Category Archives: Quran

Response to the Christian Objection of the Qur’anic Ayat: “Mary, the sister of Aaron”

Let us look at Qur’anic Verses 19:27-28 “At length she brought The (babe) to her people, carrying him (in her arms). They said: ‘O Mary ! Truly an amazing thing Hast thou brought! O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!'”

There are no errors in the above noble verses. Let us look at what Prophet Muhammad (Sallallahu Alayhi Wasallam) said regarding these verses

Mughira bin Shu’ba (radhiyallahu anhu) reported: “When I came to Najran, they (the Christians of Najran) asked me: You read “O sister of Harun (Aaron)” (i. e. Mary) in the Qur’an, whereas Moses was born much before Jesus. When I came back to Allah’s Messenger I asked him about that, whereupon he said: The (people of the old age) used to give names (to their persons) after the names of Apostles and pious persons who had gone before them.” [Translation of Sahih Muslim, The Book on General Behaviour (Kitab Al-Adab), Book 025, Number 5326]

As we clearly see from the Hadith of our beloved Prophet, this issue was brought to him before and he clearly responded to it. The false claim made against our Prophet about him meaning that Mary was a biological sister of Aaron is clearly refuted.

The People of Isra’il used to call people by either their last names, or by adding words such as you “Son of…” or “Brother of…” or “Sister of…” When they called people “O Son of…” they didn’t mean for that person to be the actual biological son of the person whom they used his name. The other person could be a simply in the family tree or a last name.

When Jesus was called “Jesus the son of David” for instance, the Jews didn’t mean to call Jesus the actual biological son of David. Similarily, when they called Mary “O sister of Aaron”, they meant to call her sister of Aaron in faith! Not the actual biological sister of Aaron.

The Qur’an talked about Aaron being Moses’s biological brother and messenger to Pharoah in Quranic verses 2:248, 4:163, 6:84, 7:122, 7:142, 7:150-151, 10:75, 10:87, 10:89, 19:28, 19:53, 20:30-35, 20:42, 20:70, 20:92-94, 21:48, 21:23, 21:45, 25:35-36, 26:13, 26:48, 28:34-35, 37:114-122 and many more.

The Qur’an also talks about Moses being the People of Isra’il’s first Messenger of GOD in Qur’anic verses 2:108, 2:248, 4:153, 5:20-26, 6:84, 14:8, 19:51-53, 22:44, 25:35-36, 28:3, 37:114-122, 18:60-82, 20:9-48, 27:7-12, 28:29-35, 79:15-19, 7:109-126, 10:79-82, 20:56-73, 26:38-51, 33:7, 2:53, 2:87, 2:136, 3:84, 6:91, 6:154, 7:144-145, 10:87, 11:110, 14:5, 17:2, 21:48, and may more.

The Qur’an also talks about Jesus coming to the people of Isra’il so many years after Moses and the many other Messengers of GOD that were sent to the People of Isreal in Qur’anic verses 3:49-51, 5:46, 5:72, 43:59, 61:6, 61:14, 4:171, 5:75, 43:59, 42:13, 4:172, 19:30, 43:64, 43:63, 3:52-54, 5:111-113, 57:27, 61:14, 61:6 and many more.

The Qur’an also talks about Mary being the biological Mother of Jesus in Quranic verses 3:35-37, 19:22-26, 21:91, 66:12, 5:75, 21:91, 4:156, 4:171, 5:17, 5:116, 21:91, 3:42-51, 19:16-21, and many more.

So if the Qur’an speaks clearly about Aaron being the biological brother of Moses, and speaks clearly about Jesus comming many years after Moses and the many other Messengers of GOD that were sent to the people of Isreal, and speaks clearly about Mary being the Mother of Jesus, then therefore, the Qur’an (1) Recognizes Mary as a woman who was born long years after Aaron, and (2) When the Jews called Mary ‘O sister of Aaron…’, then meant it to be Sister of Aaron in faith only and not a biological sister.

The Christian IDOL-WORSHIPPERS claim that since the MOTHER of ESAU was REALLY the BIOLOGICAL SISTER of AAROON the Prophet made a “mistake.”

However, It is clear that Mary WAS figuratively a “O SISTER OF HAROON” – WHY Because both the Bible and Qur’an agree she was a LEVITE i.e. a member of the tribe of hereditary “cohens” or “priests” in Judaism. (All
ultimately descendants of Aaron)
How do I know this Mary’s cousin was Elizabeth whom we are told “belonged to a priestly family”. (Luke 1:5, 36)

THE “PARAQLEITA (COMFORTER)” IN THE GOSPEL OF BARNABAS

“Then said the priests, how shall the comforter be called? And what signs shall revealed his coming? Jesus answered the name of the comforter is ADMIRABLE, for God gave him the name when he had created his soul and place it in a celestial splendor. God said, wait O MUHAMMAD; for thy seek I will create paradise, the world a great multitude of creatures where of I made thee a present in so much that whosoever shall bless thee shall be blessed, and whosoever shall cursed thee shall be cursed. When I shall send thee into the world, I shall send thee as my messenger of salvation; heaven and earth shall fell; but thy word shall never fell. Muhammad is his blessed name. Then the crowed lifted up their voice saying; O God, send us thy messenger. O Muhammad, come quickly for the salvation of the world. [Gospel of Barnabas 97:10-17]

It is interesting seeing that the above passage from the Gospel of Barnabas was compatible with the narration reflected in the Holy Quran.

