The Almighty’S Saying_ (The Parable of His Light Is Like a Niche) Is a Mistake by the Writer. It Is

The Almighty’s saying: (The parable of His light is like a niche) is a mistake by the writer. It is greater than for His light to be like the light of a niche. Rather, it is (The parable of the light of the believer is like a niche).

The opponent said: […and what Ibn Ashtah and Ibn Abi Hatim narrated on the authority of Ata’ on the authority of Ibn Abbas regarding the Almighty’s statement: (The example of His light is as a niche), he said: It is a mistake by the writer, it is greater than for His light to be like the light of a niche, rather it is (The example of the light of the believer is as a niche).

Abu Ubaid said in Fadhail al-Quran: Hajjaj told us, on the authority of Ibn Jurayj, on the authority of Mujahid, that he used to recite it: (The example of the light of the believers is as a niche in which is a lamp).

He also said: Khalid bin Amr told us, on the authority of Abu Ja’far al-Razi, on the authority of al-Rabi’ bin Anas, on the authority of Abu al-Aaliyah, he said: It is in the recitation of Abu bin Ka’b: (The example of the light of he who believes in Allah) or he said: (The example of he who believes in Him).

Al-Hakim said in al-Mustadrak: Abu Abdullah al-Dashtaki told us, Amr bin Abi Qais told us, on the authority of Ata’, on the authority of Sa’id bin Jubayr, on the authority of Ibn Abbas, may Allah be pleased with them both, regarding the Almighty’s statement: (Allah is the Light of the heavens and the earth. The example of the light of he who believes in Allah is as a niche), he said: It is the grave, meaning the niche .

Al-Hakim said: Its chain of transmission is authentic, but they did not include it. Al-Dhahabi said in Al-Talkhees: It is authentic.

Firstly, none of the narrators of the recitation transmitted that Ibn Abbas used to recite like Noor Al-Mu’min, and this indicates that this transmission from him is not correct, because how could he recite what he believed to be wrong and leave what he believed to be correct?

Secondly, Ibn Al-Anbari and others went to weaken these narrations and oppose them with other narrations from Ibn Abbas and others that prove these letters in the recitation (Al-Itqan fi Ulum Al-Quran 2/2).

Thirdly, Sheikh Al-Islam Ibn Taymiyyah said: Whoever claims that the writer made a mistake is the one who made a reprehensible mistake, because the Mushaf was transmitted by continuous transmission and several Mushafs were written, so how can it be imagined that there was a mistake in this (Majmu’ Fatawa Sheikh Al-Islam Ibn Taymiyyah 15/255).

Fourthly, Ibn Abbas, may Allah be pleased with them both, took the Qur’an from Zaid bin Thabit and Ubayy bin Ka’b, and they were among those who collected the Qur’an by the order of Abu Bakr, may Allah be pleased with him, as well, and he was the scribe of the revelation and he used to write by the order of the Prophet, may Allah’s prayers and peace be upon him, and his approval, and Ibn Abbas knew that about him and was certain of it, so it is not reasonable that he would take the Qur’an from them and criticize what they wrote in the Mushafs (Manahel Al-Irfan). 1/392)

Fifth: This is indicated by the fact that Abdullah bin Abbas was one of the younger companions and he read the Quran to Ubayy bin Kaab (may Allah be pleased with him) and Zayd bin Thabit (may Allah be pleased with him) (Al-Nashr fi al-Qira’at al-‘Ashr 1/178, 122 and Ma’rifat al-Qurra’ al-Kibar 1/57, 45)

. The recitation from Ibn Abbas was narrated by Abu Ja’far, Nafi’, Ibn Kathir, Abu Amr and other reciters, and there is nothing in their recitation that these people have attached to, rather his recitation is in agreement with the reciters of the group .

Sixth: It was narrated that Ubayy (may Allah be pleased with him) used to recite (like the light of the believer), which is an anomalous recitation that contradicts the script of the Mushafs, and it should be understood that he (may Allah be pleased with him) intended to explain the pronoun in the transmitted recitation or that it is an abrogated recitation (Al-Bahr al-Muhit 6/418 and Manahil al-‘Irfan 1/391). End of his words. May Allah benefit from what he wrote in response to them .