Tag Archives: Quran

An Example of Tahrif (Corruption) in the Bible

Muslims are often told that the corruption of the Bible as Muslims believe in, cannot be demonstrated. Simple examples of taḥrīf (corruption; technically: to move something from its place) are generally dismissed as copyist errors which do not affect the overall meaning of the message, though it does need to be pointed out that at some point there will be enough small changes that they aggregate into meaningful differences. If it was the case that many small changes were ineffectual in the validity of scripture (its meaning and authority) then either it is the case that the scripture itself is so vague and impactless that changes don’t matter on a macro scale or it is the case that the changes do eventually matter because the sanctity and preservation of scripture matters.

The Qur’ān makes a few claims regarding the taḥrīf of the Bible:

“Do you ˹believers still˺ expect them to be true to you, though a group of them would hear the word of Allah then knowingly corrupt it after understanding it?” – 2:75 (trans. by Dr. Mustafa Khattab).

“But they broke their covenant, so We condemned them and hardened their hearts. They distorted the words of the Scripture and neglected a portion of what they had been commanded to uphold. You ˹O Prophet˺ will always find deceit on their part, except for a few. But pardon them and bear with them. Indeed, Allah loves the good-doers.” – 5:13 (trans. by Dr. Mustafa Khattab).

Prof. Adam Gacek writes in his Vademecum (pp. 31-32) regarding the definition of the word taḥrīf:

2. distortion, error, usually involving either transposition of letters within a word, e.g. علم/ عمل or شقر /شرق , or mispronunciation, e.,g. طغرا /طرة (MU, X, 57; MQ, 641: al-taḥrīf bi-al ziyādah aw bi-al-naqṣ); falsification (of a text), comp. al-qalb al makānī, taṣḥīf.”

Regarding “al-taḥrīf bi-al ziyādah aw bi-al-naqṣ”, this means a change by means of increasing or by decreasing (letters, words, passages, etc).

Let’s now proceed by looking at an example of a simple change of one word in which it was swapped with a word of the opposite meaning. At first we will look at a Jewish translation (CJB; emphasis mines), then at Christian translations (ESV, NIV; emphasis mines).

Now it would come about when the cycle of the feasting days would be over, that Job would send and summon them, and offer up burnt-offerings early in the morning burnt- offerings according to the number of all of them, for Job said, “Perhaps my sons have sinned and blasphemed God in their hearts.” So would Job do all the days. – Job 1:5 (CJB).

“And when the days of the feast had run their course, Job would send and consecrate them, and he would rise early in the morning and offer burnt offerings according to the number of them all. For Job said, “It may be that my children have sinned, and cursed[a] God in their hearts.” Thus Job did continually. – Job 1:5 (ESV).

Now the Hebrew text (MST – Masoretic Text):

וַיְהִ֡י כִּ֣י הִקִּיפוּ֩ יְמֵ֨י הַמִּשְׁתֶּה֜ וַיִּשְׁלַ֧ח אִיּ֣וֹב וַֽיְקַדְּשֵׁ֗ם וְהִשְׁכִּ֣ים בַּבֹּקֶר֘ וְהֶֽעֱלָ֣ה עֹלוֹת֘ מִסְפַּ֣ר כֻּלָּם֒ כִּ֤י אָמַ֣ר אִיּ֔וֹב אוּלַי֙ חָטְא֣וּ בָנַ֔י וּבֵֽרְכ֥וּ אֱלֹהִ֖ים בִּלְבָבָ֑ם כָּ֛כָה יַֽעֲשֶׂ֥ה אִיּ֖וֹב כָּל־הַיָּמִֽים:

The word used in the English is “blasphemed”, the word used in Hebrew is H1288 or the word for “blessed”. “Blasphemed” and “blessed” are words with the opposite meaning, so what happened here? The CJB offers little explanation (at least the digital version I checked), but the ESV rightly has a footnote there:

Job 1:5 The Hebrew word bless is used euphemistically for curse in 1:5, 11; 2:5, 9

As this footnote explains, this issue has arisen in multiple places within the text of Job, at a count of at least four (4) times. They do offer one explanation, the word bless is used euphemistically to mean curse. Yet, is this true? Not exactly, the NET in Translation Note #30 says (emphasis mines):

The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.