And giving glad tidings of a messenger to come after me (Jesus) whose name shall be Ahmad. [Quran 61:6]

Ahmad is the second name of our beloved prophet Muhammad (sallallahu alayhi wasallam), which corresponding English meaning is Admirable. It is even more enthusiastic that the name Muhammad was clearly stated in the passage.

Even though, the Gospel of Barnabas was declared an apocrypha, but history makes it clear that the early Christians had attested to the canonicity of the Gospel, and was accepted and used by the early Christian Churches. However, we have comprehended that the banning of the Gospel of Barnabas by the church was because it contained the name of our beloved prophet Muhammad (sallallahu alayhi wasallam), and described Jesus Christ in exactly the same way as the Qur’an. Through this, the incapable Christians were enticed with the dubious word APOCRYPHA.

Originally, the meaning of “Apocrypha” is “hidden or secret”, but the church is seditious to vitiate the meaning as full of doubt or not genuine. What however the meaning may be; the Bible described Barnabas as a good man and full of the Holy Ghost and of faith (Act 11:24). And in Colossians 4:10, Paul described Barnabas Saying,
(Barnabas) “Concerning whom you receive commandments, if he comes to you; receive him”.

Here, Paul refers to the commandments of Jesus. But in objection to this Biblical testimony, the church rejected the Gospel of Barnabas, and the four gospels canonized by the Church were full of contradictions and discrepancies.

IS HOLY SPIRIT /RUH-AL-QUDUS GOD?

Even early elementary student of linguistical study, will find it easy to translate the Arabic terms ” ﺭﻭﺡ ﺍﻟﻘﺪﺱ ” transliterated “Ruh-al-Qudus”. This is simple because “Ruh” (ﺭﻭﺡ) means “spirit” and “Qudus”  (ﻗﺪﺱ) means holy, thereby, joining them together, (ﺭﻭﺡ ﺍﻟﻘﺪﺱ) “Ruh-al-Qudus” means holy spirit.

Most Christians believe that holy spirit is “part of God” in the unionism of trinity, and Jesus is “part of the holy spirit”, which make them equally God. They backed it by a claim that God is a combination of three elements: Body, spirit and soul, just as human being is; such that father was the body, holy spirit was the spirit, and Jesus the soul: a claim never found in bible.

They go further by insisting that, the spirit of God is as old as God himself. And, since God has no beginning, neither the holy spirit, nor Jesus has, since Jesus himself was from the holy spirit, and holy spirit is from God, even according to Quran.

Unfortunately, this was a late deceit initiated by enemies of Allah (God ) led by whispers of Satan the rejected, immediately after the alleged crucifixion of Jesus Christ.

Consider these points;

1. No such ideas as trinity or duality throughout all past prophets, all generations before the alleged crucifixion

2. Old testament and Jews, the supposed keepers of Torah, never agree to this filthy idea until this day

3. No verse in Qur’an where Allah says that “Jesus is his spirit” but rather “a spirit from him”

4. In Qur’an, Allah said he breathed (not just a spirit from him) but “his” spirit into Adam. Yet no one ever said that Adam was God!

5. In the case of Adam, Allah breathed his spirit by himself. But for Jesus, he sent an Angel messenger to breathe the spirit into Mary’s womb (as referenced on sticker below). Which spirit is closer to Allah (God)?

6. Even if Jesus might have been referred to, in Hadith, as “spirit of Allah” is normal. Because “of” in English (as in other languages) is an adjective of possession. So simply, “spirit of Allah” means “spirit possessed by Allah”. Not as Christians want to imply it mean “spirit part of Allah” taking the “OF” as “part of”

7. Spirit from Allah or spirit of Allah simply means spirit belonging to Allah, not a spirit part of Allah just like if we say a house of God. House of God means a house belonging to God, not a house part of God.

May Allah protect us from the deceivers who mislead people from the truth, Aameen!

Hajj in the Bible

Biblical prophets and the bible commands piligrims to Makkah
Let us look at the word al-Hajj itself:
ﺍﻟﺤﺞّ (al-Hajj)

Typically, the entire Arabic vocabulary, like its sisters in the Semitic linguistic group, consists of words structured from triliteral triconsonantal roots. In this case the root is Hajaj (ﺣﺠﺞ).

