• Whirlwind
{Does one of you like that he should have a garden of palms and vines with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when a whirlwind with fire in it smites it so it becomes blasted ..} 2:266 S
• Flood & Drowning
{But they turned away. Wherefore We sent upon them the inundation of the dam and We exchanged their two gardens for two gardens bearing bitter fruit, and tamarisk. And some few lote-trees}34:16D
{.. send against you a violent tempest and drown you because of disbelief ..} 17:69 Q
{And as he was constructing the ship, whenever the chiefs of his people passed by him, they made a mockery of him. He said “[...] you will know on whom will come a torment that will cover him with disgrace and on whom will fall a lasting torment.” • Till then there came Our Command and the oven gushed forth (water like fountains from the earth). We said “Embark therein, of each kind two, and your family, except him against whom the Word has already gone forth, and those who believe.
[...] So it sailed with them amidst the waves like mountains [...] And it was said “O earth! Swallow up your water, and O sky! Withhold.” And the water was diminished and the Decree was fulfilled.
And it rested on Mount Judi, and it was said “Away with the people who are wrong-doing!”} 11:38-44 H
• Thunderbolt
{But in their pride they turn away from the commandment of their Lord and the thunderbolt struck them whilst they were looking;} 51:44 Q
{.. They said “Show us Allah plainly.” The thunderbolt struck them for their wickedness ..} 4:153 Q
{But if they turn away, say, “I have warned you of a thunderbolt, like the thunderbolt of Aad and Thamood.”} 41:13 I
In the year 1481.. a thunderbolt struck the minaret of the Prophet’s Holy Mosque, so it fell, and fire erupted in its roof, then people could not extinguish it, until it consumed all the roof, doors, bookcases, and copies of the Quran, and the chief muazzin died. A similar fire occurred two centuries earlier. [8]
And, by the way.. the accidents in hajj over the years have killed thousands of pilgrims.
“Allah” did not keep his worshipers who had kept him (in their thoughts) and traveled to his house answering his call, to perform their rituals and return to their children. [9]
The Quran says: {.. We made the House a place of resort for mankind and a place of safety. ..}
2:125 H
and says: {.. whoever enters it shall be secure ..} 3:97 S
But incidents that have happened inside the House of “Allah”, such as the bombardment with mangonels, the operation of Juhaiman and the fall of the crane, proved that safety is completely dependent on the people involved.
Put a valve on what's said.
Leave aside a charlatan and a gossiper;
a human being who ate dates and melons,
and like us he entered the bathroom.
[2] Sahih of Bukhari 5717, Sahih of Muslim 2220
[3] • Van Dongen, Hans, et al. “The cumulative cost of additional wakefulness” 2003
• A Vgontzas, et al. “Adverse effects of modest sleep restriction on sleepiness, performance, and inflammatory cytokines.” 2004
[4] • Lisa Genzel, et al. “Sleep timing is more important than sleep length or quality for medical school performance” 2013
• W Dement & C Vaughan, The vital connection between health, happiness, and a good night’s sleep, 1999
[5] Sahih of Tirmidhi 3117, Musnad of Ahmad ibn-Hanbal 2483, Large Sunan of Nasaee 9072
[6] Chapter 1 of this book “Clear & Plain .. Easy To explain”
[7] Wikipedia – Soap
[8] Wafaa al-Wafaa bi-Akhbar Dar al-Mustafa by Samhudee v2 p175-185
[9] Wikipedia Arabic – Incidents during the Hajj
9. Conclusion .. it is a Delusion
All what has been observed in this part of the book, is it because the source of the Quran was silent about the facts? Or is it because of his ignorance of them? Is it because the recipients would not comprehend them, so he remained silent about them to avoid discrediting? Or does it expose the author’s humanness and deceit? The presented examples reveal evident errors, not just silence and concealment. And they’re only examples.. of the numerous errors in the Quran, one of which is enough to refute it, and to prove that it was not revelation from outside the planet, and that it is the words of humans, not the words of a figure dominant on the universe and knowing of its mysteries.
Based on that.. it turns out that the Quran and what’s in it of perceptions and beliefs.. is nothing but words.. carefully redacted by men with ingenuity and skill, and they revised it and improved it, after looking into rare books and manuscripts from various sources; many of which are from the Greek, and the Jews, and the Jews who became Nazarenes and wrote the Hebraic Bible; and they too built them on what they learned from the babylonians, of the myths of the Sumerians. [1]
“Jahiliyah” (ignorantness) is a name given by the founders of Islam to the period that preceded it, in relation to the ignorant. And as you can see.. centuries have passed, and the revolution of knowledge came along, and revealed to us that the Quran is nothing but texts written by.. ignorant men.. who excelled in cunning, based on what they found and stole from previous literature in which there is right and wrong; and they probably burned it so that they do not get exposed. They looted cultural and religious heritage, like they looted material wealth.
Here are the flaws appearing in the structure of Islam, and the rifts in its foundations induced by the pickaxe of knowledge. Whoever is able to understand the above and does, and is not convinced, and perhaps even attacks the beliefs of others, applies to him the saying of Shafi’ee:
“The eye of satisfaction toward every blemish is idle, and the eye of discontent shows all the flaws.”
It is said about something that it is “obvious like the sun”. But even though the sun is visible to all who can see, its nature was not entirely clear to people, as they believed that it moved from east to west. This is how the believer views religion, as he|she was raised on the belief that this is the guidance and the clear truth; but the scientific discoveries have brought about what negates that, as the previous chapters have shown.
The inability of humans to discover that the Earth is a planet.. is proof that they have not contacted other reasoning beings, no angels, nor genies who overhear in the heaven, otherwise, one of them would have told one of the prophets, diviners, or sorcerers, in order for him to exploit this discovery in convincing people of the honesty of his case.
If the Muslim gets freed from the dominance of the illusive aura of deity on his|her mind, then he|she would realize that the pickaxe of knowledge is successfully working on wrecking the structure of the Abrahamic religions at the foundations; so that nothing but rightness becomes right in the end. Praise be to science and the scientists.. who have continued to hurl the truth against the falsehood of religions, until it has become dead in the souls of many of its followers, and so they left them; and the leavers are increasing, and hopefully the same will happen to the remainder of the new generations.
[1] • Kramer, Samuel Noah, 1972, Sumerian Mythology: A Study of Spiritual and Literary Achievement in the Third Millennium B.C.
• E. A. Wallis Budge, 1921, The Babylonian Legends of Creation
PART II
MORE FLAWS .. & BROKEN LAWS
On more errors, remarks, and signs of the humanness of the Quran
Follow me and hear me
putting what's in my vessel,
and offering my appeals
against the damned heritage
10. No One Can Imitate .. a Book in a Faulty State
The founders of Islam claimed that the miracle of Muhammad was the Quran, and they called it a book.. although it was scattered fragments, some on skins, bones, stones, and palm fronds, and the other remained verbal after the death of Muhammad; so how can it be called a book? Even after becoming a transcript later, it is not up to book specifications; it is flawed with flimsiness and random repetition, not arranged nor organized, nor does it have introduction, conclusion, path, structure, or framework; and in it there is a claim of complete knowledge, while its truth is ignorance and deceit, and the fabrication of moody rhyming texts issued by the authors according to circumstances, to adapt people to serve their purposes, and with singing and reiteration it influenced the souls.
Linguistic Errors
{Say: ‘O My worshipers, who have sinned excessively against themselves, do not despair of the Mercy of Allah, ..’} 39:53 Q
Correction: “Say to My worshipers” or “Say: O worshipers of Allah” or “O My worshipers” without
“Say”.
{The likeness of Jesus with Allah is as the likeness of Adam. He created him of dust, then He said unto him: Be! and he is.} 3:59 [1]
Correction: “He said unto him: Be! and he was.”
{.. whereas worthier are Allah and His apostle that they should please Him, ..} 9:62 D
Correction: “please them”.
{ and the observers of prayers, and the givers of charity, ..} 4:162 I
Transliteration: walmuqeemeena assalata walmu’toona azzakata
Correction: “walmuqeemoona”
This is a clear grammatic error in Arabic, in this and other verses.
{Hisham ibn-Orwah narrated from his father, that he asked A’ishah about [the verses 4:162, 5:69, 20:63]. She said: O my sister’s son, this is the work of the writers, they made errors in the book.”}
[2]
The authors of the Quran said that “Allah” made it in Arabic:
{We made it an Arabic Quran, ..} 43:3 I
This is to say that the language relates directly to the source. This deprives the apologists of justifying its errors by saying that revelation is ideas and not spoken language.
The linguistic errors in the Quran are many; but they can be evaded under the pretext of the flexibility of the language and the multiplicity of its dialects, and that the mere presence of a phrase in the “great” Quran is enough to consider it valid. If we accept this for the sake of argument, then, accordingly, the claim of linguistic miraculousness is invalidated; for how do we see the miracle if we do not have definite rules by which we can judge it?
The silence of the language scholars about it is suspicious; but it is justified by the fear of terrorism.
{.. and they in the Hereafter they are disbelievers.} 11:19 D
Transliteration: wa hum bilakhirati hum kafiroona
Here, the word “they” (hum) occurs twice; one of them is redundant. The text is repeated in another position, without this flimsiness:
{.. and in the Hereafter they are disbelievers.} 7:45 D
Transliteration: wa hum bilakhirati kafiroona
{.. verily the death which ye flee from! then verily it will meet you ..} 62:8 D
Transliteration: qul inna ‘lmawta alladhi tafirroona min’hu fa’innahu mulaqeekum The “then verily it” phrase (fa’innahu) is redundant. The better way is like this:
“verily the death which ye flee from will meet you”
Transliteration: qul inna ‘lmawta alladhi tafirroona min’hu mulaqeekum
{He said, “O Adam, tell them their names.” And when he told them their names, He said, “Did I not tell you ..} 2:33 I
The second “their names” phrase is redundant. The better way is like this:
“tell them their names. And when he told them, He said ..”.
{So he began with their bags, before his brother’s bag. Then he pulled it out of his brother’s bag. ..}
12:76 I
The phrase “before his brother’s bag” is redundant. The same meaning is achieved with fewer words:
“So he began with their bags. Then he pulled it out of his brother’s bag.”
Its Explanation
“Allah” said: {Then, when We have recited it, follow its recitation. • Then upon Us is its explanation.} 75:18-19 I
But it appears that he has failed in its explanation.. evident by how much confusion is in the interpretations, and that for many of its texts, the comments of the commentators are different and conflicting. How can we explain this?
If this book were a miracle in eloquence and fluency.. the Arabs would have simply got the meanings of all of its texts.
Could Never Reproduce It
{Say, “If mankind and jinn came together to produce the like of this Quran, they could never produce the like of it, even if they backed up one another.”} 17:88 I
This is a flimsy argument from the authors of the Quran; and Muslims consider it a major miracle.
This statement is merely like a merchant’s compliment to his own commodity: “Our product is unparalleled.”
Quran is a creative work; and every creative work is a unique work. There is no creative work in human history which can be reproduced. Even the simplest folkloric song.. the greatest artist can not come up with the like of it.
Basically it is not much different than the ancient Arabic literature.. euphuism or assonant words..
like the assonance of the diviners:
Before Islam, there were people who claim that they see the unseen and prophesy the future, according to what their followers of the jinn reveal to them. They were called diviners. Most of them served the houses of their idols; so they had a religious holiness, and people resorted to them in all their affairs. [3]
It was narrated that abd-al-Muttalib ibn-Hashim (Muhammad’s grandfather) had a water well named the pyramid in wuj (Ta’if), and that he went to it one day, and found that a clan had divested it. So he challenged them under the adjudication of the diviner Salamah ibn-abi-Haiyah. The diviner had a demon named Ozza, so he was nicknamed “companion of Ozza”. So they went to him, and they wanted to test him, so they hid for him the head of a locust in a leather bag, and hung it in the neck of a dog of theirs. When they came to the diviner, they said: “We have hidden something for you, so tell us about it.” He said:
“It is something that flew, and scattered, has a dragging tail, and a leg as a saw, and aa head as a nail.”
Transliteration: hua shay’un tar, fastatar, dhu dhanabin jarar, wa saqin kalminshar, wa ra’sin kalmismar.
And they said: “Clarify it.” He said: “If my statement is not a clarification, then no clarification. It is the head of a locust, in a hole in a bag, in the fold of the necklace.”
Transliteration: in la dah fala dah. hua ra’su jaradah, fi kharbati mazadah, fi thaniy ‘lqiladah.
They said: “You told the truth, so judge.” He said: “I swear by the light and the darkness, and the house and the sacred place, that the water with a pyramid, belongs to the Qurashi the generous.” [4]
Transliteration: ahlifu biddiya’ee waz’zulam, walbaiti walharam, inna alma’a dha ‘lharam, lilqurashi’yi dhi ‘lkaram.
One of the statements attributed to the companion of Ozza: “By the earth and the sky, and the eagle and the sun, falling into a pond, the glory has judged for banu-al-osharaa, for glory and loftiness.”
[3]
Transliteration: wal’ardi wassamaa, wal’oqabi wassaq’aa, waqi’atin bibaq’aa, laqad naffara
‘lmajdu bani ‘l’osharaa, lilmajdi wassanaa.
It was narrated that three clans of Quda’ah colonized near Hadramout in Yemen: banu-Na’ib banu-Dahin, and banu-Ri’am. Then banu-Na’ib and banu-Dahin allied against banu-Ri’am. One day, about 70 of banu-Ri’am gathered in a wedding of theirs; but a bondwoman who is a diviner named Zabraa warned them, saying:
“By the waving air, and the darkening night, and the rising morning, and the bright star, and the raining clouds, surely the trees of the valley are waylaying, grating teeth in fury, and the rocks of the mountain are warning of a loss of dear ones, from which you do not find rescue.”
