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And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Quran) to Our slave (Muhammad Peace be upon him ), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful. [Al-Baqarah 2:23]

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Abdullah Musaylimah Al-Kadhdhab [the Liar]'s Poetry. 5 up,  0 down
18.03.2010 17:27:26
Male
Musaylimah Al-Kadhdhab [the Liar]

Some of you might have heard of Musaylimah Al-Kadhdhab (Musaylimah the liar), a man who claimed to be a Prophet himself during the Prophet's (pbuh) time.

Well, here is an example of his 'Quran' which he made up, is this hilarious or what.


ذكروا أن عمرو بن العاص وفد على مسيلمة الكذاب [ لعنه الله ] وذلك بعد ما بعث رسول الله صلى الله عليه وسلم وقبل أن يسلم عمرو فقال له مسيلمة : ماذا أنزل على صاحبكم في هذه المدة ؟ قال لقد أنزل عليه سورة وجيزة بليغة . فقال : وما هي ؟ فقال : " والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر " ففكر مسيلمة هنيهة ثم قال : وقد أنزل علي مثلها . فقال له عمرو : وما هو ؟ فقال : يا وبر يا وبر ، إنما أنت أذنان وصدر ، وسائرك حفز نقز . ثم قال : كيف ترى يا عمرو ؟ فقال له عمرو : والله إنك لتعلم أني أعلم أنك تكذب .

http://www.islamweb.net/newlibrary/display_book.php?idfrom=1976&idto=1976&bk_no=49&ID=2072


They have mentioned that `Amr bin Al-`As went to visit Musaylimah Al-Kadhdhab after the Messenger of Allah was commissioned (as a Prophet) and before `Amr had accepted Islam. Upon his arrival, Musaylimah said to him,

"What has been revealed to your friend (Muhammad) during this time''

`Amr said, "A short and concise Surah has been revealed to him.''

Musaylimah then said, "What is it'' `Amr replied;


﴿
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ - إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ وَتَوَاصَوْاْ بِالْحَقِّ وَتَوَاصَوْاْ بِالصَّبْرِ ﴾


(By Al-`Asr. Verily, man is in loss. Except those who believe and do righteous deeds, and recommend one another to the truth, and recommend one another to patience.)

So Musaylimah thought for a while. Then he said, "Indeed something similar has also been revealed to me.''

`Amr asked him, "What is it''

He replied, "O Wabr* (a small, furry mammal; hyrax), O Wabr! You are only two ears and a chest, and the rest of you is digging and burrowing.''

Then he said, "What do you think, O `Amr''

So `Amr said to him, "By Allah! Verily, you know that I know you are lying.''

The Wabr is a small animal that resembles a cat, and the largest thing on it is its ears and its torso, while the rest of it is ugly. Musaylimah intended by the composition of these nonsensical verses to produce something which would oppose the Qur'an. Yet, it was not even convincing to the idol worshipper of that time.
(From Tafsir Ibn Kathir, Surat al-Asr)

http://tafsir.com/default.asp?sid=103&tid=59151


* Wabr (aka Hyrax):

 
LinguisticMiracle A Reply to the Fake "Surah Iman". 2 up,  0 down
06.02.2011 13:40:51
Male
"Surah” Iman [Faith]

A LinguisticMiracle.com Refutation


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Download Refutation in:PDF [Adobe Reader] | DOC [MS Word]



Introduction:

The following 'surah' is a Christian Response to the Qur'an Literary Challenge, from the christian site; SuraLikeIt.com.

We will quote the 'surah' produced, and provide our commentary below it, insha' Allah.


'Surah' Iman [Faith]:






And make mention of the disciples in the Book, when the wind blew while they were sailing at night. (1)

{wadhkur filkitabbil hawari-yeena idha asafatir ri-yahoo bihem
laylan wahum yubhiroon}

And then it appeared to them seeing the phantom of Christ walking on the
water. They said: Is He our Lord deriding us or have we gone insane? (2)

{Idh tara'a lahum alal mi-yahee tayful Maseehee yamshee fakaloo
a'huwa rabbuna yahza'oo bina am kad massana tayfun min junoon.}

And there came the voice of the Master announcing to them:
Do not fear, It is I, Don't you see. (3)

{faja'ahumu sawtul-mu'allimi an la takhafoo inni ana huwa
afala tubsiroon?}

Hence, one of them shouted and asked: My Lord, order me, if you
were He, to walk toward you on the water, So God may convert my
doubt to certitude. (4)

{fahatafa hatifon minhumu yakooloo rabbi murni in kunta hakkan huwa
atee alal miyahee elayka asa an yubaddilal'lahoo shalli biyakeen}

