12. THE ACCEPTANCE OF THE QUR’AN’S CHALLENGE (3) 

        In April 1999   Wine Press and “Project Omega 2011” a group of Evangelic in Texas released a book in Arabic called الفُرْقَان اْلحَقّ (al-Furqān al-Ḥaqq, “The True Criterion”, The True Furqan) which took seven years to complete as the project started in 1991. The book is claimed to be revelation to a prophet under the pseudonym of الصَّفِيّ  (al-Ṣafī, “the Pure one”, Al Saffee).  

According to Anis Shorrosh, a Palestinian Christian Missionary who emigrated to the United States, Prophet Muhammad s.a.w. is “the Antichrist” and he calls the book “a tool to liberate Muslims” and to convert them to Christianity. According to him this is an attempt to respond the challenge of the Qur’an that none can create a work like it. This book is similar to the Quran "but contains the gospel message." He said:

“The prophet of Arabia challenged the entire

world to compose a book equal to the Quran.  We

 accepted the challenge as stated in Surah 17:88.

 The outcome is The True Furqan. Our second purpose

 is to present the Good News of Jesus the Christ to our

  fellow Arabs  in the prose and poetic  style of the

 classical language of the Arabic Quran.”

The title of the book and the name of its author are well-chosen to imitate the Qur’an. The Qur’an has many names, among which is al-Furqān, meaning the criterion between truth and falsehood; but this True Furqan is not the Furqān (Qur’an) in the hands of Muslim which the author considers not true. The epithet of Prophet Muhammad s.a.w. who received the revelation al-Furqān (Qur’an) is الْمُصْطَفَى (al-Muṣṭafá, “the Chosen one), which is derived from the word صَفِيّ  (Ṣafī), Al Saffee, which is the name adopted by the author of the  True Furqān .

           According to Dr. Bassām ‘Alī al-‘Amῡsh, Ass. Prof. Faculty of Sharī‘ah, Univ. al-Zarqā, ‘Amman, Jordan, who was doing his research on this True Furqan , the mysterious author Al Saffee, who claimed to be a prophet, was Anis Sorrosh himself, whereas the person who translated it into English, was his wife called  Al Mahdy. Both of them belong to the Executive Committee in charge of recording, translating and publishing of the book, the  True Furqan.

Dr. Anis Shorrosh, was known in the Muslim world for his response to the challenge of the late Ahmad Deedat in two debates. The first one, entitled “Is Jesus God?” took place in December, 1985 at Royal Albert Hall in London.  The second one took place in   Birmingham, UK on 7 August 1988, entitled “The Quran or the Bible: Which is God's Word?”

The book is also called “The 21st Century Quran”, in Arabic and English, and was distributed to children in Kuwait in the private English school. It was also intended to be passed out by American soldiers to Iraqi civilians.  It contains 77 chapters (sūrahs) in over 366 pages, including  al-Fātiḥah (the Opening), al-Masīḥ (Messiah), al-Thālūth (the Triune God), al-Ṣalb (the Crucifixion), al-Injīl (the Gospel), al-Ru‘āt (the Shepherds), al-Jannah (Paradise), al-Asāṭīr (the Legends), al-Taḥrīf (Plagiarism), and al-Mākirīn (the Conspirators). Instead of Bismillāh al-Raḥmān al-Raḥīm (“In the name of Allah, the Most Gracious, the Most Merciful”) each surah of this  True Furqan   begins with  

بِسْمِ الآبِ الْكَلِمَةِ الرُّوْحِ الإلهِ الْوَاحِدِ الْأوْحَد

“In the Name of the Father, the Word, the Holy

 Spirit, the One and Only True God”.

The introductory chapter of this book which also consists of seven verses is called ­al-Basmalah¸ translated as “the Blessing”. In Arabic the term ”basmalah” is originally bismillāh, which means “in the name of Allah”, but the word “Allah” is not mentioned there; rather, it is the name of the Father, the Word, and the Holy Spirit. Therefore, this introductory chapter should be called basmalab, because it starts with bismil-ab (“in the name of the Father…”), instead of bismillāh, as if it is intended to confuse Muslims. Moreover, it is only in this chapter where this basmalah is preceded with the word qul (“say”). 

