52 Common Misconceptions about Islam...Common Misconceptions about Islam 1. The Qur’ n i. The...
Transcript of 52 Common Misconceptions about Islam...Common Misconceptions about Islam 1. The Qur’ n i. The...
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Common Misconceptions about Islam
1. The Qur’�n
i. The Qur’�n is an Incoherent Book
It is generally believed that the Qur’�n is an incoherent
book with haphazardly arranged verses.
H�am�d al-D�n al-Far�h�’s Majm�‘ah-i taf�s�r,1 Am�n
Ah�san Is�l�h��’s Tadabbur-i Qur’�n2 and Javed Ah�mad
Gh�mid�’s on-going exegesis al-Bay�n have served to
remove this misconception. These scholars are of the view
that the Qur’�n was arranged and compiled by the Prophet
(sws) under divine instruction. This final arrangement of
the Qur’�n possesses coherence, both at the structural and
at the thematic levels. It is not a haphazardly arranged
book. At the structural level, the s�rahs of the Qur’�n are
arranged in a very meaningful way by the Almighty
Himself. This arrangement is closely related to the very
theme of the Qur’�n. Similarly, at the thematic level the
1. H�am�d al-D�n al-Far�h�, Majm�‘ah-i taf�s�r, 2
nd ed.,
Lahore: Faran Foundation, 1986.
2. Am�n Ah�san Is�l�h��, Tadabbur-i Qur’�n, 2nd
ed., 9 vols.
Lahore: Faran Foundation, 1986.
Common Misconceptions about Islam
1. The Qur’
n is an Incoherent Book
It is generally believed that the Qur’
book with haphazardly arranged verses.
Majm�‘ah-i taf2 and Javed Ah
have served to
remove this misconception. These scholars are of the view
n was arranged and compiled by the Prophet
(sws) under divine instruction. This final arrangement of
n possesses coherence, both at the structural and
www.javedahm
adghamidi.com
1. The Qur’1. The Qur’
n is an Incoherent Book n is an Incoherent Book
It is generally believed that the Qur’It is generally believed that the Qur’
book with haphazardly arranged verses. book with haphazardly arranged verses.
Majm��‘ah-i taf‘ah-i taf22 and Javed Ah and Javed Ah
have served to have served to
remove this misconception. These scholars are of the view remove this misconception. These scholars are of the view
n was arranged and compiled by the Prophet n was arranged and compiled by the Prophet
(sws) under divine instruction. This final arrangement of (sws) under divine instruction. This final arrangement of
n possesses coherence, both at the structural and n possesses coherence, both at the structural and
i. The Qur’�n is an Incoherent Book
It is generally believed that the Qur’
book with haphazardly arranged verses.
’s Majm�
Tadabbur-i Qur’2 and Javed Ah
al-Bay�n
remove this misconception. These scholars are of the view
n was arranged and compiled by the Prophet
(sws) under divine instruction. This final arrangement of
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i. The Qur’i. The Qur’��n is an Incoherent Book
It is generally believed that the Qur’It is generally believed that the Qur’
book with haphazardly arranged verses. book with haphazardly arranged verses.
’s MajmMajm
Tadabbur-i Qur’Tadabbur-i Qur’��nn2 and Javed Ah and Javed Ah
al-Bayal-Bay��n n
remove this misconception. These scholars are of the view remove this misconception. These scholars are of the view
n was arranged and compiled by the Prophet n was arranged and compiled by the Prophet
(sws) under divine instruction. This final arrangement of
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Common Misconceptions about Islam
2
verses within a s�rah are arranged on divine bidding in a
very meaningful way. This arrangement also is closely
related to the theme of a particular s�rah.
Am�n Ah �san Is �l�h�� writes:
Every person knows that it is the strong rope of the
Qur’�n that holds together the fabric of this ummah,
and all Muslims have been directed to hold steadfast to
this rope and not divide themselves into factions. An
obvious requirement of this directive is that we must
turn to the Qur’�n to resolve all differences which
arise among us; however, it is very unfortunate that all
of us have different opinions regarding the Qur’�n.
There are so many views in the interpretation of every
verse, and most of these views are contradictory to one
another and we do not have any reference point to
decide which view is the correct one. If a difference of
opinion arises in the interpretation of a discourse, the
most satisfactory thing which can resolve this is the
context and coherence of the discourse. Unfortunately,
most people do not regard the Qur’�n to be a coherent
book having a definite context. The result is that
differences of opinions have become permanent. A lot
of differences of opinion which have arisen in fiqh are
because of disregarding the context of a verse. If this
context is taken into consideration, one will find that
on most occasions only one interpretation is possible.3
As is evident from the foregoing discussion, what makes
3. Am�n Ah�san Is�l�h��, Tadabbur-i Qur’�n, vol. 1, 20-21.
Every person knows that it is the strong rope of the
n that holds together the fabric of this
and all Muslims have been directed to hold steadfast to
this rope and not divide themselves into factions. An
obvious requirement of this directive is that we must
n to resolve all differences which
arise among us; however, it is very unfortunate that all
of us have different opinions regarding the Qur’
There are so many views in the interpretation of every
verse, and most of these views are contradictory to one
another and we do not have any reference point to
decide which view is the correct one. If a difference of
opinion arises in the interpretation of a discourse, the
most satisfactory thing which can resolve this is the
context and coherence of the discourse. Unfortunately,
n to be a coherent
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Every person knows that it is the strong rope of the Every person knows that it is the strong rope of the
n that holds together the fabric of this n that holds together the fabric of this
and all Muslims have been directed to hold steadfast to and all Muslims have been directed to hold steadfast to
this rope and not divide themselves into factions. An this rope and not divide themselves into factions. An
obvious requirement of this directive is that we must obvious requirement of this directive is that we must
n to resolve all differences which n to resolve all differences which
arise among us; however, it is very unfortunate that all arise among us; however, it is very unfortunate that all
of us have different opinions regarding the Qur’of us have different opinions regarding the Qur’
There are so many views in the interpretation of every There are so many views in the interpretation of every
verse, and most of these views are contradictory to one verse, and most of these views are contradictory to one
another and we do not have any reference point to another and we do not have any reference point to
decide which view is the correct one. If a difference of decide which view is the correct one. If a difference of
opinion arises in the interpretation of a discourse, the opinion arises in the interpretation of a discourse, the
most satisfactory thing which can resolve this is the most satisfactory thing which can resolve this is the
context and coherence of the discourse. Unfortunately, context and coherence of the discourse. Unfortunately,
n to be a coherent n to be a coherent
obvious requirement of this directive is that we must
turn to the Qur’ n to resolve all differences which
arise among us; however, it is very unfortunate that all
of us have different opinions regarding the Qur’
There are so many views in the interpretation of every
verse, and most of these views are contradictory to one
another and we do not have any reference point to
decide which view is the correct one. If a difference of
opinion arises in the interpretation of a discourse, the
most satisfactory thing which can resolve this is the
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obvious requirement of this directive is that we must obvious requirement of this directive is that we must
turn to the Qur’turn to the Qur’��n to resolve all differences which n to resolve all differences which
arise among us; however, it is very unfortunate that all arise among us; however, it is very unfortunate that all
of us have different opinions regarding the Qur’of us have different opinions regarding the Qur’
There are so many views in the interpretation of every There are so many views in the interpretation of every
verse, and most of these views are contradictory to one verse, and most of these views are contradictory to one
another and we do not have any reference point to another and we do not have any reference point to
decide which view is the correct one. If a difference of decide which view is the correct one. If a difference of
opinion arises in the interpretation of a discourse, the opinion arises in the interpretation of a discourse, the
most satisfactory thing which can resolve this is the most satisfactory thing which can resolve this is the
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Common Misconceptions about Islam
3
the Qur’�n a document having one definite meaning and
one which resolves all differences of interpretation and
thus verifies Al-Far�h�’s words�������������� ������������������������������4 about it, is the coherence it possesses.
5
The way the exponents of the Far�h� school of thought
have revealed the coherence in the Qur’�n does not
require any further discussion to prove that it does exist;
however, what is the nature of this coherence? The
following points will help in understanding it:
1. Each s�rah has a theme around which its contents
revolve and make it into a unified whole. It is the most
comprehensive statement of its contents. What the soul
is to a body, the theme is to a s�rah.
2. Together with the main text of a s�rah, there is an
introduction and a conclusion. The content of a s�rah in
some cases can be divided into sections and paragraphs,
and in other cases only in paragraphs. Paragraphs depict
small shifts in the subject and sections depict greater
shifts in it. The verses of the introduction and of the
conclusion also may at times be divided into paragraphs
as per the subject they discuss.
3. These paragraphs and these sections relate to each
other not through a verse to verse linear connection but
through various literary devices like parables,
comparison or parallelism as well as through statements
4. “There is no possibility of more than one interpretation in
the Qur’�n.” See: H �am�d al-D�n al-Far�h�, Ras�’il f� ‘ul�m al-
Qur’�n, 2nd
ed. (Azamgarh: D�’irah h�am�diyyah, 1991), 230.
5. The subsequent paragraphs are translated and adapted
from M�z�n. See: J�ved Ah�mad Gh�mid�, M�z�n, 4th
ed.
