Pozměněnost Koránu: Difference between revisions

První zjevená súra byla Al-Alaq(Kapka přilnavá), nicméně je to súra [[al-Fatiha]] (Otevíratelka), kterou najdeme na začátku Koránu. Místo toho, muslimové umístili první zjevenou kapitolu (Al-Alaq), jako kapitolu 96, až ke konci koránu.  

I po konečné revizi Koránu během Uthmanovy vlády, hádky stále vznikaly ohledně autenticity textu. Dobrým příkladem je varianta čtení súry 2:238.

"Nesvedl jsem je [lidi z Kufa] na zcestí. Neexistuje verš v knize Aláhově, u kterého bych nevěděl kde byl zjeven a proč byl zjeven a kdybych věděl o někom učenějším v knize Aláhově a mohl bych se k němu transportovat, vyrazil bych za ním".<ref>"''Hudhaifah pokračoval: "Ó Abdullah ibn Qais, byl jsi poslán k lidem v Basra jako jejich guvernér (amir) a učitel a oni se podřídili tvým pravidlům, tvému způsobu vyjadřování a tvému čtení". Pokračoval: "Ó Abdullah ibn Mas'ud, byl jsi poslán k lidem z Kufa jako jejich učitel, kterému se také podřídili v pravidlech, způsobech vyjadřování i čtení". Abdullah mu řekl: "V tom případě jsem je nesvedl. Není verše v knize Aláhově u kterého bych nevěděl, kde byl zjeven a proč byl zjeven a kdybych věděl o někom, kdo tu knihu zná lépe, a mohl bych tam být dopraven, vyrazil bych za ním".''" - Ibn Abi Dawud, Kitab al-Masahif, p.14</ref>  

Když Uthman přikázal zničení Ibn Mas'udova kodexu, Ibn Mas'ud dal kázání v Kufa a řekl: "Lidé se provinili manipulací ve čtení Koránu. Raději bych jej četl podle jeho recitace (prorokovy), než podle Zayd Ibn Thabita. Od něho, kromě kterého jiný bůh není! Naučil jsem se více než sedmdesát súr z úst Aláhova apoštola (nechť jej Aláh požehná), zatímco Zayd Ibn Thabit byl mladý a hrál si s mládeží.".<ref>Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol. 2, p.444</ref>  

1. Pro standardní čtení ''wa yush-hidullaaha'' v súře 2:204 on četl ''wa yastash-hidullaaha''.<ref>cf. Nِldeke 3.83; Jeffery, p.120</ref> <BR>2. Neměl slova ''in khiftum'' ze súry 4:101.<ref>cf. Nِldeke 3.85; Jeffery, p.127</ref><BR>3. Četl ''mutathab-thibiina'' místo ''muthabthabiina'' v súře 4:143.<ref>cf. Jeffery, p.127</ref>  

Je mnoho případů, kde se lišily celé věty v jeho textu. V súře 5:48, kde standardní text říká ''wa katabnaa 'alayhim fiiha'', znamenající "a napsali jsme tam pro ně (židy)", čtení od Ubayy ibn Ka'b bylo ''wa anzalallaahu alaa banii Isra'iila fiiha'', znamenající "a Aláh seslal dětem Izraele"<ref>cf. Nِldeke 3.85; Jeffery, p.128</ref>

Od Abú Ubaid zjistíme, že zatímco 17:16 ve standardním textu říká ''amarnaa mutrafiihaa fafasaquu'', Ubay čte tuto větu ''ba'athnaa akaabira mujri-miihaa fdmakaruu''.<ref>cf. Nِldeke 3.88; Jeffery, p.140</ref>

Surah at-Tawba was originally equal to the length of al-Baqara, losing about 157 verses.<ref>"''Malik says that several verses from chapter 9 (Sura of Repentance) have been dropped from the beginning. Among them is, ‘In the name of God the compassionate, the Merciful’ because it was proven that the length of Sura of Repentance was equal to the length of the Sura of the Cow.''" -  "The Itqan" by Suyuti Part 3, Page 184</ref>

Abu Musa al-Ash'ari, one of the early authorities on the Qur'an text and a companion of Muhammad, claimed a surah which resembled at-Tawba in length and severity was forgotten and lost.<ref>"''We used to recite a surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it: "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust.''" - Sahih Muslim, Vol. 2, p.501</ref>

According to Abu Waqid al-Laithii, Muhammad recited to him the verse on "the greed of man" which read, "We sent down wealth to maintain prayer and deeds of charity, and if the son of Adam had a valley he would leave it in search for another like it and, if he got another like it, he would press on for a third, and nothing would satisfy the stomach of the son of Adam but dust, yet Allah is relenting towards those who relent."<ref>"''Abu Waqid al-Laithii said, "When the messenger of Allah (saw) received the revelation we would come to him and he would teach us what had been revealed. (I came) to him and he said 'It was suddenly communicated to me one day: Verily Allah says, ...''" - As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.525</ref> This verse is not found in today's Qur'an.

The lost verse of Rajm ([[stoning]]) which read "The fornicators among the married men (ash-shaikh) and married women (ash-shaikhah), stone them as an exemplary punishment from Allah, and Allah is Mighty and Wise,"<ref>As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.524</ref> was originally found in Surah al-Ahzab<ref>"''Umar said to me ‘How many verses are contained in the chapter of al-Ahzab?’ I said, ‘72 or 73 verses.’ He said it was almost as long as the chapter of the Cow, which contains 287 verses, and in it there was the verse of stoning.''" - Al-Muttaqi ‘Ali bin Husam al-Din in his book “Mukhtasar Kanz al-’Ummal” printed on the margin of Musnad Ahmad ibn Hanbal, Volume 2, page 2, in his hadith about chapter 33</ref>.

