies a single verse of the Qur'an denies the entire
revelation. This is a logical impossibility and since scientific research had
already spoken out the truth; many Muslims will seek a way out of this nonsense
and will try to free themselves from the tyrannical oppression of living in a
false religion.
While discussing Muslim’s apathy to science, reason and natural law, Jaki (cited
Spencer, 2002, p. 127) wrote, “What is occurring in the Muslim world today is a
confrontation, not between God and devil… but between a very specific God and
science which is a very specific antagonist of that God, the Allah of the
Qur’an, in whom the will wholly dominates the intellect”. The Sana’a discovery
will just add fuel to the fire. Today the Muslim world is beset with
frustration. Islam is supposed to be the final revelation and Muslims are
supposed to be the “ Best of Mankind”, but the reality is just opposite. Muslim
nations are poorest in the world (Ohmyrus, 2006, p. 128). A time will come when
the religious authorities will be asked by the common Muslims to refute the
critics by logic, science and reason, not by the brutal force or Fatwa. As
Parvez Manzoor wrote, “Sooner or later [we Muslims] will have to approach the
Qur’an from methodological assumptions and parameters that are radically at odds
with the ones consecrated by our tradition” (Warraq, 2002, p. 123)
But the Sana’a manuscripts will also provoke another question. If Qur’an is a
lie, how the lie survived for so many centuries? The reason is that the Divinity
attached to Qur’an is not ‘A Small Lie’, but ‘The Big Lie’. The big lies are
very powerful, and it always has a psychological effect on the listeners. The
bigger the lie, the more believable it is. Adolf Hitler wrote in Mein Kamph
(1925), “The broad mass of a Nation will fall victim to a big lie than to a
small one.” Big lies are extraordinarily convincible because it offsets the
scale of the listener’s commonsense, as Sina (2008, p. 179) explained, an
ordinary person does not dare to tell a big lie thinking that it would not be
believed and he would be ridiculed. Since there is no one who had never told a
lie in his life, small lies are often detectable sooner or later. But the big
lies are so strange that it often startle the listener. When the lie is
7. gigantic, the average person is left to wonder how anyone can have the courage,
the impudence to say such a thing.
Big lies always work wonder in politics. As George Orwell (cites Sina, 2008, p.
179) said, “Political language … is designed to make lies sound truthful and
murder respectable and give an appearance of solidity to pure wind”. Today when
the divinity of Qur’an is scattered by the Sana’a manuscripts, the spiritual
nature of Islam is also exposed. Islam is nothing but a pure Arab political
movement. The Divinity was attached to Qur’an, when Arabs started conquering the
surrounding nations and Islam was imposed on them by force. Arabs not only
imposed Islam on others but also imposed this irrational belief of Qur’anic
divinity to the minds of their victims, so that once Arabs are gone, the
conquered people cannot come out from this mental enslavement and return back to
their original faith. It is a rare political skill. Many companions of Muhammad
clearly knew that Qur’an was a fake, but they remained with their prophet to
share the booty and to enjoy the women. We all know, after Muhammad’s death,
several Arab tribes returned back to their original belief and idolatry flourished.
With much shock to the Muslims; modern study on Psychology had spoken out the
truth that Muhammad was an imposter, a madman who was suffering from
Narcissistic Personality Disorder. Narcissists are such self-absorbed persons
who are pathological liars. It means, either they are unaware of their lies or
feel completely justified and at easy in lying to others. Their mental condition
is such that they have that rare capability to believe their own lies (Vaknin,
1999, p. 24).
And, yes, Adolf Hitler, who knew of the power of Big lie and misguided millions
of Germans, is also recognized as a Narcissist. Today Hitler is the most hatred
historical figure in Germany. Like a mathematical certainty Muhammad will earn
the same fate. But we really do not know, how many million people will die
before we can put Muhammad in dustbin with his Allah, Qur’an and Islam
altogether. For Hitler it was National Socialism (another name of Nazism) and
for Muhammad it was Islam, but deep down, both were two sides of same coin – a
successful manipulator.
Sina (2008, p. iv, 260) commented, “Islam is like a house of cards, sustained by
lies. All it takes to demolish is to challenge one of those lies holding it
together. It is a tall building, erected on quicksand; once you expose its
foundation, the sand will wash away and this mighty edifice will fall under its
own weight” and again, “Islam stands on a very shaky ground. It rests on nothing
but lies. All we have to do to demolish it is to expose those lies and this
gigantic edifice of terror and deception will collapse.”
Let’s see, once the sacred aura of Qur’an is gone, what other lies are exposed.
First; if there are two or more versions of Qur’an, then there must be equal
number of Allahs. So if only two Qur’ans are authentic, is Islam any longer
monotheism? How to decide, which Allah gave which Qur’an? If there is only one
Allah, then which Qur’an is authentic?
Second; if we still believe that one Qur’an is authentic, then how Allah allowed
the others to survive?
