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The following is material that I have compiled to challenge the One Message Foundation and Muhammadan polemicist Sheikh Uthman Farooq.


Quran claims to be a clear scripture:

Thus doth God MAKE CLEAR His Signs to you: In order that ye may understand. S. 2:242 Y. Ali Medina

Alif Lam Ra. A Book whose verses ARE SET CLEAR (ohkimat), and then distinguished, from One All-wise, All-aware: S. 11:1 Arberry Mecca

  1. L. R. These are the Ayatsof Revelation, – of a Qur’an that makes things clear. S. 15:1 Y. Ali Mecca

And indeed We know that they (polytheists and pagans) say: “It is only a human being who teaches him (Muhammad).” The tongue of the man they refer to is foreign, while this (the Qur’an) is a clear Arabic tongue. S. 16:103 Hilali-Khan Mecca

We verily, have made it a Qur’an in Arabic, that you may be able to understand (its meanings and its admonitions). S. 43:3 Hilali-Khan Mecca

By the manifest Book (this Qur’an) THAT MAKES THINGS CLEAR, S. 44:2 Hilali-Khan Mecca – cf. Q. 2:187, 219, 266; 3:103, 118; 4:26, 176; 5:89; 24:18, 58-59, 61; 57:17

It also makes the repeated assertion that it is a book which fully explains all its verses in detail:

And thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) IN DETAIL, that the way of the Mujrimun (criminals, polytheists, sinners), may become manifest. S. 6:55 Hilali-Khan Mecca

It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea. We have (indeed) explained IN DETAIL Our Ayat (proofs, evidences, verses, lessons, signs, Revelations, etc.) for people who know. It is He Who has created you from a single person (Adam), and has given you a place of residing (on the earth or in your mother’s wombs) and a place of storage [in the earth (in your graves) or in your father’s loins]. Indeed, We have EXPLAINED IN DETAIL Our revelations (this Qur’an) for people who understand. S. 6:97-98

Thus We explain variously the Verses so that they (the disbelievers) may say: “You have studied (the Books of the people of the Scripture and brought this Qur’an from that)” and that We may make the matter clear for the people who have knowledge. S. 6:105 Hilali-Khan

[Say (O Muhammad)] “Shall I seek a judge other than Allah while it is He Who has sent down unto you the Book (The Qur’an), EXPLAINED IN DETAIL.” Those unto whom We gave the Scripture [the Taurat (Torah) and the Injeel (Gospel)] know that it is revealed from your Lord in truth. So be not you of those who doubt. S. 6:114 Hilali-Khan

And this is the Path of your Lord (the Qur’an and Islam) leading Straight. We have DETAILED Our Revelations for a people who take heed. S. 6:126

Say (O Muhammad): “Who has forbidden the adoration with clothes given by Allah, which He has produced for his slaves, and At-Taiyibat [all kinds of Halal (lawful) things] of food?” Say: “They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them).” Thus We explain the Ayat (Islamic laws) IN DETAIL for people who have knowledge. S. 7:32 Hilali-Khan Mecca

Certainly, We have brought to them a Book (the Qur’an) which We have explained IN DETAIL WITH KNOWLEDGE, – a guidance and a mercy to a people who believe. S. 7:52 Hilali-Khan

Thus do We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) IN DETAIL, so that they may turn (unto the truth). S. 7:174 Hilali-Khan

And this Qur’an is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it [i.e. the Taurat (Torah), and the Injeel (Gospel), etc.], and A FULL EXPLANATION of the Book (i.e. laws and orders, etc, decreed for mankind) – wherein there is no doubt from the Lord of the ‘Alamin (mankind, jinns, and all that exists). S. 10:37 Hilali-Khan Mecca

But if they repent, perform As-Salat (Iqamat-as-Salat) and give Zakat, then they are your brethren in religion. (In this way) We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) IN DETAIL for a people who know. S. 9:11 Medina

Alif Lam Ra. This is a Book, whose verses have been made firm and free from imperfection and then they have been expounded in detail. It is from One Wise, and All-Aware. S. 11:1 Shakir Mecca

Indeed in their stories, there is a lesson for men of understanding. It (the Qur’an) is not a forged statement but a confirmation of Allah’s existing Books [the Taurat (Torah), the Injeel (Gospel) and other Scriptures of Allah] and A DETAILED EXPLANATION OF EVERYTHING and a guide and a Mercy for the people who believe. S. 12:111 Mecca