(Lahore: Al-Mawrid, 2009), 52-53.
require any further discussion to prove that it does exist;
however, what is the nature of this coherence? The
following points will help in understanding it:
has a theme around which its contents
revolve and make it into a unified whole. It is the most
comprehensive statement of its contents. What the soul
is to a body, the theme is to a rah
2. Together with the main text of a
introduction and a conclusion. The content of a
some cases can be divided into sections and paragraphs,
and in other cases only in paragraphs. Paragraphs depict
small shifts in the subject and sections depict greater
shifts in it. The verses of the introduction and of the
conclusion also may at times be divided into paragraphs
3. These paragraphs and these sections relate to each
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require any further discussion to prove that it does exist; require any further discussion to prove that it does exist;
however, what is the nature of this coherence? The however, what is the nature of this coherence? The
following points will help in understanding it:following points will help in understanding it:
has a theme around which its contents has a theme around which its contents
revolve and make it into a unified whole. It is the most revolve and make it into a unified whole. It is the most
comprehensive statement of its contents. What the soul comprehensive statement of its contents. What the soul
is to a body, the theme is to a is to a body, the theme is to a ss��rah
2. Together with the main text of a 2. Together with the main text of a
introduction and a conclusion. The content of a introduction and a conclusion. The content of a
some cases can be divided into sections and paragraphs, some cases can be divided into sections and paragraphs,
and in other cases only in paragraphs. Paragraphs depict and in other cases only in paragraphs. Paragraphs depict
small shifts in the subject and sections depict greater small shifts in the subject and sections depict greater
shifts in it. The verses of the introduction and of the shifts in it. The verses of the introduction and of the
conclusion also may at times be divided into paragraphs conclusion also may at times be divided into paragraphs
3. These paragraphs and these sections relate to each
revolve and make it into a unified whole. It is the most
comprehensive statement of its contents. What the soul
is to a body, the theme is to a
2. Together with the main text of a
introduction and a conclusion. The content of a
some cases can be divided into sections and paragraphs,
and in other cases only in paragraphs. Paragraphs depict
small shifts in the subject and sections depict greater
shifts in it. The verses of the introduction and of the
conclusion also may at times be divided into paragraphs
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revolve and make it into a unified whole. It is the most revolve and make it into a unified whole. It is the most
comprehensive statement of its contents. What the soul comprehensive statement of its contents. What the soul
is to a body, the theme is to a is to a body, the theme is to a
2. Together with the main text of a 2. Together with the main text of a
introduction and a conclusion. The content of a introduction and a conclusion. The content of a
some cases can be divided into sections and paragraphs, some cases can be divided into sections and paragraphs,
and in other cases only in paragraphs. Paragraphs depict and in other cases only in paragraphs. Paragraphs depict
small shifts in the subject and sections depict greater small shifts in the subject and sections depict greater
shifts in it. The verses of the introduction and of the shifts in it. The verses of the introduction and of the
conclusion also may at times be divided into paragraphs conclusion also may at times be divided into paragraphs
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Common Misconceptions about Islam
4
and passages which are conditional, parenthetical,
inferential, modifying, cyclic or which signify
corollaries, conclusions, questions or answers. This of
course is not an exhaustive list.
4. The text of a s�rah progresses through these
paragraphs and sections and gradually reaches its
culmination. As a result, the s�rah assumes a distinct
and unique form and shape, and becomes a complete and
independent whole.
5. The s�rahs of the Qur’�n are not haphazardly
compiled as is generally thought. They have been arranged
in a specific order by the Almighty, and like the
arrangement of the verses within a s�rah, the arrangement
of the s�rahs within the Qur’�n is very apt and meaningful
with relation to the topic they discuss. In a nutshell, as per
this arrangement, the Qur’�n is divided into seven distinct
groups and the s�rahs within each group occur in pairs.
This pairing of the s�rahs is on the basis of the topics
discussed, and each member of a pair has a complementary
relation with the other. Some s�rahs are an exception to
this scheme like S�rah F�tih�ah, which is like an
introduction to the whole Qur’�n. Some other s�rahs have
come as a supplement or as a conclusion of a group. This
scheme, with its seven s�rah-groups and pairing of the
s�rahs, is stated by the Qur’�n in the following words: �
��������� � !�"��# �$%��������&%�'� ����������������(�) �*������+�,-�.�/0�1 ��And We have bestowed upon you seven math�n�
6
6. Math�n� (2 *�) is the plural of mathn� ( *�3 ) and it means
something which occurs in pairs.
culmination. As a result, the
and unique form and shape, and becomes a complete and
independent whole.
of the Qur’
compiled as is generally thought. They have been arranged
in a specific order by the Almighty, and like the
arrangement of the verses within a s
�n is very apt and meaningful �with relation to the topic they discuss. In a nutshell, as per
n is divided into seven distinct
s within each group occur in pairs.
is on the basis of the topics
discussed, and each member of a pair has a complementary
are an exception to
ah, which is like an
have
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culmination. As a result, the culmination. As a result, the
and unique form and shape, and becomes a complete and and unique form and shape, and becomes a complete and
independent whole.independent whole.
of the Qur’ of the Qur’
compiled as is generally thought. They have been arranged compiled as is generally thought. They have been arranged
in a specific order by the Almighty, and like the in a specific order by the Almighty, and like the
arrangement of the verses within a arrangement of the verses within a
�n is very apt and meaningful n is very apt and meaningful �with relation to the topic they discuss. In a nutshell, as per with relation to the topic they discuss. In a nutshell, as per
n is divided into seven distinct n is divided into seven distinct
s within each group occur in pairs. s within each group occur in pairs.
is on the basis of the topics is on the basis of the topics
discussed, and each member of a pair has a complementary discussed, and each member of a pair has a complementary
are an exception to are an exception to
ah, which is like an ah, which is like an
have
compiled as is generally thought. They have been arranged
in a specific order by the Almighty, and like the
arrangement of the verses within a
within the Qur’�n is very apt and meaningful ��with relation to the topic they discuss. In a nutshell, as per
n is divided into seven distinct
s within each group occur in pairs.
is on the basis of the topics
discussed, and each member of a pair has a complementary
are an exception to
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compiled as is generally thought. They have been arranged compiled as is generally thought. They have been arranged
in a specific order by the Almighty, and like the in a specific order by the Almighty, and like the
arrangement of the verses within a arrangement of the verses within a
within the Qur’within the Qur’��n is very apt and meaningful ��with relation to the topic they discuss. In a nutshell, as per with relation to the topic they discuss. In a nutshell, as per
n is divided into seven distinct n is divided into seven distinct
s within each group occur in pairs. s within each group occur in pairs.
is on the basis of the topics is on the basis of the topics
discussed, and each member of a pair has a complementary discussed, and each member of a pair has a complementary
are an exception to are an exception to
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Common Misconceptions about Islam
5
which is this great Qur’�n. (15:87)7
ii. The Qur’�n has Variant Readings
It is alleged that the Qur’�n has variant readings.
Typically a verse may have more than one variation.
These variations are not merely in pronunciation, they
exist, for example, in addition or deletions of words, in
the singular and plural form of words, in declensions and
in verb structures.8 It is generally believed that these
variations have been divinely revealed. The first person
to record these readings in the form of a book was Ab� ‘Ubayd Q�sim ibn Sall�m (d. 224 AH). He recorded
twenty five readings; Ab� Ja‘far al-T�abar� (d. 310 AH)
recorded over twenty readings, while it was Ab� Bakr
ibn Muj�hid (d. 324 AH) who selected the seven famous
ones.9 These seven readings became famous through
their readers. They are:
Place Reader
1. Mad�nah N�fi‘ (d. 169 AH)
2. Makkah Ibn Kath�r (d. 120 AH)
7. For an explanation of this verse see: Am�n Ah�san Is�l�h��,
Tadabbur-i Qur’�n, vol. 4, 377-378.
8. For a compendium of such examples, see: Muh�ammad
Fahad Kh�r�f, Al-Muyassar f� al-qir�’�t al-arba‘ ‘asharah, 4th
ed., Beirut: D�r Ibn Kath�r, 2006.
9. For further details, see: Ab� al-Khayr Muh�ammad ibn
Muh�ammad ibn al-Jazar�, Al-Nashr f� al-qir�’�t al-‘ashr, vol.
1 (Egypt: Maktabah al-tujj�riyyah, n.d.), 33-35.
Typically a verse may have more than one variation.
These variations are not merely in pronunciation, they
exist, for example, in addition or deletions of words, in
the singular and plural form of words, in declensions and 8 It is generally believed that these
variations have been divinely revealed. The first person
to record these readings in the form of a book was Ab
m (d. 224 AH). He recorded
Ja‘far al-T�abar
recorded over twenty readings, while it was Ab
(d. 324 AH) who selected the seven famous
These seven readings became famous through
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Typically a verse may have more than one variation.
These variations are not merely in pronunciation, they These variations are not merely in pronunciation, they
exist, for example, in addition or deletions of words, in exist, for example, in addition or deletions of words, in
the singular and plural form of words, in declensions and the singular and plural form of words, in declensions and 88 It is generally believed that these It is generally believed that these
variations have been divinely revealed. The first person variations have been divinely revealed. The first person
to record these readings in the form of a book was Abto record these readings in the form of a book was Ab
m (d. 224 AH). He recorded m (d. 224 AH). He recorded
Ja‘far al-T Ja‘far al-T��recorded over twenty readings, while it was Abrecorded over twenty readings, while it was Ab
(d. 324 AH) who selected the seven famous (d. 324 AH) who selected the seven famous
These seven readings became famous through These seven readings became famous through
It is generally believed that these
variations have been divinely revealed. The first person
to record these readings in the form of a book was Ab
sim ibn Sall m (d. 224 AH). He recorded
twenty five readings; Ab� Ja‘far al-T
recorded over twenty readings, while it was Ab
(d. 324 AH) who selected the seven famous
These seven readings became famous through
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It is generally believed that these
variations have been divinely revealed. The first person variations have been divinely revealed. The first person
to record these readings in the form of a book was Abto record these readings in the form of a book was Ab
sim ibn Sallsim ibn Sall��m (d. 224 AH). He recorded m (d. 224 AH). He recorded
twenty five readings; Abtwenty five readings; Ab�� Ja‘far al-T Ja‘far al-T
recorded over twenty readings, while it was Abrecorded over twenty readings, while it was Ab
(d. 324 AH) who selected the seven famous (d. 324 AH) who selected the seven famous
These seven readings became famous through These seven readings became famous through
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Common Misconceptions about Islam
6
3. Damascus Ibn ‘�mir (d. 118 AH)
4. Bas�rah Ab� ‘Amr (d. 154 AH)
5. K�fah ‘�s�im (d. 127 AH)
6. K�fah H�amzah (d. 156 AH)
7. K�fah Kis�’� (189 AH)
These readings cannot be accepted in any manner as
having the same status as the Qur’�n because of the
following reasons.
