Howl: Re: Bls: Trs: Bls: [psikologi_transformatif] Al-Ihtijaj: about the existence of a Qurâanic copy compiled by the Imam âAli

itu berarti dokter itu melanggar sumpah jabatan, pak

btw, debat agama boleh juga dilakukan, sekadar menimbulkan sikap
skeptis yang sehat sehingga mudah menghakimi yang ujungnya mengacu
pada fanatisme tidak sehat

--- In psikologi_transformatif@yahoogroups.com, Jusuf Sutanto
<jusuf_sw@...> wrote:
>
> Kalau seorang dokterÂ termotivasiÂ kepercayaannyaÂ sehinggaÂ menjadi
dokter yang benar2 ahliÂ dan mau terus belajar serta berhati mulia
dalam menolong orang tanpa membeda-bedakan agamanya,Â setelah
mendengar debat tentang kitab suci spt di millis ini, lalu pindah
kepercayaan dan kemudianÂ memberi perlakuan berbedaÂ antara pasien
seiman dan yang beragama lain,Â lalu apa gunanya ?Â
> Selama ini kita tanpa sadar bahkan merasa bangga telah menjadi
tawanan dari hegemoni cara pandang, bahwaÂ tujuan hidupÂ adalah
membuat orang lain bertobat dan mengikuti keyakinan kita sebagai
tugasÂ paling mulia yang melebihi apapun danÂ bahkanÂ siap menjadi
martir untuk itu.
> Pikiran semacam ini bisa ditemukanÂ dalam milllis apa saja, misalnya
Psikologi Transformatif, dipakaiÂ menjadi lahan garapan,
bahkanÂ milllis ahli teknik mesin atau kumpulan penggemar burung
perkutut pun tiba-tiba nongol debat spt ini.
> Ketika menjalankan tugas sebagai dokter atau psikolog selalu
terobesesiÂ mau mengubah kepercayaan orang yang ditolongnya, lalu
menjadi biasÂ dan akhirnya profesionalisme nya tercemari !
> Karena itu Zen mengajarkan : ketika makan ya makan, ketika tidur ya
tidur, ketika menolong orang ya menolong !!!
>
> Konfusius mengajarkan jalan untuk membina diri :
> ' Ketika diam merenung (deepening proses) Â ;
> Belajar tanpa kenal jemu (broadeing proses) ;
> Mengajar orang lain tanpa pernah merasa capai (selalu beramal) ;
> Adakah itu di dalam diriku (selalu introspeksi)Â ?"
>
> Lalu ada orang yang memberi komentarÂ : " Anda belajar tdk pernah
jemu, itulah orang bijak dan mengajar orang lain tidak pernah capai,
itulah cinta kasih. Itulah sifat seorang nabi ! TapiÂ anda selalu dan
terusÂ tidak mau mengaku sebagai nabi, memang sungguh keterlaluan !".
>
>
>
> ________________________________
> Dari: Howl <scimindd@...>
> Kepada: psikologi_transformatif@yahoogroups.com
> Terkirim: Kamis, 8 Januari, 2009 07:28:47
> Topik: Re: Trs: Bls: [psikologi_transformatif] Al-Ihtijaj: about the
existence of a Qurâanic copy compiled by the Imam âAli
>
>
> Jusuf Sutanto wrote:
> > Mengapa kita tidak bisa membiarkan orang berpikir menurut
keyakinannya masing-masing asalkan semua itu bisa menjadikannya orang
yang mempunyai kesalehan sosial yang keluar dari kotak2 kelompok sendiri.
> > Atau menurut Fuad Hassan mempunyai kesadaran tentang KITA dan tdk
terkungkung dalam kami ?
> > Kegairahan ngurusin soal kitab seperti ini, dalam kehidupan nyata
tidak akan banyak berguna seperti misalnya
> > ketika menghadapi soal hidup dan mati diri anda sendiri dan orang2
yang anda kasihi saat menderita sakit berat, kecelakaan dsb
> > Semua itu hrs ditangani oleh orang yang benar ahli dan berhati
tulus yang mau menolong siapa saja tanpa membedakan keyakinannya (yang
pasti termotivasi oleh kepercayaan masing-masing)
> > Anda tak akan memilih dokter berdasarkan agamanya dan saat perlu
transfusi darah tidak akan bertanya agama dari donornya kan ?
> > Biarkanlah kucingnya berwarna apa, putih-kuning- hitam-polos atau
belang, yang penting bisa menangkap tikus kan !!!