According to the classical Arabic lexicon Lisān al-`Arab it is defined:

ﺍﻟﻘﺼﺪ . ﺣﺞ ﺇﻟﻴﻨﺎ ﻓﻼﻥ ﺃﻱ ﻗﺪﻡ

“Purpose. As in, ‘So-and-so did Hajj unto us,’ which means he presented himself before us.”

So the general lexical meaning of the word is “intended purpose”. In the context of the Hajj, the Ka`bah within the Meccan Sanctuary is the intended destination and purpose. To list usages of this word in an Islamic context would be, for most Muslims, an appeal to the very obvious as stories of its wonder and splendor that have been related to them since childhood. However, if we peer beyond the context of Islamic rites and deep into the past, do we find this word used in the previous traditions of the Old Testament?

The answer is in the affirmative. The book of Exodus contains the following verse in reference to a Hajj in the time of Moses:

והיה היום הזה לכם לזכרון וחגתם אתו חג ליהוה לדרתיכם חקת עולם תחגהו

wa-haya ha-yōm haza lakhem li-zikrōn wa-Khagōtem otō Khag li-Yehōwa li-dorotaychem khuqat `olam taKhaguhū

“And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever.” (Exodus 12:14)

In this verse the King James translators rendered the uninflected noun Khag ( חג) as “feast”. This word Khag is wholly cognate to the Arabic Hajj ( ﺣﺞ). Elsewhere in the verse the word Khag is inflected as Khagotem and taKhaguhū. One must pay attention to the fact that the Hebrew phonetic “kh” (ח) is the pharyngeal fricative “h” (ﺡ ) in Arabic. Also, one must note that the phonetic “g” ( ג) is cognate to the Arabic “j” ( ﺝ). So for analytical purposes in this context the verse would be rendered:
“And this day shall be unto you for a memorial; and ye shall keep it a Hajj to the LORD throughout your generations; ye shall keep it a Hajj by an ordinance forever.”

Another verse using this root is the following:

ואחר באו משה ואהרן ויאמרו אל – פרעה כה – אמר יהוה אלהי ישראל שלח את – עמי ויחגו לי במדבר

wa-ākhar bā’u Mōshe wa-Aharōn wa-yomru el-Par`o koh-amar Yahweh Elohay Yishrael shalach et-`ami wa-yakhugū li ba-midbār

“And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go , that they may hold a feast unto me in the wilderness.” (Exodus 5:1)

The inflected word that the King James translators rendered “feast” is yakhuggū (יחגו ) which is cognate to the Arabic “yuhajjū” ( ﻳُﺤَﺠّﻮﺍ) so for analytical purposes the verse would be rendered in this context as:

“And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a Hajj unto me in the wilderness.”

This is not to suggest that Moses and Aaron went to Mecca and performed Hajj as Muslims know it today. It is merely to exemplify that a consecrated journey and pilgrimage unto God at His Temple did, indeed, precede the rise of Islam in the 7th Century CE.

An additional and astonishing dimension to this that makes the concept of lexical borrowing between the Old Testament and the Quran improbable, if not outright impossible, is found in an alternate form of the root in Hebrew, Khug ( חוג). Friedrich Wilhelm Gesenius (1846) defines this word:

“ חוג To describe a circle, to draw a circle, as with compasses. Job 26:10…m. a circle, sphere, used of the arch or vault of the sky, Pro. 8:27; Job 22:14; of the world, Isa. 40:22.”[2]

Let us look at the verses he has cited above:

“When he prepared the heavens, I was there: when he set a compass ( חוג) upon the face of the depth.” (Proverbs 8:27)

“Thick clouds are a covering to him, that he seeth not; and he walketh in the circuit of heaven ( וחוג שמים ).” (Job 22:14)

“It is he that sitteth upon the circle of the earth ( חוג הארץ ), and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in.” (Isaiah 40:22)

Thus, this word not only means sacred pilgrimage and feast unto God in the Bible, it also means to encircle. To any Muslim this will be a striking discovery.
Semitic languages have been, since time immemorial, broad and deep systems of expression where one word’s many variant, but supplementary, meanings all coalesce to a greater understanding of that lexeme. So in this case we have a root which has a form meaning a feast, also meaning a pilgrimage, and in one form meaning to encircle! The Hajj pilgrimage, which is at its core an encircling of the Ka`bah called Tawāf, is concluded with none other than the Feast of the Sacrifice, Eid al-Adha, to commemorate Abraham’s willingness to sacrifice his son at God’s command. Borrowing all these meanings buried in lexica that did not even exist until hundreds of years after the life of the Prophet Muhammad would require no short of a Semitic linguist and Biblical scholar. It should be noted that the Bible itself would not be available until 200-300 years after the passing of the Prophet Muhammad[3]. Such lexical depth and lucidity is consistently found throughout the Quran as God has stated therein:

