Orijinalini görmek için tıklayınız : Tercüme denemeleri bu başlığa lütfen..
Degerli gurup uyeleri, elinizdeki tercume denemelerini lutfen bu basliga asiniz, boylece hepsini bir arada tutup, gereken duzeltmeleri yapabilelim. Hepinize tesekkurler..
* * * *
* * * * * paylasimlar:
• MUHAMMED'İN CİNSEL HAYATI 1.......................................ucuncuyol
• MUHAMMED'İN CİNSEL HAYATI 2.........................................ucuncuyo l
• AY İKİYE BÖLÜNÜP YERE DÜŞMÜŞ ...................................... *ana sayfada var
• KURAN'IN TANRISI NEREDE? *............................................. * *respendial
• RÜŞVETLE MÜSLÜMAN OLANLAR........................................... ......thh
• GÖRÜŞ DEĞİŞTİREN TANRI............................................. ............ana sayfada var
• KURAN'IN TANRISININ BEDDUALARI........................................ .....aydoe
• İSLAMA GÖRE TÜRKLER İSTESELER DE MÜSLÜMAN OLAMAZLAR..............metalheart
• MUHAMMED'İN ÖĞRETMENLERİ...................................... ....................hysteria???
• MUHAMMED'İN DOKTORLUĞU .................................................. ....aydoe
• KURAN'IN ORİJİNALLERİ YAKILDIĞI İÇİN YOK ..............................respendial -curufinwe
• ÇAMURDAN YARATILIŞ......................................... ......................
• İSLAM VE ŞİDDET............................................ ..........................
• MUHAMMED'İN ŞEYTANI DİREĞE BAĞLAMAKTAN VAZGEÇMESİ.............thh
• ŞEYTAN AYETLERİ İSLAMIN GERÇEĞİ........................................... Tavaris
• İSLAMIN İNANÇ KAYNAKLARINDAN BİRİ: ZERDÜŞTLÜK .................faithless
MUHAMMAD’S SEXUAL LIFE 1
Muhammad’s lust and his “god”
Aisha, one of Muhammad’s wives , says to him:
-"Ma era rabbeke illa yüsariu hevake" See: Buhari, e's-Sahih, Kitabu't-Tefsir/33/7,Kitabu'n-Nikah/29;From Diyanet publication of Tecrid, hadith no:1721;Müslim, e's-Sahih, Kitabu'r-Rıda/49,hadith no:1464;İbn Mace Sünen, Kitabu'No:-Nikah/57, hadith No: 200; Ahmed İbn Hanbel,6/134,158)
What is the meaning of this sentence ?
“I see that your God immediately *grants you *your wish. ” *(Ahmed Davudoğlu, Sahih-i Müslim Terceme ve Şerhi. 7/402)
“Your God rushes to fulfill *(not your wives’) only your wish.” (Translation by Kamil Miras, Diyanet Publications - Turkey)
Aisha’s expression can also be translated as;
“ I see that your God is only working to fulfill your thing’s pleasure ( heva) ”
It is clearly stated in the Hadith that the God is working to fulfill only Muhammad’s sexual pleasure ( heva).
“Heva” means: human desire, want. But , here it is not meant to be an ordinary desire; sexual desire ( lust) is meant. Because the main subject of this hadith is about sexual desire. Also, the first time Arabic word “heva” is used for the same meaning ( sexual desire) *. Ragip also says: “heva” means “Mevlun’nefsi ile'eş-şehveti” ( See Mufredat, Heva). In other words “human will ( or self) leaning towards sexual desire.”
Ragip mentions in the same place that “Heva” can be interchangeable with “human will (self) that leans towards sexual desire.”
Why does Aisha say that ?
Muhammad has many wives. Except his old wife , Sawda bint Zama, all of them are beautiful. And every one of them have sexual desires. In the name of justice, Muhammad’s sexual intercourse with his wives were put in order. Except Sawda, none of them wanted to give up their turn. At this circumstances, a verse comes from God and the situation is changed.
Muhammad’s “heva” ( sexual pleasure) gets more importance than *justice:
Muhammad’s selection of the woman ( whom to sleep with) , depending on his sexual desire , as expressed with the word “heva” in the hadith, overpowers the justice and the order of selection is nullified by this verse in favor of Muhammad’s wishes:
“(O Muhammad !) You may put off whom you please of them ( your wives) , and you may take to you whom you please, and whom you desire of those whom you had separated provisionally; no blame attaches to you; this is most proper, so that their eyes may be cool and they may not grieve, and that they should be pleased, all of them with what you give them, and Allah knows what is in your hearts; and Allah is Knowing, Forbearing.” – Surah : 33(AL-AHZAB) verse :51
What does this mean ?
According to Hadith and explanations it means that:
“O Muhammad ! , From now the order of selection is not obligatory for you. You can put off the wife whose turn comes and select another whom you desire and sleep with her. “
In summary: Muhammad’s sexual affair with his wives was made easier by Quran’s God. God abrogated the obligatory system of order and said “ You are free to sleep with any of your wives you choose”
Upon this , *Aisha cannot hold herself anymore and says :
“ I see that your God is only working to fulfill your thing’s pleasure …”
Aisha admits that, she understood the situation when Al-Ahzap 51st verse was revealed and she did not understood at the time of 50th verse, that is why she respond to *the revelation of 50th verse , as it is *mentioned in it about a woman who gives *herself (without marriage payment) to the prophet:
“Is it ever possible ? Does not a woman feel ashamed of herself , giving herself to a man as a present ?” ( Tecrid, Hadith no:1721)
Privileged ones within his wives :
Muhammad liked some of his wives better than others. He also supported some more than others. Aisha was the most supported one by him. She was Abu Bakr’s daughter, that is why she was influential. Even sometimes she challenged Muhammad. As she was smart, she gained some privileges. When Muhammad’s order of sexual affairs with his wives was abrogated ( by the verse) , she was the best one to take advantage of this situation. *She took the “day” (one’s turn of sexual affair with him) from old Sawda bint Zama *who was trying to please Muhammad in order not to be divorced. *She also took other wives’ turns and slept with Muhammad. She did not give up her turn ( or day) *even though Muhammad wanted to sleep with an other woman.
Aisha: “ I won’t give up my day to anyone ! “
According to Aisha : Even after the revelation of surah Al-Ahzap verse 51 which gave Muhammad freedom to choose to sleep with any of his wives anytime he wanted, he had to ask permission from Aisha to sleep with another woman during Aisha’s “day”. He asked her permission but Aisha did not give:
-“If I have the authority to give permission or not, I do not want to give. God’s prophet ! You should know that I do not prefer anyone to be ( or sleep ) with you.” ( See Buhari, e's-Sahih, Kitabu Tefsiri'l-Kur'an/33/7)
As it is understood from the hadith, Muhammad could not say a word to Aisha’s rebellious acts; he did not or could not say “ There is the verse, the verse which gives me the permission to sleep with any of my wives whomever I desire “
Faction between Muhammad’s wives:
Prophet’s wives split into two groups: On one side : Aisha , Saffiyya and Sawda. On the other side: Umm Salama and prophet’s other wives. Muslims knew Muhammad’s love for Aisha; For this reason, when someone among them *wanted to give a present to prophet, he would delay it until Aisha had gone to her room.
Muhammad’s wives: “We want justice !”
Then, Umm Salama started complaining about it. The woman on her side went to Umm Salama saying to her:
-Umm Salama ! Say to the prophet. He should speak to everyone and make an announce that; If anyone wants to give a present to prophet , he should give it to him without paying attention to which one of his wives is next to the prophet. *
Muhammad does not care:
Umm Salama, told prophet what his wives said to her. But prophet said nothing. The wives came and asked Umm Salama:
-What did prophet say ?
- He didn’t say anything to me.
-Then, tell him again !
