Missing Verses of the Quran:-  

We have a report from `Umar that he said,
'The Messenger of Allah stoned, Abu Bakr stoned and I have stoned. I am not prepared to add to the Book of Allah otherwise I would write it into the mushaf, for I fear that there will come some people who, not finding it, will not accept it.'
[ That is, NOT finding the Stoning Verse in the Quran]
(Ahmad b. al Husain al Baihaqi, "al Sunan al Kubra", 10 vols., Haiderabad, 1925-38/1344-57, vol. 8, p. 213)

[`Umar summoned] a group of the Muhajirs and the Ansar and inscribe[d] their testimony on the margin of the mushaf: 'The testimony of `Umar  that the Messenger of Allah stoned adulterers.'
(K. al Mabani", in A. Jeffery, "Two Muqaddimahs", Cairo, 1954, p. 78)

Sarakhsi reports,
`Umar said from the pulpit, '... and part of what was revealed in Qur'an read, "the saikh and the saikha, when they fornicate, stone them outright". Some will repudiate this, and but that men would say, "`Umar has added to the Book of Allah," I will write it on the margin of the mushaf.'
(p. 78-79, al Sarakhsi, "Mabsut", 30 vols., Cairo, 1324, vol. 9, p. 36)

       *** If Umar knew about such a verse or a Sura, then why is it not in the Quran?***

Where it used to be in the Qur'an
Ubayy asked Zirr b. Hubais, 'How many verses do you recite in surat al Ahzab?' Zirr replied, 'Seventy-three verses.'
Ubayy asked if that was all. 'I have seen it,' he said, 'when it was the same length as Baqara. It contained the words "The saikh and the saikha, when they fornicate, stone them outright, as an exemplary punishment from Allah. Allah is might, wise."'
(p. 78-79, Ahmad b. al Husain al Baihaqi, "al Sunan al Kubra", 10 vols., Haiderabad, 1925-38/1344-57, vol. 8, pp. 210-11)

Ubayy said, 'It used to equal the length surat al Baqara and we used to recite in Ahzab the stoning verse.' Zirr asked, 'What is the stoning verse?'
Ubayy recited, 'If the saikh and the saikha fornicate, stone them outright as an exemplary punishment from Allah. Allah is might, wise.'
(p. 80, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 2, p. 25)

       *** This Sura must have been similar in length than that of the Baqara of 286 but ended being one of 73 only.

       Where are the missing divine verses?

       How could any one in his/her right mind accept such degradations in the Quran and still contend that it is divine and that its proptotype is in heaven.

       Is the prototype also truncated, perverted and tampered with?

       What answers can the followers of Muhammad conjure up to explain away these catastrophic facts?***

       Al Ahzab was identified as the sura originally containing the stoning verse, and, in addition to Ubayy and Abu Musa,

`Aisha reports that Ahzab used to be recited, in the lifetime of the Prophet, as having 200 verses, but when `Uthman wrote out the mushafs, all they could find was its present length.
(Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 2, p. 25)

        A variant of this hadith speaks of writing out the mushaf with, however, no mention of date or attribution. ibn al Anbari concluded from `A'isa's report that Allah withdrew from the sura everything in excess of its present length, and Mekki reminds us that withdrawal is one of the modes of naskh.
(p. 84, Burhan al Din al Baji, "Jawab", MS Dar al Kutub, Taimur "majami`", no. 207, f. 10) Ahzab has only seventy-three verses in today's mushaf. (p. 84)

Aisha explains how the wording came to be omitted from the mushaf:

The stoning verse and another verse were revealed and recorded on a sheet (sahifa) which was placed for safe-keeping under her bedding. When the Prophet fell ill and the household were preoccupied with nursing him, a domestic animal got in from the yard and gobbled up the sheet.
(p. 86, Burhan al Din al Baji, "Jawab", MS Dar al Kutub, Taimur "majami`", no. 207, f. 15)

       Safi`i ... knew and used the hadith about the stoning verse that had once figured in the Qur'an before the collection of the texts into the mushaf.
(p. 86, Ikhtiflaf al Hadith, margin of Umm, vol. 7, p. 251)