8. Third; is it true anymore that Qur’an (10.64) says Allah’s words do not change -
this is indeed the mighty achievement? If yes, what more than one Quran is doing
now? If not, how this false revelation is recorded in Qur’an? Did Satan put it?
Final; Bukhari (4.52.233) recorded “Unbelievers will never understand our signs
and revelations.” But we see, for understanding the Sana’a Qur’an, the Yemeni
authorities invited German scholars because there was no one in Yemen capable of
working on this rich find.
No wonder Sina (2008) concluded, “No matter how you look at Islam it turns out
to be a foolish religion.”
Muslims have sold their soul to Muhammad, but can they logically clear the above
doubts? The Sana’a episode had put them in such an awkward position, that even
circular reasoning or absurd logic will not help. Is not it time for prudent
Muslims to give a second thought to their cherished faith? Instead of trying
hard to reason out the above doubts, is not it more sensible to agree that a
billion plus Muslims had been fooled by a vulgar imposter named Prophet
Muhammad? Is not it time for Muslims to care for what is true? As poet Thomas
Gray (cited Sagan, 1997, p. 12) wrote, “… where ignorance is bliss, “Tis [It is]
folly to be wise”.
To protect the Qur’an from more humiliation, Yemeni authorities already debarred
Puin and Bothmer from further examination of those manuscripts. In fact, now
they do not allow anyone to see those manuscripts anymore except some very
carefully selected non-Qur’anic parchments, which are at display at the ground
floor of Dar al-Makhtutat Library. But this is not going to help. The bird is
already out of the cage and it is useless closing the door now. More than
thirty-five thousand microfilms are out of Yemen before the authorities came to
know and already several duplicates are made. The present author is sure that at
this very moment, in some undisclosed location in Germany, a group of experts
are endlessly working on the microfilms and Puin is burning enough midnight oil
to complete his book, which, once published, will hammer another nail in the
coffin of Islam. Islam is in real danger now.
Obviously, by realizing the Divine downfall within sight, many Muslims are
disturbed and offended. The fundamentalists will not accept Puin's and Bothmer’s
work as having been done with academic objectivity, but see it as a deliberate
attack on the integrity of the Qu’ranic text (Taher, 2000). Naturally, those two
German scholars will be at forefront of their rage. Puin fears a violent
backlash from orthodox Muslims because of his "blasphemous" theory, which he
says, he cannot take lightly. By remembering the Salman Rushdie affair he wrote,
“My conclusions have sparked angry reactions from orthodox Muslims. They've said
I'm not really the scholar to make any remarks on these manuscripts”. If Puin's
views are taken up and trumpeted in the media, and if there are not many Muslims
being rational about it, then all hell may break loose. There will be some
hostile response and riots causing much death and destruction, may be another
fatwa from Khomeini and surely some hollow threats from our camera-loving Bin
Laden, and his ideological brothers. But can they stop the truth from spreading?
UNESCO has shown genuine interest in the Sana’a manuscripts ever since the
Memory of the World programme is started. In 1995, the Organization also
produced a CD-ROM in Arabic, English and French illustrating the history of the
collection containing both Qur’anic and non-Qur’ani material. The CD-ROM offers
651 images of 302 Qur’anic fragments, indexed by script, frames, etc, a general
9. introduction to the Yemenite manuscripts collections and a brief description on
the evolution of Arabic calligraphy (Abid, 1997).
Ursula Dreibholz, a preservation expert who worked on the Sana’a project for
eight years as the chief conservator is much frustrated by seeing the lack of
concern of Yemeni authorities to protect those manuscripts by using modern
technology (1983, pp. 30-8). Neither the security devices are correct, nor is
adequate attention being given to the manuscripts to avoid further deterioration
(1996, pp 131-45). In fact, Dreibholz (1999, pp 21-5) said that it was her
greatest concern to create a safe and reliable permanent storage system for the
restored fragments. Also, there is poor storage hardly any protection from
insects and water. Most importantly, the real problem is the lack of a fire
prevention or detection system, keeping in mind the truly catastrophic fires
that have destroyed important libraries and artworks around the world throughout
history. The Yemeni authorities said neither they have money nor means to
install such fire protection systems. She does not understand the genuine reason
behind the apathy of Yemeni authorities.
Here Muslim fundamentalists can see a silver lining in the cloud. No one knows
when a devastating fire will break out ‘accidentally’ and destroy all the
Qur’anic manuscripts, which are really causing such heartburn to them. After
all, for saving Islam, Qur’an must be saved for which Muslims will go any
length. If necessary they will burn the Qur’an to save it from logical analysis.
Their devotion to stupidity is really that high. Probably, Yemeni authority’s
unwillingness to install such fire protection systems is an initial preparation
for such an act in the future. Never underestimate the destructive capability of
the brainless bigots.
Source: http://islammonitor.org/index.php?
option=com_content&task=view&id=2471&Itemid=92