Umm Salama, on her “day” ( of sexual affair) told prophet, *again. But again , prophet did not say anything. When wives asked again, she said “prophet didn’t say anything to me”. And wives asked her to do *the same till he replies. When prophet came back to her for sexual relationship , Umm Salama told him what the other wives told her. This time prophet said:
Muhammad: “I receive revelation only on Aisha’s day ! “
-Don’t make me upset about Aisha ! Understand that *I do not receive any revelation while any other woman is in my arms but receive only when she is in my arms. *
Upon this, Umm Salama said:
-O God’s Apostle ! Because I upset you, I turn to God and repent !
Wives asked Muhammad’ daughter Fatima to be the mediator:
Then, the same women appealed to prophet’s daughter Fatima ; then sent her to prophet and asked her to tell him:
-Your Wives , for the sake of God, *ask you to ( stop favoring and ) act with justice about Abu Bakr’s daughter (Aisha)
Mediation of Fatima doesn’t produce any results:
Fatima , told prophet whatever his wives asked her to tell. But prophet responded :
-My dear daughter ! Do you love whoever I love ? *
Fatima responded:
-Yes !
Prophet:
-Then, love Aisha , too !
49 years old man ( Muhammad) married a 6 years old child (Aisha) :
Again, Aisha tells the story in this hadith:
At the beginning of this hadith, Aisha said:
-“Prophet married me; I was six years old at the time.”
Yes, on one side 49 years old Muhammad, on the other side 6 years old Aisha, they got married. The fact that Aisha was 6 years old when Muhammad married her had to be accepted by Islamic tradition. Because this hadith that tells us the story is accepted as an indisputable and *dependable (sahih) type of hadiths. That is , it is found in both Sahih Bukhari and Sahih Muslim which are the most respected collection of hadiths in Islamic tradition. * *
As it is told, *the marriage happened, but the entrance to nuptial chamber *( sexual intercourse ) did not happen for three more years. After this period , they entered to the nuptial chamber.
9 years old Aisha enters to the nuptial chamber with 52 years old Muhammad:
Let’s look at the hadith. Aisha is the narrator:
-“ The Prophet engaged me when I was a girl of six (years). We went to Medina and stayed at the home of Bani-al-Harith bin Khazraj. Then I got ill and my hair fell down. Later on my hair grew (again) and my mother, Umm Ruman, came to me while I was playing in a swing with some of my girl friends. She called me, and I went to her, not knowing what she wanted to do to me. She caught me by the hand and made me stand at the door of the house. I was breathless then, and when my breathing became alright, she took some water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some Ansari women who said:
- Best wishes and God's Blessing and a good luck.
Then my mother entrusted me to them and they neatly prepared me . Unexpectedly God's Apostle came to me in the forenoon and my mother handed me over to him, and at that time I was a girl of nine years of age.”
Aisha was a child who was playing in a swing when she was taken to Muhammad’ arms. In other words, Muhammad , at the age of 52 , *had an intercourse *with this child. *
When a girl reaches the age of 9, she becomes the “subject of lust” in Islamic tradition:
As Aisha was engaged into intercourse with Muhammad at the age of 9, Islamic law (Sharia) derives from this hadith the following: “A girl of 9 years old is at the age suitable for sexual intercourse. And because of this reason, it is lawful to marry a girl of 9 years old. “
Aisha grew up as Muhammad’s wife and at the age of 18-19 she became a very young widow like some other wives of Muhammad when he died. And she was forbidden to marry again as she and other wives were considered as the mothers of all Muslim believers.
Aisha’s lost necklace and Safwan:
Muhammad is in preparation for a trip to attack Bani Mustaliq at night. Year : 627 A.D. He also took Aisha with him. If the date of nuptial chamber when Aisha was only 9 years old is 623 A.D. , she must be then only 13 years old. Same age as Juwairiya , who had been captured as a booty at the end of night raid and given to Muhammad as a bride because of her beauty. A covered litter borne on a camel (Howdah); and Aisha was in it. They arrived, raided and accomplished whatever they aimed to and started to return back. Destination was towards Medina. Then, they stayed at a rest place for sometime. In some section of the night. Then, they started the journey again. At this same moment something happened: She left the group to urinate or defecate . Wouldn’t it have been better if she had told that she was leaving ? Yes, it would, but she didn’t tell anybody. After she finished her job , she returned, but something went wrong: when she checked her bosom she realized that she had lost her necklace. Then, she returned back to search her necklace. As her howdah was covered and nobody realized that she was not in it, the group resumed their journey. Aisha found her necklace but at this time of the night she was alone in the middle of the road. She returned back to the rest place and waited them to come back to pick her up. While she was waiting she fell asleep. At this moment: Safwan bin Al-Muattal arrived the place as he was traveling behind the group. He was surprised to see her there and expressed his surprise. Upon his expression Aisha was awakened. Safwan took her to his camel, they started the journey. Then, at another rest place they caught up with the group. At this moment, rumor started as Aisha told this story it must be the reality. (please see Sahih Bukhari - Book of *Witnesses Volume 3, Book 48 , Number 829 and *Sahih Muslim *- The Book Pertaining to Repentance and Exhortation to Repentance (Kitab Al-Tauba): Book 037, Number 6673 )
Questions about this event that come to the mind:
1) Why did not Aisha tell anybody when she was leaving the group to urinate or defecate ? If the reason is that she was a child ; isn’t that suitable for her being deceived by somebody ?
2) When Aisha was leaving, how come didn’t anybody from the group see her ? If somebody had seen her, why wasn’t her return waited ? If her return wasn’t observed, why did they reached the conclusion that “she *returned and entered the howdah !” ?
3) As it is mentioned in the hadith, there were servants who were to help Aisha to get off from the camel and get on again while she was in the howdah. (please see the same hadith sources) As howdah had been brought down at the resting place, why didn’t they look inside to see if Aisha was there or not, *before loading howdah back onto the camel ?
4) The one who served her could have looked. Again, according to the hadiths, when hijab - to cover up, hiding women’s body under the cover - was not put into effect by verses of Quran , Sawfan had seen Aisha. (please see the same hadith sources) That means Sawfan and Aisha knew each other. Couldn’t this acquaintance possibly lead to a higher level relationship – an affair ? *
Aisha was accused of adultery:
Talks about what Aisha and Sawfan had done together while on the road was getting attention. Suspicion was intensifying. Gossip was spreading. It became increasingly widespread. Even , Muhammad’s attitude towards Aisha changed and became different than before: Aisha said: “ After I came to Medina, I was sick for a month. During that time, I wasn’t aware that slanderers were spreading gossip about me. While I was sick , something happened which made me suspicious: I was not receiving the same kindness from Allah's Apostle as I used to receive when I got sick. Now, he would only come , greet me and say ‘How are you ?’ and leave. (please see the same hadith sources)
After hearing these rumors , Aisha was saddened. She was adversely affected by these events, *hence her sickness got worse. She asked permission from Muhammad and went to her father’s house. There, she waited for a divine explanation about her situation. (please see the same hadith sources)
Somehow expected revelation doesn’t come:
In the hadith, the delay of the revelation about this event is reported. And Muhammad gathered his companions around him to solve the problem of his separation from his wife, Aisha. Ali was among them. Ali stated his opinion as;
- “O Apostle of Allah, Allah didn’t restricted in this world , did he ! There is woman other than Aisha, there are lots of women !” (please see the same hadith sources)
Ali also told Muhammad that he can talk to Aisha’s maid-servant, Barira to learn the truth. When Muhammad asked her witness of the events, maid-servant told him that she only knows nothing but goodness about her mistress. As Muhammad was thoroughly investigating from several other sources, he must have been extremely suspicious. This suspicion can be seen clearly from the same hadith where he said to Aisha;
Muhammad: “Aisha ! If you have such a guilt, repent !”
- “Aisha! I heard rumors as such and such about you ( it is about whether Sawfan and she had an affair). If you didn’t do this crime, Allah will exculpate you. If you did, because of your crime turn to Allah and repent! Because if a servant of His takes the responsibility of the crime and repent, then Allah will accept this repentance.” Aisha wanted her father and mother to respond to what Muhammad just said. But when they didn’t, she responded back *to Muhammad and told him that she will patiently wait for the consequences.