One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book EXPLAINING ALL THINGS, a Guide, a Mercy, and Glad Tidings to Muslims. S. 16:89 Y. Ali

He sets forth for you a parable from your ownselves, – Do you have partners among those whom your right hands possess (i.e. your slaves) to share as equals in the wealth We have bestowed on you? Whom you fear as you fear each other? Thus do We explain the signs IN DETAIL to a people who have sense. S. 30:28 Hilali-Khan Mecca

A Book whereof the Verses are explained IN DETAIL; A Qur’an in Arabic for people who know. S. 41:3 Hilali-Khan Mecca

Here is another version of this last passage:

A scripture whose verses PROVIDE THE COMPLETE DETAILS, in an Arabic Quran, for people who know. Khalifa

In light of the foregoing, here are a few challenges:

Quote a single verse where the Quran explicitly states it is the word of Allah.

Show where the Quran tells its readers how many chapters and verses it contains.

The following surahs nowhere claim to be the revealed words of Allah: Q. 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 111. Therefore, prove from the Quran itself that these surahs were revealed to be a part of the scripture itself.


The Quran testifies to its own corruption:

Like as We sent down on the dividers, Those who made the Quran INTO SHREDS. So, by your Lord, We would most certainly question them all, As to what they did. S. 15:90-93 Shakir

Here are some of the various ways that Q. 15:91 has been translated:

(So also on such) as have made Qur’an into shreds (as they please). Y. Ali

Those who break the Qur’an into parts. Pickthall

who dismember the Qur’an. Palmer

who have broken the Koran into fragments. Arberry

Who splintered the Quran into diverse parts. Tarif Khalidi

Those who divided the Qur’an into parts. Maulana Muhammad Ali

Those who break the Quran into separate parts. Hamid S. Aziz

Those who have broken the Qur’an into fragments (as they please). Ali Unal

and also divided the Quran believing in some parts and rejecting others. Muhammad Sarwar

and who have broken the Scripture into fragments— Wahiduddin Khan

And severed their Scripture into fragments. Muhammad Ahmed-Samira

It is thus clear from this verse that the words of the Quran were being changed. As the late Islamic Scholar Alphonse Mingana explained:

“Finally, if we understand correctly the following verse of Suratul-Hijr (xv. 90-91): ‘As we sent down upon (punished) the dividers (of the Scripture?) who broke up the Koran into parts,’ we are tempted to state that even when the Prophet was alive, some changes were noticed in the recital of certain verses of his sacred book. There is nothing very surprising in this fact, since Muhammad could not read or write, and was at the mercy of friends for the writing of his revelations, or, more frequently, of some mercenary amanuenses.” (Mingana, “Three Ancient Korans”, The Origins of the Koran – Classic Essays on Islam’s Holy Book, edited by Ibn Warraq [Prometheus Books, Amherst NY, 1998], p. 84; bold emphasis mine)

The evidence also shows that such corruptions to the text continued long after Muhammad’s death. For instance, Mingana records the Muslim reaction to Uthman b. Affan’s burning and wholesale destruction of primary, competing Quranic codices:

“The book, drawn up by this method, continued to be authoritative and the standard text till 29-30 A.H. under the caliphate of ‘Uthman. At this time the wonderful faithfulness of Arab memory was defective, and according to a general weakness of human nature, the Believers have been heard reciting the verses of the Koran in a different way. This fact was due specially, it is said, to the hundreds of dialects used in Arabia. Zaid was again asked to put an end to these variations which had begun to scandalize the votaries of the Prophet. That indefatigable compiler, assisted by three men from the tribe of Quraish, started to do what he had already done more than fifteen years before. The previous copies made from the first one written under Abu Bakr were all destroyed by special order of the caliph: the revelation sent down from heaven was one, and the book containing this revelation must be one. The critic remarks that the only guarantee of the authenticity of the Koran is the testimony of Zaid; and for this reason, a scholar who doubts whether a given word has been really used by Muhammad, or whether it has been only employed by Zaid on his own authority, or on the meagre testimony of some Arab reciters, does not transgress the strict laws of high criticism. If the memory of the followers of the Prophet has been found defective from the year 15 to 30 A.H. when Islam was proclaimed over all Arabia, why may it not have been defective from 612 to 632 C.E. when the Prophet was often obliged to defend his own life against terrible aggressors? And if the first recension of Zaid contained always the actual words of Muhammad, why was this compiler not content with re-establishing it in its entirety, and why was the want of a new recension felt by ‘Uthman? How can it be that in the short space of fifteen years such wonderful variants could have crept into the few copies preceding the reign of the third caliph that he found himself bound to destroy all those he could find? If ‘Uthman was certainly inspired only by religious purposes, why did his enemies call him ‘THE TEARER OF THE BOOKS’ and why did they fasten on him the following stigma: ‘He found the Korans many and left one; HE TORE UP THE BOOK’? …” (Ibid., p. 84-85; bold and capital emphasis mine)

