Evidence of Multiple Arabic Qur’an Versions
Muslim source materials report that at least four different versions of the Aur’an existed before the political order was given to require the books to be burned. (Refer to “al-Tamihid 2, 247). (3)
To begin, at least two versions were written by people close to Based on Muslims sources the differences were great enough to reports differences so serious as to cause one Muslim group to call another group heretics:
During the reign of Uthman, teachers were teaching this or that reading to their students. When the students met and disagreed about the reading, they reported the differences to their teachings. They would defend their readings, condemning the others as heretical. (Abu Bakr Abdullah b. abi Da’ud K. al Masahif)
So a political decision was made to have only one Qur’an. This did not go over well with the original people who created their unique version of the Qur’an. Who were these “chosen’ people ?
Muslim source materials reveal some of these select people who are known to have created their unique version of the Qur’an (Sahih Bakhari, Volume 5, Book 58 Number 150). (4)
I heard the Prophe saying “Learn the recitation of Qur’an from four persons; (a) Abdullah Ibn Mas’ud (b) Salim, the freed slave of Abu Hudhaifa (killed in 633 battle), (c) Ubayy B. Ka’ab and (d) Muadh bin Jabal.”
So a few select people close to Muhammad (as well as other people) thought they knew the Qur’an and collected their personal version. These versions f the Qur’an became widely distributed and used. This is why Muslim soldiers were arguing and calling one another heretics. After the “official” Quran was released and the order was given to burn all other versions, some very bad feeling came out. Let’s begin with mas’ud, who was asked to burn his personal version of the Qur’an.
Muhammad Said, “Learn The Qur’an from Abdullah Ibn Mas’ud
“How can you order me to recite the reading of Zaid, when I recited from the very mouth of the prophet some seventy Surahs ?” “Am I,” asks Abdullah, “to abandon what I acquired form the very lips of the Prophet ?” (Abu Bakr Abudullah b. abi Da’ud “K. al Masahif). (5)
Below is one of the most important questions that Muslims need to answer.
WOULD MAS’UD ACCEPT THE QUR’AN OF TODAY AS BEING PURE
SINCE HE REFUSED TO DESTROY HIS UNIQUE QUR’AN VERSION ?
Since Mas’ud refused to burn his unique version of the Qur’an, it is doubtful that Mas’ud would honestly answer that the Qur’an of toaday is pure. It is important to ask, “Why did Masu’d refuse to give in and destroy his unique version of the Qur’an ?
Mas’ud was a close companion and personal servant of Muhammad. The prophet Muhammad taught the Qur’an to Masu’d in person. Due to his close relationship with the prophet, Mas’ud would have had confidence that he was qualified to create his unique version of the Qur’an.
Mas’ud, moved to Kufa, Iraq where he completed his unique version of the Qur’an (called the Kufan Codex). The unique Qur’an created by Mas’ud was completed years after the most important original manuscript (634 CE) that Hafsah kept until she died in 667 CE. In addition, the Qur’an version creatd by Mas’ud did not have chapters 1, 113 and 114 that are in the ‘official” Quran of today. Is the Qur’an truly pure as believed by Muslims today ?(6)
MUHAMMAD SAID, “LEARN THE QUR’AN FROM UBAYY B. KAAB
Another unique Qur’an was created by Ubayy B. Ka’ab, which became accepted by Muslims living in Syria. Ubayy was a close companion of Muhammad and served as a secretary to Muhammad. Ubayy could recite much of the Qur’an, which he had learned from the prophet Muhammad. Scholars have found that Ubayy’s version different from the “official” Qur’an with two additional chapoters (entitled in Arabic; Surat al-khal and surat al-afd). Since Ubayy was taught the Qur’an by the prophet Muhammad, why doesn’t the “official” Qur’an contain the two additional chapters ?
Ubayy died during the reign of Umar, which was before the “official” Qur’an was created by Uthman. Therefore, Ubayy did no have to witness that his version of the Qur’an was burned by fire. Since Ubayy created a unique versin fo the Qur’an and had learned from the mouth of the prophet Muhammad, would be have agreed with Mas’ud by refusing to give in and destroy his unique version of the Qur’an ?
Due to Uthman’s decision to create an “official” version of the Qur’an, Ubayy’s version of the Qur’an was di\estroyd. It is important to ask, “Is the Qur’an pure ?”
MUHAMMAD SAID, “LEARN THE QUR’AN FROM MUADH BIN JABAL
Muadh bin Jabal was the fourth person chosen by Muhammad to learn how to recite the Qur’an. Appendix E discusses what Muadh bin Jabal reported about Muhammad foretelling the future.
Now consider the original Qur’an called the Hafsah Codex. It was destroyed by Muslims leaders immediately after Hafsah died. It is most important to ask, “Wy did Hafsah not wish to have this most important original manuscript of the Qur’an to be burnt?”
We know that the “official” Qur’an version of today comes from Zaid ibn Thabit, who was the youngest writing member. Zaid, being younger, outlived others who had spent more time with Muhammad. However, in the end it was Zaid’s version of the Qur’an that was selected by Uthman for the “official” Qur’an.
Muslims who had been close to Muhammad become righteously angry when Uthman insisted that only one version of the Qur’an be used. Islamic sources show that the purity of the Qur’an from the days of Muhammad was compromised. If no variants existed, then no book burning party would have been required.
