|
|
|
|
|
|
|
Most Common Questions asked by Non-Muslims who have some knowledge of Islam
Question: There were many versions of the Qur뭓n all of which were burnt by Usman (r.a.) except for one. Therefore is it not true that the present Qur뭓n is the one compiled by Usman (r.a.) and not the original revelation of God?
Answer: One of the most common myths about the Qur뭓n, is that Usman (r.a.), the third Caliph of Islam authenticated and compiled one Qur뭓n, from a large set of mutually contradicting copies. The Qur뭓n, revered as the Word of Allah (swt) by Muslims the world over, is the same Qur뭓n as the one revealed to Prophet Muhammad (pbuh). It was authenticated and written under his personal supervision. We will examine the roots of the myth which says that Usman (r.a.) had the Qur뭓n authenticated.
1. Prophet Muhammad (pbuh) himself supervised and authenticated the written texts of the Qur뭓n Whenever the Prophet received a revelation, he would first memorize it himself and later declare the revelation and instruct his Companions (R.A. � Radhi Allahu Taala Anhu) � May Allah be pleased with him who would also memorize it. The Prophet would immediately ask the scribes to write down the revelation he had received, and he would reconfirm and recheck it himself. Prophet Muhammad (pbuh) was an Ummi who could not read and write. Therefore, after receiving each revelation, hewould repeat it to his Companions. They would write down the revelation, and hewould recheck by asking them to read what they had written. If there was any mistake, the Prophet would immediately point it out and have it corrected and rechecked. Similarly he would even recheck and authenticate the portions of the Qur뭓n memorized by the Companions. In this way, the complete Qur뭓n was written down under the personal supervision of the prophet (pbuh).
2. Order and sequence of Qur뭓n divinely inspired The complete Qur뭓n was revealed over a period of 22� years portion by portion, as and when it was required. The Qur뭓n was not compiled by the Prophet in the chronological order of revelation. The order and sequence of the Qur뭓n too was Divinely inspired and was instructed to the Prophet by Allah (swt) through archangel Jibraeel. Whenever a revelation was conveyed to his companions, the Prophet would also mention in which surah (chapter) and after which ayat (verse) this new revelation should fit. Every Ramadhaan all the portions of the Qur뭓n that had been revealed, including the order of the verses, were revised and reconfirmed by the Prophet with archangel Jibraeel. During the last Ramadhaan, before the demise of the Prophet, the Qur뭓n was rechecked and reconfirmed twice. It is therefore clearly evident that the Qur뭓n was compiled and authenticated by the Prophet himself during his lifetime, both in the written form as well as in the memory of several of his Companions.
The complete Qur뭓n, along with the correct sequence of the verses, was present during the time of the Prophet (pbuh). The verses however, were written on separate pieces, scrapes of leather, thin flat stones, leaflets, palm branches, shoulder blades, etc. After the demise of the prophet, Abu Bakr (r.a.), the first caliph of Islam ordered that the Qur뭓n be copied from the various different materials on to a common material and place, which was in the shape of sheets. These were tied with strings so that nothing of the compilation was lost.
Many Companions of the Prophet used to write down the revelation of the Qur뭓n on their own whenever they heard it from the lips of the Prophet. However what they wrote was not personally verified by the Prophet and thus could contain mistakes. All the verses revealed to the Prophet may not have been heard personally by all the Companions. There were high possibilities of different portions of the Qur뭓n being missed by different Companions. This gave rise to disputes among Muslims regarding the different contents of the Qur뭓n during the period of the third Caliph Usman (r.a.). Usman (r.a.) borrowed the original manuscript of the Qur뭓n, which was authorized by the beloved Prophet (pbuh), from Hafsha (may Allah be pleased with her), the Prophet뭩 wife. Usman (r.a.) ordered four Companions who were among the scribes who wrote the Qur뭓n when the Prophet dictated it, led by Zaid bin Thabit (r.a.) to rewrite the script in several perfect copies. These were sent by Usman (r.a.) to the main centres of Muslims. There were other personal collections of the portions of the Qur뭓n that people had with them. These might have been incomplete and with mistakes. Usman (r.a.) only appealed to the people to destroy all these copies which did not match the original manuscript of the Qur뭓n in order to preserve the original text of the Qur뭓n. Two such copies of the copied text of the original Qur뭓n authenticated by the Prophet are present to this day, one at the museum in Tashkent in erstwhile Soviet Union and the other at the Topkapi Museum in Istanbul, Turkey. |
|
|
|
5. Diacritical marks were added for non-Arabs The original manuscript of the Qur뭓n does not have the signs indicating the vowels in Arabic script. These vowels are known as tashkil, zabar, zair, paish in Urdu and as fatah, damma and qasra in Arabic. The Arabs did not require the vowel signs and diacritical marks for correct pronunciation of the Qur뭓n since it was their mother tongue. For Muslims of non-Arab origin, however, it was difficult to recite the Qur뭓n correctly without the vowels. These marks were introduced into the Quranic script during the time of the fifth 멪mayyad� Caliph, Malik-ar-Marwan (66-86 Hijri/685-705 C.E.) and during the governorship of Al-Hajaj in Iraq. Some people argue that the present copy of the Qur뭓n that we have along with the vowels and the diacritical marks is not the same original Qur뭓n that was present at the Prophet뭩 time. But they fail to realize that the word 멡ur뭓n� means a recitation. Therefore, the preservation of the recitation of the Qur뭓n is important, irrespective of whether the script is different or whether it contains vowels. If the pronunciation and the Arabic is the same, naturally, the meaning remains the same too.
