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Pozměněnost Koránu

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Tento článek zkoumá islámské tvrzení, že Korán nebyl pozměněn.

Úvod

Korán je prohlašován za zjevení od Aláha proroku Mohamedovi skrze anděla Gabriela. Byl Mohamedovi zjeven postupně, po dobu 23 let.

Nikdy během jeho života nepřikázal tyto údajné zjevení sestavit do jedné knihy.[1] Pokud byl Mohamed, jak tvrdil, posel pro lidstvo, je zvláštní, že jej nikdy nenapadlo zamyslet se nad zachováním jeho zprávy.

Pouze jeho následovníci byli zodpovědní za to, že Korán dodnes existuje a za šíření dalším lidem, které si sám Mohamed nepodrobil. Nicméně muslimové by namítli, že Korán je zachován Aláhem, jak slíbil.[2]

Důkaz zevnitř

Můžeme najít důkaz, který naznačuje, že Korán byl pozměněn skrze mnoho zdrojů, ale nejvíce šokující je důkaz z Koránu samotného. Korán nám říká "Někteří z těch, kdož vyznávají židovství, překrucují smysl slov Písma (přesněji: přemisťují slova z jejich správného místa)..."[3]

Takže, podle Koránu, poškození se dosahuje skrze změnu umístění slov.

Byl Korán vystaven takovým změnám? Bez jakýchkoliv pochyb, byl. Pokud si přečteme súru 5:3, ta říká "Dnešního dne jsem pro vás dovršil vaše náboženství a naplnil nad vámi Své dobrodiní a zlíbilo se mi dát vám islám jako náboženství."[4]

Toto bylo citováno z kapitoly 5 a Korán obsahuje celkem 114 kapitol. Jak může být islámské náboženství dovršeno v kapitole 5, když 109 kapitol má teprve přijít? Pokud bylo dovršeno v kapitole 5, tak není potřeba dalších 109 kapitol.

Někteří muslimové tvrdí, že tento verš byl posledním zjeveným veršem. Pokud je to pravda, bylo zjevení nedokonalé, dokud tento verš nebyl zjeven? Zároveň, proč tedy není umístěn až v závěru? Toto ukazuje, že muslimové změnili umístěni slov z jejich správných míst a podle Koránu, to je Tahreef (poškození).

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.

Jak může tohle nebýt změnou umístění slov? Tohle je 'Tahreef'. Muslimové neposkládali súry chronologicky. Poskládali si zjevení podle sebe, namísto toho, aby o tom rozhodl Aláh.

Mohl být Korán zachován skrze memorizaci?

Řekli bychom, že ne, jelikož sám Mohamed zapomínal části Koránu a potřeboval své následovníky, aby mu pomohli si vzpomenout.[5] Tohle vedlo k tomu, že měl "právě včas" zjevení[6] tvrdící, že některé verše měly být zapomenuty.

A co velcí pamětníci islámu, možná oni si jej úspěšně zapamatovali? No, to by neposloužilo jako argument. Nejlepší Qurra' (recitátoři) zemřeli před jeho sestavením.[7] Abú Bakr dokonce věděl, že bude těžké Korán sestavit [8] a že Mohamed nikdy nepřikázal činnost.[1]

Vlastně, Korán nebyl memorizován společníky celý, a pro důkaz se jen stačí podívat na slova Zaid bin Thabit, společníka, který byl pověřen sestavením.

On řekl: "Začal jsem hledat kousky Koránu a shromažďovat jej z palmových listů, tenkých bílých kamenů, a také od lidí, kteří jej znali nazpaměť, až jsem našel poslední verš súry at-Tauba (Pokání) s Abi Khuzaima al-Ansari, a nenašel jsem to nikoho, než u něj."[9]

Pokud by si jej Společníci celý pamatovali, proč by hledali verše z listí a kamenů? Súra Pokání byla nalezena jen u jednoho člověka.

Neshody ohledně Koránu a jeho pálení

Během Uthmanova chalífátu, Uthman slyšel, že se mnoho lidí hádalo o tom, kdo recituje Korán správnějí a že v nich mají rozdíly.[10]

Když to slyšel, Uthman rychle přikázal spálit jak útržky, tak celé kopie Koránu[11] a poslal zprávu Hafse (jedné z Mohamedových manželek) žádající o rukopisy, které měla u sebe.[12] Udělal knihu z toho co Zayd bin thabit sestavil a[9] dal to lidem.