Standard Muslim Response
Muslims believe that seven versions of the Qur’an exist but that only Uthman’s Qur’an is correct. So Muslims disregard the “official” book burning party cited in Muslim source materials. However, this acceptance shows that Muslims are living on “Blind faith” in the “Official” Qur’an.
The Einstein Method approach to finding words from outside time-space supports the conclusion that Muslims are living on “blind faith” alone. If Muhammad could consistently foretell the future, then the Qur’an could be regard as coming from God. However, this has not been demonstrated. The politically motivated book burning party of early Muslim leaders supports that the Qur’an is from a false Gabriel.
The 5 versions of the Arabic Qu’ranTranslations are bound to have very small,sometimes negligible differences that don’t alter the main message of the texts.
We have had several muslim apologists boast of the one Al Koran in arabic,un touched and unchanged,just like allah delivered it unto his prophet Muhammad.Some have gone as far as making claims that the Bible is corrupted since it has various translations even though the various English translations have no contrasting messages.
Now we know the English translations of the Koran differ in style of writing so the Muslims tell us the Koran is basically useless in any other language but arabic and claim there is only one Arabic Koran.
What do you say if I tell you that claim is false
There are different Korans and I have proof.
The five current versions of the Koran are:The Transmitter Hafs, who is Hafs ibn Suleyman ibn Al-Mugheerah Al-Asadi Al-Kuufi (d. 180H):
His Qiraa’ah named Hafs from ‘Aasim is the most popular reading of the Quran in the world today, except for some parts of Africa. Hafs was officially adopted by Egypt in 1924. His chain from ‘Aasim:
He heard from ‘Aasim ibn Abu Najud Al-Kuufi (d. 128H) who was Taabi’i, i.e, among the generation following the Sahaabah, who heard from Abu Abdur-Rahman Abdullah ibn Habib As-Sulami, who heard from Uthman ibn Affan and Ali ibn Abi Talib and Zayd ibn Thaabit and Ubayy ibn Ka’b, who heard from the Prophet (PBUH).
The Transmitter Duuri, is Abu ‘Amr Hafs ibn Umar ibn Abdul-Aziz ibn Subhan Ad-Duuri Al-Baghdaadi (d. 246H):
His Qiraa’ah named Duuri from Abu ‘Amr is popular in parts of Africa like Somalia, Sudan as well as in other parts. His chain of from Abu ‘Amr:
He heard from Abu Muhammad Yahya ibn Mubarak ibn Mugheerah Yazidiyy (d. 202H), who heard from Abu ‘Amr Zuban ibn ‘Ala Maziniyy Al-Busriyy (d. 154H), who heard from the Qiraa’aat from Sahaabis Ali and Uthman and Abu Musa and Umar and Ubayy ibn Ka’b and Zayd ibn Thaabit, who heard from the Prophet (PBUH).
The Transmitter Warsh, who is Abu Saeed Uthman ibn Saeed Al-Misri, nicknamed Warsh, (d. 197H):
HIs Qiraa’ah named Warsh from Naafi’ is popular in North Africa. His chain from Naafi’:
He heard from Naafi’ ibn Abdur-Rahman ibn Abu Nu’aim Al-Madani (d. 169H), who heard from Abu Ja’far Yazid ibn Al-Qa’qaa’ and Abu Dawud Abdur-Rahman ibn Hurmuz Al-A’raj and Shaybah ibn Nisah Al-Qaadhi and Abu Abdullah Muslim ibn Jundub Al-Hudhali and Abu Rawh Yazid ibn Ruman, who heard from Abu Hurairah and Ibn Abbaas and Abdullah ibn ‘Ayyaash ibn Abi Rabii’ah, who heard from Ubayy ibn Ka’b, who heard from the Prophet (PBUH).
The Transmitter Suusi:
His Qiraa’ah named Suusi from Abu ‘Amr is also found around the world in small parts.
The Transmitter Qaaluun, who is Imaam Qaaluun:
His Qiraa’ah named Qaaluun from Naafi’ is popular in places like Libya in Africa. His chain from Naafi’:
He heard from Naafi’ ibn Abdur-Rahman ibn Abu Nu’aim Al-Madani (d. 169H), who heard from Abu Ja’far Yazid ibn Al-Qa’qaa’, who heard from Abdullah ibn Abbaas and Abu Hurairah, who heard from Ubayy ibn Ka’b and Zayd ibn Thaabit, who heard from the Prophet (PBUH).
In case Muslim readers should be greatly concerned: The variances between these different versions of the Koran are generally quite small and minor, although there are a substantial number of them. Muhammad Fahd Khaaruun has published a version of the (Hafs) Koran which contains the variant readings from the 10 Accepted Readers in its margins. About 2/3 of the ayat (verses) have some sort of variant reading. The great majority are differences in the vowels inserted in certain words (remembering that the early written kufic texts of the Koran did not include vowels or diacritical marks). There appears to be only one difference that might represent a significant effect on belief, that in surah 2:184. There are many Islamic scholars’ discussions about these many differences. As an example of one, in Hafs, surah 2:140 reads taquluna, while in Warsh, that text is in surah 2:139 and reads yaquluna. Another example: Hafs surah 2:214 reads yaquula while Warsh surah 2;212 reads yaquulu. Muslim scholars agree that such variations do not seriously alter the meaning of statements made in the Koran.
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