> >
> >
> >
> > ____________ _________ _________ __
> > Dari: sinagahp <sinagahp@yahoo. com>
> > Kepada: psikologi_transform atif@yahoogroups .com
> > Terkirim: Kamis, 8 Januari, 2009 00:21:55
> > Topik: [psikologi_transfor matif] Al-Ihtijaj: about the existence
of a Qurâanic copy compiled by the Imam âAli
> >
> >
> > The Perversion of Qur'an and
> > the Loss of Many Parts of It
> > On page 131 of his book, "El-Sheaa and Correction", the
contemporary Muslim scholar, Dr. Mosa-El-Mosawy, makes this frank
confession,
> > "Those who adopt the notion of the perversion of the Qur'an are
present among all different Islamic groups, but the majority of them
come from the El-Sheaa scholars."
> > Perversion of Qur'an is an unimaginable notion to the lay Muslim
because the Scholars of Islam are hiding this truth from being
published or becoming known.
> > Of course, we weren't just satisfied with what Dr. El-Mosawy has
already mentioned, but we went back to the most popular ancient
scholars and to Muhammad's relatives and companions to investigate
this notion concerning the perversion and loss of several parts of the
Qur'an because those are the trustworthy people regarding the history
and development of Islam.
> > Upon examining the testimonies of these great companions, the
answer was positive. They clearly stated that perversion and loss of
large fragments of the Qur'an did occur. Let us scrutinize their
testimony in order to present to deluded Muslims the truth as it is
proclaimed by their trusted spiritual leaders and scholars. The
deceptive veil must be removed so people can see the true face of the
Qur'an.
> > 'Ibn Umar alâ"Khattab explicitly admits,
> > "Let no one of you say that he has acquired the entire Qur'an for
how does he know that it is all? Much of the Qur'an has been lost,
thus let him say, `I have acquired of it what is available"' (Suyuti:
Itqan, part 3, page 72).
> > A'isha (also page 72) adds to the story of ibn Umar and says,
> > "During the time of the prophet, the chapter of the Parties used
to be two hundred verses when read. When Uthman edited the copies of
the Qur'an, only the current (verses) were recorded" (73 verses).
> > The same statement is made by Ubay ibn Ka'b, one of the great
companions. On page 72, part 3, the Suyuti says,
> > "This famous companion asked one of the Muslims, `How many verses
in the chapter of the Parties?' He said, `Seventy-two or seventy-three
verses.' He (Ubay) told him, `It used to be almost equal to the
chapter of the Cow (about 286 verses) and included the verse of the
stoning.' The man asked, `What is the verse of the stoning?' He said,
`If an old man or woman committed adultery, stone them to death."'
> > This same story and same dialogue which took place between the
companion and one of the Muslims is recorded by Ibn Hazm (volume 8,
part 11, pages 234 and 235). Then Ibn Hazm said,
> > "'Ali Ibn Abi Talib said this has a reliable chain of authority
(The Sweetest [Al Mohalla] vol. 8.)."
> > The Zamakh-shari also cited it in his book, "al-Kash-Shaf' (part
3, page 518).
> > These are unquestionable statements made by the pillars of the
Islamic religion who transmitted Muhammad's sayings and biography,
"The Tradition", and who interpreted the Qur'anâ" among them Ibn
'Umar, A'isha, Ubay Ibn Ka'b and 'Ali Ibn Abi Talib. Ibn 'Umar states
that a large part of the Qur'an was missed. A'isha and Ubay Ibn Ka'b
assert that dozens of verses from the "Chapter of the Parties" have
been lost. 'Ali confirms that, too. In regard to this particular
verse, the following incident is recorded in "The Itqan" by Suyuti
(part 1, page 168),
> > "During the collection of the Qur'an, people used to come to Zayd
Ibn Thabit (with the verses they memorized). He shunned recording any
verse unless two witnesses attested to it. The last verse of chapter
of Repentance was found only with Khuzayma Ibn Thabit. Zayd said,
`Record it because the apostle of God made the testimony of Khuzayma
equal to the testimony of two men.' 'Umar came with the verse of the
stoning but it was not recorded because he was the only witness to it."
> > One can only wonder and ask, "Does 'Umar need another witness to
agree with him? Would he lie to God and the Qur'an? Because of that,
'Umar said after that, "If it were not that people would say, "Umar
has added to the book of God', I would have recorded the verse of the
stoning" (part 3, page 75 of the Itqan). Refer also to skiek Kishk's
book (part 3, page 64). Another confession by A'isha:
> > "Among the (verses) which were sent down, (the verse) of the ten
breast feedings was abrogated by (a verse which calls for five breast
feedings. The apostle of God died and this verse was still read as
part of the Qur'an. This was related by Abu Bakr and 'Umar" (refer to
Suyuti's qan, part 3, pages 62 and 63).
