There are hundreds of religions flourishing around the world: Christianity, Islam, Buddhism, Sikhism, Hinduism, Judaism, Bahaism, Babism, Zoroastrianism, Mormonism, Jehovas Witnesses, Jainism, Confucianism etc. And each of these religions claim that their scripture is preserved from the day it was revealed (written) until our time. A religious belief is as authentic as the authenticity of the scripture it follows. And for any scripture to be labeled as authentically preserved it should follow some concrete and rational criteria.

Imagine this scenario: A professor gives a three hour lecture to his students. Imagine still that none of the students memorized this speech of the professor or wrote it down. Now forty years after that speech, if these same students decided to replicate professor's complete speech word for word, would they be able to do it? Obviously not. Because the only two modes of preservation historically is through writing and memory. Therefore, for any claimants to proclaim that their scripture is preserved in purity, they have to provide concrete evidence that the Scripture was written in its entirety AND memorized in its entirety from the time it was revealed to our time, in a continuous and unbroken chain. If the memorization part doesn't exist parallel to the written part to act as a check and balance for it, then there is a genuine possibility that the written scripture may loose its purity through unintentional and intentional interpolations due to scribal errors, corruption by the enemies, pages getting decomposed etc, and these errors would be concurrently incorporated into subsequent texts, ultimately loosing its purity through ages.

Now, of all the religions mentioned above, does any one of them possess their scriptures in its entirety BOTH in writing AND in memory from the day of its revelation until our time. None of them fit this required criteria, except one: This unique scripture is the Qur'an - revelation bestowed to Prophet Muhammad (peace be upon him) 1,418 years ago, as a guidance for all of humankind.


Transmission of the Qur'an: Oral & Written



Lets analyze the claim of the preservation of the Quran
1. Memorization

'In the ancient times, when writing was scarcely used, memory and oral transmission was exercised and strengthened to a degree now almost unknown' relates Michael Zwettler.[1]


Prophet Muhammad (S): The First Memorizer

It was in this 'oral' society that Prophet Muhammad (S) was born in Mecca in the year 570 C.E. At the age of 40, he started receiving divine Revelations from the One God, Allah, through Archangel Gabriel. This process of divine revelations continued for about 22.5 years just before he passed away.

Prophet Muhammad (S) miraculously memorized each revelation and used to proclaim it to his Companions. Angel Gabriel used to refresh the Quranic memory of the Prophet each year.

'The Prophet (S) was the most generous person, and he used to become more so (generous) particularly in the month of Ramadan because Gabriel used to meet him every night of the month of Ramadan till it elapsed. Allah's Messenger (S) use to recite the Qur'an for him. When Gabriel met him, he use to become more generous than the fast wind in doing good'. [2]

'Gabriel used to repeat the recitation of the Qur'an with the Prophet (S) once a year, but he repeated it twice with him in the year he (Prophet) died'. [3]

The Prophet himself use to stay up a greater part of the night in prayers and use to recite Quran from memory.


Prophet's Companions: The First Generation Memorizers

Prophet Muhammad (S) encouraged his companions to learn and teach the Quran:

'The most superior among you (Muslims) are those who learn the Qur'an and teach it'. [4]

'Some of the companions who memorized the Quran were: 'Abu Bakr, Umar, Uthman, Ali, Ibn Masud, Abu Huraira, Abdullah bin Abbas, Abdullah bin Amr bin al-As, Aisha, Hafsa, and Umm Salama'. [5]

'Abu Bakr, the first male Muslim to convert to Islam used to recite the Quran publicly in front of his house in Makka'. [6]

The Prophet also listened to the recitation of the Qur'an by the Companions: 'Allah Apostle said to me (Abdullah bin Mas'ud): "Recite (of the Quran) to me". I said: "Shall I recite it to you although it had been revealed to you?!" He Said: "I like to hear (the Quran) from others". So I recited Sura-an-Nisa' till I reached: "How (will it be) then when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?"' (4:41) 'Then he said: "Stop!" Behold, his eyes were shedding tears then'. [7]

Many Quranic memorizers (Qurra) were present during the lifetime of the Prophet and afterwards through out the then Muslim world.

'At the battle of Yamama, many memorizers of the Quran were martyred. 'Narrated Zaid bin Thabit al Ansari, who was one of those who use to write the Divine Revelations: Abu Bakr sent me after the (heavy) casualties among the warriors (of the battle) of Yamama (where a great number of Qurra were killed). Umar was present with Abu Bakr who said: "Umar has come to me and said, the people have suffered heavy casualties on the day of (the battle of) Yamama, and I am afraid that there will be some casualties among the Qurra (those who memorized the entire Quran) at other place…"' [8]

'Over the centuries of the Islamic Era, there have arisen throughout the various regions of the Islamic world literally thousands of schools devoted specially to the teaching of the Quran to children for the purpose of memorization. These are called, in Arabic, katatib (singular: Kuttab). It is said that the Caliph 'Umar (634-44) first ordered the construction of these schools in the age of the great expansion'. [9]


Second Generation Memorizers:

"…Quranic schools were set up everywhere. As an example to illustrate this I may refer to a great Muslim scholar, of the second Muslim generation, Ibn 'Amir, who was the judge of Damascus under the Caliph Umar Ibn 'Abd Al-Aziz. It is reported that in his school for teaching the Quran there were 400 disciples to teach in his absence". [10]


Memorizers in Subsequent Generations:

The Number of Katatib and similar schools in Cairo (Egypt) alone at one time exceeded two thousand. [11]

Currently both in the Muslim and non-Muslim countries thousands of schools with each instructing tens of hundreds of students the art of memorizing the entire Quran. In the city of Chicago itself, there are close to 40+ Mosques, with many of them holding class for children instructing them the art of Quranic memorization.


Further Points of Consideration:

* Muslims recite Quran from their memory in all of their five daily prayers.
* Once a year, during the month of Fasting (Ramadan), Muslims listen to the complete recitation of the Quran by a Hafiz (memorizer of the entire Quran)
* It's a tradition among Muslims that before any speech or presentation, marriages, sermons, Quran is recited.

Conclusion:

Quran is the only book, religious or secular, on the face of this planet that has been completely memorized by millions. These memorizers range from ages 6 and up, both Arabic and non-Arabic speakers, blacks, whites, Orientals, poor and wealthy.

Thus the process of memorization was continuous , from Prophet Muhammad's (S) time to ours with an unbroken chain.

"The method of transmitting the Quran from one generation to the next by having he young memorize the oral recitation of their elders had mitigated somewhat from the beginning the worst perils of relying solely on written records…" relates John Burton. [12]

"This phenomenon of Quranic recital means that the text has traversed the centuries in an unbroken living sequence of devotion. It cannot, therefore, be handled as an antiquarian thing, nor as a historical document out of a distant past. The fact of hifz (Quranic Memorization) has made the Qur'an a present possession through all the lapse of Muslim time and given it a human currency in every generation never allowing its relegation to a bare authority for reference alone" reflects Kenneth Cragg. [13]


2. Written Text of the Quran


Prophet's Lifetime:

Prophet Muhammad (S) was very vigilant in preserving the Quran in the written form from the very beginning up until the last revelation. The Prophet himself was unlettered, did not knew how to read and write, therefore he called upon his numerous scribes to write the revelation for him. Complete Quran thus existed in written form in the lifetime of the Prophet.

Whenever a new revelation use to come to him, the Prophet would immediately call one of his scribes to write it down.

'Some people visited Zaid Ibn Thabit (one of the scribes of the Prophet) and asked him to tell them some stories about Allah's Messenger. He replied: "I was his (Prophet's) neighbor, and when the inspiration descended on him he sent for me and I went to him and wrote it down for him…" [14]

Narrated by al-Bara': There was revealed 'Not equal are those believers who sit (home) and those who strive and fight in the cause of Allah' (4:95). The Prophet said: 'Call Zaid for me and let him bring the board, the ink pot and scapula bone.' Then he (Prophet) said: 'Write: Not equal are those believers…' [15]

Zaid is reported to have said: 'We use to compile the Qur'an from small scraps in the presence of the Apostle'. [16]

'The Prophet, while in Madinah, had about 48 scribes who use to write for him'. [17]

Abdullah Ibn 'Umar relates:… 'The Messenger of Allah (S) said: "Do not take the Qur'an on a journey with you, for I am afraid lest it should fall into the hands of the enemy"' [18]

During the Prophet's last pilgrimage, he gave a sermon in which he said: 'I have left with you something which if you will hold fast to it you will never fall into error - a plain indication, the Book of God (Quran) and the practice of his Prophet…' [19]

'Besides the official manuscripts of the Quran kept with the Prophet, many of his companions use to possess their own written copies of the revelation'. [20]

'A list of Companions of whom it is related that they had their own written collections included the following: Ibn Mas'ud, Ubay bin Ka'b, Ali, Ibn Abbas, Abu Musa, Hafsa, Anas bin Malik, Umar, Zaid bin Thabit, Ibn Al-Zubair, Abdullah ibn Amr, Aisha, Salim, Umm Salama, Ubaid bin Umar'. [21]

'The best known among these (Prophet's Scribes) are: Ibn Masud, Ubay bin Kab and Zaid bin Thabit'. [22]

'Aisha and Hafsa, the wives of the Prophet had their own scripts written after the Prophet had died'. [23]


Conclusion:

The complete Quran was written down in front of the Prophet by several of his scribes and the companions possess their own copies of the Quran in the Prophet's lifetime. However the written material of the Quran in the Prophet's possession were not bounded between the two covers in the form of a book, because the period of revelation of the Qur'an continued up until just a few days before the Prophet's death. The task of collecting the Qur'an as a book was therefore undertaken by Abu Bakr, the first successor to the Prophet.


Written Qur'an in First Generation

At the battle of Yamama (633 CE), six months after the death of the Prophet, a number of Muslims, who had memorized the Quran were killed. Hence it was feared that unless a written official copy of the Quran were prepared, a large part of revelation might be lost.

Narrated Zaid bin Thabit al-Ansari, one of the scribes of the Revelation: Abu Bakr sent for me after the casualties among the warriors (of the battle) of Yamama (where a great number of Qurra (memorizers of the Quran, were killed). Umar was present with Abu Bakr who said: "Umar has come to me and said, the people have suffered heavy casualties on the day of (the battle) of Yamama, and I am afraid that there will be some casualties among the Qurra at other places, whereby a large part of the Quran may be lost, unless you collect it (in one manuscript, or book)…so Abu Bakr said to me (Zaid bin Thabit): You are a wise young man and we do not suspect you (of telling lies or of forgetfulness) and you used to write the Divine Inspiration for Allah's Apostle. Therefore, look for the Qur'an and collect it (in one manuscript)'…So I started locating the Quranic material and collecting it from parchments, scapula, leafstalks of date palms and from the memories of men (who know it by heart)…" [24]

Now, a committee was formed to under take the task of collecting the written Quranic material in the form of a book. The committee was headed by Zaid bin Thabit, the original scribe of the Prophet, who was also a memorizer of the complete Quran.

'…Zaid bin Thabit had committed the entire Quran to memory…' [25]

The compilers in this committee, in examining written material submitted to them, insisted on very stringent criteria as a safeguard against any errors.

1. The material must have been originally written down in the presence of the Prophet; nothing written down later on the basis of memory alone was to be accepted. [26]

2. The material must be confirmed by two witnesses, that is to say, by two trustworthy persons testifying that they themselves had heard the Prophet recite the passage in question. [27]

'The manuscript on which the Qur'an was collected, remained with Abu Bakr till Allah took him unto Him, and then with Umar (the second successor), till Allah took him unto Him, and finally it remained with Hafsa, 'Umar's daughter (and wife of the Prophet)'. [28]

This copy of the Quran, prepared by the committee of competent companions of the Prophet (which included Memorizers of the Quran) was unanimous approved by the whole Muslim world. If they committee would have made a error even of a single alphabet in transcribing the Quran, the Qurra (memorizers of the Quran) which totaled in the tens of hundreds would have caught it right away and correct it. This is exactly where the neat check and balance system of preservation of the Quran comes into play, but which is lacking for any other scripture besides the Quran.


Official written copy by Uthman

The Quran was originally revealed in Quraishi dialect of Arabic. But to facilitate the people who speak other dialects, in their understanding and comprehension, Allah revealed the Quran finally in seven dialects of Arabic. During the period of Caliph Uthman (second successor to the Prophet) differences in reading the Quran among the various tribes became obvious, due to the various dialectical recitations. Dispute was arising, with each tribe calling its recitation as the correct one. This alarmed Uthman, who made a official copy in the Quraishi dialect, the dialect in which the Quran was revealed to the Prophet and was memorized by his companions. Thus this compilation by Uthman's Committee is not a different version of the Quran (like the Biblical versions) but the same original revelation given to the Prophet by One God, Allah.

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham (Syria) and the people of Iraq were waging war to conquer Armenia and Azherbijan. Hudhaifa was afraid of their differences in the recitation of the Quran, so he said to Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and Christians did before'. So Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Quran so that we may compile the Quranic materials in perfect copies and return the manuscripts to you'. Hafsa sent it to Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin Az-Zubair, Said bin Al-As and Abdur Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, 'In case you disagree with Zaid bin Thabit on any point in the Quran, then write it in their (Quraishi) tongue'. They did so, and when they had written many copies, Uthman sent to every Muslim province one copy of what they had copied and ordered that all the other Quranic materials whether written in fragmentary manuscripts or whole copies, be burnt…" [29]

Again a very stringent criteria was set up by this Committee to prevent any alteration of the Revelation.

1. The earlier recension (Original copy prepared by Abu Bakr) was to serve as the principal basis of the new one. [30]

2. Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Prophet. [31]

3. Uthman himself was to supervise the work of the Council. [32]

When the final recension was completed, Uthman sent a copy of it to each of the major cities of Makka, Damascus, Kufa, Basra and Madina.

The action of Uthman to burn the other copies besides the final recension, though obviously drastic, was for the betterment and harmony of the whole community and was unanimously approved by the Companions of the Prophet.

Zaid ibn Thabit is reported to have said: "I saw the Companions of Muhammad (going about) saying, 'By God, Uthman has done well! By God, Uthman has done well!" [33]

Another esteemed Companion Musab ibn Sad ibn Abi Waqqas said: "I saw the people assemble in large number at Uthman's burning of the prescribed copies (of the Quran), and they were all pleased with his action; not a one spoke out against him". [34]

Ali ibn Abu Talib, the cousin of the Prophet and the fourth successor to the Prophet commented: "If I were in command in place of Uthman, I would have done the same". [35]

Of the copies made by Uthman, two still exist to our day. One is in the city of Tashkent, (Uzbekistan) and the second one is in Istanbul (Turkey). Below is a brief account of both these copies:

1. The copy which Uthman sent to Madina was reportedly removed by the Turkish authorities to Istanbul, from where it came to Berlin during World War I. The Treaty of Versailles, which concluded World War I, contains the following clause:

'Article 246: Within six months from the coming into force of the present Treaty, Germany will restore to His Majesty, King of Hedjaz, the original Koran of Caliph Othman, which was removed from Madina by the Turkish authorities and is stated to have been presented to the ex-Emperor William II". [36]

'This manuscript then reached Istanbul, but not Madina (Where it now resides)'. [37]






2. The second copy in existence is kept in Tashkent, Uzbekistan. 'It may be the Imam (master) manuscript or one of the other copies made at the time of Uthman'. [38]

It Came to Samarkand in 890 Hijra (1485) and remained there till 1868. Then it was taken to St.Petersburg by the Russians in 1869. It remained there till 1917. A Russian orientalist gave a detailed description of it, saying that many pages were damaged and some were missing. A facsimile, some 50 copies, of this mushaf (copy) was produced by S.Pisareff in 1905. A copy was sent to the Ottoman Sultan 'Abdul Hamid, to the Shah of Iran, to the Amir of Bukhara, to Afghanistan, to Fas and some important Muslim personalities. One copy is now in the Columbia University Library (U.S.A.). [39]

'The Manuscript was afterwards returned to its former place and reached Tashkent in 1924, where it has remained since'. [40]

Conclusion

'Two of the copies of the Qur'an which were originally prepared in the time of Caliph Uthman, are still available to us today and their text and arrangement can be compared, by anyone who cares to do, with any other copy of the Quran, be it in print or handwritten, from any place or period of time. They will be found identical'. [41]

It can now be proclaimed, through the evidences provided above, with full conviction and certainty that the Prophet memorized the entire Quran, had it written down in front of him through his scribes, many of his companions memorized the entire revelation and in turn possess their own private copies for recitation and contemplation. This process of dual preservation of the Quran in written and in the memory was carried in each subsequent generation till our time, without any deletion, interpolation or corruption of this Divine Book.

Sir Williams Muir states, " There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used". [42]

Sir William Muir continues, "There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text". [43]

This divine protection provided to the Quran, the Last Reveled Guide to Humanity, is proclaimed by One God in the Quran:

'We* (Allah) have, without doubt, send down the Message; and We will assuredly Guard it (from corruption)' (Quran - Chapter 15, Verse 9).
*('We' is the plural of Majesty, and not the Christian plural of trinity)

Compare this divine and historical preservation of the Quran with any literature, be it religious or secular and it becomes evident that none possess similar miraculous protection. And as states earlier, a belief is as authentic as the authenticity of its scripture. And if any scripture is not preserved, how can we be certain that the belief arising out of this scripture is divine or man made, and if we are not sure about the belief itself, then our salvation in the hereafter would be jeopardized.

Thus this above evidence for the protection of the Quran from any corruption is a strong hint about its divine origin. We request all open hearted persons to read, understand and live the Quran, the 'Manual for Mankind'.
Notes

1. Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, p.14. Ohio State Press: 1978.

2. Transmitted by Ibn Abbas, collected in Sahih Al-Bukhari, 6.519, translated by Dr. Muhammad Muhsin Khan.

3. Transmitted by Abu Hurayrah, collected in Sahih Al-Bukhari, 6.520, translated by Dr. Muhammad Muhsin Khan.

4. Transmitted by Uthman bin Affan, collected in Sahih Bukhari, 6.546, translated by Dr. Muhammad Muhsin Khan.

5. Jalal al-Din Suyuti, 'Al-Itqan fi-ulum al-Quran, Vol. I, p. 124.

6. Ibn Hisham, Sira al-nabi, Cairo, n.d., Vol.I, p. 206.

7. Al-Bukhari, 6.106.

8. Al-Bukhari, 6.201.

9. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princton, New Jersey, 1975, pg. 58.

10. Ibn al Jazari, Kitab al-Nash fi al-Qir'at al-Ashr, Cairo, al-Halabi, n.d._ vol. 2, p. 254; also Ahmad Makki al-Ansari, al-Difa' 'An al-Qur'an. Cairo, Dar al-Ma'arif, 1973 C.E., part I, p. 120.

11. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princeton, New Jersey, 1975, pg. 59.

12. John Burton, An Introduction to the Hadith, Edinburgh University Press: 1994, p. 27.

13. Kenneth Cragg, The Mind of the Qur'an, George Allah & Unwin: 1973, p.26.

14. Tirmidhi, Mishkat al-Masabih, No. 5823.

15. Al-Bukhari, 6.512.

16. Suyuti, Itqan, I, p. 99.

17. M. M. Azami, Kuttab al-Nabi, Beirut, 1974.

18. Muslim, III, No. 4606; also 4607, 4608; Bukhari, 4.233.

19. Ibn Hisham, Sira al-nabi, p. 651.

20. Suyuti, Itqan, I, p. 62.

21. Ibn Abi Dawud, Masahif, p. 14.

22. Bayard Dodge, The fihrist of al-Nadim: A Tenth Century Survey of Muslim Culture, New York, 1970, pp. 53-63.

23. Imam Malik, Muwatta, tr. M. Rahimuddin, Lahore, 1980, no.307, 308.

24. Bukhari, 6.201.

25. Labib as-Said, The Recited Koran, tr. Bernard Weiss, et al., 1975, p. 21.

26. Ibn Hajar, Fath, Vol. IX, p. 10.

27. ibid., p. 11.

28. Bukhari, 6.201.

29. Bukhari, 6.510.

30. Ibn Hajar, Bath, IX, p. 15.

31. Suyuti, Itqan, Vol.I, p. 59.

32. ibid., p. 59.

33. Naysaburi, al-Nizam al-Din al-Hasan ibn Muhammad, Ghara'ib al-Quran wa-ragha'ib al-furqan, 4 vols., to date. Cairo, 1962.

34. Ibn Abi Dawud, p. 12.

35. Zarkashi, al-Badr al-Din, Al-Burhan fi-ulum al-Quran, Cairo, 1957, vol. I, p. 240.

36. Fred L. Israel, Major Peace Treaties of Modern History, New York, Chelsea House Pub., Vol. II, p. 1418.

37. Makhdum, op.cit., 1938, p. 19.

38. Ahmad Von Denffer, Ulum Al-Qur'an, revised ed., Islamic Foundation, 1994, p. 63.

39. The Muslim World, vol. 30 (1940), pp. 357-8.

40. Ahmad von Denffer, Ulum Al-Quran, revised ed., Islamic Foundation, 1994, p. 63.

41. ibid., p. 64.

42. Sir Williams Muir, Life of Mohamet, vol.1, Introduction.

43. ibid.



Collected by
Shobuz Bhai

Preuve de la conservation du Quran
Automatically translated into French thanks to WorldLingo
Il y a des centaines de religions s'épanouissant autour du monde : Christianisme, Islam, bouddhisme, Sikhisme, hindouisme, judaïsme, Bahaism, Babism, Zoroastrianism, Mormonism, témoins de Jehovas, jaïnisme, confucianisme etc. Et chacune de ces religions réclame que leur scripture est préservé du jour on l'a indiqué que (écrit) jusqu'à notre temps. Une croyance religieuse est aussi authentique que l'authenticité du scripture qu'il suit. Et pour que n'importe quel scripture soit marqué en tant qu'authentiquement préservé lui devrait suivre quelques critères concrets et raisonnables.

Imaginez ce scénario : Un professeur donne une conférence de trois heures à ses étudiants. Imaginez toujours qu'aucun des étudiants n'a appris par coeur ce discours du professeur ou l'a écrit. Maintenant quarante ans ensuite que la parole, si ces mêmes étudiants décidaient de replier le mot complet de la parole du professeur pour le mot, ils pourrait le faire ? Évidemment pas. Puisque les seuls deux modes de la conservation est historiquement par l'écriture et la mémoire. Par conséquent, pour tous les réclamants pour proclamer que leur scripture est préservé dans la pureté, ils doivent fournir l'évidence concrète que le Scripture a été écrit en sa totalité ET en sa totalité appris par coeur du temps on l'a indiqué qu'à notre temps, dans une chaîne continue et ininterrompue. Si la pièce de mémorisation n'existe pas parallèle à la partie écrite à l'acte comme contrôle et équilibre pour elle, alors il y a une possibilité véritable que le scripture écrit peut desserrer sa pureté par des interpolations involontaires et intentionnelles dues aux erreurs scribal, corruption par les ennemis, pages obtenant etc. décomposé, et ces erreurs seraient concurremment incorporées aux textes suivants, desserrant finalement sa pureté par des âges.

Maintenant, de toutes religions mentionnées ci-dessus, fait des n'importe quels d'entre elles possèdent leurs scriptures en sa totalité dans l'écriture ET dans la mémoire du jour de sa révélation jusqu'à notre temps. Aucun de eux adapter ceci n'a exigé des critères, excepté un : Ce scripture unique est le Qur'an - révélation accordée au prophète Muhammad (la paix soit sur lui) il y a 1.418 ans, comme conseils pour toute l'humanité.


Transmission du Qur'an : Oral et écrit



laisse analyser la réclamation de la conservation du Quran
1. La mémorisation

« dans les temps antiques, quand l'écriture n'ont été à peine employées, mémoire et la transmission orale a été exercée et renforcé à un inconnu de degré maintenant presque » relie Michael Zwettler. [1]


Prophète Muhammad (s) : Le premier Memorizer

c'était dans cette société « orale » que le prophète Muhammad (s) est né dans Mecque en l'année 570 C.E. À l'âge de 40, il a commencé à recevoir des révélations divines à partir d'un Dieu, Allah, par Arkhangel Gabriel. Ce processus des révélations divines a continué pendant environ 22.5 années juste avant qu'il ait passé loin.

Le prophète Muhammad (s) a miraculeuxment appris par coeur chaque révélation et l'avait l'habitude de la proclamer à ses compagnons. L'ange Gabriel régénérait la mémoire de Quranic du prophète tous les ans.

'Le prophète (s) était la personne la plus généreuse, et il avait l'habitude de devenir plus ainsi (généreux) en particulier en mois de Ramadan parce que Gabriel avait l'habitude de le rencontrer chaque nuit du mois de Ramadan jusqu'à ce qu'il se soit écoulé. Utilisation du messager d'Allah (s) d'exposer le Qur'an pour lui. Quand Gabriel l'a rencontré, il emploient pour devenir plus généreux que le vent rapide en faisant good'. [2]

« Gabriel avait l'habitude de répéter le recitation du Qur'an avec le prophète (s) une fois par an, mais il l'a répété deux fois avec lui par année où il (prophète) est morte ». [3]

L'utilisation du prophète lui-même de rester vers le haut d'une plupart de la nuit dans les prières et d'employer pour exposer Quran de mémoire.


Les compagnons du prophète : Le prophète de Memorizers

de première génération Muhammad (s) a encouragé ses compagnons à apprendre et enseigner le Quran :

« Les plus supérieurs parmi toi (des musulmans) sont ceux qui apprennent le Qur'an et l'enseignent ». [4]

'certains des compagnons qui ont appris par coeur le Quran étaient : « Casier Abbas, casier d'Abu Bakr, d'Umar, d'Uthman, d'Ali, d'Ibn Masud, d'Abu Huraira, d'Abdullah d'Amr de casier d'Abdullah hélas, Aisha, Hafsa, et Umm Salama ». [5]

« Abu Bakr, les premiers musulmans masculins à convertir en Islam exposait le Quran publiquement devant sa maison dans Makka ». [6]

Le prophète a également écouté le recitation du Qur'an par les compagnons : 'Apôtre d'Allah dit à moi (casier Mas'ud d'Abdullah) : « Exposez (du Quran) à moi ». J'ai dit : « Je l'exposerai à toi bien qu'on l'ait indiqué à toi ? ! » Il a dit : « J'aime entendre (le Quran) de d'autres ». Ainsi j'ai exposé Sura-an-Nisa jusqu'à ce que j'aie atteint : « Comment (il serons-nous) puis quand nous apportons de chaque nation un témoin et vous apportons-nous (O Muhammad) comme témoin contre ces personnes ?  » '(4 : 41) 'alors qu'il a dits : « Arrêt ! » Voyez, ses yeux étaient les larmes then'. de perte. [7]

Beaucoup de memorizers de Quranic (Qurra) étaient présents pendant la vie du prophète et après par dehors le monde musulman puis.

'À la bataille de Yamama, beaucoup de memorizers du Quran étaient martyred. 'A relaté Al Ansari de Thabit de casier de Zaid, qui était l'un de ceux qui emploient pour écrire les révélations divines : Abu Bakr m'a envoyé après les accidents (lourds) parmi les guerriers (de la bataille) de Yamama (où un grand nombre de Qurra ont été tués). Umar était présent avec Abu Bakr qui a indiqué : « Umar est venu à moi et a indiqué, le peuple a souffert les accidents lourds le jour (la bataille de) de Yamama, et j'ai peur qu'il y aura quelques accidents parmi le Qurra (ceux qui a mémorisé le Quran entier) à l'autre ¦€ de placeâ " '[8]

'au cours des siècles de l'ère islamique, là ai surgi dans toutes les diverses régions des milliers islamiques du monde littéralement d'écoles consacrées particulièrement à l'enseignement du Quran aux enfants afin de la mémorisation. Ceux-ci s'appellent, en arabe, katatib (singulier : Kuttab). On lui dit que le calife « Umar (634-44) a commandé la première fois la construction de ces écoles dans l'âge de la grande expansion ». [9]


Deuxième génération Memorizers :

« des écoles€ ¦Quranic d'â ont été établies partout. Comme exemple pour illustrer ceci je peux me référer à un grand disciple musulman, de la deuxième génération musulmane, Ibn 'Amir, qui était le juge de Damas sous le calife Umar Ibn 'Abd Al-Aziz. On signale qu'à son école pour enseigner le Quran il y avait 400 disciples à enseigner en son absence ". [10]


Memorizers dans les générations suivantes :

Le nombre de Katatib et d'écoles semblables au Caire (Egypte) seul a en même temps excédé deux mille. [11]

Actuellement tous les deux dans les milliers musulmans et de non-Musulmans de pays d'écoles avec chaque dizaines instruisantes de centaines d'étudiants l'art d'apprendre par coeur le Quran entier. Dans la ville de Chicago elle-même, il y a près des mosquées 40+, avec bon nombre d'entre elles tenant la classe pour des enfants les instruisant l'art de la mémorisation de Quranic.


Nouveaux points de considération :

* Les musulmans exposent Quran de leur mémoire en tout de leurs cinq prières quotidiennes.
* Une fois par an, pendant le mois du jeûne (Ramadan), les musulmans écoutent le recitation complet du Quran par un Hafiz (memorizer du Quran entier)
* il est une tradition parmi les musulmans qu'avant n'importe quel discours ou présentation, des mariages, sermons, Quran est exposé.

Conclusion :

Quran est le seul livre, religieux ou séculaire, sur le visage de cette planète qui a été complètement mémorisée par des millions. Ces memorizers s'étendent des âges 6 et se lèvent, les haut-parleurs arabes et non-Arabes, les noirs, les blancs, les Orientaux, pauvre et riche.

Ainsi le processus de la mémorisation était continu, du temps de (s) de Muhammad de prophète au nôtre avec une chaîne ininterrompue.

« La méthode de transmettre le Quran d'une génération au prochain en l'ayant que les jeunes mémorisent le recitation oral de leurs aînés avait atténué légèrement du commencement les plus mauvais périls de compter seulement sur le ¦ écrit€ de recordsâ " relie John Burton. [12]

« ce phénomène de considérant de Quranic signifie que le texte a traversé les siècles dans un ordre vivant ininterrompu de dévotion. Il ne peut pas, donc, être manipulé comme chose ancienne, ni comme document historique hors d'un passé éloigné. Le fait du hifz (mémorisation de Quranic) a fait au Qur'an une possession actuelle par toute faute de temps musulman et l'a donnée qu'une devise humaine dans chaque génération ne permettant jamais son relegation à une autorité nue pour seule la référence " reflète Kenneth Cragg. [13]


2. Texte écrit de la vie


du prophète de Quran :

Le prophète Muhammad (s) était très vigilant en préservant le Quran sous la forme écrite dès le début vers le haut jusqu'à la dernière révélation. Le prophète lui-même était unlettered, pas a su lire et écrire, donc il a invité ses nombreuses pointes à tracer pour écrire la révélation pour lui. Accomplissez Quran a ainsi existé sous la forme écrite dans la vie du prophète.

Toutes les fois qu'une nouvelle utilisation de révélation de venir à lui, le prophète appellerait immédiatement une de ses pointes à tracer pour l'écrire.