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

Korán tak jak jej známe dnes, říká "Dodržujte modlitby a (především) modlitbu prostřední (as-salaatil wustaa) a stůjte před Bohem, pokorně mu oddáni!".[13]

Odlišná verze tohoto verše byla dána Aišou, podle které, tento verš říká 'modlitbu Asr' (salaatiil 'asri).[14] Nicméně, podle Hafsiny verze,[15] to tak nikdy nebylo.

Abdullah bin Mas'ud- Koránová autorita a nejlepší učitel Koránu

Mohamed přikázal muslimům naučit se Korán od čtyřech lidí a prvním z nich byl Abdullah bin Mas'ud.[16] Takže, podle Mohameda, Ibn Mas'ud byl autoritou ohledně Koránu.

Ibn Mas'ud přísahal, že zná všechny súry Koránu, říkajíc: "U Aláha, kde nikdo jiný nemá právo být uctíván! Není súry v Aláhově knize než ty u kterých vím, kde byly zjeveny; a nejsou zjeveny verše v Aláhově knize, než ty o kterých vím o kom byly zjeveny. A pokud bych věděl o někom, kdo zná Aláhovu knihu lépe, než já, a je v místě, ke kterému velbloudi mohou dojet, šel bych za ním".[17]

To je docela grandiózní výrok od Ibn Mas'ud, se kterým nemůžeme nesouhlasit. Vždyť podle Mohamedových slov, on byl jeden z vybraných učitelů, ke kterým muslimové měli jít, když se chtěli naučit Korán.

Po Mohamedově volbě Abdullah bin Mas'ud, následoval Salim, osvobozený otrok Abu Hudhaifa, Mu'adh bin Jabal a Ubai bin Ka'b.[16] Co je divné je, že nenacházíme žádnou zmínku o Zayd Bin Thabit, kterému nakonec Uthman svěřil úkol poskládat Korán z útržků.

Ibn Mas'udův nesouhlas s Uthmanem

Korán, který měl Ibn Mas'ud byl známý a uznávaný mnoha muslimy. Když Uthman přikázal všechny kodexy zničit a že pouze Zaydin kodex má být zachován, reakce Abdallaha ibn Masud byla velká.

"I have not led them [the people of Kufa] astray. There is no verse in the Book of Allah that I do not know where it was revealed and why it was revealed, and if I knew anyone more learned in the Book of Allah and I could be conveyed there, I would set out to him".[18]

Referring to the authority given to Zaid bin thabit, Abdullah ibn Mas'ud said, "I recited from the messenger of Allah (saw) seventy surahs which I had perfected before Zaid ibn Thabit had embraced Islam".[19]

When Uthman ordered the destruction of Ibn Mas'ud's codex, Ibn Mas'ud gave a sermon in Kufa and said "The people have been guilty of deceit in the reading of the Qur'an. I like it better to read according to the recitation of him (Prophet) whom I love more than that of Zayd Ibn Thabit. By Him besides Whom there is no god! I learnt more than seventy surahs from the lips of the Apostle of Allah, may Allah bless him, while Zayd Ibn Thabit was a youth, having two locks and playing with the youth".[20]

Zaid bin thabit was in no place to be a rival to the great scholar and teacher Ibn Mas'ud, and such sermons by him are devastating to the history of Islam and to the authenticity of the Qur'an.

What did Ibn Mas'ud have in his Qur'an that Uthman did not?

Ibn Mas'ud's Qur'anic text omitted surah al-Fatiha and the mu'awwithatayni (surahs 113 and 114).[21]

When we come to the rest of the Qur'an, we find that there were numerous differences of reading between the texts of Zaid and Ibn Mas'ud. The records in Ibn Abu Dawud's Kitab al-Masahif fill up no less than nineteen pages[22] and, from all the sources available, one can trace no less than 101 variants in the Suratul-Baqarah alone.