(i) There exists a consensus of opinion among the
scholars of our ummah on the fact that the Qur’�n is
mutaw�tir (ie such a large number of people have
transmitted the Qur’�n that the existence of any error in
the transmitted text is impossible).
Now, if the chains of narrators of each of these variant
readings are examined, none of them can be claimed as
mutaw�tir. They may be mutaw�tir from their famous
originators but they are certainly not mutaw�tir all the
way from these originators up to the Prophet (sws). At
best, they can be classified as ah��d (isolate reports).
Thus al-Zarkash� writes:
��4���5!6���7�8�����9:4;<���%=��:4;�>���$?�9� … � @A�B%�������&C"��D%C?�E��FCG�H$����?� I���4�� J�A�K !6���K�LM���?�9���4���N�O�P� Q4R4��7�8������ STU� K !6��� K�LM�� Q �$"�� V�WX� �')� D%YX�P� ���4���� Z��[���\��]� ���4��� �?� ���4��� ��)�(I��7�8�����
�^���8�4�"�X�K^"�4����_�.&;!�O�`�Q4R4��8F[��TI� ‘.��The opinion of the majority is that these seven
These readings cannot be accepted in any manner as
having the same status as the Qur’
following reasons.
(i) There exists a consensus of opinion among the
ummah on the fact that the Qur’
(ie such a large number of people have
n that the existence of any error in
the transmitted text is impossible).
Now, if the chains of narrators of each of these variant
readings are examined, none of them can be claimed as
from their famous
mutaw�tir
way from these originators up to the Prophet (sws). At
(isolate reports).
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These readings cannot be accepted in any manner as These readings cannot be accepted in any manner as
having the same status as the Qur’having the same status as the Qur’
following reasons.following reasons.
(i) There exists a consensus of opinion among the (i) There exists a consensus of opinion among the
ummah ummah on the fact that the Qur’on the fact that the Qur’
(ie such a large number of people have (ie such a large number of people have
n that the existence of any error in n that the existence of any error in
the transmitted text is impossible).the transmitted text is impossible).
Now, if the chains of narrators of each of these variant Now, if the chains of narrators of each of these variant
readings are examined, none of them can be claimed as readings are examined, none of them can be claimed as
from their famous from their famous
mutawmutaw��tir
way from these originators up to the Prophet (sws). At way from these originators up to the Prophet (sws). At
(isolate reports). (isolate reports).
ummah
(ie such a large number of people have
transmitted the Qur’�n that the existence of any error in
the transmitted text is impossible).
Now, if the chains of narrators of each of these variant
readings are examined, none of them can be claimed as
mutaw tir from their famous tir
originators but they are certainly not mutaw
way from these originators up to the Prophet (sws). At
(isolate reports).
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ummah ummah
(ie such a large number of people have (ie such a large number of people have
transmitted the Qur’��n that the existence of any error in n that the existence of any error in
the transmitted text is impossible).the transmitted text is impossible).
Now, if the chains of narrators of each of these variant Now, if the chains of narrators of each of these variant
readings are examined, none of them can be claimed as readings are examined, none of them can be claimed as
mutawmutaw��tirtir from their famous from their famous tirtir
originators but they are certainly not originators but they are certainly not mutawmutaw
way from these originators up to the Prophet (sws). At way from these originators up to the Prophet (sws). At
(isolate reports). (isolate reports).
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Common Misconceptions about Islam
7
readings are mutaw�tir. However, one opinion is that
they are mashh�r10
…. The truth in this regard is that
they are mutaw�tir from these seven [qurr�’]. As far
as their taw�tur from the Prophet (sws) is concerned,
this is debatable. For the chains of narrators of these
seven are found in the books of qir�’�t. These chains
are transmission from a single person to another and
do not fulfil the condition of taw�tur neither from the
first narrator to the last nor in between.11
(ii) Not only are these readings isolate reports (ah��d),
but also many of the narrators of these readings are not
regarded as trustworthy by the scholars of ‘ilm al-rij�l as
far as accepting Ah��d�th from them is concerned. As an
example, this is what is written about H�afs� ibn
Sulaym�n, perhaps the most famous and most widely
acclaimed of all the disciples of the major qurr�’:
In the opinion of ‘Abd al-Rah�m�n ibn Ab� H��tim,
‘Abd al-Rah�m�n ibn Y�suf ibn Khirash and Im�m
Muslim he is matr�k al-h�ad�th (abondoned in
H�ad�th). Al-Bukh�r� comments on him as tarak�hu.
‘Al� ibn al-Mad�n� and Ab� Zur‘ah regard him to be
d�a‘�f al-h�ad�th (weak in H�ad�th). In the opinion of
Yah�y� ibn Ma‘�n as quoted by Ab� Qud�mah
Sarakhs� and ‘Uthm�n ibn Sa‘�d al-D�rim� he is laysa
bi thiqah (not reliable). Al-Nas�’� also regards him to
10. ie. widely attested.
11. Ab� ‘Abdull�h Badr al-D�n Muh�ammad ibn Bah�dur ibn
‘Abdull�h al-Zarkash�, Al-Burh�n f� ‘ul�m al-Qur’�n, 2nd
ed.,
vol. 1 (Beirut: D�r al-fikr, 1980), 319.
are transmission from a single person to another and
do not fulfil the condition of
first narrator to the last nor in between.
(ii) Not only are these readings isolate reports (
but also many of the narrators of these readings are not
regarded as trustworthy by the scholars of
from them is concerned. As an
example, this is what is written about H
perhaps the most famous and most widely
acclaimed of all the disciples of the major qurr
n ibn Ab H�� H tim,
suf ibn Khirash and Im�m
(abondoned in
�hu
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are transmission from a single person to another and are transmission from a single person to another and
do not fulfil the condition of do not fulfil the condition of
first narrator to the last nor in between.first narrator to the last nor in between.
(ii) Not only are these readings isolate reports ((ii) Not only are these readings isolate reports (
but also many of the narrators of these readings are not but also many of the narrators of these readings are not
regarded as trustworthy by the scholars of regarded as trustworthy by the scholars of
from them is concerned. As an from them is concerned. As an
example, this is what is written about Hexample, this is what is written about H
perhaps the most famous and most widely perhaps the most famous and most widely
acclaimed of all the disciples of the major acclaimed of all the disciples of the major qurrqurr
n ibn Abn ibn Ab��n ibn Abn ibn Abn ibn Ab H H�� �� H
suf ibn Khirash and Imsuf ibn Khirash and Im�m
(abondoned in (abondoned in
�huhu
(ii) Not only are these readings isolate reports (
but also many of the narrators of these readings are not
regarded as trustworthy by the scholars of
d�th� from them is concerned. As an
example, this is what is written about H
perhaps the most famous and most widely
acclaimed of all the disciples of the major
�n ibn Ab
suf ibn Khirash and Im
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(ii) Not only are these readings isolate reports ((ii) Not only are these readings isolate reports (
but also many of the narrators of these readings are not but also many of the narrators of these readings are not
regarded as trustworthy by the scholars of regarded as trustworthy by the scholars of
d�thth�� from them is concerned. As an from them is concerned. As an
example, this is what is written about Hexample, this is what is written about H
perhaps the most famous and most widely perhaps the most famous and most widely
acclaimed of all the disciples of the major acclaimed of all the disciples of the major
�n ibn Abn ibn Ab
suf ibn Khirash and Imsuf ibn Khirash and Im
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Common Misconceptions about Islam
8
be laysa bi thiqah. S��lih� ibn Muh�ammad al-Baghd�d� says that the Ah��d�th narrated by him are not worth
writing as primary evidence and all of them mention
unfamiliar things in religion. ‘Abd al-Rah�m�n ibn
Y�suf ibn Khir�sh says that he is a great liar and
forges �h�ad�th. Yah�y� ibn Ma‘�n also regards him to
be a great liar.12
It seems quite strange that a person so widely regarded
as unreliable (even called a liar) in accepting H�ad�th
from be regarded as a very dependable person as far the
Qur’�n is concerned.
(iii) The only complete reading of the Qur’�n which is
in vogue from the time of the Prophet (sws) is the al-
qir�‘�t al-‘�mmah (the universal reading) – the very
reading read out to the Prophet (sws) once the revelation
of the Qur’�n had been completed. It was this very
reading which existed among the companions of the
Prophet (sws). Ab� ‘Abd al-Rah�man al-Sulam� (d. 105
AH)13
narrates:
a =�b(�C6����c������!?�4dA��.�� �*?�����?����\d�eA�98��=�f) O�98��������8��d��4) O��9������: g)M�������R ;h����fd i��d���j��
a4":� IA�=�k��� 98������FI���K� �� �FC?�&C"��D%C?�E��(CG�E�
12. See: Ab� al-H �ajj�j Y�suf ibn al-Zak� al-Mizz�, Tahdh�b
al-kam�l f� asm�’ al-rij�l, 2nd
ed., vol. 7 (Beirut: Mu’assasah
al-ris�lah, 1413 AH), 13-15.
13. See: Al-Mizz�, Tahdh�b al-kam�l, vol. 14, 410.
be a great liar.12
It seems quite strange that a person so widely regarded
as unreliable (even called a liar) in accepting H
from be regarded as a very dependable person as far the
(iii) The only complete reading of the Qur’
in vogue from the time of the Prophet (sws) is the
(the universal reading) – the very
reading read out to the Prophet (sws) once the revelation
n had been completed. It was this very
reading which existed among the companions of the
man al-Sulam (d. 105
a =
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be a great liar.be a great liar.
It seems quite strange that a person so widely regarded It seems quite strange that a person so widely regarded
as unreliable (even called a liar) in accepting Has unreliable (even called a liar) in accepting H
from be regarded as a very dependable person as far the from be regarded as a very dependable person as far the
(iii) The only complete reading of the Qur’(iii) The only complete reading of the Qur’
in vogue from the time of the Prophet (sws) is the in vogue from the time of the Prophet (sws) is the
(the universal reading) – the very (the universal reading) – the very
reading read out to the Prophet (sws) once the revelation reading read out to the Prophet (sws) once the revelation
n had been completed. It was this very n had been completed. It was this very
reading which existed among the companions of the reading which existed among the companions of the
man al-Sulamman al-Sulam��man al-Sulamman al-Sulamman al-Sulamman al-Sulam (d. 105 (d. 105
from be regarded as a very dependable person as far the
n is concerned.