'Certains ont visité Zaid Ibn Thabit (une des pointes à tracer du prophète) et lui ont demandées de leur dire quelques histoires au sujet du messager d'Allah. Il a répondu : « J'étais son voisin (du prophète), et quand l'inspiration est descendue sur lui qu'il a envoyé pour moi et je suis allé chez lui et l'ai écrite pour le ¦€ de himâ " [14]

relaté par al-Bara': Il y avait « pas égale indiquée sont ces croyants qui s'asseyent (maison) et ceux qui tâchent et combattent dans la cause d'Allah » (4 : 95). Le prophète dit : « Appelez Zaid pour moi et laissez-le apporter le conseil, le pot d'encre et l'os d'omoplate. » Alors il (prophète) a dit : 'Écrivez : On rapporte que pas l'égale sont ces€ ¦ de believersâ ' [15

] Zaid dit : « Nous employons pour compiler le Qur'an de petites chutes en présence de l'apôtre ». [16]

« le prophète, alors que dans Madinah, a eu environ 48 scribes qui emploient pour écrire pour lui ». [17]

Abdullah Ibn 'Umar se relie : ¦€ d'â 'que le messager d'Allah (s) a dit : « Ne prenez pas le Qur'an sur un voyage avec toi, parce que j'ai peur de peur qu'il devrait tomber dans les mains de l'ennemi » '[18]

pendant le dernier pélerinage du prophète, il ai donné un sermon dans lequel il a dit : 'J'ai laissé avec toi quelque chose qui si vous vous tiendrez sur elle vous ne tombera jamais dans l'erreur - une indication plate, le livre de Dieu (Quran) et la pratique de son ¦€ de Prophetâ ' [19]

« sans compter que les manuscrits officiels du Quran gardé avec le prophète, beaucoup de son utilisation de compagnons de posséder leurs propres copies écrites de la révélation ». [20]

'une liste de compagnons desquels on le relie qu'ils ont eu leurs propres collections écrites a inclus ce qui suit : Ibn Mas'ud, casier Ka'b, Ali, Ibn Abbas, Abu Musa, Hafsa, casier Malik, Umar, casier Thabit, Al-Zubair d'Ibn, Amr d'ibn d'Abdullah, Aisha, Salim, Umm Salama, casier Umar'. d'Ubay d'Anas de Zaid d'Ubaid. [21]

'les plus connus parmi ces derniers (les pointes à tracer du prophète) sont : Casier Kab d'Ibn Masud, d'Ubay et casier Thabit'. de Zaid. [22]

« Aisha et Hafsa, les épouses du prophète ont eu leurs propres manuscrits écrits après que le prophète soit mort ». [23]


Conclusion :

Le Quran complet a été noté devant le prophète par plusieurs de ses pointes à tracer et les compagnons possèdent leurs propres copies du Quran dans la vie du prophète. Toutefois le matériel écrit du Quran dans la possession du prophète n'ont pas été liés entre les deux couvertures sous forme de livre, parce que la période de la révélation du Qur'an a continué vers le haut jusque juste à quelques jours avant la mort du prophète. Le charger de rassembler le Qur'an comme livre a été donc entrepris par Abu Bakr, le premier successeur du prophète.


Qur'an écrit dans la première génération

à la bataille de Yamama (CE 633), six mois après la mort du prophète, un certain nombre de musulmans, qui avaient appris par coeur le Quran ont été tués. Par conséquent on l'a craint qu'à moins qu'une copie officielle écrite du Quran aient été préparées, une grande partie de révélation pourrait être perdue.

Al-Ansari relaté de Thabit de casier de Zaid, une des pointes à tracer de la révélation : Abu Bakr envoyé pour moi après les accidents parmi les guerriers (de la bataille) de Yamama (où un grand nombre de Qurra (des memorizers du Quran, ont été tués). Umar était présent avec Abu Bakr qui a indiqué : « Umar est venu à moi et a indiqué, le peuple a souffert les accidents lourds le jour de (la bataille) de Yamama, et j'ai peur qu'il y aura quelques accidents parmi le Qurra à d'autres endroits, par lequel une grande partie du Quran puisse être perdue, à moins que vous le rassembliez (en un manuscrit, ou livre) ¦so€ Abu Bakr d'â dit à moi (casier Thabit de Zaid) : Vous êtes un jeune homme sage et nous ne suspectons pas que toi (de dire des mensonges ou du manque de mémoire) et toi eussiez l'habitude d'écrire l'inspiration divine pour l'apôtre d'Allah. , Recherchez par conséquent le Qur'an et rassemblez-le (en un manuscrit) '¦So€ d'â que j'ai commencé à localiser le matériel de Quranic et le rassemblant des parchemins, de l'omoplate, des leafstalks des palmiers dattiers et des mémoires du ¦ d'â des hommes (qui la savent par coeur€) " [24]

maintenant, un comité a été formé à la prise de dessous le charger de rassembler le matériel écrit de Quranic sous forme de livre. Le comité a été dirigé par le casier Thabit, la pointe à tracer originale de Zaid du prophète, qui était également un memorizer du Quran complet.

'le casier€ Thabit de ¦Zaid d'â avait commis le Quran entier au ¦€ de memoryâ ' [25]

les compilateurs au sein de ce comité, en examinant le matériel écrit soumis à eux, exigé sur des critères très rigoureux comme sauvegarde contre toutes les erreurs.

1. Le matériel doit avoir été à l'origine noté en présence du prophète ; rien noté plus tard la base seule de la mémoire ne devait être accepté. [26]

2. Le matériel doit être confirmé par deux témoins, c'est-à-dire, par deux personnes dignes de confiance témoignant qu'elles avaient entendu elles-mêmes le prophète exposer le passage en question. [27]

'le manuscrit sur lequel le Qur'an a été rassemblé, est resté avec Abu Bakr jusqu'à ce qu'Allah l'ait pris à lui, et puis avec Umar (le deuxième successeur), jusqu'à ce qu'Allah l'ait pris à lui, et finalement il est demeuré avec Hafsa, la « fille d'Umar (et l'épouse du prophète) ». [28]

Cette copie du Quran, préparée par le comité des compagnons compétents du prophète (qui Memorizers inclus du Quran) était approuvée unanime par le monde musulman entier. S'ils comité auraient fait une erreur même d'un alphabet simple en transcrivant le Quran, le Qurra (memorizers du Quran) qui s'est monté dans les dizaines de centaines l'aurait attrapé tout de suite et le corriger. C'est exactement où le contrôle et le système ordonnés d'équilibre de la conservation du Quran hérite le jeu, mais qui manque pour n'importe quel autre scripture sans compter que le Quran.


La copie écrite par fonctionnaire par Uthman

The Quran a été à l'origine indiquée dans le dialecte de Quraishi de l'arabe. Mais faciliter le peuple qui parlent d'autres dialectes, dans leur arrangement et compréhension, Allah a indiqué le Quran finalement dans sept dialectes de l'arabe. Pendant la période des différences d'Uthman de calife (deuxième successeur du prophète) en lisant le Quran parmi les diverses tribus est devenu évident, en raison des divers recitations dialectaux. Le conflit surgissait, avec chaque tribu appelle son recitation en tant que la correcte. This alarmed Uthman, who made a official copy in the Quraishi dialect, the dialect in which the Quran was revealed to the Prophet and was memorized by his companions. Thus this compilation by Uthman's Committee is not a different version of the Quran (like the Biblical versions) but the same original revelation given to the Prophet by One God, Allah.

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham (Syria) and the people of Iraq were waging war to conquer Armenia and Azherbijan. Hudhaifa was afraid of their differences in the recitation of the Quran, so he said to Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and Christians did before'. So Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Quran so that we may compile the Quranic materials in perfect copies and return the manuscripts to you'. Hafsa sent it to Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin Az-Zubair, Said bin Al-As and Abdur Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, 'In case you disagree with Zaid bin Thabit on any point in the Quran, then write it in their (Quraishi) tongue'. They did so, and when they had written many copies, Uthman sent to every Muslim province one copy of what they had copied and ordered that all the other Quranic materials whether written in fragmentary manuscripts or whole copies, be burnt…" [29]

Again a very stringent criteria was set up by this Committee to prevent any alteration of the Revelation.

1. The earlier recension (Original copy prepared by Abu Bakr) was to serve as the principal basis of the new one. [30]

2. Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Prophet. [31]

3. Uthman himself was to supervise the work of the Council. [32]

When the final recension was completed, Uthman sent a copy of it to each of the major cities of Makka, Damascus, Kufa, Basra and Madina.

The action of Uthman to burn the other copies besides the final recension, though obviously drastic, was for the betterment and harmony of the whole community and was unanimously approved by the Companions of the Prophet.

Zaid ibn Thabit is reported to have said: "I saw the Companions of Muhammad (going about) saying, 'By God, Uthman has done well! By God, Uthman has done well!" [33]

Another esteemed Companion Musab ibn Sad ibn Abi Waqqas said: "I saw the people assemble in large number at Uthman's burning of the prescribed copies (of the Quran), and they were all pleased with his action; not a one spoke out against him". [34]

Ali ibn Abu Talib, the cousin of the Prophet and the fourth successor to the Prophet commented: "If I were in command in place of Uthman, I would have done the same". [35]

Of the copies made by Uthman, two still exist to our day. One is in the city of Tashkent, (Uzbekistan) and the second one is in Istanbul (Turkey). Below is a brief account of both these copies:

1. The copy which Uthman sent to Madina was reportedly removed by the Turkish authorities to Istanbul, from where it came to Berlin during World War I. The Treaty of Versailles, which concluded World War I, contains the following clause:

'Article 246: Within six months from the coming into force of the present Treaty, Germany will restore to His Majesty, King of Hedjaz, the original Koran of Caliph Othman, which was removed from Madina by the Turkish authorities and is stated to have been presented to the ex-Emperor William II". [36]

'This manuscript then reached Istanbul, but not Madina (Where it now resides)'. [37]






2. The second copy in existence is kept in Tashkent, Uzbekistan. 'It may be the Imam (master) manuscript or one of the other copies made at the time of Uthman'. [38]

It Came to Samarkand in 890 Hijra (1485) and remained there till 1868. Then it was taken to St.Petersburg by the Russians in 1869. It remained there till 1917. A Russian orientalist gave a detailed description of it, saying that many pages were damaged and some were missing. A facsimile, some 50 copies, of this mushaf (copy) was produced by S.Pisareff in 1905. A copy was sent to the Ottoman Sultan 'Abdul Hamid, to the Shah of Iran, to the Amir of Bukhara, to Afghanistan, to Fas and some important Muslim personalities. One copy is now in the Columbia University Library (U.S.A.). [39]

'The Manuscript was afterwards returned to its former place and reached Tashkent in 1924, where it has remained since'. [40]

Conclusion

'Two of the copies of the Qur'an which were originally prepared in the time of Caliph Uthman, are still available to us today and their text and arrangement can be compared, by anyone who cares to do, with any other copy of the Quran, be it in print or handwritten, from any place or period of time. They will be found identical'. [41]

It can now be proclaimed, through the evidences provided above, with full conviction and certainty that the Prophet memorized the entire Quran, had it written down in front of him through his scribes, many of his companions memorized the entire revelation and in turn possess their own private copies for recitation and contemplation. This process of dual preservation of the Quran in written and in the memory was carried in each subsequent generation till our time, without any deletion, interpolation or corruption of this Divine Book.

Sir Williams Muir states, " There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used". [42]

Sir William Muir continues, "There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text". [43]

This divine protection provided to the Quran, the Last Reveled Guide to Humanity, is proclaimed by One God in the Quran:

'We* (Allah) have, without doubt, send down the Message; and We will assuredly Guard it (from corruption)' (Quran - Chapter 15, Verse 9).
*('We' is the plural of Majesty, and not the Christian plural of trinity)

Compare this divine and historical preservation of the Quran with any literature, be it religious or secular and it becomes evident that none possess similar miraculous protection. And as states earlier, a belief is as authentic as the authenticity of its scripture. And if any scripture is not preserved, how can we be certain that the belief arising out of this scripture is divine or man made, and if we are not sure about the belief itself, then our salvation in the hereafter would be jeopardized.

Thus this above evidence for the protection of the Quran from any corruption is a strong hint about its divine origin. We request all open hearted persons to read, understand and live the Quran, the 'Manual for Mankind'.
Notes

1. Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, p.14. Ohio State Press: 1978.

2. Transmitted by Ibn Abbas, collected in Sahih Al-Bukhari, 6.519, translated by Dr. Muhammad Muhsin Khan.

3. Transmitted by Abu Hurayrah, collected in Sahih Al-Bukhari, 6.520, translated by Dr. Muhammad Muhsin Khan.

4. Transmitted by Uthman bin Affan, collected in Sahih Bukhari, 6.546, translated by Dr. Muhammad Muhsin Khan.

5. Jalal al-Din Suyuti, 'Al-Itqan fi-ulum al-Quran, Vol. I, p. 124.

6. Ibn Hisham, Sira al-nabi, Cairo, n.d., Vol.I, p. 206.

7. Al-Bukhari, 6.106.

8. Al-Bukhari, 6.201.

9. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princton, New Jersey, 1975, pg. 58.

10. Ibn al Jazari, Kitab al-Nash fi al-Qir'at al-Ashr, Cairo, al-Halabi, n.d._ vol. 2, p. 254; also Ahmad Makki al-Ansari, al-Difa' 'An al-Qur'an. Cairo, Dar al-Ma'arif, 1973 C.E., part I, p. 120.

11. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princeton, New Jersey, 1975, pg. 59.

12. John Burton, An Introduction to the Hadith, Edinburgh University Press: 1994, p. 27.

13. Kenneth Cragg, The Mind of the Qur'an, George Allah & Unwin: 1973, p.26.

14. Tirmidhi, Mishkat al-Masabih, No. 5823.

15. Al-Bukhari, 6.512.

16. Suyuti, Itqan, I, p. 99.

17. M. M. Azami, Kuttab al-Nabi, Beirut, 1974.

18. Muslim, III, No. 4606; also 4607, 4608; Bukhari, 4.233.

19. Ibn Hisham, Sira al-nabi, p. 651.

20. Suyuti, Itqan, I, p. 62.

21. Ibn Abi Dawud, Masahif, p. 14.

22. Bayard Dodge, The fihrist of al-Nadim: A Tenth Century Survey of Muslim Culture, New York, 1970, pp. 53-63.

23. Imam Malik, Muwatta, tr. M. Rahimuddin, Lahore, 1980, no.307, 308.

24. Bukhari, 6.201.

25. Labib as-Said, The Recited Koran, tr. Bernard Weiss, et al., 1975, p. 21.

26. Ibn Hajar, Fath, Vol. IX, p. 10.

27. ibid., p. 11.

28. Bukhari, 6.201.

29. Bukhari, 6.510.

30. Ibn Hajar, Bath, IX, p. 15.

31. Suyuti, Itqan, Vol.I, p. 59.

32. ibid., p. 59.

33. Naysaburi, al-Nizam al-Din al-Hasan ibn Muhammad, Ghara'ib al-Quran wa-ragha'ib al-furqan, 4 vols., to date. Cairo, 1962.

34. Ibn Abi Dawud, p. 12.

35. Zarkashi, al-Badr al-Din, Al-Burhan fi-ulum al-Quran, Cairo, 1957, vol. I, p. 240.

36. Fred L. Israel, Major Peace Treaties of Modern History, New York, Chelsea House Pub., Vol. II, p. 1418.

37. Makhdum, op.cit., 1938, p. 19.

38. Ahmad Von Denffer, Ulum Al-Qur'an, revised ed., Islamic Foundation, 1994, p. 63.

39. The Muslim World, vol. 30 (1940), pp. 357-8.

40. Ahmad von Denffer, Ulum Al-Quran, revised ed., Islamic Foundation, 1994, p. 63.

41. ibid., p. 64.

42. Sir Williams Muir, Life of Mohamet, vol.1, Introduction.

43. ibid.



Collected by
Shobuz Bhai

Prueba de la preservación del Quran
Automatically translated into Spanish thanks to WorldLingo
Hay centenares de religiones que prosperan alrededor del mundo: Cristianismo, Islam, Buddhism, Sikhism, Hinduism, judaísmo, Bahaism, Babism, Zoroastrianism, Mormonism, testigos de Jehovas, Jainism, Confucianism etc. Y cada uno de estas religiones demanda que su scripture está preservado a partir del día que fue revelado (escrito) hasta nuestro tiempo. Una creencia religiosa es tan auténtica como la autenticidad del scripture que sigue. Y para que cualquier scripture sea etiquetado como auténtico preservado le debe seguir algunos criterios concretos y racionales.

Imagine este panorama: Un profesor da una conferencia de tres horas a sus estudiantes. Todavía imagínese que ningunos de los estudiantes memorizaban este discurso del profesor o lo anotaron. ¿Ahora cuarenta años después que el discurso, si estos mismos estudiantes decidieran replegar la palabra completa del discurso del profesor para la palabra, ellos podría hacerla? Obviamente no. Porque los únicos dos modos de la preservación están históricamente con la escritura y la memoria. Por lo tanto, para cualquier demandante para proclamar que su scripture está preservado en pureza, tienen que proporcionar evidencia concreta que el Scripture fue escrito en su totalidad Y memorizado en su totalidad a partir del tiempo que fue revelado a nuestro tiempo, en una cadena continua e intacta. Si la pieza de la memorización no existe paralelo a la parte escrita al acto como cheque y balance para ella, entonces hay una posibilidad genuina que el scripture escrito puede soltar su pureza con las interpolaciones inintencionales e intencionales debido a los errores scribal, corrupción de los enemigos, páginas que consiguen el etc descompuesto, y estos errores serían incorporados concurrentemente en los textos subsecuentes, soltando en última instancia su pureza con edades.

Ahora, de todas las religiones mencionadas arriba, hace de ellas poseen sus scriptures en su totalidad en la escritura Y en memoria a partir del día de su revelación hasta nuestro tiempo. Ningunos de ellos caber esto requirieron criterios, excepto uno: Este scripture único es el Qur'an - revelación concedida al profeta Muhammad (la paz esté sobre él) hace 1.418 años, como dirección para todo el humankind.


Transmisión del Qur'an: Oral y escrito



deja para analizar la demanda de la preservación del Quran
1. La memorización

“en los tiempos antiguos, cuando la escritura fueron utilizadas apenas, memoria y la transmisión oral fue ejercitada y consolidado a un desconocido del grado ahora casi” relaciona a Michael Zwettler. [1]


Profeta Muhammad (s): El primer Memorizer

era en esta sociedad “oral” que el profeta Muhammad (s) nació en Mecca en el año 570 C.E. En la edad de 40, él comenzó a recibir revelaciones divinas del un dios, Allah, con Archangel Gabriel. Este proceso de revelaciones divinas continuó por cerca de 22.5 años momentos antes que él pasó lejos.

El profeta Muhammad (s) memorizaba milagrosamente cada revelación y la utilizó proclamarla a sus compañeros. El ángel Gabriel restauraba la memoria de Quranic del profeta cada año.

'El profeta (s) era la persona más abundante, y él se convertía más tan (abundante) particularmente en el mes de Ramadan porque Gabriel lo satisfacía cada noche del mes de Ramadan hasta que transcurrió. Uso del mensajero de Allah (s) de recitar el Qur'an para él. Cuando Gabriel lo satisfizo, él utiliza hacer más abundante que el viento rápido en hacer good'. [2]

“Gabriel repetía el recitation del Qur'an con el profeta (s) una vez al año, pero él lo repitió dos veces con él en el año que él (profeta) murió”. [3]

El uso del profeta mismo de permanecer encima de una parte más mayor de la noche en rezos y de utilizar recitar Quran de la memoria.


Compañeros del profeta: El profeta de Memorizers de la primera

generación Muhammad (s) animó a sus compañeros que aprendieran y enseñaran el Quran:

“El más superiores entre usted (los musulmanes) son los que aprenden el Qur'an y lo enseñan”. [4]

'algunos de los compañeros que memorizaban el Quran eran: “Compartimiento Abbas, compartimiento de Abu Bakr, de Umar, de Uthman, de Ali, de Ibn Masud, de Abu Huraira, de Abdullah del Amr del compartimiento de Abdullah al-As, Aisha, Hafsa, y Umm Salama”. [5]

“Abu Bakr, los primeros musulmanes masculinos a convertir al Islam recitaba el Quran público delante de su casa en Makka”. [6]

El profeta también escuchó el recitation del Qur'an de los compañeros: 'Apostle de Allah dicho a mí (compartimiento Mas'ud de Abdullah): “Recite (del Quran) a mí”. Dije: “Lo recitaré a usted aunque había sido revelado a usted?!” Él dijo: “Tengo gusto de oír (el Quran) de otros”. Recité tan Sura-an-Nisa hasta que alcancé: ¿“Cómo (él seremos) entonces cuando traemos de cada nación un testigo y le traemos (O Muhammad) como testigo contra esta gente? ” '(4: 41) 'entonces que él dijo: “Parada!” Behold, sus ojos eran los rasgones then'. del vertimiento. [7]

Muchos memorizers de Quranic (Qurra) estaban presentes durante el curso de la vida del profeta y luego a través hacia fuera del mundo musulmán de entonces.

'En la batalla de Yamama, muchos memorizers del Quran estaban martyred. 'Narró el al Ansari de Thabit del compartimiento de Zaid, que era uno de los que utilizan escribir las revelaciones divinas: Abu Bakr me envió después de las muertes (pesadas) entre los guerreros (de la batalla) de Yamama (donde una gran cantidad de Qurra fue matado). Umar estaba presente con Abu Bakr que dijo: “Umar ha venido a mí y ha dicho, la gente ha sufrido muertes pesadas en el día (la batalla de) de Yamama, y estoy asustado que habrá algunas muertes entre el Qurra (ésos que memorizaba el Quran entero) en el otro ¦€ del placeâ " '[8]

'sobre los siglos de la era islámica, allí me he presentado a través de las varias regiones de los millares islámicos del mundo literalmente de escuelas dedicadas especialmente a la enseñanza del Quran a los niños con el fin de la memorización. Éstos se llaman, en árabe, katatib (singular: Kuttab). Se dice que el Caliph “Umar (634-44) primero pidió la construcción de estas escuelas en la edad de la gran extensión”. [9]


Segunda generación Memorizers:

las “escuelas€ ¦Quranic del â fueron instaladas por todas partes. Pues un ejemplo para ilustrar esto yo puede referir a un gran erudito musulmán, de la segunda generación musulmana, Ibn 'Amir, que era el juez de Damasco debajo del al-Aziz de Caliph Umar Ibn 'Abd. Se divulga que en su escuela para enseñar el Quran había 400 discípulos a enseñar en su ausencia ". [10]


Memorizers en generaciones subsecuentes:

El número de Katatib y de escuelas similares en El Cairo (Egipto) solamente contemporáneamente excedió de dos miles. [11]

Actualmente ambos en los millares musulmanes y de los no-Musulmanes de los países de escuelas con cada diez que mandan de centenares de estudiantes el arte de memorizar el Quran entero. En la ciudad de Chicago sí mismo, hay cerca de las mezquitas 40+, con muchos de ellos que llevan a cabo la clase para los niños que les mandan el arte de la memorización de Quranic.


Otros puntos de la consideración:

* Los musulmanes recitan Quran de su memoria en todos sus cinco rezos diarios.
* Una vez al año, durante el mes del ayuno (Ramadan), los musulmanes escuchan el recitation completo del Quran por un Hafiz (memorizer del Quran entero)
* él son una tradición entre los musulmanes a que antes de cualquier discurso o de la presentación, las uniones, sermones, Quran se recitan.

Conclusión:

Quran es el único libro, religioso o secular, en la cara de este planeta que ha sido memorizado totalmente por millones. Estos memorizers se extienden de las edades 6 y suben, los altavoces árabes y no-Árabes, los negros, los blancos, Orientales, pobre y rico.

Así el proceso de la memorización era continuo, a partir de tiempo de (s) de Muhammad del profeta los nuestros con una cadena intacta.

“El método de transmitir el Quran a partir de una generación al siguiente teniendo que lo los jóvenes memorizan el recitation oral de sus ancianos había atenuado algo del principio los peligros peores de confiar solamente en ¦ escrito€ del recordsâ " relacionan a Juan Burton. [12]

“este fenómeno del decreto de Quranic significa que el texto ha atravesado los siglos en una secuencia viva intacta de la dedicación. No puede, por lo tanto, ser dirigido como cosa anticuaria, ni como documento histórico fuera de un pasado distante. El hecho del hifz (memorización de Quranic) ha hecho el Qur'an una actual posesión con todo el lapso del tiempo musulmán y la ha dado que una modernidad humana en cada generación nunca que permite su relegation a una autoridad pelada para la referencia solamente " refleja a Kenneth Cragg. [13]


2. Texto escrito del curso de la vida


del profeta de Quran:

El profeta Muhammad (s) era muy vigilante en preservar el Quran en la forma escrita desde el principio para arriba hasta la revelación pasada. El profeta mismo era unlettered, no sabía leer y escribir, por lo tanto él invitó sus escribanos numerosos para escribir la revelación para él. Termine Quran existió así en forma escrita en el curso de la vida del profeta.

Siempre que un nuevo uso de la revelación de venir a él, el profeta llamara inmediatamente uno de sus escribanos para anotarlo.

'Zaid visitado alguna gente Ibn Thabit (uno de los escribanos del profeta) y preguntado le para contarles algunas historias sobre el mensajero de Allah. Él contestó: “Era su vecino (del profeta), y cuando la inspiración descendió en él que él envió para mí y fui a él y la anoté para el ¦€ del himâ " [14]

narrado por al-Bara': Había “no igual revelado es esos believers que se sientan (hogar) y los que se esfuerzan y luchan en la causa de Allah” (4: 95). El profeta dicho: “Llame Zaid para mí y déjelo traer el tablero, el pote de la tinta y el hueso del omóplato.” Entonces él (profeta) dijo: 'Escriba: No el igual es eso ¦€ ' [15] Zaid

del believersâ se divulga para haber dicho: “Utilizamos compilar el Qur'an de los desechos pequeños en presencia del Apostle”. [16]

“el profeta, mientras que en Madinah, tenía cerca de 48 escribanos que utilizan escribir para él”. [17]

Abdullah Ibn 'Umar se relaciona: ¦€ del â 'que el mensajero de Allah (s) dijo: “No tome el Qur'an en un viaje con usted, porque estoy asustado a fin de deba bajar en las manos del enemigo” '[18]

durante el peregrinaje pasado del profeta, él di un sermón en el cual él dijo: 'He dejado con usted algo que si usted sostiene rápidamente a él usted nunca bajará en el error - una indicación llana, el libro del dios (Quran) y la práctica de su ¦€ de Prophetâ ' [19]

“además de los manuscritos oficiales del Quran guardado con el profeta, muchos de su uso de los compañeros de poseer sus propias copias escritas de la revelación”. [20]

'una lista de los compañeros de quienes se relaciona que tenían sus propias colecciones escritas incluyó el siguiente: Ibn Mas'ud, compartimiento Ka'b, Ali, Ibn Abbas, Abu Musa, Hafsa, compartimiento Malik, Umar, compartimiento Thabit, al-Zubair de Ibn, Amr del ibn de Abdullah, Aisha, Salim, Umm Salama, compartimiento Umar'. de Ubay de Anas de Zaid de Ubaid. [21]

'el más conocidos entre éstos (los escribanos del profeta) son: Compartimiento Kab de Ibn Masud, de Ubay y compartimiento Thabit'. de Zaid. [22]

“Aisha y Hafsa, las esposas del profeta tenían sus propias escrituras escritas después de que el profeta hubiera muerto”. [23]


Conclusión:

El Quran completo fue anotado delante del profeta por varios de sus escribanos y los compañeros poseen sus propias copias del Quran en el curso de la vida del profeta. No obstante el material escrito del Quran en la posesión del profeta no fue limitado entre las dos cubiertas bajo la forma de libro, porque el período de la revelación del Qur'an continuó para arriba hasta apenas algunos días antes de la muerte del profeta. La tarea de recoger el Qur'an como libro por lo tanto fue emprendida por Abu Bakr, el primer sucesor al profeta.


Qur'an escrito en la primera generación

en la batalla de Yamama (CE 633), seis meses después de la muerte del profeta, un número de musulmanes, que habían memorizado el Quran fue matado. Por lo tanto fue temido que a menos que una copia oficial escrita del Quran fuera preparada, una parte grande de la revelación pudo ser perdida.

Al-Ansari narrado de Thabit del compartimiento de Zaid, uno de los escribanos de la revelación: Abu Bakr enviado para mí después de las muertes entre los guerreros (de la batalla) de Yamama (donde una gran cantidad de Qurra (los memorizers del Quran, fueron matados). Umar estaba presente con Abu Bakr que dijo: “Umar ha venido a mí y ha dicho, la gente ha sufrido muertes pesadas en el día de (la batalla) de Yamama, y estoy asustado que habrá algunas muertes entre el Qurra en otros lugares, por el que una parte grande del Quran pueda ser perdida, a menos que usted lo recoja (en un manuscrito, o libro) ¦so€ Abu Bakr del â dicho a mí (compartimiento Thabit de Zaid): Usted es un hombre joven sabio y no sospechamos que usted (de decir mentiras o de la falta de memoria) y usted escribían la inspiración divina para el Apostle de Allah. Por lo tanto, busque el Qur'an y recójalo (en un manuscrito) '¦So€ del â que comencé a localizar el material de Quranic y recogiéndolo de los pergaminos, del omóplato, de leafstalks de las palmas datileras y de las memorias del ¦ del â de los hombres (quiénes lo saben de memoria€) " [24]

ahora, formaron a un comité a la toma inferior la tarea de recoger el material escrito de Quranic bajo la forma de libro. El compartimiento Thabit, el escribano original de Zaid dirigió al comité del profeta, que era también un memorizer del Quran completo.

'el compartimiento€ Thabit del ¦Zaid del â había confiado el Quran entero al ¦€ del memoryâ ' [25]

los recopiladores en este comité, en examinar el material escrito sometido a ellos, insistido sobre criterios muy rigurosos como salvaguardia contra cualquier error.

1. El material se debe haber anotado originalmente en presencia del profeta; nada anotada la base de la memoria solamente debía después ser aceptada. [26]

2. El material se debe confirmar por dos testigos, es decir, por dos personas dignas de confianza que atestiguan que ellos mismos habían oído a profeta recitar el paso en la pregunta. [27]

'el manuscrito en el cual el Qur'an fue recogido, permanecía con Abu Bakr hasta que Allah lo tomó a él, y entonces con Umar (el segundo sucesor), hasta que Allah lo tomó a él, y finalmente seguía habiendo con Hafsa, la “hija de Umar (y esposa del profeta)”. [28]

Esta copia del Quran, preparada por el comité de los compañeros competentes del profeta (que Memorizers incluido del Quran) era aprobada unánime al lado del mundo musulmán entero. Si comité hubieran hecho un error incluso de un solo alfabeto en la transcripción del Quran, el Qurra (memorizers del Quran) que sumó en los diez de centenares lo habría cogido enseguida y corregirlo. Aquí es exactamente adonde el cheque y el sistema aseados del balance de la preservación del Quran entra en el juego, pero que está careciendo para cualquier otro scripture además del Quran.


La copia escrita funcionario de Uthman

The Quran fue revelada originalmente en el dialecto de Quraishi del árabe. Pero facilitar a la gente que habla otros dialectos, en su comprensión y comprensión, Allah reveló el Quran finalmente en siete dialectos del árabe. Durante el período de las diferencias de Caliph Uthman (segundo sucesor al profeta) en la lectura del Quran entre las varias tribus llegó a ser obvio, debido a los varios recitations dialécticos. El conflicto se presentaba, con cada tribu llamando su recitation como la correcta. This alarmed Uthman, who made a official copy in the Quraishi dialect, the dialect in which the Quran was revealed to the Prophet and was memorized by his companions. Thus this compilation by Uthman's Committee is not a different version of the Quran (like the Biblical versions) but the same original revelation given to the Prophet by One God, Allah.

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham (Syria) and the people of Iraq were waging war to conquer Armenia and Azherbijan. Hudhaifa was afraid of their differences in the recitation of the Quran, so he said to Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and Christians did before'. So Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Quran so that we may compile the Quranic materials in perfect copies and return the manuscripts to you'. Hafsa sent it to Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin Az-Zubair, Said bin Al-As and Abdur Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, 'In case you disagree with Zaid bin Thabit on any point in the Quran, then write it in their (Quraishi) tongue'. They did so, and when they had written many copies, Uthman sent to every Muslim province one copy of what they had copied and ordered that all the other Quranic materials whether written in fragmentary manuscripts or whole copies, be burnt…" [29]

Again a very stringent criteria was set up by this Committee to prevent any alteration of the Revelation.