We will provide you with the mention of just a few of the differences here in illustration of the nature of the variations between the texts:

Surah 2:275 begins with the words Allathiina yaakuluunar-ribaa laa yaquumuuna, meaning "those who devour usury will not stand". Ibn Mas'ud's text had the same introduction but after the last word there was added the expression yawmal qiyaamati, that is, they would not be able to stand on the "Day of Resurrection".

The variant is mentioned in Abu Ubaid's Kitab Fadhail al-Qur'an.[23] The variant was also recorded in the codex of Talha ibn Musarrif, a secondary codex dependent on Ibn Mas'ud's text, Taiha likewise being based at Kufa in Iraq where Ibn Mas'ud was based as governor and where his codex was widely followed.[24]

Surah 5:91, in the standard text, contains the exhortation fasiyaamu thalaathati ayyaamin, meaning "fast for three days". Ibn Mas'ud's text had, after the last word, the adjective mutataabi'aatin, meaning three "successive" days.

The variant derives from at-Tabari[25] and was also mentioned by Abu Ubaid. This variant reading was, significantly, found in Ubayy ibn Ka'b's text as well[26] and in the texts of Ibn Abbas[27] and Ibn Mas'ud's pupil Ar-Rabi ibn Khuthaim.[28]

The Qur'an we have today was rejected by Ibn Masud, whom the prophet of Islam himself approved of. This tells us that the Qur'an we have is not the word of Allah.

Ubay bin Ka'b

Ubay ibn Ka'b, one of the four which were singled-out by Muhammad,[16] was considered the best reciter of the Qur'an.[29] He was known as Sayidul Qura' (The Master of Reciters). Umar the Caliph also agreed that Ubay was the best reciter.[30]

Ubay agreed with Ibn Mas'ud and disagreed with Zayd on the following:

1. For the standard reading wa yush-hidullaaha in Surah 2:204 he read wa yastash-hidullaaha.[31]
2. He omitted the words in khiftum from Surah 4:101.[32]
3. He read mutathab-thibiina for muthabthabiina in Surah 4:143.[33]

There are a number of cases where whole clauses differed in his text. In Surah 5:48, where the standard text reads wa katabnaa 'alayhim fiiha, meaning "and We inscribed therein for them (the Jews)", the reading of Ubayy ibn Ka'b was wa anzalallaahu alaa banii Isra'iila fiiha, meaning "and Allah sent down therein to the Children of Israel."[34]

From Abu Ubaid we find that, whereas Surah 17:16 in the standard text reads amarnaa mutrafiihaa fafasaquu, Ubay read this clause ba'athnaa akaabira mujri-miihaa fdmakaruu.[35]

We know that, whereas Ibn Mas'ud omitted two surahs (113 and 114) from his codex, Ubayy included two extra surahs, al-Hafd (the Haste)[36] and al-Khal' (the Separation).[37][38]

What is Missing from the Qur'an

Surah at-Tawba was originally equal to the length of al-Baqara, losing about 157 verses.[39]

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.[40]

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."[41] 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,"[42] was originally found in Surah al-Ahzab[43].

This verse, along with verses regarding adult suckling, were written on a piece of paper and were lost when a goat ate them.[44] The loss of the stoning verse is confirmed by Caliph Umar in sahih hadith.[45]

Alhajjaj changes the Uthmanic Qur'an

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 Tafsirs 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 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:

Surah Hafs Warsh Notes
2:132 wawassa wa'awsa Al-Dani mentions Abu `Ubayd saw wa'awsa

in the imam, the mushaf `Uthman

3:133 wasari'u sari'u
5:54 yartadda yartadid Al-Dani quotes Abu `Ubayd saw yartadid in the imam
3:81 ataytukum ataynakum
2:259 nunshizuha nunshiruha
2:140 taquluna yaquluna

Diacritical Marks and Grammatical Mistakes

The Qur'an was written without diacritical marks. At the time of Muhammad, Arabic orthography was yet to develop into what we have known for centuries.

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,[46] and the differences this created had led to differences in Islamic law.[47]

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. 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.

Závěr

What have we learnt here? We have learnt that some verses are missing, some readings are different, and the very best scholars and reciters of Islam, whom Muhammad himself had approved of, rejected the Qur'an of Uthman.