> >
> > Events Which Led To The Loss Of Some Verses
> > A Domesticated Animal Eats Qur'anic Verses
> > In his book (volume 8, part II, pages 235 and 236), Ibn Hazm says
plainly,
> > "The verses of stoning and breast feeding were in the possession
of A'isha in a (Qur'anic) copy. When Muhammad died and people became
busy in the burial preparations, a domesticated animal entered in and
ate it."
> > A'isha herself declared that and she knew exactly what she
possessed. Also, Mustafa Husayn, who edited and reorganized the book,
"al-Kash-shaf" by the Zamakh-Shari, asserts this fact in page 518 of
part 3. He says that the ones who related this incident and said that
a domesticated animal ate the verses were reliable persons among them
'Abdulla Ibn Abi Bakr and A'isha herself. This same story has been
mentioned also by Dar-al-Qutni, al-Bazzar and al Tabarani, on the
authority of Muhammad Ibn Ishaq who heard it from 'Abdulla who himself
heard it from A'isha.
> > Professor Mustafa indicates that this does not negate that the
abrogation of these verses may have occurred before the domesticated
animal ate them. Why then did 'Umar want to record the verse of the
stoning in the Qur'an if its recitation was abrogated? And why did
people used to read the verses of the breast-feeding? And, if Muhammad
died while these verses were still recited who abrogated them? Did the
domesticated animal abrogate them? It is evident that this really did
occur according to the witness of the companions, Muslim scholars, and
A'isha herself.
> >
> > Other Matters Which Were Lost, Not Recorded And Altered
> > In part 3, page 73, the Suyuti said,
> > "Hamida, the daughter of Abi Yunis, said, `When my father was
eighty years old, he read in the copy of A'isha, "God and His angels
bless (literally pray for) the prophet Oh ye who believe, bless him
and those who pray in the first rows." Then she said, "That was before
'Uthman changed the Qur'anic copies.""'
> > On page 74, we read,
> > "Umar said to 'Abdul-Rahman Ibn 'Oaf, `Didn't you find among the
verses that we received one saying, "Strive as you strove at the
first?" We do not locate it (any more).' 'Abdul-Rahman Ibn 'Oaf told
him, `This verse has been removed among those others which were
removed from the Qur'an."'
> > It is well known that 'Abdul-Rahman Ibn 'Oaf was one of the great
companions and was among those who were nominated for the caliphate.
> > Also, on the same page (74, of part 3) of "The Itqan", we read,
> > "Maslama al-Ansar said to the companions of Muhammad, `Tell me
about two verses which have not been recorded in the Qur'an which
'Uthman collected.' They failed to do so. Maslama said, `Oh, ye who
believed and immigrated and fought for the cause of God by
(sacrificing) your properties and yourselves, you received the glad
tidings, for you are prosperous. Also, those who sheltered them, aided
them and defended them, against whom God (revealed) His wrath, no soul
knows what is awaiting them as a reward for what they did."'
> > Throughout pages 73 and 74 of part 3, the Suyuti records for us
all the remarks made by Muhammad's companions in regard to the
unpreserved Qur'anic verses which the readers failed to find in the
Qur'an which 'Uthman collected and which is currently in vogue. It is
worthwhile to notice that we only quote the testimonies of the most
reliable authorities whose witness is highly regarded and cited by all
the scholars and students of the Qur'an such as 'Ali, 'Uthman, Abu
Bakr, A'isha (Muhammad's wife), Ibn Mas'ud, and Ibn 'Abbas. In the
context of expounding the Qur'an, these scholars are always quoted to
shed light on the events which took place during the time of Muhammad.
No one could interpret the tenets of Islam better than these scholars
could.
> > If we ponder the first part of "The Itqan", by the Suyuti, we read
(page 184),
> > "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."
> > This means that this chapter has lost 157 verses. Also (page 184),
the Suyuti tells us that the words, "In the name of God the
compassionate, the merciful" were found in the chapter of Repentance
in the Qur'anic copy which belonged to Ibn Mas'ud which 'Uthman
confiscated and burned when the current Qur'an was edited.
> > Not only verses have been dropped, but also entire chapters have
been abolished from the 'Uthmanic copy which is in the hands of all
Muslims today. The Suyuti and other scholars testify that the Qur'anic
copies of both Ubay and Ibn Mas'ud include two chapters called "The
Hafad" and "the Khal"'. They both are located after the chapter of
"the 'Asr" (103) (refer to pp. 182 and 183 of part one of the gn).