And at last the revelation comes:
After the conversation, Aisha returned to her bed. “waiting”… Aisha, as she said, she wasn’t waiting for a revelation of Quran about her. She had an explanation such as “ who I am that God will send a revelation of Quran about my problem !” Again, according to her explanation, she waiting for *Muhammad to see a dream and her being exculpated in that dream. But the events progressed beyond what she waited for: Muhammad entered his usual state of mind as it happened every moment of revelation. Then, he said that he received a revelation about this event. Aisha’s mother told her to get up and thank Muhammad. But, Aisha refused to do that; as the revelation was from God , she said that she must thank not Muhammad but God .
At once , “18 verses” arrives about Aisha not having committed adultery;
After such delay of time ( one month according to the hadith) , the revelation had arrived. And also, *10 verses at once according to some sources, 18 verses according to others ( please see An-Noor/The light Surah 24 verses 11-20. According to this section of Quran total number is 10 verses. But in tafsirs [ Quranic Exegesis ] it is stated that total number of verses is 18. Please see Nesefi, Tafsir , 3/134 or F.Razi, e’t-Tefsiru’l-Kebir, 23/173.) These verses can be found in the 24th Surah ( An-Noor/The light) in the today’s version of Quran , whose original content cannot be known as *they burned the first and second original edition of Quran ( please see the following articles about this). In these verses, requirement of four witnesses is called for to prove that there is a crime of adultery. And they state that if this requirement is not fulfilled , then it will be a slanderous act, and without giving names condemn these slanderers harshly. *
Following is from some of the verses: ( From the Quran translation by Mohsin Khan)
-Verily! Those who brought forth the slander (against Aisha the wife of the Prophet SAW) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment. Why then, did not the believers, men and women, when you heard it (the slander) think good of their own people and say: "This (charge) is an obvious lie?" Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allah they are the liars. Had it not been for the Grace of Allah and His Mercy unto you in this world and in the Hereafter, a great torment would have touched you for that whereof you had spoken. When you were propagating it with your tongues, and uttering with your mouths that whereof you had no knowledge, you counted it a little thing, while with Allah it was very great. And why did you not, when you heard it, say? "It is not right for us to speak of this. Glory be to You (O Allah) this is a great lie." (An-Noor/The light , verses 11- 16)
The same verses from translation by Yusuf Ali :
- Those who brought forward the lie are a body among yourselves: think it not to be an evil to you; On the contrary it is good for you: to every man among them (will come the punishment) of the sin that he earned, and to him who took on himself the lead among them, will be a penalty grievous. Why did not the believers - men and women - when ye heard of the affair,- put the best construction on it in their own minds and say, "This (charge) is an obvious lie"? Why did they not bring four witnesses to prove it? When they have not brought the witnesses, such men, in the sight of Allah, (stand forth) themselves as liars! Were it not for the grace and mercy of Allah on you, in this world and the Hereafter, a grievous penalty would have seized you in that ye rushed glibly into this affair. Behold, ye received it on your tongues, and said out of your mouths things of which ye had no knowledge; and ye thought it to be a light matter, while it was most serious in the sight of Allah. And why did ye not, when ye heard it, say? - "It is not right of us to speak of this: Glory to Allah! this is a most serious slander!" (An-Noor/The light , verses 11- 16)
Again some questions:
1- When there were rumors about Aisha , people who heard this rumors are condemned by verse no. 12 and 13 , because they did not say “ This is clearly a lie. This is a serious slander.” Doesn’t that condemnation by verses encompass not only Muhammad’s companions but also himself ? Because they did not have the opinion that it was “clearly a lie, a serious slander” :
- Let’s take Ali’s case: As he didn’t have such opinions, he even imply that Muhammad should divorce Aisha. *
- Let’s take Muhammad’s case: As he didn’t himself have such opinions ( that it was just a slander), he suggested to Aisha that she should repent to God if she had committed crime ( adultery) as it was claimed by others.
2- Also, how can it be expected from anybody to decide strongly that it is a slander without any proof ? Of course it cannot be concluded that adultery was committed *without any proof , either. But, how can anybody be condemned because they didn’t reach an decision and say that it was “clearly a lie, a serious slander” ?
3- As it is understood from the verses and some rumor : Mischief-makers were not the only ones who were spreading the rumor about Aisha.
- Let’s look at verse no. 14 : “Had it not been for the Grace of Allah and His Mercy unto you in this world and in the Hereafter, a great torment would have touched you for that whereof you had spoken”. Therefore, there had been Grace and Mercy *of God unto those who spread those bad words not only in this world but also *afterlife. These people referred here cannot be the mischief-makers, *who were counted as infidels in Heaven. In other words these people are Muslims other than mischief-makers.
- The “leader” mentioned in the 11th verse was the head of mischief-makers , Abdullah Ibn Ubay as speculated by some, but according to others he was an important person like Muhammad’s famous poet Hassan Ibn Sabit. ( please see Tabari, Camiu’l-Beyan, 18/69-70 ; F.Razi, 23/174 ; Tefsiru’n-Nesefi, 3/134)
How about these questions?
4- If His intensions was to do so , why didn’t God send revelation to explain before the rumors appeared and spread ? Why did he wait one month, and saddened everybody, especially His Apostle and Apostle’s dear wife ? Why did the events happen this way ?
5 – Is it a realistic approach to ask four witnesses to prove adultery ?
As it is described in the hadith : An influential member of Banu al-'Ajlan clan, Asim bin Adi and from the same clan Uwaimir Al-'Ajlani *asked a question to the Prophet :
- If a man comes and finds out that his wife is having sex with another man what should he do ? If he finds him on her ? If he tries to find four witnesses , the adulterous man will finish what he is *doing and leave !!! Should we search for witnesses or ..? ( to look at *the hadith and different version of this question, please see ; F.Râzî, 23/164; Buhâri, e's-Sahih, Kitabu Tefsiri'l-Kur'an/24/1; Tecrîd, hadith no: 1716; Ebu Dâvüd, Sünen, Kitabu't-Talâk/27, hadith no: 1716; Ebu Dâvûd, Sünen, Kitabu't-Talâk/27, no: 2245.)
Isn’t that question based on the requirement of four witnesses to prove adultery ?
* Translated by ucuncuyol.
* checked, ready to print.
MOHAMMED'S *MEDICINE
Spit Therapy;
It has been told that Mohammed had treated many people with spittle.
His son in law Ali was one of them.
Mohammed;Where is Ali?
A müslim ;He has aching eyes.
Mohammed;Call him
After this conversation,Ali comes to Mohammed and Mohammed spits to Ali's eyes and treats him.
These sentences are exactly in a hadith;''Prophet had spat on Ali's eyes and his eyes have been
recovered immediately such like never had any pain.''(see,Buhari,e's-Sahih,kitabu'l-Cihad/102,143)
Exhaled Breath Therapy;
There are lots of examples for this therapy in hadiths and there are two different types;
Exhaled breath with spittle,and exhaled breath without spittle
Exhaled breath without spittle; According to hadiths Mohammed had treated,breaks,fractures,
woundings and also sword cuts by praying and giving *exhaled breaths.
Ekva's son Seleme has been wounded in his leg in Hayber.He comes to Mohammed.
Mohammed gives three exhaled breathings.In other words he prays and gives breathings three times.
Then Seleme had no problem,no pain,no suffer.(see;Buhari,e's-Sahih,kitabu'l-Meğazi/3Cool.
Exhaled breath with spittle;As mentioned in Ali's treatment in many cases this method has been used.This therapy method is popular and acceptable in primitive people.
Prof.Dr.Veyis Örnek says;''Spittle have been used for therapy in primitives.They have believed
in that,the mystic and magic power of the spitting person passes to the other one.
Also this method used for the evil eye,to take evil away from believers.''(Ethnology Dictionary)
Hadiths mention this therapy method in many cases.