“And this Quran is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it [i.e. the Torah, and the Gospel, etc.], and a full explanation of the Book (i.e. laws and orders, etc, decreed for humankind) – wherein there is no doubt from the the Lord of the Worlds” (Quran 10:37)

Psalm 84 1-6
How lovely is your dwelling place, O Lord Almighty!
My soul yearns, even faints, for the courts of the Lord;
my heart and my flesh cry out for the living God.
Even the sparrow has found a home, and the swallow a nest for herself, where she may have her young— a place near your altar,
O Lord Almighty, my King and my God.
Blessed are those who dwell in your house;
they are ever praising you. Selah
Blessed are those whose strength is in you,
who have set their hearts on “pilgrimage.”
As they pass through the Valley of Baca,
they make it a place of springs;
the autumn rains also cover it with pools.
Let See What we have here.
Place is a Valley, in this Valley there is a blessed Well
To this Valley pilgrims make their journey and there is a Sacred House of Worship in this Valley of Baka, this Place of worship where the sacred house is at there are COURT YARDS, There are alters
and Sparows and Swallows Lodge at this location and bare their young.

There is no place in Palestine that fits this description the only place that fits this description is BACA which all the Muslims know

“The most important shrine established for the people is the one in Baca; a blessed beacon for all the people. In it are clear signs: the station of Abraham. Anyone who enters it shall be granted safe passage. The people owe it to GOD that they shall observe Hajj (Pilgrimage) to this shrine, when they can afford it. As for those who disbelieve, GOD does not need anyone.” [3:96-97]

What Is Baca?

Baca (in Psalms) and Baca (in Quran) is another name for Mecca (Makkah, Saudi Arabia) where the first house of worship on earth which was built by Abraham and his first son Ishmael and it was appointed by God for human beings. This house is the Holy Kabah to which all Muslims face while praying and go for Hajj (pilgrimage).

Hajj (Pilgrimage):

Hajj!! There is no hajj in the Bible. someone might say. Let’s see what were the Biblical prophets were doing?

[Exodus 10:9] Moses is telling Pharaoh where he is taking the sons of Isreal :
Moses answered, “Everyone! We’ll be taking our young and old, our sons and daughters, our flocks and herds with us. For us it’s “a pilgrimage festival” in the LORD’s honor.”

According to BDB Theological Dictionary the most fundamental meaning of hagag which the name Haggai is derived from is to make a pilgrimage or keep a pilgrimage feast.

The Arabic equivalent means “to betake oneself to or towards an object of reverence,” and this verb returns in the prescribed pilgrimage to Makkah: the Hadj.
[www.abarim-publications.com/Meaning/Haggai.html ]

Marwah mountain:

Genesis 22:2 “He said, Take now your son, your only son, whome you love, Isaac, and go to the land of Moriah (Marwah), and offer him there as a burnt offering on one of the mountains which I will tell you.”

Marwah and Safa are two elevated places in Mecca where Hajar was going forth and back looking for water as the water they had finished and she was worried about the baby Ishmael from Dying due to lack of water. During and after few trips looking for water or people, Angel Gabriel hit a rock and a sprig of water flowed and then she was able to drink and to water her baby.

“Indeed, as-Safa and al-Marwah are among the symbols of Allah . So whoever makes Hajj to the House or performs ‘umrah – there is no blame upon him for walking between them. And whoever volunteers good – then indeed, Allah is appreciative and Knowing.” Quran 2:158

The bible scholar are not sure where is this mountain located in the holy land and they are making assumptions. [ http://
bibleatlas.org/mount_moriah.htm ] sometimes they say it is in Jerusalem while there was not even Jerusalem at all this time sometimes they say it is in the south and so on.

The Maqam (Place) of Abraham:
Genesis 22:9
“When they arrived at the place (lit. Maqam) where God had told him to go, Abraham built an altar ….”

Now where is that Altar in Jerusalem ?? why they did not keep it as a Holy place??? this place exist only in Makkah

“In it (Baca) are clear signs [such as] the (Maqam) standing place of Abraham. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House “ (Quran 3:97)

Pilgrimage to Mecca in Isaiah 60:1-7
“Arise, shine, for your light has come, and the glory of the Lord rises upon you.
See, darkness covers the earth and thick darkness is over the peoples, but the Lord rises upon you and his glory appears over you.
Nations will come to your light, and kings to the brightness of your dawn.
“Lift up your eyes and look about you: All assemble and come to you; your sons come from afar, and your daughters are carried on the hip.
Then you will look and be radiant, your heart will throb and swell with joy; the wealth on the seas will be brought to you, to you the riches of the nations will come.
Herds of camels will cover your land, young camels of Midian and Ephah. And all from Sheba will come, bearing gold and incense and proclaiming the praise of the Lord.
All Kedar’s flocks will be gathered to you, the rams of Nebaioth will serve you; they will be accepted as offerings on my altar, and I will adorn my glorious temple.