What are we left with? We are left with a very human text, as prone to corruption as any other medieval text, and Muslims who deny this are left holding an untenable position.

Externí odkazy

Reference

  1. ↑ 1.0 1.1 "...Proto navrhuji, abys(Abú Bakře) nařídil, aby byl Korán sestaven." Řekl jsem Umarovi: "Jak můžeš udělat něco, co Aláhův apoštol neudělal?" Umar řekl: "U Aláha, toto je dobrý projekt..." - Sahih Bukhari 6:61:509
  2. ↑ "My zajisté připomenutí jsme seslali a dobře je umíme ochránit." - Quran 15:9
  3. ↑ Qur'an Text/Transliteration 4:46
  4. ↑ Quran 5:3
  5. ↑ "Aláhův apoštol slyšel muž recitujícího Korán v noci a řekl: "Nechť mu Aláh udělí svoji milost, neboť mi připomenul ten-a-ten verš z té-a-té súry, který mi bylo dáno zapomenout."" - Sahih Bukhari 6:61:558
  6. ↑ "Kdykoliv zrušíme verš nějaký či dáme ti naň zapomenout, přineseme jiný, lepší anebo podobný. Což nevíš, že Bůh je všech věcí mocen?..." - Quran 2:106
  7. ↑ "...Umar ke mě přišel a řekl: "Ztráty byly těžké mezi Qurra' Koránu (ti, kteří znali Korán nazpaměť) v den bitvy u Yalmama, a mám obavy, že další těžké ztráty mohou nastat mezi Qurra' na bitevních polích, čímž by se ztratila velká část Koránu..." - Sahih Bukhari 6:61:509
  8. ↑ "...Poté (mi) Abú Bakr řekl. 'Jsi moudrý mladý muž a nemáme proti tobě žádné podezření, a psával jsi božskou inspiraci pro Aláhova apoštola. Takže bys měl hledat pro (zlomkové části) Koránu a sestavit je do jedné knihy)." U Aláha, kdyby mi přikázali posunout jednu z hor, nebylo by to pro mě těžší, než tento příkaz sestavit Korán..." - Sahih Bukhari 6:61:509
  9. ↑ 9.0 9.1 "...Začal jsem hledat kousky Koránu a sbírat je z (toho, co bylo psáno na) palmových listech, tenkých bílých kamenech..."Sahih Bukhari 6:61:509
  10. ↑ "...Hudhaifa se bál jejich (lidí z Levantu a Iráku) rozdílů v recitaci Koránu, tak řekl Uthmanovi: "Ó vůdče věřících! Zachraň tento národ, než se začnou lišit ohledně Knihy, tak jako židé a křesťané dříve..." - Sahih Bukhari 6:61:510
  11. ↑ "...Uthman poslal do každé muslimské provincie jednu kopii, kterou udělal a přikázal, aby všechny ostatní materiály, ať už útržky, nebo celé Korány, byly spáleny..." - Sahih Bukhari 6:61:510
  12. ↑ "...Uthman poslal zprávu Hafse říkajíc: "Pošli nám rukopisy Koránu, abychom mohli sestavit Korán v dokonalých kopiích a poté ti je vrátíme." Hafsa je poslala Uthmanovi...." - Sahih Bukhari 6:61:510
  13. ↑ Qur'an Text/Transliteration 2:238
  14. ↑ "Abu Yunus, osvobozený otrok Aiši, Matky věřících, oznámil: Aiša mi přikázala udělat transkripci Svatého Koránu a požádala mě, abych jí dal vědět až příjdu k verši Hafidhuu alaas-salaati waas-salaatiil-wustaa wa quumuu lillaahi qaanitiin (2:238). Když jsem došel k tomu verši, informoval jsem ji a ona přikázala: Napiš to takhle: Hafidhuu alaas-salaati waas-salaatiil-wustaa wa salaatiil 'asri wa quumuu lillaahi qaanitiin. Dodala, že to tak slyšela od Aláhova apoštola." - Muwatta Imam Malik, p.64
  15. ↑ "Bylo oznámeno Abdulem z pověření Muhammad ibn Abdul Malika, který oznámil od Yazid (atd.) ... Je psáno v Hafsině kodexu, vdově proroka (saw): "Dbejte svých modliteb, obzvláště prostřední modlitby a odpolední modlitby"" - Ibn Abi Dawud, Kitab al-Masahif, p.87
  16. ↑ 16.0 16.1 16.2 "Vyprávěl Masruq: Abdullah bin Mas'ud byl zmíněn před Abdullah bin Amr, který řekl: "Toto je muž, kterého stále miluji, neboť jsem slyšel proroka (saw) říkat: 'Naučte se recitaci Koránu od čtyřech: od Abdullah bin Mas'ud - on začal s ním - Salim, osvobozený otrok Abu Hudhaifa, Mu'adh bin Jabal a Ubai bin Ka'b"." - Sahih al-Bukhari, Vol. 5, p.96