They were cheerful and drunk, and they ridiculed her; so she left. About 40 of them had suspicion and went away, and about 30 stayed. A while later, a group of banu-Na’ib and banu-Dahin raided them, and massacred them. [3][5]
Transliteration: wallouhi ‘lkhafiq, wallaili ‘lghasiq, wassubhi ‘shariq, wannjmi ‘ttariq, walmuzni
‘lwadiq, inna shajara ‘lwadi layadu khatla, wayahriqu anyaban osla, wa inna sakhr attawd layundhiru thukla, la tajidouna anhu maala.
It was narrated that a clan from banu-Tamim in the land of Najd raided a convoy which was moving from the deputy of Khosrow (the king of Persia) in Yemen to Khosrow in Persia, and they robbed it, and killed some of it guards. So Khosrow sent a military force to retaliate; and they killed many of them by deceit and treachery, and their money and their families in their homes remained unprotected. The news reached a clan of madh’hij, so they coveted those homes and they wanted to seize them. So they gathered with their allies to move to them; but a diviner named Salamah ibn-al-Mughfil warned them, saying:
“You walk in succession, and attack those who love each other, Saad and Rabab, and you pass by water wells, and there you encounter beating, so your spoils are dust.”
Transliteration: innakum taseeruna aaqaba, wa taghzouna ahbaba, saadan wa rababa, wa taridouna miyahan jibaba, fatalqawna alayha diraba, fatakouna ghanimatukum turaba.
But they turned away and went ahead; they faced the clans of Saad and Rabab from banu-Tamim,
and combated them, and they were defeated and dispelled, fulfilling the prophecy of the diviner. [5]
[6]
It was narrated that the King of Sheba (in Yemen), Amr ibn-Aamer, had a wife who was a diviner, called Tarifa of goodness; she saw visions and signs, so she prophesied the great torrent and the destruction of the Dam of Maarib, and warned her husband the king, saying:
“By the light and the darkness, and the earth and the sky, surely the trees are to perish, and surely the water is to return like the old days.”
Transliteration: wannouri wazzalmaa, wal’ardi wassamaa, inna ‘shajara lahalik, wa laye’oudanna
‘lma’ou kazzamani ‘ssalik.
He said: “And what do you see?” She said: “A terrible affliction, of grave matters, and great calamities.” He said: “What is it? Woe to you!” She said: “Yes, in it is the woe, and in it no nap for you, and the woe is in what the torrent brings.” [5]
Transliteration: ajal, inna feehi ‘lwail, wa ma laka feehi min qail, wa inna alwail feema yajee’ou bihi ‘ssail.
It was narrated that Hajar ibn-Harith, the father of the prominent poet Omru al-Qais, was a king over banu-Asad in Tihamah, and he used to take levy from them every year, until a year came when they denied him the levy; so he raided them and permitted himself to all of their money, and killed a number of them and sent others out to a prison outside their land. Then one of them sent him a poem to appease him, so he sympathized with them and ordered to return them home. And when they approached Tihamah.. prophesied their diviner, Awf ibn-Rabi’ah, and said to them:
“Who is a king, a paramount one not defeated, within camels like a herd of antelopes? His blood is shed and diverged, and he is the first tomorrow to be robbed.”
Transliteration: men almaliku ‘ssalhab, alghallabu ghairu ‘lmughallab, fil’ibili ka’annaha ‘rrebreb?
hadha damuhu yatatha’ab, wa hua ghadan awwalu men yustalab.
They said: “Who is it? He said: “If it is not for the nauseation of a fearful soul, I would tell you that he is Hajar blatantly.”
Transliteration: lawla tajayushu nafsin khashiyah, la’akhbartukum annahu hajarun dahiyah.
So they moved to the camp of Hajar and attacked his dome and killed him and stole what they found, fulfilling the prophecy of the diviner. [7]
That is why Muhammad was described as a diviner. He was probably so. The only difference is that he claimed that his source was an angel, not a demon.
Authentic narratives confirmed that the diviners used to tell the truth and know the hidden things:
{Two women of Hudhail had a fight, and one of them threw a rock at the other and killed her and what was in her womb. [...] Allah’s Messenger ruled the compensation for the fetus to be a slave of the best quality, and the blood money on the woman to be paid by her relative. Hamal b. al-Nabigha al-Hudhali said: “Messenger of Allah, why should I play blood money for one who neither drank nor ate, nor spoke nor shouted; such a one should be overlooked.”
Transliteration: kaifa aghramu man la shariba wa la akal, wa la nataq wa la ‘stahal? famithlu dhalika yutal.
So Allah’s Messenger said: “He seems to be one of the brothers of diviners, on account of the assonance which he has composed.”}
{Some people asked the Prophet regarding the soothsayers. He said: “They are nothing.” They said:
“O Allah’s Messenger! They talk about something and it comes true.” The Prophet said: “That word of truth, a Jinni snatches it up and whispers it in the ear of his friend.} [9]
{The prophet passed by ibn-Saiyad along with some of his companions. [...] He was a boy, and did not notice until the Messenger of Allah gave him a pat on the back and said: “Do you testify that I am the Messenger of Allah?” ibn-Saiyad looked at him and said: I testify that you are the Messenger
of Gentiles. Do you testify that I am the Messenger of Allah? The Prophet said: “I believe in Allah and His Messengers. What comes to you?” He replied: “A truthful one and a liar come to me. The prophet said: “The matter has been confused for you. I have concealed something for you.” And he concealed the verse “the day when the sky will bring forth visible smoke.” ibn-Saiyad said: It is smoke. The Messenger of Allah said: “Begone with ignominy! You will never surpass your rank.”
Omar said: “Messenger of Allah! Allow me to smite his neck!” The Messenger of Allah said: “If he is the one (i.e. Antichrist), you will not be given power over him; and if he is not, there is no good in killing him.”} [10]
Here, a question comes: Is it appropriate for the revelation of a creator of the universe, a Lord of the worlds, to be assonated? Of course not. Assonance, poetry, and arts are human activities. And Arabic is not the language of “Allah” and his archangels; and it is not appropriate to assonate in a language except by those who speak it.
In many of the texts of the Quran.. its authors relied on fillers to keep the rhyme; this is what the following text traduces:
{ibn-abu-Sarh used to write for Allah’s apostle the revelation, and perhaps Allah’s apostle dictated
“Hearing, Knowing” (samee’un aleem) and he wrote “Knowing, Wise” (aleemun hakeem), then Allah’s apostle recited and said “That’s Allah” and he approved it. ..} [11]
Another example:{Peace be upon El Yaseen • As such We recompense the good-doers}37:130-131Q
The name “Elias” was perverted to another name, not for anything, except for the purpose of assonance and rhyme. The authors tried to patch this flaw by splitting the word to two parts; and the commentators tried to justify it in various ways. It was better to make the two sentences one verse.
Poets and writers do not produce the like of it because it has no fixed specific style. It did not put a specific poetic rhythm and challenged poets to versify the like of it. And it is not unlikely that some of them did something to meet this challenge, and that it was destroyed and removed, and that they were forced to abandon it, so it did not reach us.
But it is a creative work on which big efforts were made by people who had a distinctive classical language and a culture tied to their time and place. Thus, it is like any powerful creative work.. very difficult for others to innovate a work like it. And no matter how much power it has, it is not a proof that the words are from a non-human being or a revelation from outside the planet. The maximum trait its power qualifies it to is, that it is a literary masterpiece. It is of high value to the Arabs, due to the effect of the assonance and the linguistic style, and it is poor to the non-Arabs due to the loss of these characteristics.
Recurrence
The recurrence of texts in a book.. is a flaw in it, and a proof that it is man-made. An old saying goes, “the words of kings are not repeated.” If the Quran was from a king who is a knower of the unseen, his words would not recur in two or more places in it, and he would be aware that people will memorize each text of it and will quote it, and that there is no need for recurrence. It was intended to be the greatest book that people study and care about every sentence and every word in it; recurrence is not appropriate for it.
Whole stories recurred in it, instead of narrating different stories that would enrich the book. This indicates that it was authored and its texts were fabricated by several people in different times, and they did not pay attention to the existence of these blemishing recurrences, or did not realize that the presence thereof exposes its artificiality, or perhaps some texts came by imitating other ones, and were added as fillers to pass something, as imitation is easier than the creation of new words.
Examples:
{We gave Moses the Scripture, but it was disputed. Were it not for a prior word from your Lord, it would have been settled between them. They are in serious doubt concerning it.} 41:45 I Transliteration: walaqad aatayna mousa ‘lkitaba fakhtulifa fihi walawla kalimatun sabaqat min rabbika laqudiya baynahum wa innahum lafi shakkin minhu murib
Recurs in 11:110.
Transliteration: walaqad aatayna mousa ‘lkitaba fakhtulifa fihi walawla kalimatun sabaqat min rabbika laqudiya baynahum wa innahum lafi shakkin minhu murib
{.. then present it, if you are truthful.” • So he threw his staff, and it was an apparent serpent • And He pulled out his hand, and it was white to the onlookers} 7:106-108 I
Transliteration: faa’ti biha in kunta min assadiqeen • fa’alqa asahu fa’idha hiya thu’banun mubeen •
wanaza’aa yadahu fa’idha hiya bayda’ou linnazireen
Recurs in 26:31-33.
Transliteration: faa’ti bihi in kunta min assadiqeen • fa’alqa asahu fa’idha hiya thu’banun mubeenu
• wanaza’aa yadahu fa’idha hiya bayd’ou lilnnazireen
{Indeed Messengers were mocked before you, but the scoffers were surrounded by that, whereat they used to mock.} 6:10 H
Recurs in 21:41.
Transliteration: walaqad istuhzi’aa birusulin min qablika fahaqa billadheena sakhiru min’hum ma kanu bihi yastahzi’oun
Recurrence & Difference
Human flaw in the following examples.. is not only in recurrence, but also in differences. We see in each example of them, two texts narrating the same event, dialogue, and words which were said in it, but the phrases are different in them. This is proof that the Quran is from other than “Allah”.. by the testimony of the Quran itself. (From his own mouth we condemn him):
{Do they not ponder the Quran? Had it been from any other than Allah, they would have found in it much discrepancy.} 4:82 I
Here we have pondered it, and have found in it much discrepancy.
Example 1
{When Moses said to his family, “I have glimpsed a fire. I will bring you some news from it; or bring you a firebrand, that you may warm yourselves.” • Then, when he reached it, he was called:
“Blessed is He who is within the fire, and He who is around it, and glorified be Allah, Lord of the Worlds • O Moses, it is I, Allah, the Almighty, the Wise • Throw down your staff.” But when he saw it quivering, as though it were a demon, he turned around not looking back. “O Moses, do not fear; the messengers do not fear in My presence • But whoever has done wrong, and then substituted goodness in place of evil. I am Forgiving and Merciful • Put your hand inside your pocket, and it will come out white, without blemish – among nine miracles to Pharaoh and his people, for they are immoral people.”} 27:7-12 I
{.. He said to his family, “Stay here, I have glimpsed a fire. Perhaps I can bring you some information from there, or an ember from the fire, that you may warm yourselves.” • When he reached it, he was called from the right side of the valley, at the Blessed Spot, from the bush: “O
Moses, it is I, Allah, the Lord of the Worlds • Throw down your staff.” And when he saw it wiggling, as if it were possessed, he turned his back to flee, and did not look back. “O Moses, come forward, and do not fear, you are perfectly safe • Put your hand inside your pocket, and it will come out white, without blemish. And press your arm to your side, against fear. These are two proofs from your Lord, to Pharaoh and his dignitaries. They are truly sinful people.”} 28:29-32 I
Example 2
{Your Lord said to the angels, “I am creating a human being from clay • When I have formed him, and breathed into him of My spirit, fall prostrate before him • So the angels fell prostrate, all of them
• Except for Satan. He was too proud, and one of the faithless • He said, “O Satan, what prevented you from prostrating before what I created with My Own hands? Are you too proud, or were you one of the exalted?” • He said, “I am better than he; You created me from fire, and You created him from clay.” • He said, “Then get out of here! You are an outcast • And My curse will be upon you until the Day of Judgment.” • He said, “Lord, defer me until the Day they are resurrected.” • He said, “You are one of those deferred • Until the Day of the Time Appointed.” • He said, “By Your majesty, I will seduce them all • Except for your loyal servants among them.”} 38:71-83 I
{Your Lord said to the angels, “I am creating a human being from clay, from molded mud.” • “When I have formed him, and breathed into him of My spirit, fall down prostrating before him.” • So the angels prostrated themselves, all together. • Except for Satan. He refused to be among those who prostrated themselves. • He said, “O Satan, what kept you from being among those who prostrated themselves?” • He said, “I am not about to prostrate myself before a human being, whom You created from clay, from molded mud.” • He said, “Then get out of here, for you are an outcast”. •
“And the curse will be upon you until the Day of Judgment.” • He said, “My Lord, reprieve me until the Day they are resurrected.” • He said, “You are of those reprieved.” • “Until the Day of the time appointed.” • He said, “My Lord, since You have lured me away, I will glamorize for them on earth, and I will lure them all away.” • “Except for Your sincere servants among them.”} 15:28-40 I If we assume that the stories actually occurred, for argument sake, this also entails that the Quran is not from a “hearing, knowing” one who was present at the time of their occurrence, and that the narrators (the authors of the Quran) passed the story on from two different sources, and did not know what the interlocutors said, and failed to accurately pass the words on. So it is multiple faults: Recurrence, difference, and failure of impartation.