In [Isaiah 60:1] A prophecy about a Holy man (prophet) bringing the light of God to the world. This holy man would appear in a time of darkness filling the world and covering the earth, He would appear to eliminate the darkness and spread the light of God and his praises.

In [Isaiah 60:3] we read “And the Nations shall come to thy light “ and that means this Holy Prophet would arise among the nations and his Light would fill his place where the nations would come and visit.

In [Isaiah 60:4] we find the people would come from far, the sons and daughters, all would come together for the Light.
[Isaiah 60:5-6] it keeps telling us about the coming of the people from all over the world to the Light.
[Isaiah 60:7] is the clear meaning, it’s Kedar, Where its flocks and tribes would be gathered together under the light of God, “they would come up with acceptance on mine altar”. Muslims during the Hajj “pilgrimage” they slaughter the sacrifices as one of the ceremonies and Muslims all over the world share that from their places which is Eid Al Adha.

“And I Will glorify the house of my glory” and it refers to the Ka’ba in Makkah, the Sacred House for God’s glory.

And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path” [Quran 22:27]

The Way of Holiness [Isaiah 35:8]

“And a highway will be there; it will be called the Way of Holiness. The unclean will not journey on it; it will be for those who walk in that Way; wicked fools will not go about on it.”

“O you who have believed, indeed the polytheists are unclean, so let them not approach al-Masjid al-Haram (the Sacred House) after this, their [final] year. And if you fear privation, Allah will enrich you from His bounty if He wills. Indeed, Allah is Knowing and Wise.” (Quran 9:28)

The Azan (call of prayer):
Isaiah 40:3 and Mark 1:3

“A voice of one calling: “In the desert prepare the way for the LORD; make straight in the wilderness a highway for our God.”

The Arabian Peninsula was a deserted place. The “voice calling in the desert” here is clearly refering to the Azan.
Why Azan?

The whole verse reads “Make a path a highway for God”

The Azan (call of prayers) for Muslims is a call which tells Muslim that God is calling him. It is heard all around the world and five times a day. Moreover, hadith refer Azan as a way to Allah and to a submission to God.

 

The Quranist Fallacy: How Quranism Ultimately Undermines the Quran’s Authenticity

[By Brother Abdullah Feras]

In the 20th century, a fundamentalist doctrine, known as Quranism, began to emerge which called for the sole reliance upon the Quran as a source of Islamic law and guidance. Proponents of this new doctrine thus rejected the authority of traditions ascribed to Prophet Muhammad ﷺ, known as hadiths. The basis upon which these calls were made varied in nature: some stemmed from skepticism in the authenticity of hadith collections, while others stemmed from a more fundamentalist outlook that dismissed the Prophet’s role as a source of legislation. Regardless of their leanings, Quranists are all united under the proposition that the Quran is the only viable source of Islamic legislation and guidance.

In this article, I am not interested in delving into traditional Muslim-Quranist polemics. Rather, I am primarily interested in exploring the Quranist paradigm and taking it to its logical conclusion.Though the Quranist doctrine fundamentally revolves around the utilization of the Quran as the sole source of Islamic legislation/guidance, it ironically ends up undermining the entire basis and authenticity of the Quran for two (related) reasons:

  1. Its inability to demonstrate the authenticity of the Quran itself.
  2. Its inability to explain the presence of textual variations in the Quran today.

The Quran’s Authenticity

Since the Quranist polemic is mostly directed at other Muslims who already take the Quran’s authenticity for granted, its logical conclusions are often overlooked. The rejection of primary historical sources that have documented the history of the Quran results in absolute ignorance in the history of the Quran’s compilation and its authenticity.

  • When was the Quran compiled?
  • Who compiled it into its current arrangement/form?
  • Who outlined its script?
  • Who outlined the diacritical marks in its script?
  • How can one ensure the authenticity of our current recension of the Quran?

All of these questions are questions one simply cannot answer if he/she were to entirely dismiss the hadith canon, which provides necessary historical context behind the compilation of the Quran.

Some may claim that the Quran is mutawātir (mass-transmitted), and, thus, definitively authentic. Asides from blindly following later authorities on the Quran who had claimed that the Quran was mutawātir, the Quranist polemicist simply cannot substantiate this claim. Blindly following those authorities is self-defeating, since they all considered hadith collections to be viable sources of Islamic legislation.

Some may cite 15:9 (and similar verses) to argue for the Quran’s authenticity; however, such appeals are circular, since they already presume the authenticity of the Quran. The Quranist narrative simply cannot demonstrate the authenticity of the Quran independently of the Quran. It is merely grounded in several assumptions upon which the entire doctrine is based.

The Ten Qirā’āt: Errors or Recitations?