In its “Special Introduction” the book is directed to “the Arab nation specially, and the Muslim world collectively”. In other words, the objectives of this book are to convert non-Arab Muslims in general, and Arab Muslims in particular, to Christianity, to attack and discredit Islam and the Muslims, and to cast doubt on the  truth of Islamic laws. It is an attempt to confuse some ignorant people by giving the Christian Gospel message the appearance of a Qur’anic style. However, anyone who has read the book, the original or the English translation will soon see that this document, the True Furqan, does not have the arrangement, the style, the confidence, or the unique content found in the Qur’an. It is a desperate measure to find some way to convert the Muslims. On 7 September 2005 the government of India in its decree No: 78/NT prohibited this book, the True Furqan, from entering the country.

          This attempt to imitate the style of the Qur’an is the reminiscent of very early attempt in the early period of Islam, and all of them ended with failure.  For example, Musaylamah bin Ḥabīb, whose epithet (laqb) was “the Liar” (d. 11 A.H. in the battle of Yamamah) who claimed to be a prophet beside Prophet Muhammad s.a.w. said that it was revealed to him:

الْفِيلُ وَمَا أَدْرَاكَ مَا الْفِيلُ، لَهُ ذَنَبٌ وَبِيلٌ، وَخُرْطُومٌ طَوِيلٌ. ) الفيل(

 The elephant. And what will make you know

 what the elephant is? It has a unhealthy (disastrous)

 tail, and a long trunk (Elephant)

          This verse is the copy of the following verse:

الْقَارِعَةُ. مَا الْقَارِعَةُ. وَمَا أَدْرَاكَ مَا الْقَارِعَةُ (القارعة:1-3)

The striking Hour (i.e. the Day of Resurrection)! What

 is the striking (Hour)? And what will make you

 know what the striking (Hour) is? (Q. 101:1-3)

In this verse, Allah talked about a very important topic, namely, the Day of Resurrection, not about the elephant.

Another examples in what he called sῡrat al-Nisā’  is:

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِاْلحُبْلَى، أَخْرَجَ مِنْهَا نَسْمَةً تَسْعَى، مَا بَيْنَ صِفَاقٍ وَحَشَا.

Have you not seen how your Lord dealt with the

pregnant women? He brought forth from them living

 creatures moving forward between the underskin

 and the womb (Women)

          This verse is the copy of sūrat al-Fīl, as follows:

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ (الفيل:1)

 Have you not seen how your Lord dealt with the

 owners of the Elephant? (Q. 105:1)

           Instead of dealing with pregnant women, Allah talked about the army with an elephant which came from Yemen under the command of Abrahah al-Ashram intending to destroy the Ka‘bah in Makkah and to build its substitute in Yemen, so that people would go there for pilgrimage. It happened in the year the Prophet was born, and it was called “the Year of the Elephant” عَام الْفِيل) ).  The Ka‘bah was unprotected by the Quraysh, because they believed that Allah Himself would protect it as it is His Own House. Then Allah sent them flocks of birds, striking them with stones of baked clay, and rendered them like straw eaten up.

          Another invented verse is as follows:

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى، الَّذِي يَسَّرَ عَلىَ اْلحُبْلىَ، فَأَخْرَجَ

مِنهَا نَسْمَةً  تَسْعَى، مِنْ بَينِ أَحْشَاء وَمِعىَ (النساء)

Glorify the name of your Lord, the Most High, Who

 facilitated  pregnant women, so He brought forth from

 them living creatures between wombs and

 intestines (Women)

          This is a copy of the following verse:

سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى. الَّذِي خَلَقَ فَسَوَّى. وَالَّذِي قَدَّرَ فَهَدَى.

وَالَّذِي أَخْرَجَ الْمَرْعَى. فَجَعَلَهُ غُثَاءً أَحْوَى (الأعلى:1-5)

Glorify the name of your Lord, the Most High, Who

creates, then makes complete,  and Who makes (things)

according to a measure, then guides (them  to their goal).

And Who brings forth herbage. Then makes it

 dried up, dust-coloured. (Q. 87:1-5)   

          The invented verse talks about the facilitation for pregnant women to give birth, whereas the Qur’an talks about the creation in general and its perfection, measure, and guidance. Then Allah brought forth grass and plants, which eventually dried up. It is about life and death, represented by the growth of plants then their death, being dried up.