1. The earlier recension (Original copy prepared by Abu Bakr) was to serve as the principal basis of the new one. [30]

2. Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Prophet. [31]

3. Uthman himself was to supervise the work of the Council. [32]

When the final recension was completed, Uthman sent a copy of it to each of the major cities of Makka, Damascus, Kufa, Basra and Madina.

The action of Uthman to burn the other copies besides the final recension, though obviously drastic, was for the betterment and harmony of the whole community and was unanimously approved by the Companions of the Prophet.

Zaid ibn Thabit is reported to have said: "I saw the Companions of Muhammad (going about) saying, 'By God, Uthman has done well! By God, Uthman has done well!" [33]

Another esteemed Companion Musab ibn Sad ibn Abi Waqqas said: "I saw the people assemble in large number at Uthman's burning of the prescribed copies (of the Quran), and they were all pleased with his action; not a one spoke out against him". [34]

Ali ibn Abu Talib, the cousin of the Prophet and the fourth successor to the Prophet commented: "If I were in command in place of Uthman, I would have done the same". [35]

Of the copies made by Uthman, two still exist to our day. One is in the city of Tashkent, (Uzbekistan) and the second one is in Istanbul (Turkey). Below is a brief account of both these copies:

1. The copy which Uthman sent to Madina was reportedly removed by the Turkish authorities to Istanbul, from where it came to Berlin during World War I. The Treaty of Versailles, which concluded World War I, contains the following clause:

'Article 246: Within six months from the coming into force of the present Treaty, Germany will restore to His Majesty, King of Hedjaz, the original Koran of Caliph Othman, which was removed from Madina by the Turkish authorities and is stated to have been presented to the ex-Emperor William II". [36]

'This manuscript then reached Istanbul, but not Madina (Where it now resides)'. [37]






2. The second copy in existence is kept in Tashkent, Uzbekistan. 'It may be the Imam (master) manuscript or one of the other copies made at the time of Uthman'. [38]

It Came to Samarkand in 890 Hijra (1485) and remained there till 1868. Then it was taken to St.Petersburg by the Russians in 1869. It remained there till 1917. A Russian orientalist gave a detailed description of it, saying that many pages were damaged and some were missing. A facsimile, some 50 copies, of this mushaf (copy) was produced by S.Pisareff in 1905. A copy was sent to the Ottoman Sultan 'Abdul Hamid, to the Shah of Iran, to the Amir of Bukhara, to Afghanistan, to Fas and some important Muslim personalities. One copy is now in the Columbia University Library (U.S.A.). [39]

'The Manuscript was afterwards returned to its former place and reached Tashkent in 1924, where it has remained since'. [40]

Conclusion

'Two of the copies of the Qur'an which were originally prepared in the time of Caliph Uthman, are still available to us today and their text and arrangement can be compared, by anyone who cares to do, with any other copy of the Quran, be it in print or handwritten, from any place or period of time. They will be found identical'. [41]

It can now be proclaimed, through the evidences provided above, with full conviction and certainty that the Prophet memorized the entire Quran, had it written down in front of him through his scribes, many of his companions memorized the entire revelation and in turn possess their own private copies for recitation and contemplation. This process of dual preservation of the Quran in written and in the memory was carried in each subsequent generation till our time, without any deletion, interpolation or corruption of this Divine Book.

Sir Williams Muir states, " There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used". [42]

Sir William Muir continues, "There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text". [43]

This divine protection provided to the Quran, the Last Reveled Guide to Humanity, is proclaimed by One God in the Quran:

'We* (Allah) have, without doubt, send down the Message; and We will assuredly Guard it (from corruption)' (Quran - Chapter 15, Verse 9).
*('We' is the plural of Majesty, and not the Christian plural of trinity)

Compare this divine and historical preservation of the Quran with any literature, be it religious or secular and it becomes evident that none possess similar miraculous protection. And as states earlier, a belief is as authentic as the authenticity of its scripture. And if any scripture is not preserved, how can we be certain that the belief arising out of this scripture is divine or man made, and if we are not sure about the belief itself, then our salvation in the hereafter would be jeopardized.

Thus this above evidence for the protection of the Quran from any corruption is a strong hint about its divine origin. We request all open hearted persons to read, understand and live the Quran, the 'Manual for Mankind'.
Notes

1. Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, p.14. Ohio State Press: 1978.

2. Transmitted by Ibn Abbas, collected in Sahih Al-Bukhari, 6.519, translated by Dr. Muhammad Muhsin Khan.

3. Transmitted by Abu Hurayrah, collected in Sahih Al-Bukhari, 6.520, translated by Dr. Muhammad Muhsin Khan.

4. Transmitted by Uthman bin Affan, collected in Sahih Bukhari, 6.546, translated by Dr. Muhammad Muhsin Khan.

5. Jalal al-Din Suyuti, 'Al-Itqan fi-ulum al-Quran, Vol. I, p. 124.

6. Ibn Hisham, Sira al-nabi, Cairo, n.d., Vol.I, p. 206.

7. Al-Bukhari, 6.106.

8. Al-Bukhari, 6.201.

9. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princton, New Jersey, 1975, pg. 58.

10. Ibn al Jazari, Kitab al-Nash fi al-Qir'at al-Ashr, Cairo, al-Halabi, n.d._ vol. 2, p. 254; also Ahmad Makki al-Ansari, al-Difa' 'An al-Qur'an. Cairo, Dar al-Ma'arif, 1973 C.E., part I, p. 120.

11. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princeton, New Jersey, 1975, pg. 59.

12. John Burton, An Introduction to the Hadith, Edinburgh University Press: 1994, p. 27.

13. Kenneth Cragg, The Mind of the Qur'an, George Allah & Unwin: 1973, p.26.

14. Tirmidhi, Mishkat al-Masabih, No. 5823.

15. Al-Bukhari, 6.512.

16. Suyuti, Itqan, I, p. 99.

17. M. M. Azami, Kuttab al-Nabi, Beirut, 1974.

18. Muslim, III, No. 4606; also 4607, 4608; Bukhari, 4.233.

19. Ibn Hisham, Sira al-nabi, p. 651.

20. Suyuti, Itqan, I, p. 62.

21. Ibn Abi Dawud, Masahif, p. 14.

22. Bayard Dodge, The fihrist of al-Nadim: A Tenth Century Survey of Muslim Culture, New York, 1970, pp. 53-63.

23. Imam Malik, Muwatta, tr. M. Rahimuddin, Lahore, 1980, no.307, 308.

24. Bukhari, 6.201.

25. Labib as-Said, The Recited Koran, tr. Bernard Weiss, et al., 1975, p. 21.

26. Ibn Hajar, Fath, Vol. IX, p. 10.

27. ibid., p. 11.

28. Bukhari, 6.201.

29. Bukhari, 6.510.

30. Ibn Hajar, Bath, IX, p. 15.

31. Suyuti, Itqan, Vol.I, p. 59.

32. ibid., p. 59.

33. Naysaburi, al-Nizam al-Din al-Hasan ibn Muhammad, Ghara'ib al-Quran wa-ragha'ib al-furqan, 4 vols., to date. Cairo, 1962.

34. Ibn Abi Dawud, p. 12.

35. Zarkashi, al-Badr al-Din, Al-Burhan fi-ulum al-Quran, Cairo, 1957, vol. I, p. 240.

36. Fred L. Israel, Major Peace Treaties of Modern History, New York, Chelsea House Pub., Vol. II, p. 1418.

37. Makhdum, op.cit., 1938, p. 19.

38. Ahmad Von Denffer, Ulum Al-Qur'an, revised ed., Islamic Foundation, 1994, p. 63.

39. The Muslim World, vol. 30 (1940), pp. 357-8.

40. Ahmad von Denffer, Ulum Al-Quran, revised ed., Islamic Foundation, 1994, p. 63.

41. ibid., p. 64.

42. Sir Williams Muir, Life of Mohamet, vol.1, Introduction.

43. ibid.



Collected by
Shobuz Bhai

Prova della conservazione del Quran
Automatically translated into Italian thanks to WorldLingo
Ci sono centinaia delle religioni che fioriscono intorno al mondo: Christianity, Islam, Buddhism, Sikhism, Hinduism, Judaism, Bahaism, Babism, Zoroastrianism, Mormonism, testimoni di Jehovas, Jainism, Confucianism ecc. E ciascuna di queste religioni sostiene che il loro scripture è conservato dal giorno che è stato rivelato (scritto) fino al nostro tempo. Una credenza religiosa è autentica come autenticità dello scripture che segue. Ed affinchè tutto lo scripture siano identificati come autenticamente conservato esso dovrebbe seguire alcuni test di verifica concreti e razionali.

Immagini questo piano d'azione: Un professore dà una conferenza di tre ore ai suoi allievi. Immagini ancora che nessun degli allievi hanno memorizzato questo discorso del professore o lo hanno annotato. Ora quaranta anni dopo che il discorso, se questi stessi allievi decidessero ripiegare la parola completa di discorso del professore per la parola, potrebbe farla? Ovviamente non. Poiché gli unici due modi di conservazione è storicamente con scrittura e la memoria. Di conseguenza, per tutti i revendicatori per affermare che il loro scripture è conservato nella purezza, devono fornire la prova concreta che lo Scripture è stato scritto nella sua totalità ED è stato memorizzato nella sua totalità dal tempo che è stato rivelato al nostro tempo, in una catena continua ed ininterrotta. Se la parte di memorizzazione non esiste parallelo alla parte scritta all'atto come controllo ed equilibrio per esso, allora ci sono una possibilità genuina che lo scripture scritto può slacciare la relativa purezza con le interpolazioni involontarie ed intenzionali dovuto gli errori scribal, la corruzione dai nemici, pagine che ottengono ecc decomposto e questi errori sarebbero compresi simultaneamente nei testi successivi, infine slaccianti la relativa purezza con le età.

Ora, di tutte le religioni dette precedentemente, fa loro qualunque possiedono i loro scriptures nella sua totalità SIA nella scrittura CHE nella memoria dal giorno della relativa rivelazione fino al nostro tempo. Nessun di loro misura questo hanno richiesto i test di verifica, tranne uno: Questo scripture unico è il Qur'an - rivelazione conced al Prophet Muhammad (pace è su lui) 1.418 anni fa, come consiglio per tutto il humankind.


Trasmissione del Qur'an: Orale & scritto



lascia per analizzare il reclamo della conservazione del Quran
1. La memorizzazione

“nei tempi antichi, quando la scrittura a malapena sono state usate, memoria e la trasmissione orale è stata esercitata e rinforzato ad uno sconosciuto di grado ora quasi„ collega Michael Zwettler. [1]


Prophet Muhammad (s): Il primo Memorizer

era in questa società “orale„ che il Prophet Muhammad (s) è stato sopportato in Mecca durante l'anno 570 C.E. All'età di 40, ha cominciato ricevere le rivelazioni divine dall'un dio, Allah, con Archangel Gabriel. Questo processo delle rivelazioni divine è continuato per circa 22.5 anni appena prima che ha passato via.

Il Prophet Muhammad (s) ha memorizzato miraculously ogni rivelazione ed ha usato affermarlo ai suoi compagni. L'angelo Gabriel ha usato rinfrescare ogni anno la memoria di Quranic del Prophet.

'Il Prophet (s) era la persona più generosa ed ha usato diventare così (generoso) specialmente nel mese di Ramadan perché Gabriel ha usato venirlo a contatto di ogni notte del mese di Ramadan finchè è trascorso. Uso del messaggero del Allah (s) a recite il Qur'an per lui. Quando Gabriel lo ha venuto a contatto di, usa diventare più generoso del vento veloce nel fare good'. [2]

“Gabriel ha usato ripetere il recitation del Qur'an con il Prophet (s) una volta all'anno, ma glie l'ha ripetuto due volte con durante l'anno che (Prophet) è morto„. [3]

L'uso del Prophet egli stesso rimanere su una maggioranza della notte nelle preghiere ed uso a recite Quran dalla memoria.


Compagni del Prophet: Il Prophet di Memorizers

della prima generazione Muhammad (s) ha consigliato ai suoi compagni imparare ed insegnare il Quran:

“Il più superiori fra voi (musulmani) sono coloro che impara il Qur'an e lo insegna„. [4]

'alcuni dei compagni che hanno memorizzato il Quran erano: “Scomparto Abbas, scomparto di Abu Bakr, di Umar, di Uthman, dell'Ali, del Ibn Masud, di Abu Huraira, del Abdullah di Amr dello scomparto del Abdullah al-As, Aisha, Hafsa e Umm Salama„. [5]

“Abu Bakr, i primi musulmani maschii da convertirsi in Islam ha usato pubblicamente a recite il Quran davanti la sua casa in Makka„. [6]

Il Prophet inoltre ha ascoltato il recitation del Qur'an dai compagni: 'Apostle del Allah detto a me (scomparto Mas'ud del Abdullah): “Recite (del Quran) a me„. Ho detto: “recite di I esso a voi anche se era stato rivelato a voi?!„ Ha detto: “Gradisco sentirmi (il Quran) da altri„. Così recited Sura-an-Nisa finchè ho raggiunto: “Come (esso saremo) allora quando portiamo da ogni nazione un testimone e li portiamo (O Muhammad) come testimone contro questa gente? „ '(4: 41) 'allora che ha detto: “Arresto!„ Behold, i suoi occhi erano rotture then'. di spargimento. [7]

Molti memorizers di Quranic (Qurra) erano presenti durante il corso della vita del Prophet ed in seguito attraverso fuori il mondo musulmano di allora.

'Alla battaglia di Yamama, molti memorizers del Quran erano martyred. 'Ha narrato Al Ansari di Thabit dello scomparto di Zaid, che era uno di coloro che usa scrivere le rivelazioni Divine: Abu Bakr lo ha trasmesso dopo gli incidenti (pesanti) fra i guerrieri (della battaglia) di Yamama (dove tantissimo Qurra è stato ucciso). Umar era presente con Abu Bakr che ha detto: “Umar è venuto a me ed ha detto, la gente ha sofferto gli incidenti pesanti il giorno (la battaglia di) di Yamama e sono impaurito che ci saranno alcuni incidenti fra il Qurra (coloro che ha memorizzato l'intero Quran) all'altro ¦€ del placeâ " '[8]

'durante i secoli dell'era islamica, là ho presentato durante le varie regioni delle migliaia islamiche del mondo letteralmente delle scuole dedicate specialmente all'insegnamento del Quran ai bambini a scopo della memorizzazione. Questi sono denominati, in arabo, katatib (singolare: Kuttab). Si dice che il Caliph “Umar (634-44) in primo luogo ha ordinato la costruzione di queste scuole nell'età dell'espansione grande„. [9]


Seconda generazione Memorizers:

“le scuole€ ¦Quranic del â sono state installate dappertutto. Come esempio per illustrare questo posso riferirmi ad un erudito musulmano grande, della seconda generazione musulmana, Ibn 'Amir, che era il giudice di Damasco sotto Al-Aziz di Caliph Umar Ibn 'Abd. È segnalato che a sua scuola per l'istruzione del Quran ci erano 400 disciples da insegnare in sua assenza ". [10]


Memorizers nelle generazioni successive:

Il numero di Katatib e di scuole simili a Cairo (Egitto) da solo contemporaneamente ha ecceduto due mila. [11]

Attualmente entrambi nelle migliaia dei non-Musulmani e musulmane dei paesi delle scuole con ogni dieci insegnanti dei centinaia degli allievi arte di memorizzazione del Quran intero. Nella città di Chicago in se, ci è vicino ai Mosques 40+, con molte di loro codice categoria della tenuta per i bambini che insegnano loro l'arte della memorizzazione di Quranic.


Ulteriori punti di considerazione:

* Recite Quran dei musulmani dalla loro memoria in tutto delle loro cinque preghiere quotidiane.
* Una volta all'anno, durante il mese di digiuno (Ramadan), i musulmani ascoltano il recitation completo del Quran da un Hafiz (memorizer di intero Quran)
* esso è una tradizione fra i musulmani che prima di tutto il discorso o della presentazione, le unioni, i sermons, Quran è recited.

Conclusione:

Quran è l'unico libro, religioso o secolare, sulla faccia di questo pianeta che completamente è stato memorizzato da milioni. Questi memorizers variano dalle età 6 ed aumentano, sia altoparlanti arabi che non-Arabi, neri, i bianchi, Orientali, povero e ricco.

Così il processo della memorizzazione era continuo, da tempo di (s) del Muhammad del Prophet ad il nostro con una catena ininterrotta.

“Il metodo di trasmettere il Quran da una generazione al seguente avendo che i giovani memorizzano il recitation orale dei loro elders si era attenuato piuttosto dall'inizio i pericoli più difettosi di contare solamente sul ¦ scritto€ del recordsâ " collega John Burton. [12]

“questo fenomeno del recital di Quranic significa che il testo ha attraversato i secoli in una sequenza vivente ininterrotta di devozione. Non può, quindi, essere maneggiato come cosa antiquarian, né come documento storico da un passato distante. Il fatto di hifz (memorizzazione di Quranic) ha reso al Qur'an un possesso attuale con tutto l'intervallo di tempo musulmano e lo ha dato che una valuta umana in ogni generazione che non permette mai il relativo relegation ad un'autorità nuda per riferimento da solo " riflette Kenneth Cragg. [13]


2. Testo scritto del corso della vita


del Prophet di Quran:

Il Prophet Muhammad (s) era molto vigilante nella conservazione del Quran nella forma scritta fin dall'inizio in su fino all'ultima rivelazione. Il Prophet egli stesso era unlettered, non ha saputo leggere e scrivere, quindi ha invitato i suoi scrivani numerosi per scrivere la rivelazione per lui. Completi Quran così ha esistito nella forma scritta nel corso della vita del Prophet.

Ogni volta che un nuovo uso di rivelazione venire a lui, il Prophet immediatamente denominerebbe uno dei suoi scrivani per annotarlo.

'Qualche gente ha visitato Zaid Ibn Thabit (uno degli scrivani del Prophet) e gli ha chiesto di dire loro alcune storia circa il messaggero del Allah. Ha risposto: “Ero il suo vicino (del Prophet) e quando l'ispirazione ha disceso su lui che ha trasmesso per me e sono andato a lui e la ho annotata per il ¦€ del himâ " [14]

narrato da al-Bara': Ci era “non uguale rivelatore è quei believers che si siedono (sede) e coloro che si sforza e combatte nella causa di Allah„ (4: 95). Il Prophet detto: “Denominimi Zaid per e lascilo portare il bordo, il POT dell'inchiostro e l'osso dello scapula.„ Allora (Prophet) ha detto: 'Scriva: Non il uguale è quel ¦€ ' [15] Zaid

del believersâ è segnalato per dire: “Usiamo compilare il Qur'an dai piccoli scarti in presenza del Apostle„. [16]

“il Prophet, mentre in Madinah, ha avuto circa 48 scrivani che usano scrivere per lui„. [17]

Abdullah Ibn 'Umar riferisce: ¦€ del â 'che il messaggero di Allah (s) ha detto: “Non prenda il Qur'an su un viaggio con voi, dato che sono impaurito affinchè non dovrebbe cadere nelle mani del nemico„ '[18]

durante l'ultimo pilgrimage del Prophet, lui ho dato un sermon in cui ha detto: 'Ho lasciato con voi qualcosa che se terrete velocemente ad esso voi non cadesse mai nell'errore - un'indicazione normale, il libro del dio (Quran) e la pratica del suo ¦€ di Prophetâ ' [19]

“oltre ai manoscritti ufficiali del Quran mantenuto con il Prophet, molti del suo uso dei compagni possedere le loro proprie copie scritte della rivelazione„. [20]

'una lista dei compagni di quale è riferito che hanno avuti loro proprie collezioni scritte ha incluso quanto segue: Ibn Mas'ud, scomparto Ka'b, Ali, Ibn Abbas, Abu Musa, Hafsa, scomparto Malik, Umar, scomparto Thabit, Al-Zubair del Ibn, Amr del ibn del Abdullah, Aisha, Salim, Umm Salama, scomparto Umar'. di Ubay di Anas di Zaid di Ubaid. [21]

'il più noti fra questi (scrivani del Prophet) sono: Scomparto Kab del Ibn Masud, di Ubay e scomparto Thabit'. di Zaid. [22]

“Aisha e Hafsa, le mogli del Prophet hanno avuti loro propri scritti scritti dopo che il Prophet fosse morto„. [23]


Conclusione:

Il Quran completo è stato annotato davanti il Prophet da vari dei suoi scrivani ed i compagni possiedono le loro proprie copie del Quran nel corso della vita del Prophet. Comunque il materiale scritto del Quran nel possesso del Prophet non è stato limitato fra le due coperture sotto forma d'un libro, perché il periodo della rivelazione del Qur'an è continuato in su fino appena ad alcuni giorni prima della morte del Prophet. L'operazione di raccolta del Qur'an come libro quindi è stata intrapresa da Abu Bakr, il primo successore al Prophet.


Qur'an scritto nella prima generazione

alla battaglia di Yamama (CE 633), sei mesi dopo la morte del Prophet, un certo numero di musulmani, che avevano memorizzato il Quran è stato ucciso. Quindi è stato temuto che a meno che una copia ufficiale scritta del Quran fosse preparata, una grande parte della rivelazione potrebbe essere persa.

Al-Ansari narrato di Thabit dello scomparto di Zaid, uno degli scrivani della rivelazione: Abu Bakr trasmesso per me dopo gli incidenti fra i guerrieri (della battaglia) di Yamama (dove tantissimo Qurra (memorizers del Quran, sono stati uccisi). Umar era presente con Abu Bakr che ha detto: “Umar è venuto a me ed ha detto, la gente ha sofferto gli incidenti pesanti il giorno di (la battaglia) di Yamama e sono impaurito che ci saranno alcuni incidenti fra il Qurra ad altri posti, per cui una grande parte del Quran può essere persa, a meno che lo raccogliate (in un manoscritto, o libro) ¦so€ Abu Bakr del â detto a me (scomparto Thabit di Zaid): Siete un giovane saggio e non riteniamo sospetto che voi (di dire alle bugie o di dimenticanza) e voi avete usato scrivere l'ispirazione Divine per il Apostle del Allah. Di conseguenza, cerchi il Qur'an e raccolgalo (in un manoscritto) '¦So che€ del â ho cominciato individuare il materiale di Quranic e raccogliendolo dalle pergamene, dallo scapula, dai leafstalks delle palme da datteri e dalle memorie del ¦ del â degli uomini (chi lo conoscono da cuore€) " [24]

ora, un comitato è stato formato all'introito di sotto l'operazione di raccolta del materiale scritto di Quranic sotto forma d'un libro. Il comitato capo dallo scomparto Thabit, lo scrivano originale dello Zaid del Prophet, che era inoltre un memorizer del Quran completo.

'lo scomparto€ Thabit del ¦Zaid del â aveva impegnato l'intero Quran nel ¦€ del memoryâ ' [25]

i compilatori in questo comitato, nell'esaminare il materiale scritto presentato a loro, insistito per i test di verifica molto rigorosi come salvaguardia contro tutti gli errori.

1. Il materiale deve originalmente essere annotato in presenza del Prophet; niente di annotato più tardi la base della memoria da solo doveva essere accettato. [26]

2. Il materiale deve essere confermato da due testimoni, cioè, da due persone in maniera fidata che testimoniano che essi stessi avevano sentito il recite del Prophet il passaggio in questione. [27]

'il manoscritto su cui il Qur'an è stato raccolto, è rimasto con Abu Bakr finchè Allah glie l'ha preso ed allora con Umar (il secondo successore), finchè Allah glie l'ha preso ed infine è rimasto con Hafsa, “derivato del Umar (e moglie del Prophet)„. [28]

Questa copia del Quran, preparata dal comitato dei compagni competenti del Prophet (che Memorizers incluso del Quran) era approvato unanime dal mondo musulmano intero. Se comitato avessero fatto un errore anche di singolo alfabeto nella trascrizione del Quran, il Qurra (memorizers del Quran) che ha ammontato a nei dieci delle centinaia lo avrebbe interferito subito e correggerlo. Ciò è esattamente dove il controllo ed il sistema accurati dell'equilibrio di conservazione del Quran entra nel gioco, ma che sta difettando di per qualunque altro scripture oltre al Quran.


La copia scritta funzionario da Uthman

The Quran originalmente è stata rivelata nel dialetto di Quraishi dell'arabo. Ma facilitare la gente che parla altri dialetti, nella loro comprensione e comprensione, Allah ha rivelato il Quran infine in sette dialetti dell'arabo. Durante il periodo delle differenze di Caliph Uthman (secondo successore al Prophet) nella lettura del Quran fra le varie tribù è diventato evidente, dovuto i vari recitations dialettici. La disputa stava presentando, con ogni tribù che denomina il relativo recitation come quella corretta. This alarmed Uthman, who made a official copy in the Quraishi dialect, the dialect in which the Quran was revealed to the Prophet and was memorized by his companions. Thus this compilation by Uthman's Committee is not a different version of the Quran (like the Biblical versions) but the same original revelation given to the Prophet by One God, Allah.

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham (Syria) and the people of Iraq were waging war to conquer Armenia and Azherbijan. Hudhaifa was afraid of their differences in the recitation of the Quran, so he said to Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and Christians did before'. So Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Quran so that we may compile the Quranic materials in perfect copies and return the manuscripts to you'. Hafsa sent it to Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin Az-Zubair, Said bin Al-As and Abdur Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, 'In case you disagree with Zaid bin Thabit on any point in the Quran, then write it in their (Quraishi) tongue'. They did so, and when they had written many copies, Uthman sent to every Muslim province one copy of what they had copied and ordered that all the other Quranic materials whether written in fragmentary manuscripts or whole copies, be burnt…" [29]

Again a very stringent criteria was set up by this Committee to prevent any alteration of the Revelation.

1. The earlier recension (Original copy prepared by Abu Bakr) was to serve as the principal basis of the new one. [30]

2. Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Prophet. [31]

3. Uthman himself was to supervise the work of the Council. [32]

When the final recension was completed, Uthman sent a copy of it to each of the major cities of Makka, Damascus, Kufa, Basra and Madina.

The action of Uthman to burn the other copies besides the final recension, though obviously drastic, was for the betterment and harmony of the whole community and was unanimously approved by the Companions of the Prophet.

Zaid ibn Thabit is reported to have said: "I saw the Companions of Muhammad (going about) saying, 'By God, Uthman has done well! By God, Uthman has done well!" [33]

Another esteemed Companion Musab ibn Sad ibn Abi Waqqas said: "I saw the people assemble in large number at Uthman's burning of the prescribed copies (of the Quran), and they were all pleased with his action; not a one spoke out against him". [34]

Ali ibn Abu Talib, the cousin of the Prophet and the fourth successor to the Prophet commented: "If I were in command in place of Uthman, I would have done the same". [35]

Of the copies made by Uthman, two still exist to our day. One is in the city of Tashkent, (Uzbekistan) and the second one is in Istanbul (Turkey). Below is a brief account of both these copies:

1. The copy which Uthman sent to Madina was reportedly removed by the Turkish authorities to Istanbul, from where it came to Berlin during World War I. The Treaty of Versailles, which concluded World War I, contains the following clause:

'Article 246: Within six months from the coming into force of the present Treaty, Germany will restore to His Majesty, King of Hedjaz, the original Koran of Caliph Othman, which was removed from Madina by the Turkish authorities and is stated to have been presented to the ex-Emperor William II". [36]

'This manuscript then reached Istanbul, but not Madina (Where it now resides)'. [37]






2. The second copy in existence is kept in Tashkent, Uzbekistan. 'It may be the Imam (master) manuscript or one of the other copies made at the time of Uthman'. [38]

It Came to Samarkand in 890 Hijra (1485) and remained there till 1868. Then it was taken to St.Petersburg by the Russians in 1869. It remained there till 1917. A Russian orientalist gave a detailed description of it, saying that many pages were damaged and some were missing. A facsimile, some 50 copies, of this mushaf (copy) was produced by S.Pisareff in 1905. A copy was sent to the Ottoman Sultan 'Abdul Hamid, to the Shah of Iran, to the Amir of Bukhara, to Afghanistan, to Fas and some important Muslim personalities. One copy is now in the Columbia University Library (U.S.A.). [39]

'The Manuscript was afterwards returned to its former place and reached Tashkent in 1924, where it has remained since'. [40]

Conclusion

'Two of the copies of the Qur'an which were originally prepared in the time of Caliph Uthman, are still available to us today and their text and arrangement can be compared, by anyone who cares to do, with any other copy of the Quran, be it in print or handwritten, from any place or period of time. They will be found identical'. [41]

It can now be proclaimed, through the evidences provided above, with full conviction and certainty that the Prophet memorized the entire Quran, had it written down in front of him through his scribes, many of his companions memorized the entire revelation and in turn possess their own private copies for recitation and contemplation. This process of dual preservation of the Quran in written and in the memory was carried in each subsequent generation till our time, without any deletion, interpolation or corruption of this Divine Book.

Sir Williams Muir states, " There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used". [42]

Sir William Muir continues, "There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text". [43]

This divine protection provided to the Quran, the Last Reveled Guide to Humanity, is proclaimed by One God in the Quran:

'We* (Allah) have, without doubt, send down the Message; and We will assuredly Guard it (from corruption)' (Quran - Chapter 15, Verse 9).
*('We' is the plural of Majesty, and not the Christian plural of trinity)

Compare this divine and historical preservation of the Quran with any literature, be it religious or secular and it becomes evident that none possess similar miraculous protection. And as states earlier, a belief is as authentic as the authenticity of its scripture. And if any scripture is not preserved, how can we be certain that the belief arising out of this scripture is divine or man made, and if we are not sure about the belief itself, then our salvation in the hereafter would be jeopardized.

Thus this above evidence for the protection of the Quran from any corruption is a strong hint about its divine origin. We request all open hearted persons to read, understand and live the Quran, the 'Manual for Mankind'.
Notes

1. Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, p.14. Ohio State Press: 1978.

2. Transmitted by Ibn Abbas, collected in Sahih Al-Bukhari, 6.519, translated by Dr. Muhammad Muhsin Khan.

3. Transmitted by Abu Hurayrah, collected in Sahih Al-Bukhari, 6.520, translated by Dr. Muhammad Muhsin Khan.

4. Transmitted by Uthman bin Affan, collected in Sahih Bukhari, 6.546, translated by Dr. Muhammad Muhsin Khan.

5. Jalal al-Din Suyuti, 'Al-Itqan fi-ulum al-Quran, Vol. I, p. 124.

6. Ibn Hisham, Sira al-nabi, Cairo, n.d., Vol.I, p. 206.

7. Al-Bukhari, 6.106.

8. Al-Bukhari, 6.201.

9. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princton, New Jersey, 1975, pg. 58.

10. Ibn al Jazari, Kitab al-Nash fi al-Qir'at al-Ashr, Cairo, al-Halabi, n.d._ vol. 2, p. 254; also Ahmad Makki al-Ansari, al-Difa' 'An al-Qur'an. Cairo, Dar al-Ma'arif, 1973 C.E., part I, p. 120.

11. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princeton, New Jersey, 1975, pg. 59.

12. John Burton, An Introduction to the Hadith, Edinburgh University Press: 1994, p. 27.

13. Kenneth Cragg, The Mind of the Qur'an, George Allah & Unwin: 1973, p.26.

14. Tirmidhi, Mishkat al-Masabih, No. 5823.

15. Al-Bukhari, 6.512.

16. Suyuti, Itqan, I, p. 99.

17. M. M. Azami, Kuttab al-Nabi, Beirut, 1974.

18. Muslim, III, No. 4606; also 4607, 4608; Bukhari, 4.233.

19. Ibn Hisham, Sira al-nabi, p. 651.

20. Suyuti, Itqan, I, p. 62.

21. Ibn Abi Dawud, Masahif, p. 14.

22. Bayard Dodge, The fihrist of al-Nadim: A Tenth Century Survey of Muslim Culture, New York, 1970, pp. 53-63.

23. Imam Malik, Muwatta, tr. M. Rahimuddin, Lahore, 1980, no.307, 308.

24. Bukhari, 6.201.

25. Labib as-Said, The Recited Koran, tr. Bernard Weiss, et al., 1975, p. 21.

26. Ibn Hajar, Fath, Vol. IX, p. 10.

27. ibid., p. 11.