In another article, Mingana cites Muslim historian al-Tabari who wrote that:

“… ‘Ali b. Abi Talib, and ‘Uthman b. Affan wrote the Revelation to the Prophet; but in their absence it was Ubai b. Ka’b and Zaid b. Thabit who wrote it.’ He informs us, too, that the people said to ‘Uthman: ‘The Koran was in MANY BOOKS, and thou discreditedst them all but one’; and after the Prophet’s death, ‘People gave him as successor Abu Bakr, who in turn was succeeded by ‘Umar; and both of them acted according to the Book and the Sunnah of the Apostle of God – and praise be to God the Lord of the worlds; then people elected ‘Uthman b. ‘Affan WHO … TORE UP THE BOOK.’” (Ibid., The Transmission of the Koran, p. 102; bold and capital emphasis mine)

The ahadith literature confirms that there are many verses that have disappeared:

“Umar bin al-Khattab asked about a verse of Allah’s book, they answered: ‘It was with a man who got killed on day of Yamama (battle)’. He (Umar) said: ‘We all shall return to Allah’. Then he ordered to collect the Quran, therefore he was the first one who collected it in one book.” (Kanz ul Ummal, Volume 2, p. 574)

Umar was once looking for the text of a specific verse of the Qur’an he vaguely remembered. To his deep sorrow, he discovered that the only person who had any record of that verse had been killed in the battle of Yamama and that the verse was consequently lost. (Ibn Abi Dawud, Kitab al-Masahif, p. 10 – see also as-Suyuti’s al-Itqan fi ‘ulum al-Quran, volume 1, p. 204)

In the Muqaddamah of Q. 33, Jalaluddin as-Suyuti recorded a statement from Sufyan al-Thawri (d. 161 A. H), as narrated by his student Abd al-Razaq al-Sanani (d. 211 A. H.): 

وأخرج عبد الرزاق عن الثوري قال : بلغنا ان ناسا من أصحاب النبي صلى الله عليه و سلم كانوا يقرأون القرآن أصيبوا يوم مسيلمة فذهبت حروف من القرآن

“Abd al-Razaq narrated from Al-Thawri that he said: ‘I have come to know that people from the Sahaba of the Prophet who used to recite the Quran were killed on the day of Musaylama and with their deaths letters from the Quran were lost (Zahab).’” (Tafsir Dur al-ManthurMuqaddamah of Surah Ahzab, Volume 6, p. 558)

Here are two reports which speak of the missing verse of stoning in connection with the loss of much of the Quran: 

“Abd al-Razzak in Al-Musannaf from Ibn Abbas said: Umar bin Al-Khattab ordered a person to gather people for Salat of Jama’at. He then ascended on a pulpit, praised Allah and said: ‘O people! Do not get afraid about the verse of Al-Rajm because it is a verse that was revealed in the book of Allah and we recited it but it was lost [Zahab], WITH MUCH OF THE QURAN GONE WITH MUHAMMAD; and the proof of that is that the prophet would stone, and Abu Bakr would stone, and I have stoned and there will come people from this nation who would deny the stoning.’” (Tafsir Dur al-Manthur, Muqadmah of Surah Ahzab)


Zirr ibn Hubaish reported: “Ubayy ibn Ka’b said to me, ‘What is the extent of Suratul-Ahzab?’ I said, ‘Seventy, or seventy-three verses’. He said, ‘Yet it used to be equal to Suratul-Baqarah and in it we recited the verse of stoning’. I said, ‘And what is the verse of stoning’? He replied, ‘The fornicators among the married men (ash-shaikh) and married women (ash-shaikhah), stone them as an exemplary punishment from Allah, and Allah is Mighty and Wise.”‘ (Al-Itqan fi ‘ulum al-Quran, p. 524)

This is what Jalaluddin as-Suyuti wrote in the preface of his book Dur al-Manthur concerning the veracity of the reports found all throughout: 

“Praise be to Allah… who has given me the ability to conduct a commentary of his great book based on what I have received of the transmitted reports with high valued chains.”