An Arab adage goes: “Some statements are magic,” and “soft speech dominated the right manifest.” The mix of the strength of the editorial discourse and the aesthetics of style.. has a great effect on the underdevelopment of Arabs and their stolen consciousness. Perhaps in the realization of these flaws is what helps to develop their consciousness and livelihood.
After all the indoctrination,
my conviction is gone.
Sister, believe me,
my doubt protects me.
Note: “Sahih” means authentic.
[1] Translated by M. M. Pickthall
[2] Tafsir of Tabari
[2] Tarikh al-Adab al-Arabi by Shawqi Daif v1 p420
[3] Ansaab al-Ashraaf by Baladhuri p74، al-munammaq by Baghdadi p94، Mu’jam al-Buldan by Hamawi v5 p403
[4] Jamharat khutab al-Arab by Ahmad Zaki Safwat v1 p80
[5] al-Aghani by Asfahani v16 p487، The Complete History by ibn-al-Atheer v1 p555، Aiyaam al-Arab fi al-Jahiliyah by Muhammad Ahmad Jad al-Mawla p2
[6] The Complete History by ibn-al-Atheer v1 p514
[7] Sahih of Bukhari 5759، Sahih of Muslim 1681، Sahih of abu-Dawud 4576، Sahih of Nasaee 4833، Sahih of ibn-Hibban 6020، Musnad of Ahmad ibn-Hanbal 10916
[8] Sahih of Bukhari 5762، 6213، 7561، Sahih of Muslim 2228، Sahih of ibn-Hibban 6136
[9]Sahih of Bukhari 1354، 3055، 6173، 6618، Sahih of Muslim 2924، 2930، Sahih of abu-Dawud 4329، Sahih of Tirmidhi 2249، Sahih of ibn-Hibban 6783، Musnad of Ahmad ibn-Hanbal 11776
[10] Sahih of Nasaee 4069، Sahih of abu-Dawud 4080، Tafsir of Tabari 6:93، The Complete History by ibn-al-Atheer Year8، al-Maghazi by Waqidi v2 p855
11. Revised Edition .. & Dubious Condition
The Chosen One .. Forgot the Quran
He Inherits .. He Does not Inherit
They Feigned Destitution till They Dominated
Associating the Messenger with “Allah”
Involving the Christians with the Jews
Modification, Substitution, Distortion, Reduction, & Addition
Denial then Confession
The authors of the Quran said at the beginning:
{Most surely it is an honored Quran, • In a book that is protected} 56:77-78 S
{.. And verily, it is an honourable respected book • falseness cannot come to it from before it or behind it, sent down by the All-Wise, Worthy of all praise.} 41:41-42 H
{In fact, it is a Glorious Quran. • In a Preserved Tablet.} 85:21-22 I
And they denied any replacement of words in it:
{And recite what has been revealed to you of the Book of your Lord, there is none who can alter His words; ..} 18:27 S
{It is We Who have sent down the Thikr (i.e. the Quran) and surely, We will guard it.} 15:9 H
But some of its texts had caused harm or disrupted benefit, and they changed their minds about them, and had to substitute, modify and undo some rules they put in it (as the parliaments do to the Constitution); and in order to have a solution for that.. they did not shy from attributing that to
“Allah”:
{When We substitute a verse in place of another verse -and Allah knows best what He reveals- they say, “You are an impostor.” But most of them do not know.• Say, ’The Holy Spirit has brought it down from your Lord, truthfully, in order to stabilize those who believe, and as guidance and good news for those who submit.’} 16:101-102 I
Is this a convincing response? It is inability to respond.
{Whatever a Verse do We abrogate or cause to be forgotten, We bring a better one or similar to it. ..}
2:106 H
(Tabari: Whatever we move of a rule of a verse to another, so We substitute it and change it, so that the haram is turned to halal and haram to halal and permissible to prohibited and prohibited to permissible ..)
They said “We bring a better one”; so the canceled “verse” was worse than the new one; and the authors failed in saying the best statement the first time. This substitution, backdown and flip-flop would not come from a perfect infallible god. Therefore, the Quran in Othman’s Mus’haf
(manuscript – Othmanic codex), the final and popular version, can be regarded as.. a poetry book, in a revised improved version.
(ibn-Kathir: The legitimate meaning of “naskh” is known by the scholars, summed up by some as lifting a rule by a late legitimate evidence. [...] Qatadah said: .. “Allah made His Prophet forget what He willed, and He abrogated what He willed.” [...] Hassan said: “The prophet was made to recite some quran, and then he forgot it.” [...] ibn-Abbas said: “Among what was being sent down on the Prophet, a revelation at night, which he forgot the next day.”)
(Qurtubi: This is a great verse in the field of rules. And its reason was that the Jews envied the Muslims for orienting to the Kaaba and impugned Islam, and they said: “Muhammad orders his companions with something and then forbids it; so this Quran would not be from anyone but himelf, and this is why some of it contradicts the other.” So Allah sent down “When We substitute a verse”, and sent down “Whatever a Verse do We abrogate”. Knowing this category is confirmed, and its benefit is great, the scholars would not do without knowing it, and it would not be denied by anyone but the stupid ignorant ones, due to its implication, which is the new rulings, and distinguishing the permitted from the prohibited. [...] “Naskh” in Arabic has two meanings. One: Transfer [copying]
[...] Second: Revocation and removal [...] In this sense, He said: “Allah nullifies what Satan interjects”, i.e. He removes it so that it is not recited and does not become affirmed as part of the Quran ..)
More scholars and interpreters agree that the Quran underwent “naskh” (in the sense of invalidating rules in it) and forgetting (i.e. losing texts from it); [63-76] They have written the detail of that in books on Quranic studies, and some have authored books specific to it, listing dozens of abrogated texts; Including:
al-Nasekh wal-Mansukh by Nahhass, al-Nasekh wal-Mansukh by Muqri, al-Nasekh wal-Mansukh by ibn-Hazm, al-Nasekh wal-Mansukh by ibn-Salaam, Nawasekh al-Quran by ibn-al-Jawzi, al-Nasekh wal-Mansukh fe al-Quran al-Kareem by ibn-al-Arabi.
We convict him by his own words. The authors themselves established the proof of their own conviction.. by setting a criterion for judging that the book is not from “Allah”, which is the presence of discrepancy in its texts, by saying:
{Do they not ponder the Quran? Had it been from any other than Allah, they would have found in it much discrepancy.} 4:82 I
The Chosen One.. Forgot the Quran
Muhammad the messenger, the chosen one.. was granted the potency of 30 men in sex, (as mentioned in chapter 16, according to authentic narratives;) but his memory was not stronger than the memory of others to memorize the Quran:
{We shall make you to recite (the Quran), so you (O Muhammad) shall not forget (it), • Except what Allah may will, ..} 87:6-7 H
(Tabari: Do not forget, unless we wish to make you forget it by abrogating and lifting it.)
{The Messenger of Allah was praying [audibly], and he left a verse, and in the attendants was Obai ibn-Kaab, so he said: “Messenger of Allah, did you forget verse such and such, or has it been abrogated?” He said: “I forgot it.”} [1]
{The Messenger of Allah recited the Quran during the prayer, and he omitted a verse inadvertently.
A man said: “Messenger of Allah, you omitted such-and-such verse.” He said: “Why did you not remind me of it?” He said: “I thought it was repealed.” He said: “It was not.”} [2]
Muhammad used to bring a Quranic text, and his opponents would respond to it to show his error, so he would correct the error with another text:
{Allah’s apostle Sat, and in the room was a few of the men of Quraish, and he spoke.. Nadr ibn-al-Harith interrupted him, Allah’s apostle spoke to him until he exhausted him, then he read, “Surely you and what you worship besides Allah are the firewood of hell; to it you shall come. ..” 21:98 S –
and then he left.. then came ibn-al-Ziba’ra [...] so ibn-al-Mughira said: “[...] Muhammad claimed that we and what we worship [...] are the firewood of hell;” [...] ibn-al-Ziba’ra said: “By God, if I found him I would have rebutted him, so ask Muhammad: Is all the worshiped other than Allah in hell with the worshiper? We worship the angels, the Jews worship Ozair, and the Nazarenes worship Jesus the son of Mary.” So the men were impressed [...] and thought that he had a good argument.
This was mentioned to Allah’s apostle, so he said: “Anyone who liked to be worshiped is with their worshipers. They merely worship demons and whomever they commanded them to worship.” So Allah sent down “Surely those for whom the good has already gone forth from Us, they shall be kept far off from it;” 21:101 S} [3]
They Prostrated with Him
One day, the polytheists prostrated with Muhammad; so why did this happen despite their hostility to him? The narratives about this were told via many ways, they’re almost common, strengthening each other; it is impossible that all of them are false. This is one of them:
{Narrated ibn-Abbas: The Prophet .. prostrated while reciting al-Najm and with him prostrated the Muslims, the pagans, the jinn, and all human beings.} [4]
This is a verified authentic narrative.
Authentic narratives indicate that when Muhammad was in the first years of his call, and some of his followers emigrated to Ethiopia, an it was hard on him that his own people renounced him and rejected what he brought to them, he wished something would happen to cause closeness between him and them, or to find a way to attract them. One day, one of them told him, “Your companions are the slaves of the family of so and so, and the adopted son of the family of so and so, so if you mention our gods with something, we would sit with you, as the most noble of the Arabs come to you, and if they see that your companions are the most noble of your community, theywould like you more.” Muhammad was affected by his words and saw in it what might fulfill his wish. Days later, he came up with the sura al-Najm, and it contained what satisfied their request, complimenting their gods:
{Have you considered al-Lat and al-Uzza? • And Manat, the third one, the other? • Those are the lofty beauties, • and their intercession is hoped-for.}
And when he completed the sura, he prostrated, and they prostrated with him. The news of that spread, and the immigrants in Ethiopia were informed that Quraish had converted to Islam, and Mecca became safe for them, so they returned to it. Mohammad regretted his compromise in his doctrine of the unification of God and being free from polytheism, and he retreated from those Quranic texts, and he patched them with alternative texts, and made an excuse, saying “Surely that was from the devil.” Then he came up with a Quranic text that pardons him and justifies the cancellation of the text that supported polytheism. [5][63][67][68][69][72][74]
Those narratives show the reason and event of the following Quranic text, which cannot be interpreted or justified otherwise:
{We never sent a messenger before you, or a prophet, but when he had a desire Satan interfered in his wishes. But Allah nullifies what Satan interjects, and Allah affirms His revelations. [...] In order to make Satan’s suggestions a trial for those whose hearts are diseased, and those whose hearts are
hardened. The wrongdoers are in profound discord. • And so that those endowed with knowledge may know that it is the truth from your Lord, [...] Those who disbelieve will continue to be hesitant about it, ..} 22:52-55 I
(Tabari: That wishing of the Prophet .. is what he told himself of liking to approach his community in mentioning their gods with some of what they like. [...] The “ayat” that Allah told that He affirmed, no doubt they are the verses of the Quran; as it is well known that what the devil interfered in is what Allah told that he annulled that of ..)
{ibn-Abbas said: If he spoke, Satan interfered in his speech and found him a way, and every prophet who existed wished his community would believe in him, and whenever one did, Satan suggested to him what would satisfy them.}
{And when Allah alone is mentioned, the hearts of those who do not believe in the hereafter shrink, and when those besides Him are mentioned, lo! they are joyful.} 39:45 S
(Tabari: If the gods that they called beside Allah were mentioned with Him and was said “Those are the lofty beauties, • and their intercession is hoped-for,” those who do not believe in the Hereafter rejoice..)
Extempore Decisions
The most outstanding mistake, of which the backdown proves that the source is human, comes in the stage of the rush of Muhammad and his aides to expansion and extension of domination:
{O prophet! Rouse the believers to battle. If there are twenty steadfast among you, they will defeat two hundred; and if there are a hundred of you, they will defeat a thousand of those who disbelieve; because they are a people who do not understand. • Allah has now lightened your burden, knowing that there is weakness in you. If there are a hundred steadfast among you, they will defeat two hundred; and if there are a thousand of you, they will defeat two thousand by Allah’s leave. Allah is with the steadfast.} 8:65-66 I
He made the wrong decision of pushing his followers to exert more effort in combat, so that each man confronts ten, having no right to flee from them; and then he reduced the number to two. The change occurred in the immediate next text; which indicates that the first command troubled the warriors and burdened them greatly.. as it is considered suicide. So he feared that this may cause their apostasy and forsaking of him and the failure of his project, so he backed down from it. The text says, “Allah has now lightened your burden, knowing that there is weakness in you.”; an admission with which the tongue of the speaker tripped.. implying that he did not know before that, or that he ignored the weakness of the community and their inability to obey the first command..
because of bad judgment, rush, and wild desire for founding the state, (and a proverb says “if you wish to be obeyed, command what is bearable,”) and that he did not realize in advance the anxiety they will have which might lead them to renounce his religion.
{Ibn-Abbas said: When the verse “If there are twenty steadfast among you, they will defeat two hundred” was revealed, it was hard on the Muslims when it became compulsory that one shall not flee from ten. So came the relief ..} [6]
(ibn-Kathir: It was mandated on them that 20 are not to flee from 200. and then Allah relieved them
[...] so 100 shall not flee from 200 [...] when this verse was sent down, it was burdening on the Muslims, and they made a big deal of it [...] so Allah relieved them and abrogated it with the other verse ..)