            In the following verse the word إِنَّا جَعَلْنَا (“Truly, We have set…”), namely, “Allah” is replaced with (إِذْ جَعَلَ الشَّيطَانُ... (الفرقان:13 (“When Satan has set..”), in the True Furqān to indicate that it was Satan, not Allah, who had done the deed, as the verse was believed to have been inspired by Satan.

إِنَّا جَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا (الكهف:57)

Truly, We [namely, Allah], have set veils over their

 hearts lest they  should understand (this Qur’an), and

 in their  ears deafness… (Q. 18:57)

Here, according to the True Furqān, it was not Allah Who did it, but rather, it was Satan who did it.

           In defending the belief in Trinity and rationally justifying it, the True Furqān says:

“It is not proper for you to argue with our believing

 servants concerning their faith, and consider them

disbeliever because of  your disbelief, it is the same

 whether We reveal Ourself as One, Three, or Ninety-nine,

 so, do not say of what you have no knowledge, and I

 know better those who go astray.” (Tawḥīd:2)

          What this verse means is that do not bother with the belief in the Trinity as one God, just like the 99 names of Allah, also the one God. But the comparison is totally unacceptable. In the Trinity, God the Father, God the Son (Jesus), and the Holy Ghost, as one God, are three personalities, namely, God the Father is not God the Son, who is not the Holy Ghost who is not God the Father. This is mystery in Christianity which a dogma the Christians have to believe. In Islam, Allah has 99 names or attributes, but He remains one God. Allah is Himself al-Raḥmān (the Most Gracious) is Himself al-Raḥīm (the Most Merciful), is Himself al-Malik (the King), and so on.  Allah says: 

 هُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ

الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (الحشر:23)

He is Allah, besides Whom there is no god; the King,

the Holy, the Giver of peace, the Granter of security,

  Guardian over all, the Mighty, the Omnipotent, the

 Supreme. Glory be to Allah above all that they

   associate as partners with Him (Q. 59:23)

In this verse eight of ninety-nine names and attributes of Allah are mentioned. Other names and attributes of Allah are mentioned in other verses scattered throughout the Qur’an. So, if we ask Allah’s Compassion and Mercy we say Yā Raḥmān (O the Most Gracious), Yā Raḥīm (O the Most Merciful); if we ask Allah’s generosity we say Yā Karīm (O the Generous One), if we ask Allah forgiveness, we say,  Yā Ghaffār (O the Forgiving),  Yā Ghafūr (O the Forgiver and Hider of Faults), and so on with the remaining names and attributes of Allah. We call Him with many names, and He remains One God, Allah. (CIVIC, 28February, 2014)     

Sources:

المكتبة الشاملة

The True Furqan. Sacramento: Omega 2001 & Wine Press, 1999.

http://azadieiran2.files.wordpress.com/2011/08/the-true-furqan-alforghan-alhagh_www-azadieiran2-wordpress-com.pdf

http://www.kaheel7.com/ar/index.php/2012-12-04-18-31-08/625--q-q-

http://ar.wikisource.org/wiki/%D9%82%D8%B1%D8%A2%D9%86_%D9%85%D8%B3%D9%8A%D9%84%D9%85%D8%A9

http://islamgreatreligion.wordpress.com/the-fake-american-quran/

http://en.wikipedia.org/wiki/File:The_True_Furqan.jpg

http://en.wikipedia.org/wiki/Ahmed_Deedat

http://www.islamnewsroom.com/news-we-need/500-fakequranfurqan3

 

 11. THE ACCEPTANCE OF THE QUR’AN’S CHALLENGE (2)

          Dr. Ibrāhīm Khalīl said further to Dr. So-and-so that besides the challenge of the Qur’an to produce a short surah (chapter) similar to it, and that they cannot even create a fly, there is another challenge. It is the deep meanings of the Qur’an.

It is true that through translation Muslims will understand the meanings of the Qur’an dealing various issues in all human affairs. All these, Dr. Ibrāhīm Khalīl maintains, are directed to achieve one objective, namely, belief in Allah the One Who has nothing like Him. Moreover, the Qur’an deals with the basic issue which is preparedness for the Day of Reckoning. Those who read the Qur’an with pure heart wishing to follow the truth will believe definitely, that it is the word of Allah. Although they are deprived from tasting its miraculous rhetorical style and its eloquence because they do not know Arabic, they can still feel the beauty of the sound by reading it. We know that the majority of the Muslims do not know Arabic, but they understand the Qur’an through translation and explanation.