There are other sources which confirm that much of the Quran has been lost, never to be discovered again: 

“Ismail bin Ibrahim narrated from Ayub from Naf’i from Ibn Umar who said: ‘Verily among you people one would say that he has found the Quran while he is unaware of what the total quantity of the Quran was, because most of the Quran has been lost. Rather one should say that verily he has found the Quran that has appeared.’” (Fadhail al-Quran, by Qasim bin Salam (d. 222 A.H.), Volume 2, p. 135)

The following authorities all cite this particular narration: 

Al-Itqan fi ‘ulum al-Quran by Suyuti, rendered into Urdu by Maulana Muhammad Haleem Ansari, Volume 2, p. 64 (Idara Islamiat, Lahore). Here is an English translation of this specific report taken from another version of the Itqan:

It is reported from Ismail ibn Ibrahim from Ayyub from Naafi from Ibn Umar who said: “Let none of you say ‘I have acquired the whole of the Qur’an‘. How does he know what all of it is when much of the Qur’an has disappeared? Rather let him say ‘I have acquired what has survived.’” (Al-Itqan, p. 524)

Tafsir Dur al-Manthur Volume 1, p. 106. 

Tafsir Ruh al-Mani, Volume 1, p. 25. 

And here is what the scholars said about the transmitters of the foregoing report: 

Ismail bin Ibrahim 

Dahabi said, “Hujja” (Al-Kashif, Volume 1 p. 242).

Ibn Hajar said, “Thiqah” (Taqrib al-Tahdib, Volume 1, p. 90).

Ayyub al-Sakhtiani

Dahabi said, “The master of scholars’ (Siar alam al-nubala, Volume 6, p. 15).

Ibn Hajar said, “Thiqah Thabt Hujja” (Taqrib al-Tahdib, Volume 1, p. 116).


Dahabi said, “The Imam of Tabi’in” (Al-Kashif, volume 2, p. 315).

Ibn Hajar said, “Thiqah Thabt” (Taqrib al-Tahdib, Volume 2, p. 239).

The words ThiqahThabt and Hujja are used to describe men of integrity who were deemed to be completely reliable and trustworthy in narrating hadiths. 

And just in case a Muhammadan wants to argue that the word Zahab doesn’t mean that verses of the Quran are lost or have disappeared, but rather that they have been abrogated, here is narration from al-Bukhari that refutes this lie: 

أرسل إلي أبو بكر مقتل أهل اليمامة وعنده عمر فقال أبو بكر إن عمر أتاني فقال إن القتل قد استحر يوم اليمامة بالناس وإني أخشى أن يستحر القتل بالقراء في المواطن فيذهب كثير من القرآن إلا أن تجمعوه وإني لأرى أن تجمع ۔۔۔

Narrated Zaid bin Thabit: Abu Bakr As-Siddiq sent for me when the people of Yamama had been killed (i.e., a number of the Prophet’s Companions who fought against Musailama). (I went to him) and found ‘Umar bin Al-Khattab sitting with him. Abu Bakr then said (to me), “Umar has come to me and said: ‘Casualties were heavy among the Qurra’ of the Qur’an (i.e. those who knew the Quran by heart) on the day of the Battle of Yamama, and I am afraid that more heavy casualties may take place among the Qurra’ on other battlefields, whereby a large part of the Qur’an may be lost (Zahab). Therefore I suggest, you (Abu Bakr) order that the Qur’an be collected.’ I said to `Umar, ‘How can you do something which Allah’s Apostle did not do?’ `Umar said, ‘By Allah, that is a good project.’ `Umar kept on urging me to accept his proposal till Allah opened my chest for it and I began to realize the good in the idea which `Umar had realized.” Then Abu Bakr said (to me), “You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah’s Messenger. So you should search for (the fragmentary scripts of) the Qur’an and collect it in one book.” By Allah If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur’an. Then I said to Abu Bakr, “How will you do something which Allah’s Messenger did not do?” Abu Bakr replied, “By Allah, it is a good project.” Abu Bakr kept on urging me to accept his idea until Allah opened my chest for what He had opened the chests of Abu Bakr and `Umar. So I started looking for the Qur’an and collecting it from (what was written on) palm stalks, thin white stones and also from the men who knew it by heart, till I found the last Verse of Surat at-Tauba (Repentance) with Abi Khuzaima Al-Ansari, and I did not find it with anybody other than him. The Verse is: ‘Verily there has come unto you an Apostle (Muhammad) from amongst yourselves. It grieves him that you should receive any injury or difficulty… (till the end of Surat-Baraa’ (at-Tauba) (9.128-129). Then the complete manuscripts (copy) of the Qur’an remained with Abu Bakr till he died, then with `Umar till the end of his life, and then with Hafsa, the daughter of `Umar.” (Sahih al- Bukhari, Volume 6, Book 61, Number 509)