28. Bukhari, 6.201.

29. Bukhari, 6.510.

30. Ibn Hajar, Bath, IX, p. 15.

31. Suyuti, Itqan, Vol.I, p. 59.

32. ibid., p. 59.

33. Naysaburi, al-Nizam al-Din al-Hasan ibn Muhammad, Ghara'ib al-Quran wa-ragha'ib al-furqan, 4 vols., to date. Cairo, 1962.

34. Ibn Abi Dawud, p. 12.

35. Zarkashi, al-Badr al-Din, Al-Burhan fi-ulum al-Quran, Cairo, 1957, vol. I, p. 240.

36. Fred L. Israel, Major Peace Treaties of Modern History, New York, Chelsea House Pub., Vol. II, p. 1418.

37. Makhdum, op.cit., 1938, p. 19.

38. Ahmad Von Denffer, Ulum Al-Qur'an, revised ed., Islamic Foundation, 1994, p. 63.

39. The Muslim World, vol. 30 (1940), pp. 357-8.

40. Ahmad von Denffer, Ulum Al-Quran, revised ed., Islamic Foundation, 1994, p. 63.

41. ibid., p. 64.

42. Sir Williams Muir, Life of Mohamet, vol.1, Introduction.

43. ibid.



Collected by
Shobuz Bhai

Beweis der Bewahrung des Quran
Automatically translated into German thanks to WorldLingo
Es gibt Hunderte Religionen, die um die Welt blühen: Christentum, Islam, Buddhismus, Sikhism, Hinduismus, Judentum, Bahaism, Babism, Zoroastrianism, Mormonism, Jehovas Zeugen, Jainism, Konfuzianismus etc. Und jede dieser Religionen behaupten, daß ihr scripture vom Tag konserviert wird, den es (geschrieben) bis unsere Zeit aufgedeckt wurde. Ein frommer Glaube ist so authentisch, wie die Echtheit des scripture, das es folgt. Und damit jedes mögliches scripture als authentisch konserviert worden beschriftet werden kann ihm sollte einigen konkreten und rationalen Kriterien folgen.

Stellen Sie sich dieses Drehbuch vor: Ein Professor gibt seinen Kursteilnehmern einen dreistündigen Vortrag. Stellen Sie sich noch vor, daß keine der Kursteilnehmer diese Rede des Professors sich merkten oder sie notierten. Jetzt vierzig Jahre nachher, die Rede, wenn diese gleichen Kursteilnehmer entschieden, Redewort des Professors für Wort zu wiederholen komplettes, sie wurde, tun es? Offensichtlich nicht. Weil die einzigen zwei Modi der Bewahrung historisch durch Schreiben und Gedächtnis ist. Folglich für alle mögliche Antragsteller, zum zu proklamieren, daß ihr scripture in der Reinheit konserviert wird, müssen sie konkreten Beweis zur Verfügung stellen, daß das Scripture in seine Ganzheit geschrieben wurde UND in seiner Ganzheit von der Zeit, die es zu unserer Zeit aufgedeckt wurde, in einer ununterbrochenen und unversehrten Kette gemerkt. Wenn das Memorierenteil ähnlichkeit nicht zum schriftlichen Teil zur Tat als überprüfung und Balance für es besteht, dann gibt es eine echte Möglichkeit, daß das schriftliche scripture seine Reinheit durch die unbeabsichtigten und absichtlichen Interpolationen lösen kann wegen der scribal Störungen, Korruption durch die Feinde, die Seiten, die zerlegtes usw. erhalten, und diese Störungen würden gleichzeitig in die folgenden Texte enthalten und schließlich lösen würden seine Reinheit durch Alter.

Jetzt von allen Religionen, die oben erwähnt werden, tut irgendein von ihnen besitzen ihre scriptures in seiner Ganzheit im Schreiben UND im Gedächtnis vom Tag seiner Enthüllung bis unsere Zeit. Keine von ihnen, dieses zu passen erforderten Kriterien, ausgenommen eins: Vor dieses einzigartige scripture ist das Qur'an - die Enthüllung, die zum Prophet geschenkt wird Muhammad (Frieden ist nach ihm), 1.418 Jahren, als Anleitung für die ganze Menschheit.


Getriebe des Qur'an: Mündlich u. geschrieben



läßt den Anspruch der Bewahrung des Quran 1
analysieren. Memorieren

„in den alten Zeiten, als Schreiben kaum benutzt wurden, Gedächtnis und Mundgetriebe wurde ausgeübt und verstärkt zu einem Unbekannten des Grads jetzt fast“ bezieht Michael Zwettler. [1]


Prophet Muhammad (S): Das erste Memorizer

war es in dieser „Mund“ Gesellschaft, daß Prophet Muhammad (S) in Mecca im Jahr 570 C.E. geboren war. Am Alter von 40, fing er an, göttliche Enthüllung vom einem Gott, Allah, durch Archangel Gabriel zu empfangen. Dieser Prozeß der göttlichen Enthüllung fuhr für ungefähr 22.5 Jahre fort, kurz bevor er weg überschritt.

Prophet Muhammad (S) merkte wundersam sich jede Enthüllung und pflegte, sie zu seinen Begleitern zu proklamieren. Engel Gabriel verwendete, das Quranic Gedächtnis des Prophets jedes Jahr zu erneuern.

'Der Prophet (S) war die großzügigste Person, und er pflegte, (großzügig) besonders im Monat von Ramadan so zu werden, weil Gabriel pflegte, ihn jede Nacht des Monats von Ramadan zu treffen, bis es ablief. Gebrauch des Kuriers Allahs (S) zum recite das Qur'an für ihn. Als Gabriel ihn traf, pflegt er, als der schnelle Wind großzügiger zu werden, wenn er good'. tut. [2]

„Gabriel pflegte, das recitation des Qur'an mit dem Prophet (S) einmal jährlich zu wiederholen, aber er wiederholte es zweimal mit ihm im Jahr, das er (Prophet) starb“. [3]

Der Gebrauch des Prophets selbst, herauf ein grösseres Teil der Nacht in den Gebeten und Gebrauch zum recite Quran vom Gedächtnis zu bleiben.


Begleiter des Prophets: Der erstes Erzeugung Memorizers

Prophet Muhammad (S) regte seine Begleiter an, das Quran zu erlernen und zu unterrichten:

„Die überlegensten unter Ihnen (Moslems) sind die, die das Qur'an erlernen und es unterrichten“. [4]

'einige der Begleiter, die das Quran sich merkten, waren: „Abu Bakr, Umar, Uthman, Ali, Ibn Masud, Abu Huraira, Abdullah Sortierfach Abbas, Abdullah Sortierfach Amr Sortierfach leider, Aisha, Hafsa und Umm Salama“. [5]

„Abu Bakr, die ersten männlichen Moslems, zum in Islam umzuwandeln verwendete zum recite das Quran öffentlich vor seinem Haus in Makka“. [6]

Der Prophet hörte auch zum recitation des Qur'an durch die Begleiter: 'Allah Apostel gesagt zu mir (Abdullah Sortierfach Mas'ud): „Recite (des Quran) zu mir“. Ich sagte: „Sollen Sie I recite es zu Ihnen, obgleich es war aufgedeckt worden zu Ihnen?!“ Er sagte: „Ich mag (das Quran) von anderen hören“. So recited ich Sura-an-Nisa, bis ich erreichte: „Wie (es sind), dann, wenn wir von jeder Nation einen Zeuge holen und wir holen Sie (O Muhammad) als Zeuge gegen diese Leute? “ '(4: 41) 'dann, das er sagte: „Anschlag!“ Erblicken Sie, seine Augen waren Sheddingrisse then'. [7]

Viele Quranic memorizers (Qurra) waren während der Lebenszeit des Prophets und danach durch heraus die damalige moslemische Welt anwesend.

'An der Schlacht von Yamama, waren viele memorizers des Quran martyred. 'Berichtete Zaid Sortierfach Thabit Al Ansari, das eins von denen war, die pflegen, die göttlichen Enthüllung zu schreiben: Abu Bakr sendete mich nach den (schweren) Unfall unter den Kriegern (der Schlacht) von Yamama (wo viel Qurra getötet wurden). Umar war mit Abu Bakr anwesend, das sagte: „Umar ist zu mir gekommen und gesagt, haben die Leute schwere Unfall am Tag von (die Schlacht von) Yamama erlitten, und ich habe Angst, daß es einige Unfall unter dem Qurra (die, das das gesamte Quran sich merkte), an anderem placeâ ¦€ " '[8] '

über den Jahrhunderten der islamischen ära gibt, dort war entstanden während der verschiedenen Regionen der islamischen Weltbuchstäblich Tausenden der Schulen, die besonders dem Unterricht des Quran zu den Kindern für Memorieren gewidmet werden. Diese werden, auf Arabisch, katatib benannt (Eigenheit: Kuttab). Es wird gesagt, daß das Caliph „Umar (634-44) zuerst den Aufbau dieser Schulen im Alter der großen Expansion bestellte“. [9]


Zweites Erzeugung Memorizers:

„†¦Quranic Schulen wurden überall aufgestellt. Als Beispiel, dieses zu veranschaulichen kann ich auf einen großen moslemischen Gelehrten, des zweiten moslemischen Erzeugung, Ibn 'Amir mich beziehen, der der Richter von Damaskus unter dem Caliph Umar Ibn 'Abd Al-Aziz war. Es wird berichtet, daß in seiner Schule für das Unterrichten des Quran es 400 in seiner Abwesenheit zu unterrichtende Schüler " gab. [10]


Memorizers in den folgenden Erzeugungen:

Die Zahl Katatib und ähnlichen Schulen in Kairo (Ägypten) alleine überstieg auf einmal zwei tausend. [11]

Z.Z. beide in den moslemischen und NichtMoslems Landtausenden der Schulen mit jeden anweisenden 10 Hunderten Kursteilnehmern die kunst des Merkens des gesamten Quran. In der Stadt von Chicago selbst, gibt es nah an Moscheen 40+, mit vielen von ihnen Kategorie für die Kinder halten, die sie die kunst des Quranic Memorierens anweisen.


Weitere Punkte der Betrachtung:

* Moslems recite Quran von ihrem Gedächtnis in allen ihre fünf täglichen Gebete.
* Einmal jährlich während des Monats des Fastens (Ramadan), hören Moslems zum kompletten recitation des Quran durch ein Hafiz (memorizer des gesamten Quran)
* es ist eine Tradition unter Moslems, die vor jeder möglicher Rede oder Darstellung, Verbindungen, Predigten, Quran recited ist.

Zusammenfassung:

Quran ist das einzige Buch, fromm oder weltlich, auf dem Gesicht dieses Planeten, der vollständig durch Millionen gemerkt worden ist. Diese memorizers reichen von Alter 6 und up, arabische und nicht-Arabische Lautsprecher, Schwarze, Weiß, Orientalen, schlechtes und wohlhabendes.

So war der Prozeß des Memorierens, von der (S)zeit Prophet Muhammads zu unseren mit einer unversehrten Kette ununterbrochen.

„Die Methode des Übermittelns des Quran von einem Erzeugung dem folgenden indem er ihn merken sich Junge das Mundrecitation ihrer ältesten, hatte abgeschwächt ein wenig vom Anfang hatte die schlechtesten Gefahren von auf schriftliches recordsâ ¦ nur€ bauen " John Burton bezieht. [12]

„dieses Phänomen von Quranic Recital bedeutet, daß der Text die Jahrhunderte in einer unversehrten lebenden Reihenfolge der Hingabe überquert hat. Es kann nicht als antiquarian Sache noch als historisches Dokument aus einer entfernten Vergangenheit heraus folglich angefaßt werden. Die Tatsache von hifz (Quranic Memorieren) hat das Qur'an einen anwesenden Besitz durch alles Versehen der moslemischen Zeit gebildet und ihn gegeben, den eine menschliche Währung in jedem Erzeugung, das sein relegation nie zu einer bloßen Berechtigung als Referenz alleine " erlaubt, Kenneth Cragg reflektiert. [13]


2. Schriftlicher Text der Lebenszeit


des Quran Prophets:

Prophet Muhammad (S) war sehr aufmerksam, wenn er von Anfang an das Quran in der schriftlichen Form oben bis die letzte Enthüllung konservierte. Der Prophet selbst war unlettered, nicht konnte lesen und schreiben, folglich ersuchte er um seine zahlreichen Schreiber, um die Enthüllung für ihn zu schreiben. Führen Sie Quran bestand folglich in schriftlicher Form in der Lebenszeit des Prophets durch.

Wann immer ein neuer Enthüllunggebrauch, zu ihm zu kommen, der Prophet sofort einen seiner Schreiber benennen würde, um ihn zu notieren.

'Einige Leute besuchten Zaid Ibn Thabit (einer der Schreiber des Prophets) und baten ihn, ihnen einige Geschichten über Kurier Allahs zu erklären. Er antwortete: „Ich war sein Nachbar (des Prophets), und als die Inspiration auf ihm abstieg, den er für mich sendete und ich ging zu ihm und notierte sie für das him†¦ " [14]

berichtet durch al-Bara': Es gab aufgedecktes „nicht Gleichgestelltes sind jene Gläubiger, die sitzen (Haus) und die, die in der Ursache von Allah“ sich bemühen und kämpfen (4: 95). Der Prophet sagte: „Benennen Sie Zaid für mich und lassen Sie ihn das Brett, den Tinte Topf und Schulterblattknochen holen.“ Dann sagte er (Prophet): 'Schreiben Sie: Nicht Gleichgestelltes sind jenes believers†¦ ' [15]

Zaid wird berichtet gesagt zu haben: „Wir pflegen, das Qur'an von den kleinen Schrotten in Anwesenheit des Apostels zu kompilieren“. [16]

„der Prophet, während in Madinah, hatte ungefähr 48 Schreiber, die pflegen, für ihn zu schreiben“. [17]

Abdullah Ibn 'Umar bezieht: †¦, ', das der Kurier von Allah (S) sagte: „Nehmen Sie nicht das Qur'an auf einer Reise mit Ihnen, denn ich habe Angst, aus Furcht daß sie in die Hände des Feindes“ '[18] während des

letzten Pilgrimage des Prophets fallen sollte, er gab eine Predigt, in der er sagte: 'Ich habe mit Ihnen etwas gelassen, das, wenn Sie schnell zu ihm halten Sie nie in Störung - eine normale Anzeige, das Buch des Gottes (Quran) und die Praxis von seinem Prophetâ ¦€ ' [19] „

außer den amtlichen Manuskripten des Quran fällt, das mit dem Prophet, viele seines Begleitergebrauches, ihre eigenen schriftlichen Kopien der Enthüllung zu besitzen“ gehalten wird. [20]

'eine Liste der Begleiter, von denen es bezogen wird, daß sie ihre eigenen schriftlichen Ansammlungen hatten, schloß das folgende mit ein: Ibn Mas'ud, Ubay Sortierfach Ka'b, Ali, Ibn Abbas, Abu Musa, Hafsa, Anas Sortierfach Malik, Umar, Zaid Sortierfach Thabit, Ibn Al-Zubair, Abdullah ibn Amr, Aisha, Salim, Umm Salama, Ubaid Sortierfach Umar'. [21]

'die bekanntesten unter diesen (Schreiber des Prophets) sind: Ibn Masud, Ubay Sortierfach Kab und Zaid Sortierfach Thabit'. [22]

„Aisha und Hafsa, die Frauen des Prophets hatten ihre eigenen geschriebenen Indexe, nachdem der Prophet gestorben war“. [23]


Zusammenfassung:

Das komplette Quran wurde vor dem Prophet von mehreren seiner Schreiber notiert und die Begleiter besitzen ihre eigenen Kopien des Quran in der Lebenszeit des Prophets. Gleichwohl das schriftliche Material des Quran im Besitz des Prophets nicht zwischen die zwei Abdeckungen in Form eines Buches gesprungen wurden, weil die Periode von Enthüllung des Qur'an oben bis gerade einige Tage vor dem Tod des Prophets fortfuhr. Die Aufgabe des Sammelns des Qur'an als Buch wurde folglich von Abu Bakr, der erste Nachfolger zum Prophet aufgenommen.


Schriftliches Qur'an im ersten Erzeugung

an der Schlacht von Yamama (CER 633), sechs Monate nach dem Tod des Prophets, eine Anzahl von Moslems, die sich das Quran gemerkt hatten, wurden getötet. Folglich wurde es gefürchtet, daß, es sei denn eine geschriebene amtliche Kopie des Quran vorbereitet wurden, ein großes Teil von Enthüllung verloren werden konnte.

Berichtetes Zaid Sortierfach Thabit Al-Ansari, einer der Schreiber der Enthüllung: Abu Bakr gesendet für mich nach den Unfall unter den Kriegern (der Schlacht) von Yamama (wo viel Qurra (memorizers des Quran, wurden getötet). Umar war mit Abu Bakr anwesend, das sagte: „Umar ist zu mir gekommen und gesagt, haben die Leute schwere Unfall am Tag von (die Schlacht) von Yamama erlitten, und ich habe Angst, daß es einige Unfall unter dem Qurra an anderen Plätzen gibt, hingegen ein großes Teil des Quran verloren werden kann, es sei denn Sie es (in einem Manuskript oder im Buch) â ¦so€ Abu Bakr sammeln, das zu mir gesagt wird (Zaid Sortierfach Thabit): Sie sind ein kluger junger Mann und wir vermuten nicht, daß Sie (des Erklärens von Lügen oder der Vergesslichkeit) und Sie pflegten, die göttliche Inspiration für Apostel Allahs zu schreiben. Folglich suchen Sie nach dem Qur'an und sammeln Sie es (in einem Manuskript) '†¦So, das ich anfing, das Quranic Material zu lokalisieren und es von den Pergamenten, vom Schulterblatt, von den leafstalks der Datumpalmen und von den Gedächtnissen von Männer (wer es auswendig kennen), â ¦€ jetzt sammelnd " [24

] wurde ein Ausschuß zum Unternehmen die Aufgabe des Sammelns des schriftlichen Quranic Materials in Form eines Buches gebildet. Der Ausschuß wurde durch Zaid Sortierfach Thabit, der ursprüngliche Schreiber des Prophets vorangegangen, der auch ein memorizer des kompletten Quran war.

'†¦Zaid Sortierfach Thabit hatte das gesamte Quran am memoryâ ¦€ ' [25] die

Compiler in diesem Ausschuß festgelegt, wenn es das schriftliche Material überprüfte, das bei ihnen eingereicht wird, beharrt für sehr zwingende Kriterien als Schutz gegen alle mögliche Störungen.

1. Das Material muß in Anwesenheit des Prophets ursprünglich notiert worden sein; nichts, welches später die Grundlage des Gedächtnisses alleine notiert wurde, sollte angenommen werden. [26]

2. Das Material muß durch zwei Zeugen das heißt, durch zwei vertrauenswürdige Personen bestätigt werden, die bezeugen, daß sie selbst das Prophet recite der Durchgang in der Frage gehört hatten. [27]

'das Manuskript, auf dem das Qur'an gesammelt wurde, blieb mit Abu Bakr, bis Allah ihn an ihn nahm, und dann mit Umar (der zweite Nachfolger), bis Allah ihn an ihn nahm, und schließlich blieb er mit Hafsa, „Tochter Umars (und Frau des Prophets)“. [28]

Diese Kopie des Quran, vorbereitet worden vom Ausschuß der kompetenten Begleiter des Prophets (der enthaltenes Memorizers des Quran) war durch die ganze moslemische Welt einmütiges anerkanntes. Wenn sie Ausschuß einen Fehler sogar von einem einzelnen Alphabet gemacht haben würden, wenn sie das Quran übertrugen, würde das Qurra (memorizers des Quran) das in den 10 von Hunderten zusammenzählte, sich es sofort und es zu beheben verfangen haben. Dieses ist genau, wohin die ordentliche überprüfung und das Balance System der Bewahrung des Quran Spiel erbt, aber das für jedes mögliches andere scripture außer dem Quran ermangelt.


Beamter schriftliche Kopie durch Uthman

The Quran wurde ursprünglich im Quraishi Dialekt von Arabisch aufgedeckt. Aber, die Leute zu erleichtern, die andere Dialekte, in ihrem Verständnis und in Erfassen, Allah sprechen, deckte das Quran schließlich in sieben Dialekten von Arabisch auf. Während der Periode Caliph Uthman (zweiter Nachfolger zum Prophet) der Unterschiede, bezüglich, das Quran unter den verschiedenen Stämmen zu lesen, offensichtlich wurde, wegen der verschiedenen dialektischen recitations. Debatte entstand, wenn jeder Stamm sein recitation als das korrekte benennt. This alarmed Uthman, who made a official copy in the Quraishi dialect, the dialect in which the Quran was revealed to the Prophet and was memorized by his companions. Thus this compilation by Uthman's Committee is not a different version of the Quran (like the Biblical versions) but the same original revelation given to the Prophet by One God, Allah.

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham (Syria) and the people of Iraq were waging war to conquer Armenia and Azherbijan. Hudhaifa was afraid of their differences in the recitation of the Quran, so he said to Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and Christians did before'. So Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Quran so that we may compile the Quranic materials in perfect copies and return the manuscripts to you'. Hafsa sent it to Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin Az-Zubair, Said bin Al-As and Abdur Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, 'In case you disagree with Zaid bin Thabit on any point in the Quran, then write it in their (Quraishi) tongue'. They did so, and when they had written many copies, Uthman sent to every Muslim province one copy of what they had copied and ordered that all the other Quranic materials whether written in fragmentary manuscripts or whole copies, be burnt…" [29]

Again a very stringent criteria was set up by this Committee to prevent any alteration of the Revelation.

1. The earlier recension (Original copy prepared by Abu Bakr) was to serve as the principal basis of the new one. [30]

2. Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Prophet. [31]

3. Uthman himself was to supervise the work of the Council. [32]

When the final recension was completed, Uthman sent a copy of it to each of the major cities of Makka, Damascus, Kufa, Basra and Madina.

The action of Uthman to burn the other copies besides the final recension, though obviously drastic, was for the betterment and harmony of the whole community and was unanimously approved by the Companions of the Prophet.

Zaid ibn Thabit is reported to have said: "I saw the Companions of Muhammad (going about) saying, 'By God, Uthman has done well! By God, Uthman has done well!" [33]

Another esteemed Companion Musab ibn Sad ibn Abi Waqqas said: "I saw the people assemble in large number at Uthman's burning of the prescribed copies (of the Quran), and they were all pleased with his action; not a one spoke out against him". [34]

Ali ibn Abu Talib, the cousin of the Prophet and the fourth successor to the Prophet commented: "If I were in command in place of Uthman, I would have done the same". [35]

Of the copies made by Uthman, two still exist to our day. One is in the city of Tashkent, (Uzbekistan) and the second one is in Istanbul (Turkey). Below is a brief account of both these copies:

1. The copy which Uthman sent to Madina was reportedly removed by the Turkish authorities to Istanbul, from where it came to Berlin during World War I. The Treaty of Versailles, which concluded World War I, contains the following clause:

'Article 246: Within six months from the coming into force of the present Treaty, Germany will restore to His Majesty, King of Hedjaz, the original Koran of Caliph Othman, which was removed from Madina by the Turkish authorities and is stated to have been presented to the ex-Emperor William II". [36]

'This manuscript then reached Istanbul, but not Madina (Where it now resides)'. [37]






2. The second copy in existence is kept in Tashkent, Uzbekistan. 'It may be the Imam (master) manuscript or one of the other copies made at the time of Uthman'. [38]

It Came to Samarkand in 890 Hijra (1485) and remained there till 1868. Then it was taken to St.Petersburg by the Russians in 1869. It remained there till 1917. A Russian orientalist gave a detailed description of it, saying that many pages were damaged and some were missing. A facsimile, some 50 copies, of this mushaf (copy) was produced by S.Pisareff in 1905. A copy was sent to the Ottoman Sultan 'Abdul Hamid, to the Shah of Iran, to the Amir of Bukhara, to Afghanistan, to Fas and some important Muslim personalities. One copy is now in the Columbia University Library (U.S.A.). [39]

'The Manuscript was afterwards returned to its former place and reached Tashkent in 1924, where it has remained since'. [40]

Conclusion

'Two of the copies of the Qur'an which were originally prepared in the time of Caliph Uthman, are still available to us today and their text and arrangement can be compared, by anyone who cares to do, with any other copy of the Quran, be it in print or handwritten, from any place or period of time. They will be found identical'. [41]

It can now be proclaimed, through the evidences provided above, with full conviction and certainty that the Prophet memorized the entire Quran, had it written down in front of him through his scribes, many of his companions memorized the entire revelation and in turn possess their own private copies for recitation and contemplation. This process of dual preservation of the Quran in written and in the memory was carried in each subsequent generation till our time, without any deletion, interpolation or corruption of this Divine Book.

Sir Williams Muir states, " There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used". [42]

Sir William Muir continues, "There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text". [43]

This divine protection provided to the Quran, the Last Reveled Guide to Humanity, is proclaimed by One God in the Quran:

'We* (Allah) have, without doubt, send down the Message; and We will assuredly Guard it (from corruption)' (Quran - Chapter 15, Verse 9).
*('We' is the plural of Majesty, and not the Christian plural of trinity)

Compare this divine and historical preservation of the Quran with any literature, be it religious or secular and it becomes evident that none possess similar miraculous protection. And as states earlier, a belief is as authentic as the authenticity of its scripture. And if any scripture is not preserved, how can we be certain that the belief arising out of this scripture is divine or man made, and if we are not sure about the belief itself, then our salvation in the hereafter would be jeopardized.

Thus this above evidence for the protection of the Quran from any corruption is a strong hint about its divine origin. We request all open hearted persons to read, understand and live the Quran, the 'Manual for Mankind'.
Notes

1. Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, p.14. Ohio State Press: 1978.

2. Transmitted by Ibn Abbas, collected in Sahih Al-Bukhari, 6.519, translated by Dr. Muhammad Muhsin Khan.

3. Transmitted by Abu Hurayrah, collected in Sahih Al-Bukhari, 6.520, translated by Dr. Muhammad Muhsin Khan.

4. Transmitted by Uthman bin Affan, collected in Sahih Bukhari, 6.546, translated by Dr. Muhammad Muhsin Khan.

5. Jalal al-Din Suyuti, 'Al-Itqan fi-ulum al-Quran, Vol. I, p. 124.

6. Ibn Hisham, Sira al-nabi, Cairo, n.d., Vol.I, p. 206.

7. Al-Bukhari, 6.106.

8. Al-Bukhari, 6.201.

9. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princton, New Jersey, 1975, pg. 58.

10. Ibn al Jazari, Kitab al-Nash fi al-Qir'at al-Ashr, Cairo, al-Halabi, n.d._ vol. 2, p. 254; also Ahmad Makki al-Ansari, al-Difa' 'An al-Qur'an. Cairo, Dar al-Ma'arif, 1973 C.E., part I, p. 120.

11. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princeton, New Jersey, 1975, pg. 59.

12. John Burton, An Introduction to the Hadith, Edinburgh University Press: 1994, p. 27.

13. Kenneth Cragg, The Mind of the Qur'an, George Allah & Unwin: 1973, p.26.

14. Tirmidhi, Mishkat al-Masabih, No. 5823.

15. Al-Bukhari, 6.512.

16. Suyuti, Itqan, I, p. 99.

17. M. M. Azami, Kuttab al-Nabi, Beirut, 1974.

18. Muslim, III, No. 4606; also 4607, 4608; Bukhari, 4.233.

19. Ibn Hisham, Sira al-nabi, p. 651.

20. Suyuti, Itqan, I, p. 62.

21. Ibn Abi Dawud, Masahif, p. 14.

22. Bayard Dodge, The fihrist of al-Nadim: A Tenth Century Survey of Muslim Culture, New York, 1970, pp. 53-63.

23. Imam Malik, Muwatta, tr. M. Rahimuddin, Lahore, 1980, no.307, 308.

24. Bukhari, 6.201.

25. Labib as-Said, The Recited Koran, tr. Bernard Weiss, et al., 1975, p. 21.

26. Ibn Hajar, Fath, Vol. IX, p. 10.

27. ibid., p. 11.

28. Bukhari, 6.201.

29. Bukhari, 6.510.

30. Ibn Hajar, Bath, IX, p. 15.

31. Suyuti, Itqan, Vol.I, p. 59.

32. ibid., p. 59.

33. Naysaburi, al-Nizam al-Din al-Hasan ibn Muhammad, Ghara'ib al-Quran wa-ragha'ib al-furqan, 4 vols., to date. Cairo, 1962.

34. Ibn Abi Dawud, p. 12.

35. Zarkashi, al-Badr al-Din, Al-Burhan fi-ulum al-Quran, Cairo, 1957, vol. I, p. 240.

36. Fred L. Israel, Major Peace Treaties of Modern History, New York, Chelsea House Pub., Vol. II, p. 1418.

37. Makhdum, op.cit., 1938, p. 19.

38. Ahmad Von Denffer, Ulum Al-Qur'an, revised ed., Islamic Foundation, 1994, p. 63.

39. The Muslim World, vol. 30 (1940), pp. 357-8.

40. Ahmad von Denffer, Ulum Al-Quran, revised ed., Islamic Foundation, 1994, p. 63.

41. ibid., p. 64.

42. Sir Williams Muir, Life of Mohamet, vol.1, Introduction.

43. ibid.



Collected by
Shobuz Bhai

Prova da preservação do Quran
Automatically translated into Portuguese thanks to WorldLingo
Há umas centenas das religiões que florescem em torno do mundo: Christianity, Islam, Buddhism, Sikhism, Hinduism, Judaism, Bahaism, Babism, Zoroastrianism, Mormonism, testemunhas de Jehovas, Jainism, Confucianism etc. E cada uma destas religiões reivindica que seu scripture está preservado do dia onde se revelou (escrito) até nosso tempo. Uma opinião religiosa é tão authentic como o authenticity do scripture que segue. E para que todo o scripture seja etiquetado como preservado authentically lhe deve seguir alguns critérios concretos e racionais.

Imagine este scenario: Um professor dá um lecture de três horas a seus estudantes. Imagine ainda que nenhuns dos estudantes memorizaram este discurso do professor ou o escreveram para baixo. Agora quarenta anos em seguida que o discurso, se estes mesmos estudantes decididos replicate a palavra completa do discurso do professor para a palavra, eles fazem-na? Obviamente não. Porque as únicas duas modalidades da preservação são historicamente com a escrita e a memória. Conseqüentemente, para todos os reivindicadores para proclamar que seu scripture está preservado no purity, têm que fornecer a evidência concreta que o Scripture estêve escrito em sua totalidade E memorizado em sua totalidade do tempo onde se revelou a nosso tempo, em uma corrente contínua e inteira. Se a peça do memorization não existir paralela à parte escrita ao ato como uma verificação e contrapeso para ela, então há uma possibilidade genuína que o scripture escrito pode afrouxar seu purity com os interpolations involuntários e intencionais devido aos erros scribal, um corruption pelos inimigos, umas páginas que começam etc. decomposed, e estes erros seriam incorporados simultaneamente nos textos subseqüentes, afrouxando finalmente seu purity com as idades.

Agora, de todas as religiões mencionadas acima, faz qualquer delas possuem seus scriptures em sua totalidade na escrita E na memória do dia de seu revelation até nosso tempo. Nenhuns deles para caber isto requereram critérios, exceto um: Este scripture original é o Qur'an - revelation bestowed ao Prophet Muhammad (a paz seja em cima dele) 1.418 anos há, como uma orientação para todo o humankind.