Exhaled breath for the evil eye;Mohammed sees a yellow face girl and he commands;
''Take her for giving exhaled breathings against the evil eye.''(see,Buhari,e's-Sahih,Kitabu't-Tıbb/35,Tecrid,hadis no:1933)
Mohammed's wife Aise tells;
''Prophet remarks exhaled breath against the evil eye.''(see,Buhari,e's-Sahih,Kitabu't-Tıbb/35,Tecrid,hadis no:1932)
Exhaled breath for snake,scorpion,insect bites and for earache;
Malik's son Enes tells;''Prophet had given permission to exhaled breath for treatment of insect,scorpion,snake bites and for earache''(see,Buhari,e's-Sahih,Kitabu't-Tıbb/26,Tecrid,hadis no:1929) Aişe tells the same thing.
Fee for exhaled breath and Mohammed's part;
As told in a hadith;
Ebu Said and some müslims set out to capture some places.
They meet to a clan on they way.A scorpion has bitten the clan leader.
Clan people want help from müslims for treating their leader.
Ebu Said tells them that he can treat him.After bargaining he begins treatment.He prays Fatiha(1.sura) and gives an exhaled breath,then the leader recovers.
Fee was many sheep.Many sheep for the treatment of scorpion poison with exhaled breath.
They had problem in sharing the sheep.
They go to Prophet for a solution for the problem.
They told the story to him.
Then Mohammed answered;
''You have well done.Now share the sheep and also seperate my part ''(see;Buhari,e's-Sahih,Kitabu't-Tıbb/39;Tecrid,hadis no 1031,Müslim,e's-Sahih,Kitabu's-Selam/65-66,hadis no:2201)
''..asla değişmeyecek hükümler getirdiğini iddia etmek,
*aklın ve ilmin gelişimini inkar etmek olur...''
* * * * * * * * * * * * * * * * * * * * * * * * * Mustafa *Kemal
* Translated by aydoe
CURSES *OF *QURAN'S *GOD
As known curse means bad wishes,revile and malediction.
The one who is in the lower status wishes something from the one in upper status.
This wishing may be praying for god.Bad wishes called curse,and if you curse to someone,you
wish him to fall in a bad situation.You wish from a superior power.
It is normal for the man to wish from a superior power.(Allah)
But it is incomprehensible if Allah wishes!As Allah is the superior power,from him he wishes?
This is unacceptable.Quran interpreters have difficulty to explain curses of Allah,and they are unable to give intelligible answers.
At first Allah curses to human:
*''Cursed be man!How ungrateful is he!'' (80.sura,17.verse)
A curse like this may be for enemies,therefore Allah looks man like an enemy.
Then Allah particularly chooses some unbelievers and curses to them
*''Allah destroy them''(christians,jews),(9.sura,30.verse)
Allah tells himself to destroy them.A strange surprise ,isn't it.
To all infidels,especially a part of them;
*''Take an oath,hey infidels!You are on the contrary!The one who is able to turn will be turned.God damns them who gets the mistaken idea''(51.sura,8-11.verses)
*''Ey Mohammed!When you see them their persons will please you,and ıf they speak,you will listen to their speech,they are as if they were big pieces of wood clad wih garments,they think every cry to be against them.They are the enemy,therefore beware of them,may Allah destroy them,whence are they turned back?''(63.sura,4.verse)
Here Allah curses to infidels;
*''Because he thought very carefully,cursed man how dıd he think carefully,again cursed man how dıd he consider carefully''(74.sura,18-20.verses)
As mentioned in hadits and Quran interpretations cursed man was Mugire's son Velid.There are reviles for the same man in verse Pen(68.sura,8-13.verses)
''Perdition overtake both hands of Abu Lahab and will perish.
* *His wealth and what he earns will not avail him.
* *He shall soon burn in fire that flames,
* His wife upon her neck a halter of rope will carry firewoods.''(111.sura)
Allah curses to Abu Lahab ,because he was an enemy and had not believe in Mohammed.
''..asla değişmeyecek hükümler getirdiğini iddia etmek,
*aklın ve ilmin gelişimini inkar etmek olur...''
* * * * * * * * * * * * * * * * * * * * * * * * * Mustafa *Kemal
* Translated by aydoe
MUHAMMED GIVES UP TYING THE DEVIL TO THE POST
In the 27th verse of A’raf, it’s said about the Devil, “From places where you can't see them, he (the Devil) and those from his community see you.”
It can clearly be inferred from this that;
-the devil and his community see the people.
-the people can see neither the Devil nor anyone from his community.
Interpreters of The Quran consider "the genies" to be in the content of the expression "the Devil and his community" ( huve and kabiluhu). (See Taberi,Camiu’l-Beyan fi-Tefsiri’l-Quran, 8/113,F. Razi,e’t-Tefsiru’l-Kebir, 13/54.)
While it’s the case, Elmalılı Hamdi Yazır says that “müfessirin* (the interpreters of The Quran) said that it shouldn’t supposed be that human beings could never see the Devil.( see hak dini Kuran dini*, 3/2147)
However, due to the clear explanation of the verse, not all of the interpreters of Quran share the same idea. (See Taberi, same reference; F. Razi,same ref.; Celaleyn/132; Tefsiru’n-Nesefi, 2/250.)
Fahriddun Razi writes that "genies" and "devils" can not be visible to human beings for the following reasons; (F. Razi, same ref.)
If the Devil and genies let themselves be seen by human beings - even in disguise;
-One could think that, let's say, his wife, or his children could be genies.
-He could also have the same suspicion for anyone.
-And therefore there would be no-one left to be trusted.
On the other hand, Muhammet claims to have seen “the GENIE” and “the DEVIL”, in concrete form.
“I knocked the devil down and nearly strangled him,” he says.
According to a hadith* that was quoted by Nesei from Aişe, Muhammed says ;
“While I was performing the namaz* (ritual worship), the devil came up. I caught him immediately, knocked him down on ground, I was about to strangle him. So real was he that I felt the chill of his tongue on my hand.”
İbn Teymiyye indicates that this hadith has the same strength in accuracy as Buhari’s. (See Takıyyundin İbn Teymiyye, İzahu’d Delale fi Umumi-r Risale, Egypt, 1369, p.49. For this hadith also see Kamil Miras, Tecrid-i Sarih Ter., the note for the explanation of the hadith # 288.)
Knocking the devil down, nearly strangling him and feeling the chill of his tongue, feeling this chill on his hand are all related to the 5 senses and concrete cases. The Devil's saliva smearing on Mohammed’s hand while strangling him, Muhammed’s feeling this on his hand and Muhammed’s telling this have been conveyed to us.(see Ahmet İbn Hanbel, Müsned, 3/82.)
The genie and the Devil being tied to the post
In the same hadith , it's told that Muhammed wanted to tie the Devil to a post when he caught him, saying that he did have the power and strength to do that, but thinking that things like this must be confined *to only Süleyman, he quit tying the Devil to the post. Again in this hadith, it’s conveyed that Muhammed said “Otherwise, I would have tied the Devil to the post and the children of Medine would have played with him.”(see the same references). This hadiths also exists in Buhari and Müslüm’in e’s-sahih- with some little differences-. Acorrding to a quotation from Müslim, Muhammed tells this;
“The enemy of God, the Devil, came up to me with a flame of fire in order to burn my face. Therefore I said three times, ‘I take refuge to God against you,’and I added, ‘I curse you with the whole curse of God,’ three times again. He didn’t retreat. Then I wanted to seize him. ‘I swear in the name of God that if it weren’t for our brother Süleyman’s wish (the wish to be able to do things like that would be peculiar to him only) the devil would be tied up. And the children of Medine would have played with him.( see Müslim, e’s-Sahih, Kitabu’l- Mesacid/40, hadith #542.)
Buhari and Müslim convey another quotation as follows;
Last night, IFRIT of the genies suddenly attacked me to spoil my namaz. God allowed me to seize him and intended to tie him to one of the posts of the mescid (a small mosque) so that all of you look at him when it was morning. However, I remembered Süleyman’s words saying, ‘My God, forgive me, give me such a sovereignity that nobody could achieve after me,’ (and I gave up tying him.) (See Buhari,e’s-Sahih, kitabu’s-Selat/75;Tecrid, hadith #288; Müslüm,Kitabu’l Mesacid/39, hadith # 549.)
In some other hadits, other concrete things about the Devil are conveyed such as “The Devil’s farting loudly.