> > He also indicates that the Qur'anic copy of 'Abdulla-Ibn Mas'ud
does not contain the chapter of "The Hamd" and "The Mu'withatan"
(Surah 113, 114). On page 184, the Suyuti tells us that Ubay ibn Abi
Ka'b recorded in his Qur'anic copy two chapters that start with, "Oh
God, we ask for your assistance," and "Oh God, you whom we worship."
These are the two chapters of "The Hafad" and "The Khal'. " On page
185, the Suyuti assures us on the authority of the most famous
companions of the prophet that 'Ali ibn Abi Talib was aware of these
two chapters. 'Umar ibn al-Khattab was accustomed to read them after
his prostration. The Suyuti records them in their entirety on page
185. They are available to any Arab who wishes to read them. Then, the
Suyuti adds that the two chapters are found in the Qur'anic copy of
ibn 'Abbas also. What more we should say after we heard the
testimonies of ibn 'Abbas, 'Umar, 'Ali, ibn Mas'ud and ibn Abi Ka'b
Talib? It is evident that
> the
> > Qur'an once included these two chapters.
> > If the reader asks, "What do you mean by saying `...the Qur'anic
copy of ibn 'Abbas', or `... the copy of ibn Mas'ud ... A'isha', etc.?
Were there many different Qur'anic copies?' I will not supply the
answer, but I leave that to the Muslim scholars and chroniclers as we
examine how the Qur'anic copies were burned and only one universal
copy was kept.
> >
> > The Collection Of The Qur'an And The Fierce Dispute Among The
Scholars And The Companions
> > Among the greatest events which took place during the reign of
'Uthman ibn 'Affan, third caliph after Muhammad, is the collection of
the Qur'an. It is appropriate here to record briefly the story of the
first collection of the Qur'an which occurred during the time of Abu
Bakr after the death of Muhammad. All chroniclers, without exception,
have never questioned the authenticity of the incident (refer to "The
Itqan" of Suyuti, part 1, page 165, Dr. Ahmad Shalabi, pp. 37 and 38,
al-Bukhari, part 6, page 477). What did the Bukhari say in this regard?
> > "'Umar said to Abu Bakr, `I suggest you order that the Qur'an be
collected.' Abu Bakr said to him, `How can you do something which
Allah's messenger did not do.' Then Abu Bakr accepted his proposal and
came to Zayd and said to him, `You are a wise young man and we do not
have any doubts about you. So you should search for the fragments of
the Qur'an and collect it.' Zayd said, `By Allah if they had ordered
me to shift one of the mountains it wouldn't have been heavier for me
than this ordering me to collect the Qur'an."'
> > The question which presents itself is, why did not Muhammad give
orders to collect the Qur'an? Why did not the angel Gabriel suggest to
him to do such an important task to avoid the disagreement, dispute,
and the fight which spread among the people? He could have avoided the
debate about the chapters and the verses of the Qur'an which raged
among the great scholars.
> > Secondly, why did Zayd consider the task of collecting the verses
of the Qur'an more difficult than removing a mountain? There is no
answer for the first question. Of course, Gabriel was supposed to
order Muhammad to collect the Qur'an while he was still alive in order
to save his people from the disputes and fights. The answer for the
second question is evident because a great number of the reciters and
the memorizers of the Qur'an had already been killed in the wars of
the apostasies, especially in the battle of Yamama. So, how could Zayd
collect the Qur'an thoroughly? Removing a mountain is much easier, as
he said.
> > Now what happened during the time of 'Uthman? In his book "The
History of Islamic Law" (page 38), Dr. Ahmad Shalabi says,
> > "The Qur'an was collected and entrusted to Hafsa. It was not
proclaimed among people until the era of 'Uthman ibn 'Affan. Huthayfa,
one of Muhammad's companions who fought in Armenia and Adharbijan,
said to 'Uthman, `The Muslims disagree on the (correct) reading of the
Qur'an and they fight among themselves.' 'Uthman ordered Zayd ibn
Thabit and the other three to collect the Qur'an in one copy. After
they accomplished that, 'Uthman gave the order to bum the rest of the
Qur'anic copies which were in the hands of Muhammad's companions. That
was in the year 25 H."
> > All Muslim scholars concurâ"such as Al-Bukhari (part 6, page
225), Suyuti in "The Itqan" (part 1, page 170), and Ibn Kathir in "The
Beginning and the End" (part 7, page 218) in which he remarks,
> > "'Uthman burned the rest of the copies which were in the hands of
the people because they disagreed on the (correct) reading and they
fought among themselves. When they came to take ibn Mas'ud's copy to
bum it, he told them, `I know more than Zayd ibn Thabit (whom 'Uthman
ordered to collect the copies of the Qur'an).' 'Uthman wrote to ibn
Mas'ud asking him to submit his copy for burning."