For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.”

The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

This would be less of a problem if the entire story of Job did not rest on the meaning of this one word. In the Bible, Satan challenges God by claiming that the only reason the Patriarch Job is so faithful to God, is only due to the blessings which God had bestowed upon him (wealth, a good family, good health, etc). Satan then suggests to God, that should God take these blessings away from Job that Job will then either curse God (if the translations are right) or that Job will bless God (if the edited Hebrew text is right). In other words, either Satan wins the challenge against God or God wins the challenge against Satan.

Given that Job ends up cursing God and repenting for it, and given the use of the original Hebrew word of “curse” (i.e. the word before the scribes changed it to bless in the Hebrew), this would mean that Satan won the challenge against God.

The Challenge by Satan (Job 1:11 – NIV):

“But now stretch out your hand and strike everything he has, and he will surely curse you to your face.”

Job’s Admission of Cursing God (Job 42:1-3 – NIV):

Then Job replied to the Lord:

“I know that you can do all things; no purpose of yours can be thwarted. You asked, ‘Who is this that obscures my plans without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know.

Interestingly, the NIV has no footnote to indicate that the word should be read in its opposite (and therefore in its original) meaning. To further illustrate this point, the Benson Commentary on the Old and New Testaments says (emphasis mines):

Job 42:3. Who is he that hideth counsel? — What am I, that I should be guilty of such madness? Therefore have I uttered that I understood not — Because my mind was without knowledge, therefore my speech was ignorant and foolish; things which I knew not — I have spoken foolishly and unadvisedly of things far above my reach.

Matthew Henry’s Concise Commentary says (emphasis mines):

42:1-6 Job was now sensible of his guilt; he would no longer speak in his own excuse; he abhorred himself as a sinner in heart and life, especially for murmuring against God, and took shame to himself.

In conclusion, this is striking because the Qur’ān teaches:

There are some among them who distort the Book with their tongues to make you think this ˹distortion˺ is from the Book—but it is not what the Book says. They say, “It is from Allah”—but it is not from Allah. And ˹so˺ they attribute lies to Allah knowingly. – 3:78 (trans. by Dr. Mustafa Khattab).

and Allah knows best.

Did the Qur’an Copy the Bible’s Violence?

Very often I am presented with two claims.

Claim #1: The Qur’an copied from the Bible
Claim #2: The Qur’an is a manual for violence.

Those who make these claims do not seem to understand that the only possible conclusion in which both these claims can be true is if the Qur’an’s “violent” verses were copied from the Bible. To help those who hate us understand this point, I often ask the question:

Did the Qur’an Copy the Bible’s Violence?

Quite often the answer is no. Yet if the author of the Qur’an did create a religion for the purpose of warfare, genocide and terrorism, and if this author was copying from the Bible then it stands to reason that the Qur’an at the very least should contain some or most of the Bible’s most violent verses. Yet this is not the case. In fact, the most violent verse in the Bible is not matched by any verse of the Qur’an:

“However, in the cities of the nations the Lord your God is giving you as an inheritance, do not leave alive anything that breathes.” – Deuteronomy 20:16 (NIV)

It would seem very strange that the author of the Qur’an (assuming it is not God as Christians claim) would create a religion for the purpose of warfare and copy from the Bible, while at the same time avoiding copying any verses which allow for violence. Surely, a religion created for the purpose of warfare which had the Bible available for source material would quote the most violent verse possible to support its ideology, yet we find no equal verse to Deuteronomy 20:16 in the Qur’an, or a verse more violent than it altogether.

On the other hand, the Qur’an echoes a teaching once given to a previous messenger (or messengers) to the Children of Israel:

“That is why We ordained for the Children of Israel that whoever takes a life—unless as a punishment for murder or mischief in the land—it will be as if they killed all of humanity; and whoever saves a life, it will be as if they saved all of humanity.” – Qur’an 5:32 (translation by Dr. Mustafa Khattab).

and Allah knows best.