(iii) The only complete reading of the Qur’
in vogue from the time of the Prophet (sws) is the
(the universal reading) – the very
reading read out to the Prophet (sws) once the revelation
n had been completed. It was this very
reading which existed among the companions of the
man al-Sulam
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from be regarded as a very dependable person as far the from be regarded as a very dependable person as far the
n is concerned.n is concerned.
(iii) The only complete reading of the Qur’(iii) The only complete reading of the Qur’
in vogue from the time of the Prophet (sws) is the in vogue from the time of the Prophet (sws) is the
(the universal reading) – the very (the universal reading) – the very
reading read out to the Prophet (sws) once the revelation reading read out to the Prophet (sws) once the revelation
n had been completed. It was this very n had been completed. It was this very
reading which existed among the companions of the reading which existed among the companions of the
man al-Sulamman al-Sulam
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Common Misconceptions about Islam
9
D%X�l!=�mT��� n ���P�_������oR�p�K�q� ����;[��=���j�� O�9rsM�7 ��k�� U�t $���u����� O����.
The reading of Ab� Bakr, ‘Umar, ‘Uthm�n and Zayd ibn Th�bit and that of all the Muh�jir�n and the Ans ��r was one. They would read the Qur’�n according to the al-qir�’�t al-‘ammah. This is the same reading which was read out to the Prophet (sws)
in the year of his death by Gabriel. Zayd ibn Th�bit was also present in this reading [called] the al-‘ard�ah
al-akh�rah14
and it was this very reading that he taught the Qur’�n to people till his death.
15
As far as certain countries are concerned where the Qur’�n is practically read on a different reading,
16 these
readings are bound to have been enforced in them in a
certain period of time much later after the departure of the Prophet (sws). Thus, for example, it is historically known that the reading of N�fi‘was officially promulgated in the third century h �ijrah in North Africa after the rise of the Malikite fiqh in this area.
17
14. ie. the final recital.
15. Al-Zarkash�, Al-Burh�n, vol. 1, 237.
16. Thus for example, the Qur’�n is read on the reading of
Q�l�n (d. 220 AH), a student of N�fi‘ (d. 169 AH), in Tunisia
and on the reading of Warsh (d. 197 AH), another student of
N�fi‘, in Morocco. Similarly, the Qur’�n is read on the reading
of D�r� (d. 246 AH), a student of Ab� ‘Amr (d. 154 AH), in
parts of Sudan and Yemen.
17. For details see: Hind Shalb�, Al-Qir�’�t bi Afriqiyyah, 1st
ed. (Tunisia: Al-D�r al-‘arabiyyah li al-kit�b, 1983), 223-235.
r was one. They would read the Qur’according to the same reading which was read out to the Prophet (sws)
in the year of his death by Gabriel. Zayd ibn Thwas also present in this reading [called] the
and it was this very reading that he n to people till his death.
As far as certain countries are concerned where the n is practically read on a different reading,
readings are bound to have been enforced in them in a
certain period of time much later after the departure of the Prophet (sws). Thus, for example, it is historically
fi‘was officially in North Africa
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according to the according to the same reading which was read out to the Prophet (sws) same reading which was read out to the Prophet (sws)
in the year of his death by Gabriel. Zayd ibn Thin the year of his death by Gabriel. Zayd ibn Thwas also present in this reading [called] the was also present in this reading [called] the
and it was this very reading that he and it was this very reading that he n to people till his death.n to people till his death.
As far as certain countries are concerned where the As far as certain countries are concerned where the n is practically read on a different reading,n is practically read on a different reading,
readings are bound to have been enforced in them in a readings are bound to have been enforced in them in a
certain period of time much later after the departure of certain period of time much later after the departure of the Prophet (sws). Thus, for example, it is historically the Prophet (sws). Thus, for example, it is historically
fi‘was officially fi‘was officially in North Africa in North Africa
was also present in this reading [called] the and it was this very reading that he �n to people till his death.
As far as certain countries are concerned where the n is practically read on a different reading,
readings are bound to have been enforced in them in a
certain period of time much later after the departure of the Prophet (sws). Thus, for example, it is historically known that the reading of N�fi‘was officially
ijrah in North Africa
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and it was this very reading that he and it was this very reading that he �n to people till his death.n to people till his death.
As far as certain countries are concerned where the As far as certain countries are concerned where the n is practically read on a different reading,n is practically read on a different reading,
readings are bound to have been enforced in them in a readings are bound to have been enforced in them in a
certain period of time much later after the departure of certain period of time much later after the departure of the Prophet (sws). Thus, for example, it is historically the Prophet (sws). Thus, for example, it is historically known that the reading of N��fi‘was officially fi‘was officially
ijrah in North Africa in North Africa
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Common Misconceptions about Islam
10
It is clear from this analysis that these extant readings which are found in books of tafs�r and read and taught in religious schools can in no way be accepted. Whether they originated from insistence by some to cling to the
first recital of the Qur’�n, or were mere explanations of the actual verses written down by the companions in their own codices or were concocted to disparage the Qur’�n is a mystery which perhaps may never be solved. However, this much is certain.They cannot be regarded as the Qur’�n in any way.
iii. The Qur’�n was revealed on Seven Ah�ruf
There are certain narratives which say that the Qur’�n
was revealed on seven ah�ruf. A typical narrative reads:
���?� ��%�dvw��� ��d� �9���x?� ��?� yz �;�[� ��d�� ��?�{�� ��� ��?�F�%����(�$�iJ�����z �̂ �|���� ��d� ����x?� xf ���"� �a �=� xDJ)�A� }~�: ������ y�!�?� ��d� �����J���� ��!�?
xf ���"� �a4�����F�C�?� �� �=��Y���� �9�:4x"��A������� yn��w��� ��d� �&%�\��� ��d� �n �<�I�� �;%�)�A���=�A� �&�C�"��� �D%�C�?� xD�C��� F�C�G� �D�C��� �a4x"�:� �� �O��� �Ix����=�A� ��� ��%��
�d� xDx�!J!��� J&�i� �����g)�� FJ���� xDx��C�;��A� J&�i� �D%�C�?� ����?�A� ���A� x7��\�X��D�L��Q����D�C��� �a4x"�:� ��� xf�C���X� �&�C�"��� �D%�C�?� xD�C���F�C�G� �D�C��� �a4x"�:� �D�d� xf�����X��a ���X� �;%�$���A���=�A� ��� ��%��� F�C�?� �� �=��Y���� �9�:4x"� �A������� ��T�I� xf ���"� (})��
xD�C�":�A��&�C�"����D%�C�?�xD�C���F�C�G��D�C����a4x"�:��A�����X�xn �<�I� ����A���=���a �=�J&�i���&�C�"��� �D%�C�?� xD�C��� F�C�G� �D�C��� �a4x"�:� �a ���X� �A������� xDx� ���"� (������ �9�8��������
own codices or were concocted to disparage the Qur’a mystery which perhaps may never be solved. However, this much is certain.They cannot be regarded as the
n in any way.
n was revealed on Seven
There are certain narratives which say that the Qur’
. A typical narrative reads:
���?� ��%�dvw��� ��d� �9���x?� ��?� yz �;�[� ��d�� ��?�{�� ��� ��?�F�%����(�$�iJ�����z �̂ �|���� ��d� ����x?� xf ���"� �a �=� xDJ)�A� }~�: ������ y�!�?� ��d� �����J���� ��!�?
xf ���"� �a4����� �;%�)�A���=�A� �&�C�"��� �D%�C�?� xD�C��� F�C�G� �D�C��� �a4x"�:� �� �O��� �Ix����=�A� ��� ��%��
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own codices or were concocted to disparage the Qur’own codices or were concocted to disparage the Qur’a mystery which perhaps may never be solved. However, a mystery which perhaps may never be solved. However, this much is certain.They cannot be regarded as the this much is certain.They cannot be regarded as the
n in any way.
n was revealed on Seven n was revealed on Seven
There are certain narratives which say that the Qur’There are certain narratives which say that the Qur’
. A typical narrative reads:. A typical narrative reads:
���?� ��%�dvw��� ��d� �9���x?� ��?� yz �;�[� ��d�� ��?�{�� ��� ��?�F�%����(�$�iJ������?� ��%�dvw��� ��d� �9���x?� ��?� yz �;�[� ��d�� ��?�{�� ��� ��?�F�%����(�$�iJ�����z �̂ �|���� ��d� ����x?� xf ���"� �a �=� xDJ)�A� }~�: ������ y�!�?� ��d� �����J���� ��!�?��z �̂ �|���� ��d� ����x?� xf ���"� �a �=� xDJ)�A� }~�: ������ y�!�?� ��d� �����J���� ��!�?
xf ���"� �a4����xf ���"� �a4����
iii. The Qur’�n was revealed on Seven
There are certain narratives which say that the Qur’
ruf. A typical narrative reads:ruf
���?� ��%�dvw��� ��d� �9���x?� ��?� yz �;�[� ��d�� ��?�{�� ��� ��?�F�%����(�$�iJ�����z �̂ �|���� ��d� ����x?� xf ���"� �a �=� xDJ)�A� }~�: ������ y�!�?� ��d� �����J���� ��!�?�F�C�?� �� �=��Y���� �9�:4x"��A������� yn��w��� ��d� �&%�\��� ��d� �n �<�I�
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iii. The Qur’��n was revealed on Seven n was revealed on Seven
There are certain narratives which say that the Qur’There are certain narratives which say that the Qur’
rufruf. A typical narrative reads:. A typical narrative reads:rufrufruf
���?� ��%�dvw��� ��d� �9���x?� ��?� yz �;�[� ��d�� ��?�{�� ��� ��?�F�%����(�$�iJ������?� ��%�dvw��� ��d� �9���x?� ��?� yz �;�[� ��d�� ��?�{�� ��� ��?�F�%����(�$�iJ�����z �̂ �|���� ��d� ����x?� xf ���"� �a �=� xDJ)�A� }~�: ������ y�!�?� ��d� �����J���� ��!�?��z �̂ �|���� ��d� ����x?� xf ���"� �a �=� xDJ)�A� }~�: ������ y�!�?� ��d� �����J���� ��!�?�F�C�?� �� �=��Y���� �9�:4x"��A������� yn��w��� ��d� �&%�\��� ��d� �n �<�I��F�C�?� �� �=��Y���� �9�:4x"��A������� yn��w��� ��d� �&%�\��� ��d� �n �<�I�
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Common Misconceptions about Islam
11
���T�I� ����� f���w)�A� ��T�\�I� �a ���X� �;x��A�����X� �A���=�� (��� �a �=� J&�i� f���w)�A� ��T�\�I�a�w)�A����������xD$�����J6�%��� ������8���= �X�y�x���A��K� !�"�F�C�?���
‘Abd al-Rah�m�n ibn ‘Abd al-Q�r� narrated: “ ‘Umar
ibn al-Khat�t ��b said before me: ‘I heard Hish�m ibn
H�ak�m ibn H�iz�m reading S�rah Furq�n in a different
way from the one I used to read it, and the Prophet
(sws) himself had read out this s�rah to me.