Transmissão do Qur'an: Oral & escrito



deixa para analisar a reivindicação da preservação do Quran
1. O Memorization

“nos tempos antigos, quando a escrita foram usadas mal, memória e a transmissão oral foi exercitado e strengthened a um desconhecido do grau agora quase” relaciona Michael Zwettler. [1]


Prophet Muhammad (S): O primeiro Memorizer

era nesta sociedade “oral” que o Prophet Muhammad (S) estêve carregado em Mecca no ano 570 C.E. Na idade de 40, começou receber Revelations divine do um deus, Allah, com Archangel Gabriel. Este processo de revelations divine continuou por aproximadamente 22.5 anos imediatamente antes que passou afastado.

O Prophet Muhammad (S) memorizou miraculously cada revelation e usou-se proclamá-lo a seus companheiros. O anjo Gabriel usou-se refrescar todos os anos a memória de Quranic do Prophet.

'O Prophet (S) era a pessoa a mais generosa, e ele usou-se tornar-se mais assim (generoso) particularmente no mês de Ramadan porque Gabriel se usou se encontrar com o cada noite do mês de Ramadan até que decorreu. Uso do mensageiro de Allah (S) ao recite o Qur'an para ele. Quando Gabriel se encontrou com o, usa-se tornar-se mais generoso do que o vento rápido em fazer good'. [2]

“Gabriel usou-se repetir o recitation do Qur'an com o Prophet (S) uma vez que um ano, mas o repetiu duas vezes com ele no ano onde (Prophet) morreu”. [3]

O uso do Prophet ele mesmo permanecer acima de uma parte mais grande da noite nos prayers e uso ao recite Quran da memória.


Companheiros do Prophet: O Prophet Muhammad de Memorizers

da primeira geração (S) incentivou seus companheiros aprender e ensinar o Quran:

“O mais superiores entre você (muçulmanos) são aqueles que aprendem o Qur'an e o ensinam”. [4]

'alguns dos companheiros que memorizaram o Quran eram: De “escaninho Abbas Abu Bakr, de Umar, de Uthman, de Ali, de Ibn Masud, de Abu Huraira, de Abdullah, escaninho do Amr do escaninho de Abdullah al-As, Aisha, Hafsa, e Umm Salama”. [5]

“Abu Bakr, os primeiros muçulmanos masculinos a converter-se ao Islam usou ao recite o Quran publicamente na frente de sua casa em Makka”. [6]

O Prophet escutou também o recitation do Qur'an pelos companheiros: 'Apostle de Allah dito a mim (escaninho Mas'ud de Abdullah): “Recite (do Quran) a mim”. Eu disse: “Deva-lhe recite de I ele embora se revele lhe?!” Disse: “Eu gosto de ouvir-se (o Quran) de outros”. Assim eu recited Sura-an-Nisa até que eu alcancei: “Como (ele seremos) então quando nós trazemos de cada nação uma testemunha e nós trazemo-lo (O Muhammad) como uma testemunha de encontro a estes povos? ” '(4: 41) 'então que disse: “Batente!” Behold, seus olhos eram os rasgos then'. do derramamento. [7]

Muitos memorizers de Quranic (Qurra) estavam atuais durante a vida do Prophet e mais tarde através para fora do mundo muçulmano de então.

'Na batalha de Yamama, muitos memorizers do Quran estavam martyred. 'Narrou o al Ansari de Thabit do escaninho de Zaid, que era um daqueles que se usam escrever os Revelations Divine: Abu Bakr emitiu-me após as víctimas (pesadas) entre os guerreiros (da batalha) de Yamama (onde um grande número de Qurra foi matado). Umar estava atual com Abu Bakr que disse: “Umar veio-me e disse-o, os povos sofreram víctimas pesadas no dia (a batalha de) de Yamama, e eu estou receoso que haverá algumas víctimas entre o Qurra (aqueles que memorizou o Quran inteiro) no outro ¦€ do placeâ " '[8]

'sobre os séculos da era Islamic, lá levantei-me durante todo as várias regiões dos milhares Islamic do mundo literalmente das escolas devotadas especialmente ao ensino do Quran às crianças com a finalidade do memorization. Estes são chamados, no árabe, katatib (singular: Kuttab). Diz-se que o Caliph “Umar (634-44) requisitou primeiramente a construção destas escolas na idade da expansão grande”. [9]


Segunda geração Memorizers:

do “as escolas€ ¦Quranic â foram ajustadas acima em toda parte. Como um exemplo para ilustrar isto que eu posso consultar a um scholar muçulmano grande, da segunda geração muçulmana, Ibn 'Amir, que era o juiz de Damasco sob o al-Aziz de Caliph Umar Ibn 'Abd. Relata-se que em sua escola para ensinar o Quran havia 400 disciples a ensinar em sua ausência ". [10]


Memorizers em gerações subseqüentes:

O número de Katatib e de escolas similares no Cairo (Egipto) sozinho em uma vez excedeu dois mil. [11]

Atualmente ambos nos milhares muçulmanos e dos non-Muçulmanos dos países das escolas com cada dez instruindo das centenas dos estudantes a arte de memorizar o Quran inteiro. Na cidade de Chicago própria, há perto dos Mosques 40+, com o muita deles que prendem a classe para as crianças que instruem as a arte do memorization de Quranic.


Pontos mais adicionais da consideração:

* Recite Quran dos muçulmanos de sua memória em todos seus cinco prayers diários.
* Uma vez um ano, durante o mês de Fasting (Ramadan), os muçulmanos escutam o recitation completo do Quran por um Hafiz (memorizer do Quran inteiro)
* ele são uma tradição entre os muçulmanos que antes de todo o discurso ou de apresentação, as uniões, sermons, Quran são recited.

Conclusão:

Quran é o único livro, religioso ou secular, na cara deste planeta que foi memorizado completamente por milhões. Estes memorizers variam das idades 6 e levantam, altofalantes árabes e non-Árabes, pretos, brancos, Orientals, pobre e rico.

Assim o processo do memorization era contínuo, do tempo de Muhammad do Prophet (S) a nossos com uma corrente inteira.

["The method of transmitting the Quran from one generation to the next by having he young memorize the oral recitation of their elders had mitigated somewhat from the beginning the worst perils of relying solely on written records?€?" relates John Burton.] [12]

“este fenômeno do recital de Quranic significa que o texto atravessou os séculos em uma seqüência viva inteira da devoção. Não pode, conseqüentemente, ser segurado como uma coisa antiquarian, nem como um original histórico fora de um passado distante. O fato do hifz (Memorization de Quranic) fêz ao Qur'an uma possessão atual com todo o lapso do tempo muçulmano e deu-a que uma moeda corrente humana em cada geração nunca que permite seu relegation a uma autoridade desencapada para a referência sozinho " reflete Kenneth Cragg. [13]


2. Texto escrito da vida


do Prophet de Quran:

O Prophet Muhammad (S) era muito vigilant em preservar o Quran no formulário escrito muito do começo acima até o último revelation. O Prophet ele mesmo era unlettered, não soube ler e escrever, conseqüentemente convidou seus escreventes numerosos para escrever o revelation para ele. Termine Quran existiu assim no formulário escrito na vida do Prophet.

Sempre que um uso novo do revelation lhe vir, o Prophet chamaria imediatamente um de seus escreventes para o escrever para baixo.

'Alguns povos visitaram Zaid Ibn Thabit (um dos escreventes do Prophet) e pediram que dissesse-lhes algumas histórias sobre o mensageiro de Allah. Respondeu: “Eu era seu vizinho (do Prophet), e quando a inspiração desceu nele que emitiu para mim e eu fui-lhe e escrevi-a para baixo para o ¦€ do himâ " [14]

narrado por al-Bara': Havia “não um igual revelado está aqueles believers que se sentam (repouso) e aqueles que strive e lutam na causa de Allah” (4: 95). O Prophet disse: “Chame Zaid para mim e deixe-o trazer a placa, o potenciômetro da tinta e o osso do scapula.” Então (Prophet) disse: 'Escreva: Não o semelhante é aquele ¦€ ' [15] Zaid

do believersâ é relatado para ter dito: “Nós usamo-nos compilar o Qur'an das sucatas pequenas na presença do Apostle”. [16]

“o Prophet, quando em Madinah, teve aproximadamente 48 escreventes que se usam escrever para ele”. [17]

Abdullah Ibn 'Umar relaciona-se: ¦€ do â 'que o mensageiro de Allah (S) disse: “Não faça exame do Qur'an em uma viagem com você, porque eu estou receoso a fim de que não deva cair nas mãos do inimigo” '[18]

durante o último pilgrimage do Prophet, ele dei um sermon em que disse: 'Eu deixei com você algo que se você lhe prender rapidamente você nunca cairá no erro - uma indicação lisa, o livro do deus (Quran) e a prática de seu ¦€ de Prophetâ ' [19]

“além dos manuscritos oficiais do Quran mantido com o Prophet, muitos de seu uso dos companheiros possuir suas próprias cópias escritas do revelation”. [20]

'uma lista dos companheiros de quem se relaciona que tiveram suas próprias coleções escritas incluiu o seguinte: Ibn Mas'ud, escaninho Ka'b de Ubay, Ali, Ibn Abbas, Abu Musa, Hafsa, escaninho Malik de Anas, Umar, escaninho Thabit de Zaid, al-Zubair de Ibn, Amr do ibn de Abdullah, Aisha, Salim, Umm Salama, escaninho Umar'. de Ubaid. [21]

'sabidos melhor entre estes (escreventes do Prophet) são: Escaninho Kab de Ibn Masud, de Ubay e escaninho Thabit'. de Zaid. [22]

“Aisha e Hafsa, as esposas do Prophet tiveram seus próprios certificados escritos depois que o Prophet tinha morrido”. [23]


Conclusão:

O Quran completo foi escrito para baixo na frente do Prophet por diversos de seus escreventes e os companheiros possuem suas próprias cópias do Quran na vida do Prophet. Porém o material escrito do Quran na possessão do Prophet não foi limitado entre as duas tampas no formulário de um livro, porque o período do revelation do Qur'an continuou acima até apenas alguns dias antes da morte do Prophet. A tarefa de coletar o Qur'an como um livro foi empreendida conseqüentemente por Abu Bakr, primeiro sucessor ao Prophet.


Qur'an escrito na primeira geração

na batalha de Yamama (CE 633), seis meses após a morte do Prophet, um número de muçulmanos, que tinham memorizado o Quran foi matado. Daqui temeu-se que a menos que uma cópia oficial escrita do Quran fosse preparada, uma parte grande do revelation pôde ser perdida.

Al-Ansari narrado de Thabit do escaninho de Zaid, um dos escreventes do Revelation: Abu Bakr emitido para mim após as víctimas entre os guerreiros (da batalha) de Yamama (onde um grande número de Qurra (os memorizers do Quran, foram matados). Umar estava atual com Abu Bakr que disse: “Umar veio-me e disse-o, os povos sofreram víctimas pesadas no dia de (a batalha) de Yamama, e eu estou receoso que haverá algumas víctimas entre o Qurra em outros lugares, por meio de que uma parte grande do Quran pode ser perdida, a menos que você o coletar (em um manuscrito, ou em livro) ¦so€ Abu Bakr do â dito a mim (escaninho Thabit de Zaid): Você é um homem novo sábio e nós não suspeitamos que você (de dizer mentiras ou do forgetfulness) e você se usaram escrever a inspiração Divine para o Apostle de Allah. , Procure conseqüentemente o Qur'an e colete-o (em um manuscrito) '¦So que€ do â eu comecei encontrar o material de Quranic e coletando o dos parchments, do scapula, dos leafstalks das palmas de data e das memórias do ¦ do â dos homens (quem o sabem pelo coração€) " [24]

agora, um comitê foi dado forma à tomada inferior a tarefa de coletar o material escrito de Quranic no formulário de um livro. O comitê foi dirigido pelo escaninho Thabit de Zaid, o escrevente original do Prophet, que era também um memorizer do Quran completo.

'o escaninho€ Thabit do ¦Zaid do â tinha cometido o Quran inteiro ao ¦€ do memoryâ ' [25]

os compiladores neste comitê, em examinar o material escrito submetido a eles, insistido em critérios muito estritos como uma proteção de encontro a todos os erros.

1. O material deve originalmente ter sido escrito para baixo na presença do Prophet; nada escrito para baixo mais tarde na base da memória sozinho devia ser aceitada. [26]

2. O material deve ser confirmado por duas testemunhas, aquela é dizer, por duas pessoas trustworthy que testifying que elas mesmas tinham ouvido o recite do Prophet a passagem na pergunta. [27]

'o manuscrito em que o Qur'an foi coletado, remanesceu com Abu Bakr até que Allah fêz exame dele até ele, e então com Umar (o segundo sucessor), até que Allah fêz exame dele até ele, e finalmente remanesceu com Hafsa, de “filha Umar (e esposa do Prophet)”. [28]

Esta cópia do Quran, preparada pelo comitê de companheiros competentes do Prophet (que Memorizers incluído do Quran) era aprovada unânime pelo mundo muçulmano inteiro. Se comitê fizessem um erro mesmo de um único alfabeto em transcrever o Quran, o Qurra (memorizers do Quran) que totalizou nos dez das centenas travá-lo-ia direito - ausente e para corrigi-lo. Isto é exatamente o lugar aonde a verificação e o sistema puros do contrapeso da preservação do Quran vêm no jogo, mas que está faltando para todo o outro scripture além do Quran.


A cópia escrita oficial por Uthman

Quran foi revelada originalmente no dialect de Quraishi do árabe. Mas facilitar os povos que falam outros dialects, em suas compreensão e compreensão, Allah revelou o Quran finalmente em sete dialects do árabe. Durante o período de diferenças de Caliph Uthman (segundo sucessor ao Prophet) em ler o Quran entre os vários tribes tornou-se óbvio, devido aos vários recitations dialectical. A disputa estava levantando-se, com cada tribe que chama seu recitation como correto. This alarmed Uthman, who made a official copy in the Quraishi dialect, the dialect in which the Quran was revealed to the Prophet and was memorized by his companions. Thus this compilation by Uthman's Committee is not a different version of the Quran (like the Biblical versions) but the same original revelation given to the Prophet by One God, Allah.

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham (Syria) and the people of Iraq were waging war to conquer Armenia and Azherbijan. Hudhaifa was afraid of their differences in the recitation of the Quran, so he said to Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and Christians did before'. So Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Quran so that we may compile the Quranic materials in perfect copies and return the manuscripts to you'. Hafsa sent it to Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin Az-Zubair, Said bin Al-As and Abdur Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, 'In case you disagree with Zaid bin Thabit on any point in the Quran, then write it in their (Quraishi) tongue'. They did so, and when they had written many copies, Uthman sent to every Muslim province one copy of what they had copied and ordered that all the other Quranic materials whether written in fragmentary manuscripts or whole copies, be burnt…" [29]

Again a very stringent criteria was set up by this Committee to prevent any alteration of the Revelation.

1. The earlier recension (Original copy prepared by Abu Bakr) was to serve as the principal basis of the new one. [30]

2. Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Prophet. [31]

3. Uthman himself was to supervise the work of the Council. [32]

When the final recension was completed, Uthman sent a copy of it to each of the major cities of Makka, Damascus, Kufa, Basra and Madina.

The action of Uthman to burn the other copies besides the final recension, though obviously drastic, was for the betterment and harmony of the whole community and was unanimously approved by the Companions of the Prophet.

Zaid ibn Thabit is reported to have said: "I saw the Companions of Muhammad (going about) saying, 'By God, Uthman has done well! By God, Uthman has done well!" [33]

Another esteemed Companion Musab ibn Sad ibn Abi Waqqas said: "I saw the people assemble in large number at Uthman's burning of the prescribed copies (of the Quran), and they were all pleased with his action; not a one spoke out against him". [34]

Ali ibn Abu Talib, the cousin of the Prophet and the fourth successor to the Prophet commented: "If I were in command in place of Uthman, I would have done the same". [35]

Of the copies made by Uthman, two still exist to our day. One is in the city of Tashkent, (Uzbekistan) and the second one is in Istanbul (Turkey). Below is a brief account of both these copies:

1. The copy which Uthman sent to Madina was reportedly removed by the Turkish authorities to Istanbul, from where it came to Berlin during World War I. The Treaty of Versailles, which concluded World War I, contains the following clause:

'Article 246: Within six months from the coming into force of the present Treaty, Germany will restore to His Majesty, King of Hedjaz, the original Koran of Caliph Othman, which was removed from Madina by the Turkish authorities and is stated to have been presented to the ex-Emperor William II". [36]

'This manuscript then reached Istanbul, but not Madina (Where it now resides)'. [37]






2. The second copy in existence is kept in Tashkent, Uzbekistan. 'It may be the Imam (master) manuscript or one of the other copies made at the time of Uthman'. [38]

It Came to Samarkand in 890 Hijra (1485) and remained there till 1868. Then it was taken to St.Petersburg by the Russians in 1869. It remained there till 1917. A Russian orientalist gave a detailed description of it, saying that many pages were damaged and some were missing. A facsimile, some 50 copies, of this mushaf (copy) was produced by S.Pisareff in 1905. A copy was sent to the Ottoman Sultan 'Abdul Hamid, to the Shah of Iran, to the Amir of Bukhara, to Afghanistan, to Fas and some important Muslim personalities. One copy is now in the Columbia University Library (U.S.A.). [39]

'The Manuscript was afterwards returned to its former place and reached Tashkent in 1924, where it has remained since'. [40]

Conclusion

'Two of the copies of the Qur'an which were originally prepared in the time of Caliph Uthman, are still available to us today and their text and arrangement can be compared, by anyone who cares to do, with any other copy of the Quran, be it in print or handwritten, from any place or period of time. They will be found identical'. [41]

It can now be proclaimed, through the evidences provided above, with full conviction and certainty that the Prophet memorized the entire Quran, had it written down in front of him through his scribes, many of his companions memorized the entire revelation and in turn possess their own private copies for recitation and contemplation. This process of dual preservation of the Quran in written and in the memory was carried in each subsequent generation till our time, without any deletion, interpolation or corruption of this Divine Book.

Sir Williams Muir states, " There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used". [42]

Sir William Muir continues, "There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text". [43]

This divine protection provided to the Quran, the Last Reveled Guide to Humanity, is proclaimed by One God in the Quran:

'We* (Allah) have, without doubt, send down the Message; and We will assuredly Guard it (from corruption)' (Quran - Chapter 15, Verse 9).
*('We' is the plural of Majesty, and not the Christian plural of trinity)

Compare this divine and historical preservation of the Quran with any literature, be it religious or secular and it becomes evident that none possess similar miraculous protection. And as states earlier, a belief is as authentic as the authenticity of its scripture. And if any scripture is not preserved, how can we be certain that the belief arising out of this scripture is divine or man made, and if we are not sure about the belief itself, then our salvation in the hereafter would be jeopardized.

Thus this above evidence for the protection of the Quran from any corruption is a strong hint about its divine origin. We request all open hearted persons to read, understand and live the Quran, the 'Manual for Mankind'.
Notes

1. Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, p.14. Ohio State Press: 1978.

2. Transmitted by Ibn Abbas, collected in Sahih Al-Bukhari, 6.519, translated by Dr. Muhammad Muhsin Khan.

3. Transmitted by Abu Hurayrah, collected in Sahih Al-Bukhari, 6.520, translated by Dr. Muhammad Muhsin Khan.

4. Transmitted by Uthman bin Affan, collected in Sahih Bukhari, 6.546, translated by Dr. Muhammad Muhsin Khan.

5. Jalal al-Din Suyuti, 'Al-Itqan fi-ulum al-Quran, Vol. I, p. 124.

6. Ibn Hisham, Sira al-nabi, Cairo, n.d., Vol.I, p. 206.

7. Al-Bukhari, 6.106.

8. Al-Bukhari, 6.201.

9. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princton, New Jersey, 1975, pg. 58.

10. Ibn al Jazari, Kitab al-Nash fi al-Qir'at al-Ashr, Cairo, al-Halabi, n.d._ vol. 2, p. 254; also Ahmad Makki al-Ansari, al-Difa' 'An al-Qur'an. Cairo, Dar al-Ma'arif, 1973 C.E., part I, p. 120.

11. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princeton, New Jersey, 1975, pg. 59.

12. John Burton, An Introduction to the Hadith, Edinburgh University Press: 1994, p. 27.

13. Kenneth Cragg, The Mind of the Qur'an, George Allah & Unwin: 1973, p.26.

14. Tirmidhi, Mishkat al-Masabih, No. 5823.

15. Al-Bukhari, 6.512.

16. Suyuti, Itqan, I, p. 99.

17. M. M. Azami, Kuttab al-Nabi, Beirut, 1974.

18. Muslim, III, No. 4606; also 4607, 4608; Bukhari, 4.233.

19. Ibn Hisham, Sira al-nabi, p. 651.

20. Suyuti, Itqan, I, p. 62.

21. Ibn Abi Dawud, Masahif, p. 14.

22. Bayard Dodge, The fihrist of al-Nadim: A Tenth Century Survey of Muslim Culture, New York, 1970, pp. 53-63.

23. Imam Malik, Muwatta, tr. M. Rahimuddin, Lahore, 1980, no.307, 308.

24. Bukhari, 6.201.

25. Labib as-Said, The Recited Koran, tr. Bernard Weiss, et al., 1975, p. 21.

26. Ibn Hajar, Fath, Vol. IX, p. 10.

27. ibid., p. 11.

28. Bukhari, 6.201.

29. Bukhari, 6.510.

30. Ibn Hajar, Bath, IX, p. 15.

31. Suyuti, Itqan, Vol.I, p. 59.

32. ibid., p. 59.

33. Naysaburi, al-Nizam al-Din al-Hasan ibn Muhammad, Ghara'ib al-Quran wa-ragha'ib al-furqan, 4 vols., to date. Cairo, 1962.

34. Ibn Abi Dawud, p. 12.

35. Zarkashi, al-Badr al-Din, Al-Burhan fi-ulum al-Quran, Cairo, 1957, vol. I, p. 240.

36. Fred L. Israel, Major Peace Treaties of Modern History, New York, Chelsea House Pub., Vol. II, p. 1418.

37. Makhdum, op.cit., 1938, p. 19.

38. Ahmad Von Denffer, Ulum Al-Qur'an, revised ed., Islamic Foundation, 1994, p. 63.

39. The Muslim World, vol. 30 (1940), pp. 357-8.

40. Ahmad von Denffer, Ulum Al-Quran, revised ed., Islamic Foundation, 1994, p. 63.

41. ibid., p. 64.

42. Sir Williams Muir, Life of Mohamet, vol.1, Introduction.

43. ibid.



Collected by
Shobuz Bhai

Preparera av bevarandet av Quranen
Automatically translated into Swedish thanks to WorldLingo
Det finns hundratals religioner som frodasr runt om världen: Kristendomen, islam, buddism, Sikhism, Hinduism, judendom, Bahaism, Babism, Zoroastrianism, Mormonism, Jehovas vittnen, Jainism, Confucianism Etc. Och varje av dessa religioner fordrar att deras scripture bevaras från dagen som det avslöjdes (skriftligt) till samtid. En religiös tro är så autentisk, som äktheten av scripturen som den följer. Och för att någon scripture märks som authentically bevarat det bör följa något hårdnar och rationella kriterier.

Föreställ detta scenario: En professor ger en tre timme föreläser till hans deltagare. Föreställ fortfarande att inga av deltagarna memorerade detta anförande av professorn eller skrev det besegrar. Nu gör forty år after, som anförande, om dessa samma deltagare avgjorda för att reproducera professor färdiga anförande uttrycker för uttrycker, skulle dem, det? Självfallet inte. Därför att de enda två funktionslägena av bevarandet är historically till och med handstil och minne. Därför för några claimants som ska proklameras, att deras scripture bevaras i renhet, måste de att ge hårdnar bevisar, att Scripturen var skriftlig i dess helhet OCH memorerades i dess helhet från tiden som det avslöjdes till samtiden, i ett fortlöpande, och obrutet kedja. Om memorizationdelen inte finns parallellen till den skriftliga delen som agerar som en kontroll och som ska balanseras för den, därefter det finns en äkta möjlighet, att den skriftliga scripturen kan lossa dess renhet till och med oavsiktliga och avsiktliga scribal fel för interpolations tack vare, korruption av fienderna, sidor som får förmultnad etc., och dessa skulle fel inkorporeras samtidigt in i följande texter som lossar ultimately dess renhet till och med åldrar.

Nu allra gör religionerna som över nämns, någon av dem äger deras scriptures i dess helhet BÅDE skriftligen OCH i minne från dagen av dess uppenbarelse till samtid. Inga av dem passformen detta krävde kriterier, undantar en: Denna unika scripture är Qur'anen - uppenbarelsen som skänkas till profeten Muhammad (fred är på honom), 1.418 år sedan, som en vägledning för all humankind.


Överföring av Qur'anen: Muntligt & skriftligt



låter för att analysera fordra av bevarandet av Quranen
1. Memorization

”i de forntida tiderna, då handstil användes knappt, minnet och den muntliga överföringen övades, och förstärkt till en okända för grad nästan” förbinder nu Michael Zwettler. [1]


Profet Muhammad (S): Den första Memorizeren

var det i detta ”muntliga” samhälle att profeten Muhammad (S) var den bördiga Meckan i året 570 C.E. På åldern av 40 startade han gudomliga uppenbarelser för häleri från den en guden, Allah, till och med ärkeängeln Gabriel. Detta processaa av gudomliga uppenbarelser fortsatte för omkring 22.5 rättvisa år, för han passerade bort.

Profeten Muhammad (S) memorerade miraculously varje uppenbarelse, och van vid proklamera den till hans följen. Ängeln van vid Gabriel förnyar det Quranic minnet av profeten varje år.

'Var profeten (S) den mest generösa personen och honom som var van vid, blir så (generöst) bestämt i månaden av Ramadan, därför att van vid Gabriel möter honom varje natt av månaden av den Ramadan kassalådan som det förflöt. Allahs bruk för budbärare (S) att deklamera Qur'anen för honom. Då Gabriel mötte honom, använder han att bli mer generös, än fasta lindar, i att göra good'. [2]

”Gabriel van vid repetition som recitationen av Qur'anen med profeten (S) när ett år, men han upprepade den två gånger med honom i året honom (profeten) dog”. [3]

Det själva bruket för profet till staget upp en mer stor del av natten i böner och bruk att deklamera Quran från minne.


Profet följen: Den Memorizers för den första utvecklingen

profeten Muhammad (S) uppmuntrade hans följen att lära och undervisa Quranen:

”Är den mest överman bland dig (Muslims) de som lärer Qur'anen och undervisar den”. [4]

'var några av följena, som memorerade Quranen: ”Slänga i soptunnan Abu Bakr, Umar, Uthman, Ali, Ibn Masud, Abu Huraira, Abdullah Abbas, Abdullah slänga i soptunnan Amr slänga i soptunnan al-As, Aisha, Hafsa och Umm Salama”. [5]

”deklamerar Abu Bakr, de första male muslimna som ska konverteras till van vid islam, Quranen publicly framme av hans hus i Makka”. [6]

Profeten lyssnade också till recitationen av Qur'anen av följena: 'Allah apostel som sägs till mig (Abdullah slänga i soptunnan Mas'ud): ”Deklamera (av Quranen) till mig”. Jag sade: ”Deklamerar jag det till dig, även om det hade avslöjts till dig?!”, Han sade: ”Gillar jag för att höra (Quranen) från andra”. Så deklamerade jag den Sura-an-Nisa kassalådan som jag nådde: ”Hur (ska det var), därefter, när vi kommer med från varje nation ett vittne och kommer med vi dig (nollan Muhammad) som ett vittne mot dessa folk? ” '(4: 41,) 'han sade därefter som: ”Stopp!”, Skåda his synar var utgjutelserevor then'. [7]

Många Quranic memorizers (Qurra) var närvarande under livstiden av profeten och därefter till och med ut den then Muslim världen.

'På striden av Yamama, var många memorizers av Quranen martyred. 'Slänga i soptunnan berättade Zaid Thabit al Ansari, som var en av de, som använder att skriva de gudomliga uppenbarelserna: Abu Bakr överförde mig efter olycksoffren (för skurkrollen) bland krigarna (av striden) av Yamama (var ett stort nummer av Qurra dödades). Umar var närvarande med Abu Bakr som sade: ”Har Umar kommit till mig och har sagt, har folket lidit skurkrollolycksoffer på dagen av (striden av) Yamama, och den rädda I-förmiddagen, att det ska finns några olycksoffer bland Qurraen (de som memorerade den hela Quranen) på annan place… " '[8]

'över århundradena av den islamiska eraen, har där uppstådd alltigenom som de olika regionerna av den formligen tusentals islamiska världen skolar ägnat special till undervisningen av Quranen till barn för ämna av memorization. Dessa kallas, i arabiskan, katatib (ental: Kuttab). Det sägs att Caliphen ”Umar (634-44) beställde först konstruktionen av dessa skolar i åldern av den stora utvidgningen”. [9]


Understödja utvecklingen Memorizers:

”skolar€ ¦Quranic â var fastställdt övre överallt. Som ett exempel som illustrerar detta som, jag kan se till en stor Muslim forskare, av den Muslim utvecklingen för understödja, Ibn 'Amir, som var domaren av Damascus under den Caliph Umar Ibn 'Abd alen-Aziz. Det anmälas att i his skola för undervisning som Quranen där var 400 lärjungar som ska undervisas i hans frånvaro ". [10]


Memorizers i följande utvecklingar:

Numrera av Katatib och det liknande skolar i Cairo (Egypten) bara på en tid överskred två tusen. [11]

För närvarande båda i de tusentals Muslim och non-Muslim länderna skolar med varje instruerande tio av hundratals deltagare konsten av att memorera den hela Quranen. I staden av Chicago sig själv, finns det nästan moskéer 40+, med många av som dem, klassificerar innehav för barn som instruerar dem konsten av Quranic memorization.


Pekar vidare av övervägande:

* Muslims deklamerar Quran från deras minne sammanlagt av deras fem dagligen böner.
* En gång ett år, under månaden av fastan (Ramadan), lyssnar Muslims till den färdiga recitationen av Quranen vid en Hafiz (memorizer av den hela Quranen)
* det är en tradition bland Muslims som för något anförande eller presentation, förbindelser, predikaner, Quran deklameras.

Avslutning:

Quran är det enda bokar, religiöst eller sekulärt, på vända mot av detta planet som har fullständigt memorerats av miljoner. Dessa memorizers spänner från åldrar 6 och up, både arabiska- och non-Arabiskan högtalare, svartar, viter, österlänningar, fattigt och förmöget.

Således var det processaa av memorization fortlöpande, från profet som Muhammads (S) tid till vår med ett obrutet kedjar.

”Metoden av att överföra Quranen från en utveckling till det nästa genom att ha som han memorerar barn den muntliga recitationen av deras fläderar hade mildrat något från början, de värst riskerna av relying endast på skriftlig records… " förbinder John Burton. [12]

”ordnar detta fenomen av Quranic högläsninghjälpmedel, att texten har korsat, århundradena i ett obrutet uppehälle av fromhet. Det kan inte, därför, behandlas som ett antikvariskt ting nor som ett historiskt dokument ut ur en avlägsen förflutna. Faktumet av hifz (Quranic Memorization) har gjort Qur'anen en närvarande besittning till och med alla schackningsperiod av Muslimtid och har givit det en människavaluta i varje utveckling som låter aldrig dess degradering till en kal myndighet för hänvisa till bara ", reflekterar Kenneth Cragg. [13]


2. Skriftlig text av den Quran


profet livstid:

Profeten Muhammad (S) var mycket vaksam, i att bevara Quranen i det skriftligt, bildar från den very början upp till den sist uppenbarelsen. Den själva profeten var unlettered, inte visste hur man läser och skriver, därför kallade han på hans talrika scribes för att skriva uppenbarelsen för honom. Avsluta Quran fanns thus i skriftligt bildar i livstiden av profeten.