  17. ↑ Sahih al-Bukhari, Vol. 6, p.488
  18. ↑ "Hudhaifah went on to say, "0 Abdullah ibn Qais, you were sent to the people of Basra as their governor (amir) and teacher and they have submitted to your rules, your idioms and your reading". He continued, "0 Abdullah ibn Mas'ud, you were sent to the people of Kufa as their teacher who have also submitted to your rules, idioms and reading". Abdullah said to him, "In that case I have not led them astray. There is no verse in the Book of Allah that I do not know where it was revealed and why it was revealed, and if I knew anyone more learned in the Book of Allah and I could be conveyed there, I would set out to him"." - Ibn Abi Dawud, Kitab al-Masahif, p.14
  19. ↑ Ibn Abi Dawud, Kitab al-Masahif, p.17
  20. ↑ Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol. 2, p.444
  21. ↑ "Imam Fakhruddin said that the reports in some of the ancient books that Ibn Mas'ud denied that Suratul-Fatiha and the Mu'awwithatayni are part of the Qur'an are embarrassing in their implications... But the Qadi Abu Bakr said "It is not soundly reported from him that they are not part of the Qur'an and there is no record of such a statement from him. He omitted them from his manuscript as he did not approve of their being written. This does not mean he denied they were part of the Qur'an. In his view the Sunnah was that nothing should be inscribed in the text (mushaf) unless so commanded by the Prophet (saw) ... and he had not heard that it had been so commanded." - as-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.186
  22. ↑ Kitab al-Masahif, pp. 54-73
  23. ↑ cf. Nِldeke, Geschichte, 3.63; Jeffery, Materials, p.31
  24. ↑ Jeffery, p.343
  25. ↑ 7.19.11 - cf. Nِldeke, 3.66; Jeffery, p.40
  26. ↑ Jeffery, p.129
  27. ↑ Jeffery, p.199
  28. ↑ Jeffery, p.289
  29. ↑ "Affan ibn Muslim informed us ... on the authority of Anas ibn Malik, he on the authority of the Prophet, may Allah bless him; he said: The best reader (of the Qur'an) among my people is Ubayyi ibn Ka'b." - Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol. 2, p.441
  30. ↑ Sahih al-Bukhari, Vol. 6, p.489
  31. ↑ cf. Nِldeke 3.83; Jeffery, p.120
  32. ↑ cf. Nِldeke 3.85; Jeffery, p.127
  33. ↑ cf. Jeffery, p.127
  34. ↑ cf. Nِldeke 3.85; Jeffery, p.128
  35. ↑ cf. Nِldeke 3.88; Jeffery, p.140
  36. ↑ "You (alone) we worship, and to You (alone) we pray and lie prostrate, and to You (alone) we proceed and have descendants. We fear Your torture and hope for Your mercy. Truly Your torture will overtake the infidels." - al-Hafd (the Haste)
  37. ↑ "O Allah, You (alone) we ask for help and forgiveness. We speak appreciatingly of Your goodness. Never do we disbelieve You. We repudiate and disbelieve anyone who follows immorality." - al-Khal' (the Separation)
  38. ↑ as-Suyuti, Al-Itqan, p.152-153
  39. ↑ "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
  40. ↑ "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
  41. ↑ "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
  42. ↑ As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.524
  43. ↑ "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
  44. ↑ 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
  45. ↑ "...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...." - Sahih Muslim 17:4194
  46. ↑ "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
  47. ↑ As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.226
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