Umar was obviously not worried about verses being abrogated, but was afraid that passages would vanish without a trace. 



According to the Islamic sources, surah 9 of the Quran was approximately the same size as surah 2, a chapter that consists of 286 verses. And yet surah 9 only has 128 verses, which means that it is missing over hundred verses! 

“Malik said among what had been narrated by Ibn Wahb and Ibn Al Qasim and Ibn Abdul Hakam is that when the first part of Surat Bara’at was lost, ‘Bismillah Al Rahman Al Raheem’ was also lost along with it. It has also been narrated from Ibn Ajlan that he heard that Surat Bara’at was equal to the length of Surat Al Baqarah or approximately equal to it, so the part was gone and because of that ‘Bismillah Al Rahman Al Raheem’ wasn’t written between them (between the lost and the remaining part).” (Tafsir al-Qurtubi, Volume 8, p. 62, Surah Bara`t [Chapter 9])

Jalaludin as-Suyuti, quoting scholars like Tabarani, Hakim and Ibn Shaibah, stated that: 

عن حذيفة رضي الله عنه قال : التي تسمون سورة التوبة هي سورة العذاب والله ما تركت أحدا إلا نالت منه ولا تقرأون منها مما كنا نقرأ إلا ربعها

“Hudhaifah narrated that the Surah which you call Tawbah is actually Surah ‘Azaab [wrath] and you just recite ONE FOURTH of what we used to recite.” (Tafsir Dur al-Manthur, Volume 3 p. 208)

And here are a few reports which all claim that Q. 33 (Surah Ahzab) initially had approximately one hundred thirty to two hundred more verses that are now all gone and have disappeared from sight: 

“Ubai bin Ka’ab inquired of someone: ‘How many verses were there in the chapter of al-Ahzab?’ He replied, ‘72 or 73 verses.’ Ubai bin Ka’b then said: ‘I had seen this Surah more or equal to Surah Baqarah.” (Tafsir Dur al-Manthur, Volume 6, p. 558)

“Aisha narrated that during the lifetime of the prophet 200 verses were recited in Surah Ahzab but when Uthman collected the Mushaf, he only succeeded in locating the present number of verses.” (Tafsir Dur al-Manthur, Volume 6, p. 560)

“Aisha narrates: ‘Surah Ahzab contained 200 verses during the lifetime of Prophet but when the Quran was collected we only found the amount that can be found in the present Quran.” (Tafsir Qurtubi, Volume 7, p. 113)


We are going to list some passages which are said to be missing words, clauses, phrases etc.


  1. 33:6, in regard to Muhammad’s wives, states, Wa azwaajuhu ummahaatuhuu– “and his wives are their (the believers’) mothers.” Yet Ibn Masud adds Wa huwa abuu laahum– “and he (Muhammad) is their father.” (John Gilchrist, Chapter 3. The Codices of Ibn Mas’ud and Ubayy Ibn Ka’b, pp. 69-70 – citing Arthur Jeffrey Materials; Abi Dawud’s Kitab al-Masahif)

The clause in S. 33:6 is multiply attested according to the late Muslim scholar and translator Muhammad Asad:

“… The Companions invariably regarded the Prophet as the spiritual father of his community. Some of them – e.g., Ibn Masud (as quoted by Zamakhshari) or Ubayy ibn Kab, Ibn Abbas and Muawiyah (as quoted by Ibn Kathir) – hardly ever recited the above verse without adding, by way of explanation, “seeing that he is [as] a father to them”; and many of the tabi’in – including Mujahid, Qatadah, lkrimah and Al-Hasan (cf. Tabari and Ibn Kathir) – did the same: hence my interpolation, between brackets, of this phrase. (However, see also verse 40 of this surah and the corresponding note.)…” (Asad, The Message of the Quran; bold emphasis mine)

Abdullah Yusuf concurs:

“In spiritual relationship the Prophet is entitled to more respect and consideration than blood-relations. The Believers should follow him rather than their fathers or mothers or brothers, where there is conflict of duties. He is even nearer – closer to our real interests – than our own selves. IN SOME QIRAATS, LIKE THAT OF UBAI IBN KA’B, occur also the words ‘and he is a father to them,’ which imply his spiritual relationship and connect on with the words, ‘and his wives are their mothers.’ Thus his spiritual fatherhood would be contrasted pointedly with the repudiation of the vulgar superstition of calling any one like Zaid ibn Haritha by the appellation Zaid ibn Muhammad (xxxiii. 40): such an appellation is really disrespectful to the Prophet.” (Ali, The Holy Qur’an, p. 1104, fn. 3674; bold and capital emphasis mine)

The following renowned Muslim authority and jurist admitted that:

… An unusual reading of the Qur’an includes, “He is a father to them,” but it is no longer recited since it is AT VARIANCE with the version of ‘Uthman. (Muhammad Messenger of Allah (Ash-Shifa of Qadi ‘Iyad), Qadi ‘Iyad Musa al-Yahsubi, translated by Aisha Abdarrahman Bewley [Madinah Press, Inverness, Scotland, U.K. 1991; third reprint, paperback], pp. 29-30; bold and capital emphasis mine)

This explains why Muhammad Asad inserted this phrase into his own translation, albeit within brackets:

The Prophet has a higher claim on the believers than [they have on] their own selves, [seeing that he is as a father to them] and his wives are their mothers:

The fact is that this passage is multiply attested further mitigates against Uthman’s (per)version being the most accurate and authentic.


According to Ibn Masud, both Q. 5:67 and 33:25 originally had a reference to Muhammad’s first cousin and son-in-law Ali: 

“Hafiz Ahmed bin Musa bin Mardawayh has narrated with his isnad from Abdullah Ibn Masud that: ‘During the lifetime of the prophet we used to recite this verse as: O Apostle! Deliver what has been sent down to you from your Lord; ‘that Ali is the Maula of the Muminin,’ if you don’t…” (Tafsir Ruh al-Mani, Q. 5:67, Volume 9, p. 193)

“Ibn Mardawayh narrated from Ibn Masud that: ‘We used to recite this verse as, ‘and enough was Allah for the believers in their fight ‘via Ali ibn Abi Talib.’” (Tafsir Ruh al-Mani, Q. 33:25, chapter 21, p. 157)

“Ibn Abi Hatim, Ibn Mardawayh and Ibn Asakir have narrated from Abdullah Ibn Masud that: ‘We used to recite this verse in the following manner, and enough was Allah for the believers in their fight ‘via Ali ibn Abi Talib.’” (Tafsir Dur al-Manthur, Volume 5, p. 192)


Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect. S. 33:56 A. Yusuf Ali

Jalaluddin as-Suyuti records in his Al-Itqan fi ‘ulum al-Quran

“Hameedah Bint Yunus narrates: ‘My father [Abi] who was 80 years old recited for me the verse of salutation from the Mushaf of Aisha with the following words: i.e. Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect. And on those who came to the first lines of prayers. This verse was in this very manner before Uthman had made changes to the Quran.” (Al-Itqan (Urdu version), Volume 2, p. 65 – see also Tafsir Dur al-Manthur, Volume 5, p. 220, “Verse of Salutation”)


And admonish thy nearest kinsmen, S. 26:214 Y. Ali

The ahadith indicate that there are words which have been omitted from this passage: 

CDLXVI: The Tafsir of Surat al-Masad which begins “Perish the hands of Abu Lahab”

Tabba” (111:1) means |he lost” and “tabab” (40:37) is “loss” and “tatbib” (11:101) means destruction.