> > When ibn Mas'ud said that he was more knowledgeable than Zayd, his
claim was not questioned because he was a very reliable person. In
part 7, page 162 of his book, "The Beginning and the End", ibn Kathir
said about him that he used to teach people the Qur'an and the
traditions. Some even thought that he was a member of Muhammad's
family because he had easy access to Muhammad's assembly while Zayd
was still young. The Bukhari comments (part 6, page 229) that Muhammad
prompted his adherent to learn the Qur'an from four people, among them
ibn Mas'ud Zayd was not mentioned among them. Yet, when 'Uthman asked
Zayd to collect the Qur'an, he did not add ibn Mas'ud to the
committee. A contemporary scholar, Sheikh Kishk, remarks in his book,
"Legal Opinions" (part 1, page 102),
> > "The four most important commentators are ibn 'Abbas, ibn Mas'ud,
'Ali ibn Abi Talib and 'Ubay ibn Ka'bal-Ansari. "
> > So ibn Mas'ud is one of the four great expounders of the Qur'an
and Zayd ibn Thabit did not enjoy the same prestige of ibn Mas'ud.
> > It was common knowledge that both ibn Mas'ud and ibn Ali Ka'b were
accustomed to write the two chapters of the Hafad and the Khal' which
are now eliminated from the current Qur'an which Zayd collected. Ibn
Mas'ud asserts that the chapter of the praise and the Mu'withatan are
not part of the Qur'an (refer to "The Itqan" by Suyuti, part 1, pp.
221, 222). Despite that, Zayd recorded them.
> > It was a strange thing, 'Uthman's order to burn the companions'
copies. If we question that, we will be inclined to believe that these
copies differed from the Qur'anic copy which Zayd edited and compiled,
otherwise 'Uthman would not have burned them. This is not the
conclusion of the author, but it is the opinion of many great
contemporary Muslim scholars, among them Ibrahim al-Abyari, who
expressed his view in his book, "The History of the Qur'an" (3rd
print, 1982, page 107). He plainly says,
> > "There were also other copies of the Qur'an such as the copy of
Abi Musa al-Ash'ari, al-Maqdad ibn al-Aswad, and Salim the client of
Abi Huthayfa. There were differences between those copies, differences
which Huthayka attested to it. That frightened 'Uthman, thus he issued
an order to collect the Qur'an because the Kufis followed the copy of
ibn Mas'ud; the Syrians the copy of ibn Abi Ka'b; the people of Basra,
the copy of Musa al-Ash'ari; the Damascenes, the copy of ibn Maqdad."
> > On page 41, he adds:
> > "Ibn Qutayba says that the differences between the recitations of
the various Qur'anic copies may include the meaning also."
> > Also on page 109, he says:
> > "When Abu Bakr and 'Umar assigned Zayd ibn Thabit to compile the
Qur'an, there was a previous compilation of the Qur'an made by a group
of the greatest companions such as 'Ali ibn Abi Talib, ibn Mas'ud and
ibn 'Abbas and others."
> > The Muslim has the right to wonder and to ask why Abu Bakr and
'Umar took the trouble to do that when ibn Mas'ud and ibn 'Abbas who
were (according to Muhammad) the most knowledgeable people in the
Qur'an, had already accomplished it? Why did they not at least add
them to the committee or solicit their opinions?
> > In regard to the copy of 'Ali ibn Abi Talib, the Imam Khu'i tells
us in his book, "al-Bayan" (page 222), the following:
> > "The existence of Imam 'Ali's copy is an unquestionable matter.
All scholars admit it and say that it contains additions which are not
found in the current Qur'an.These additions are under the title of
`The Revelation of God for the Explanation of the Intended' (purpose)."
> > The Imam Khu'i is one of the greatest scholars among the Shi'ites.
He drew his information from what the Imam al-Tabari had recorded in
his book, "'al-Ihtijaj" ' ("Apology") (refer to Dr. Musa, The Shi'ites
and the Reformation, pp. 132,133).
> > Dr. Musa also indicates:
> > "Our scholars and legists infer from an episode recorded by the
Tabari in the book of al-Ihtijaj about the existence of a Qur'anic
copy compiled by the Imam 'Ali. This episode tells that 'Ali said to
Talha (one of Muhammad's relatives and companions) that every verse
God bestowed upon Muhammad is in my possession, dictated to me by the
apostle of God and written by the script of my hand, along with
exposition of every verse and all the lawful and unlawful (issues)."