Consequently, as soon as I heard him, I wanted to get
hold of him. However, I gave him respite until he had
finished the prayer. Then I got hold of his cloak and
dragged him to the Prophet (sws). I said to him: “I
have heard this person [Hish�m ibn H�ak�m ibn
H�iz�m] reading S�rah Furq�n in a different way from
the one you had read it out to me.” The Prophet (sws)
said: “Leave him alone [O ‘Umar].” Then he said to
Hish�m: “Read [it].” [‘Umar said:] “He read it out in
the same way as he had done before me.” [At this,]
the Prophet (sws) said: “It was revealed thus.” Then
the Prophet (sws) asked me to read it out. So I read it
out. [At this], he said: “It was revealed thus; this
Qur’�n has been revealed on Seven Ah�ruf. You can
read it in any of them you find easy from among
them.” ’ ”18
While critically analyzing this narrative, Gh�mid� writes:19
18. M�lik ibn Anas, Al-Mu’at �t��, vol. 1 (Egypt: D�r ih�y�’ al-
tur�th al-‘arab�, n.d.), 201, (no. 473).
19. Gh�mid�, M�z�n, 30-31.
way from the one I used to read it, and the Prophet
(sws) himself had read out this
Consequently, as soon as I heard him, I wanted to get
hold of him. However, I gave him respite until he had
finished the prayer. Then I got hold of his cloak and
dragged him to the Prophet (sws). I said to him: “I
have heard this person [Hish�m ibn H
n in a different way from
the one you had read it out to me.” The Prophet (sws)
said: “Leave him alone [O ‘Umar].” Then he said to
m: “Read [it].” [‘Umar said:] “He read it out in
the same way as he had done before me.” [At this,]
the Prophet (sws) said: “It was revealed thus.” Then
the Prophet (sws) asked me to read it out. So I read it
out. [At this], he said: “It was revealed thus; this
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way from the one I used to read it, and the Prophet way from the one I used to read it, and the Prophet
(sws) himself had read out this (sws) himself had read out this
Consequently, as soon as I heard him, I wanted to get Consequently, as soon as I heard him, I wanted to get
hold of him. However, I gave him respite until he had hold of him. However, I gave him respite until he had
finished the prayer. Then I got hold of his cloak and finished the prayer. Then I got hold of his cloak and
dragged him to the Prophet (sws). I said to him: “I dragged him to the Prophet (sws). I said to him: “I
have heard this person [Hishhave heard this person [Hish�n in a different way from n in a different way from
the one you had read it out to me.” The Prophet (sws) the one you had read it out to me.” The Prophet (sws)
said: “Leave him alone [O ‘Umar].” Then he said to said: “Leave him alone [O ‘Umar].” Then he said to
m: “Read [it].” [‘Umar said:] “He read it out in m: “Read [it].” [‘Umar said:] “He read it out in
the same way as he had done before me.” [At this,] the same way as he had done before me.” [At this,]
the Prophet (sws) said: “It was revealed thus.” Then the Prophet (sws) said: “It was revealed thus.” Then
the Prophet (sws) asked me to read it out. So I read it the Prophet (sws) asked me to read it out. So I read it
out. [At this], he said: “It was revealed thus; this out. [At this], he said: “It was revealed thus; this
hold of him. However, I gave him respite until he had
finished the prayer. Then I got hold of his cloak and
dragged him to the Prophet (sws). I said to him: “I
have heard this person [Hish
rah Furq�n in a different way from
the one you had read it out to me.” The Prophet (sws)
said: “Leave him alone [O ‘Umar].” Then he said to
m: “Read [it].” [‘Umar said:] “He read it out in
the same way as he had done before me.” [At this,]
the Prophet (sws) said: “It was revealed thus.” Then
the Prophet (sws) asked me to read it out. So I read it
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hold of him. However, I gave him respite until he had
finished the prayer. Then I got hold of his cloak and finished the prayer. Then I got hold of his cloak and
dragged him to the Prophet (sws). I said to him: “I dragged him to the Prophet (sws). I said to him: “I
have heard this person [Hishhave heard this person [Hish
rah Furqrah Furq�n in a different way from
the one you had read it out to me.” The Prophet (sws) the one you had read it out to me.” The Prophet (sws)
said: “Leave him alone [O ‘Umar].” Then he said to said: “Leave him alone [O ‘Umar].” Then he said to
m: “Read [it].” [‘Umar said:] “He read it out in m: “Read [it].” [‘Umar said:] “He read it out in
the same way as he had done before me.” [At this,] the same way as he had done before me.” [At this,]
the Prophet (sws) said: “It was revealed thus.” Then the Prophet (sws) said: “It was revealed thus.” Then
the Prophet (sws) asked me to read it out. So I read it the Prophet (sws) asked me to read it out. So I read it
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Common Misconceptions about Islam
12
If the following points about this narrative are
contemplated on, it becomes evident that it is an
absolutely meaningless narrative which should not
be considered of any worth in this regard:
Firstly, even though this narrative has been recorded
in the basic books of H�ad�th literature, no one in
history has ever been able to offer a convincing
explanation of it rendering it totally ambiguous. Al-
Suy�t ��20 has recorded about forty interpretations of
this narrative and then, while acknowledging the
weakness of each of these, has confessed that this
narrative should be regarded among the
mutash�bih�t, whose meaning is only known to
God:
�a =����a4=�~�$?� ;�R:A��.DC�����~:����~T���Dd <�h������TI�����And to me the best opinion in this regard is that of the
people who say that this H�ad�th is from among matters
of mutash�bih�t, the meaning of which cannot be
understood.21
Secondly, the only plausible interpretation of the
20. Jal�l al-D�n ‘Abd al-Rah�m�n ibn Kam�l al-D�n Ab� Bakr
ibn Muh�ammad ibn S�biq al-D�n al-Suy�t��, Al-Itq�n f� ‘ul�m
al-Qur’�n, 2nd
ed., vol. 1 (Bayd�r: Mansh�r�t al-rad ��, 1343
AH), 165-172.
21. Jal�l al-D�n ‘Abd al-Rah�m�n ibn Kam�l al-D�n Ab� Bakr
ibn Muh�ammad ibn S�biq al-D�n al-Suy�t��, Tanw�r al-haw�lik,
2nd
ed. (Beirut: D�r al-j�l, 1993), 199.
Firstly, even though this narrative has been recorded
in the basic books of H
history has ever been able to offer a convincing
explanation of it rendering it totally ambiguous. Al-
has recorded about forty interpretations of
this narrative and then, while acknowledging the
weakness of each of these, has confessed that this
narrative should be regarded among the
, whose meaning is only known to
�a =����a4=�~�$?� ;�R:A�And to me the best opinion in this regard is that of the
th is from among matters
, the meaning of which cannot be
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Firstly, even though this narrative has been recorded Firstly, even though this narrative has been recorded
in the basic books of Hin the basic books of H
history has ever been able to offer a convincing history has ever been able to offer a convincing
explanation of it rendering it totally ambiguous. Al-explanation of it rendering it totally ambiguous. Al-
has recorded about forty interpretations of has recorded about forty interpretations of
this narrative and then, while acknowledging the this narrative and then, while acknowledging the
weakness of each of these, has confessed that this weakness of each of these, has confessed that this
narrative should be regarded among the narrative should be regarded among the
, whose meaning is only known to , whose meaning is only known to
�a =����a4=�~�$?� ;�R:A��a =����a4=�~�$?� ;�R:A�And to me the best opinion in this regard is that of the And to me the best opinion in this regard is that of the
th is from among matters th is from among matters
, the meaning of which cannot be , the meaning of which cannot be
has recorded about forty interpretations of
this narrative and then, while acknowledging the
weakness of each of these, has confessed that this
narrative should be regarded among the
, whose meaning is only known to
�a =����a4=�~�$?� ;�R:A�And to me the best opinion in this regard is that of the
th is from among matters
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has recorded about forty interpretations of has recorded about forty interpretations of
this narrative and then, while acknowledging the this narrative and then, while acknowledging the
weakness of each of these, has confessed that this weakness of each of these, has confessed that this
narrative should be regarded among the narrative should be regarded among the
, whose meaning is only known to , whose meaning is only known to
�a =����a4=�~�$?� ;�R:A��a =����a4=�~�$?� ;�R:A�And to me the best opinion in this regard is that of the And to me the best opinion in this regard is that of the
th is from among matters th is from among matters
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Common Misconceptions about Islam
13
word ah�ruf is that it connotes pronunciation22
of
words the Arabs were used to. However, in this case,
the text of the H�ad�th itself negates this meaning. It
is known that both ‘Umar (rta) and H�ish�m (rta)
belonged to the same tribe: the Quraysh. Obviously,
people of the same tribe could not have had different
pronunciations.
