₦airaland Forum

Nezan:
Source:

http://www.mb-soft.com/believe/txo/koran.htm

Nezan:
Readings No. 1 and 5 are of particular importance: the reading transmitted by Warsh is now widespread in Africa, except Egypt, where, as now in almost all other parts of the Muslim world, the reading transmitted by Hafs is observed.

Three of these prevailed, for uncertain reasons: Warsh (around 800 AD), Hafs (around 800 AD) and al-Duri Abu Amr (around 850 AD), with two others used in small regions. This represents five distinctly different versions of the Koran currently in use by Muslims in different parts of the world. Their separate justification for using their version is closely associated with their 'chain' or path of information from the Prophet Muhammad.

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.
The main point being made here is that the ORIGINAL texts associated with the Prophet Muhammad are not questioned, but that the absolute and precise accuracy claimed by Muslims regarding their modern Koran is not quite correct. The reality of the situation is very much like the Christian Bible, which had one Original source text but now exists in a multitude of language translations of that one Original text.

Nezan:
Muslims today generally insist that their Koran is precisely the wording of the original, and they therefore criticize the many "Versions" of the Christian Bible (even though all those Versions are actually translations of the exact same original Greek and Aramaic source Manuscripts). But such a claim is incorrect. There were at least 14 variant Arabic versions of the Koran in common use around 900 AD, and possibly several more. These arose due to the method of writing and copying that existed at that time. (Short) Vowels were not recorded, only the consonants. The short vowels could sometimes be represented by a comma-like or slanting-dash mark either above or below a letter. Also, differences between 'b' and 't' and 'th', which are identical except for dots (points) that distinguish them, were unclear because the dots were not recorded in the consonantal text of the time. Other letter/sound pairs also have exactly identical symbols. Therefore, a reader or a copyist could sometimes read different actual words from the same set of symbols. No question regarding the ORIGINAL wording was involved, but rather the many variations arose due to writing and copying the texts.

As a result, a number of codices developed:
Very Early:


Uthmanic
Ibn Mas'ud
Ubay ibn Ka'b
Abu Musa al-Ash'ari
Ali
Zayd ibn Thaabit
Abu Dardaa'
Later, the Koranic scholar Abu Bakr Ibn Mujahid (early 900s AD) fixed on one system of consonants and some control on application of vowels, which resulted in the general acceptance of seven basic systems.

The Seven Qiraa'aat (i.e, Readings):
The 'seven readings' were standardized in the second/eighth century. Abu Bakr Ibn Mujahid (d. 936 AD), a ninth-century Muslim scholar from Iraq, wrote a book entitled The Seven Readings, in which he selected seven of the prevailing modes of recitation as the best transmitted and most reliable. Others were subsequently disfavoured and even opposed, among them the readings of Ibn Mas'ud and Ubay ibn Ka'b. However, this is not to say that one must restrict oneself to one of these seven readings, or to all of them. Below are listed the local origin of the seven readings and the names of readers and some later transmitters (in arabic 'raawis') connected with them:
Readers


Naafi' of Medina (middle 700s AD)
Ibn Kathir of Mecca (early 700s AD)
Ibn 'Amir of Damascus (early 700s AD)
Abu 'Amr of Basra (middle 700s AD)
'Aasim of Kufa (early 700s AD)
Hamza of Kufa (middle 700s AD)
Al-Kisaa'i of Kufa (late 700s AD)
Each of these seven actually had two variants, due to different pathways (Transmitters):


Naafi' of Medina by Warsh or Qaaluun
Ibn Kathir of Mecca by al-Bazzi or Qunbul
Ibn 'Amir of Damascus by Hisham or Ibn Dhakwan
Abu 'Amr of Basra by al-Duri or al-Susi
'Aasim of Kufa by Hafs or Abu Bakr
Hamza of Kufa by Khalaf or Khallad
Al-Kisaa'i of Kufa by al-Duri or Abul Harith
Fourteen accepted readings in all. Some scholars recognize even more, such as:
Place / Reader
Madinah / Abu Ja'far (130/747)
Basra / Ya'qub (205/820)
Kufa / Khalaf (229/843)
Basra / Hassan al Basri (110/728)
Makkah / Ibn Muhaisin (123/740)
Basra / Yahya al-Yazidi (202/817)
Kufa / al-A'mash (148/765)

The selected 'Seven Readings' of Mujahid were:
Place / Reader / Transmitter :

1. Madinah / Naafi' (d. 169H/785AD) / Qaaluun or Warsh (d. 197H/812AD)
2. Makkah / Ibn Kathir (d. 119H/737AD)
3. Damascus / Ibn 'Amir (d. 118H/736AD)
4. Basra / Abu 'Amr (d. 154H/771AD) / Suusi or Duuri (d. 246H/860AD)
5. Kufa / 'Aasim (d. 128H/746AD) / Hafs (d. 180H/796AD)
6. Kufa / Hamza (d. 156H/773AD)
7. Kufa / Al-Kisaa'i (d. 189H/805AD) / Duuri (d. 246H/860AD)

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Finally a non human, a God dying? Why take the nature/quality of man? Or he is half man had other as if some mythical being? Never become a whole of either, no wonder the evolutionists are making their case so unrelenting!

We are happy that Muhammad (AS) died of combination of old age, poison, etc. Muhammad said he was a human being and human beings are expected to die.

Let me ask you; what shall we be expecting in the Darby Bible to be published?

And finally he asked for his followers to sell their few clothes to almost become naked so that they can buy Swords, which they did, anyhow, proofs that he really predicted and prepared for the death?

if jesus was the little God like the onishongos, etc?

And lamented about why he was forsaken by another God

Did jesus predict that he will be beaten up, strung up too? If he liked it as if prepared for it, why prayed against it so much he wept, cried, begged so many time, every which way from evening to morning time?

They are reported to them from a very unreliable, soundless and worth discarding sources.

Even in  the Holy Qur’an it clearly says that
" Even in war innocents shouldn't be killed".

Don't miscalculate me, ain't saying these verses are ever abrogated, for they never existed.