(Tabari: He ordered that on the man of them be 10 of the infidels, so they were troubled by that, so he had on the man 2 men as a relief from Allah [...] as he knew their weakness [...] that in the man of them there is weakness against facing 10 of their enemy [...] there would not have been relief if there has not been burdening ..)
Examples of his retreat from some of his impromptu decisions:
{Allah’s Messenger said: I prohibited you from visiting the graves, but you may visit them. And I prohibited you the flesh of sacrificed animals beyond three days, but keep it as long as you like. And I prohibited you from the use of wine except in dry waterskins. Now drink ..} [7]
{Allah’s Messenger said: O people, I had permitted you to contract temporary marriage with women, but Allah has forbidden it until the Day of Resurrection. So he who has any, he should let her off ..} [8]
{.. “I have ordered you to burn two men in fire, but no one shall torture with fire except Allah. So if you catch them, kill them.”} [9]
It Was Mandatory
The text {O you wrapped in garments! • Stand (to pray) all night, except a little.} 73:1-2 H
was abrogated by the text {He [has come to know] that you are unable to pray the whole night, so He has turned to you (in mercy). So, recite you of the Quran as much as may be easy for you. He
[has come to know] that there will be some among you sick, ..} 73:20 H
{ibn-Abbas said about the sura al-Muzzammil-73: The verse “Stand (to pray) all night, except a little, a half thereof” was abrogated by the verse “He [has come to know] that you are unable to pray the whole night, ..”} [10]
{Saad ibn-Hisham asked A’ishah: [...] Mother of the faithful, tell me about the Prophet’s prayer at night. She said: “Do you not recite the sura al-Muzzammil?” He said: “Yes.” She said: “Allah ..
made the observance of the night prayer at the beginning of this sura obligatory. So the Messenger of Allah .. and his Companions around him stood vigil in the night prayers for one year, until their feet swelled up. Allah held back the concluding portion of this sura for twelve months, then He .. sent down the relief in the end of the sura, and the night prayers became voluntary after being obligatory.”} [11]
{And for part of the night, prostrate yourself to Him, and glorify Him long into the night.} 76:26 I (Tabari: ibn-Zaid said: “This was obligatory at first [...] This got erased for the Messenger of Allah and the people, and He made it extra, so He said: {And keep vigil with it during parts of the night, as an extra prayer. ..} 17:79 I”)
If the source of the Quran were a deity who knows the condition of people, that which is and that which will be, he would not have commanded them to a worship that they cannot bear, then after their suffering for a whole year, he backs down from that.
Are You Reluctant?
The text {O you who believe! When you converse privately with the Messenger, offer something in charity before your conversation. ..} 58:12 I
was abrogated by the text {Are you reluctant to offer charity before your conversation? If you do not do so, and Allah pardons you, then perform the prayer, and give alms, and obey Allah and His Messenger. ..} 58:13 I
(Tabari: ibn-Abbas said: “[This verse] descended because the Muslims were making too many queries at the Messenger of Allah .. until they burdened him, so Allah .. wanted to relieve His Prophet .., then when He said that, many people stopped. Then Allah gave them space with the next verse”)
{Ali ibn-abi-Talib said: When the verse “.. When you converse privately with the Messenger ..”
descended, the Prophet said to me: “What do you think? A dinar?” I said: “They cannot afford it.”
He said: “Then half a Dinar?” I said: “They cannot afford it.” He said: “Then how much?” I said: “A
grain of barely.” He said: “You are such a compromiser.” Then the verse “Are you reluctant ..”
descended. So because of me, Allah lightened the burden upon this nation.”} [12]
This is proof that Muhammad made mistakes in his decisions, and nothing was revealed to him from a knower of hidden things who knows what is in the minds of people and how they will interact with the decisions.
Torture for Thoughts
The text {.. Whether you reveal what is within your selves, or conceal it, Allah will call you to account for it. He forgives whom He wills, and He punishes whom He wills. ..} 2:284 I was abrogated by the text {Allah does not burden any soul beyond its capacity. To its credit is what it earns, and against it is what it commits. ..} 2:286 I
{ibn-Omar said: The verse “.. Whether you reveal what is within your selves, ..” was abrogated by the verse following it.} [13]
{The Messenger of Allah said: Allah forgave my nation the evil promptings which arise within their minds, as long as they did not speak about them or act upon them.} [14]
{When [this verse] was revealed to the Messenger of Allah .. the companions of the Messenger of Allah felt it hard and severe and they came to the Messenger of Allah and sat down on their knees and said: “Messenger of Allah, we were assigned some duties which were within our power to perform, such as prayer, fasting, jihad, charity. Then this verse was revealed unto you and it is beyond our power to live up to it.” The Messenger of Allah said: “[...] say, we hear and we obey,
[...]” then Allah revealed immediately afterwards the verse “The Apostle believes ..” When they did that, Allah abrogated [the verse] and .. revealed “Allah does not burden ..”} [15]
The Will
The text {It is decreed for you: when death approaches one of you, and he leaves wealth, to make a testament in favor of the parents and the relatives, fairly and correctly -a duty upon the righteous.}
2:180 I
was abrogated by the text {.. As for the parents, each gets one-sixth ..} 4:11 I
{ibn-Abbas said: The bequest was made in this way until the verse of inheritance repealed it.} [16]
{Narrated ibn-Abbas: The custom was that the property of the deceased would be inherited by his offspring; as for the parents (of the deceased), they would receive a bequest. Then Allah repealed from that custom whatever He wished and fixed for the male double the amount inherited by the female, and for each parent a sixth ..} [17]
He Inherits .. He Does not Inherit
{To everyone We have assigned beneficiaries in what is left by parents and relatives. Those with whom you have made an agreement, give them their share. ..} 4:33 I
{.. But family members are nearer to one another in the Book of Allah. ..} 8:75 I
{Regarding the verse “To everyone We have assigned beneficiaries”, ibn-Abbas said: It means heirs.
And regarding “Those with whom you have made an agreement”, he said: When the Emigrants came to Medina, an Emigrant used to be the heir of an Ansari, not the latter’s relatives, because of the bond of brotherhood which the Prophet had established between them. So when the verse “To everyone We have appointed heirs.” was revealed, [the brotherhood] was abrogated, except helping and advising each other, no inheritance, but he could bequeath him.} [18]
{When the Emigrants came to Medina. they inherited from the Helpers without any blood-relationship with them for the brotherhood which the {Regarding the verse “Those with whom you have made an agreement”, ibn-Abbas said: The way it used to be is that a man would make an
agreement with another with whom he had no family relationship, so one would inherit the other; then this was abrogated by the verse “family members are nearer to one another”} [19]
Amendments to Fasting
{O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, that you may become righteous. • For a specified number of days. But whoever among you is sick, or on a journey, then a number of other days. For those who are able: a ransom of feeding a needy person.
But whoever volunteers goodness, it is better for him. But to fast is best for you, if you only knew.}
2:183-184 I
(Qurtubi: “Fasting is prescribed for you” i.e. in the beginning of Islam, three days every month and the day of Ashura, “as it was prescribed for those before you” and they are the Jews, according to ibn-Abbas .. then this was abrogated in this nation by the month of Ramadan.) (ibn-Kathir: Fasting was at first the way it was in the nations before us, of every month three days.
This has been narrated by Muaadh, ibn-Mas’oud, ibn-Abbas, Ataa, Qatadah, and Dahhak.)
{The Messenger of Allah .. used to fast three days every month, and would fast on the tenth day of Muharram. Then Allah .. revealed the verse “Fasting is prescribed for you”, so anyone had the choice to fast, or not to fast and instead, feed an indigent every day, which was enough for him. [...]
Then Allah revealed “The month of Ramadan is when the Quran descended”, so fasting became mandatory on anyone who witnessed the month ..} [20]
{Permitted for you is intercourse with your wives on the night of the fast. [...] Allah knows that you used to betray yourselves, but He turned to you and pardoned you. So approach them now, and seek what Allah has ordained for you, and eat and drink until the white streak of dawn can be distinguished ..} 2:187 I
This is proof that Muhammad was making decisions based on what he read, heard and saw from people, just like any leader, and he did not receive revelations by a creator who knows who he created and who knows what is best for them in advance.
(ibn-Kathir: These verses contain a relief from Allah for the Muslims, and ending the practice that was observed in the early years of Islam, as when one broke his fast, he was allowed to eat, drink and have sex only until the Ishaa (Night) prayer, or if he fell asleep before it. Anyone who slept or offered the Ishaa prayer, was not allowed to drink, eat, or have sex until the next night. They found that to be difficult for them.)
(Tabari: ibn-abi-Layla said, they fasted three days each month. When Ramadan came, they fasted, and if a man did not eat when breaking his fast until he slept, he did not eat until the next night [...]
ibn-Abbas [...] said that in the month of Ramadan, when Muslims prayed Ishaa, women and food became prohibited to them until the next night. Then some of the Muslims had food and women in Ramadan after Ishaa, including Omar ibn-al-Khattab, then they complained to the Messenger of Allah .. so Allah revealed “Permitted for you” [...] Qatadah said: People before this verse, if one of them fell asleep at night, he was not permitted to have food nor drink nor his wife until the next night; so some Muslims fell to that, as some ate or drank after their sleep, and some came onto their women, then Allah permitted this for them.)
{Narrated al-Baraa: When the order of compulsory fasting of Ramadan was revealed, the people did not approach women for the whole month; but some men cheated themselves. So Allah revealed:
“Allah knows that you used to betray yourselves” ..} [21]
{.. When the Messenger of Allah .. came to Medina, he commanded them to keep fast for three days.
Thereafter, the verses of fasting Ramadan were revealed. But they were not accustomed to fasting; hence it was hard for them; so those who could not keep fast would feed an indigent. Then the verse
“whoever among you witnessed the month, they shall fast it” descended. The concession was granted to the sick and the traveler; the others were commanded to fast. If anyone broke his fast and
slept without eating, he did not eat until morning. Came Omar ibn-al-Khattab and wanted his wife.
She said: “I have slept.” He thought that she was making an excuse, so he came onto her. And a man from the Ansar came and wanted food, so they said: “Let us preheat something for you.” Then he fell asleep. Then the next morning, the verse “Permitted for you” was sent down.} [22]
{ibn-Abbas said: Before the verses of fasting were sent down, people used to eat and drink and were permitted as to women, but if anyone slept, he would not eat or drink or come onto his wife until the time of fast breaking in the following night. Omar .. after he slept and became in the fasting obligation, he came onto his wife, then he went to the Prophet .. and said: “I complain to Allah and to you what I have perpetrated.” He said: “What have you done?” He said: My sole enticed me to come onto my wife, after I slept, although I wanted to fast. Then the verse “Permitted for you” was sent down.} [23]
{Narrated al-Baraa: It was the custom among the companions of Muhammad that if any of them was fasting and the food was presented (for breaking his fast), but he slept without eating, he would not eat that night and the following day till sunset. Qais ibn-Sirmah was fasting and came to his wife at the time of fast breaking and said: Do you have anything to eat. She replied: “No, but I would go and bring some for you.” And he worked hard during the day, so he fell asleep. When his wife came and saw him, she said: “A letdown for you.” When it was midday the following day, he fainted, and the Prophet .. was notified about it, then the verse “Permitted for you” was sent down.} [24]
The text {.. For those who are able: a ransom of feeding a needy person. But whoever volunteers goodness, it is better for him. ..} 2:184 I
was abrogated by the text {.. Whoever of you witnesses the month, shall fast it. ..} 2:185 I (Tabari: “For those who are able” is revoked by Allah’s saying “Whoever of you witnesses the month, shall fast it.”)
{Narrated Salama ibn-al-Akwaa: When the verse “For those who are able a ransom” descended, if anyone of us wanted to skip fasting, he would do so and give a ransom [to an indigent, till the verse succeeding it was revealed and abrogated it.} [25]
They Feigned Destitution till They Dominated
The texts of the invasion and the killing of opponents in the sura Tawbah-9 (the last one chronologically) revoked all the texts of tolerance, peacefulness, and destitution feigning.
The revoked texts because of sura Tawbah are estimated as dozens. [26] Examples thereof:
{And fight in the cause of Allah those who fight you, but do not commit aggression; Allah does not love the aggressors. [...] But if they cease, then Allah is Forgiving and Merciful.} 2:190-192 I
{But if they incline towards peace, then incline towards it, ..} 8:61 I
{Repel evil with that which is better. We are Best-Acquainted with the things they utter.} 23:96 H
{.. turn away from the polytheists.} 15:94 I
{There shall be no compulsion in religion; ..} 2:256 I
{You (O Muhammad) are only a warner} 23:35 H
{So remind them, you are only a one who reminds. • You are not a dictator over them.} 88:21-22 H
{.. and you are not a tyrant over them ..} 50:45 H
{Then if they accept Islam, they are of a surety guided; and if they turn away, then upon thee is only the preaching, } 3:20 D
{The Messenger’s sole duty is to convey. ..} 5:99 I
{Tell those who believe to forgive those who do not hope for the Days of Allah. ..} 45:14 I The revoking texts.. include:
{When the Sacred Months have passed, kill the polytheists wherever you find them. And capture them, and besiege them, and lie in wait for them at every ambush. But if they repent, and perform
the prayers, and pay the alms, then let them go their way. ..} 9:5 I
{Fight those who neither believe in Allah nor the Last Day, who do not forbid what Allah and His Messenger have forbidden, and do not embrace the religion of the truth, being among those who have been given the Book (Bible and Torah), until they pay tribute out of hand and have been humiliated.} 9:29 Q
{.. And fight the polytheists collectively, as they fight you collectively, ..} 9:36 I
{O Prophet! Strive hard against the disbelievers and the hypocrites, and be harsh against them, ..}
9:73 I
{.. If they turn away, seize them and execute them wherever you may find them; ..} 4:89 I
Associating Muhammad with “Allah”
In the Quran, there are texts in which Muhammad appears to be interjected with “Allah”; which is probably for the purpose of imposing things through the narratives attributed to Muhammad. And in this, there is partnering-off with “Allah” (as in polytheism.) I do not find such an association in the
“Bible”, except with the Messiah (the so-called son of God):
{If only they were content with what Allah and His Messenger have given them, and said, “Allah is sufficient for us; Allah will give us of His bounty, and so will His Messenger; to Allah we eagerly turn.”} 9:59 I
{.. They were resentful only because Allah and His Messenger have enriched them out of His grace.