The Devil farts giving out a noise like ‘zart!’
It‘s conveyed that Muhammed says;
“When the azan (the religious verses that the imam* sings to call people to the mosque) is recited to call the believers to namaz, the Devil runs far away by stepping backwards. And he goes away farting, making a noise like “zurat”. He goes away until he is unable to hear the azan. (See Buhari, e’s-Sahih, Ezan/4; Tecrid, hadis # 360; Müslim, e’s-Sahih, Kitabu’s Selat/16-19 hadith *#389.)
Some think that this is a parable. (See Kamil Miras the second note in explanation of this hadith ). However it can be thought that for the sake of *the parable, there is no need to say that the Devil makes the noise “zart” *when it farts.
One more point; Muhammed mentions the feeding and drinking of the genie and the Devil. (See Müslim, e’s-Sahih, Kitabu’l Eşribe/102-106;hadis # 2017-2020.)
İbn Melek claims pointing to Nebevi that the words “eating and drinking” are used in real sense in this hadith. (See Mebakiru’l-Ezharf fi Şerhi Mesarıkı’l-Envar, 1/100.)
Isn’t it normal that he who eats and drinks can fart loudly too? In that case there s no point of interpreting Muhammed‘s words as a parable..
Namaz * * * * * * * * * * : a ritual worship that muslims perform 5 times a day at certain
* * * * * * * * * * * * * * * * times.
Hak dini kuran dini : religion of right, religion of *Quran.
Hadis * * * * * * * * * * * : the sayings of the prophet Muhammet.
Medine * * * * * * * * * *: a city in Arabia
Azan * * * * * * * * * * * *: the verses the imam sings at ritual worship times to call the
* * * * * * * * * * * * * * * * muslims to the mosque. * *
Imam * * * * * * * * * * * *: the man who is in charge of reminding the namaz times and
* * * * * * * * * * * * * * * * calling muslims to the mosque by singing Azan and also who
* * * * * * * * * * * * * * * * tries to explain İslam to people.
*translated by thh, '
* edited by asinar. * * * * * * * * * * * * * * *ready to print
ACCORDING TO ISLAM, TURKS CAN’T BE MUSLIMS EVEN THEY WANT TO BE
‘‘Muslims! The doomsday won't come until the Turks are all killed.''
(Muslim, e's-Sahih, Kitabu'l-Fiten/62-65, hadith #:2912; Abu Dawod, Sünen, Kitabu'l-Melahim/9 Babun fi Kıtali't Türk, hadith #: 4303; Nesei, Sünen, Kitabu'l-Cihad/ Babu Gazveti't-Turk)
Almost everybody knows that the god of the Old Testament is very racist. Some researchers defend that this characteristic of god is very useful for Judaism. But this is also a reality: The role of god ( Yahweh) , being portrayed as a savage and racist one in Old Testament , cannot be discounted for anti-humanistic and merciless behavior of today’s Jewish people in Israel. *
The racism of the Quran's god
Everybody acknowledges the racism of the Old Testament’s god, but most of the people don't know about the racism of the Quran's. And even some well-intentioned intellectual people think that Quran and his god are universal. However the Quran's god is a copy of the Old Testament’s. This can be derived even from the description of Jewish people by Quran's god.
According to the Quran the most superior community is the Jewish community.
Some people can be surprised. But it's true. Here are the verses: the Quran's god , like the Old Testament's god , addresses at two places ( in Quran) :
'' O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures. ''(Surah Al-Baqara (The Cow) , verses: 47, 122, from M. Pickthal’s translation of Quran)
On one hand Anti-Semitism, on the other hand the calling of the Quran's god to the Jewish people like this. This is a paradox. But let's skip this point , too.
No other community except Arabs are concerned
Various things are told in Quran. Today, the sources are known. But those are presented as being received from god. In between god and people, or rather, according to their times , in between a community or a section of a community and god, there is this “delegate”. He is presented as “god’s delegate” . He is called “prophet”.
As it's told in the Quran: God makes this explanation:
'' And We did not send any messenger but with the language of his people, so that he might explain to them clearly…’’ (Surah İbrahim ( Abraham) , verse: 4, from M. H. Shakir’s translation of Quran)
Therefore, *according to the Quran: the god’s delegate has a community. “The delegate” mediates between god and the community which his race belongs to . He is responsible to deliver messages to this ''community'' '' in their own language''. This is what is told in the Quran. Again, according to this, *Muhammad had the same responsibility, too. He has a community, too and he is the mediator between his god and this community.
From the "KITALUT-TURK" ("WAR WITH TURKS") hadiths: at the end Turks will be slaughtered... (Abu Dawod, Kitabu'l-Cihad/9, hadith #:4305.) *
Throughout *the Quran, Muhammad's tribe , in other words, *his community ,and Muhammad’s obligation to deliver god's revelations to this community , and him having done exactly that are mentioned . So the collocutors are these people. According to his own words the Quran is in Arabic, and the people to whom the Quran addresses are Arabs. But not all of the Arabs, just a small section of them.
Intimidation is only for Mecca and its neighbourhood
Verses are very clear. According to Surah: Al-Anaam (Cattle, Livestock), verse: 92 and Surah: Ash-Shura (council, consultation), verse: 7 : the warnings and the intimidations are , without doubt , for Mecca and its neighborhood. Yes, the Quran addresses only Mecca and its neighborhood. None of the other communities, who today call themselves Muslims, are included. *The case is very clear. There are also other verses which mention that *Muhammad is the prophet to every human and Quran is given to all the people in the world. This contradiction is only one out of the many that exist in Quran. But, it is a fact that the community ,to whom the explanations are given, is the Arab community, and this community consists only the people of Mecca and its vicinity ( not to mention that only the ones who lived during those days). Some people from other communities , and by the way , some among Turks became Muslim. Actually, they counted themselves as Muslims, but the important thing is which people are counted as Muslims in the Quran.
There are hadiths specifically about Turks. These hadiths, which don’t say good things about *Turks, are extensively examined by the honorable and courageous scientist *Prof. Dr. İlhan Arsel in his book '' The Arab Nationalism and Turks” ( İstanbul, 1987, İnkılap Kitabevi, p. 18 and other pages)
Muhammad's hostility against Turks
Muhammad not only didn’t *regard Turks as Muslims ,but also, declared that *they are the “enemy”. This is also mentioned in the collection of most trusted and accepted hadiths in the Islamic world. And as a separate chapter. The name of the chapter is strikingly interesting: ''Kitalu't-Turk'' which means ''Fighting (War) with Turks''. In the books of al-Bukhari, Abu Dawod ( or Abu Da'ud ) and al-Tirmidhi ( or Tirmizi) the chapter has this same name. In the book of Ibn Maja the chapter is called '' Babu't-Turk'' which means ''Chapter about Turks ''. In the book of Muslim ibn al-Hajjaj, it can be found in the chapter '' The Doomsday's Signs''.
While Muhammad was informing people about the future as a proof of his prophecy, he explained how to fight the Turks and how the Muslims are going to kill the Turks as a sign for the doomsday. He not only called them Turks , but also described them by explaining how *their faces, eyes, noses, skins and colors are like. As we can see he was informed somehow. According to Muhammad’s explanation, *the fight against Turks will last till the doomsday. As a sign for the doomsday Muslims will massacre and wipe out *all of the Turks in the world. Or else, the doomsday won't come. Here a section from these hadiths:
-Muslims! The doomsday won't come until the war with Turks. Their faces are like shields, their skins are thick.....they wear bristle.( Muslim, e's-Sahih, Kitabu'l-Fiten/62-65, hadith #:2912; Abu Dawod, Sünen, Kitabu'l-Melahim/9 Babun fi Kıtali't Türk, hadith #: 4303; Nesei, Sünen, Kitabu'l-Cihad/ Babu Gazveti't-Türk...)