Besegra, när som helst ett nytt uppenbarelsebruk att komma till honom, profeten skulle omgående appell en av hans scribes för att skriva den.

'Besökte frågade något folk Zaid Ibn Thabit (en av scribesna av profeten) och honom att berätta dem några berättelser om Allahs budbärare. Han svarade: ”Var jag hans (profet) grann, och, då inspirationen steg ned på honom som han överförde för mig och, jag gick till honom och skrev den besegrar för him… " [14] som

berättades av al-Bara': Det avslöjdes ”är inte lika de troenden, som sitter (hem-) och de som strävar och slåss i orsaka av Allah” (4: 95). Profeten sade: ”L5At appellen Zaid för mig och honom kommer med stiga ombord, färgpulverkrukan och scapulaben.”, Därefter sade han (profeten): 'Skriv: Den inte lika är believers… ' [15]

Zaid anmälas för att ha sagt: ”Använder vi att sammanställa Qur'anen från litet skrotar i närvaroen av aposteln”. [16]

”hade profeten, stund i Madinah, omkring 48 scribes som använder att skriva för honom”. [17]

Abdullah Ibn 'Umar förbinder: …, 'som budbärare av Allah (S) sade: ”Ta inte Qur'anen på en resa med dig, för den rädda I-förmiddagen, lest den bör nedgången in i räcker av fienden” '[18]

under profet sist pilgrimsfärd, honom gav en predikan som han sade i: 'Har jag lämnat med dig något som, om du ska hållen fastar till det som, du ska aldrig nedgången in i fel - en vanlig indikering, boka av guden (Quran) och öva av hans Prophet†¦ ' [19]

”förutom de officiella manuskripten av Quranen som hålls med profeten, många av hans följebruk att äga deras egna skriftligt, kopierar av uppenbarelsen”. [20]

'en lista av följen som det förbinds av att de hade deras inklusive för egna skriftliga samlingar efter: Ibn Mas'ud, Ubay slänga i soptunnan Ka'b, Ali, Ibn Abbas, Abu Musa, Hafsa, Anas slänga i soptunnan Malik, Umar, Zaid slänga i soptunnan Thabit, Ibn al-Zubair, Abdullah ibnAmr, Aisha, Salim, Umm Salama, Ubaid slänga i soptunnan Umar'. [21]

'är det bäst bekant bland dessa (profet Scribes): Ibn Masud, Ubay slänga i soptunnan Kab, och Zaid slänga i soptunnan Thabit'. [22]

”hade hade Aisha och Hafsa, fruarna av profeten deras eget skrivar skriftligt efter profeten dött”. [23]


Avslutning:

Den färdiga Quranen var skriftlig besegrar framme av profeten av flera av hans scribes, och följena äger deras eget kopierar av Quranen i profet livstid. However det skriftliga materiellt av Quranen i profet besittning inte begränsades mellan tvåna, täcker i form av en boka, därför att perioden av uppenbarelsen av Qur'anen fortsatte upp till rättvist några dagar för profet död. Uppgiften av att samla Qur'anen som en boka företa sig därför av Abu Bakr, den första efterträdaren till profeten.


Skriftliga Qur'an i den första utvecklingen

på striden av Yamama (633 CE), halvår efter döden av profeten, ett nummer av Muslims, som hade memorerat Quranen, dödades. Hence fruktades det att, om inte en skriftlig representant kopierar av Quranen, var förberett, en kan stor del av uppenbarelsen är borttappadt.

Berättade Zaid slänga i soptunnan Thabit al-Ansari, en av scribesna av uppenbarelsen: Abu Bakr som överförs för mig efter olycksoffren bland krigarna (av striden) av Yamama (var ett stort nummer av Qurra (memorizers av Quranen, dödades). Umar var närvarande med Abu Bakr som sade: ”Har Umar kommit till mig och har sagt, har folket lidit skurkrollolycksoffer på dagen av (striden) av Yamama, och den rädda I-förmiddagen, att det ska finns några olycksoffer bland Qurraen på annat, förlägger, whereby en stor del av Quranen kan vara borttappad, om inte dig, mot efterkrav som den (i ett manuskript, eller boka) …soen Abu Bakr sade till mig (Zaid, slänga i soptunnan Thabit): Du är klokt barn man, och vi misstänker inte dig (av träffande lies eller av glömska), och du som är van vid, skriver den gudomliga inspirationen för Allahs apostel. Sök efter Qur'anen, och mot efterkrav det (i ett manuskript) 'â¦Soen som jag€ startade att lokalisera den materiella Quranicen, och samla den från parchments, daterar scapulaen, leafstalks av gömma i handflatan, och från minnena av ⦠för manar (vem vet den utantill), "€ [24] nu

bildades en kommitté till den under taken uppgiften av att samla den skriftliga Quranicen som var materiell i form av en boka, därför. Kommittén var hövdad vid Zaid slänga i soptunnan Thabit, den original- scriben av profeten, som var också en memorizer av den färdiga Quranen.

'slänga i soptunnan€ hade â¦Zaid Thabit begått den hela Quranen till memory… ' [25]

kompilatorerna i denna kommitté, i att undersöka skriftligt materiellt som sänds till dem, insisterat på mycket stränga kriterier som en säkerhet mot några fel.

1. Den materiella musten har varit ursprungligen skriftlig besegrar i närvaroen av profeten; ingenting som är skriftligt, besegrar basen av minnet bara skulle sedermera accepteras. [26]

2. Det materiellt måste bekräftas av två vittnen, alltså, av två trovärdiga personer som vitsordar att de sig själv hade hört att profeten att deklamera passagen ifrågasätter in. [27]

'återstod manuskript, som Qur'anen samlades på, med den Abu Bakr kassalådan Allah tog honom unto honom och därefter med Umar (understödjaefterträdaren), kassalådan Allah tog honom unto honom, och slutligen återstod det med Hafsa, ”Umars dotter (och frun av profeten)”. [28]

Detta kopierar av Quranen, förberett vid kommittén av kompetenta följen av profeten (som inklusive Memorizers av Quranen) var enhälligt godkänt vid den hela Muslim världen. Om de den skulle kommittén har gjort ett fel även av ett singelalfabet, i att kopiera Quranen, har Qurraen (memorizers av Quranen) som räknade samman i tiona av skulle hundreds, fångat den den away rätten - och korrigerar den. Detta är exakt var den propra kontrollen och balanserar systemet av bevarandet av Quranen kommer in i lek, men som saknar för någon annan scripture förutom Quranen.


Officiellt skriftligt kopierar vid Uthman

som Quran avslöjdes ursprungligen i den Quraishi dialekten av arabiskan. Men att göra folket lättare, som talar andra dialekter, i deras överenskommelse och uppfattning, Allah, avslöjde Quranen slutligen i sju dialekter av arabiskan. Under perioden av Caliph Uthman (understödja efterträdaren till profeten), skillnader i läsning blev Quranen bland de olika stammarna tydlig, tack vare de olika dialektiska recitationsna. Tvist uppstod, med varje stam som kallar dess recitation som den korrekta. This alarmed Uthman, who made a official copy in the Quraishi dialect, the dialect in which the Quran was revealed to the Prophet and was memorized by his companions. Thus this compilation by Uthman's Committee is not a different version of the Quran (like the Biblical versions) but the same original revelation given to the Prophet by One God, Allah.

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham (Syria) and the people of Iraq were waging war to conquer Armenia and Azherbijan. Hudhaifa was afraid of their differences in the recitation of the Quran, so he said to Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and Christians did before'. So Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Quran so that we may compile the Quranic materials in perfect copies and return the manuscripts to you'. Hafsa sent it to Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin Az-Zubair, Said bin Al-As and Abdur Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, 'In case you disagree with Zaid bin Thabit on any point in the Quran, then write it in their (Quraishi) tongue'. They did so, and when they had written many copies, Uthman sent to every Muslim province one copy of what they had copied and ordered that all the other Quranic materials whether written in fragmentary manuscripts or whole copies, be burnt…" [29]

Again a very stringent criteria was set up by this Committee to prevent any alteration of the Revelation.

1. The earlier recension (Original copy prepared by Abu Bakr) was to serve as the principal basis of the new one. [30]

2. Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Prophet. [31]

3. Uthman himself was to supervise the work of the Council. [32]

When the final recension was completed, Uthman sent a copy of it to each of the major cities of Makka, Damascus, Kufa, Basra and Madina.

The action of Uthman to burn the other copies besides the final recension, though obviously drastic, was for the betterment and harmony of the whole community and was unanimously approved by the Companions of the Prophet.

Zaid ibn Thabit is reported to have said: "I saw the Companions of Muhammad (going about) saying, 'By God, Uthman has done well! By God, Uthman has done well!" [33]

Another esteemed Companion Musab ibn Sad ibn Abi Waqqas said: "I saw the people assemble in large number at Uthman's burning of the prescribed copies (of the Quran), and they were all pleased with his action; not a one spoke out against him". [34]

Ali ibn Abu Talib, the cousin of the Prophet and the fourth successor to the Prophet commented: "If I were in command in place of Uthman, I would have done the same". [35]

Of the copies made by Uthman, two still exist to our day. One is in the city of Tashkent, (Uzbekistan) and the second one is in Istanbul (Turkey). Below is a brief account of both these copies:

1. The copy which Uthman sent to Madina was reportedly removed by the Turkish authorities to Istanbul, from where it came to Berlin during World War I. The Treaty of Versailles, which concluded World War I, contains the following clause:

'Article 246: Within six months from the coming into force of the present Treaty, Germany will restore to His Majesty, King of Hedjaz, the original Koran of Caliph Othman, which was removed from Madina by the Turkish authorities and is stated to have been presented to the ex-Emperor William II". [36]

'This manuscript then reached Istanbul, but not Madina (Where it now resides)'. [37]






2. The second copy in existence is kept in Tashkent, Uzbekistan. 'It may be the Imam (master) manuscript or one of the other copies made at the time of Uthman'. [38]

It Came to Samarkand in 890 Hijra (1485) and remained there till 1868. Then it was taken to St.Petersburg by the Russians in 1869. It remained there till 1917. A Russian orientalist gave a detailed description of it, saying that many pages were damaged and some were missing. A facsimile, some 50 copies, of this mushaf (copy) was produced by S.Pisareff in 1905. A copy was sent to the Ottoman Sultan 'Abdul Hamid, to the Shah of Iran, to the Amir of Bukhara, to Afghanistan, to Fas and some important Muslim personalities. One copy is now in the Columbia University Library (U.S.A.). [39]

'The Manuscript was afterwards returned to its former place and reached Tashkent in 1924, where it has remained since'. [40]

Conclusion

'Two of the copies of the Qur'an which were originally prepared in the time of Caliph Uthman, are still available to us today and their text and arrangement can be compared, by anyone who cares to do, with any other copy of the Quran, be it in print or handwritten, from any place or period of time. They will be found identical'. [41]

It can now be proclaimed, through the evidences provided above, with full conviction and certainty that the Prophet memorized the entire Quran, had it written down in front of him through his scribes, many of his companions memorized the entire revelation and in turn possess their own private copies for recitation and contemplation. This process of dual preservation of the Quran in written and in the memory was carried in each subsequent generation till our time, without any deletion, interpolation or corruption of this Divine Book.

Sir Williams Muir states, " There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used". [42]

Sir William Muir continues, "There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text". [43]

This divine protection provided to the Quran, the Last Reveled Guide to Humanity, is proclaimed by One God in the Quran:

'We* (Allah) have, without doubt, send down the Message; and We will assuredly Guard it (from corruption)' (Quran - Chapter 15, Verse 9).
*('We' is the plural of Majesty, and not the Christian plural of trinity)

Compare this divine and historical preservation of the Quran with any literature, be it religious or secular and it becomes evident that none possess similar miraculous protection. And as states earlier, a belief is as authentic as the authenticity of its scripture. And if any scripture is not preserved, how can we be certain that the belief arising out of this scripture is divine or man made, and if we are not sure about the belief itself, then our salvation in the hereafter would be jeopardized.

Thus this above evidence for the protection of the Quran from any corruption is a strong hint about its divine origin. We request all open hearted persons to read, understand and live the Quran, the 'Manual for Mankind'.
Notes

1. Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, p.14. Ohio State Press: 1978.

2. Transmitted by Ibn Abbas, collected in Sahih Al-Bukhari, 6.519, translated by Dr. Muhammad Muhsin Khan.

3. Transmitted by Abu Hurayrah, collected in Sahih Al-Bukhari, 6.520, translated by Dr. Muhammad Muhsin Khan.

4. Transmitted by Uthman bin Affan, collected in Sahih Bukhari, 6.546, translated by Dr. Muhammad Muhsin Khan.

5. Jalal al-Din Suyuti, 'Al-Itqan fi-ulum al-Quran, Vol. I, p. 124.

6. Ibn Hisham, Sira al-nabi, Cairo, n.d., Vol.I, p. 206.

7. Al-Bukhari, 6.106.

8. Al-Bukhari, 6.201.

9. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princton, New Jersey, 1975, pg. 58.

10. Ibn al Jazari, Kitab al-Nash fi al-Qir'at al-Ashr, Cairo, al-Halabi, n.d._ vol. 2, p. 254; also Ahmad Makki al-Ansari, al-Difa' 'An al-Qur'an. Cairo, Dar al-Ma'arif, 1973 C.E., part I, p. 120.

11. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princeton, New Jersey, 1975, pg. 59.

12. John Burton, An Introduction to the Hadith, Edinburgh University Press: 1994, p. 27.

13. Kenneth Cragg, The Mind of the Qur'an, George Allah & Unwin: 1973, p.26.

14. Tirmidhi, Mishkat al-Masabih, No. 5823.

15. Al-Bukhari, 6.512.

16. Suyuti, Itqan, I, p. 99.

17. M. M. Azami, Kuttab al-Nabi, Beirut, 1974.

18. Muslim, III, No. 4606; also 4607, 4608; Bukhari, 4.233.

19. Ibn Hisham, Sira al-nabi, p. 651.

20. Suyuti, Itqan, I, p. 62.

21. Ibn Abi Dawud, Masahif, p. 14.

22. Bayard Dodge, The fihrist of al-Nadim: A Tenth Century Survey of Muslim Culture, New York, 1970, pp. 53-63.

23. Imam Malik, Muwatta, tr. M. Rahimuddin, Lahore, 1980, no.307, 308.

24. Bukhari, 6.201.

25. Labib as-Said, The Recited Koran, tr. Bernard Weiss, et al., 1975, p. 21.

26. Ibn Hajar, Fath, Vol. IX, p. 10.

27. ibid., p. 11.

28. Bukhari, 6.201.

29. Bukhari, 6.510.

30. Ibn Hajar, Bath, IX, p. 15.

31. Suyuti, Itqan, Vol.I, p. 59.

32. ibid., p. 59.

33. Naysaburi, al-Nizam al-Din al-Hasan ibn Muhammad, Ghara'ib al-Quran wa-ragha'ib al-furqan, 4 vols., to date. Cairo, 1962.

34. Ibn Abi Dawud, p. 12.

35. Zarkashi, al-Badr al-Din, Al-Burhan fi-ulum al-Quran, Cairo, 1957, vol. I, p. 240.

36. Fred L. Israel, Major Peace Treaties of Modern History, New York, Chelsea House Pub., Vol. II, p. 1418.

37. Makhdum, op.cit., 1938, p. 19.

38. Ahmad Von Denffer, Ulum Al-Qur'an, revised ed., Islamic Foundation, 1994, p. 63.

39. The Muslim World, vol. 30 (1940), pp. 357-8.

40. Ahmad von Denffer, Ulum Al-Quran, revised ed., Islamic Foundation, 1994, p. 63.

41. ibid., p. 64.

42. Sir Williams Muir, Life of Mohamet, vol.1, Introduction.

43. ibid.



Collected by
Shobuz Bhai

Доказательство консервации Quran
Automatically translated into Russian thanks to WorldLingo
Будут сотниы вероисповеданий процветая вокруг мира: CEtc христианства, мусульманства, будизма, Sikhism, Hinduism, иудейства, Bahaism, Babism, Zoroastrianism, Mormonism, заверителей Jehovas, Jainism, конфуцианизма. И each of эти вероисповедания требуют что их Священное писание сохранено от дня, котор не показать (написано) до нашего времени. Религиозное убеждение как подлинно по мере того как подлиность Священного писания, котор оно следует за. И для любого Священного писания, котор нужно обозначить как подлинно сохранено ему последовать за некоторыми конкретными и рациональными критериями.

Представьте этот сценарий: Профессор дает трехчасовую лекцию к его студентам. Представьте все еще что никакие из студентов запомнили эту речь профессора или написали ее вниз. Теперь 40 лет поже речь, если эти такие же студенты решили скопировать слово речи профессора вполне для слова, то а они сделайте его? Очевидно не. Потому что единственные 2 режима консервации исторически через сочинительство и память. Поэтому, для VSех требователей для того чтобы провозгласить что их Священное писание сохранено в очищенности, они должны обеспечить конкретное доказательство что Священное писание было написано в своей полноте И запомнено в своей полноте от времени, котор было показано к нашему времени, в непрерывной и unbroken цепи. Если часть зазубривания не существует параллель к части в писменном виде к поступку как проверка и баланс для ее, то будет неподдельная возможность что Священное писание в писменном виде может освободить свою очищенность через unintentional и преднамеренные интерполяции из-за scribal ошибок, развращение противниками, страницы получая разложенный etc, и эти ошибки одновременно были бы включены в затем тексты, предельно освобождая свою очищенность через времена.

Теперь, всех вероисповеданий упомянутых выше, не сделать любое одно из их обладайте их Законом Божий в своей полноте И в сочинительстве И в памяти от дня своего откровения до нашего времени. Никакие из их приспосабливать это требовали критериев, за исключением одного: Это уникально Священное писание будет Qur'an - откровением bestowed к пророку Muhammad (мир на ем) 1.418 лет тому назад, как наведение для всего из humankind.


Передача Qur'an: Устно & написано



препятствует для того чтобы проанализировать заявку консервации Quran
1. Работалось

зазубривание «в стародедовских временах, когда сочинительство вряд были использованы, память и устно передача и усилено к неисвестню STEPENи теперь почти» относит Майкл Zwettler. [1]


Пророк Muhammad (s): Первое Memorizer

оно было в этом «устно» обществе что пророк Muhammad (s) был рожден в Mecca в годе 570 C.E. На времени 40, он начал получить божественные откровения от одного бога, аллаха, до Archangel Габриэль. Этот процесс божественных откровений продолжался на около 22.5 лет just before он прошел прочь.

Пророк Muhammad (s) нерукотворно запомнил каждое откровение и использовал провозгласить его к его товарищам. Ангел Габриэль использовал освежить память Quranic пророка each year.

'Пророк (s) был великодушно персоной, и им использовал стать более так (великодушно) определенно в месяце Ramadan потому что Габриэль использовало встретить его каждая ноча месяца Ramadan до оно истекло. Польза посыльного аллаха (s) к recite Qur'an для его. Когда Габриэль встречало его, он использует стать великодушноее чем быстрый ветер в делать good'. [2]

«Габриэль использовало повторить recitation Qur'an с пророком (s) once a year, но он повторял его дважды с им в годе, котор он (пророк) умер». [3]

Польза пророка себя остаться вверх по большой части ночи в молитвах и польза к recite Quran от памяти.


Товарищи пророка: Пророк Muhammad Memorizers

первого поколения (s) ободрил его товарищей выучить и научить Quran:

«Самые главные среди вас (Muslims) теми учат Qur'an и учат ему». [4]

'некоторые из товарищей запомнили Quran были: «Ящик Abbas Abu Bakr, Umar, Uthman, Али, Ibn Masud, Abu Huraira, Abdullah, ящик Amr ящика Abdullah увы, Aisha, Hafsa, и Umm Salama». [5]

«Abu Bakr, первые мыжские Muslim, котор нужно преобразовать к мусульманству использовало к recite Quran общественно перед его домом в Makka». [6]

Пророк также слушал к recitation Qur'an товарищами: 'Апостол аллаха сказанный к мне (ящик Mas'ud Abdullah): «Recite (Quran) к мне». Я сказал: «Те recite I оно к вам хотя было показано к вам?!» Он сказал: «Я люблю услышать (Quran) от других». Так я recited Sura-an-Nisa до я достиг: «Как (оно будем) после этого когда мы приносим от каждой нации заверителя и мы приносим вас (o Muhammad) как заверитель против этих людей? » '(4: 41) 'после этого, котор он сказал: «Стоп!» Созерцайте, его глаза был разрывами then'. осыпания. [7]

Много memorizers Quranic (Qurra) присутствовали во время продолжительности жизни пророка и потом через вне тогдашний мусульманский мир.

'На сражении Yamama, много memorizers Quran были martyred. 'Повествовал al Ansari Thabit ящика Zaid, который был одним из тех которые используют написать божественные откровения: Abu Bakr послало меня после (тяжелых) casualties среди ратников (сражения) Yamama (где было убито огромное количество Qurra). Umar присутствовало с Abu Bakr сказало: «Umar приходило к мне и говорило, люди терпели тяжелые потери в живой силе на день (сражение) Yamama, и я испуган что будет некоторые casualties среди Qurra (тех которое запомнило все Quran) на другом ¦€ placeâ " '[8]

'над столетиями исламской эры, там возникал в течении различных зон исламских тысяч мира буквальн школ посвященных специально к преподавательству Quran к детям for the purpose of зазубривание. Эти вызваны, в Arabic, katatib (единственном числе: Kuttab). Сказано что Caliph «Umar (634-44) во первых приказало конструкцию этих школ в времени большого расширения». [9]


Второе поколение Memorizers:

«школы€ â ¦Quranic были установлены вверх везде. По мере того как пример для того чтобы проиллюстрировать это я может refer to большой мусульманский эрудит, второго мусульманского поколения, Ibn 'Amir, которое было судьей Damascus под al-Aziz Caliph Umar Ibn 'Abd. Сообщено что в его школе для учить Quran были 400 disciples, котор нужно научить в его отсутствии ". [10]


Memorizers в последующих поколениях:

Число Katatib и подобных школ в Каире (Египте) самостоятельно в одно время превысило 2 тысячи. [11]

В настоящее время оба в тысячах мусульманских и non-Muslim стран школ с каждыми инструктируя 10 сотни студентов искусствоо запоминать все Quran. В городе самом Chicago, close to мечети 40+, с много из их держа тип для детей инструктируя их искусствоо зазубривания Quranic.


Более дополнительные пункты рассмотрения:

* Recite Quran Muslims от их памяти в всей из их 5 ежедневных молитв.
* Once a year, во время месяца голодать (Ramadan), Muslims слушают к вполне recitation Quran Hafiz (memorizer всего Quran)
* им будут традицией среди Muslims которые перед любой речью или представлением, замужеств, проповеди, Quran recited.

Заключение:

Quran будет единственной книгой, вероисповедно или светско, на стороне этой планеты которая вполне была запомнена миллионами. Эти memorizers колебаются от времен 6 и поднимаются, и арабские и non-Арабские дикторы, чернота, белизны, Orientals, плохое и состоятельное.

Таким образом процесс зазубривания был непрерывн, от времени Muhammad пророка (s) к ours с unbroken цепью.

«Метод передавать Quran от одного поколения к следующему путем иметь, котор он детеныши запоминают устно recitation их старейшиней mitigated несколько от начала самые плохие perils полагаться единственно на ¦ в писменном виде€ recordsâ " относят Джон Burton. [12]

«это явление recital Quranic намеревается что текст траверсировал столетия в unbroken living последовательности преданности. Его нельзя, поэтому, обращаться как антикварная вещь, ни как исторический документ из дистантного прошлого. Факт hifz (зазубривания Quranic) делал Qur'an присытствыющее владение через полностью lapse мусульманского времени и давал его людская, котор валюта в каждом поколении никогда не позволяя свое relegation к чуть-чуть авторитету для справки самостоятельно " отражает Кеннет Cragg. [13]


2. Текст в писменном виде продолжительности жизни


пророка Quran:

Пророк Muhammad (s) не быть очень блюстительн в сохранять Quran в форме в писменном виде с самого начала вверх до последнего откровения. Пророк себя был unlettered, не сделал сумел как прочитать и написать, поэтому он call upon его многочисленнNp подьячие для писания откровения для его. Завершейте Quran таким образом существовал в форме в писменном виде в продолжительности жизни пророка.

Когда новая польза откровения прийти к ему, пророк немедленно вызвала бы один из его подьячих для того чтобы написать его вниз.

'Некоторые людей посетили Zaid Ibn Thabit (один из подьячих пророка) и спросили, что он сказало им некоторые рассказы о посыльном аллаха. Он ответил: «Я был его соседом (пророка), и когда воодушевленность спустила на его, котор он послал для меня и я пошел к ему и написал ее вниз для ¦€ himâ " [14]

повествованного al-Bara': Был показанный «не равный те верующие сидят (дом) и те стремятся и воюются в причине аллаха» (4: 95). Сказанный пророк: «Вызовите Zaid для меня и воспрепятствуйте ему принести доску, бак чернил и косточку scapula.» После этого он (пророк) сказал: 'Напишите: Не сообщают, что говорит€ равный т ¦ '

[15] Zaid believersâ: «Мы используем составить Qur'an от малых утилей in the presence of апостол». [16]

«пророк, пока в Madinah, имел около 48 подьячих которые используют написать для его». [17]

Abdullah Ibn 'Umar относит: ¦€ â ', котор посыльный аллаха (s) сказал: «Не примите Qur'an на путешествии с вами, потому что я испуган lest он должен понизиться в руки противника» '[18]

во время паломничества пророка последнего, он дал проповедь в которой он сказал: 'Я оставлял с вами что-то если вы будете держать быстро к ему, то вы никогда не будет понижаться в ошибку - обыкновенную толком индикацию, книгу бога (Quran) и практику его ¦€ Prophetâ ' [19]

«кроме официальных рукописей Quran, котор держат с пророком, много из его пользы товарищей обладать их собственными экземплярами в писменном виде откровения». [20]

'перечень товарищи отнесено что они имели их собственные собрания в писменном виде включил following: Ibn Mas'ud, ящик Ka'b Ubay, Али, Ibn Abbas, Abu Musa, Hafsa, ящик Malik Anas, Umar, ящик Thabit Zaid, al-Zubair Ibn, Amr ibn Abdullah, Aisha, Salim, Umm Salama, ящик Umar'. Ubaid. [21]

'самое лучшее известное среди этих (подьячие пророка) являются следующими: Ящик Kab Ibn Masud, Ubay и ящик Thabit'. Zaid. [22]

«Aisha и Hafsa, супруги пророка имели их собственные написанные сценарии после того как пророк умер». [23]


Заключение:

Вполне Quran было написано вниз перед пророком несколько из его подьячих и товарищи обладают их собственными экземплярами Quran в продолжительности жизни пророка. Тем ме менее материал в писменном виде Quran в владении пророка не был прыгнут между 2 крышками in the form of книга, потому что период откровения Qur'an не продолжить вверх до как раз немного дней перед смертью пророка. Задача собирать Qur'an как книга поэтому была предпринята Abu Bakr, первым продолжателем к пророку.


Было убито Qur'an в писменном виде в первом

поколении на сражении Yamama (CE 633), через 6 месяцев после смерти пророка, несколько Muslims, которые запомнили Quran. Следовательно было опасано что если не подготовить официальный экземпляр в писменном виде Quran, большая часть откровения могла быть потеряна.

Повествованный al-Ansari Thabit ящика Zaid, один из подьячих откровения: Abu Bakr посланное для меня после casualties среди ратников (сражения) Yamama (где огромное количество Qurra (были убиты memorizers Quran,). Umar присутствовало с Abu Bakr сказало: «Umar приходило к мне и говорило, люди терпели тяжелые потери в живой силе на день (сражение) Yamama, и я испуган что будет некоторые casualties среди Qurra на других местах, whereby большая часть Quran может быть потеряна, если вы не собрать его (в одной рукописи, или книге) ¦so€ Abu Bakr â сказанное к мне (ящик Thabit Zaid): Вы будете велемудрым молодым человеком и мы не подозрюем вы (говорить лож или забывчивости) и вы использовало написать божественную воодушевленность для апостола аллаха. Поэтому, ищите Qur'an и соберите его (в одной рукописи) '¦So€ â, котор я начал обнаружить местонахождение материал Quranic и собирающ его от пергаментов, scapula, leafstalks ладоней даты и от памятей ¦ â людей (знают его сердцем€) " [24]

теперь, сформировал комитет к нижнему взятию задача собирать материал в писменном виде Quranic in the form of книга. Возглавил комитет ящиком Thabit Zaid, первоначально подьячей пророка, который был также memorizer вполне Quran.

'ящик€ Thabit ¦Zaid â поручил все Quran к ¦€ memoryâ ' [25]

составители в этом комитете, в рассматривать материал в писменном виде представленный к им, после того как он настаиван на очень stringent критериях как гарантия против VSех ошибок.

1. Материалу необходимо первоначально написать вниз in the presence of пророк; ничего написанное вниз later on основу памяти самостоятельно должно было быть принятым. [26]

2. Материал должен быть подтвержен 2 заверителями, that is to say, 2 благонадежными людьми свидетельствуя что они сами услышали recite пророка проход в вопросе. [27]

'рукопись на Qur'an было собрано, остала с Abu Bakr до аллах принял его unto он, и после этого с Umar (вторым продолжателем), до аллах принял его unto он, и окончательно он остал с Hafsa, «дочь Umar (и супруга пророка)». [28]

Этот экземпляр Quran, подготовленный комитетом сведущих товарищей пророка (которого включенное Memorizers Quran) был единомысленные approved всем мусульманским миром. Если они комитет сделали бы ошибку даже одиночного алфавита в транскрибировать Quran, то Qurra (memorizers Quran) который подытожило в 10 сотни уловило бы его право - отсутствующе и исправить его. Это точно куда опрятные проверка и система баланса консервации Quran come into игра, но которая нуждает для любого другого Священного писания кроме Quran.


Экземпляр в писменном виде должностным лицом Uthman

Quran первоначально был показан в диалекте Quraishi Arabic. Но облегчить людей говорят другие диалекты, в их вникании и понимании, аллахе показал Quran окончательно в 7 диалектах Arabic. Во время разниц в Caliph Uthman (второго продолжателя к пророку) в читать Quran среди различных триб стал очевидно, из-за различных диалектико- recitations. Спор возникал, при каждая триба вызывая свое recitation как правильно одно. This alarmed Uthman, who made a official copy in the Quraishi dialect, the dialect in which the Quran was revealed to the Prophet and was memorized by his companions. Thus this compilation by Uthman's Committee is not a different version of the Quran (like the Biblical versions) but the same original revelation given to the Prophet by One God, Allah.

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham (Syria) and the people of Iraq were waging war to conquer Armenia and Azherbijan. Hudhaifa was afraid of their differences in the recitation of the Quran, so he said to Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and Christians did before'. So Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Quran so that we may compile the Quranic materials in perfect copies and return the manuscripts to you'. Hafsa sent it to Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin Az-Zubair, Said bin Al-As and Abdur Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, 'In case you disagree with Zaid bin Thabit on any point in the Quran, then write it in their (Quraishi) tongue'. They did so, and when they had written many copies, Uthman sent to every Muslim province one copy of what they had copied and ordered that all the other Quranic materials whether written in fragmentary manuscripts or whole copies, be burnt…" [29]

Again a very stringent criteria was set up by this Committee to prevent any alteration of the Revelation.

1. The earlier recension (Original copy prepared by Abu Bakr) was to serve as the principal basis of the new one. [30]

2. Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Prophet. [31]

3. Uthman himself was to supervise the work of the Council. [32]

When the final recension was completed, Uthman sent a copy of it to each of the major cities of Makka, Damascus, Kufa, Basra and Madina.