It is true that the translation of the Qur’an cannot contain, include the whole meanings of its words.  Before entering into this topic,  Dr. Ibrāhīm Khalīl related to his friend, Dr. So-and-so, about the first revelation sent to Prophet Muhammad s.a.w. Before it, he had gone to one of the caves of the mountains in Makkah called “the Cave Ḥirā’”, where he stayed alone one month every year for several years contemplating and wondering how his people had become so ignorant that they worshiped stones and idols.

Suddenly, angel Gabriel (Jibrīl) appeared to him as an Arab holding a book. He handed him the book and said strongly and firmly, إِقْرَأْ  (“Read!”). As he was illiterate, he said, مَا أَنَا بِقَارِئْ  (“I cannot read”). Gabriel embraced him severely, then he released him and asked him to read for the second time, and the Prophet repeated that he could not read. The angel Gabriel embraced him again severely, and then released him. The Angel Gabriel asked him again to read. Fearing that his ribs would be broken from the severe embrace of Gabriel, he said, مَاذَا أَقْرَأُ؟ (“What shall I read?”). Then Gabriel said,

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ. خَلَقَ الْإِنْسَانَ مِنْ عَلَقٍ. اقْرَأْ وَرَبُّكَ الْأَكْرَمُ.  

الَّذِي عَلَّمَ بِالْقَلَمِ . عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ. (العلق :1-5)

Read! In the name of your Lord Who has created

 (all that exists). He has created man from a lot (a piece of

 coagulated blood). Read! And your Lord is the Most Generous.

 Who has taught (the writing) by the pen. He has taught

 man that which he knew not (Q. 96:1-5).

          When Dr. So-and-so, wondered that he had never heard such a story, Dr. Ibrāhīm Khalīl told him that such a story was also mentioned in the Bible. He was referring to Isaiah 29:11 in Arabic translation of the Bible, whereas in English and Indonesian Bible it is verse 12, as follows:

Or, if you give the scroll [the book, in Indonesian Bible]

 to someone who cannot read, and say, “Read this, please,”

 he will answer, “I don’t know how to read.”

(Holy Bible, New International Version)

          Dr. Ibrāhīm Khalīl said further that since all earlier Prophets could read and write, and none of them was illiterate, then this vision of Prophet Isaiah (أَشْعِيَاء) was applicable solely to Prophet Muhammad s.a.w, the last Prophet and Messenger.

          Dr. So-and-so was so amazed, that he said: “This is very strange, as what I know is that all prophets can read and write.”

          Dr. Ibrāhīm Khalīl told his friend Dr. So-and-so, that this was his own interpretation, he could not find any commentary on this verse from the commentary of Book Isaiah he had bought collected by Archpriest تادرس  (Teodores?)  Ya’qub from Malta who said he had collected this interpretation from excellent and selected interpretation of the fathers of early Church. There was no commentary of the verse 11, as if it was not there. Dr. So-and-so saw himself the commentary before and after this verse, but the verse  was left without commentary, which made him shake his head without any comment.

          Then the author, Dr. Ibrāhīm Khalīl, proceeded to the first revelation from heaven to the earth, revealed to Prophet Muhammad s.a.w. containing greeting and honour to knowledge as mentioned above. The pen was mentioned once, the command to read was mentioned twice, whereas knowledge is mentioned three times, namely, عَلَّمَ (“to give knowledge”, to teach) mentioned twice, whereas يَعْلَم  (“he knows”) mentioned once. This is a kind of announcement that this illiterate Arab man to whom the whole Qur’an will be revealed, will become a teacher of the whole human kind with Allah’s permission and generosity.  اقْرَأْ وَرَبُّكَ الْأَكْرَمُ. Read! And your Lord is the Most Generous.