If they repent, it would be best for them; ..} 9:74 I
This is a clear act of polytheism. Monotheism requires saying “Allah will give us of His bounty; to Allah we eagerly turn.” and “Allah and His Messenger have enriched them out of His grace”. As for this, which is in Othman’s manuscript.. it is an act of polytheism, without a doubt.
{We sent you as a witness, and a bearer of good news, and a warner. • That you may believe in Allah and His Messenger, and support Him, and honor Him, and praise Him morning and evening.} 48:9 I Here, the speech is to Muhammad; it is not right to say to him “That you may believe in Allah and His Messenger”. And following it three words for a single third person (Him), including “praise Him”.
Even if the three words were preceded by “they” as in some readings (That they may believe ..), then as the exponents said: The third person suffixed pronouns “him” refer to Allah, and what is meant by supporting Him is supporting His religion and His Messenger; and whoever differentiates between the pronouns, has gone too far [from the true meaning]. [27][64][66][69][73]
{O you who believe! Do not put (yourselves) forward before Allah and His Messenger, and fear Allah. ..} 49:1 H
(Tabari: I.e., do not hasten to decide a matter of your wars or your religion, before Allah and his messenger make a decision for it, as your decision might be different than theirs.)
{They swear to you by Allah that they might please you and, Allah, as well as His Apostle, has a greater right that they should please Him, if they are believers.} 9:62 H
Here.. either the phrase “as well as His Apostle” is interjected, or the phrase “please Him” is wrong, and the correction is “please them”.
{And when they are called to Allah and His Apostle that he may judge between them, lo! a party of them turn aside.} 24:48 S
{But when the believers are called to Allah and His Messenger, in order that he judges between them, their reply is: ‘We hear and obey’ ..} 24:51 Q
“That he judges” (instead of “that they judge”) indicates that the original was “are called to Allah in order that he judges”.
{O you who believe! Respond to Allah and to the Messenger when He calls you to what will revive you. ..} 8:24 I
“He calls” (instead of “they call”) indicates that the original was “Respond to Allah and to the Messenger when He calls you”.
{.. Whoever obeys Allah and His Messenger, He will admit him into Gardens ..} 4:13, 48:17 I
{But whoever disobeys Allah and His Messenger, and oversteps His bounds, He will admit him into a Fire, ..} 4:14 I
{.. But if you obey Allah and His Messenger, He will not diminish any of your deeds. ..} 49:14 I
{Say, “If your parents, [...] are more dear to you than Allah and His Messenger and the struggle in His cause, then wait ..} 9:24 I
{That is because they opposed Allah and His Messenger. And whosoever opposes Allah, then verily, Allah is Severe in punishment.} 59:4 H
{.. Do they fear that Allah and His Messenger will be unjust? ..} 24:50 Q
{When it is said to them: “Come to that which Allah has sent down, and to the Messenger”, they reply: “Sufficient for us is what we have found our fathers upon”. ..} 5:104 Q
{It is not for any believer, man or woman, when Allah and His Messenger have decided a matter, to have liberty of choice in their decision. Whoever disobeys Allah and His Messenger has gone far astray.} 33:36 I
Involving the Christians with the Jews
One of the researchers thought that the original Quran.. persisted in the vilification of Jews, and called them enemies, while praising the Christians and not mentioning them but in a good way, and that all the slander (in the words that God is one of three, and that God is Christ, and extremism in religion) was exclusive to the delegation of Najran Christians:
{You will find that the people most hostile towards the believers are the Jews and the polytheists.
And you will find that the nearest in affection towards the believers are those who say, “We are Christians.” That is because among them are priests and monks, and they are not arrogant. • And when they hear what was revealed to the Messenger, you see their eyes overflowing with tears, as they recognize the truth in it. They say, “Our Lord, we have believed, so count us among the witnesses.” [...] Allah will reward them for what they say -Gardens} 5:82-85 I As for Othman’s manuscript, it contains what contradicts this:
{Fight those who neither believe in Allah nor the Last Day, who do not forbid what Allah and His Messenger have forbidden, and do not embrace the religion of the truth, being among those who have been given the Book (Bible and Torah), until they pay tribute out of hand and have been humiliated. • The Jews say Ezra is the son of Allah, while the Christians say the Messiah is the son of Allah. Such are their assertions, by which they imitate those who disbelieved before. Allah fights them! How perverted are they! • They take their rabbis and monks as lords besides Allah..}9:29-31Q
This is the last sura in chronological order, and in it came the reversal against the Christians, and the unjust generalization against them, and putting them together with the Jews, and the mixing between them and the Christians (who have a misrepresented creed).
The logical explanation is that the invasions (for expansion and taking spoils and tribute, and captivity of women) affected lands where the majority were Christians, and it was necessary to justify invading them and the permissibility of fighting them and collecting tribute from them, although they were monotheistic believers, so texts were added supporting the invaders with a divine will.
Therefore, the word “Christians” was interjected in texts about the Jews [28]:
{And they say, “Be Jews or Christians, and you will be guided.” Say, “Rather, the religion of Abraham, the Monotheist; ..} 2:135 I
Original: {And they say, “Be Jews, and you will be guided.” Say, “Rather, the religion of Abraham, the Monotheist}
It is not valid that both the believers in Christ and the unbelievers in him believe that they are all rightly guided.
{And they say, “None will enter Heaven unless he is a Jew or a Christian.” ..} 2:111 I Original: {And they say, “None will enter Heaven unless he is a Jew.”}
It is not valid that both the believers in Christ and the unbelievers in him believe that all of them enter Heaven.
{Or do you say that Abraham, Ishmael, Isaac, Jacob, and the Patriarchs were Jews or Christians?
Say, “Do you know better, or Allah?” ..} 2:140 I
Original: {.. were Jews or Christians? Say, “Do you know better, or Allah?”}
No one said they were Christians, as Christianity came after them, and here, the dialogue is with some Jews, not with Jews and Christians, as they did not get together.
{The Jews and the Christians say, “We are the children of Allah, and His beloved.” Say, “Why then does He punish you for your sins?” ..} 5:18 I
Original: {The Jews say, “We are the children of Allah, and His beloved.” Say, “Why then does He punish you for your sins?”}
The Quran never narrated that the Christians were punished for their sins; it narrated it about the Jews.
{The Jews and the Christians will not approve of you, unless you follow their creed. Say, “Allah’s guidance is the guidance.” ..} 2:120 I
Original: {The Jews will not approve of you, unless you follow their creed. Say, “Allah’s guidance is the guidance.”}
They do not have the same creed.
The Manuscripts
The differences between the recitations of Muhammad’s companions or between their manuscripts were a hard dilemma facing the founders of the religion, contradicting their claim of “Allah’s preservation of the Quran”. They initially treated it with the idea of “the seven styles.” After this failed and the problem exacerbated, they decided to impose one manuscript on people, and destroy their manuscripts by force and coercion.
{Muhammad said: Gabriel taught me to recite in one style. I kept contacting him asking for more, so he did, till he reached seven styles.} [29]
{And he said: Recite the Quran in seven styles, as in whichever style you recite, you are right, and do not argue in it, as arguing in it is disbelief.} [30] [31]
In the time of Muhammad, Abdullah ibn-Mas’oud was among the writers and reciters of the Quran.
But he was distinguished in two ways:
1. Muhammad’s praise to his recitation:
{Muhammad said: Whoever is pleased if he recites the Quran fresh, the way it was revealed, he should recite it like the son of umm-Abd.} [32]
2. The intensity of his interest and care toward the Quran, and his work on the collection of texts, to the extent that he attained a manuscript which people used to copy.
{ibn-Mas’oud said: By Allah .. ! There is no sura revealed in Allah’s Book but I know at what place
it was revealed; and there is no verse revealed in Allah’s Book but I know about what it was revealed. And if I know that there is someone who knows Allah’s Book better than I, and he is at a place that camels can reach, I would go to him.} [33]
However, the caliph abu-Bakr marginalized.. ibn-Mas’oud and his manuscript, and did not ask for his help when he decided to compile the Quran, although he was the most experienced and the most eligible for it.
After Muhammad’s death, and the battle of al-Yamamah against apostates in the reign of abu-Bakr, in which more than 70 of the Quran memorizers were killed, abu-Bakr commissioned Zaid ibn-Thabet for compiling the texts of the Quran, so he collected them from the palm fronds, leather pieces, bones (shoulder blade), thin stones, and memory of men; [34] so some went missing, other ones were altered, and possibly additions were made to them. One of the most important factors in this was.. the annihilation of so many of the memorizers in battles, especially the battle of al-Harrah in Medina, which was a massacre to more than 700 of them. [35][36][37]
The result was written sheets which remained in the possession of abu-Bakr until his death, then they were moved to Omar, and then to his daughter Hafsa. It was not recopied, and did not circulate among people by then, while ibn-Mas’oud’s manuscript was common, especially among the people of Iraq (where the caliph Omar sent him), as well as in Obai ibn-Kaab’s manuscript, as well as what was transferred by some of Muhammad’s companions to the Levant. [38]
It has been narrated that Hudhaifa ibn-al-Yaman was in some of the invasions, and where some of the people of Syria met who recited like the recitation of Miqdad ibn-al-Aswad and abu-al-Dardaa, and a group of the people of Iraq who recited like the recitation of ibn-Mas’oud and abu-Musa; and those who did not know about the legitimacy of reciting on seven styles claimed the superiority of his recitation to that of someone else, and perhaps tell the other he was mistaking, or even call him a disbeliever. This led to a severe conflict and a spread of bad talk among people. Hudhaifa rode to the caliph Othman. There, he said: “O commander of the believers, save this nation before they conflict in their book like the Jews and Christians conflicted in their books.” And he mentioned to him what he saw of differences among people in recitation. [31] [39] [40]
And when Othman commissioned Zaid to impose his manuscript on people and destroy all the other ones.. [39] ibn-Mas’oud erupted with anger, and said: “O Muslims! I become isolated from copying the Quran, and it is assigned to a man, by Allah, I converted to Islam when he was still [a seed] in the backbone of an infidel!” And he said: “I have read from the mouth of the Messenger of Allah ..
seventy suras while Zaid ibn-Thabet had a forelock and was being schooled.” [41] It was a major crisis between ibn-Mas’oud (the reciter of the prophet and one of the most knowledgeable of his companions and the closest to him) and Othman (the caliph).
ibn-Mas’oud held on to his manuscript, and when he heard about the command to destroy the manuscripts (while he was in Kufa in Iraq), he hid his manuscript and urged people to do the same, saying: “hide the manuscripts that you have, as Allah said, {whosoever hides anything away, he shall bring forth on the Day of Resurrection that which he had hidden away;} 3:161 D – so meet Allah with the manuscripts. I have read from the mouth of the Messenger God .. seventy suras; would I relinquish that?” [40][42]
The imposition of one manuscript (and one style) on people.. is an invented heresy in religion, contrary to the explicit words of Muhammad. If men who are not infallible dared to treat the Quran with what violates the directing of their “infallible” prophet (Recite the Quran in seven styles) and contradicts it and nullifies it, it is likely that they (or others) dared to do more than that.
The books of interpretation and authentic narratives recorded some differences between ibn-Mas’oud’s manuscript and Othman’s manuscript; which include that the latter added the suras al-Fatihah, al-Falaq, and al-Nass, [43] and missed texts, and differed in many words.
The text {.. So We will turn you towards a direction that will satisfy you. So turn your face towards the Sacred Mosque. ..} 2:144 I
is preceded by the following text, which is suitable only if it followed it:
{The ignorant among the people will say, “What has turned them away from the direction of prayer they once followed?” ..} 2:142 I
So, the order of these two texts is inverse in Othman’s manuscript. [44]
These texts were likely added to the Quran.. because of the demolition of the Kaaba in its original place (Petra) and its construction in Mecca, during the war between the Umayyad and the followers of ibn-al-Zubair, after the killing of Imam Hussein (as chapter 15 shows).