This verse, along with verses regarding adult suckling, were written on a piece of paper and were lost when a goat ate them.<ref>Musnad Ahmad bin Hanbal. vol. 6. page 269; Sunan Ibn Majah, page 626; Ibn Qutbah, Tawil Mukhtalafi 'l-Hadith (Cairo: Maktaba al-Kulliyat al-Azhariyya. 1966) page 310; As-Suyuti, ad-Durru 'l-Manthur, vol. 2. page 13</ref> The loss of the stoning verse is confirmed by Caliph Umar in [[sahih]] hadith.<ref>"''...Umar b. Khattab sat on the pulpit of Allah's Messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah's Messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. stoning is a duty laid down in Allah's Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession....''" - {{Muslim|17|4194}}</ref>

The text we have today is not even Uthman's Revised Version of the Qur'an, but it incorporates changes by Al-Hajjaj Ibn Yusuf Al-Thakafi.  

Al-Hajjaj Ibn Yusuf Al-Thakafi, who lived in the years AD 660-714, was a teacher of the Arabic language in the city of Taif. Then he joined the military and became the most powerful person during the reign of Caliph Abd al-Malik Ibn Marawan and after him his son al-Waleed Ibn Abd al-Malik. Because Al-Hajjaj taught Arabic, he gave himself the liberty to change several words of Caliph Uthman's Qur'an, which is an indication that he did not believe that the Qur'an was verbally inspired or was inscribed in a "tablet preserved."

For brevity's sake we will only mention a few of these changes:  

1. In Surah Yunus 10:22, he changed the word ''yanshorokom'', which means "spread you," to ''yousayerokom'', which means "makes you to go on."  

2. In Surah Ash-Shuara 26:116, he changed the word ''Al-Mukhrageen'', which means "the cast out," to ''Al-Margoomeen'', which means "those who are to be stoned [to death]."  

3. In Surah Ash-Shuara 26:167, he changed the word ''Min Al-Margoomeen'', which means "those who are to be stoned to death," to ''Al-Mukhrageen'', which means "those who will assuredly be cast out."

4. In Surah Muhammad 47:15, he changed the word ''yasen'', which is poor Arabic to ''Asen'', which means "unpolluted."  

5. In Surah al-Hadid 57:7, he changed the word ''wataqu'', which means "feared Allah," to ''Wa-anfaqu'', which means "spend in charity."  

If you read Qur'anic [[Tafsir]]s such as al-Jalalayn and others on these verses, you will notice that they will say that there are other readings of these words, proving that there was corruption.  

Visit [http://web.archive.org/web/20070309000028/http://www.geocities.com/pentaur2001/index.html this] site to see the differences between Samarqand Codex and Uthmans Codex.

==Differences in the Hafs and Warsh Texts==

Apart from other earlier variant text, there are two different texts of the Qur'an currently in print, named after their respective 2nd-century transmitters Hafs (from Kufa) and Warsh (from Medina).  

The Hafs text is the more common and used in most areas of the Islamic world. Warsh is used mainly in West and North-West Africa as well as by the Zaydiya in Yemen. Here are some of the differences:  

! Notes

|Al-Dani mentions Abu `Ubayd saw wa'awsa  

in the imam, the mushaf `Uthman

|Al-Dani quotes Abu `Ubayd saw yartadid in the imam

For the early interpretors who added diacritical marks, to read the Qur'an as it was originally written, would lead the reader to interpret and choose for themselves from the many possible meanings available.  

Muslims began using diacritical marks because reading "errors" began to appear,<ref>"''The companions (Muhammad’s friends or “Sahaba”) did not vocalize or provide diacritical points for the letters of the Qur’anic copies which they wrote, but later during the last part of the companions’ era, when reading errors came into being, they began to provide diacritical points for the copies of the Qur’an and to vocalize them. This was admissible by the authority of the majority of the scholars, though some of them disliked it. The truth is, it should not be disliked because the situation necessitated it, and the diacritical points distinguish the letters from each other while vocalization explains the grammatical inflection.''" - Ibn Taymiyyah, "Sheik of the Muslims" vol. XII, pp. 576 and 586</ref> and the differences this created had led to differences in Islamic law.<ref>As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.226</ref>

The following are just a few examples from among many grammatical ''mistakes'' which show that the Qur'an is not flawless.

1. ''Sabi'een'' or ''Sabi'oon'', one must be wrong (5:69, 22:17)  

2. ''Butunihi'' is a mistake in 16:66. It must be ''Butuniha'', because it is referring to the plural (cattle).  

3. ''Kon fayakoon'', meaning "be and it is", must be ''kon fakana'', meaning "be and he was" in 3:59, because it refers to the past not present.

==Corruption of Previous Scriptures==

Many Muslims erroneously believe that the Qur'an claims the [[Corruption of Previous Scriptures (Qur'an 2:79)|corruption of previous scriptures]]. However with this erroneous belief comes a new set of problems.

The Qur'an says in 15:9, "We have revealed the ''dhikr'' (reminder) and we surely will preserve it," but which "reminder" is Allah referring to, and who decided it only applied to Qur'anic text?  

The [[Taurat]] and [[Injil]] are also referred to as ''dhikr'' in 21:48, 21:7, and 40:53-54. So if Allah could not protect these ''dhikrs'' as he promised in 15:9, how can we expect him to protect the last ''dhikr''?  

Allah said he will preserve the ''dhikr'', either he preserves all the ''dhikr'' (Taurat, Injil, and Qur'an) or None.