          The author, Dr. Ibrāhīm Khalīl, explains further that there is one of the miracles of the Qur’an in its first revelation, which is the word

عَلَق  which contains three letters:ع  , ل  and ق .  He said that one day he was asked to write a lecture in English on Islam’s concern with knowledge, so that many foreigners would attend the opening of one of big foreign libraries in Cairo. It would be natural if he cited some Qur’anic verses as well as some sayings of the Prophet exhorting people to seek knowledge.  By consulting the English translation of the word ‘alaq he got “blood clot”, and in French un caillot de sang which gives the same meaning. When he consulted the dictionary Lisān al-‘Arab, vol. 110, pp. 261-270  by Ibn Manẓūr he found the word ‘alaq with its derivatives 31 (thirty-one) meanings, explained in ten pages.  

These meanings represent the nature and characters of human beings in the process of his life to his death, as follows:

1.    The stages of the creation, and the growth of fetus, inside the womb, like a clinging leech (11. ‘ulūq = male sperm; 23. ‘ilaqah = red leech that lives in water and sucks blood (like fetus in the womb)

2.    Basic necessity to sustain life, such as water, milk, food, blood (7. ‘alāq, ‘ulūq = food; 9. ‘ulūq = milk; 10. ‘alīq = liquid, such as water).

3.    Attachment to something, like the attachment of the mountain with the earth, of a fetus with the womb. When man grows up he attaches himself to his land and property (1. ‘aliqa fī =  to be attached)

4.    Love of possessing, selfishness, and love of controlling things, and unwilling to lose them; it is love of this world (2. ‘aliqa = love of possessing; 4. ‘aliqa min = he loved; ‘alaq = ardent love).

5.    Aggressiveness and hostility, such as fighting and waging war (19. ‘ilāqah = argument, dispute; mi‘lāq = --of a man or his tongue-- who likes to argue; 28. ‘allāqī =­ a man who likes to argue).

6.      Attachment to custom and tradition (6. ‘allāqiyyah = (of a man) who attaches himself to custom and tradition)

7.    Love of wealth and keeping it (‘ilq = precious thing which one wants to keep)

8.    Learning and taking from others and sometimes without appreciation (16. ‘ulayq = twining and creeping plant, a plant that lives on another plant, such as arboreal parasitic plant)

9.    Quickness, rashness, and absurdity in dealing with people (28. ‘allāqī  =  a man who likes to argue).

10. Love and passion as well as their opposite, aversion and hatred (4. ‘alaq = ardent love).  24. ‘ilāqah = mutual aversion and hatred)

11. Intensity of controversy, the use of strong rhetoric and love of     debating (19. ‘ilāqah = argument; 29. mu‘allāq = a person who possesses eloquence in speaking).

12. Love of boasting, superiority and trouble with titles (27. ‘ilāqī = titles, as well a person who likes titles, and boasts for his noble descent and wealth)

13. Business life among people, goods (25. ‘alā’iq  = goods, commodities)

14. Valuable and expensive part of man which is his soul (26. ‘ilq = precious thing, object of value, wealth, expensive dress, or the very valuable part of everything, including human soul)

15. The two phases of human life, before his birth and his death (17. ‘alūq =  pregnant woman, and 18. ‘alūq = death)

 A word that has many meanings is also found in other languages. The word “second”, for example, has many different meanings: (1) next after the first in place, time, order, importance, etc., such as: “the second son” who was born after the first son, “a second class hotel” is less expensive than the first class; “a second class citizen”, i.e., inferior; “a second pair of shoes”, means an extra, additional; (2) “60 seconds” means one minute; “just a second,” means a moment, a short time; (3) “to second a proposal” means to support it. The word “plane” could be an aeroplane, flat or level surface, or a tool used by the carpenter to make flat or level surface.

 

These various meanings of the three letters ل  , ع  and ق  cover the entire human life, before his birth until his death, and their natural behavior and character indicate miraculous nature of the Qur’an which can be studied in many branches of knowledge, such as, anatomy and embryo, sociology, psychology and human behavior, as well as eloquence. Moreover, apart from the meaning that all human being are created from (min) ‘alaq, the word min is also لِلتَّبْعِيْض meaning “some”, so that the verse min ‘alaq also means that some of the human beings are created with the nature included in the word  ‘alaq, such as, love of boasting, trouble making, love and hatred, which every human being has his share in them.