• Most scholars and commentators agree that the text
{Those of you who die and leave wives behind -a will shall provide their wives with support for a year, provided they do not leave. If they leave, you are not to blame for what they do with themselves, provided it is reasonable. Allah is Mighty and Wise.} 2:240 I
was abrogated by a text that preceded it in the manuscript:
{As for those among you who die and leave widows behind, their widows shall wait by themselves for four months and ten days. When they have reached their term, there is no blame on you regarding what they might honorably do with themselves. Allah is fully acquainted with what you do.} 2:234 I
So, the order of these two texts is inverse in Othman’s manuscript. [26][44][45][46]
{ibn-al-Zubair said: I said to Othman ibn-Affan: The verse “Those of you who die and leave wives”
was abrogated by the other one. So why do you copy it into the manuscript? Othman said: “O son of my brother! I would not shift anything of it from its place.”} [47]
{A woman from Quraish came to the Messenger of Allah and said: “My daughter’s husband has died, and she has complained of her eyes; may we apply kohl to them?.” He said: “No.” twice or thrice, then he said: “It (the mourning period) is only four months and ten days. The one of you used to throw a piece of dung after a year had passed.” I said to Zainab: “What does ‘after a year had passed’ mean?” She said: “During the ignorantness era, if a woman’s husband died she would go to the worst room she had and stay there, then, when a year had passed, she would come out and throw a piece of dung behind her.”} [48]
{ibn-Abbas said: This verse [2:240] abrogated the woman’s mourning period at her family, and she may observe her mourning period wherever she wants. That is the saying of Allah, “they do not leave”.} [49]
Therefore, the authors of the Quran adopted one of the habits of the period they called
“ignorantness”, and then they replaced it.
Modification, Substitution, Distortion, Reduction, & Addition
From the legend of Solomon: {.. Then when he fell, the Jinn clearly perceived that, if they had known the unseen they would not have tarried in the ignominious torment.} 34:14 D
In the recitation of ibn-Mas’oud and ibn-Abbas, “the humans clearly perceived that, if the Jinn had known the unseen”. [64][66][67][68][69][76]
{By the night as it covers. • And the day as it reveals. • And He who created the male and the female. • our endeavors are indeed diverse.} 92:1-4 I
This is a flimsy text; the oath by night and day is followed by the oath by the Creator. This is the result of patching:
{Alqamah said: I met abu-al-Dardaa, and he said to me: “[...] Do you recite according to the recitation of ibn-Mas’oud? I said: “Yes.” He said: “Then recite ‘By the night as it covers’.” So I
recited it: “By the night as it covers. • And the day as it reveals. • And the male and the female.” He laughed and said: “This is how I heard Allah’s apostle recite it.”} [50]
{Zirr ibn-Hubaish said: I met Obai ibn-Kaab, and told him that ibn-Mas’oud used to scratch [the two suras al-Falaq and al-Nass] off the Quranic manuscripts, and used to say “These two are not of the Quran, so do not include in it what is not of it.” Obai said, “The Messenger of Allah .. was told, so he told us, so we say it. How many verses do you count for the sura al-Ahzab-33?” I said: Seventy three. He said: “By God, it surely was equivalent to the sura al-baqarah-2, and we recited in it the verse of stoning ..”} [43]
{Omar .. came out on the pulpit [...] then said: [...] among what Allah has revealed, was the verse of stoning, so we recited, understood and comprehended it [...] I am afraid that after a long time passes, someone will say, “By Allah, we do not find the verse of stoning in Allah’s Book,” and thus they go astray by leaving an obligation which Allah has revealed [...] we also used to recite among the verses in Allah’s Book: “Do not claim to be the offspring of other than your real fathers, as it is disbelief on your part that you claim to be the offspring of other than your fathers.”} [51]
{A’ishah .. said: A verse had been revealed of stoning, and ten breast feedings of the adult male; it was in a piece of paper under a bed in my house; when Allah’s apostle got sick we got busy in his matter, and a goat of ours entered and ate it.} [52]
{A’ishah .. said: Among what had been revealed in Quran “ten known sucklings make marriage unlawful”, then it was abrogated (substituted) by five sucklings; then Allah’s Apostle died while it was among what was read in the Quran.} [53]
There is nothing about these sucklings, not the ten nor the five.
{By the time of the afternoon! • Surely, the human is in a loss,} 103:1-2 Q
{Ali .. used to recite this as “Surely, the human is in a loss, • and he is in it to the end of time,”.} [63]
[64][68]
{Omar ibn-al-Khattab said to abd-al-Rahman ibn-Awf..: Did we not have in what Allah revealed to us “Do jihad as you did it the first time”? as we do not find it. He said: “It was dropped in what was dropped from the Quran.” ..} [54]
{And carry out the Hajj and the Umrah for Allah. ..} 2:196 I
{Narrated Ibrahim, from Alqamah, [...] he said: It is in ibn-Mas’oud’s recitation “And carry out the Hajj and the Umrah to the House.” Do not go in Umrah beyond the House. Ibrahim said: I mentioned this to Saeed ibn-Jubair, and he said: ibn-Abbas said the same thing.} [55][63][64][65]
{As for the man-thief and the woman-thief, cut off their hands ..} 5:38 D
In the recitation of ibn-Mas’oud, it is “As for the male thieves and the female thieves, cut off their right hands”. [56][63][64][66][67][69][70][72]
{And beware of discord which does not afflict the wrongdoers among you exclusively; ..} 8:25 I ibn-al-Arabi said: Do not reckon that the problem of this verse occurred among the late [scholars]; rather, it is a precedent matter in the early ones. And that is why some people recited it as “beware of discord, so that it does not afflict the wrongdoers among you exclusively”, and others recited it as
“beware of discord which would indeed afflict the wrongdoers among you exclusively”. And a similar thing is narrated about Obai ibn-Kaab and Abdullah ibn-Mas’oud. [57][75]
{To every community is a direction towards which it turns. ..} 2:148 I
ibn-Mas’oud recited it as “To every community We made a qibla”. [71]
Jarir said: I mentioned it to Mansour. He said: “To every community We made a qibla with which they are satisfied”. [63][71]
{No blame is on you if ye divorce women while yet ye have not touched them ..} 2:236 D
Hamza and al-Kisaee recited it as “have not contacted them”, and al-Aamash recited it as “before having touched them”, and ibn-Mas’oud: “before having had intercourse with them”. [71][74]
{He has subjected to you the night, the day, the sun and the moon. The stars are subjected by His Command. ..}
ibn-Mas’oud, al-Aamash, and ibn-Masref recited it as “The winds are subjected” in place of “The stars”. [66][73]
{You commit no error by seeking bounty from your Lord. When you disperse from Arafat, remember Allah ..}2:198 I
{Narrated ibn-Abbas: Okaz, Mijannah, and Dhul-Majaz were markets during the “ignorantness”
period. Then in Islam, they considered it a sin to trade there [during Hajj], so this verse was revealed: “You commit no error by seeking bounty from your Lord during Hajj seasons.” ibn-Abbas recited it.} [58][64]
{Say, “He is Allah, the One. • Allah, the Absolute.} 112:1-2 I
Transliteration: Qul huwa Allahu ahadun • Allahu assamadu.
Muhammad said to his companions: {“Allahu alwahidu assamadu” is a third of the Quran.} [59][64]
[65]
{.. As such Allah sets a seal on every heart that is proud and arrogant.} 40:35 Q
It was narrated about ibn-Mas’oud that he was reading it, “As such Allah sets a seal on the heart of every proud arrogant one.” [...] Haroun reported that this is how it was in ibn-Mas’oud’s manuscript.
[63][66][67][72]
{Then We created of the drop, a clot (of congealed blood) and We created the clot into bitesize tissue, then We created the bitesize tissue into bones, then We clothed the bones with flesh,..}23:14Q
In ibn-Mas’oud’s recitation: “then We made the bitesize tissue into bones and tendons, then We clothed it with flesh”. [63][66]
{.. and We turn it into stubble, as if it had not flourished the day before. We thus clarify the revelations for people who reflect.} 24:10 I
In Obai ibn-Kaab’s manuscript, it is “as if it had not flourished the day before; and We would not annihilate it except by the sins of its people.” Narrated by ibn-Abbas. [63][66][73]
{They profess obedience, but when they leave your presence, some of them conspire something contrary to what you said. ..} 4:81 I
ibn-Mas’oud recited it as “a conspirer of them conspires something, O Muhammad, contrary to what you said.” [66][73]
{Those who were given the Scripture did not splinter, except after the Clear Evidence came to them.
• They were commanded only to worship Allah, ..} 98:4-5 I
{Obai ibn-Kaab said: The Messenger of Allah .. said to me: “Allah .. told me to recite to you.” .. So he recited to me “.. Those who were given the Scripture did not splinter, except after the Clear Evidence came to them. • The religion with Allah is the Hanifiyah [Abrahamic monotheism], not Judaism nor Christianity. • And whoever does good, it will not be denied for him.”} [60]
{.. Qatadah said: Anas ibn-Malik told us that they used to recite a Quranic verse regarding those martyrs, which was “Convey to our people on our behalf that we have met our Lord, and He has become pleased with us and has made us pleased.” Then the verse was abrogated.} [61]
{abu-Musa al-Ashaari sent for the reciters of Basra. So, came to him 300 men who had recited the Quran. He said [about missing suras]: [...] We used to recite a sura which resembled in length and severity to Bara’ah [the sura al-Tawbah-9], then I have forgotten it, but I remember this out of it: “If there were for the son of Adam two valleys full of wealth, he would long for a third valley, and
nothing would fill the stomach of the son of Adam but soil.” And we used so recite a sura which resembled one of the suras of Musabbihat [e.g. suras 17, 57], then I have forgotten it, but I remember this out of it: “O people who believe, why do you say that which you do not practice, and thus it is recorded as a testimony on your necks, and you would be asked about it on the Day of Resurrection.”} [62]
The texts of the Quran (above) and frequent narratives via many paths.. leave no room for doubt and denial of the occurrence of abrogation (cancellation of rules) and forgetting (vanishing of texts) in the Quran. This manuscript which came as a result of all that substitution, cancellation, jumbling and collecting.. was it originally in a preserved tablet or a protected book? No, rather, this is a conclusive evidence that its source is human beings, not revelations from a god who has full knowledge and ability and has vowed to guard his own words.
For fear and greed, we set up a religion,
and a god, whom we invoke, does not guide us.
But our matter are in our hands.
Hear the sayings of atheists.
Note: “Sahih” means authentic. “Sunan” means traditions.