  1. Ibn ‘Abbas said, “When it was revealed, ‘And admonish your nearest kin,’‘AND YOUR SINCERE TRIBE AMONG THEM’ the Prophet, went out and climbed as-Safa and called out, ‘O companions!’ They said, ‘Who is this?’ They gathered to him and he said, ‘If I were to tell you that there is a cavalry coming from the foot of this mountain, would you believe me?’ They answered, ‘We have never found you to tell a lie.’ He said, ‘I am a warner to you, warning of a severe punishment.’ Abu Lahab said, ‘May you perish! Is it only for this that you have gathered us?’ and he got up and left. Then there was revealed,‘Ruin to the hands of Abu Lahab and ruin to him!’ (111:1) He perished.” That is how al-A’mash recited it on that day. (Aisha Bewley, Sahih Collection of al-BukhariChapter 68. Book of Tafsir)

It is reported on the authority of Ibn ‘Abbas that when this verse was revealed: “And warn thy nearest kindred” (and thy group of selected people among them) the Messenger of Allah set off till he climbed Safa’ and called loudly: Be on your guard! They said: Who is it calling aloud? They said: Muhammad. They gathered round him, and he said: O sons of so and so, O sons of so and so, O sons of ‘Abd Manaf, O sons of ‘Abd al-Muttalib, and they gathered around him. He (the Apostle) said: If I were to inform you that there were horsemen emerging out of the foot of this mountain, would you believe me? They said: We have not experienced any lie from you. He said: Well, I am a warner to you before a severe torment. He (the narrator) said that Abu Lahab then said: Destruction to you! Is it for this you have gathered us? He (the Holy Prophet) then stood up, and this verse was revealed: “Perish the hands of Abu Lahab, and he indeed perished” (cxi. 1). A’mash recited this to the end of the Sura. (Sahih Muslim, Book 001, Number 0406)


Oh prophet, (and Oh you believers)! If you (must) divorce your women, divorce them for a (prescribed) period. Count the period (correctly). Fear Allah, your Lord, and do not _ unless they have committed a flagrantly immoral act _ expel your divorced women out of their homes. The women too should not leave their homes. These are the confines of Allah. Anyone overstepping the limits of Allah actually commits an outrage upon himself. You do not know! (During that period), Allah may well bring about something (to cause reconciliation between the husband and wife). S. 65:1 Dr. Munir Munshey 

The following reports indicate that this is another verse that has a part missing from it: 

Abu Zubair reported that he heard ‘Abd al-Rahman b. Aiman (the freed slave of ‘Azza) say that he asked Ibn ‘Umar and Abu Zubair heard: What is your opinion about the person who divorced his wife in the state of menses? Thereupon he said: Ibn Umar divorced his wife during the lifetime of Allah’s Messenger while she was in the state of menses. Upon this Allah’s Messenger told him to take her back and so he took her back and he (further) said: When she is pure, then either divorce her or retain her. Ibn ‘Umar said that Allah’s Apostle then recited this verse:” O Apostle, when you divorce women, divorce them AT THE COMMENCEMENT OF their prescribed period” (Ixv 1). (Sahih Muslim, Book 009, Number 3489)

Narrated Abdullah ibn Umar:

AbdurRahman ibn Ayman, the client of Urwah, asked Ibn Umar and AbuzZubayr who was listening: What do you think if a man divorces his wife while she is menstruating? He said: Abdullah ibn Umar divorced his wife while she was menstruating during the time of the Apostle of Allah. So Umar asked the Apostle of Allah saying: Abdullah ibn Umar divorced his wife while she was menstruating. Abdullah said: He returned her to me and did not count it (the pronouncement) anything. He said: When she is purified, he may divorce her or keep her with him. Ibn Umar said: The Prophet recited the Qur’anic verse: O Prophet, when you divorce women, divorce them IN THE BEGINNING OF their waiting period.”

Abu Dawud said: This tradition has been narrated by Yunus b. Jubair, Anas b. Sirin b. Jubair, Zaid b. Aslam, Abu al-Zubair and Mansur from Abu Wa’il on the authority of Ibn ‘Umar. They all agreed on the theme that the Prophet commanded him to take her back (and keep her) till she was purified. Then if he desired, he might divorce her or keep her with him if he wanted to do so. The version narrated by al-Zuhri from Salim from Nafi’ on the authority of Ibn ‘Umar has: The Prophet commanded him to take her back (and keep her) till she is purified, and then has menstrual discharge, and then she is purified. Then if he desires, he may divorce her and if he desires he may keep her.

Abu Dawud said: A version like that of Nafi’ and al-Zuhri has also been transmitted by ‘Ata al-Khurasani from al-Hasan on the authority of Ibn ‘Umar. All the versions of this tradition contradict the one narrated by Abu al-Zubair.

Grade: SAHIH (Al-Albani): Reference: Sunan Abi Dawud 2185

In-book reference: Book 13, Hadith 11

English translation: Book 12, Hadith 2180 (; capital, italicized and underline emphasis mine)

I have more challenges for these Muhammadans in the next segment:

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