As known, various parts of the Muslim world recite the Quran in different modes/recitations, known as qirā’āt. The textual variation in these different recitations varies in nature and spans differences in pronunciation, spelling and meaning. The geographical distribution of the qirā’āt has constantly changed throughout history, and the most prominent recitation in the Muslim world today is the recitation of Ḥafṣ b. Sulaymān al-Kūfī (d. 180), which he reportedly inherited from his stepfather, ‘Āsim b. Abī al-Nujūd (d. 127). The recitation is commonly referred to as Ḥafṣ ‘an Āsim. 

The predominant recitation in North and West Africa is the recitation of ‘Uthmān b. Sa’īd al-Miṣrī (d. 197), who was known as Warsh. Warsh partially inherited his recitation from his teacher, Nāfi’ b. ‘Abdurrahmān al-Madanī (d. 169). The recitation of another student of Nāfi, ‘Isā b. Mīna al-Madanī (d. 160), who was known as Qālūn, is prominent in Libya and Tunisia today.

The geographic distribution of the recitations across the Muslim world, however, has varied throughout history due to many factors. Ibn al-Jazarī (d. 855), for example, noted that the predominant recitation in Al-Shām, Hejaz, Egypt and Yemen during his time was that of Abū ‘Amr al-Baṣrī (d. 154) (Ibn al-Jazarī 292). This would quickly change, however, as the Ottomans institutionalized and enforced the recitation of Ḥafṣ, which, as a result, became the predominant recitation in the Muslim world till this day.

Nevertheless, the presence of textual variants in the different qirā’āt of the Quran does not necessarily pose a problem to traditional Muslim scholarship, since it is authentically established, as reported by al-Bukhārī, Muslim, Abū Dawūd, al-Tirmiḍī, al-Nasā’ī and many others, that the Prophet recited the Quran in different modes of recitation (aḥruf). These variants in recitation can thus be contextualized and explained by the Prophet’s recitation of the Quran in different modes. Even traditional scholars who held the position that some errors may exist in some of the qirā’āt were able to navigate their way through these different recitations, since they believed that the Prophet himself was a source of textual variations in the Quran.

Since Quranists reject the authenticity and authority of Prophetic traditions, they have no basis for the concept of qirā’āt and Quranic modes of recitation. Rather, the implication of the Quranist polemic is that all of the discrepancies in the qirā’āt simply are errors and accretions that have gradually accumulated in the Quran as it was disseminated across the centuris. They have no way to differentiate the “erroneous” from the “correct” in the Quran today.

Most Quranists simply opt to recite the Quran according to the recitation of Ḥafṣ, for no reason other than the fact that it is recited by the majority of Muslims today.

Conclusion

The purpose of this article is not to appeal to the necessity of the hadith canon out of desperation, for we have, on several occasions, outlined the objective reasons behind our belief in the integrity of the hadith canon. Rather, the purpose of this article is to demonstrate how the Quranist paradigm, which calls for the sole reliance upon the Quran for guidance and legislation, ultimately undermines the authenticity of the Quran itself. This ironic reality is often overlooked due to the fact that the Quranist polemic is mostly directed at Muslims who already believe in the authenticity of the Quran. By taking the Quranist doctrine to its logical conclusion, we can observe its flaws, defects and contradictions. Similarly, we are able observe the double standard of this paradigm, which prides itself in its intense historical skepticism with Prophetic traditions yet laxly presumes the historical authenticity of the entire Quran for no objective reason(s).

Works Cited

Ibn al-Jazarī, Muḥammad. Ghāyat al-Nihāyah fī ṭabaqāt al-Qurrā’. Edited by Gotthelf Bergsträßer vol. 1, DKI, 2006.

INIMITABILITY OF THE QUR’ÂN

Inimitability of the Qur’ân and Some Evidences of It Being From Allah (Subhaanahu Wa ta`aalaa) Excerpted from an article written by scholars from al-Azhar

Follow us we’ll show you a straight path and show you some matters which will prove that the Qur’ân is God’s word:

FIRST – Because it is the pinnacle of linguistic perfection. The Arabs [of Jahiliyyah] were not accustomed to its form. Their linguistic abilities were hindered by the fact that its expression was worded in the shortest of forms without loss of clear meaning [bayaan].

SECOND – Its wonderful structure was unique when it comes to the beginning of verses, their termination, and the places where one stops [when rehearsing it].  This is added to a refined way of presenting truth and the true knowledge of God [`irfan].  Its beautiful word and kind insinuation, easiness of construct and correctness of ordering made the minds of the purest of desert dwellers [al-Arba’] amazed and the understanding of the masters of the tongue struck. The wisdom behind this intended differentiation in which the Qur’ân was revealed was to leave no doubt for those with wit [Fitnah] or give them reason to steal [by producing something like it].