[^][1] Sahih, Sunan of Nasaee 8240, Musnad of Ahmad ibn-Hanbal 15365, Sahih of ibn-Khuzaimah 1647, al-Silsilah al-Sahihah by Albani 6/159
[^][2] Sahih of ibn-Hibban 2241, Sunan of abu-Dawud 907, Sahih of ibn-Khuzaimah 1648
[^][3] al-Sirah al-Nabawiyah by ibn-Hisham p358
[^][4] Sahih of Bukhari 1071, 4862, Sahih of ibn-Hibban 2763, Sunan of Tirmidhi 575
[^][5] Sahih, Nasb al-Majaneeq by Albani 20, 23, al-Mawahib al-Laduniyah by Qastalani 1147/
[^][6] Sahih of Bukhari 4376, 4653, Sunan of abu-Dawud 2646
[^][9] Sahih of Bukhari 2954, Sahih of ibn-Hibban 5611, Sunan of Darimi 2461
[^][10] Sahih of abu-Dawud 1304
[^][11] Sahih of Muslim 746, Musnad of Ahmad ibn-Hanbal 24269, Sahih of ibn-Hibban 2551, Sunan of abu-Dawud 1342, Sunan of Nasaee 1600
[^][12] Sahih of ibn-Hibban 6942, Sunan of Tirmidhi 3300
[^][13] Sahih of Bukhari 4545, 4546
Dawud 2209
[^][15] Sahih of Muslim 125, Sahih of ibn-Hibban 5069, Sahih of Tirmidhi 2992, Musnad of Ahmad ibn-Hanbal 3061
[^][16] Sahih of abu-Dawud 2869
[^][18] Sahih of Bukhari 2292, 4580, Sahih of abu-Dawud 2922
[^][19] Sahih of abu-Dawud 2921
[^][20] Sahih of abu-Dawud 507
[^][22] Sahih of abu-Dawud 506
[^][23] Sahih, Omdat al-Tafsir by ibn-Kathir 1/219, Muafaqat al-Khabar lil-Khabar by ibn-Hajar 2/311, al-Ojab Fe Bayan al-Asbab by ibn-Hajar 1/437
[^][24] Sahih of Bukhari 1915, Sahih of ibn-Hibban 3460, Sahih of abu-Dawud 2314, Sahih of Tirmidhi 2968, Musnad of Ahmad ibn-Hanbal 18611, Sunan of Nasaee 2168
[^][25] Sahih of Bukhari 4507, Sahih of Muslim 1145, Sahih of Tirmidhi 798, Sahih of Nasaee 2315, Sahih of ibn-Hibban 3478, Sahih of abu-Dawud 2315
[26] al-Nasekh wal-Mansukh by Muqri
[^][27] al-Itqan fe Oloum al-Quran v1 p563
[^][28] The Priest and the Prophet by Joseph Azzi – Success & Failure
[^][29] Sahih of Bukhari 3219, 4991, Sahih of Muslim 819, Musnad of Ahmad ibn-Hanbal 2371
[^][30] Sahih al-Jamea by Albani 1163, Musnad of Ahmad ibn-Hanbal 17853، Shuaab al-Eman by Baihaqi 2266
[31] Tafsir al-Tabari – The language in which the Quran descended
[^][32] Sahih, Musnad of Ahmad ibn-Hanbal 36, Sahih of ibn-Majah 114, Sahih of ibn-Hibban 7066, Sahih al-Jamea by Albani 5961
[^][33] Sahih of Bukhari 5002, Sahih of Muslim 2463
[^][34] Wikipedia Arabic – Compilation Of Quran
[^][35] Tarikh al-Tabari – Year63
[^][36] al-Bidaya wal-Nihaya by ibn-Kathir – Year63,11
[^][37] The Complete History by ibn-al-Atheer – Year63
[^][38] Wikipedia Arabic – Othman’s Manuscript
[^][40] Mahmoud Khalil’s Article “ibn-Mas’oud’s Manuscript In The Face Of Othman’s Quran” – Dustour Post, al-Bidaya wal-Nihaya by ibn-Kathir – Year 35
[^][41] Sahih, Musnad of Ahmad ibn-Hanbal 3689
[^][42] Tafsir al-Qurtubi – Compilation Of Quran, Siyar Àlam al-Nubalaa by Dhahabi – Abdullah ibn-Mas’oud
[43]Sahih of ibn-Hibban 4429, Musnad of Ahmad ibn-Hanbal 21186, Tafsir al-Qurtubi & ibn-Kathir – The Sura al-Falaq, al-Mustasfa by Ghazali p114, al-Burhan fe Oloum al-Quran by Zarkashi v2 p254
[^][44] al-Burhan fe Oloum al-Quran by Zarkashi v2 p169
[^][45] al-Nasekh wal-Mansukh by Nahhass
[^][46] al-Nasekh wal-Mansukh by ibn-Hazm
[^][47] Sahih of Bukhari 4530, 4536
[^][48] Sahih of Bukhari 5336, Sahih of Muslim 1488, Sahih of ibn-Majah 1707, Sahih of Nasaee 3540, Sahih of Tirmidhi 1197
[^][49] Sahih of Bukhari 4531, 5344, Sahih of Nasaee 3531, Sunan of abu-Dawud 2301
[^][50] Sahih of Bukhari 3532, Sahih of Muslim 824
[^][51] Sahih of Bukhari 6442, Sahih of abu-Dawud 4418
[^][52] Sahih, Musnad of Ahmad ibn-Hanbal 25784, Sunan of of ibn-Majah 1944
[^][54] Sahih, Takhrij Mushkel al-Athaar by Arna’oot 129/, Tafsir al-Tabari 33:8, Ahkam al-Quran by ibn-al-Arabi 33:8
[^][55] Large Sunan of Baihaqi 8551
[^][56] Large Sunan of Baihaqi 16722
[^][57] al-Itqan fe Oloum al-Quran by Siyuti v1 p519
[^][58] Sahih of Bukhari 1770, 2050, 2098, 4519, Sahih of ibn-Hibban 3894, Sahih of abu-Dawud 1734
[^][59] Sahih of Bukhari 5015, Sunan of Tirmidhi 2896, Sunan of of ibn-Majah 3071, Musnad of Ahmad ibn-Hanbal 16660
[^][60] Sahih, Musnad of Ahmad ibn-Hanbal 21202, Sunan of Tirmidhi 3793, 3898
[^][61] Sahih of Bukhari 2801, 3064, 4090, 4091, Sahih of Muslim 677
Commentaries:
[63] Tabari [64] Qurtubi [65] ibn-Kathir [66] ibn-Atiyah [67] Baghawi
[68] Mawardi [69] al-Kashaaf [70] al-Zajjaaj [71] Alusi
[72] Zad al-Masir
[73] al-Bahr al-Muhit
[74] al-dur al-Manthoor
[75] Ahkam al-Quran by ibn-al-Arabi
[76] Eerab al-Quran by Nahhass
12. Inheritance .. & Intelligence
As the founders of Islam have decided to have their religion dominant and controlling over the people in all their affairs, (even in what comes out of the body,) it was incumbent on them to issue instructions regarding inheritances:
{Allah instructs you regarding your children: The male receives the equivalent of the share of two females. If they are daughters more than two, they get two-thirds of what he leaves. If there is only one, she gets one-half. As for the parents, each gets one-sixth of what he leaves, if he had children. If he had no children, and his parents inherit from him, his mother gets one-third. If he has siblings, his mother gets one-sixth. [...] You get one-half of what your wives leave behind, if they had no children. If they had children, you get one-fourth of what they leave. After fulfilling any bequest and paying off debts. They get one-fourth of what you leave behind, if you have no children. If you have children, they get one-eighth of what you leave. [...] If a man or woman leaves neither parents nor children, but has a brother or sister, each of them gets one-sixth. If there are more siblings, they share one-third. ..} 4:11-12 I
{They ask you for a ruling. Say, “Allah gives you a ruling concerning the person who has neither parents nor children.” If a man dies, and leaves no children, and he had a sister, she receives one-half of what he leaves. And he inherits from her if she leaves no children. But if there are two sisters, they receive two-thirds of what he leaves. If the siblings are men and women, the male receives the share of two females.”} 4:176 I
But they made a big mistake by attributing these instructions to the god directly, and not to Muhammad; as this field has of complexity, ramification, and computational processes what their militant political resourcefulness did not help them with; and putting them in the Quran.. made it difficult to edit them and add to them later, which got them into an abstruse dilemma.
These texts are flimsy even for a human book. The author defined the share of children if they were
“daughters more than two” and “only one”, and neglected their share if they were two.
The flimsiness of these texts was so bad, that they needed the intervention of abu-Bakr to tell people that text 12 is for “brothers from the mother” and that text 176 is for “brothers from the father and mother”:
{abu-Bakr said in his speech: Surely the verse that Allah revealed in the beginning of the sura al-Nisaa.. He revealed regarding the child and the parent. And the second verse, He revealed regarding the husband and wife and brothers from the mother. The verse with which he ended it .. He revealed regarding the brothers and sisters of the father and mother.} [1]
Then they needed the intervention of Omar ibn-al-Khattab, when he was the caliph, to try to solve their problems that are unsolvable. And because this was not brought to the attention of the authors at the right time, they could not modify their book.
What’s ridiculous is.. that they said in the first text.. “Allah instructs you”, which seems to be a gesture from their god to issue instructions. Then after dozens of texts and at the end of the sura..
they attached another text beginning with the phrase “They ask you”. This is proof that they did not have full knowledge of all the cases of inheritance, and that they needed people to inquire so they issue supplemental instructions, as governments do.
We also note in this text and texts 12,13,14,25,26 that the rhyme is different from the rest of the texts of the sura, and this indicates that they were written a long time after writing it, and were added to it in haste and recklessness.
Their involvement in this field.. resulted in errors and injustice, exposing their intellectual and computational stupidity, and confirmed that their god was not a knower of the hidden things, and had
not comprehended everything in his intellect. He was nothing but a stupid human being like them.
Examples:
• A man died while his parents were alive, and had wife and daughters. The legacy divides into 24
shares.
For the daughters ⅔ = 16 shares, for the saying “If they are daughters more than two, they get two-thirds”.
For the father ⅙ = 4 shares, and for the mother: ⅙ = 4 shares, for the saying “As for the parents, each gets one-sixth of what he leaves, if he had children.”
And for the wife ⅛ = 3 shares, for the saying “If you have children, they get one-eighth”.
⅔ + ⅙ + ⅙ + ⅛ = 1.125 > 1 (full inheritance). Shares: 16 + 4 + 4 + 3 = 27 > 24
Since the dues increased the base of the matter, the matter is treated with “aowl” from the base of 24
to the base of 27, so the inheritance is divided on 27 shares, for the daughters 16, for the father 4, for the mother 4, and for the wife 3. [2]
This is the what’s called “aowl”; it is an increase in shares and the reduction of the quotas of the heirs specified in the Koran. This means that no one of the heirs takes his|her full quota which
“Allah” commanded. The father’s quota – For example – got reduced from 4 ÷ 24 = 16.7% to 4 ÷ 27
= 14.8%.
This is nothing but a heresy invented by Omar ibn-al-Khattab without a guide from “Allah” or from his messenger, in order to patch the cracks in the computations of his god. I.e. Omar.. treated the flaw in the teachings of his god. This is proof of the invalidity of the argument of the authors of the Quran that its texts are detailed and perfect:
{(This is) a Book, the Verses whereof are perfected, and then explained in detail ..} 11:1 H
{.. We have explained all things in detail.} 17:12 I
The companions of Muhammad and the majority of scholars unanimously agreed on the “aowl”
invention.. while it was objected to by ibn-Abbas, the “rabbi of the nation” and the “translator of the Quran”, that it is not right to reduce the quota of a heir mandated by “Allah” for them; so he suggested giving priority to some of the heirs (whom “Allah” mentioned first), so they take their full quotas, and if something remained, it is divided on others, and if nothing remained, they do not inherit. [3] In this opinion, the solution of the example above is.. to deprive the wife (the life partner of the bequeather and the mother of the daughters) of her quota which “Allah” commanded.
Both views are inventions that violate the text of the Quran. The fact that no one can deny remains..
that the authors of the Quran did not notice this flaw, otherwise they would not have left it like this, and they would have mentioned the “aowl” or prioritization or any way to complete their instructions.. so that their book becomes detailed and perfect as they claimed.
• Another example: A woman died and had only a husband and two sisters. Her legacy is divided into 12 shares.
For the husband ½= 6 shares, for the saying “You get one-half of what your wives leave behind, if they had no children”.
And for the two sisters ⅔ = 8 shares, for the saying “if there are two sisters, they receive two-thirds”.
½+⅔= 1.17 > 1. Shares: 6+8= 14 > 12.
With “aowl”.. the shares are increased from 12 to 14, so the husband takes 6 of them, and the sisters 8. Share of the husband -for example- got reduced from 6÷12= 50% to 6÷14= 43%.
In the way of ibn-Abbas, the husband takes half, and the two sisters take the remaining, which is only a half, instead of the amount of two-thirds which “Allah” commanded.
• In some cases, the total of the quotas set for the present heirs is less than the inheritance, so part of it remains. Example:
A man died while his parents were alive, and had a daughter.
For the daughter ½, and for the father ⅙, and for the mother ⅙, for the saying “If there is only one, she gets one-half. As for the parents, each gets one-sixth”.
½ + ⅙ + ⅙ = 0.83 < 1
The scholars differed in the remaining part; some of them said it goes to the house of money, and some said, it returns to the heirs except the spouses. [4] Mohammad ruled in that with a patriarchal racist ruling against women:
{Muhammad said: Give the shares to those who are entitled to them, and what remains goes to the nearest male heir.} [5]
The masculine racism and the contempt for the female in the rules of Islamic inheritance appear.. in 4 manifestations:
1. The manifestation in the previous paragraph.
2. “The male receives the equivalent of the share of two females”, even if the female bares greater responsibilities than the male, being -for example- a mother of orphans, while the male is sterile.
3. The male inherits the entire inheritance if heis the only the heir, but the female does not inherit more than half, even if she is the only heir, for the saying “If there is only one, she gets one-half.”
4. If the dead man has a son and a daughter.. the daughter’s children do not inherit from their grandfather, whether their mother is alive or dead, while the son’s children inherit (if the grandfather did not have alive children). [6]
Among the funny things in the rules of Islamic inheritance:
• The brothers do not inherit anything with the father. But nevertheless, they are the cause for the reduction of the mother’s share from ⅓ to ⅙, for the saying “If he had no children, and his parents inherit from him, his mother gets one-third. If he has siblings, his mother gets one-sixth.”
• The half-brothers from the mother are preferred to the full brothers from the father and the mother, and inherit more than them, and the full brothers may not inherit because of them: A woman died leaving a husband, two half-brothers from her mother, and two full brothers. For the husband ½, for the half-brothers ⅓, and for the two full brothers the remaining ⅙.
A woman died leaving a husband, a mother, two half-brothers from her mother, and two full brothers. For the husband ½, for to the mother ⅙, for the half-brothers ⅓, and nothing for the full brothers. [8]
• A father, a mother, and a son who is married in the same house.
The father died. The mother (the father’s life partner) gets only ⅛, for the saying “they get one-eighth”, while the rest of the inheritance goes to the son (even if he used to maltreat his father.) Most of the house becomes his and his wife, the new lady of the house. Now the mother is threatened of liquidating only ⅛ of the legacy for her and expelling her from her husband’s house because he died.
• A rich man has two sons, each of them has children.
One of the two sons died, and then the grandfather died. The children of the dead son (the orphans) do not get anything of the legacy of their grandfather, because their father died before the grandfather. This is by the consensus of scholars. [9] [10]
Rather, the grandfather is the one who inherits from his deceased son. And even if the grandfather died before dividing the inheritance, his quota is added to his property, and this becomes a legacy for his legitimate heirs, which do not including his grandchildren! [10]
Now, the orphans, while their cousins enjoy the money and property of their grandfather, the children of the dead son suffer from poverty and deprivation.
Are these rules of justice in any way? Why is all this? Not for anything except that the founders of Islam overlooked these cases.
[1] Tafsir al-Tabari 4:12
[2] Islam Q & A – Answer 202003
[3] al-Muhalla bil-Aathar by ibn-Hazm – Question 1718
[5] Sahih of Bukhari 6737، Sahih of Muslim 1615
[6] Islam Q & A – Answer 70575
[7] Tafsir ibn-Kathir 4:11
[8] Talkhis Fiqh al-Faraedh by ibn-Othaimeen p33
[10] Islam Q & A – Answer 222614
13. Legends of Prophets .. for Big Profits
The so called “Holy Books” included stories.. in which there are marvels that call to the question: Why did all of this happen in ancient times and the like of it did not happen in modern times, not even in the time of the alleged Prophet Muhammad? The logical answer is: they are just fictional legends composed by the ancients.
Prophets and Messengers
Most of the stories of the “prophets” are legends that were composed by the leaders of the Jews (the prophets of the Children of Israel) for purposes related to their ambitions and to gain glory and supremacy over the rest of the nations.