-If you (Muslims) don't fight with these little eyed, pug nosed, shield faced, thick skinned people , the doomsday won't come.(Bukhari, e's-Sahih, Kitabu'l-Cihad/96; Muslim, e's-Sahih, kitabu'l-Fiten/62 hadith #: 2912; Abu Dawod, Sünen, hadith #: 4304; Tirmizi, hadith #: 2251; İbn Maja, hadith #: 4096-4099)
From the "KITALUT-TURK" ("WAR WITH TURKS") hadiths : “War with Turks will certainly occur.”… (Bukhari, e's-Sahih, Kitabu'l-Cihad/96)
“This is a sign for the doomsday, too: You will fight the people who wear shoes which are
made from bristle and kill them. The fight against the people with wide shield faces is a sign for the doomsday. The doomsday won't come until you don't kill the little eyed, red face, pug nosed, shield faced, thick skinned Turks.."( Bukhari, e's-Sahih, kitabu'l-Cihad/95; Muslim, e's-Sahih, Kitabu'l-Fiten/66, hadith #: 2912; İbn Maja, hadith #: 4097-4098).
“You (Muslims) and the little eyed people, Turks are going to fight. You are going to run after them 3 times. Finally you are going to meet them in the Arabic peninsula. At first, *whoever can run away will survive. At the second time, *some will escape and some will be killed. At the third time, all of them will be destroyed.(Abu Dawod, sünen, hadith #: 4305.)
These are the thoughts and attitude of Muhammad toward the Turks who call him “our holy prophet, our master” *nowadays.
People must be regarded humanistically , no matter which race they belong to, what skin color they have, or which religion they believe in , or even if they don't believe in anything. But religions , religious people and racists don't regard them in that manner. Jews, Christians and Muslims are enemies against each other. This mentality cannot be totally dismissed as being one of the causes of so many sad events and savagery that are happening all around the world, nowadays . Mankind should purify itself from all those madness, otherwise, savagery , sorrow and tears will last forever.
* Translated by metalheart
* * cheked by ucuncuyol, ready to print
THOSE WHO WERE CONVERTED TO ISLAM THROUGH BRIBERY
Malik Ibn-Avf was the commander-in-chief of those who fought against Muhammed. In 630, in the War of *Huneyn, also known as *the War of Hevazin, *he was beaten by the Muslims. The War, which took place in Huneyn located between Mekke and Taif Valley, was fought by the Arabian tribes Hevazin and Sakif versus Muslims. Malik Ibn Avf left Huneyn and went to Taif. He was himself an enemy of Islam, but he found the offer which came from the Prophet very interesting. If he agreed to be converted to Islam, all of his properties and his family, who were being kept as *prisoners of war, would be given back to him, and he wouldn’t be punished. What’s more, he would *be given 100 camels. In addition, he would be authorized in the management. He accepted the offer immediately and became a convert to Islam.
According to Kamil Miras, translator of Buhari, this offer was an “extraordinary generosity of prophecy.”
But according to Taberi’s interpretation, which is one of the main interpretations, this was absolutely a “bribe.” (Source: Camiu’l-Beyan fi interpretation of Quran c.10, p.141)
The Prophet had said, “May God curse on both those who give and receive bribes.” This time, it was the Prophet himself who gave bribes.
The ones who were bribed: “Müellefetül’l-Kulup”
”Müellefetü’l Kulup”, means the ones whose hearts are filled with affection towards Islam and those whose beliefs are strengthened. After the War of Hevazin, it was thought that it would be beneficial to attract the powerful and dominant characters to Islam. The best way to do this was to give them some of the spoils obtained in wars. After the war, the Muslims had such enormous booty that they had never got before. The booty included;
6000 women,
24000 camels,
40000 sheep and goats,
4000 okiyye (5120 kg) silver.( source: Sahih-i Buhari)
The prophet knew very well which members of the tribe were more effective and more influential.For *, he selected the ones to be bribed.
What do the law men of Islam say about Müellefetü’l Kulup?
According to fakih* of the Maliki sect, these were the infidels who were to be encouraged to become muslim. To some others, these were the ones who were half muslims, but Islam had not taken root firmly enough in their hearts.
It’s apparent that in order to strengthen Islam, the door of bribery was kept open for those who were believed to be able to supply power and support to Islam. *Those who were likely to become powerful in their community were allowed to benefit from both the spoils and the “zakat” , that is, obligatory alms.
In order to strengthen Islam, the appropriations which were used by the Prophet to get some people on his side were the spoils, his property and camels, orchards of date palms, lands and the “zakat”. *
Fakih: the one who studies Fıkıh.
Fıkıh: *the deep understanding of words and acts in Islam. So, this is to
* * * * know what is useful and good or what is harmful and bad for his
* * * * religion.
________________________________________
*translated by thh
*edited by asinar * * * * * * * * * * * * * * * * ready to print
WHERE IS THE KORAN'S GOD
The 16th and 17th verses of the sura in the Koran reads, “Are you confident that He who is in heaven will not let loose on you a sandy whirlwind? You shall before long know the truth of MY warning.” (A translation by N. J. Dawood)
What is meant by “He who is in heaven” (“men’fi Sokak-Sema” in Arabic)? There’s no doubt that God is meant with this relative clause. So, it’s clear that according to Koran, God is in the sky. This expression has caused many interpreters of the Koran to get stupefied and confused. Relying upon this expression, some have claimed that God has a dwelling. (See F. Razi, e't - Tefsiru'l Kebir, 30/69)
However, after this claim, the following questions about the case have arisen;
-If God were in the sky, he should be smaller than the space. How can we * imagine such a thing?
-If we agree that God is in the sky, his existence and survival would be dependent to other things. How can that be possible? (See Elmalili Hamdi Yazir, Hak Dini Kur'an Dili, 7/5233)
Many interpreters of the Koran cannot fit “being in the sky” or “having a dwelling” in the concept of “God”. However, the truth is that the Koran itself tells so. The forced interpretation of the interpreters is never sufficient enough to conceal the truth. Remember that primitive men used to think that God was in the sky, and so do the contemporary primitive ones, don’t they? Ebu Muslim also concluded that the expression, “He who is in heaven” takes place in the Koran due to the fact that the Arabs at that time used to believe that God was in the sky. (See F. Razi, 30/70)
The 210th verse of the sura The Cow (Bakara) reads;
"[2.210] They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah." (A translation by M. H. Shakir)
Presidency of Religious Affairs (Turkey) construes this verse to "Allah's furry should come over the angels" but the verse does not imply so. The verse doesn’t say “Allah's furry”, but it says that “Allah (himself) should come. Although the Koran clearly mentions this, they attempt to embed some other meanings into the translation because “coming through the clouds” doesn't fit Allah, so they translate it as “Allah's furry”. Some Koran annotations include this standpoint, too. (See: Tefsiru'n -Nesefi, 1/105; Tefsiru'l-Celaleyn, 1/31; Taberi, Camiu'l-Beyan,2/191-192; F.Razi, 5/215 )
Torah also mentions God’s arrival through the clouds. Actually, Torah is the original source of this verse in the Koran.
Torah reads; “Ahoy Master God, you are so great! (...) You are the one who makes yourself vehicles from the clouds." (Psalms, 104:1-2)
"There, the master God goes to Egypt riding a fast cloud. The totems of Egypt will shiver with fear because of His existence." (Ishaya 19:1)
To sum up, both in the Koran and Torah, God's main location is above the skies, where his palace and throne are. The Koran, too, mentions that Allah went up beyond the skies after He had created the Earth and the skies.
In one hadith, it is stated that “Arş” (where Allah dwells) is above the skies. The details can be seen if you carefully examine the verses and hadiths related to “Arş” and “the eight wild mountain goats on which Allah rides. Furthermore, it must be kept in mind that Muhammad is also said to have been to “His Arş” above the skies in order to see God and talk to Him. (The case of Mirac) And Torah reads, “Sing for Him who is riding on the sky of the skies. (68:33) “The Master God is in his sacred temple.” (Psalms, 11:4) “Master God set up His throne in the skies.”
According to the beliefs of both prehistoric and contemporary primitive-minded ones, the dwelling of God is in the skies.