THIRD – Because the Qur’ân has a record of things to come. They came to pass in accordance with the way God has intended. Allah said, “you shall most certainly enter the Sacred Mosque [Mecca], if Allah pleases, in security, (some) having their heads shaved and (others) having their hair cut, you shall not fear.” (Surah “The Victory”, 48.27) 

FOURTH – What it told about previous generations and the people of yore and it was known [to the people of Quraish] that [Mohammed] was but an illiterate who neither read nor wrote.  He did not sit with teachers in schools, nor mixed with the learned. He was raised within a people who knew no book. They were naked [`arin] when it came to scientific inquiry [al-ulum al-`aqliyyah]. Allah said, “Surely this Qur’ân declares to the children of Israel most of what they differ in.”  (Surah “The Ant”, 27.76).

FIFTH – What it revealed of the secrets of those who opposed it and what they used to plot. Their deceit was revealed to the messenger of God.

SIXTH – That it included knowledge from the smallest of particles to cosmic facts the Arabs did not know in general and neither did Mohammed (peace be upon him); most important, what it included about the science of Sharee’ah and how to deduce laws, the ways to logical argumentation [al-hujaj al-`aqliyyah], the wisdom one derives from the stories of yore, the matters of the hereafter and the best of manners and behavior.

SEVENTH – It is free of contradiction despite the fact that it is a large book which includes many facts and various arts. “If it were from any other than Allah, they would have found in it many a discrepancy.” (Surah “The Women”, 4.82)

EIGHTH – It is a living miracle for it is read everywhere in uniformity, and God has promised to protect it. It is an established argument that, in contrast to other prophets whose miracles disappeared with them, the Qur’ân is Mohammed’s eternal miracle.

NINTH – Those who read it are not tired of it. Those who hear it are not bothered by it. And those who rehearse it fall in love with it.

TENTH – It includes both proof and proven. Those who understand the meaning know how to derive proof and how to find religious dictum at the same time when they consider both the way it is read and the way it is understood.  It is conciseness of words [balaghah] which proves its miraculous character. It is with meaning that one finds God’s order and His warning. Learning it by heart [hifdh] has been made easy. The fear that comes to the heart when hearing it and the humbleness that surrounds those reading it are beyond description.

THE “RAMDHAANI HUFFAAZ” ADVICE

By Mujlisul Ulama

THE DEPLORABLE STATE OF THE “RAMDHAANI HUFFAAZ” ADVICE AND WARNING

Rasulullah (Sallallahu alayhi wasallam) said:

“The Bearer of the Qur’aan is the Standard Bearer of Islam.”

There are two kinds of Qur’aan Bearers—The Ulama and the Huffaaz. The Amaanat (Trust) of the Qur’aanic Text has been assigned to the Huffaaz. It is their obligation to zealously guard this Divine Text. But, today most of the huffaaz are treacherous abusers of this Amaanat. Besides the extreme deficiency of their Hifz, their moral condition is absolutely putrid and deplorable. Their character displays nothing of the Qur’aan.

When a Haafiz would visit Hadhrat Masihullah (Rahmatullah alayh), Hadhrat would ask: “Are you a Ramdhaani haafiz or a Haafizul Qur’aan?” Most of the huffaaz who lead Taraaweeh Salaat in the various Musaajid are Ramdhaani Huffaaz. They are not Haafizul Qur’aan.

Ramdhaani hafiz is a chap who is advertised as a Haafiz whilst in reality he is nowhere near to a Haafizul Qur’aan. He became a haafiz at the Madrasah, but after leaving the Madrasah, the greater part of the Qur’aan Majeed vanished from his memory. Since the Qur’aan Majeed was never loaded into his heart, his memory fails to be a valid repository for Allah’s Kalaam. His moral condition is rotten. Many cut and shave their beards. They indulge in all the immoral filth in which the masses are sinking. Every immoral filth of the social media has become their hobby. Their dress is evil and haraam kuffaar fashions. They are utterly shameless and unconcerned of the Qur’aan Majeed which they had committed to memory.

Just before Ramadhaan, some of these louts begin preparations for leading the Taraaeeh Salaat. All day long they have to struggle to prepare a quarter Juz to perform just four raka’ts. Despite toiling to memorise what they have forgotten, even the quarter juz they recite is potted with errors. In addition, their recitation is putrid. It is haraam to appoint these kinds of Ramadhaani huffaaz to lead the Taraaweeh Salaat.

The Qur’aan Majeed invokes Allah’s La’nat (Curse)on these vagabond fake ‘huffaaz’. Hadhrat Abdullah Ibn Mubaarak (Rahmatullah alayh) said:

“Many people become bearers of the Qur’aan majeed, but the Qur’aan from within them curses them. When the haafiz disobeys Allah Ta’ala, then the Qur’aan Majeed from within him proclaims: ‘By Allah! What has happened to you? Why have you borne me. Have you no shame for your Rabb?”

Whenever Hadhrat Yusuf Bin Asbaat (Rahmatullah alayh) would make khatam of the Qur’aan Majeed, he would recite Istighfaar 700 times. Then he would supplicate 70 times: “O Allah! I have  recited without practising (the teachings of the Qur’aan). Save me from Your Wrath.”