Their content: A people among whom a prophet appeared, so they believed him and obeyed him, so the god was satisfied with them and rewarded them, or they denied him and disobeyed him.. so the god got angry and struck them with a disaster.
Their moral: Believe me and obey me, and you’ll be rewarded and be happy; and if you deny me and disobey me, you’ll be struck by what happened to those who disobeyed that Prophet.
And the purpose of them for the Jewish leaders was.. to deceive the followers and push them into docility and blind obedience to orders, even if they reached the point of storming a town and exterminating its people.
If there were an omnipotent god who wanted to send a message to humans, it would have been sufficient for him to dig it on the mountains -for example- so that people could read it, and those among them who wanted to believe in it could do so.
As for the “prophets”, the “messengers”, who were in reality, they were the leaders whose mission was to adapt men and to recruit them.
There has to be a scientific or logical explanation for everything. No one can predict future events.
The idea of prediction (prophecy), if true, means that everything that happens in the world is known and predetermined, and that it is a mere play with a written scenario, in which we are actors without choice or will, and we do not deserve reward or punishment.
The prophecies alleged to be fulfilled.. may be one of two possibilities: The first is that the prophecy was written after the event, to delude people of the existence of a prophet at an earlier time, so that they believe all the words attributed to him. The second is that the prophecy is a description of a future event planned as part of a plan that will be implemented by a capable group that is able to do so; and this is called predictive programming. If the prophecy of the alleged prophet is fulfilled, people will glorify him and take him as a prophet and a leader, and if it is not fulfilled, he will fall from favor and memory.
A Messenger Without a Miracle
The last one of them, Muhammad, was unable to come up with any marvels like what was mentioned in those legends.
(Tabari: The people of Mecca said to Muhammad: If what you say is true, and you would be pleased if we believe, then turn the Safa mountain into gold..
[The reply came:] {Nothing prevents Us from sending miraculous signs, except that the ancients called them lies. ..} 17:59 I
al-Hasan said: It is a mercy to you, O nation, that if We had sent the signs and you denied them, what happened to those before you would have afflicted you.)
And what forbade the torment from hitting the people of Mecca as those before them, and being annihilated by “Allah” and substituted? He threatened them with this:
{But if they turn away, say, “I have warned you of a thunderbolt, like the thunderbolt of Aad and Thamood.”} 41:13 I
{If He will, He can take you away and bring about a new creation.”} 35:16 D
And they insisted on their position and confirmed disbelieving Muhammad, and rushed the torment:
{And they said, “Our God, if this is the truth from You, then rain down on us stones from the sky, or visit us with a painful affliction.”} 8:32 I
Muhammad and his aids did not have anything but repeating the threatening with hell:
{They ask you to hasten on the torment. And verily! Hell, of a surety, will encompass the disbelievers.} 29:54 H
And the answer came:
{But Allah would not punish them while you are amongst them. And Allah would not punish them as long as they seek forgiveness. • Yet why should Allah not punish them, when they are turning others away from the Sacred Mosque, ..} 8:33-34 I
Why then did not he punish them and annihilate them after the migration of Muhammad and his followers as in the stories of previous nations? The logical answer is: Because they are fictional legends, and all what happened to those nations is of the action of nature, which hits believers as it hits others.
Mohammad’s inability to present a miracle like what’s in the stories of the prophets.. led to the rebound of people from his religion after his death, because they did not find with him a real sign or evidence to make them believe.
Let’s consider this: The alleged Creator God.. did not create people except for one purpose.. to worship him:
{I did not create the jinn and the humans except to worship Me.} 51:56 I
But his actions contradict this purpose:
First.. his messages were limited to the Middle East, so millions of people outside it remained not worshiping him. The human being has managed to convey messages to all the peoples instantly by audio and video, and this so-called god failed to convey his messages to millions of people outside the borders of the State of Mohammad and his successors.
Second.. he sent his greatest messenger with the greatest and the last message from him to people, then he withheld from them a miracle, one real miracle that proves to them that he is his messenger, to reassure their hearts, so that they worship him and obey him.
They asked him for one real sign like all the messengers had alleged signs in their stories.. to prove to them that he is really a messenger from “Allah” and not a fraud and a fibber; and they gave him the choice of several options:
{And they said, “We will not believe in you unless you make a spring burst from the ground for us. •
Or you have a garden of palms and vines; then cause rivers to gush pouring through them. • Or make the sky fall on us in pieces, as you claim, or bring Allah and the angels before us. • Or you possess a house of gold. Or you ascend into the sky. Even then, we will not believe in your ascension, unless you bring down for us a book that we can read.”..}17:90-93 I
His response was nothing but saying: {.. “Glory be to my Lord. Am I anything but a human messenger?”} 17:93 I
{And they swear by Allah with the strongest of their oaths, that if a sign came to them they would most certainly believe in it. Say: Signs are only with Allah; and what should make you know that when it comes they will not believe? • And We will turn their hearts and their sights, as they did not
believe in it the first time, and We will leave them in their inordinacy, blindly wandering on. • And even if We had sent down to them the angels and the dead had spoken to them and We had brought together all things before them, they would not believe unless Allah pleases, but most of them are ignorant.} 6:109-111 S
Meaning, “Allah’s” answer is: I wo not do a miracle because with it or without it they wo not believe unless I wanted them to. This answer confused the reciters, so they disagreed in its wording, and baffled the interpreters, so they disagreed in its meaning; and it demonstrates the inability of the rhymer.. who called himself “Allah” and that his stories about miracles in previous nations are all fictional. And if these were the words of a god, then he is an unjust god, because he granted the previous communities miracles due to which they believed, and deprived this nation of them, while the reward for all is one.
(Qurtubi: al-Furraa and others said: These words are directed to the believers, because they said: O
Messenger of Allah, if the sign descended, hopfully they might believe. So Allah said: “what should make you know” O believers, “annaha” (that they), which is how it is read by the people of Medina and al-Aamash and Hamza , i.e. perhaps if it comes they do wo not believe. [...] This verse is problematic ..)
(Tabari: That message is from Allah to the faithful [...] and his saying “annaha” is in the sense of
“perhaps”. It is the interpretation worthiest of rightness, due to the extensive reading in how it is read by the reciters of the lands [...] and how do you know, O believers?, perhaps if the signs come to these polytheists they wo not believe, then they quickly get torment and wrath. [...] “and We will turn their hearts”, so We deviate them from faith, “and their sights” from seeing the truth and knowing the point of the right argument, and if the sign they asked for came, they do not believe in Allah and His Messenger and what he brought from Allah, as they did not believe once before -by our turning of their hearts before its coming-. [...] But most of these polytheists do not know that this is so; they think that faith is up to them, and that unbelief is in their hands, whenever they wish they believe, and whenever they wish they unbelieve. It is not so; it is in My hand, no one among them would believe except that who I guide to it and grant success, and no one would unbelieve except that who I thwart from rationality and lead astray.)
Meaning, a messenger with talk and deceit only.. then by the sword. These two verses are attributed to the poet of the Prophet, Hassan ibn-Thabit:
The chosen one called in Mecca for too long, getting no acceptance, while he showed softness in manner and speech
Then when he called with the sword naked in his palm, they submitted to him and surrendered and turned
{.. They came to him and said “Tell us about some boys who went away in the foremost era who had a wonderous tale, and about a man who roamed and reached the easts and wests of the world, and tell us about the spirit, what is it?” He said “I will tell you about what youhave asked tomorrow” [...]
He stayed 15 nights [...] so they said “Muhammad promised us next day, and today 15 nights have passed, and he has not told us any of what we asked.” [...] Then Gabriel came to him [...] with the sura al-Kahf ..} [1]
15 days.. were enough to send someone with the questions on a quick horse to bring the answers from another town.
The founders of the religion claimed that the miracle is the Quran!
A miracle is an act that breaches the laws of the universe. As to words.. no matter how high-reaching are their eloquence, strength, and allegations of knowledge and wisdom, do not rise to the level of a breach of the laws of the universe (if it has ever happened).
So, what a miracle! Maybe it was so, in the eyes of some people for some time. It has already been exposed in the age of science, to everyone who is aware of what’s in it of ills, flaws, ignorance and
deceit. And what a god.. this who wanted people to worship him, then did not find a way for it better than the swords and bloodshed.
Prophecy of the Hour
The age of the universe in the Abrahamic books is approximately 6,000 years, as shown in chapter 7.
And after Jesus “prophesied” for his disciples:
{.. and there will be deep mourning among all the peoples of the earth. And they will see the Son of Man coming on the clouds of heaven with power and great glory. • And he will send out his angels with the mighty blast of a trumpet, and they will gather his chosen ones from all over the world –
from the farthest ends of the earth and heaven. • “Now learn a lesson from the fig tree. When its branches bud and its leaves begin to sprout, you know that summer is near. • In the same way, when you see all these things, you can know his return is very near, right at the door. • I tell you the truth, this generation will not pass from the scene until all these things take place.} Gospel of Matthew 24:30-34
And after the authors of the Bible “prophesied” these talks:
{The end of the world is coming soon. Therefore, be earnest and disciplined in your prayers.} 1st Epistle of Peter 4:7
{“Fear God,” he shouted. “Give glory to him. For the time has come when he will sit as judge. ..}
Book of Revelation 14:7
{Dear children, the last hour is here. You have heard that the Antichrist is coming, and already many such antichrists have appeared. From this we know that the last hour has come.} 1st Epistle of John 2:18
.. 2000 years have passed, and “the hour” has not come.
And after the authors of the Quran “prophesied” these talks:
{The Hour has drawn near, ..} 54:1 H {The Day of Resurrection draws near.} 53:57 H
{Do they then await (anything) other than the Hour, that it should come upon them suddenly? But some of its portents (indications and signs) have already come, ..} 47:18 H
{Mankind’s reckoning has drawn near, ..} 21:1 I
Thus, the “drawing near” is relative to mankind. 1400 years have passed already, and “the hour” has not come.
After 2000 years, does “drawing near” have meaning any more? 2000 years are sufficient for those who have insight with which they can distinguish between facts and myths.
Legends
Reader, assume that you have not read the following examples in the Quran. If you read them in a book of short stories.. would you consider them as real or fictional? And why the like of them has not happened in the past two millennia?
• A mountain got wrecked and collapsed:
{.. So when his Lord appeared to the mountain, He made it collapse to dust ..} 7:143 H
• A sea got split:
{We inspired Moses: “Strike the sea with your staff.” Whereupon it parted, and each part was like a huge hill.}26:63 I
{And recall that We parted the sea for you, so We saved you, and We drowned the people of Pharaoh as you looked on.} 2:50 I
• A man died and returned to life after 100 years:
{.. Allah caused him to die for a hundred years, and then resurrected him. He said “For how long
have you tarried?” He said “I have tarried for a day, or part of a day.” He said “No. You have tarried for a hundred years. Now look at your food and your drink, it has not spoiled ..”} 2:259 I
• Someone died and then returned to life when he got hit with the meat of a yellow cow:
{When Moses said to his nation: ‘Allah commands you to slaughter a cow’ [...] ‘The cow is yellow, a rich yellow pleasing to the onlookers.’ [...] And when you slew a soul and then fell out with one another concerning it, Allah made known what you concealed. • We said: ‘Strike him with a piece of it’ Like this, Allah restores the dead to life ..} 2:67-73 Q
• A group of men stayed alive for 300 years without water or food:
{(The young men said to one another): “And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave [...] And you would have thought them awake, while they were asleep. [...] We awakened them that they might question one another. A speaker from among them said “How long have you stayed?” They said “We have stayed a day or part of a day.” They said “Your Lord knows best how long you have stayed ..” they stayed in their Cave three hundred years, and add nine.} 18:16-25 H
• A person became blind, and years later, a shirt got thrown on his face, so he regained his sight:
{.. and his eyes whitened with grief, [...] Go with this shirt of mine and cast it upon my father’s face;
[...] he cast it upon his face and he became clear-sighted. ..} 12:84-96 D
• A stick turned into a snake:
{Then he cast down his staff, and lo! it was a serpent manifest.} 7:107، 26:32 D
• An intelligent ant distinguished Solomon from others:
{Until, when they came upon the Valley of Ants, an ant said “O ants! Go into your nests, lest Solomon and his troops crush you without noticing.”} 27:18 I
• A man slaughtered 4 birds, chopped them and distributed them, then they returned to having form, being alive and flying:
{And when Abraham said “My Lord, show me how You give life to the dead.” He said “Have you not believed?” He said “Yes, but to put my heart at ease.” He said “Take four birds, and incline them to yourself, then place a part on each hill, then call to them; and they will come rushing to you. ..”}
2:260 I
• And he was set on flaming fire, and nothing burned of his body:
{They said “Burn him and support your gods, if you are going to act.” • We said “O fire, be coolness and safety upon Abraham.”} 21:68-69 I
• A man got swallowed by a whale in its stomach (squeezing him in its acid and no air to breathe) and then it vomited him up alive:
{So the whale swallowed him, for he was blameworthy, • and had he not been among those who exalt, • he would have lingered in its belly till the Day they are resurrected. • But We cast him, upon the shore, and he was ill,} 37:142-145 Q
• A king died.. his corpse stayed many days, and no one noticed this among his servants or entourage:
{Then when We decreed death for him, naught discovered his death to them save a moving creature of the earth which gnawed away his staff. Then when he fell, the Jinn clearly perceived that, if they had known the unseen they would not have tarried in the ignominious torment.} 34:14 D
