HOW MANY DIFFERENT TYPES OF BIBLE AND DIFFERENT TYPES OF QUR'AN EXIST?

 

Responses to Christians

‏٧‏ س  · 

HOW MANY DIFFERENT TYPES OF BIBLE AND DIFFERENT TYPES OF QUR'AN EXIST?

If you are to ask me, "do you believe in the Bible?" My reply will be "which bible"?

The Syrian version of 61 books or

The protestant version of 66 books or

The Coptic version of 75 books or

The Roman catholic version of 73 books or

The Charismatic version of 76 books or

The Ethiopic version of 81 books or

The Orthodox Version of 86 books or

The Greek orthodox of 78 books?

You See clearly there's confusion and different Bible maybe revealed to different Jesus in different places for different groups of people. So which one is from God? There's completely addition and subtraction in the Bible. Even among christians, they differ in books and of course everything.

I will not talk of KJV, RSV, NIV, Good News Bible, etc because these are a matter of CHOICES OF WORDS though still different in many verses as regards the evidence of Jeremiah 8:8 in a nutshell confirmed in the RSV by christian scholars affirming the Bible has many defects and mistakes, backed by Jehovah Witness in their awake magazine dated 8th September 1957 that there are more than 50,000 errors in the Bible. So the God of the Bible is an ignorant "God"!

This is just a nutshell of what the Bible is, I leave my readers to judge!

Let's take a tour in analysing and digging out if the Qur'an is of different books numbers like the Bible or just one QUR'AN!

The Quran is one being made up of 114 chapters. Any book one may claim being the Quran which is either greater or lesser in number to the 114 chapters is not the Quran, NEVER accepted by any Muslim unlike the bible with different book numbers and lol, all claimed to be from "God".

Many have gone so far to proof their illiterãcy and ignorance by claiming CHOICES OF WORDS in the different translations of the Quran to claim it's different Qur'an. Irrespective of the choices of words (translations), there always exist the real natural preserved and corruption free version which is the Arabic language part of it, the language it was revealed.

It's worth noting that any translation of the Quran into any language without the Arabic version is not considered the Quran reason being that the individual translating may fall into either grammatical errors or translation errors. And secondly, there's no language on earth that can do justice of Arabic language. Now, will you judge the Quran by it origin or the trial of people about how much they may understand it?

Other non-Muslims claim there are alterations in the various Qur'an existing in that there are added words in some versions of the Quran hence making it different. Is that really the case?

Before answering to this misconception, if I'm to write "HONOR" and another person writes "HONOUR", does it entails there's a mistake? In a nutshell, it's a matter of the dialect used that's the source of the language right? In this case, it's either the American or the British English and the Two different spellings all have the same meaning. Can you say that is an error? NO

Similarly to the concept, Arabic language has several different dialects and the SPELLING of certain words keep changing when translated into Arabic. So, how critical is your analysis that the Quran is changed? but prejudiced mindsets will not understand. You can verify it yourself of the different Arabic dialects how spelling of some words keeps changing.

The Arabs are different tribes, and the Quran was revealed in their languages and dialects, but the most eloquent of them is Quraysh, and it is for this reason that ‘Uthmaan, may Allah be pleased with him, said to the Companions when they wrote the Mus-haf (physical copy of the Quran), “If you differ with Zayd ibn Thabit on the Arabic of the Quran, then write it in the tongue of Quraysh, as the Quran was revealed in their tongue.” [Al-Bukhaari and others].

“The Arabs had different dialects emanating from the nature of their Fitrah (natural disposition) in their sounds and letters ... Each tribe had a way of pronouncing many words that is different from the others, but Quraysh among the Arabs had many factors that made their dialect the foremost among the other branches of Arabic, as they were neighbors of the House [the Ka‘bah], provided the pilgrims with water, maintained Al-Masjid Al-Haraam [in Makkah], and supervised trade, so all the Arabs considered the dialect of Quraysh because of these characteristics and others to be as the father for their dialects. Therefore, it was natural that the Quran descended in the dialect of Quraysh upon the Prophet, who was from Quraysh, as a way of reconciling between the Arabs and in order to achieve the miracle of the Quran when it is in their hands, as it challenged them to come up with the same like it, or with one single surah like it. If the dialects of the Arabs vary about one single meaning in any manner of difference, then the Quran that Allah revealed to His Prophet Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) is indeed completely miraculous in the way its letters and modes of recitation encompass the purest of their dialects, making it easier for them to recite it, memorize it and understand it.”

Let us now analyse the whole concept proving that the Quran is one and unchangeable with respect to the various Arabic dialects existing.