 

Corrections in Early Qurʾān Manuscripts: Twenty Examples – Dan Brubaker

cc-2019-db-correctionbookcover

A recent publication by Dan Brubaker has received quite serious praise from a crowd of individuals who do not seem to have read it and those that have read it cannot seem to articulate what about it was meant to be praiseworthy in the first place. Having read it myself roughly a week or two ago, I forgot about its existence as I was thoroughly nonplussed about its contents, I proceeded with my Ramadan (and subsequently my Eid) until today when I thought to myself that perhaps I can do a very brief review of the work in an effort to put to some use the time I invested in having read the very short book.

To begin with, I have had several interactions with missionaries who seem to consider this book to be one of the greatest literary pieces ever published, yet I cannot seem to find anyone who is able to explain to me why this is the case. Most of my conversations about this work have followed generally the same line of reasoning:

This book proves that the Qur’an is corrupt and has not been preserved!
Can anyone reference the page on which this claim is made?
No.

This book is groundbreaking because it shows that the Qur’an has changes to it!
Changes in the sense that someone somewhere inserted a word or verse or chapter into one of these manuscripts which eventually came to be seen as part of the Qur’an today? No.

Changes that show the early Muslims had a different Qur’an!
A different Qur’an in what sense?

That it contained different words that they had to correct!
Do you mean the words which were omitted by the initial scribe, noticed and then corrected by the same scribe (or in some cases, later ones)?
Yes.
That doesn’t make it a different Qur’an then, all that makes it is someone writing, making an error while writing and then correcting that error.

But it is an intentional change!
Well yes, I would imagine that if someone wrote something and realised they made an error that they would have intentionally chose to correct it.

He says that some of the corrections were later!
Not exactly, he only comes to this conclusion because the nib (writing tip of the writing instrument – think of a lead pencil’s point) was different, the same scribe could have had more than one nib, especially if they were untrained and prone to error, as some of the manuscripts clearly demonstrate some scribes were untrained. It is also possible that there was an initial scribe with one writing instrument (think of a pen, or a pencil), what scholars call the initial scribe or the prima manus and then there was a corrector or secunda manus reviewing the work of the first scribe who used a different nib or the same nib (but due to difference in writing ability their corrections were more noticeable). Therefore a difference in the nib (writing instrument) or in the stroke of the hand of the scribe (or corrector) would appear different but would not necessitate it being centuries later (that conclusion is a matter of interpretation and not one of a factual or immutable nature).

These are how most of my conversations have gone, indeed one specific conversation comes to mind where a missionary could not believe I had read the book so quickly because it took years of research to write. He could not grasp that a man can take 100 years to write a book, but that it does not mean it takes 100 years to read it. I have tried to understand what missionaries find so impressive about the book, it has been difficult to find one that has actually read it. I was able to find one and some of his reasons were as follows:

It is impressive because he shows that corrections were made.
Is he the first person in the world to recognize that authors (scribes) can make mistakes and then correct their mistakes?
No.

Is he the first person in the world to study Qur’anic manuscripts?
No.

Doesn’t he thank Islamic Universities, libraries and institutions for help with his manuscript studies?
Yes.

Didn’t he claim to have consulted Islamic scholarly works on understanding some corrections?
Yes.

So what exactly was impressive if he was not the first to notice any of these things and especially that he received help from pre-existing Islamic literature and Arab-Islamic institutions on this topic?

On the other hand however, what I have managed to notice is that from those who have actually read the very brief book, there is a trend they have all noticed. There are four things to note:

  1. These corrections were allegedly made in different cities.
  2. At different times.
  3. By different scribes.
  4. Towards the accepted Qira’at of the Qur’an.

If the argument was that the Qur’an which is read today was a recent invention (though this is not the argument he himself makes), then how is it possible for all of these different people, in different places, in different times to invent the exact same Qira’at of the Qur’an as we have it today? The only reasonable and sensible conclusion is because they had the same Qur’an, they could not all make the same corrections towards the text of the Qur’an as we have it today, if they did not know what the correct Qira’at of the Qur’an was in the first place. In other words his short book is not a proof of anything negative about the Qur’an, rather it is a proof that scribal errors made by unknown scribes (and in many cases, clearly untrained in Arabic nahw) were seen as such and did not enter into the authentic and well-known transmissions Qira’at of the Qur’an.