Thirdly, even if it is accepted that this difference was
of pronunciation between various tribes and as a
result they were allowed to read it variously, the verb
unzila (was revealed) is very inappropriate. The
Qur’�n has specified that it was revealed in the
language of the Prophet’s tribe: the Quraysh (See for
example: 19:97, 44:58). After this, it can be accepted
that the various tribes were allowed to read it
according to their own accents, but how can it be
accepted that the Almighty Himself revealed the
various dialects and pronunciations.
Fourthly, it is known that Hish�m had accepted Islam
on the day Makkah was conquered. If this Had�th is
accepted, it would mean that even after the conquest
of Makkah senior Companions and even a close
associate like ‘Umar (rta) was unaware of the fact that
the Prophet (sws) secretly taught the Qur’�n in some
22. The actual words are: lugh�t and lahj�t. There is a
difference between the two. In the former the pronunciation of
the word changes because of a variation in harak�t (eg. �|xd and ��|�d), while in the latter the pronunciation of a word
changes because of a variation in accent. (Translator’s Note)
pronunciations.
Thirdly, even if it is accepted that this difference was
of pronunciation between various tribes and as a
result they were allowed to read it variously, the verb
(was revealed) is very inappropriate. The
n has specified that it was revealed in the
language of the Prophet’s tribe: the Quraysh (See for
example: 19:97, 44:58). After this, it can be accepted
that the various tribes were allowed to read it
according to their own accents, but how can it be
accepted that the Almighty Himself revealed the
m had accepted Islam
th is
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pronunciations. pronunciations.
Thirdly, even if it is accepted that this difference was Thirdly, even if it is accepted that this difference was
of pronunciation between various tribes and as a of pronunciation between various tribes and as a
result they were allowed to read it variously, the verb result they were allowed to read it variously, the verb
(was revealed) is very inappropriate. The (was revealed) is very inappropriate. The
n has specified that it was revealed in the n has specified that it was revealed in the
language of the Prophet’s tribe: the Quraysh (See for language of the Prophet’s tribe: the Quraysh (See for
example: 19:97, 44:58). After this, it can be accepted example: 19:97, 44:58). After this, it can be accepted
that the various tribes were allowed to read it that the various tribes were allowed to read it
according to their own accents, but how can it be according to their own accents, but how can it be
accepted that the Almighty Himself revealed the accepted that the Almighty Himself revealed the
m had accepted Islam m had accepted Islam
th is th is
result they were allowed to read it variously, the verb
(was revealed) is very inappropriate. The
n has specified that it was revealed in the
language of the Prophet’s tribe: the Quraysh (See for
example: 19:97, 44:58). After this, it can be accepted
that the various tribes were allowed to read it
according to their own accents, but how can it be
accepted that the Almighty Himself revealed the
various dialects and pronunciations.
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result they were allowed to read it variously, the verb result they were allowed to read it variously, the verb
(was revealed) is very inappropriate. The (was revealed) is very inappropriate. The
n has specified that it was revealed in the n has specified that it was revealed in the
language of the Prophet’s tribe: the Quraysh (See for language of the Prophet’s tribe: the Quraysh (See for
example: 19:97, 44:58). After this, it can be accepted example: 19:97, 44:58). After this, it can be accepted
that the various tribes were allowed to read it that the various tribes were allowed to read it
according to their own accents, but how can it be according to their own accents, but how can it be
accepted that the Almighty Himself revealed the accepted that the Almighty Himself revealed the
various dialects and pronunciations.
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Common Misconceptions about Islam
14
other form and reading from the one openly heard
from the Prophet (sws) and preserved in writing and
in memory. Every person can realize how grave this
claim is and how far reaching are its effects.
iv. Only God knows the Meanings of
Certain Qur’�nic Verses
It is generally thought that there are certain verses of
the Qur’�n whose meaning is only known to God and
that no man is able to understand them. They are called
the mutash�bih�t verses of the Qur’�n.
It needs to be clarified that the mutash�bih�t of the
Qur’�n are verses in which things that are beyond human
observation or comprehension are mentioned in the form
of comparison (tashb�h) to things which we know in our
own language and through our own experience. The
actual purport conveyed by these verses is clear.
However, human intellect is not equipped to grasp the
reality to which they refer. For example, it is said in
S�rah H��qqah that the Almighty’s throne shall be lifted
by eight angels on the Day of Judgement. Now we cannot
know what the throne will be like, though we may have a
slight idea since the word throne is also a common word
in our language. Similarly, S�rah Muddaththir says that
there will be nineteen sentinels guarding Hell. Again we
cannot say why there will be nineteen and what they will
be like, though we know that the word nineteen mentions
a definite number. Consequently, verses which mention
iv. Only God knows the Meanings of
Certain Qur’
It is generally thought that there are certain verses of
n whose meaning is only known to God and
that no man is able to understand them. They are called
verses of the Qur’
It needs to be clarified that the mutash
n are verses in which things that are beyond human
observation or comprehension are mentioned in the form
) to things which we know in our
own language and through our own experience. The
actual purport conveyed by these verses is clear.
However, human intellect is not equipped to grasp the
reality to which they refer. For example, it is said in
qqah that the Almighty’s throne shall be lifted
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iv. Only God knows the Meanings of iv. Only God knows the Meanings of
Certain Qur’Certain Qur’
It is generally thought that there are certain verses of It is generally thought that there are certain verses of
n whose meaning is only known to God and n whose meaning is only known to God and
that no man is able to understand them. They are called that no man is able to understand them. They are called
verses of the Qur’ verses of the Qur’
It needs to be clarified that the It needs to be clarified that the
n are verses in which things that are beyond human n are verses in which things that are beyond human
observation or comprehension are mentioned in the form observation or comprehension are mentioned in the form
) to things which we know in our ) to things which we know in our
own language and through our own experience. The own language and through our own experience. The
actual purport conveyed by these verses is clear. actual purport conveyed by these verses is clear.
However, human intellect is not equipped to grasp the However, human intellect is not equipped to grasp the
reality to which they refer. For example, it is said in reality to which they refer. For example, it is said in
qqah that the Almighty’s throne shall be lifted qqah that the Almighty’s throne shall be lifted
n whose meaning is only known to God and
that no man is able to understand them. They are called
verses of the Qur’
It needs to be clarified that the
n are verses in which things that are beyond human
observation or comprehension are mentioned in the form
) to things which we know in our
own language and through our own experience. The
actual purport conveyed by these verses is clear.
However, human intellect is not equipped to grasp the
reality to which they refer. For example, it is said in
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n whose meaning is only known to God and n whose meaning is only known to God and
that no man is able to understand them. They are called that no man is able to understand them. They are called
verses of the Qur’ verses of the Qur’
It needs to be clarified that the It needs to be clarified that the
n are verses in which things that are beyond human n are verses in which things that are beyond human
observation or comprehension are mentioned in the form observation or comprehension are mentioned in the form
) to things which we know in our ) to things which we know in our
own language and through our own experience. The own language and through our own experience. The
actual purport conveyed by these verses is clear. actual purport conveyed by these verses is clear.
However, human intellect is not equipped to grasp the However, human intellect is not equipped to grasp the
reality to which they refer. For example, it is said in reality to which they refer. For example, it is said in
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Common Misconceptions about Islam
15
the blowing of spirit in Adam,23
the birth of Jesus (sws)
without a father,24
nature of God’s actions like His sitting
on a throne,25
the blessings of Paradise like the nature of
its milk and honey,26
the torments of Hell like the tree of
zaqq�m growing in fire27
are examples of the
mutash�bih�t. The real purpose of such verses is that
they become a trial and test for people since they must
profess faith in them, without going after their reality.
The Qur’�n says:
�{%�C�?� �a�w)�A� �~�T���� �4xI��z ���\���� vn�A� J�xI� �7 ���\�v�� �7 ���� xD$��� �z ���\�����8 ����d��xD$����D�d �<��� �����4x �!J��%�X�����j�&�;�d4�C�=�P�����T���� J����X��7 �;�d �<��x��x��s�A��
J������ xDVC��� ����� xD�C�������� x&�C ��� ����� �D�C�������� 8 ����d���� �K�$��Y�����&�C� ���� (�X� ��4x|�"���z �!��M����4����A������x��O�T��� ����� �$}d�:���$�?��}�����O��D�d� J$������4��4����+0.�1��
He it is Who has sent down to you the Book; in it are
verses fundamental; they are the foundation of the
book: others are mutash�bih�t. But those in whose
hearts is a twist follow the mutash�bih�t seeking
discord, and searching for its hidden meanings, but
no one knows their true reality except Allah. And
those who are firmly grounded in knowledge say:
“We believe in the Book; the whole of it is from our
Lord;” and none will grasp the Message except men
23. See, for example: 15:29, 38:72.
24. See, for example: 21:91, 66:12.
25. See, for example: 2:29, 7:54, 20:53.
26. See, for example: 47:15.
27. See, for example: 37:62, 44:43, 56:52.
they become a trial and test for people since they must
profess faith in them, without going after their reality.
n says:
��z ���\���� vn�A� J�xI� �7 ���\�v�� �7 ���� xD$��� �z ���\�����8 ����d��xD$����D�d �<��� �����4x �!J��%�X�����j�&�;�d4�C�=�P�����T���� J����X��7 �;�d �<��x��x��s�A��
J������ xDVC��� ����� xD�C�������� x&�C ��� ����� �D�C�������� 8 ����d���� �K�$��Y�����z �!��M����4����A������x��O�T��� ����� �$}d�:���$�?��}�����O��D�d� J$������4��4����
He it is Who has sent down to you the Book; in it are
verses fundamental; they are the foundation of the
. But those in whose
seeking
discord, and searching for its hidden meanings, but
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they become a trial and test for people since they must they become a trial and test for people since they must
profess faith in them, without going after their reality. profess faith in them, without going after their reality.