He {The Lord) said to him, come toward me and be a miracle for man
that they may remember. (5)

{kala fas'a elay'ya walitakun linnasi ayatan la'allahumu yatadhakkaroon}

And as the disciple began to walk, he saw how strong the wind was
so he became afraid and began to drown. Thus he yelled asking his
lord to help. (6)

{wa'idh tafikal hawari'yoo yamshee ra'a shiddatar'reehi fakhafa
wabada'a yaghrakoo fasa'ha birabbihee yasta'een.}

And He {The Lord} extended His hand to him and took him with it and
said: Oh you who has little faith, such is the reward of those who
doubt. (7)

{famadda biyameenihi lahoo fa'akhadhahoo biha wakala ya kalilal
imani hadha jaza'ool mumtareen}

And as soon as He went on the ship with him the wind calmed down and
the disciples thanked Him with praise and shouted and said: (8)

{wa idh rakibas safinata ma'ahoo sakanatir riyahoo lita'wiha
fasabbahal hawari'yoona bihamdihee wahatafoo lahoo ka'ileen}

You are truly the Son of God; in you we believed and in front of you
we kneel. (9)

{anta huwab'nullahi hakkan fika nahnoo amanna wa'amamka
nakhurroo sajideen}

He said: Joy is for those who believed without mixing their faith
with a doubt for those are truly the successful. (10)

{kala tooba lilladheena amanoo walam yulbisoo imanahumu
bishakken fa'oola'ika humul muflihoon}





Our Refutation:



1 – Incorrect Plagiarism of:

Wa-dhkur fi-'l-Kitaab [وَاذْكُرْ فِي الْكِتَابِ ] – And (also) mention in the Book...


The 'surah' Iman starts with a famous Qur'anic expression that is;

"Wa-dhkur fi-'l-Kitab" which means: "And (Also) mention in the Book (The story of)..."
(please confer to the Qur'an; see surah Maryam 19:16, 19:41, 19:51,19:5419:56). and


This expression requires presence of previous verses, I think they put this expression to make Muslims feel familiar, thus not rejecting it quickly from the beginning.



What could be used instead:

In fact, there are many other more suitable Qur'anic expressions to plagiarize like;
a Hal ataaka hadeeth [هَلْ أَتَاكَ حَدِيثُ]Has the story reached you..

(please confer to al Dhariyat 51:24 andNazi'at 79:16) or;


b-"Hal ataaka nabaa[هَلْ أَتَاكَ نَبَأُ ] – has the news reached you?"
(Qur'an Saad 38:21).

But all these examples are none but plagiarism, which indicates the challengers inability to bring a better (or even similar) expression.




2 – Incorrect Useage of: Reeh & RiyahWind.


And make mention of the disciples in the Book, when the wind blew while they were sailing at night. (1)

{wadhkur filkitabbil hawari-yeena idha asafatir ri-yahoo bihem
laylan wahum yubhiroon}


In the 1st verse they erroneously used the word "Riyah" for stormy wind;

'Riyah' refers to the wind that brings a blessing while 'Reeh' refers to the stormy wind or that associated with punishment in the Arabic language.

So they should have used the word 'Reeh' [stormy/violent wind].



Qur'an and Sunnah Examples of Reeh and Riyah:

'Reeh'[punishment/violent wind] is mentioned in the Qur'an;

see; Ibrahim 14:18, Fussilat 41:86, Dhariyat 51:43, Qamar 54:19 and Haaqqah 69:6.

'Riyah'[blessed wind] is mentioned in; Qur'an al Hijr 15:22.



The Messenger of God, Muhammad (peace be upon him) used to say when the wind came (with the meaning):
"O God! make it Riyah [blessed wind] and not Reeh. [punishing wind]"




Basic Repeated Error
:


One expects that they should at least know how to use Arabic, this mistake is repeated again in verse 8, while in verse 6 they used the word 'Reeh' which indicates their ignorance of correct usage of this little Arabic word.

This is a very embarrassing flaw because no educated Arab should make it.



'Surah' Iman:

Verse 6 - CORRECT:
And as the disciple began to walk, he saw how strong the wind was so he became afraid and began to drown. Thus he yelled asking his lord to help. (6)
{wa'idh tafikal hawari'yoo yamshee ra'a shiddatar'reehi fakhafa wabada'a yaghrakoo fasa'ha birabbihee yasta'een.}
Verse 8 - WRONG:
And as soon as He went on the ship with him the wind calmed down and the disciples thanked Him with praise and shouted and said: (8)
{wa idh rakibas safinata ma'ahoo sakanatir riyahoo lita'wihafasabbahal hawari'yoona bihamdihee wahatafoo lahoo ka'ileen}

Verse 6
was linguistically correct (since Reeh was used to show a Powerful wind.)