The fact that Muslims read these individual copies and went to the effort to ensure they were properly written, demonstrates their careful concern for the accurate transmission of the Qur’an, if they had left the errors without correction then that would have been a cause for concern. In many cases, Dan’s inability to understand Arabic nahw allowed him to choose examples which didn’t make much sense, especially in the cases where:

  1. The scribe omitted or repeated a word due to confusing it with another verse (homoeoteleuton or homoeoarcton).
  2. The scribe omitted or repeated a word due to copying the letters as shapes (unable to understand what they are writing, they are able to identify shapes but don’t know words or what the words mean).
  3. The owner preferring another Qira’ah and requesting it be changed to that reading.

What is perhaps the most intriguing is that these errors before being corrected were exclusively done to singular manuscripts which when compared to manuscripts from the same time period, it can easily be seen that contemporaneous manuscripts do have the correct reading and do not have the same error, thus certifying that these were not legitimate readings that were long forgotten, but that they were genuine errors that were supposed to be corrected.

All in all, nothing about the book is novel, nothing about it is ground-breaking and nothing about it affects any beliefs that Muslims have about the Qur’an, to the contrary it serves as a good evidence for the preservation of the Qur’an that after almost a decade of research for the sake of advancing Christianity, and with a team of volunteers behind him, he could find only 20 examples of corrections stemming from largely untrained scribes. On the other hand, that we have early manuscripts of the New Testament from professional publication houses (scriptoria) with text-clusters (multiple manuscript traditions from the same time period) showing significant and meaningful changes, and additions, demonstrates to us why the missionaries need to inflate meaningless corrections to obfuscate from the faith-crisis they are experiencing.

and Allah knows best.

Seminar: The Preservation of the Bible and the Qur’an (London)

Seminar on the Preservation of the Bible and Quran | This Saturday | 5-7pm | Whitechapel London

Tickets: https://goo.gl/C4eNMG

Short Description:

The science of textual criticism and ‘Ilm al Rasm al Mushaf have two distinct goals with regards to two distinct books. The Bible and the Qur’an do not stand on equal footing, learn how and why, with us.

traditions of preservation continue to be revealed with detailed study. Come join us we look deeply into the Qur’an and the Bible.

Instructor: Ijaz Ahmad (Trinidad)

False Claim: Error in Qur’an Surah 112 – “Ahadun”

The following is a guest post by Br. Sharif Randhawa, co-author of the illuminating book, “Divine Speech” which was written alongside Ustadh Nouman Ali Khan. Br. Sharif also runs a wonderfully informative blog called Quranic Musings which I highly recommend!


I was sent the following video clips in which an individual named Anthony Rogers claims that that Quran 112:1 (qul huwa ’llāhu aḥadun) contains a grammatical error, and that, moreover, Muslims mis-recite the verse in order to avoid the error:

Both of the above claims are patently false, as anyone with knowledge of even the most basic rules of Arabic grammar will recognize. It is deeply presumptuous of someone who shows ignorance of such basic rules of Arabic grammar to claim to have a better grasp of it than the premier work of Arabic literature, the Quran, and the entire Muslim tradition of Arabic grammar, not to mention of Quranic exegesis and recitation. In any case, the errors in both of these claims are as follows:

Contention 1: Rogers claims that the wording in the Quran of qul huwa ’llāhu aḥadun (“Say: He is Allah, one,” or alternatively “Say: He, Allah, is one”) is grammatically incorrect, because aḥadun means not “one” but “one of”; the text, according to him, should actually say qul huwa ’llāhu aḥadu.