n says:n says:
��z ���\���� vn�A� J�xI� �7 ���\�v�� �7 ���� xD$��� �z ���\������z ���\���� vn�A� J�xI� �7 ���\�v�� �7 ���� xD$��� �z ���\�����8 ����d��xD$����D�d �<��� �����4x �!J��%�X�����j�&�;�d4�C�=�P�����T���� J����X��7 �;�d �<��x��x��s�A���8 ����d��xD$����D�d �<��� �����4x �!J��%�X�����j�&�;�d4�C�=�P�����T���� J����X��7 �;�d �<��x��x��s�A��
J������ xDVC��� ����� xD�C�������� x&�C ��� ����� �D�C�������� 8 ����d���� �K�$��Y���J������ xDVC��� ����� xD�C�������� x&�C ��� ����� �D�C�������� 8 ����d���� �K�$��Y�����z �!��M����4����A������x��O�T��� ����� �$}d�:���$�?��}�����O��D�d� J$������4��4������z �!��M����4����A������x��O�T��� ����� �$}d�:���$�?��}�����O��D�d� J$������4��4����
He it is Who has sent down to you the Book; in it are He it is Who has sent down to you the Book; in it are
verses fundamental; they are the foundation of the verses fundamental; they are the foundation of the
. But those in whose . But those in whose
seeking seeking
discord, and searching for its hidden meanings, but discord, and searching for its hidden meanings, but
��z ���\���� vn�A� J�xI� �7 ���\�v�� �7 ���� xD$��� �z ���\�����8 ����d��xD$����D�d �<��� �����4x �!J��%�X�����j�&�;�d4�C�=�P�����T���� J����X��7 �;�d �<��x��x��s�A��
J������ xDVC��� ����� xD�C�������� x&�C ��� ����� �D�C�������� 8 ����d���� �K�$��Y�����z �!��M����4����A������x��O�T��� ����� �$}d�:���$�?��}�����O��D�d� J$������4��4����
He it is Who has sent down to you the Book; in it are
verses fundamental; they are the foundation of the
. But those in whose
�bih
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��z ���\���� vn�A� J�xI� �7 ���\�v�� �7 ���� xD$��� �z ���\������z ���\���� vn�A� J�xI� �7 ���\�v�� �7 ���� xD$��� �z ���\�����8 ����d��xD$����D�d �<��� �����4x �!J��%�X�����j�&�;�d4�C�=�P�����T���� J����X��7 �;�d �<��x��x��s�A���8 ����d��xD$����D�d �<��� �����4x �!J��%�X�����j�&�;�d4�C�=�P�����T���� J����X��7 �;�d �<��x��x��s�A��
J������ xDVC��� ����� xD�C�������� x&�C ��� ����� �D�C�������� 8 ����d���� �K�$��Y���J������ xDVC��� ����� xD�C�������� x&�C ��� ����� �D�C�������� 8 ����d���� �K�$��Y�����z �!��M����4����A������x��O�T��� ����� �$}d�:���$�?��}�����O��D�d� J$������4��4������z �!��M����4����A������x��O�T��� ����� �$}d�:���$�?��}�����O��D�d� J$������4��4����
He it is Who has sent down to you the Book; in it are He it is Who has sent down to you the Book; in it are
verses fundamental; they are the foundation of the verses fundamental; they are the foundation of the
. But those in whose . But those in whose
��bihbih
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Common Misconceptions about Islam
16
of understanding. (3:7)
An important point worth noting in the above
mentioned verses is that it has not been said that the
meaning of the mutash�bih�t is only known to Allah.
Rather it has been declared that their reality is only
known to Him. The actual word used is ta’w�l which is
used in the same sense here as in the following verse:
��~ ���x:�������������T��I��f�d�A� ����a �=+,��.,�1��He [Joseph] said: “This is the reality [in the interpretation] of my dream which I had seen before.”
(12:100)
Consequently, the meaning of the words in which the dream of Joseph has been mentioned in the Qur’�n is clear to everyone who knows Arabic. However, the reality denoted by the various elements of the dream like the sun, the moon and the eleven stars (12:4) was only known once the dream was fulfilled.
While explaining this aspect, Am�n Ah�san Is�l�h�� writes:
The reality to which these [mutash�bih�t] point is itself very clear and obvious. Human intellect can understand that part of it which is essential for it to
understand. However, since it belongs to an unseen world, the Qur’�n mentions it through parables and similes so that students of the Qur’�n can understand it as per their capabilities and consider that only God knows what their real form and shape is. These [mutash�bih�t] relate to attributes and works of God
or to the reward and punishment of the Hereafter.
known to Him. The actual word used is
used in the same sense here as in the following verse:
+,��.,�1��He [Joseph] said: “This is the reality [in the interpretation] of my dream which I had seen before.”
Consequently, the meaning of the words in which the dream of Joseph has been mentioned in the Qur’clear to everyone who knows Arabic. However, the reality denoted by the various elements of the dream like the sun, the moon and the eleven stars (12:4) was only
writes:
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known to Him. The actual word used is known to Him. The actual word used is
used in the same sense here as in the following verse: used in the same sense here as in the following verse:
+,��.,�1�� +,��.,�1��He [Joseph] said: “This is the reality [in the He [Joseph] said: “This is the reality [in the interpretation] of my dream which I had seen before.” interpretation] of my dream which I had seen before.”
Consequently, the meaning of the words in which the Consequently, the meaning of the words in which the dream of Joseph has been mentioned in the Qur’dream of Joseph has been mentioned in the Qur’clear to everyone who knows Arabic. However, the clear to everyone who knows Arabic. However, the reality denoted by the various elements of the dream like reality denoted by the various elements of the dream like the sun, the moon and the eleven stars (12:4) was only the sun, the moon and the eleven stars (12:4) was only
writes: writes:
+,��.,�1��He [Joseph] said: “This is the reality [in the interpretation] of my dream which I had seen before.”
Consequently, the meaning of the words in which the dream of Joseph has been mentioned in the Qur’clear to everyone who knows Arabic. However, the reality denoted by the various elements of the dream like the sun, the moon and the eleven stars (12:4) was only
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He [Joseph] said: “This is the reality [in the He [Joseph] said: “This is the reality [in the interpretation] of my dream which I had seen before.” interpretation] of my dream which I had seen before.”
Consequently, the meaning of the words in which the Consequently, the meaning of the words in which the dream of Joseph has been mentioned in the Qur’dream of Joseph has been mentioned in the Qur’clear to everyone who knows Arabic. However, the clear to everyone who knows Arabic. However, the reality denoted by the various elements of the dream like reality denoted by the various elements of the dream like the sun, the moon and the eleven stars (12:4) was only the sun, the moon and the eleven stars (12:4) was only
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Common Misconceptions about Islam
17
We are able to understand them to the extent we need to understand them, and this increases our knowledge and faith but if we go beyond this and start to seek their real form and shape, then this will
only lead us astray. The result of this is that while wanting to clear one doubt from the mind, a person ends up gathering many more; so much so, in this quest to know more he loses what he had gained and refutes very clear facts just because he is not able to ascertain their form and shape.
28
It is evident from these details that the mutash�bih�t of
the Qur’�n are verses the true reality of which human intellect is not capable of knowing since there can be no words in a language which can describe things yet to come in human observation. Consequently, words which may be similar to the concepts conveyed by these things of the unknown world are used to portray these details. It
is incorrect to regard them as verses whose meaning is unclear or doubtful.
v. The Qur’�n is a Manual of Complete Knowledge
Some people are of the view that the Qur’�n contains knowledge of everything and in it is found the answer to
every question which comes to our mind. The following verse is generally presented to substantiate this view:
������x��<�x��&�;}d�:�F�����J&�i�y8(�[������z ���\���(�X� �$��J��X� +��.�/1
28. Am�n Ah�san Is�l�h��, Tadabbur-i Qur’�n, vol. 2, 25-26.
ends up gathering many more; so much so, in this quest to know more he loses what he had gained and refutes very clear facts just because he is not able to ascertain their form and shape.
It is evident from these details that the
n are verses the true reality of which human intellect is not capable of knowing since there can be no words in a language which can describe things yet to come in human observation. Consequently, words which may be similar to the concepts conveyed by these things of the unknown world are used to portray these details. It
is incorrect to regard them as verses whose meaning is
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ends up gathering many more; so much so, in this ends up gathering many more; so much so, in this quest to know more he loses what he had gained and quest to know more he loses what he had gained and refutes very clear facts just because he is not able to refutes very clear facts just because he is not able to ascertain their form and shape.ascertain their form and shape.
It is evident from these details that the It is evident from these details that the
n are verses the true reality of which human n are verses the true reality of which human intellect is not capable of knowing since there can be no intellect is not capable of knowing since there can be no words in a language which can describe things yet to words in a language which can describe things yet to come in human observation. Consequently, words which come in human observation. Consequently, words which may be similar to the concepts conveyed by these things may be similar to the concepts conveyed by these things of the unknown world are used to portray these details. It of the unknown world are used to portray these details. It
is incorrect to regard them as verses whose meaning is is incorrect to regard them as verses whose meaning is
It is evident from these details that the
n are verses the true reality of which human intellect is not capable of knowing since there can be no words in a language which can describe things yet to come in human observation. Consequently, words which may be similar to the concepts conveyed by these things of the unknown world are used to portray these details. It
is incorrect to regard them as verses whose meaning is
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It is evident from these details that the It is evident from these details that the
n are verses the true reality of which human n are verses the true reality of which human intellect is not capable of knowing since there can be no intellect is not capable of knowing since there can be no words in a language which can describe things yet to words in a language which can describe things yet to come in human observation. Consequently, words which come in human observation. Consequently, words which may be similar to the concepts conveyed by these things may be similar to the concepts conveyed by these things of the unknown world are used to portray these details. It of the unknown world are used to portray these details. It
is incorrect to regard them as verses whose meaning is is incorrect to regard them as verses whose meaning is
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Common Misconceptions about Islam
18
We did not leave anything out of this Book. Then all
will be gathered before their Lord [for judgement].