> > Dr. Musa tells us, that despite the fact that he studied Islam and
jurisprudence under the direction of the Imam al-Khu'i, he was
involved in a fierce argument in regard to this serious matter. But we
will tell Dr. Musa that all the Shi'ites and their scholars (whose
total number is more than one hundred fifty million Muslims scattered
all over the Islamic countries) believe this. Even Sheikh Kishk who
was one of the Sunnis' scholars, repeats similar statements in his
book, "Legal Opinions" (part 1, page 103). He says,
> > "'Ali remarked, `Ask me about the book of God. I swear to God that
there is no verse which I do not know whether it was sent down at
night or during time, or on a plain or on a mountain."'
> > He also states similar words about ibn Mas'ud. In spite of that,
'Ali ibn Mas'ud and ibn Abi Ka'b had been disqualified from
contributing to the compilation of the Qur'an and their copies were
neglected, though they were the most important expounders of the
Qur'an along with ibn 'Abbas.
> > It is 'Ali's copy which contains additional material lacked in the
current Qur'an and includes revelations from God for explaining the
intended purposes. This is what happened in the course of the
compilation of the Qur'an during the time of 'Uthman ibn 'Affan. Thus,
it is no wonder that ibn Kathir explicitly mentions that Muhammad ibn
Abi Bakr, the righteous, and the brother of A'isha, Muhammad's wife
had participated with 'Ammar ibn Yasir, one of the famous companions,
in the assassination of 'Uthman, reiterating, "You have altered God's
book" (refer to the Bidaya and The Nihaya, part 7, page 185). On page
166, ibn Kathir records that a large number of the reciters of the
Qur'an used to curse 'Uthman and encouraged people to revolt against him.
> > The question is, "Why do the reciters of the Qur'an do that and
why does ibn Kathir vow that ibn Abi Bakr said that to 'Uthman? Did
'Uthman really change the copies of the Qur'an as Hamida daughter of
Abi Yunis testified along with the rest of the great companions whom
we mentioned? Yes indeed!
> >
> > The Dispute Among The Companions And The Seven Readings Of The Qur'an
> > On the authority of all the scholars, the Suyuti tells us that the
most eminent companions disagreed on the number of chapters of the
Qur'an and their verses. They disagreed on the order of the chapters.
He listed for us the order of the chapters in 'Ali's and ibn Mas'ud's
copies (refer to the Itqan, part 1, pp. 176 and 189). He tells us that
the multitude of scholars said that the order of the chapters was the
outcome of the companions' opinion and they disagreed about that among
themselves. The Suyuti admits on this page that both 'Ali and ibn
Mas'ud each owned his own copy. Also Ubay ibn Ka'b possessed his own, too.
> > He regarded the dispute over the verse, "In the name of God the
Compassionate and Merciful", a striking example about the dispute
between the most eminent companions and the scholars. Some said that
it is not one of the Qur'anic verses, so ibn 'Abbas told them that
they eliminated 114 verses from the Qur'an because it was repeated 114
times. The Zamakh-shari, who recorded this incident in the Kash-shaf
(part 1, pp. 24-26) states that those who denied these verses were ibn
Mas'ud himself, Abu Hanifa, Malik and all the reciters and legists of
Medina, Basra and Syria.
> > Imam Malik used to say, "This verse should not be read aloud or
privately because it is not part of the Qur'an. Sheikh Kishk agrees
with the Zamakh-shari in this matter and confirms that a dispute has
resulted among the greatest scholars because of this verse. Some
famous scholars such as the Qurtubi and ibn 'Arabi are of the same
opinion as Malik that this verse is not of the Qur'an (refer to "Legal
Opinions" of the contemporary Egyptian scholar Sheikh Kishk, part 9,
pp. 41-47).
> > Of course, this verse is included in all the chapters of the
Qur'an except the chapter of the Repentance. The reason for that is a
very significant story which reveals that the compilation of the
Qur'an and the order of the chapters are the product of human effort
in compliance with the order of 'Uthman. In his "Itqan" (part 1, pp.
172,173), the Suyuti tells us:
> > "Ibn 'Abbas said to 'Uthman, `What made you combine the chapter of
the Anfal and the chapter of Tawba (repentance) without separating
them by the verse, "In the name of God the compassionate, the
Merciful"? (And why) did you put them among the seven long
(chapters)?' 'Uthman said, `The chapters used to be bestowed upon the
apostle of God. The chapter of Anfal was among the early ones which
were revealed in Medina and the chapter of Repentance was among the
last revealed. Its story was similar to the early story (of the
Anfal), so I thought that it was part of it. Then the apostle of God
died without showing us that it was part of the (Anfal); thus, I
combined them and did not write between them the verse, "In the name
of God the Compassionate, the Merciful", and it is among the long ones."'