       Al Din al Ubayy reports, 'The Messenger of Allah said to me, "Allah has commanded me to instruct you in the reciting of the Qur'an." He then recited: "Did not those who rejected the Prophet among the people of the Book and the associators..." The verse continued, "Did ibn Adam possess a wadi of property", or, "Were ibn Adam to ask for a wadi of property and he received it, it would asked for a second, and if he received that, he would demand a third wadi. Only dust will fill the maw of ibn Adam, but Allah relents to him who repents. The very faith in Allah's eyes is the Hanifiya, not Judaism nor Christianity. Whoso does good, it will never be denied him."
(p. 82-83, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 2, p. 25)

Ibn `Abbas said, 'Did ibn Adam possess two wadis of pelf, he would desire a third. Only dust will fill the maw of ibn Adam, but Allah relents to him who repents.' `Umar asked, 'What is this?' ibn `Abbas replied that Ubayy had instructed him to recite this. `Umar took ibn `Abbas to confront Ubayy. `Umar said, 'We don't say that.' Ubayy insisted that the Prophet instructed him. `Umar asked him, 'Shall I write it into the mushaf, in that case?'

       *** This too is not written in the Quran***

Buraid claims to have heard the Prophet recite ibn Adam at prayer. The aya was in surat Yusuf.
(p. 83, Burhan al Din al Baji, "Jawab", MS Dar al Kutub, Taimur "majami`", no. 207, f. 18)

Abu Musa said, 'We used to recite surat al Ahzab, likening it for length and severity with Bara'a. But I have been caused to forget it, except that I recall the ibn Adam verse.
(p. 83-84, Abu al Fadl Sihab al Din Mahmud b. `Abdullah al Alusi, "Ruh al Ma`ani", 6 vols., idarat al taba`a al muniraya, Cairo, n.d., vol. 1, p. 315)

Ubayy said, 'Yes.' This was before the copying of the `Uthman mushafs on the basis of which the practice now rests.
(p. 83, Burhan Baji, "Jawab", MS Dar al Kutub, Taimur "majami`", no. 207, f. 17)

[Hudaifa's remarked] 'They don't recite a quarter of al Bara'a today.' (p. 130)

Zuhri reports, 'We have heard that many Qur'an passages were revealed but that those who had memorised them fell in the Yamama fighting. Those passages had not been written down, and following the deaths of those who knew them, were no longer known; nor had Abu Bakr, nor `Umar nor `Uthman as yet collected the texts of the Qur'an.
(Burton: The published text ought here to be amended: for "fa lamma jama`a Abu Bakr", I propose to read: "wa lamma yajma` Abu Bakr", to follow: "lam yuktab".)

       Those lost passages were not to be found with anyone after the deaths of those who had memorised them. This was one of the considerations which impelled them to pursue the Qur'an during the reign of Abu Bakr, committing it to sheets for fear that there should perish in further theatres of war men who bore much of the Qur'an which they would take to the grave with them on their fall, and which, with their passing, would not be found with any other.
(pp. 126-127, Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 23)

Anas is reported in the two Sahih's as declaring:
'There was revealed concerning those slain at Bi'r Ma`una a Qur'an verse which we recited until it was withdrawn:

"Inform our tribe on our behalf that we have met with our Lord. He has been well pleased with us and has satisfied our desires."'
(pp. 48-49, Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 2, p. 26)        
       *** No doubt this verse was removed from the Quran because it alleged that those who died met with Allah which is contrary to the Muhammadan doctrine that NO HUMAN can meet face to face with Allah***

Anas ibn Malik  said:
We used to read a verse of the Qur'an revealed in their connection, but later the verse was cancelled. It was:
"convey to our people on our behalf the information that we have met our Lord, and He is pleased with us, and has made us pleased."
(Sahih Bukhari, vol. 5.416)

`Abdullah b. Mas`ud reported that the Prophet had taught him to recite a particular Qur'an verse which he learned by heart and copied out in his personal mushaf. When night came, and `Abdullah rose to pray, he desired to recite that aya but could not recall a syllable. 'In the morning he consulted his mushaf, only to find the page blank! He mentioned this to the Prophet who told him that that verse had been withdrawn that very night. (p. 133, 199)        

For  2.106 at least a dozen suggested reading have been recorded -- ample evidence of the extent, and hence of the significance, of the dispute as to the meaning.