Hadhrat Fudhail Bin Iyaadh (Rahmatullah alayh) said:

“How can it ever be possible for a Haafiz to be disobedient to Allah Ta’ala when every word in the Qur’aan loudly proclaims: You have made hifz of me. For the sake of Allah Ta’ala do not be disobedient to Him.”

Allaamah Abdul Wahhaab Sha’raani (Rahmatullah alayh), giving naseehat to the Huffaaz, said:

“It is highly improper for the Haafiz of the Qur’aan to mingle with people of sport and futility. He should not join people who are uncaring (of the Deen).”

Nowadays even the Talaba who are becoming Ulama, are aided and encouraged by the Madaaris to indulge in haraam sport and futility. Some Darul Ulooms have even established kuffaar sportsfields for the Students who are supposed to be engrossed in the pursuit of the Knowledge of the Qur’aan and Hadith. The Darul Ulooms, the Asaatizah and the Talaba have become mercenaries. The Deen is furthest from their minds. Their objective is the dunya and gratification of the nafs.

Hadhrat Abdullah Ibn Mas’ood (Radhiyallahu anhu), a very senior Sahaabi, said: “When the people (enjoy) eating, the Haafiz should abstain (i.e. from functions). When they engage in futile talk, the Haafiz should remain silent. When they are proud of their garments and worldly possessions, the Haafiz should adopt humility.”

Hadhrat Sufyaan Thauri (Rahmatullah alayh) said:

“Every word of the Qur’aan which the Haafiz bears (in his heart) disinclines him from the dunya.”

Hadhrat Saalih Al-Maree said:

“In a dream I recited the Qur’aan Majeed in the presence of Rasulullah (Sallallahu alayhi wasallam). When I made khatam of it, Rasulullah (Sallallahu alayhi wasallam) said: ‘This is the Qur’aan Majeed (i.e. its recitation). Where is the fear and humility?”

Hadhrat Ali (Rahmatullah alayh) – the son of Hadhrat Fudhail – said:

“I am surprised by the one who expresses happiness on making khatam of the Qur’aan Majeed while he does not apprehend his nafs with anything from the advices and warnings of the Qur’aan Majeed.”

Hadhrat Anas Bin Maalik (Radhiyallahu anhu) said:

“There are many reciters of the Qur’aan whom the Qur’aan Majeed curse.”

Hadhrat Fudhail Bin Iyaadh (Rahmatullah alayh) said:

“On the Day of Qiyaamah the Huffaaz of the Qur’aan will be questioned regarding the same issue about which the Ambiya will be questioned. They will be asked if they had perfectly implemented the teachings of the Qur’aan Majeed. It is mentioned in the Hadith: “Most of the munaafiqeen of this Ummah are its qaaris.”

The Ummah today, including the Huffaaz and the Ulama have taken the Qur’aan Majeed as if it is a toy to be buffeted about. The Qur’aan Majeed which has been revealed for our hidaayat and moral reformation is being made an object of play and idle sport by the qaaris and molvis. The Qur’aan Majeed is subjected to Haraam competitions, Haraam prizes, riya and takabbur. It is precisely for this reason that Rasulullah (Sallallahu alayhi wasallam) said that most of the munaafiqeen are the qaaris. On the Day of Qiyaamah Rasulullah (Sallallahu alayhi wasallam) will say to Allah Ta’ala:

“O my Rabb! Verily, my people have made this Qur’aan an object to buffet.”

The so-called huffaaz whose lifestyle the year round is in total conflict with the teachings and spirit of the Qur’aan Majeed, should not be allowed to lead the Taraaweeh. If a decent Haafiz is not available, the short Surahs should be recited. The huffaaz should reflect and meditate on the La’nat of Allah Ta’ala which settles on them for their gross abuse of this Amaanat of Hifz. They are ruined in this life and in the Aakhirah.  The Qur’aan Majeed says in this regard:

“They are losers in the dunya and in the Aakhirah. Indeed it is a great loss.”

The Qur’aan curses the huffaaz who abuse this Amaanat with their moral corruption and neglect. Rasulullah (Sallallahu alayhi wasallam) has mentioned that the Qur’aan Majeed as a whole, and also individual Surahs will be comforters in the Qabr as well as shield to prevent punishment from the inmate of the grave. But how can the Qur’aan ever be a comforter and defender in the Grave for these fake ‘huffaaz’ and munaafiq qaaris who convert the Qur’aan Majeed into a football and a toy for mock and for the acquisition of worldly and nafsaani objectives? Their recital in Taraaweeh is a mockery. They should not be permitted to lead the Taraaweeh. The trustees of a Musjid who allow these fussaaq fake ‘huffaaz’ to lead Taraaweeh are guilty of a kabeerah sin. Heed the warnings of Rasulullah (Sallallahu alayhi wasallam) and the Auliya!!!