However; Verse 8 was linguistically wrong since the word Riyah was used = a Calm wind.

Translation:..the calm wind [riyaah] calmed down...

This is not correct since the Author is aiming to describe a powerful wind - reeh (mentioned in verse 6) calming down [into riyah].





3 – Use of Comical Expressions:

All above criticism can be easily fixed through re-edition, but what about comic expressions like "Tayf-ul-Masih Yamshi" in verse 2, "Tafaqa Al-Hawwari Yamshi", "Fa khaf wa bad'a Yaghraq" in verse 6 and others?!





4 – Lack of Smoothness/Flow in Recitation:

In addition to many crippled expressions that pop up causing marked disharmony, one does not feel the smoothness of the Qur'an in this forged surah.

It would be interesting for someone to recite this 'surah' Iman on audio and compare it to Qur'anic recitation.





5 – Unnecessary Words - could easily be Removed - without altering Surah Iman's Meaning.

You can notice how many (unnecessary) details are present in 'surah' Iman, especially when compared with concentrated Qur'anic narration.



Words which could be Removed from 'surah' Iman, without altering it's meaning;

Ayah 1: 'bi HiM' [with them] in verse 1,

Ayah 2: 'la HuM' [for them] in verse 2,

Ayah 4: 'min hum' [from them] in verse 4 (in fact the entire verse can be summerized to the half without any change in meaning),

Ayah 8: 'ma'a hu' [with him] and 'la hu' [for him] in verse 8,

Ayah 9: 'nahn' [we] and 'amama-k' [in front (of) you] in verse 9.



Words/Phrases which could be Summarized:


In Ayah 7: One reads;



And He {The Lord} extended His hand to him and took him with it said: Oh you who has little faith, such is the reward of those who doubt. (7)

{famadda biyameenihi lahoo fa'akhadhahoo biha wakala ya kalilal imani hadha jaza'ool mumtareen}

"then he stretched his right (hand) to him, then he took him with it."

Can't they just write"Then he took him with his right (hand).*"?!! -

*[
فأخذه بيده اليمنى -fa akhadhahu bi yadihi-'l yameen]



Unsuitable words;

In addition to lack of smoothness and ease, there is unnecessary use of unsuitable words like 'miyah' for water and 'tara'a' - see or view in verse 2.






6 – The Story itself has a Lack of Thematic Connection & Meaning:

The story itself is weak and unlinked to each other in Lessons;



Brief Summary of 'Surah' Iman;

1 - First disciples sought a sign - that is walking on water,

2 - then we read that the disciple was about to drown and

3 - Finally we read that the disciples praised him for a completely different reason other than walking on water, that is the stopping of the wind!

This is unlike the Qur'an which has one main Thematic message in each surah, with passages and words of the aayaat working with each other to enhance that main message [see the tafsirs' on LinguisticMiracle.com Index for examples of Quranic surahs'.].

No verses or words combine together to enhance the conclusion of surah Iman. Rather, it was only like a linear story.







7 - Plagiarisms' from the Aayaat of the Qur'an:

I'll try to list plagiarized Qur'anic expressions' in surah Iman;
Surah Iman Plagiarisms;


A -in,verse 1, "wa-dhkur fel-kitab” [ وَاذْكُرْ فِي الْكِتَابِ ] - “and mention in the Book..”

see it's mention in Qur'an; surah Maryam 19:16, 19:41, 19:51,19:54 and 19:56



B -in verse 3,

"inni ana howa" – Surely I am him..


An, imitation of the Qur'an when Allah says to Moses;
Inni ana Allah - [ إِنِّي أَنَا اللَّهُ ]-Surely I am Allah.. [Qassas 28:30, Taha 20:14]

and

"afla tubsiroun" [أَفَلَا تُبْصِرُونَ ] – Do you not see?
See the same phrase in; Qur'an - surah Zukhruf 43:51,Dhariyat 51:21


C -
in verse 4,


"hatafa hatefon"“shouted a shouter.”


[قَالَ قَائِلٌ ] - Qaala Qaa'ilon – “Said a Sayer..”

[said in; surah Yusuf 12:10, Kahf 18:19, Saffat 37:51],
  • A similar style of speech has been copied from the Qur'an.



Verse 4: "'asaa yuBaddiLa Allah... - Perhaps Allah will change (something)..


The Qur'an has a similar phrase;

'asa Rabbuna an yuBDiLa [عَسَىٰ رَبُّنَا أَن يُبْدِلَ ]Perhaps our Lord will change (something).. [Qalam 68:32]




D - in verse 5, the whole verse is composed of different plagiarized expressions from the Qur'an.