Allah has promised in the Qur뭓n : "We have, without doubt, sent down the Message; and We will assuredly Guard it (from corruption)." [Al-Qur뭓n 15:9] |
|
|
|
Question: Doesn뭪 Islam promote violence, bloodshed and brutality since the Qur뭓n says that Muslims should kill the kuffar where ever they find them?
Answer: A few selected verses from the Qur뭓n are often misquoted to perpetuate the myth that Islam promotes violence, and exhorts its followers to kill those outside the pale of Islam.
1. Verse from Surah Taubah The following verse from Surah Taubah is very often quoted by critics of Islam, to show that Islam promotes violence, bloodshed and brutality: "Kill the
mushriqeen (pagans, polytheists, kuffar) where ever you find them."
2. Context of verse is during battlefield Critics of Islam actually quote this verse out of context. In order to understand the context, we need to read from verse 1 of this surah. It says that there was a peace treaty between the Muslims and the Mushriqs (pagans) of Makkah. This treaty was violated by the Mushriqs of Makkah. A period of four months was given to the Mushriqs of Makkah to make amends. Otherwise war would be declared against them. Verse 5 of Surah Taubah says: "But when the
forbidden months are past, then fight and slay the Pagans wherever ye find them,
and seize them, beleaguer them, and lie in wait for them in every stratagem (of
war); but if they repent, and establish regular prayers and practise regular
charity, then open the way for them: for Allah is oft-forgiving, Most
merciful." This verse is quoted during a battle.
3. Example of war between America and Vietnam We know that America was once at war with Vietnam. Suppose the President of America or the General of the American Army told the American soldiers during the war: "Wherever you find the Vietnamese, kill them". Today if I say that the American President said, "Wherever you find Vietnamese, kill them" without giving the context, I will make him sound like a butcher. But if I quote him in context, that he said it during a war, it will sound very logical, as he was trying to boost the morale of the American soldiers during the war.
4. Verse 9:5 quoted to boost morale of Muslims during battle Similarly in Surah Taubah chapter 9 verse 5 the Qur뭓n says, "Kill the Mushriqs where ever you find them", during a battle to boost the morale of the Muslim soldiers. What the Qur뭓n is telling Muslim soldiers is, don뭪 be afraid during battle; wherever you find the enemies kill them.
5. Shourie jumps from verse 5 to verse 7 Arun Shourie is one of the staunchest critics of Islam in India. He quotes the same verse, Surah Taubah chapter 9 verse 5 in his book 멦he World of Fatwahs�, on page 572. After quoting verse 5 he jumps to verse 7 of Surah Taubah. Any sensible person will realise that he has skipped verse 6.
6. Surah Taubah chapter 9 verse 6 gives the answer Surah Taubah chapter 9 verse 6 gives the answer to the allegation that Islam promotes violence, brutality and bloodshed. It says: "If one amongst the
pagans ask thee for asylum,grant it to him, so that he may hear the word of
Allah; and then escort him to where he can be secure that is because they are
men without knowledge." The Qur뭓n not only says that a Mushriq seeking asylum during the battle should be granted refuge, but also that he should be escorted to a secure place. In the present international scenario, even a kind, peace-loving army General, during a battle, may let the enemy soldiers go free, if they want peace. But which army General will ever tell his soldiers, that if the enemy soldiers want peace during a battle, don뭪 just let them go free, but also escort them to a place of security? This is exactly what Allah (swt) says in the Glorious Qur뭓n to promote peace in the world.
|
|
(Continuation) |