Firstly :

You should note, may Allaah bless you, that the Qur’aan was revealed in one style at the beginning, but the Messenger of Allaah (peace and blessings of Allaah be upon him) kept asking Jibreel until he taught him seven styles, all of which were complete. The evidence for that is the hadeeth of Ibn ‘Abbaas who narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel taught me one style and I reviewed it until he taught me more, and I kept asking him for more and he gave me more until finally there were seven styles.” (narrated by al-Bukhaari, 3047; Muslim, 819)

Secondly, what is meant by styles (ahruf, sing. harf)?

The best of the scholarly opinions concerning what is meant is that there are seven ways of reciting the Qur’aan, where the wording may differ but the meaning is the same; if there is a different meaning then it is by way of variations on a theme, not opposing and contradiction.

Thirdly:

Some of the scholars said that what was meant by ahruf was the dialects of the Arabs, but this is far-fetched, because of the hadeeth of ‘Umar ibn al-Khattaab who said: “I heard Hishaam ibn Hakeem reciting Soorat al-Furqaan in a manner different from that in which I used to recite it and the way in which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught me to recite it.

I was about to argue with him whilst he was praying, but I waited until he finished his prayer, and then I tied his garment around his neck and seized him by it and brought him to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, I heard this man reciting Soorat-al-Furqaan in a way different to the way you taught it to me.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, ‘Recite it,’ and he recited it as I had heard him recite it.

The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘It was revealed like this.’ Then he said to me, ‘Recite it,’ so I recited it and he said, ‘It was revealed like this.’ This Qur'aan has been revealed in seven different ways, so recite it in the way that is easiest for you.’” (Narrated by al-Bukhaari, 2287; Muslim, 818)

It is known that Hishaam was Asadi Qurashi (i.e., from the clan of Bani Asad in Quraysh) and ‘Umar was ‘Adawi Qurashi (i.e., from the clan of Bani ‘Adiyy in Quraysh). Both of them were from Quraysh and Quraysh had only one dialect. If the difference in ahruf (styles) had been a difference in dialects, why would two men of Quraysh have been different?

The scholars mentioned nearly forty different opinions concerning this matter! Perhaps the most correct is that which we have mentioned above. And Allaah knows best.

Fourthly:

It seems that the seven styles were revealed with different wordings, as indicated by the hadeeth of ‘Umar, because ‘Umar’s objection was to the style, not the meaning. The differences between these styles are not the matter of contradiction and opposition, rather they are synonymous, as Ibn Mas’ood said: “It is like one of you saying halumma, aqbil or ta’aal (all different ways of saying ‘Come here’).”

Fifthly:

With regard to the seven recitations (al-qiraa’aat al-saba’), this number is not based on the Qur’aan and Sunnah, rather it is the ijtihaad of Ibn Mujaahid (may Allaah have mercy on him). People thought that al-ahruf al-saba’ (the seven styles) were al-qiraa’aat al-saba’ (the seven recitations) because they happened to be the same number. But this number may have come about coincidentally, or it may have been done deliberately by Ibn Mujaahid to match what was narrated about the number of styles (ahruf) being seven. Some people thought that the styles (ahruf) were the recitations, but this is a mistake. No such comment is known among the scholars. The seven recitations are one of the seven styles, and this is the style that ‘Uthmaan chose for all the Muslims.

Sixthly:

When ‘Uthmaan made copies of the Qur’aan, he did so according to one style (harf), but he omitted the dots and vowel points so that some other styles could also be accommodated. So the Mus-haf that was copied in his time could be read according to other styles, and whatever styles were accommodated by the Mus-haf of ‘Uthmaan remained in use, and the styles that could not be accommodated fell into disuse. The people had started to criticize one another for reciting differently, so ‘Uthmaan united them by giving them one style of the Qur’aan.

Seventhly:

Your saying that Mujaahid’s different recitations meant the seven styles (ahruf) is not correct, as was said by Shaykh al-Islam ibn Taymiyyah. (Majmoo’ah al-Fatawa, vol. 13, p. 210)

Eighthly:

The seven readers or reciters were:

1-Naafi’ al-Madani

2-Ibn Katheer al-Makki

3-‘Aasim al-Kufi

4-Hamzah al-Zayaat al-Kufi

5-Al-Kisaa’i al-Kufi

6-Abu ‘Amr ibn al-‘Ala’ al-Basri

7-‘Abd-Allaah ibn ‘Aamir al-Shaami

The ones who have the strongest isnaad in recitation are Naafi’ and ‘Aasim.

The most eloquent are Abu ‘Amr and al-Kisaa’i.

Warsh and Qaaloon narrated from Naafi’.

Hafs and Shu’bah narrated from ‘Aasim.

With the brief logical explanation, I conclude by saying that the Quran is ONE with 114 CHAPTERS and many different bible book numbers.

By

Online Islamic Comparative Religions Study

٢٢أنت و٢١ شخصًا آخر

تعليق واحد

١١ مشاركة

أعجبني

تعليق

مشاركة