He {The Lord) said to him
, come toward meand be a miracle for man that they may remember. (5)

{
kalafas'a elay'yawalitakun linnasi ayatanla'allahumu yatadhakkaroon}



Plagiarism of the whole verse 5
from passages of the Qur'an
:

Kala [
(He)قَالَ-Said] – a common statement said in the Qur'an at the beginning of aayaat.
[see; al A'raf 7:12, 7:13, 7:14, 7:15, 7:16, al Baqarah 2:33, and much more examples.]

Fas'a elayya – come to me.
Similar to the Qur'an - surah Jumu'ah 62;9 - Fas'aw elaa dhikrillah = come to the remembrance of Allah.

Wa li ta-kun ayatan lin-naas – and you be a sign for mankind.
Similar to Qur'an – surah al Fat-h 48:20 – wa li ta-koon aayaatan lil mu'mineen [ وَلِتَكُونَ آيَةً لِّلْمُؤْمِنِينَ] – and it be a sign for the believers.
La'al-lahum yaTa-dhakkaroon – that [perhaps] they may remember

Similar to Qur'an
;
A sign for mankind – that [perhaps] they may remember.” [Baqarah 2:221]
[آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ ]



E - in verse 6;

"berabbihi yaSta'een" – by his Lord, he turned for help.


Similar words
to surah al Fatiha in the Qur'an;


إِيَّاكَ نَسْتَعِينُ
and You [God] we ask for help. [Fatiha 1:5] – wa iyyaaka naSta'een

F - in verse 7, "hatha jazaa-ul-mumtareen" – this is the reward of the doubters.

Similar to a common phrase in the Qur'an
;

[ذَٰلِكَ جَزَاءُ الْكَافِرِينَ]- dhalika jazaa'-ul kaafireen – that [hell] is the reward of the disbelievers.



G - in verse 8,
"sabbaha ...... behamdeh" – glorified.. with praise.

Similar to;


[ فَسَبِّحْ بِحَمْدِ رَبِّكَ ] - fa sabbih behamdi Rabbik – then glorify and praise your Lord.

[Qur'an - Nasr 110:3]





H - in verse 10,
He said: Joy is for those who believed without mixing their faith with a doubt for those are truly the successful. (10)

{kala tooba lilladheena amanoo walam yulbisoo imanahumu
bishakken fa'oola'ika humul muflihoon}

Verse 10: wa lam yulbisoo imanahum bi shakken – and do not clothe their belief with doubt.

Similar to the Qur'an;

[ وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ ]-wa lam yalbisoo imanahum bi Dhulm – and do not clothe their belief with wrongdoing. [An'am 6:82]



and another example from surah Iman;
Verse 10: fa'oola'ika hum-ul muflihoon – then it is they who are the successful

Similar to the Qur'an;

[ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ ]- wa'oola'ika hum-ul muflihoon - then it is they who are the successful.
[Imraan 3:104]





The Beginning Verse, and the Last Verse were Plagiarised from the Qur'an Purposelly:

Verse 1 started with an expression from the Qur'an which was plagiarized (although Incorrectly), so the challengers opened the surah with plagiarism and ended it with plagiarism of speech from Qur'an (in verse 10.)

This was purposely done to make us feel that it was Qur'anic from the beginning of it's recital, and to end it with a Qur'anic phrase – to make it feel like a Qur'anic surah right at it's end.



A Big Jazak Allahu khayr to brother Moumen, and the praise is for Allah.





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Abdullah Understanding the Qur'an's Literary Challenge: "to Bring Something Like it" 1 up,  0 down
18.03.2010 17:19:10
Male
Understanding the Qur’an’s Literary Challenge: to “Bring Something Like It”

| Prepared by the Research Committee of IslamToday.net under the supervision of Sheikh `Abd al-Wahhâb al-Turayrî|

http://www.islamtoday.net/english/showme2.cfm?cat_id=2&sub_cat_id=1549


A lot of people misunderstand the Qur’ân’s literary challenge to produce something like it. Many people assume it simply means writing something as “good” as the Qur’ân.

Because of this, many skeptics point out – and rightly so – that literary value judgments are highly subjective. If someone says that he thinks a certain selection of prose or poetry is better than the Qur’ân, who can argue with him? Isn’t it really a matter of personal judgment and taste? Who is to be the arbiter?

The Qur’ân’s challenge, however, is not simply to write something of equal literary merit, but rather to produce something like the Qur’ân.