> > The order and organization of the Qur'an depended on 'Uthman's
view as he admitted himself to ibn 'Abbas. This time 'Uthman's opinion
was wrong. The Suyuti tells us in "The Itqan" (part 1, page 195) that
a dispute broke out among the scholars because of this verse which was
revealed in some of the seven readings but not in all of them.
> > You may wonder what "the seven readings" are, and what we mean
when we say that the Qur'an was sent down in "seven letters"
(readings). We would briefly answer this question before we move to
the last subject in this chapter which is the religious teachings, the
mythical episodes and the meaning of the chapters included in the
contents of the Qur'an.
> >
> > The Seven Letters (Readings) Of The Qur'an
> > Both former and latter Muslim scholars agree on this issue. They
all relied on Muhammad's famous statements which Bukhari and others
recorded, as well as an incident which is frequently quoted by most of
these scholars. The incident took place between 'Umar ibn al-Khattab
and one of the great companions by the name of Hisham ibn al-Hakam in
which Muhammad was the arbitrator.
> > Muhammad's Statements
> > Muhammad said:
> > "Gabriel made me read in (one dialect), I consulted with him again
and continued asking for more (dialectical reading) and he continued
to add to that until I finished with seven readings" (refer to
Bukhari, part 6, page 227, and "The Itqan", part 1, page 131).
> > The Suyuti tells us that this admission is quoted in al-Bukhari,
and Sahih of Muslim on the authority of ibn 'Abbas. Also, ibn 'Abbas
indicated to us (part 1, page 132) that Muhammad said,
> > "My Lord told me to read the Qur'an in one dialect. I sent back
and asked Him to make it easy for my people. He answered me (saying),
`Read it in two dialects.' I requested of him again, thus he sent to
me (saying), `Read it in seven dialects."'
> > "Gabriel and Michael visited me. Gabriel sat at my right side and
Michael at my left side. Gabriel said (to me), `Read the Qur'an in one
dialect.' Michael said, `Add (more dialects)' until he reached seven
dialects."
> > These are Muhammad's statements, but before we allude to the
meaning of the seven letters (readings) as they were recorded by
Muslim scholars, let us look at the incident which took place between
'Umar and Hisham (part 6, page 482 of al-Bukhari).
> > Umar ibn Al-Khattab said, "I heard Hisham ibn Hakim reciting
Al-Furqan and I listened to his recitation and noticed that he recited
in several different ways which Allah's messenger had not taught me. I
was about to jump on him during his prayer and when he had completed
his prayer, I put his upper garment around his neck and seized him by
it and said, `Who taught you this Surah which I heard you reciting?'
He replied, `Allah's Messenger taught it to me.' I said, `You have
lied for Allah's Messenger has taught it to me in a different way.' So
I dragged him to Allah's Messenger and said to him, `I heard this
person reciting Surah Al-Furqan in a way which you haven't taught me.'
Allah's Messenger said, `It was revealed in both ways. This Qur'an has
been revealed to be recited in seven different ways, so recite out of
it whichever way is easier for you."'
> > Refer also to Dr. Shalabi's book (page 40) along with other major
sources, for all of them have recorded this story. It is very
interesting to notice that Muhammad, the prophet, approved the
readings of both of them in spite of the obvious differences between
them which provoked 'Umar and forced him to treat Hisham brutally and
pull him by his clothes.
> > The Meaning Of The Seven Letters (Readings)
> > The Suyuti says in "The Itqan" (part 1, pp. 131-140), scholars
have argued among themselves about the meaning of the seven letters
Some like ibn Qutayba said that there is a difference in the meaning
and not only in the usage of the vocabulary or the dialect. For some
words, the meaning may change according to the vocalization of the
word. The verb may be in the past tense or imperative as we find in
chapter Saba': 19; or it depends on the word's diacritical points
which incur a change in the meaning; or whether a phrase was added or
deleted from the verse; or if a word is replaced by another. These are
the views of ibn Qutayba who is one of the most famous scholars of his
time.