          The author, Dr. Ibrāhīm Khalīl says that earlier Qur’an scholar in the miraculous nature of the Qur’an, al-Rummānī (d. 384/994), al-Khaṭṭābī (d. 388/998), and al-Jurjānī (d. 471/1078) said in their writings that the Qur’an, in spite of its miraculous brevity in the number of its words, even of its letters, the meanings of every word keep growing and increasing, so that every word gives enormous meanings. For this reason, how far is this still from simply translating ‘alaq with “blood clot”. Hopefully, this would make us scrutinize the way to solve the problem of the limitation of non-Arabic languages in the contents of the meanings of the translated words of the Qur’an. But the author keeps repeating the warning, that not achieving all does not mean abandoning all. مَا لاَ يُدْرَكُ كُلُّهُ لاَ يُتْرَكُ كُلُّه " What cannot be wholly achieved, should not be wholly abandoned.”

          What happened, then, to Dr. So-and-so after this discussion? Dr. Ibrāhīm Khalī learned later, that his friend did not sleep that night, occupying himself with finding and studying the meanings of the word ‘alaq in the encyclopedic dictionary, Lisān al-‘Arab (“The Language of the Arabs”) by Ibn Manẓūr (d. 711/1311) also known as Ibn Mukarram. The one published in Beirut in 1955-1956 consists of 15 big volumes. It is one of many indispensable books for understanding the meanings of the Qur’an.

          Several weeks later Dr. So-and-so sent a new letter which he considered the last one to leading personalities among the scholars on the globe to whom he had sent letters before, stating what he had done to them, namely, requesting them to compose a chapter consisting 15 words, and what they had done to him, namely, complete silence. He also stated that the letters sent by his aunt had not received any reply. Then he asked them to debate, discuss, and study the meanings of the word ‘alaq in Lisān al-‘Arab. Finally, he urgently requested them, implored them either to compose one chapter containing fifteen words as the last request, or even give him one Arabic word which contains the meanings of the word ‘alaq, or even half of its meanings. He also stated that he was on the point of making the most serious decision in his life, and their reply would help him in eliminating many doubts that filled his mind and feeling. As for his letter to the Vatican, the University of Liège in Belgium, and the International Christian Broadcasting, he simply asked them to give him an Arabic word similar to the word ‘alaq which has many meanings as that of ‘alaq, or even half of its meanings. This does not need any honest, neutral and just jury to judge. He reiterated his request to compose a chapter, any chapter.

          What is the outcome or the ending of Dr. So-and-so’s undertaking? Based on the title of Dr. Ibrāhīm Khalīl’s book لِمَاذَا أَسْلَمَ صَدِيْقِيْ (“Why My Friend Became Muslim…”), he converted to Islam, but the author did not want to say anything about it, for the following reasons:

a.     It is a personal issue, and a serious personal experience

b.    The objective of this research does not go into a personal issue, but a research which concerns the people of the world.

c.     If the whole human beings became pious, their piety would not increase Allah’s kingdom, or if they rebelled, their rebellion would not decrease it either, for He does not need any of His creatures.

d.    He himself asked the author, Dr. Ibrāhīm Khalīl, not to reveal his undertaking and its end until he became emotionally settled, and in due course.

 

If you are interested in the amazing style and eloquence of the Qur’an, you can visitلمَسات بيانية للدكتورفاضل صالح السامرائي  in the internet, YouYube presented in TV program at al-Shāriqah (UA Emirate) by Dr. Muḥammad Khālid. Dr. Fāḍil al-Sāmarrā’ī was born in al-Sāmarrā’ in Iraq in 1933, and had been a professor of Arabic in the subject of grammar and rhetorical inimitability (wondrous nature) of the Qur’an at al-Shāriqah University since 1999. (CIVIC, 21 February, 2014)

المراجع:

 

المكتبة الشاملة

د. إبراهيم خليل. لِمَاذَا أَسْلَمَ صَدِيْقِيْ وَ رَأْيُ اْلفَاتِيْكَان فِيْ تَحَدِّيَاتِ اْلقُرْآن. القاهرة:  مكتبة

التراث العلمي, 1993

 Holy Bible: New International Version.

Alkitab, Lembaga Alkitab Indonesia, Jakarta, 1984

http://ar.wikipedia.org/wiki/%25D9%2581%25D8%25A7%25D8%25B6%25D9%2584_%25D8%25A7%25D9%2584%25D8%...