We can see this in all the verses of challenge:

Allah says: “Say (O Muhammad) if mankind and jinn were to come together to produce something like this Qur’ân, they would not be able to do so, even if they were to help one another.” [Sûrah al-Isrâ’: 88]

Allah says: “Or they say: ‘He has forged it.’ Say: ‘Then bring ten forged chapters like it and If then they do not answer you, know that it is sent down with the Knowledge of Allah, besides Whom there is no other God. Will you then be Muslims?” [Sûrah Hûd: 13]

Allah says: “Or do they say ‘He has forged it.’ Say: ‘Then bring a chapter like it and call and call whoever you can besides Allah if you are truthful’.” [Sûrah Yûnus: 38]

Allah says: “And if you are in doubt concerning that which We have sent down to Our servant, then produce a chapter like it and call your witnesses besides Allah if you be truthful. If you do not do so – and you will never do so – then fear a fire whose fuel is men and stones prepared for the disbelievers.” [Sûrah al-Baqarah: 23-24]

Therefore, it is not simply a matter of quality – it does not even have to be of equal merit! Similarity is all that matters. What is required by the challenge is to achieve at least a comparable degree of the literary beauty, nobility, and sublimity of the Qur’ân while at the same time emulating the Qur’ân’s particular style.

It is possible to superficially mimic the style of the Qur’ân, and many people have been successful in doing so – but all such attempts from the days of Musaylimah to the present have proven to be silly and absurd, and have often invoked laughter and derision. This is the unanimous consensus of everyone who has ever heard or read those attempts.

It is, likewise, possible for a person writing in Arabic to reach a great level of literary excellence and, in the most moving of poetry and prose, convey the noblest thoughts and sentiments – but nobody has ever done so using the Qur’ân’s particular style.

And what an elusive style it has proven to be! The Qur’ân is neither in Arabic prose nor in what is acknowledged as Arabic verse. It is not written in a combination of both prose and poetry, but in neither of those modes. It is unique. At the same time, the Qur’ân is internally consistent in maintaining its unique style.

Only the Qur’ân achieves the highest level of literary excellence – so much so that it brings people to ecstasy and tears – while maintaining this style.

This, then, is the acid test: Write something in the exact same style as the Qur’ân and in doing so produce something of arguably similar quality and sublimity.

Still, one could argue that the evaluation of the results is still grounded in subjective literary tastes. This is agreed. However, the second part of the challenge is to bring witnesses to attest to the quality of that evaluation, not just to stand there and make the claim.

Throughout history, people have attempted to write in the style of the Qur’ân. The results have always been so laughable that no one would venture to say that he believes the effort equals the Qur’ân in literary merit. The reason why no one would dare do so is not the fear of reprisal – as some skeptics have suggested – but rather the fear of looking like a complete idiot.

One early example was:
Al-Fîl
Mal-Fîl
Wa mâ adrâka mal-fîl
Lahu dhanabun radhîl, wa khurtûmun tawîl
which translates as:
The Elephant –
What is the elephant?
And what would have you know what the elephant is?
It has a scraggly tail and a very long trunk.

We can grant that this is a successful attempt at imitating the superficial style of the Qur’ân. It is clearly modeled after the opening verses of Sûrah al-Qâri`ah or Sûrah al-Hâqqah. However, with such fare on offer, it is no surprise that people are unwilling to stake their reputation on attesting to its literary excellence.

We should pause to consider: What other literary style can we think of which has produced an indisputably great work of literaure but is at the same time guaranteed to bring the most wretched failure to anyone else who tries his hand at it?

Generally, it is not a bad idea for a writer to emulate a successful style. However, a challenge to produce a single chapter like the Qur’ân – the shortest chapter being merely three verses of modest length – has proven impossible to meet.

We should remember that not all Arabic speakers are Muslim. Many are Christians and Jews. Some are atheists. They live all over the world. Among all of these non-Muslim Arabs, there are leading poets and prose writers and important literary critics. None of them claim that they or anyone else has produced a literary work that resembles the Qur’ân in both style and quality.

For an Arabic speaker, this is an obvious thing. Any Arab who looks at people’s attempts to write in the Qur’ân’s style usually breaks out in laughter at its awkwardness or banality.

For non-Arabic speakers, though they cannot experience this directly, they can ascertain that no serious literary claim has been made.

Granted, there is subjectivity in any literary evaluation. This would pose a problem in a challenge with a single judge or a panel of judges, or if there is a biased criterion like “only Muslims scholars can be judges”.

However, there is no such restriction in the challenge.

The general consensus of the international Arabic literary community – and the Arab masses – is that nothing exists to meet the challenge. This is an objective yardstick.

And Allah knows best.

 
 
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