Answer: Rogers’ claim is exactly the opposite of what Arabic grammar entails. In a genitive construct, which is the form that expresses the grammatical formula “X of Y,” the X (or muḍāf) that is followed by the genitive Y (or muḍāf ‘ilayhi) precisely cannot carry tanwīn (the indefinite -n ending). This is literally one of the first rules of a genitive construct in Arabic (see the excerpt from p. 44 from Alan Jones’ Arabic Through the Qur’ān, below).

cc-2018-ar-ahadun

Contention 2: Rogers then claims that Muslims mis-recite the verse to avoid this alleged error, as Muslims most frequently recite the verse as qul huwa ’llāhu aḥad, without the inflected -(u)n ending.

Answer: The claim that this is a mispronunciation is, again, false according to the most basic conventions of Arabic. This is because in Arabic speech, when one pauses at the end of a sentence that terminates with a short vowel ending, he or she normally drops the short vowel ending, including the tanwīn if there is one. Any Arabic speaker can confirm that for you.

Unpacking Jay Smith: Topkapi Dating

In the past four weeks there has been a roll out of my latest video to the tune of more than 15,000 views. I recently began a series engaging with Joseph “Jay” Smith of Pfander, about his inconsistent, often erratic and usually dishonest claims. I would like to thank MuslimByChoice, SCDawah and EFDawah for uploading the video to their YouTube platforms.

Watch the video on MuslimByChoice’s channel:

 

Watch the video on SCDawah’s channel:

 

Watch the video on EFDawah’s channel:

 

The video is also viewable on our Facebook page:

 

I have been watching very closely the kind of feedback I’m receiving from specifically Christians who echo Jay’s material and the feedback has been quite surprising. There have been a lot more messages to Calling Christians over the last four weeks from Christians asking for more information. They usually come to agree that in this instance, on the dating of the Topkapi manuscript, that Jay is indeed incorrect though they would not explicitly state that he is intentionally being misleading. One common response was usually along the lines of, if he’s wrong in this case it does not mean he’s wrong in everything else he claims. To this I usually responded that this is one of his foundational and most oft-repeated claims, if a core claim is so obviously wrong, and we know he knows this information is incorrect, then how can we claim he is reliable in other areas?

and God knows best.

The Qur’an on Communication

One of the more fascinating verses of the Qur’an is found in Surah 3, Verse 64:

“Say, ˹O Prophet,˺ “O People of the Book! Let us come to common terms…” – translation from The Clear Quran by Dr. Mustafa Khattab.

In this passage, the Qur’an gives us a methodology to employ in da’wah, namely to come to a common agreement, or common terms from which a fruitful relationship can develop between Muslims and non-Muslims. Tafsir Maa’riful Qur’an comments on this passage:

“This verse unfolds an important principle of Tabligh (preaching) and Da’wah (preaching Islam). The principle requires that a person, who desires to carry his call to a group which holds beliefs and ideas different from his own, should follow a particular method. That method is to induce the group to unite only on what they both can agree to…”

This passage effectively harkens back to the very definition of the word “communicate”. To communicate is to literally have something common with other people, to share a common idea, thought or belief. As Prof. Adler would describe it, to communicate is to have a “meeting of the minds”. The Qur’an (and therefore God) is encouraging us to effectively and sincerely communicate with others about Islam.

This takes us to the 3 C’s of communication.

  • Confrontational
  • Conciliatory
  • Concessional

The Qur’an is not calling us to be confrontational (and therefore aggressive), nor is it calling us to be concessional (to give up our beliefs and stances) but to be conciliatory (literally, to form a bridge or to “come together”, again a “meeting of the minds”)

This is why it is important for Muslims to learn how to communicate properly when inviting to Islam, because it is a command from God. We should also then realize that a failure to live up to this standard is to reject a teaching from Allah. So what are some of the criteria for which a Muslim must live up to?

We are called to “avoid false statements” as found in Qur’an 22:30, the Qur’an also states in 49:11 –

“O believers! Do not let some ˹men˺ ridicule others, they may be better than them, nor let ˹some˺ women ridicule other women, they may be better than them. Do not defame one another, nor call each other by offensive nicknames. How evil it is to act rebelliously after having faith! And whoever does not repent, it is they who are the ˹true˺ wrongdoers.”

In conclusion, da’wah is not a game and should we want to effectively call to Islam, then we must obey the Qur’an’s guidance.

and Allah knows best.

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