> > Ibn al-Jazri agrees with him and admits that the meaning changes
from one reading to another. The Suyuti states that Muslim scholars
have said so because of the incident which occurred between 'Umar and
Hisham ibn Hakeem, because both of them belonged to the same tribe of
Quraysh and used the same dialect. It is impossible to say that 'Umar
disapproved Hisham's dialect. This denotes that the Seven Letters do
not mean mere difference in the dialect of the Arab tribes, otherwise
'Umar would not have objected to Hisham's reading (refer to Suyuti,
part 1, page 136). Yet some other scholars such as al-Tabari argue
that the difference is only in the vocabulary. One scholar agrees with
the Tabari who said that ibn Mas'ud used to read:
> > "`Every time the (lightning) shines, they walk therein' (chapter
2:20). Yet other times, he may read, `Passed through or went forward';
that is, stating the same meaning but using different vocabularies. "
> > It is obvious to the reader that the differences between the seven
readings include the meaning and the vocabulary because both 'Umar and
Hisham belonged to the same tribe which speaks the same dialect. Yet
they differed in their reading of the verses because the Qur'an was
given without any vocalization or diacritical points, as the scholars
indicated. In this case, it is inevitable that the meaning be exposed
to change and disruption as ibn Qutayba, ibn al-Jazri and others
mentioned and demonstrated by definite examples.
> > It is evident then that there are seven different dialects in the
Qur'anic text. That created a dilemma for Muslim scholars. Even Suyuti
himself alluded (page 136) to the fact that this issue has created a
doubt in the minds of the scholars because the seven dialects required
Gabriel to deliver each verse seven times.
> > Scholars' Admission Of A Strange Thing
> > In his "Itqan" (paragraph 1, page 137), the Suyuti remarks,
> > "A great scholar, that is the Mawardi, said that Muhammad had
permitted the reading (of the Qur'an) on the basis of any of the Seven
Letters as it happened in the episodes of 'Umar. He also allowed
replacing a letter with another letter."
> > The Suyuti also says on (pages 141,142),
> > "The multitude of the scholars and the legists said that the
'Uthmanic Qur'an was (written) in accordance to one letter (dialect)
only."
> > On pages 170 and 171, the Suyuti adds:
> > "When the lads and their teachers fought against each other during
the era of 'Uthman due to the difference in reading (the Qur'anic
text), he ('Uthman) standardized the reading and made people recite it
accordingly because he was afraid of riots since the Iraqis and the
Damascenes disagreed on the dialect. But before that, the Qur'anic
copies (used to be read) on the basis of the Seven Letters in which
the Qur'an was given."
> > Let us now examine what Dr. Shalabi said in this regard. In his
book, "The History of Islamic Law" (pp. 40-41), he remarks:
> > "'Uthman wanted to have a standardized text read by all Muslims,
but, after the era of 'Uthman, Muslims began again to read the Qur'an
based on the Seven Letters as they used to do before. Each country
followed the dialect of a famous reciter whom it trusted. Then public
opinion settled on the Seven Readings taken from the most eminent
reciters who were Nafi', Ibn Khathir, Abu 'Umar, Ibn 'Amir, 'Asim,
Hamza and the Kisa'i. Egypt, for instance, followed the reading of
Hafas who learned it from 'Asim."
> > Such circumstances created a problem for many Muslims who were
seeking a solution. One of the inquirers asked Sheikh Kishk a question
which this scholar attempted to answer in his book, "Legal Opinions"
(part 1, pp. 113 and 114). The question was, "I heard a reciter
reading the Qur'anic text, `O ye who would believe even if a godless
messenger brought you news, be cautious.' He read it, `Investigate'
instead of, `Be cautious'. I ask for a clarification for this reading
and other similar verses."
> > Sheikh Kishk answers:
> > "The reading of the reciter, `Investigate' , is a correct famous
reading which has been handed down (to people). Hamza, Kasa'i and
Khalaf followed it. These three were among the ten on whom the Muslims
relied that their reading is correct. The Qur'anic copies to which the
inquirer referred, do not contain this reading. Thus, the reading is
correct because the Qur'anic copies with which (the inquirer) is
acquainted have the diacritical points based on the recitation of
Hafas. If the Qur'an, in our time was written according to the
recitation of Hamza or the reading of any of those who were with him,
the diacritical points would be congruent with the reading of (Hafas).
> > "Maybe, there are Qur'anic copies which are written in the same
pattern as this reading, yet the point to be taken into account is the
authenticity of the chain of authority and its uninterrupted
succession. All these readings proved to be correct and they were
handed down uninterrupted. If the noble inquirer had pondered a
little, he would have found that the formation of the word lends
itself to be read in two ways based on the difference in the
diacritical points. This is one of the secrets of the 'Uthmanic copy
because during the era of the caliph 'Uthman ibn 'Affan, there was no
vocalization or diacritical points."
> > Despite this answer, the question which is still without
explanation is, "In which dialect was the Qur'an given to Muhammad? In
which dialect were the tablets when it was still with God? Was there
one Qur'an or seven Qur'ans with seven dialects? What did Sheikh Kishk
(and his prophet Muhammad) mean when he said all the dialects and all
the meanings are correct?"
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