The action of Uthman to burn the other copies besides the final recension, though obviously drastic, was for the betterment and harmony of the whole community and was unanimously approved by the Companions of the Prophet.

Zaid ibn Thabit is reported to have said: "I saw the Companions of Muhammad (going about) saying, 'By God, Uthman has done well! By God, Uthman has done well!" [33]

Another esteemed Companion Musab ibn Sad ibn Abi Waqqas said: "I saw the people assemble in large number at Uthman's burning of the prescribed copies (of the Quran), and they were all pleased with his action; not a one spoke out against him". [34]

Ali ibn Abu Talib, the cousin of the Prophet and the fourth successor to the Prophet commented: "If I were in command in place of Uthman, I would have done the same". [35]

Of the copies made by Uthman, two still exist to our day. One is in the city of Tashkent, (Uzbekistan) and the second one is in Istanbul (Turkey). Below is a brief account of both these copies:

1. The copy which Uthman sent to Madina was reportedly removed by the Turkish authorities to Istanbul, from where it came to Berlin during World War I. The Treaty of Versailles, which concluded World War I, contains the following clause:

'Article 246: Within six months from the coming into force of the present Treaty, Germany will restore to His Majesty, King of Hedjaz, the original Koran of Caliph Othman, which was removed from Madina by the Turkish authorities and is stated to have been presented to the ex-Emperor William II". [36]

'This manuscript then reached Istanbul, but not Madina (Where it now resides)'. [37]






2. The second copy in existence is kept in Tashkent, Uzbekistan. 'It may be the Imam (master) manuscript or one of the other copies made at the time of Uthman'. [38]

It Came to Samarkand in 890 Hijra (1485) and remained there till 1868. Then it was taken to St.Petersburg by the Russians in 1869. It remained there till 1917. A Russian orientalist gave a detailed description of it, saying that many pages were damaged and some were missing. A facsimile, some 50 copies, of this mushaf (copy) was produced by S.Pisareff in 1905. A copy was sent to the Ottoman Sultan 'Abdul Hamid, to the Shah of Iran, to the Amir of Bukhara, to Afghanistan, to Fas and some important Muslim personalities. One copy is now in the Columbia University Library (U.S.A.). [39]

'The Manuscript was afterwards returned to its former place and reached Tashkent in 1924, where it has remained since'. [40]

Conclusion

'Two of the copies of the Qur'an which were originally prepared in the time of Caliph Uthman, are still available to us today and their text and arrangement can be compared, by anyone who cares to do, with any other copy of the Quran, be it in print or handwritten, from any place or period of time. They will be found identical'. [41]

It can now be proclaimed, through the evidences provided above, with full conviction and certainty that the Prophet memorized the entire Quran, had it written down in front of him through his scribes, many of his companions memorized the entire revelation and in turn possess their own private copies for recitation and contemplation. This process of dual preservation of the Quran in written and in the memory was carried in each subsequent generation till our time, without any deletion, interpolation or corruption of this Divine Book.

Sir Williams Muir states, " There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used". [42]

Sir William Muir continues, "There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text". [43]

This divine protection provided to the Quran, the Last Reveled Guide to Humanity, is proclaimed by One God in the Quran:

'We* (Allah) have, without doubt, send down the Message; and We will assuredly Guard it (from corruption)' (Quran - Chapter 15, Verse 9).
*('We' is the plural of Majesty, and not the Christian plural of trinity)

Compare this divine and historical preservation of the Quran with any literature, be it religious or secular and it becomes evident that none possess similar miraculous protection. And as states earlier, a belief is as authentic as the authenticity of its scripture. And if any scripture is not preserved, how can we be certain that the belief arising out of this scripture is divine or man made, and if we are not sure about the belief itself, then our salvation in the hereafter would be jeopardized.

Thus this above evidence for the protection of the Quran from any corruption is a strong hint about its divine origin. We request all open hearted persons to read, understand and live the Quran, the 'Manual for Mankind'.
Notes

1. Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, p.14. Ohio State Press: 1978.

2. Transmitted by Ibn Abbas, collected in Sahih Al-Bukhari, 6.519, translated by Dr. Muhammad Muhsin Khan.

3. Transmitted by Abu Hurayrah, collected in Sahih Al-Bukhari, 6.520, translated by Dr. Muhammad Muhsin Khan.

4. Transmitted by Uthman bin Affan, collected in Sahih Bukhari, 6.546, translated by Dr. Muhammad Muhsin Khan.

5. Jalal al-Din Suyuti, 'Al-Itqan fi-ulum al-Quran, Vol. I, p. 124.

6. Ibn Hisham, Sira al-nabi, Cairo, n.d., Vol.I, p. 206.

7. Al-Bukhari, 6.106.

8. Al-Bukhari, 6.201.

9. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princton, New Jersey, 1975, pg. 58.

10. Ibn al Jazari, Kitab al-Nash fi al-Qir'at al-Ashr, Cairo, al-Halabi, n.d._ vol. 2, p. 254; also Ahmad Makki al-Ansari, al-Difa' 'An al-Qur'an. Cairo, Dar al-Ma'arif, 1973 C.E., part I, p. 120.

11. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princeton, New Jersey, 1975, pg. 59.

12. John Burton, An Introduction to the Hadith, Edinburgh University Press: 1994, p. 27.

13. Kenneth Cragg, The Mind of the Qur'an, George Allah & Unwin: 1973, p.26.

14. Tirmidhi, Mishkat al-Masabih, No. 5823.

15. Al-Bukhari, 6.512.

16. Suyuti, Itqan, I, p. 99.

17. M. M. Azami, Kuttab al-Nabi, Beirut, 1974.

18. Muslim, III, No. 4606; also 4607, 4608; Bukhari, 4.233.

19. Ibn Hisham, Sira al-nabi, p. 651.

20. Suyuti, Itqan, I, p. 62.

21. Ibn Abi Dawud, Masahif, p. 14.

22. Bayard Dodge, The fihrist of al-Nadim: A Tenth Century Survey of Muslim Culture, New York, 1970, pp. 53-63.

23. Imam Malik, Muwatta, tr. M. Rahimuddin, Lahore, 1980, no.307, 308.

24. Bukhari, 6.201.

25. Labib as-Said, The Recited Koran, tr. Bernard Weiss, et al., 1975, p. 21.

26. Ibn Hajar, Fath, Vol. IX, p. 10.

27. ibid., p. 11.

28. Bukhari, 6.201.

29. Bukhari, 6.510.

30. Ibn Hajar, Bath, IX, p. 15.

31. Suyuti, Itqan, Vol.I, p. 59.

32. ibid., p. 59.

33. Naysaburi, al-Nizam al-Din al-Hasan ibn Muhammad, Ghara'ib al-Quran wa-ragha'ib al-furqan, 4 vols., to date. Cairo, 1962.

34. Ibn Abi Dawud, p. 12.

35. Zarkashi, al-Badr al-Din, Al-Burhan fi-ulum al-Quran, Cairo, 1957, vol. I, p. 240.

36. Fred L. Israel, Major Peace Treaties of Modern History, New York, Chelsea House Pub., Vol. II, p. 1418.

37. Makhdum, op.cit., 1938, p. 19.

38. Ahmad Von Denffer, Ulum Al-Qur'an, revised ed., Islamic Foundation, 1994, p. 63.

39. The Muslim World, vol. 30 (1940), pp. 357-8.

40. Ahmad von Denffer, Ulum Al-Quran, revised ed., Islamic Foundation, 1994, p. 63.

41. ibid., p. 64.

42. Sir Williams Muir, Life of Mohamet, vol.1, Introduction.

43. ibid.



Collected by
Shobuz Bhai

Bewijs van het Behoud van Quran
Automatically translated into Dutch thanks to WorldLingo
Er zijn honderden godsdiensten die rond de wereld bloeien: Christendom, Islam, Boeddhisme, Getuigen Sikhism, Hinduism, Judaism, Bahaism, Babism, Zoroastrianism, Mormonism, Jehovas, Jaïnisme, Confucianisme enz. En elk van deze godsdiensten beweert dat hun scripture van de dag wordt bewaard het (geschreven) tot onze tijd werd geopenbaard. Een godsdienstig geloof is zo authentiek zoals de authenticiteit van scripture het volgt. En voor om het even welke scripture te etiketteren zoals authentiek bewaard het sommige concrete en rationele criteria zou moeten volgen.

Veronderstel dit scenario: Een professor geeft een lezing van drie uur aan zijn studenten. Veronderstel nog dat niemand van de studenten deze toespraak van de professor onthield of het neerschreef. Nu veertig jaar na die toespraak, als deze zelfde studenten beslisten volledig de toespraakwoord van de professor voor woord te herhalen, zouden zij het kunnen doen? Duidelijk niet. Omdat de enige twee wijzen van behoud historisch door het schrijven en geheugen is. Daarom voor om het even welke eisers om af te kondigen dat hun scripture in zuiverheid wordt bewaard, moeten zij concreet bewijs dat leveren Scripture in al zijn onderdelen werd geschreven EN in al zijn onderdelen van de tijd werd onthouden het aan onze tijd, in een ononderbroken en ongebroken ketting werd geopenbaard. Als het memoriserendeel niet parallel aan het geschreven deel om als controle en saldo voor het bestaat dienst te doen, dan zijn er een echte mogelijkheid dat geschreven scripture zijn zuiverheid door onbedoelde en opzettelijke interpolaties kan losmaken toe te schrijven aan scribal fouten, corruptie bij de vijanden, pagina's ontbonden enz. die krijgen, en deze fouten zouden gelijktijdig opgenomen worden in verdere teksten, uiteindelijk losmakend zijn zuiverheid door leeftijden.

Nu, van alle hierboven vermelde godsdiensten, doet om het even wie van hen bezitten hun scriptures in al zijn onderdelen ZOWEL in het schrijven ALS in geheugen van de dag van zijn revelatie tot onze tijd. Geen van geschikt hen dit vereiste criteria, behalve: Dit unieke scripture is Qur'an - revelatie die aan Prophet Muhammad (de vrede is op hem) wordt verleend 1.418 jaar geleden, als begeleiding voor elk van mensdom.


Transmissie van Qur'an: Mondeling & Geschreven



laat de eis van het behoud van Quran 1
analyseren. Het memoriseren

„in de oude tijden, bij het schrijven nauwelijks werd gebruikt, werd geheugen en mondelinge transmissie uitgeoefend en versterkt aan een nu bijna onbekende graad“ brengt Michael Zwettler met elkaar in verband. [1]


Prophet Muhammad (s): Eerste Memorizer

het was in deze „mondelinge“ maatschappij dat Prophet Muhammad (s) in Mekka in jaar 570 C.E. geboren was. Op de leeftijd van 40, begon hij goddelijke Revelaties van de Één God, Allah, door Archangel Gabriel te ontvangen. Dit proces van goddelijke revelaties ging ongeveer 22.5 jaar verder vlak alvorens hij overleed.

Prophet Muhammad (s) onthield wonderbaarlijk elke revelatie en gebruikte om het aan zijn Metgezellen af te kondigen. De engel Gabriel gebruikte om het geheugen Quranic van Prophet te verfrissen elk jaar.

'Prophet (s) was de grootmoedigste persoon, en hij gebruikte om meer zo (grootmoedig) te worden in het bijzonder in de maand van Ramadan omdat Gabriel gebruikte om hem te ontmoeten elke nacht van de maand van Ramadan tot het verstreek. Het gebruik van de Boodschapper van Allah (s) om Qur'an voor hem te reciteren. Toen Gabriel hem ontmoette, gebruikt hij om grootmoediger te worden dan de snelle wind in het doen van good'. [2]

„Gabriel gebruikte om recitation van Qur'an met Prophet (s) te herhalen één keer per jaar, maar hij herhaalde het tweemaal met hem in het jaar stierf hij (Prophet)“. [3]

het Prophet zelf gebruik om omhoog een groter deel van de nacht in gebeden te blijven en gebruik om Quran van geheugen te reciteren.


Prophet Metgezellen: Prophet van Memorizers van de Eerste

Generatie Muhammad (s) moedigde zijn metgezellen aan om Quran te leren en te onderwijzen:

„Het meest superieur onder u (Moslims) is zij die Qur'an leren en het“ onderwijzen. [4]

'Enkele metgezellen die Quran onthielden waren: „Abu Bakr, Umar, Uthman, Ali, Ibn Masud, Abu Huraira, Abdullah bak Abbas, de bak van Amr van de bak Abdullah helaas, Aisha, Hafsa, en Umm Salama“. [5]

„Abu Bakr, de eerste mannelijke Moslim om in Islam om te zetten die wordt gebruikt om Quran voor zijn huis in Makka“ openbaar te reciteren. [6]

Prophet luisterde ook aan recitation van Qur'an door de Metgezellen: 'Allah Apostle zei aan me (Abdullah bak Mas'ud): „Reciteer (van Quran) aan me“. Ik zei: „Zal ik het aan u reciteren hoewel het aan u?!“ was geopenbaard Hij zei: „Ik houd van (Quran) van anderen“ te horen. Zo reciteerde ik sura-een-Nisa tot ik bereikte: „Hoe (het zullen zijn) toen wanneer wij van elke natie een getuige brengen en wij u (O Muhammad) als getuige tegen deze mensen brengen? “ '(4: 41) 'toen zei hij: „Einde!“ Behold, zijn ogen wierp scheuren then'. af. [7]

Vele memorizers Quranic (Qurra) waren aanwezig tijdens het leven van Prophet en daarna door uit de toenmalige Moslimwereld.

'Bij de slag van Yamama, waren vele memorizers van Quran martyred. 'Vertelde Zaid al Ansari van bakThabit, die één van zij was die gebruiken om de Goddelijke Revelaties te schrijven: Abu Bakr stuurde me na de (zware) slachtoffers onder de strijders (van de slag) van Yamama (waar een groot aantal van Qurra werd gedood). Umar was aanwezig met Abu Bakr die zei: „Umar is aan me gekomen en gezegd, hebben de mensen aan zware slachtoffers op de dag van (de slag van) Yamama geleden, en ik ben bang dat er sommige slachtoffers onder Qurra (hen die volledige Quran) onthield bij andere placeâ ¦€ " '[8] '

in de loop van de eeuwen van de Islamitische Era zal zijn, daar heb voorgedaan door de diverse gebieden van Islamitische wereld me letterlijk duizenden scholen speciaal toegewijd aan het onderwijs van Quran aan kinderen voor memoriseren. Deze worden geroepen, in Arabisch, katatib (enkelvoud: Kuttab). Men zegt dat Caliph „Umar (634-44) eerst tot de bouw van deze scholen in de leeftijd van de grote uitbreiding“ opdracht gaf. [9]


Tweede Generatie Memorizers:

„werden de ¦Quranic€ scholen â overal opgericht. Als voorbeeld om dit te illustreren kan ik naar een groot Moslimgeleerde, van de tweede Moslimgeneratie, 'doorverwijzen Amir Ibn, die de rechter van Damascus onder Caliph Umar Ibn 'Abd al-Aziz was. Men rapporteert dat in zijn school voor het onderwijzen van Quran er 400 discipelen waren in zijn afwezigheid " te onderwijzen. [10]


Memorizers in Verdere Generaties:

Het aantal Katatib en gelijkaardige scholen in Kaïro (Egypte) overschreed alleen in één keer twee duizend. [11]

momenteel zowel in Moslim als nietmoslimlandenduizenden scholen met elke het instrueren tientallen honderden studenten de kunst van het onthouden van volledige Quran. In de stad van Chicago zelf, zijn er dicht bij Moskees 40+, met veel van hen holdingsklasse voor kinderen die hen instrueren de kunst van memoriseren Quranic.


Verdere Punten van Overweging:

* Moslims reciteren Quran van hun geheugen in elk van hun vijf dagelijkse gebeden.
* Één keer per jaar, tijdens de maand van het Vasten (Ramadan), luisteren Moslims aan volledige recitation van Quran door een Hafiz (memorizer van volledige Quran)
* het is een traditie onder Moslims dat vóór om het even welke toespraak of presentatie, huwelijken, preken, Quran wordt gereciteerd.

Conclusie:

Quran is het enige boek, godsdienstig of seculair, op het gezicht van deze planeet die volledig door miljoenen is onthouden. Deze memorizers strekken zich van leeftijden 6 uit en omhoog, zowel Arabische als nietArabische sprekers, zwarten, wit, Oosterlingen, slecht en rijk.

Aldus was het proces van memoriseren ononderbroken, van Prophet de tijd van Muhammad (s) aan van ons met een ongebroken ketting.

De „methode om Quran van één generatie aan volgende door het hebben van onthoudt hij over te brengen jongelui mondelinge recitation van hun oudsten had verlicht enigszins van bij het begin de slechtste risico's van zich het baseren alleen op geschreven records†¦ " John Burton met elkaar in verband brengt. [12]

„Dit fenomeen van overweging Quranic betekent dat de tekst de eeuwen in een ongebroken het leven opeenvolging van toewijding is overgestoken. Het kan, daarom, als antiquarian ding, noch als historisch document uit een ver verleden worden behandeld niet. Het feit van hifz (Memoriseren Quranic) heeft tot Qur'an een huidig bezit door al tijdspanne van Moslimtijd gemaakt en het een menselijke munt in elke generatie die nooit zijn relegation toestaat aan een naakt gezag voor verwijzing gegeven alleen " wijst op Kenneth Cragg. [13]


2. Geschreven Tekst van het Prophet


Quran Leven:

Prophet Muhammad (s) was zeer waakzaam in vanaf het begin omhoog het bewaren van Quran in de geschreven vorm tot de laatste revelatie. Prophet zelf was unlettered, niet het wist te lezen en te schrijven, daarom verzocht hij zijn talrijke schrijvers om de revelatie voor hem te schrijven. Volledige Quran er bestond zo in geschreven vorm in het leven van Prophet.

Wanneer een nieuw revelatiegebruik om aan hem te komen, Prophet onmiddellijk één van zijn schrijvers zou draaien om het neer te schrijven.

'Sommige mensen bezochten Zaid Ibn Thabit (één van de schrijvers van Prophet) en vroegen hem om hen sommige verhalen over de Boodschapper van Allah te vertellen. Hij antwoordde: „ik was zijn (Prophet) buur, en toen de inspiratie die op hem is gedaald hij voor me verzond en ik naar hem ging en het voor himâ ¦€ " [14] die door

al-Bara': wordt verteld neerschreef Er werden geopenbaard „niet gelijk die believers die zitten (huis) en zij zijn die streven en in de oorzaak van Allah“ vechten (4: 95). Prophet zei: De „vraag Zaid naar me en liet hem de raad, het de inktpot en scapula been brengen.“ Dan zei hij (Prophet): 'Schrijf: Niet is de gelijke die believers†¦ ' [15]

Zaid wordt gerapporteerd om gezegd te hebben: „Wij gebruiken om Qur'an uit klein schroot in aanwezigheid van Apostle“ te compileren. [16]

„Prophet, terwijl in Madinah, had ongeveer 48 schrijvers die om voor hem“ gebruiken te schrijven. [17]

Abdullah Ibn 'Umar brengt met elkaar in verband: †¦ de 'Boodschapper van Allah (s) zei: „Neem niet Qur'an op een reis met u, want ik bang ben tenzij het in de handen van de vijand“ zou moeten vallen '[18]

Tijdens de Prophet laatste bedevaart, gaf hij een preek waarin hij zei: 'ik heb met u iets verlaten wat als u snel aan het zult houden u nooit in fout - een duidelijke aanwijzing zult vallen, het Boek van God (Quran) en de praktijk van zijn Prophet†¦ ' [19]

„naast de officiële manuscripten van Quran die met Prophet, veel wordt gehouden van zijn metgezellengebruik hun eigen geschreven exemplaren van de revelatie“ te bezitten. [20]

een 'lijst van Metgezellen van wie het verwant is dat zij hun eigen geschreven inzamelingen hadden omvatte het volgende: Ibn Mas'ud, Ubay bak Ka'b, Ali, Ibn Abbas, Abu Musa, Hafsa, de bak Malik, Umar, Zaid bak Thabit, Ibn al-Zubair, Abdullah ibn Amr, Aisha, Salim, Umm Salama, Ubaid bak Umar'. van Ana. [21]

'Bekendst onder deze (Prophet Schrijvers) is: Ibn Masud, de bak Kab en Zaid Thabit'. bak van Ubay. [22]

„Aisha en Hafsa, de vrouwen van Prophet hadden hun eigen geschreven manuscripten nadat Prophet“ was gestorven. [23]


Conclusie:

Volledige Quran werd neergeschreven voor Prophet door verscheidene van zijn schrijvers en de metgezellen bezitten hun eigen exemplaren van Quran in het Prophet leven. Nochtans was het geschreven materiaal van Quran in het Prophet bezit niet begrensd tussen de twee dekking in de vorm van een boek, omdat de periode van revelatie van Qur'an omhoog tot enkel een paar dagen vóór de Prophet dood verderging. De taak om Qur'an als boek werd te verzamelen daarom op zich genomen door Abu Bakr, de eerste opvolger aan Prophet.


Geschreven Qur'an in Eerste Generatie

bij de slag van Yamama (Ce 633), zes maanden na de dood van Prophet, een aantal Moslims, die Quran hadden onthouden werd gedood. Vandaar vreesde men dat tenzij een geschreven officieel exemplaar van Quran werd voorbereid, een groot deel van revelatie zou kunnen worden verloren.

Vertelde Zaid bak Thabit al-Ansari, één van de schrijvers van de Revelatie: Abu Bakr verzond voor me na de slachtoffers onder de strijders (van de slag) van Yamama (waar een groot aantal van Qurra (memorizers van Quran, werden gedood). Umar was aanwezig met Abu Bakr die zei: „Umar is aan me gekomen en gezegd, hebben de mensen aan zware slachtoffers op de dag van (de slag) van Yamama geleden, en ik ben bang dat er sommige slachtoffers onder Qurra op andere plaatsen zal zijn, waardoor een groot deel van Quran kan worden verloren, tenzij u het (in één manuscript, of boek) â ¦so€ Abu Bakr bovengenoemd aan me (Zaid bak Thabit) verzamelt: U bent een wijze jonge mens en wij verdenken u (van het vertellen ligt of van vergeetachtigheid) niet en u gebruikte om de Goddelijke Inspiratie voor Apostle van Allah te schrijven. Daarom zoek Qur'an en verzamel het (in één manuscript) '†¦So die ik ben begonnen de plaats bepalend van het materiaal Quranic en het uit parchments, scapula, leafstalks van dadelpalmen bijeen te zoeken en uit het geheugen van mensen (die het door hart kennen) †¦ " [24]

Nu, werd een commissie gevormd aan onder neemt de taak om het geschreven materiaal Quranic in de vorm van een boek te verzamelen. De commissie werd geleid door Zaid bak Thabit, de originele schrijver van Prophet, die ook een memorizer van volledige Quran was.

'†¦Zaid de bak Thabit had volledige Quran aan memoryâ ¦€ ' [25] begaan

De compilers in deze commissie, in het onderzoeken van geschreven materiaal dat aan hen wordt voorgelegd, drongen op zeer stringente criteria aan als bescherming tegen om het even welke fouten.

1. Het materiaal moet oorspronkelijk in aanwezigheid van Prophet neergeschreven te zijn; niets geschreven onderaan later op basis van geheugen moest alleen worden goedgekeurd. [26]

2. Het materiaal moet door twee getuigen, d.w.z., door twee betrouwbare personen getuigen worden bevestigd die dat zij zelf hadden gehoord Prophet de passage in kwestie reciteert. [27]

het 'Manuscript waarop Qur'an werd verzameld, bleef met Abu Bakr tot Allah hem unto hem nam, en dan met Umar (de tweede opvolger), tot Allah hem unto hem nam, en definitief het bleef met Hafsa, de „dochter van Umar (en vrouw van Prophet)“. [28]

Dit exemplaar van Quran, dat door de commissie van bekwame metgezellen van Prophet (die Memorizers van Quran) wordt voorbereid omvatte was unaniem dat door de gehele Moslimwereld wordt goedgekeurd. Als zij commissie een fout zelfs van één enkel alfabet in het transcriberen van Quran zouden gemaakt hebben, Qurra (memorizers van Quran) die in de tientallen honderden heeft gevangen het rechtsweg en verbeterd het bedroeg. Dit is precies waar het keurige controle en saldosysteem van behoud van Quran in spel komt, maar dat voor een andere scripture naast Quran ontbreekt.


Werd het ambtenaar geschreven exemplaar door Uthman

Quran oorspronkelijk geopenbaard in dialect Quraishi van Arabisch. Maar om de mensen te vergemakkelijken die andere dialecten, in hun begrip en begrip spreken, openbaarde Allah definitief Quran in zeven dialecten van Arabisch. Tijdens de periode van de verschillen Caliph van Uthman (tweede opvolger aan Prophet) in het lezen van Quran onder de diverse stammen werd duidelijk, wegens diverse dialectische recitations. Het geschil deed zich, met elke stam voor die zijn recitation roept als correcte. This alarmed Uthman, who made a official copy in the Quraishi dialect, the dialect in which the Quran was revealed to the Prophet and was memorized by his companions. Thus this compilation by Uthman's Committee is not a different version of the Quran (like the Biblical versions) but the same original revelation given to the Prophet by One God, Allah.

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham (Syria) and the people of Iraq were waging war to conquer Armenia and Azherbijan. Hudhaifa was afraid of their differences in the recitation of the Quran, so he said to Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and Christians did before'. So Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Quran so that we may compile the Quranic materials in perfect copies and return the manuscripts to you'. Hafsa sent it to Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin Az-Zubair, Said bin Al-As and Abdur Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, 'In case you disagree with Zaid bin Thabit on any point in the Quran, then write it in their (Quraishi) tongue'. They did so, and when they had written many copies, Uthman sent to every Muslim province one copy of what they had copied and ordered that all the other Quranic materials whether written in fragmentary manuscripts or whole copies, be burnt…" [29]

Again a very stringent criteria was set up by this Committee to prevent any alteration of the Revelation.

1. The earlier recension (Original copy prepared by Abu Bakr) was to serve as the principal basis of the new one. [30]

2. Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Prophet. [31]

3. Uthman himself was to supervise the work of the Council. [32]

When the final recension was completed, Uthman sent a copy of it to each of the major cities of Makka, Damascus, Kufa, Basra and Madina.

The action of Uthman to burn the other copies besides the final recension, though obviously drastic, was for the betterment and harmony of the whole community and was unanimously approved by the Companions of the Prophet.

Zaid ibn Thabit is reported to have said: "I saw the Companions of Muhammad (going about) saying, 'By God, Uthman has done well! By God, Uthman has done well!" [33]

Another esteemed Companion Musab ibn Sad ibn Abi Waqqas said: "I saw the people assemble in large number at Uthman's burning of the prescribed copies (of the Quran), and they were all pleased with his action; not a one spoke out against him". [34]

Ali ibn Abu Talib, the cousin of the Prophet and the fourth successor to the Prophet commented: "If I were in command in place of Uthman, I would have done the same". [35]

Of the copies made by Uthman, two still exist to our day. One is in the city of Tashkent, (Uzbekistan) and the second one is in Istanbul (Turkey). Below is a brief account of both these copies:

1. The copy which Uthman sent to Madina was reportedly removed by the Turkish authorities to Istanbul, from where it came to Berlin during World War I. The Treaty of Versailles, which concluded World War I, contains the following clause:

'Article 246: Within six months from the coming into force of the present Treaty, Germany will restore to His Majesty, King of Hedjaz, the original Koran of Caliph Othman, which was removed from Madina by the Turkish authorities and is stated to have been presented to the ex-Emperor William II". [36]

'This manuscript then reached Istanbul, but not Madina (Where it now resides)'. [37]






2. The second copy in existence is kept in Tashkent, Uzbekistan. 'It may be the Imam (master) manuscript or one of the other copies made at the time of Uthman'. [38]

It Came to Samarkand in 890 Hijra (1485) and remained there till 1868. Then it was taken to St.Petersburg by the Russians in 1869. It remained there till 1917. A Russian orientalist gave a detailed description of it, saying that many pages were damaged and some were missing. A facsimile, some 50 copies, of this mushaf (copy) was produced by S.Pisareff in 1905. A copy was sent to the Ottoman Sultan 'Abdul Hamid, to the Shah of Iran, to the Amir of Bukhara, to Afghanistan, to Fas and some important Muslim personalities. One copy is now in the Columbia University Library (U.S.A.). [39]

'The Manuscript was afterwards returned to its former place and reached Tashkent in 1924, where it has remained since'. [40]

Conclusion

'Two of the copies of the Qur'an which were originally prepared in the time of Caliph Uthman, are still available to us today and their text and arrangement can be compared, by anyone who cares to do, with any other copy of the Quran, be it in print or handwritten, from any place or period of time. They will be found identical'. [41]

It can now be proclaimed, through the evidences provided above, with full conviction and certainty that the Prophet memorized the entire Quran, had it written down in front of him through his scribes, many of his companions memorized the entire revelation and in turn possess their own private copies for recitation and contemplation. This process of dual preservation of the Quran in written and in the memory was carried in each subsequent generation till our time, without any deletion, interpolation or corruption of this Divine Book.

Sir Williams Muir states, " There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used". [42]

Sir William Muir continues, "There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text". [43]

This divine protection provided to the Quran, the Last Reveled Guide to Humanity, is proclaimed by One God in the Quran:

'We* (Allah) have, without doubt, send down the Message; and We will assuredly Guard it (from corruption)' (Quran - Chapter 15, Verse 9).
*('We' is the plural of Majesty, and not the Christian plural of trinity)

Compare this divine and historical preservation of the Quran with any literature, be it religious or secular and it becomes evident that none possess similar miraculous protection. And as states earlier, a belief is as authentic as the authenticity of its scripture. And if any scripture is not preserved, how can we be certain that the belief arising out of this scripture is divine or man made, and if we are not sure about the belief itself, then our salvation in the hereafter would be jeopardized.

Thus this above evidence for the protection of the Quran from any corruption is a strong hint about its divine origin. We request all open hearted persons to read, understand and live the Quran, the 'Manual for Mankind'.
Notes

1. Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, p.14. Ohio State Press: 1978.

2. Transmitted by Ibn Abbas, collected in Sahih Al-Bukhari, 6.519, translated by Dr. Muhammad Muhsin Khan.

3. Transmitted by Abu Hurayrah, collected in Sahih Al-Bukhari, 6.520, translated by Dr. Muhammad Muhsin Khan.

4. Transmitted by Uthman bin Affan, collected in Sahih Bukhari, 6.546, translated by Dr. Muhammad Muhsin Khan.

5. Jalal al-Din Suyuti, 'Al-Itqan fi-ulum al-Quran, Vol. I, p. 124.

6. Ibn Hisham, Sira al-nabi, Cairo, n.d., Vol.I, p. 206.

7. Al-Bukhari, 6.106.

8. Al-Bukhari, 6.201.

9. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princton, New Jersey, 1975, pg. 58.

10. Ibn al Jazari, Kitab al-Nash fi al-Qir'at al-Ashr, Cairo, al-Halabi, n.d._ vol. 2, p. 254; also Ahmad Makki al-Ansari, al-Difa' 'An al-Qur'an. Cairo, Dar al-Ma'arif, 1973 C.E., part I, p. 120.

11. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princeton, New Jersey, 1975, pg. 59.