The extreme Sh`ia, the Rafidis, alleged that the impious rulers had expunged from the mushaf some 500 verses including those which most unambiguously marked out `Ali as the appointed successor to the Prophet.... The rebels against `Uthman, justifying their revolt, enumerated amongst their grievances their resentment at his 'having expunged the mushafs.'
(Abu Bakr `Abdullah b. abi Da'ud, "K. al Masahif", ed. A. Jeffery, Cairo, 1936/1355, p. 36)

Sahih Al-Bukhari HadithHadith 6.510        Narrated byAnas bin Malik
Hudhaifa bin Al-Yaman came to Uthman at the time when the people of Sham and the people of Iraq were waging war to conquer Arminya and Adharbijan. Hudhaifa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur'an, so he said to 'Uthman, "O chief of the Believers! Save this nation before they differ about the Book (Qur'an) as Jews and the Christians did before."

       So 'Uthman sent a message to Hafsa saying, "Send us the manuscripts of the Qur'an so that we may compile the Qur'anic materials in perfect copies and return the manuscripts to you." Hafsa sent it to 'Uthman. 'Uthman then ordered Zaid bin Thabit, 'Abdullah bin AzZubair, Said bin Al-As and 'Abdur-Rahman bin Harith bin Hisham to rewrite the manuscripts in perfect copies. 'Uthman said to the three Quraishi men, "In case you disagree with Zaid bin Thabit on any point in the Qur'an, then write it in the dialect of Quraish, the Qur'an was revealed in their tongue." They did so, and when they had written many copies, 'Uthman returned the original manuscripts to Hafsa.

       'Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur'anic materials, whether written in fragmentary manuscripts or whole copies, be burnt. Said bin Thabit added, "A Verse from Surat Ahzab was missed by me when we copied the Qur'an and I used to hear Allah's Apostle reciting it. So we searched for it and found it with Khuzaima bin Thabit Al-Ansari.
(That Verse was): 'Among the Believers are men who have been true in their covenant with Allah.' " (33.23)

       *** This means that the verse was not in the collection of Hafsa, contradicting Muhammadan claims that the Uthmanic recension merely made public the - full and unabridged - Quran written down during Abu Bakr's time.

        The implications of the missing verse are enormously important both from the historical as well as the theological points of view:

1        Zaid and two others who were ordered by Abu Bakr to 'collect' the Quran, missed a complete verse and did not even remember it at the time.

       The supposed 'word of Allah'

2        Hafsa's Quran was not a complete and 'authentic' one

3        The same verse was missed again by the same Zaid and others when they 'harmonised' the 'canonised' version under Uthman

4        All the copies that were sent out had this verse missing from them

5        When the Quran was completed, it was supposed to have been recited by the memorizers to make sure that all of it was accounted for by those who supposedly 'knew' the Quran well.

       All of them missed this verse completely.
6        For some reason or other, Zaid remembered having heard it from Muhammad and needed to search for it again and make sure that he was right when Khuzaima corroborated its existence

7        Of course, also missing from the 'perfect' Quran, are all the verses and 'revelations' that DIED with the memorizers or were eaten by some domestic animal.

8        This asserts that no one at the time of Uthman had memorised the Quran in its entirity***

Sahih Muslim HadithHadith 2286        Narrated byAbuMusa al-Ash'ari
AbuHarb ibn AbulAswad reported on the authority of his father that AbuMusa al-Ash'ari sent for the reciters of Basrah. They came to him and they were three hundred in number.  They recited the Qur'an and he said: You are the best among the inhabitants of Basrah, for you are the reciters among them. So continue to recite it. (But take care) that your lengthy recitals may not harden your hearts as were hardened the hearts of those before you. 

       We used to recite a surah which resembled in length and severity the (Surah) al-Bara'ah. I have however forgotten it with the exception of this which I remember from it:  "If there were two valleys full of riches for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust."
       And we used to recite a surah which resembled one of the surahs of Musabbihat,
and I have forgotten it, but remember (this much) from it:  "O people who believe, why do you say that which you do not practise"? (61:2.)  And "That is recorded on your necks as a witness (against you) and you will be asked about it on the Day of Resurrection" (xvii.13).

       All the above are only a small part of a greater sea of such abrogations, missing verses, missing Suras, added verses and interloped Suras that can never be attributed to any Divinity.

       Contrary to all the allegations and dogma of the followers of Muhammad, the Quran that we have today is not the same that was allegedly 'revealed' to Muhammad but has been repeatedly and deliberately tampered with to fulfill sectarian agendas.

       What is extremely relevant to point out is, that the Ahadith and 'Traditions', were written by Muhammad's contemporaries and companions, in Arabic, and are the ones that are making these assertions and not some outsiders to the faith.