Yes, it is stated that the dwelling of God is in the skies, but this does not prevent Him from coming to the Earth from time to time. The Koran says, “God will come down together with the angels on Doomsday,” (The Daybreak, 22). “He will come on his throne carried by eight angels,” (The Inevitable, 17). In a hadith which is considered true with no dispute, Muhammad says, “In the last one third of each night, our Master God comes down to the sky of the Earth..." (See Buhari, e's -Sahih, Kitabu'tanri-Tehacud/14; Tecrid, hadith no: 590)
Some interpreters Of the Koran who cannot fit “the arrival of God at the sky of the Earth” try to reveal the truth inventing forced interpretations. However, those who disapproved the idea, for example, Ibn Teymiyye, stated that no other meanings should be attributed to the words other than their original meanings. (See Ibn Teymiyye, Der'u Tearuzi'l-Akli ve'n -Nakl Arapca ,1971, 1/15)
Turan Dursun
* Translated by respendial
* edited by asinar * * * * * * * * * * * * * *Ready to print.
THE ORIGINAL KORAN DOES NOT EXIST ANY MORE
The first original scripts of the Koran were written on small stones, pieces of leather and wood, bones and similar things. All of them were burnt!
The second original of the Koran verses were gathered together during the time when Abu Bakr was the Caliph. They were burnt, too!
The third original one consisted of “yazmas” (manuscripts) copied during the time when Othman was the Caliph. They do not exist anywhere in the world!
The investigations and conveyances have shown that the verses in today’s Koran are neither exactly the same as the ones which are claimed to have been “dictated by Mohammed to his scribes”, nor does the present Koran contain “all” of the verses that existed in the original one. Caliph Mervan explains his reasons for burning the original copy as follows;
“All that was written in the original Koran was conveyed into the “Mushafs” (later copies of the Koran) by Othman, so there was no need for the original one. If it had not been burnt, some suspicions would have arisen and the doubts around the “Mushafs” could not have ceased. I was afraid of that, so I had the original scripts burnt.” (Ref.: ıb Ebi Davud, Leiden 1937, pub., p.243-Suphi e's-Salih Mebahis Fi ulum-il Kuran).
How were verses of the Koran gathered together?
The verses of the Koran were not gathered together and inscribed as they are printed now. According to hadits, the verses were not in an order and they were inscribed on different objects such as “lihaf” (small stones), “rıka” (tree leaves, pieces of leather or a kind of paper), “ektaf” (bones of camels or sheep) and “usub” (pieces of wood). First, Caliph Abu Bakr felt the need to gather those objects together so that they would not get lost. All those objects are said to have been scattered in Muhammad’s house *and later put together and tied with string so that they would not get lost. According to a hadith by Buhari, some muslims were converting to their old beliefs and for that reason there were fights at that time. Some muslims who knew the Koran by heart had already died and the number of such people could increase. Before all those who knew the Koran by heart passed away, the verses had to be put together in the form of a book. Omar Ibn Hattab pointed out the importance of the project to Abu Bakr. However, the suggestion did not appeal to the Caliph at first. “How could it be right to do what the prophet himself had not done?” he thought. Omar insisted on the matter and finally convinced Abu Bakr. Zeyd Ibn Sabit was made responsible to carry out the project. Abu Bakr said to Zeyd, “You are a clever young man. As you used to be one of the scribes of the Prophet, I believe that you can succeed in doing this job. Search for all the verses and gather them together.” Zeyd said, “In the name of Allah I swear that if he had wanted me to move and carry one of those mountains, it would not have been as difficult to me as to do what he told me to do.” *Yet, he eventually accepts the job and gives the account of how he did it as follows;
“I began to collect the verses; some were on date leaves, some on stones. I got some from people who had memorized them. In the end, I got the last verses of the sura “Repentance” (Al Tawba) from Ebu Huzeymetu'l-Ensari. No-one else had those verses in mind.” Zeyd explains that those were the last verses (128 – 129) of the sura “Repentance”. This shows that while Zeyd did this job, he depended on two sources; the objects on which the verses were inscribed and the people who had memorized the verses.
The number of the living people who had the verses in their memories in Abu Bakr’s time was controversial. As can be seen in three of Buhari’s hadiths, there were, at most, only seven people who had memorized all of the verses of the Koran. Even in Mohammed’s time, few people had been able to do that. Here are the hadiths in Buhari’s “e’s-Sahih”.
The first hadith: Amr Ibnu'l-Ass conveys, “I heard the Prophet say, ‘Get the Koran from four people; Abdullah Ibn Mes'ud, Salim, Muaz and Übeyy Ibn Ka'b. (Buhari, Fadailu'l-Kuran 8.)
The second hadith: Enes conveys, “When the Prophet passed away, there was no-one other than only four people to have memorized the whole of the Koran; Ebu'd-Derda, Muaz Ibn Cebel, Zeyd Ibn Sabit and Ebu Zeyd." (Buhari.)
The third hadith: Katade conveys, “I asked Enes Ibn Malik the number of the people who had memorized the whole Koran and he replied, ‘They are four altogether, all from Medina; *Übeyy Ibn Ka'b, Muaz Ibn Cebel, Zeyd Ibn Sabit and Ebu Zeyd (Buhari, same ref., Müslim 24ö5. Hadith.)
When we make a list of *the names in these three hadiths, there must have been seven people to have memorized the whole Koran when Mohammed was alive; Ibn Mesud (hadith 1), Salim (hadith 1), Muaz Ibn Cebel (hadiths 1, 2, 3.) Islam experts claim that the explanations in these hadits serve the anti-Islam. In his work “Al ıtkan” (Egypt, 1978, v.1, p.94, l. 13) Suyuti gives the names of some others knew the Koran by heart. However, the person who conveys this information says that some of those completed memorizing the whole of the Koran after the Prophet’s death. (Al ıtkan, 95-9ö.)
Zeyd Ibn Sabit would include any verses in the Koran on condition that he had two witnesses to confirm the truth. Yet, there were some exceptions to this rule; there were some verses for which he felt the need to include with only one witness. (Remember the last two verses of “Repentance” above.)
It took a year to gather the verses of the Kuran and copy them into a book. When this attempt started, Omar and Zeyd sat at the gate of the mosque and asked everyone to bring whatever verses they got from the Prophet. The task that was achieved is described *in references as follows;
“A book with two covers, which consists of the verses and suras of the Koran.” The pages were kept by Abu Bakr as long as he lived, then they were passed to Omar (the Caliph) and when he died, they were given to his daughter Hafsa.
The verses of the Koran are gathered together for the second time
One hadith by Buhari reads; “There was a war to invade Armenia and Azarbaijan. Huzeyfe Ibn’u Yeman came up to Othman the Caliph and complained about the differences between the contents of the copies of the Koran that muslims were reading. ‘Commander of the Faithful,’ he said, ‘the Muslims found themselves in controversies as the Jews and Christians previously did.’ On this occasion, Othman sent a man to Hafsa asking her to send the pages which were written during the time of Abu Bakr so that he would make some new copies. 2When I have finished with them, I’ll send them back,’ he said. Hafsa sent the pages to Othman. He ordered Zeyd Ibn Sabit, Abdullah Ibn Züyebr, Sa'd Ibnu'l-As and Hişam Ibn Haris Ibn Abdurrahman to produce copies of the pages and they did.
Othman instructed three of the scribes, ‘Should there be a disagreement on any part between Zeyd (who was from Medina) and you, write that part in Quraysh dialect because the Koran was revealed only in that dialect.’