12. John Burton, An Introduction to the Hadith, Edinburgh University Press: 1994, p. 27.

13. Kenneth Cragg, The Mind of the Qur'an, George Allah & Unwin: 1973, p.26.

14. Tirmidhi, Mishkat al-Masabih, No. 5823.

15. Al-Bukhari, 6.512.

16. Suyuti, Itqan, I, p. 99.

17. M. M. Azami, Kuttab al-Nabi, Beirut, 1974.

18. Muslim, III, No. 4606; also 4607, 4608; Bukhari, 4.233.

19. Ibn Hisham, Sira al-nabi, p. 651.

20. Suyuti, Itqan, I, p. 62.

21. Ibn Abi Dawud, Masahif, p. 14.

22. Bayard Dodge, The fihrist of al-Nadim: A Tenth Century Survey of Muslim Culture, New York, 1970, pp. 53-63.

23. Imam Malik, Muwatta, tr. M. Rahimuddin, Lahore, 1980, no.307, 308.

24. Bukhari, 6.201.

25. Labib as-Said, The Recited Koran, tr. Bernard Weiss, et al., 1975, p. 21.

26. Ibn Hajar, Fath, Vol. IX, p. 10.

27. ibid., p. 11.

28. Bukhari, 6.201.

29. Bukhari, 6.510.

30. Ibn Hajar, Bath, IX, p. 15.

31. Suyuti, Itqan, Vol.I, p. 59.

32. ibid., p. 59.

33. Naysaburi, al-Nizam al-Din al-Hasan ibn Muhammad, Ghara'ib al-Quran wa-ragha'ib al-furqan, 4 vols., to date. Cairo, 1962.

34. Ibn Abi Dawud, p. 12.

35. Zarkashi, al-Badr al-Din, Al-Burhan fi-ulum al-Quran, Cairo, 1957, vol. I, p. 240.

36. Fred L. Israel, Major Peace Treaties of Modern History, New York, Chelsea House Pub., Vol. II, p. 1418.

37. Makhdum, op.cit., 1938, p. 19.

38. Ahmad Von Denffer, Ulum Al-Qur'an, revised ed., Islamic Foundation, 1994, p. 63.

39. The Muslim World, vol. 30 (1940), pp. 357-8.

40. Ahmad von Denffer, Ulum Al-Quran, revised ed., Islamic Foundation, 1994, p. 63.

41. ibid., p. 64.

42. Sir Williams Muir, Life of Mohamet, vol.1, Introduction.

43. ibid.



Collected by
Shobuz Bhai

برهان من العمليّة حفظ من [قورن]
Automatically translated into Arabic thanks to WorldLingo
هناك مئات الأديان يزدهر حول العالم: مسيحية, إسلام, بوذية, [سكهيسم], هندوسية, يهوديّة, [بهيسم], [ببيسم], [زوروأسترينيسم], [مورمونيسم], [جهوفس] شواهد, [جينيسم], [كنفوسنيسم] [إتك.]. ويدّعي كلّ من هذا أديان أنّ مقطع من الكتاب المقدّسهم حفظت من اليوم هو كان كشفت (يكتب) حتّى وقتنا. إعتقاد دينيّة مثل أصيلة بما أنّ الأصالة من المقطع من الكتاب المقدّس هو يتبع. ول أيّ مقطع من الكتاب المقدّس أن يكون علمت ك بشكل موثوق يحفظ هو سوفت تبعت بعض مادّيّة ومعايير منطقيّة.

تخيّلت هذا سيناريو: أستاذة يعطي محاضرة [ثر هوور] إلى طالباته. تخيّلت بعد أنّ استظهر لا شيء من الطالبات هذا خطبة من الأستاذة أو كتب هو إلى أسفل. الآن [فورتي] سنون في ما بعد أنّ خطبة, إن هذا نفسه طالبات يقرّر أن يكرّس أستاذة كاملة خطبة كلمة لكلمة, هم كان يمكن أن يتمّ هو? بوضوح لا. لأنّ الوحيدة اثنان أساليب العمليّة حفظ تاريخيّا يكونون من خلال كتابة وذاكرة. لذلك, ل أيّ مدعيات أن يعلن أنّ حفظت مقطع من الكتاب المقدّسهم في نقاوة, هم يضطرّ زوّدت بيّنة مادّيّة أنّ [سكريبتثر] كان كتبت في كليته واستظهرت في كليته من الوقت هو كان كشفت إلى وقتنا, في مستمرّة وسلسلة [أونبروكن]. إن العمليّة حفظ جزء لا يتواجد المتوازي إلى ال يكتب جزء إلى عمل كتدقيق وميزان ل هو, بعد ذلك هناك إمكانية أصليّة أنّ ال يكتب مقطع من الكتاب المقدّس يمكن حللت نقاوته من خلال عفويّة واستكمال مقصودة واجبة إلى أخطاء [سكريبل], فساد بالعدوات, صفحات يحصل يحلّل [إتك], وأدمجت هذا أخطاء كنت بتزامن داخل نصوص لاحقة, أخيرا يحلّ نقاوته من خلال أعمار.

يتمّ الآن, من [ألّ ث] أديان يذكر أعلاه, أيّ واحدة من هم يملك [سكريبتثرس] هم في كليته على حدّ سواء في كتابة وفي ذاكرة من اليوم من وحيه حتّى وقتنا. تطلّب لا شيء من هم لاءمت هذا معايير, ماعدا واحدة: هذا مقطع من الكتاب المقدّس فريدة [قور'ن] - وحي يستعمل إلى نبي [موهمّد] (سلام على ه) 1,418 سنون [أغو], كإرشاد ل كلّ من جنس بشريّ.


عمليّة بثّ من [قور'ن]: يترك شفويّة & يكتب



حلقت الإدعاء من العمليّة حفظ من [قورن]
1. عمليّة حفظ

"في الأوقات قديمة, عندما استعملت كتابة كان بصعوبة, ذاكرة وعمليّة بثّ شفويّة كان تدرّبت ويقوّي إلى درجة الآن تقريبا مجهولة" يرتبط مايكل [زوتّلر]. [1]


نبي [موهمّد] [(س)]: [مموريزر]

أولى كان هو في هذا "شفويّة" مجتمعة أنّ نبي [موهمّد] [(س)] كان [بورن] في مكّة المكرّمة في السنة 570 [ك.]. في العمر من 40, بدأ هو يستلم وحي مقدّسة من الواحدة إلهة, الله, من خلال [أرشنجل] [غبريل]. استمرّ هذا عملية من وحي مقدّسة ل حوالي 22.5 سنون [جوست بفور] هو مرّ بعيدا.

استظهر نبي [موهمّد] [(س)] [ميركلووسلي] كلّ وحي واستعمل أن يعلن هو إلى رفيقاته. استعمل ملاكة [غبريل] أن ينعش [قورنيك] ذاكرة من النبي [إش ر].

'كان النبي [(س)] الشخص كريمة أكثر, وهو استعمل أن يصبح أكثر هكذا (كريمة) بشكل خاصّ في الشهر رمضان لأنّ [غبريل] استعمل أن يلتقيه كلّ ليلة من الشهر رمضان حتّى هو انقضى. الله رسول [(س)] إستعمال إلى [رست] [قور'ن] ل ه. عندما التقىه [غبريل], هو يستعمل أن يصبح أكثر كريمة من الريح سريعة في يتمّ [غود'.]. [2]

"استعمل [غبريل] أن يكرّر التلاوة من [قور'ن] مع النبي [(س)] [أنس ا ر], غير أنّ هو كرّر هو مرّتين مع ه في السنة هو (نبي) مات". [3]

النبي بنفسي إستعمال أن يبقى فوق جزء عظيمة من الليلة في صلوات وإستعمال إلى [رست] [قورن] من ذاكرة.


نبي رفيقات: ال [فيرست جنرأيشن] [مموريزرس]

شجّع نبي [موهمّد] [(س)] رفيقاته أن يعلم وعلمت [قورن]:

"ال أكثر متفوّقة بين أنت ([موسليم]) أنّ الذي يعلم [قور'ن] ويعلم هو". [4]

'كان بعض من الرفيقات الذي استظهر [قورن]: "أبو [بكر], [أومر], [أوثمن], علي, ابن [مسود], أبو [هوريرا], عبد اللّه خانة [أبّس], عبد اللّه خانة [أمر] خانة [أل-س], [أيشا], [هفسا], و [أومّ] سلامة". [5]

"استعمل أبو [بكر], ال [موسليم] أولى ذكريّة أن يحوّل إلى إسلام إلى [رست] [قورن] علنا أمام منزله في [مكّا]". [6]

استمع النبي أيضا إلى التلاوة من [قور'ن] بالرفيقات: 'الله رسول يقال إلى ي (عبد اللّه خانة [مس'ود]): "[رست] (من [قورن]) إلى ي". أنا قلت: "سوفت أنا [رست] هو إلى أنت رغم أنّ هو تلقّى يكون كشفت إلى أنت?!" هو قال: "يحبّ أنا أن يسمع ([قورن]) من أخرى". هكذا تلا أنا [سور-ن-نيس'] حتّى أنا بلغت: "كيف (هو سنكون) بعد ذلك عندما نحن نحضر من كلّ أمة شاهدة ونحن نحضر أنت ([و] [موهمّد]) كشاهدة ضدّ هذا الناس? " '(4: 41) 'بعد ذلك هو قال: "موقف!" أدركت, أعينه كان استغناء عن دموع [ثن'.]. [7]

كثير [قورنيك] كان [مموريزرس] ([قورّا]) حاضرة أثناء المتوسّط عمر من النبي و [أفتروردس] من خلال خارجا العالم موجود عندئذ مسلمة.

'في المعركة [يمما], كان كثير [مموريزرس] من [قورن] [مرترد]. 'روى [زيد] خانة [ثبيت] [أل] [أنسري], الذي كان واحدة من أنّ الذي يستعمل أن يكتب الوحي مقدّسة: أرسلني أبو [بكر] بعد ال (ثقيلة) إصابات بين المحاربات (من المعركة) من [يمما] (حيث [ا غرت نومبر وف] [قورّا] كان قتلت). [أومر] كان حاضرة مع أبو [بكر] الذي قال: "قد أتى [أومر] إلى ي ويقول, الالناس قد عانوا إصابات ثقيلة على اليوم من (المعركة من) [يمما], وأنا يخشى أنّ هناك سيكون بعض إصابات بين [قورّا] (أنّ الذي استظهر [قورن] كاملة) في أخرى [بلس]€ ¦ " '[8]

'على القرون من العصر [إيسلميك], هناك نشأ طوال المناطق مختلفة من ال [إيسلميك] عالم حرفيّا آلاف المدارس يكرّس خصوصا إلى التعليم من [قورن] إلى أطفال لغرض عمليّة حفظ. هذا دعات, في العربية, [كتتيب] (المفرد: [كوتّب]). هو قلت أنّ أمر [كليف] "[أومر] (634-44) أولى البناء من هذا مدارس في العمر من التوسع عظيمة". [9]


[سكند جنرأيشن] [مموريزرس]:

"€ثبتت مدارس [قورنيك] كان فوق في كلّ مكان. بما أنّ مثال أن يوضّح هذا أنا يمكن أحلت طالبة عظيمة مسلمة, من الثاني جيل مسلمة, ابن '[أمير], الذي كان القاضية دمشق تحت [كليف] [أومر] ابن '[أبد] [أل-زيز]. هو يفيد أنّ في مدرسته ل يعلم [قورن] كان هناك 400 تابعات أن يعلم في غيابه ". [10]


[مموريزرس] في أجيال لاحقة:

تجاوز الرقم من [كتتيب] ومدارس مماثلة في قاهرة (مصر) فحسب [أت ون تيم] اثنان ألف. [11]

حاليّا كلا في المسلمة و [نون-موسليم] بلاد آلاف المدارس مع كلّ يأمر [تن] المئات الطالبات الفن من يستظهر [قورن] كاملة. في المدينة شيكاغو بنفسي, هناك [كلوس تو] 40+ مساجد, مع كثير من هم يمسك صنف لأطفال يأمرهم الفن من [قورنيك] عمليّة حفظ.


نقطات بعيد إعتبار:

* [موسليم] [رست] [قورن] من ذاكرتهم في كلّ من هم خمسة صلوات يوميّة.
* [أنس ا ر], أثناء الشهر من يصوم (رمضان), يستمع [موسليم] إلى التلاوة كاملة من [قورن] ب [هفيز] ([مموريزر] من [قورن] كاملة)
* هو تقليد بين [موسليم] أنّ قبل أيّ خطبة أو عرض, زواجات, عظات, [قورن] يكونون تلا.

استنتاج:

[قورن] الكتاب وحيد, دينيّة أو قرنيّة, على الوجه من هذا كوكب أنّ يتلقّى يكون تماما استظهرت بملايين. يتراوح هذا [مموريزرس] من أعمار 6 ويرفع, على حدّ سواء [أربيك] والمتحدث [نون-ربيك], أسود, أبيض, [أرينتلس], فقيرة وغنيّة.

لذلك كان العملية العمليّة حفظ مستمرّة, من نبي [موهمّد] [(س)] وقت إلى خاصّتي مع سلسلة [أونبروكن].

"الطريقة من يبثّ [قورن] من واحدة جيل إلى التالية ب يتلقّى هو يستظهر شباب التلاوة شفويّة من شيخاتهم كان قد خفّف نوعا ما من البداية الأخطار مريضة من يعتمد مفردا على يكتب [ركردس]€ ¦ " يرتبطون جون [بورتون]. [12]

"يعني هذا ظاهر من [قورنيك] سرد أنّ النص قد اجتاز القرون في تسلسل [أونبروكن] حيّة تفاني. هو يستطيع لا, لذلك, كنت عالجت كشيء أثريّة, ولا كوثيقة تاريخيّة من ماض بعيد. قد جعل الحقيقة ال [هيفز] ([قورنيك] عمليّة حفظ) [قور'ن] امتلاك حاضرة من خلال [ألّ ث] انقضاء من وقت مسلمة ويعطي هو عملة إنسانيّة في كلّ جيل أبدا يسمح إبعاده إلى سلطة عارية لمرجع فحسب " يعكس [كنّث] [كرغّ]. [13]


2. يكتب نص من [قورن]


نبي متوسّط عمر:

كان نبي [موهمّد] [(س)] جدّا حذرة في يحفظ [قورن] في ال يكتب شكل [فروم ث فري بجنّينغ] فوق حتّى الوحي متأخّرة. كان النبي بنفسي [أونلتّرد], أتمّ لم يعرف كيف أن يقرأ وكتبت, لذلك هو دعا ه يتعدّد [سكريبس] أن يكتب الوحي ل ه. أتمّت [قورن] لذلك تواجد في يكتب شكل في المتوسّط عمر من النبي.

كلّما جديدة وحي دعا إستعمال أن يأتي إلى ه, النبي فورا واحدة من [سكريبس] ه أن يكتب هو إلى أسفل.

'بعض الناس يزار [زيد] ابن [ثبيت] (واحدة من ال [سكريبس] من النبي) ويسأله أن يقولهم بعض قصص حول الله رسول. هو أجاب: "كان أنا ه (نبي) جار, وعندما الشهيق نزل على ه هو أرسل ل ي وأنا ذهبت إلى ه وكتب هو إلى أسفل ل [هيم]€ ¦ " [14]

يروى ب [أل-بر':] هناك كان يكشف "لا كفؤ أنّ معتقدات الذي يجلس (منزل) وأنّ الذي يكافح ويتنازع في السبب الله" (4: 95). النبي يقال: "دعات [زيد] ل ي وتركته أحضرت اللون, الحبر إناء ولوح كتف عظمة." بعد ذلك قال هو (نبي): 'كتبت: لا كفؤ أنّ [بليفرس]€ ¦ ' [15]

[زيد] أفدت أن يتلقّى قلت: "يستعمل نحن أن ينسّق [قور'ن] من خردوات صغيرة بحضور الرسول". [16]

"تلقّى النبي, بينما في مدينة منوّرة, حوالي 48 [سكريبس] الذي يستعمل أن يكتب ل ه". [17]

يرتبط عبد اللّه ابن '[أومر]: €¦ 'الرسول الله [(س)] قال: لا يأخذ "[قور'ن] على سفر مع أنت, لأنّ أنا يخشى خشية أن هو سوفت سقطت داخل الأيادي من العدوة" '[18]

أثناء النبي حج متأخّرة, هو أعطى عظة في أيّ هو قال: 'قد ترك أنا مع أنت شيء أيّ إن أنت ستمسك سريعا إلى هو أنت أبدا سيسقط داخل خطأ - دلالة جلّيّة, الكتاب الإلهة ([قورن]) والممارسة من ه [بروفت]€ ¦ ' [19]

"فضلا عن المخطوطات رسميّة من [قورن] يحافظ مع النبي, كثير من ه رفيقات إستعمال أن يملك هم خاصّة يكتب نسخ من الوحي". [20]

'قائمة ميلان إلى جانب الرفيقات من الّذي هو يكون ارتبطت أنّ تلقّى هم هم خاصّة يكتب تجميع تضمّن التالي: ابن [مس'ود], [أوبي] خانة [ك'ب], علي, ابن [أبّس], أبو [موسا], [هفسا], [أنس] خانة [مليك], [أومر], [زيد] خانة [ثبيت], ابن [أل-زوبير], عبد اللّه ابن [أمر], [أيشا], سالم, [أومّ] سلامة, [أوبيد] خانة [أومر'.]. [21]

'ال [ولّ نوون] بين هذا (نبي [سكريبس]): ابن [مسود], [أوبي] خانة [كب] و [زيد] خانة [ثبيت'.]. [22]

"تلقّى [أيشا] و [هفسا], الزوجات من النبيهم خاصّة نصوص يكتب عقب النبي كان قد مات". [23]


استنتاج:

كتبت [قورن] كاملة كان إلى أسفل أمام النبي ب عدّة من [سكريبس] ه والرفيقات يملكون هم خاصّة نسخ من [قورن] في النبي متوسّط عمر. ولكن لم يحدّ ال يكتب مادة من [قورن] في النبي امتلاك كان بين الاثنان تغطيات [إين ث فورم وف] كتاب, لأنّ الفترة الوحي من [قور'ن] استمرّ فوق حتّى فقط [ا فو] أيام قبل النبي موت. ب قام المهمة من يجمع [قور'ن] ككتاب كان لذلك بأبو [بكر], الخلف أولى إلى النبي.


قتلت يكتب [قور'ن] في [فيرست جنرأيشن]

في المعركة [يمما] (633 [س]), ستّة شهور بعد الموت من النبي, [ا نومبر وف] [موسليم], الذي كان قد استظهر [قورن] كان. بالتّالي خشيت هو كان أنّ ما لم يكتب نسخة رسميّة من [قورن] كان أعدّت, جزء كبيرة وحي أمكن كنت خسرت.

يروى [زيد] خانة [ثبيت] [أل-نسري], واحدة من ال [سكريبس] من الوحي: أبو [بكر] يرسل ل ي بعد الإصابات بين المحاربات (من المعركة) من [يمما] (حيث [ا غرت نومبر وف] [قورّا] (قتلت [مموريزرس] من [قورن], كان). [أومر] كان حاضرة مع أبو [بكر] الذي قال: "قد أتى [أومر] إلى ي ويقول, الالناس قد عانوا إصابات ثقيلة على اليوم من (المعركة) من [يمما], وأنا يخشى أنّ هناك سيكون بعض إصابات بين [قورّا] في أخرى أماكن, [وهربي] جزء كبيرة من [قورن] يمكن كنت خسرت, ما لم أنت تجمع هو (في واحدة مخطوطة, أو كتاب) €[س] أبو [بكر] يقال إلى ي ([زيد] خانة [ثبيت]): أنت [يوونغ من] حكيمة ولا يشكّ نحن أنت (من يقول أوضاع أو من [فورجتفولنسّ]) وأنت استعملت أن يكتب الشهيق مقدّسة للله رسول. فتّشت لذلك, [قور'ن] وجمعت هو (في واحدة مخطوطة) '€[س] أنا بدأت يحدّ [قورنيك] مادة ويجمع هو من رقوق, لوح كتف, [لفستلكس] ال [دت بلم] ومن الذاكرات من رجال (الذي يعرف هو بقلب) €¦ " [24]

الآن, لجنة كان شكّلت إلى لقطة سفليّة المهمة من يجمع ال يكتب [قورنيك] مادة [إين ث فورم وف] كتاب. [هدد] اللجنة كان ب [زيد] خانة [ثبيت], الكاتب مخطاط أصليّة من النبي, الذي كان أيضا [مموريزر] من [قورن] كاملة.

'€[زيد] كان خانة [ثبيت] قد ارتكب [قورن] كاملة إلى [ممور]€ ¦ ' [25]

المجمعات في هذا لجنة, في يفحص يكتب مادة يقدّم إلى هم, يلحّ على معايير صارمة جدّا كوقاية ضدّ أيّ أخطاء.

1. المادة ينبغي يتلقّى يكون أصلا كتبت إلى أسفل بحضور النبي; كان لاشيء يكتب إلى أسفل [لتر ون] الأساس الذاكرة فحسب أن يكون قبلت. [26]

2. المادة ينبغي كنت أكّدت باثنان شواهد, [ثت يس تو سي], باثنان أشخاص جدير بالثّقة يشهد أنّ كان هم بنفسي قد سمعوا النبي [رست] الممر في سؤال. [27]

'بقي المخطوطة على أيّ [قور'ن] كان جمعت, مع أبو [بكر] حتّى الله أخذه حتّى ه, وبعد ذلك مع [أومر] (الثاني خلف), حتّى الله أخذه حتّى ه, وأخيرا هو بقي مع [هفسا], "[أومر] ابنة (وزوجة من النبي)". [28]

كان هذا نسخة من [قورن], يعدّ باللجنة من يتأهّل رفيقات من النبي (أيّ [مموريزرس] مدرجة من [قورن]) إجماعيّة مستحسنة بالعالم كاملة مسلمة. إن هم لجنة جعلوا خطأ حتّى من أبجدية وحيد في يدوّن [قورن], مسك [قورّا] ([مموريزرس] من [قورن]) أيّ [توتلد] في ال [تن] المئات هو [ريغت-وي] وصححت هو. هذا تماما حيث المرتّبة تدقيق وميزان نظامة العمليّة حفظ من [قورن] [كم ينتو] لعبة, غير أنّ أيّ يكون يفتقر ل أيّ أخرى مقطع من الكتاب المقدّس فضلا عن [قورن].


مسؤولة كشفت يكتب نسخة ب [أوثمن]

[ث] [قورن] كان أصلا في [قوريشي] عامية الالعربية. غير أنّ أن كشف يسهّل الالناس الذي يتكلّم أخرى عاميات, في هم تفهم وإستيعاب, الله [قورن] أخيرا في سبعة عاميات الالعربية. أصبح أثناء الفترة من [كليف] [أوثمن] (ثاني خلف إلى النبي) فروق في يقرأ [قورن] بين القبائل مختلفة واضحة, واجبة إلى التلاوات مختلفة [ديلكتيكل]. نشأ مجادلة كان, مع كلّ قبيلة يدعو تلاوته ك ال يصحّ واحدة. This alarmed Uthman, who made a official copy in the Quraishi dialect, the dialect in which the Quran was revealed to the Prophet and was memorized by his companions. Thus this compilation by Uthman's Committee is not a different version of the Quran (like the Biblical versions) but the same original revelation given to the Prophet by One God, Allah.

Narrated Anas bin Malik: Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham (Syria) and the people of Iraq were waging war to conquer Armenia and Azherbijan. Hudhaifa was afraid of their differences in the recitation of the Quran, so he said to Uthman, 'O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and Christians did before'. So Uthman sent a message to Hafsa saying, 'Send us the manuscripts of the Quran so that we may compile the Quranic materials in perfect copies and return the manuscripts to you'. Hafsa sent it to Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin Az-Zubair, Said bin Al-As and Abdur Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. Uthman said to the three Quraishi men, 'In case you disagree with Zaid bin Thabit on any point in the Quran, then write it in their (Quraishi) tongue'. They did so, and when they had written many copies, Uthman sent to every Muslim province one copy of what they had copied and ordered that all the other Quranic materials whether written in fragmentary manuscripts or whole copies, be burnt…" [29]

Again a very stringent criteria was set up by this Committee to prevent any alteration of the Revelation.

1. The earlier recension (Original copy prepared by Abu Bakr) was to serve as the principal basis of the new one. [30]

2. Any doubt that might be raised as to the phrasing of a particular passage in the written text was to be dispelled by summoning persons known to have learned the passage in question from the Prophet. [31]

3. Uthman himself was to supervise the work of the Council. [32]

When the final recension was completed, Uthman sent a copy of it to each of the major cities of Makka, Damascus, Kufa, Basra and Madina.

The action of Uthman to burn the other copies besides the final recension, though obviously drastic, was for the betterment and harmony of the whole community and was unanimously approved by the Companions of the Prophet.

Zaid ibn Thabit is reported to have said: "I saw the Companions of Muhammad (going about) saying, 'By God, Uthman has done well! By God, Uthman has done well!" [33]

Another esteemed Companion Musab ibn Sad ibn Abi Waqqas said: "I saw the people assemble in large number at Uthman's burning of the prescribed copies (of the Quran), and they were all pleased with his action; not a one spoke out against him". [34]

Ali ibn Abu Talib, the cousin of the Prophet and the fourth successor to the Prophet commented: "If I were in command in place of Uthman, I would have done the same". [35]

Of the copies made by Uthman, two still exist to our day. One is in the city of Tashkent, (Uzbekistan) and the second one is in Istanbul (Turkey). Below is a brief account of both these copies:

1. The copy which Uthman sent to Madina was reportedly removed by the Turkish authorities to Istanbul, from where it came to Berlin during World War I. The Treaty of Versailles, which concluded World War I, contains the following clause:

'Article 246: Within six months from the coming into force of the present Treaty, Germany will restore to His Majesty, King of Hedjaz, the original Koran of Caliph Othman, which was removed from Madina by the Turkish authorities and is stated to have been presented to the ex-Emperor William II". [36]

'This manuscript then reached Istanbul, but not Madina (Where it now resides)'. [37]






2. The second copy in existence is kept in Tashkent, Uzbekistan. 'It may be the Imam (master) manuscript or one of the other copies made at the time of Uthman'. [38]

It Came to Samarkand in 890 Hijra (1485) and remained there till 1868. Then it was taken to St.Petersburg by the Russians in 1869. It remained there till 1917. A Russian orientalist gave a detailed description of it, saying that many pages were damaged and some were missing. A facsimile, some 50 copies, of this mushaf (copy) was produced by S.Pisareff in 1905. A copy was sent to the Ottoman Sultan 'Abdul Hamid, to the Shah of Iran, to the Amir of Bukhara, to Afghanistan, to Fas and some important Muslim personalities. One copy is now in the Columbia University Library (U.S.A.). [39]

'The Manuscript was afterwards returned to its former place and reached Tashkent in 1924, where it has remained since'. [40]

Conclusion

'Two of the copies of the Qur'an which were originally prepared in the time of Caliph Uthman, are still available to us today and their text and arrangement can be compared, by anyone who cares to do, with any other copy of the Quran, be it in print or handwritten, from any place or period of time. They will be found identical'. [41]

It can now be proclaimed, through the evidences provided above, with full conviction and certainty that the Prophet memorized the entire Quran, had it written down in front of him through his scribes, many of his companions memorized the entire revelation and in turn possess their own private copies for recitation and contemplation. This process of dual preservation of the Quran in written and in the memory was carried in each subsequent generation till our time, without any deletion, interpolation or corruption of this Divine Book.

Sir Williams Muir states, " There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used". [42]

Sir William Muir continues, "There is probably no other book in the world which has remained twelve centuries (now fourteen) with so pure a text". [43]

This divine protection provided to the Quran, the Last Reveled Guide to Humanity, is proclaimed by One God in the Quran:

'We* (Allah) have, without doubt, send down the Message; and We will assuredly Guard it (from corruption)' (Quran - Chapter 15, Verse 9).
*('We' is the plural of Majesty, and not the Christian plural of trinity)

Compare this divine and historical preservation of the Quran with any literature, be it religious or secular and it becomes evident that none possess similar miraculous protection. And as states earlier, a belief is as authentic as the authenticity of its scripture. And if any scripture is not preserved, how can we be certain that the belief arising out of this scripture is divine or man made, and if we are not sure about the belief itself, then our salvation in the hereafter would be jeopardized.

Thus this above evidence for the protection of the Quran from any corruption is a strong hint about its divine origin. We request all open hearted persons to read, understand and live the Quran, the 'Manual for Mankind'.
Notes

1. Michael Zwettler, The Oral Tradition of Classical Arabic Poetry, p.14. Ohio State Press: 1978.

2. Transmitted by Ibn Abbas, collected in Sahih Al-Bukhari, 6.519, translated by Dr. Muhammad Muhsin Khan.

3. Transmitted by Abu Hurayrah, collected in Sahih Al-Bukhari, 6.520, translated by Dr. Muhammad Muhsin Khan.

4. Transmitted by Uthman bin Affan, collected in Sahih Bukhari, 6.546, translated by Dr. Muhammad Muhsin Khan.

5. Jalal al-Din Suyuti, 'Al-Itqan fi-ulum al-Quran, Vol. I, p. 124.

6. Ibn Hisham, Sira al-nabi, Cairo, n.d., Vol.I, p. 206.

7. Al-Bukhari, 6.106.

8. Al-Bukhari, 6.201.

9. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princton, New Jersey, 1975, pg. 58.

10. Ibn al Jazari, Kitab al-Nash fi al-Qir'at al-Ashr, Cairo, al-Halabi, n.d._ vol. 2, p. 254; also Ahmad Makki al-Ansari, al-Difa' 'An al-Qur'an. Cairo, Dar al-Ma'arif, 1973 C.E., part I, p. 120.

11. Labib as-Said, The Recited Koran, tr. Bernard Weiss, M.A.Rauf, and Morroe Berger, The Darwon Press, Princeton, New Jersey, 1975, pg. 59.

12. John Burton, An Introduction to the Hadith, Edinburgh University Press: 1994, p. 27.

13. Kenneth Cragg, The Mind of the Qur'an, George Allah & Unwin: 1973, p.26.

14. Tirmidhi, Mishkat al-Masabih, No. 5823.

15. Al-Bukhari, 6.512.

16. Suyuti, Itqan, I, p. 99.

17. M. M. Azami, Kuttab al-Nabi, Beirut, 1974.

18. Muslim, III, No. 4606; also 4607, 4608; Bukhari, 4.233.

19. Ibn Hisham, Sira al-nabi, p. 651.

20. Suyuti, Itqan, I, p. 62.

21. Ibn Abi Dawud, Masahif, p. 14.

22. Bayard Dodge, The fihrist of al-Nadim: A Tenth Century Survey of Muslim Culture, New York, 1970, pp. 53-63.

23. Imam Malik, Muwatta, tr. M. Rahimuddin, Lahore, 1980, no.307, 308.

24. Bukhari, 6.201.

25. Labib as-Said, The Recited Koran, tr. Bernard Weiss, et al., 1975, p. 21.

26. Ibn Hajar, Fath, Vol. IX, p. 10.

27. ibid., p. 11.

28. Bukhari, 6.201.

29. Bukhari, 6.510.

30. Ibn Hajar, Bath, IX, p. 15.

31. Suyuti, Itqan, Vol.I, p. 59.

32. ibid., p. 59.

33. Naysaburi, al-Nizam al-Din al-Hasan ibn Muhammad, Ghara'ib al-Quran wa-ragha'ib al-furqan, 4 vols., to date. Cairo, 1962.

34. Ibn Abi Dawud, p. 12.

35. Zarkashi, al-Badr al-Din, Al-Burhan fi-ulum al-Quran, Cairo, 1957, vol. I, p. 240.

36. Fred L. Israel, Major Peace Treaties of Modern History, New York, Chelsea House Pub., Vol. II, p. 1418.

37. Makhdum, op.cit., 1938, p. 19.

38. Ahmad Von Denffer, Ulum Al-Qur'an, revised ed., Islamic Foundation, 1994, p. 63.

39. The Muslim World, vol. 30 (1940), pp. 357-8.

40. Ahmad von Denffer, Ulum Al-Quran, revised ed., Islamic Foundation, 1994, p. 63.

41. ibid., p. 64.

42. Sir Williams Muir, Life of Mohamet, vol.1, Introduction.

43. ibid.



Collected by
Shobuz Bhai