(6:38)
A little deliberation on the context of the verse shows
that the verse has a specific connotation and it is
incorrect to draw this conclusion from it.
6:37 says that the disbelievers would demand that they be shown some sign so that they may profess belief. It is evident from later verses that the word “sign” actually refers to the punishment the disbelievers were threatened with by the Prophet (sws) if they rejected him:
���4x?�����DVC�����%���A��K�? J6���x&�\����A���A��DVC���xz��T�?�&�O ���A������&�\x���A�:�A����=�8 �[�������D%�������4x?���� ���x��<�\�%�X���4x?����xS J���� ���d��_�=�Q �G�&x�$�O����
4�O��<x�� �����4�6$�������+��.����,1��Say: “What do you think, if there come upon you the
punishment of God, or the Hour [that you dread].
Would you then call upon other than God? – [Answer]
if you are truthful! Nay, – On Him would you call, and
if it be His will, He would remove [the distress] which
occasioned your call upon Him, and you would forget
[the false gods] which you join with Him!” (6:40-41)
Consequently, the disbelievers have been quoted by the
Qur’�n at many instances saying that they would like to
see the punishment they are being threatened with in
order to see whether Muhammad (sws) was a true
Messenger of God. At all such places, they are answered
that if this sign is shown to them, then they would not be
incorrect to draw this conclusion from it.
6:37 says that the disbelievers would demand that they be shown some sign so that they may profess belief. It is evident from later verses that the word “sign” actually refers to the punishment the disbelievers were threatened with by the Prophet (sws) if they rejected him:
���4x?�����DVC�����%���A��K�? J6���x&�\����A���A��DVC���xz��T�?�&�O ���A������&�\x���A�:�A����=�8 �[�������D%�������4x?���� ���x��<�\�%�X���4x?����xS J���� ���d��_�=�Q �G�&x�$�O����
4�O��<x�� �����4�6$�������+��.����,1��Say: “What do you think, if there come upon you the
of God, or the Hour [that you dread].
Would you then call upon other than God? – [Answer]
if you are truthful! Nay, – On Him would you call, and
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incorrect to draw this conclusion from it.
6:37 says that the disbelievers would demand that they 6:37 says that the disbelievers would demand that they be shown some sign so that they may profess belief. It is be shown some sign so that they may profess belief. It is evident from later verses that the word “sign” actually evident from later verses that the word “sign” actually refers to the punishment the disbelievers were threatened refers to the punishment the disbelievers were threatened with by the Prophet (sws) if they rejected him: with by the Prophet (sws) if they rejected him:
���4x?�����DVC�����%���A��K�? J6���x&�\����A���A��DVC���xz��T�?�&�O ���A������&�\x���A�:�A����=���4x?�����DVC�����%���A��K�? J6���x&�\����A���A��DVC���xz��T�?�&�O ���A������&�\x���A�:�A����=�8 �[�������D%�������4x?���� ���x��<�\�%�X���4x?����xS J���� ���d��_�=�Q �G�&x�$�O�����8 �[�������D%�������4x?���� ���x��<�\�%�X���4x?����xS J���� ���d��_�=�Q �G�&x�$�O����
4�O��<x�� �����4�6$����4�O��<x�� �����4�6$�������+��.����,1�� ���+��.����,1��Say: “What do you think, if there come upon you theSay: “What do you think, if there come upon you the
of God, or the Hour [that you dread]. of God, or the Hour [that you dread].
Would you then call upon other than God? – [Answer] Would you then call upon other than God? – [Answer]
if you are truthful! Nay, – On Him would you call, and if you are truthful! Nay, – On Him would you call, and
refers to the punishment the disbelievers were threatened with by the Prophet (sws) if they rejected him:
���4x?�����DVC�����%���A��K�? J6���x&�\����A���A��DVC���xz��T�?�&�O ���A������&�\x���A�:�A����=�8 �[�������D%�������4x?���� ���x��<�\�%�X���4x?����xS J���� ���d��_�=�Q �G�&x�$�O����
4�O��<x�� �����4�6$�������+��.����,1��Say: “What do you think, if there come upon you the
of God, or the Hour [that you dread].
Would you then call upon other than God? – [Answer]
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refers to the punishment the disbelievers were threatened refers to the punishment the disbelievers were threatened with by the Prophet (sws) if they rejected him: with by the Prophet (sws) if they rejected him:
���4x?�����DVC�����%���A��K�? J6���x&�\����A���A��DVC���xz��T�?�&�O ���A������&�\x���A�:�A����=���4x?�����DVC�����%���A��K�? J6���x&�\����A���A��DVC���xz��T�?�&�O ���A������&�\x���A�:�A����=�8 �[�������D%�������4x?���� ���x��<�\�%�X���4x?����xS J���� ���d��_�=�Q �G�&x�$�O�����8 �[�������D%�������4x?���� ���x��<�\�%�X���4x?����xS J���� ���d��_�=�Q �G�&x�$�O����
4�O��<x�� �����4�6$�������+��.����,1�� ���+��.����,1��Say: “What do you think, if there come upon you theSay: “What do you think, if there come upon you the
of God, or the Hour [that you dread]. of God, or the Hour [that you dread].
Would you then call upon other than God? – [Answer] Would you then call upon other than God? – [Answer]
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Common Misconceptions about Islam
19
given any further respite – they would be destroyed. So
it is better that instead of demanding this ultimate sign,
they pay heed to the numerous other signs found in
abundance around them and within their own being.
This is precisely what has been stated in 6:37 and at the beginning of 6:38:
��K����ya}w�$x����A�F�C�?��:�Q �=��DVC�����������=��D}dJ:��}���K�����D%�C�?��a}wx)���4�����4�� �=���y��L ��� ����� ��:�M�� (�X� yKJd��Q� ���� ����� ��4x��C ��� ��� &xI���*�O�A� J��\�����
�&�\�� �*��A��&���A�������D%�� �$���d�xr�̂ ��+��.�0��/1��And they say: “Why is not a sign sent down to him
from his Lord?” Say: “God has certainly the power to
send down a sign: but most of them understand not.
There is not an animal [that lives] on the earth, nor a
being that flies on its wings, but [forms part of]
communities like you.” (6:37-8)
The disbelievers are told that God has all the power to
send down such a sign, but most of them do not know its
implications. For when such a sign is sent, it is a signal
of destruction for the people. So instead of demanding
such a sign, they should look around and they will find
plenty of signs. If they contemplate even on the animals
around them and on the birds above them they will find
many lessons. They will find in the individual and
collective lives of these species the manifestations of the
Almighty’s mercy, power, providence and wisdom.
These manifestations show that this world has been
made for a specific purpose by the Almighty.
In other words the expression: “We did not leave
��K����ya}w�$x����A�F�C�?��:�Q �=��DVC�����������=��D}dJ:��}���K�����D%�C�?��a}wx)���4�����4�� �=���y��L ��� ����� ��:�M�� (�X� yKJd��Q� ���� ����� ��4x��C ��� ��� &xI���*�O�A� J��\�����
�&�\�� �*��A��&���A�������D%�� �$���d�xr�̂ ��+��.�0��/1And they say: “Why is not a sign sent down to him
from his Lord?” Say: “God has certainly the power to
send down a sign: but most of them understand not.
There is not an animal [that lives] on the earth, nor a
being that flies on its wings, but [forms part of]
The disbelievers are told that God has all the power to
send down such a sign, but most of them do not know its
implications. For when such a sign is sent, it is a signal
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��K����ya}w�$x����A�F�C�?��:�Q �=��DVC�����������=��D}dJ:��}���K�����D%�C�?��a}wx)���4�����4�� �=����K����ya}w�$x����A�F�C�?��:�Q �=��DVC�����������=��D}dJ:��}���K�����D%�C�?��a}wx)���4�����4�� �=���y��L ��� ����� ��:�M�� (�X� yKJd��Q� ���� ����� ��4x��C ��� ��� &xI���*�O�A� J��\������y��L ��� ����� ��:�M�� (�X� yKJd��Q� ���� ����� ��4x��C ��� ��� &xI���*�O�A� J��\�����
+��.�0��/1 +��.�0��/1And they say: “Why is not a sign sent down to him And they say: “Why is not a sign sent down to him
from his Lord?” Say: “God has certainly the power to from his Lord?” Say: “God has certainly the power to
send down a sign: but most of them understand not. send down a sign: but most of them understand not.
There is not an animal [that lives] on the earth, nor a There is not an animal [that lives] on the earth, nor a
being that flies on its wings, but [forms part of] being that flies on its wings, but [forms part of]
The disbelievers are told that God has all the power to The disbelievers are told that God has all the power to
send down such a sign, but most of them do not know its send down such a sign, but most of them do not know its
implications. For when such a sign is sent, it is a signal implications. For when such a sign is sent, it is a signal
�y��L ��� ����� ��:�M�� (�X� yKJd��Q� ���� ����� ��4x��C ��� ��� &xI���*�O�A� J��\�����+��.�0��/1
And they say: “Why is not a sign sent down to him
from his Lord?” Say: “God has certainly the power to
send down a sign: but most of them understand not.
There is not an animal [that lives] on the earth, nor a
being that flies on its wings, but [forms part of]
communities like you.” (6:37-8)
The disbelievers are told that God has all the power to
send down such a sign, but most of them do not know its
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+��.�0��/1 +��.�0��/1��And they say: “Why is not a sign sent down to him And they say: “Why is not a sign sent down to him
from his Lord?” Say: “God has certainly the power to from his Lord?” Say: “God has certainly the power to
send down a sign: but most of them understand not. send down a sign: but most of them understand not.
There is not an animal [that lives] on the earth, nor a There is not an animal [that lives] on the earth, nor a
being that flies on its wings, but [forms part of] being that flies on its wings, but [forms part of]
communities like you.” (6:37-8)
The disbelievers are told that God has all the power to The disbelievers are told that God has all the power to
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Common Misconceptions about Islam
20
anything out of this book” if taken in context means that
as far as signs to profess belief are concerned, this Book
has plenty and that nothing has been left out of it. The
verse does not imply that the Qur’�n contains guidance
on everything.
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