And so they did as they were instructed. Finally, Othman, when the task was completed, *sent the original pages back to Hafsa and ordered his men to deliver the new copies to each zone and had all the previous copies burnt so that not even a page would remain from the old volumes. (See Buhari, e's- Sahih, Kitabu Fedaili'l-Kuran/3.) As can be understood from the efforts that were told to Buhari and from the way of solving the problems that might have arisen between the people of Quraysh and others, the new copies could not be exactly the same as the verses in the one that Hafsa possessed. On the one hand, it was claimed that “identical copies of the Koran were made”, *but on the other hand, when asked why it was necessary to make new copies, it was said that it had to be done due to “the differences of dialects”. However, Dr. Suphi e's-Salih, says in his work *called “Mebahis Fi Ulumi'l-Kuran” (Beirut 1979), pages *80, 84, 85, that this claim is far from being convincing. According Dr. Suphi, at that time, Arabic did not have signs and punctuation marks as to spell the same words to be pronounced in different ways. Back then, apart from the letters to write, the letters with no signs had no dots, either. In short, the “Mushaf” that was produced during the time of Caliph Abu Bakr could not have been written as to contain different dialects even if had been intended. In this case, the question, “What were the differences between Abu Bakr’s (later Hafsa’s) copy and those that were produced by Othman’s scribes?” remains unanswered. What was carried out by the new efforts? This is not explained in the hadith interpreted above. Yet, from an explanation which can be counted as the rest of the hadith, it can be inferred that the work that was done was not merely producing exactly *the same copies of main copy of the Koran.
Zeyd Ibn Sabit, one member of the committee of four scribes, says, “While doing the task, I lost a part from the end of the sura Ahzab, “The Confederate Tribes”, (‘fakattu’). I had heard the Prophet read that part before. We searched for it and found out that Sabit Ibn Huzeyme el Ensari had it, so we added that part (to the sura “The Confederate Tribes” as the 23rd verse) in the ‘Mushaf’.” (ıtkan, Egypt, 1978, vol. 1, p.79.)
The purpose behind the burning of the Koran that was gathered for the first time: It was Hafsa who kept the Koran in her personal box and prevented it from being burned until her death. When this protector died, although The God of the Koran says, “Surely We have revealed the Reminder and We will most surely be its guardian,” (The Rock/Al-Hijr; 9), there was no protector left. Mervan Ibn Hakem sent for it and had it burned. He explains his reason to do this as follows;
“I did it because those that were written in it were already conveyed into the official copy (Mushaf) and kept as they were. I was afraid that after a long time passes, skeptic ones would have doubts about the official copy.” (See Dr. Subhi e's_Salih, Mebahis fi Ulumi'l-Kuran, p.83. Ref: Ibn Ebi Davud, Kitabu'l-Mesahif, p.24.)
However, it was the destruction of the first copy that actually gave rise to doubts because there would have been no need to burn the first copy if there had been no difference between the two. If there had not been some additions to or removals of some verses from it, why should they have been afraid? Today’s Koran is by no means is the same as the Koran in times of Mohammad! Let’s refer to *a very important witness here; Ibn Omar says, “None of you should say that he has got the *whole Koran. You can never know that most of the Koran has been destroyed and gone forever. Therefore you should only say that you have got whatever has remained from it.” (See Suyuti, el ıtkan, 2/32.)
Doesn’t this testimony clearly reveal that today’s Koran is not the same as the one that was revealed to Mohammad? After all, Ibn Omar said this after the time of Othman. That means the Koran that was gathered together during the time of Othman was not the original Koran, either. That hand-written Koran does not exist anywhere in the world. Several Mushafs that are mentioned in basic references but have not been found so far are also worth mentioning. In “el ıtkan by Suyuti and in some important works of Buhari, some considerable Mushafs and lists of suras in them are mentioned. For example, the Mushaf owned by Ibn Mesud, who was known to be one of those that were closest to Mohammad and one of the four people to be trusted in terms of memorizing the Koran, the Mushaf owned by Übeyy Ibn Ka’b, who was also known to be one of the most trustworthy people in terms of memorizing the holy book, the Mushaf owned by Aisha (one of Mohammad’s wives), and the Mushaf owned by Ali (Mohammad’s son-in-law) are the main ones. In addition, there are to more Mushafs, one of which is said to have belonged to Ali by the Alawis and the other which is said to be kept in India. None of the Mushafs which are mentioned in Suyuti and Buhari’s books have been able to come to our day. However, the list of the contents of them has been written. Furthermore, in some religion books, some parts of suras and verses that are said to have existed in those Mushafs have reached our times. The differences between *them and today’s Koran can clearly be seen. For example, the sura “The Opening”, which is a basic one, does not take place in Ibn Mesud’s Mushaf. Neither do the suras “The Dawn” and “The Confederate Tribes”. The order of the suras in Ali’s Mushaf are not the same as in today’s Koran. Suyuti points out in his book that the suras “The Cow” and “The Clans” are the same length. (See Suyuti, el ıtkan, 2/32) Yet, in today’s official Koran, “The Cow” has 286 verses whereas “The Confederate Tribes” has only 73.
How many copies of the Koran were made during the time of the third Caliph Othman and where they are now is a controversial issue. According to some, four copies were made, to others, five or seven copies were made. Those who claim four copies were made, say that Othman kept one copy to himself and sent the others to Kufa, Basra and Damascus. Some claim that they were sent to Mecca, Yemen and Bahreyn. According to some information in some books, people were allowed to copy those Mushafs and so made private copies for themselves. But what about the fact that some verses exist in those Mushafs while the same verses do not in today’s official Koran? In some references of İslam, it is claimed that some of the Mushafs made during the time of Othman still exist. For example, there are a number of books claiming that one copy is in Taşkent. In some Turkish Islamic sources, it is said that the Koran which is exhibited in Topkapı Museum is one of those that were made in the time of Othman. İslam researcher Dr. Suphi e’s-Salih asks in his book, “Well, where is the official copy that was made in the time of Othman now?” and says that he could not get a satisfactory answer. He says that the one in Cairo Museum could not be the one that remained from Othman’s time because the book has some signs and dots which were not used in the early times of Islamism. It is true that the official content of the holy book of Muslims is the same everywhere. However, *sources reveal that the Koran that is known in the Islamic World today is not the same as the one that was written by the Prophet’s “scribes of revelations”.
The rumour telling that even one letter of the Koran has not been changed is a lie!
Hammad Ibn Zeberkan used to recite the word “iyyahu” in “Repentance” (Al Tawba), verse 114, as “ebahu” and the word “izzettin” in “Sad” as “ğırratin”. The differences in all these words are confined to some letters; in the former pair of words, the letter “ya” is changed into “ba”, and in the latter pair of words, the letter “ayın” is changed into “ğayın”. Let’s give no significance to the changes of these letter.
Instead of some words existing in the Koran available, Abdullah Ibn Abbas used to recite the “synonyms” of them. Enes Ibn Malik recited the word “akvamu” in the sixth verse of “The Mantled One” as “asvabu”. Ibn Omar recited the word “fes’av” in the tenth verse of “Friday” as “femzü”, and Ibn Abbas recited the word “kel’ıhni” in the fifth verse of “The Disaster” as “k’essavfı”. Likewise, Ibn Abbas preferred to recite the word “sayhaten” as “zeyfeten”. Enes Ibn Malik recited the word “halelna” in the second verse of “Comfort” instead of “vada’na”. The changes in these cases are not changes of letters but changes of words. This means the claim that even one letter of the Koran has not been changed since the time of the Prophet is not true.
Sources refer to different mushafs. When the examples given are compared, the contents of some mushafs are not the same as those in today’s official Koran. What Ibn Omar says is also very interesting; “None of you should say that he has the whole Koran. Does he who says so know what the whole of the Koran is? It’s certain that most of the Koran has been destroyed. (See Süyuti, el ıtkan, 2/32)
Both the first and the second original copies of the Koran were burned by the muslims. There is no doubt that this was done to conceal the truth. And the original copies that were made during the time of Othman and sent to certain centres cannot be found anywhere in the world.
References: 1.Buhari E's-Sahih (Arabic); Kitabu'l Fedail-ül- Kuran Menakıbu'l Ensar, Sahihi Buhari Mustesari. Translation of Tecridi Sarih *2.Dr. S. Suphi E's-Salih (One of the main researchers of the last century in the world of Islam, who wrote a lot of books.) Mebahis fi Ulum-il Kuran, 3.Celalettin Suyuti (Interpreter of the Koran, one of the most knowledgeable and reliable Hadiths expert in the *Islam world): El ıtkan Fi Ulumi-l,Kuran, 4.Müslim E's-Sahih (Arabic), 5.Ebu Davud
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