Shamoun tried responding back here.
It therefore makes absolutely no sense to argue, like Zawadi does, that the Quran was sent down in Ramadan for the specific purpose of guiding mankind even though it wasn't given to them until much later! This is nothing more than an ad hoc explanation and only proves that Zawadi will say just about anything to get away from admitting or acknowledging the problem posed by this particular text.
What doesn't make sense? The verse tells us two relevant things about the Qur'an. First, it describes what it is, namely being a book that contains guidance for mankind. Secondly, it states that it was revealed on Laylat al-Qadr. It doesn't say how it was revealed (i.e. it doesn't say that it was revealed to all mankind in its entirety on planet earth).
Shamoun said (bold emphasis mine):
There is not the slightest hint in the above text that the phrase "as a guide to mankind" is to be separated from the first part of the verse and actually refers to a different time than the one mentioned, i.e. Ramadan. The theory that the Quran was actually not sent to mankind but to the angels in Ramadan and only later revealed to Muhammad piece by piece and that stretched out over more than twenty years has no basis in the text itself but is forced onto it from the outside. Zawadi's interpretation is eisegesis, not exegesis.
First of all, the verse no where in even its plain reading states that the Qur'an was revealed to mankind in Ramadan. It only says that the Qur'an is a book of guidance for mankind and it was revealed in Ramadan. That is all.
Secondly, Muslims don't believe that we interpret the Qur'an only by using other Qur'anic verses. We also interpret verses in the Qur'an by appealing to the statements of the Prophet (peace be upon him) and his companions. How many times do we have to repeat our selves to Shamoun?
Shamoun then said (bold emphasis mine):
Zawadi cites a narration from Musnad Ahmad which provides further attestation that the Quran was "revealed" or "sent down" on the 24th night of Ramadan to Muhammad, and not to the lowest heaven:
No I did not. Here is what the narration says:
(The Suhuf (Pages) of Ibrahim were revealed during the first night of Ramadan. The Torah was revealed during the sixth night of Ramadan. The Injil was revealed during the thirteenth night of Ramadan. Allah revealed the Qur'an on the twenty-fourth night of Ramadan.)
Where in the narration does it say that the Qur'an was revealed to Muhammad and not the lowest heaven? It does not.
Shamoun then states:
How, then, can there be a sound report which gives the exact date of the month that the Quran was "sent down" when there are other so-called authentic narrations of Muhammad where he didn't know this date because he was made to forget and even told Muslims to look for it within the last ten days of Ramadan because of it?
Moreover, in the narration of Musnad Ahmad it is the 24th night of Ramadan, while in the second set of narrations it supposedly happened in an odd night within the last seven or last ten nights of that month. Is 24 an odd number according to Islam?
First of all, it is not proven that Laylat al-Qadr has to be a specific day of Ramadan every year (e.g. Laylat al-Qadr doesn't have to be the 27th day of Ramadan every Ramadan. Sometimes it could be the 25th of Ramadan and in the next year it could be the 27th of Ramadan)
Shaykh Faraz Rabbani states:
Imam Nawawi followed the position of Imam Muzani and Imam Ibn Khuzayma that it moves around within the last ten nights. [Nawawi, al-Majmu` Sharh al-Muhadhdhab, 6.488]
However, it could be outside the last ten nights within Ramadan. It may even be outside Ramadan according to both early and late scholars. This has been transmitted from many of the Companions of the Prophet (Allah bless him & give him peace), including Ibn Mas`ud (Allah be pleased with him). It is one of the reported positions of Imam Abu Hanifa, and also of many of the great knowers of Allah, including Ibn Arabi (whose position is quoted by Ibn Abidin with support), Abu'l Hasan al-Shadhili, Sha`rani, and many others.
May Allah give us the success of following in the footsteps of the inheritors of the Prophet (Allah bless him & give him peace), outwardly and inwardly, and may He make us of those whom He loves.
This is one of the many reasons why one should strive to establish the night vigil prayer (tahajjud), daily.
It has been reported that, "Once the last ten [days of Ramadan] started, the Messenger of Allah (blessings and peace be upon him, his family, and companions) used to spend the nights in worship, wake his family, strive, and tighten his belt." [Bukhari and Muslim] Tighten his belt refers to determination.
The established position of Abu Hanifa and his two main companions, Abu Yusuf and Muhammad ibn al-Hasan (Allah have mercy on them) is that it is specific to Ramadan. Abu Hanifa said that it is not a fixed day but, rather, it moves around in the month. [Ibn Abidin, Radd al-Muhtar, from al-Bahr and al-Kafi] As for the hadiths about it being the night of the 27th, Ibn Abidin mentions that Abu Hanifa explained them as meaning a particular year.
Ibn Abidin quotes Ibn Nujaym's Bahr al-Ra'iq that this is one transmitted position of Abu Hanifa. Another, mentioned in Qadikhan's Fatawa al-Khaniyya, one of the most important works for fatwa in the school, is that the famous transmission from Imam Abu Hanifa is that it moves around the entire year; it could be in Ramadan, and it could be in another month.
Ibn Abidin said,
"This is supported by what the Master of the Knowers of Allah Sayyidi Muhyi al-Din Ibn Arabi mentioned in his Futuhat al-Makkiyya,
'People differed about Laylat al-Qadr. Some said it moves around the entire year. This is my position, for I have seen it in the month of Sha`ban, and in Rabi`, and in Ramadan. I have seen it most, though, in the month of Ramadan, and, specifically, in the last nights. I saw it once in the second third of Ramadan, on an even night, and once on an odd night. Therefore, I am certain that it moves around the entire year, on both odd and even nights.'
And there are many opinions regarding this, which reach 46 different positions." [Ibn Abidin, Radd al-Muhtar]
This is reported to be the position of Ibn Mas`ud (Allah be pleased with him) and other great Companions. [As mentioned by Bututi in his Kashshaf al-Qina`, and others; for the many narrations from the Companions and Followers about Laylat al-Qadr, see Ibn Abi Shayba's Musannaf]
Imam al-Nafrawi al-Maliki mentions in his al-Fawakih al-Dawani fi Sharh Risalat Ibn Abi Zayd al-Qayrawani that the position of Imam Malik, Imam Shafi`i and Imam Ahmad, and the majority of the scholars is that Laylat al-Qadr is not a specific night. Rather, it moves around. (Shaykh Faraz Rabbani , When is Laylat al-Qadr?, Source)
So as we can see, Laylat al-Qadr is not necessarily a fixed day. When the Prophet (peace be upon him) told his companions to look for it on the odd days, he could have very well been referring to that particular year.
So when the Qur'an was revealed in Ramadan, it so happened to be that Laylat al-Qadr for that particular year was on the 24th day of Ramadan. After that it changed.
It is also possible that after the year Allah revealed the Qur'an, Allah decided to make Laylat al-Qadr only on the odd days every year from now on (assuming that the Prophet was not only speaking about that particular year, but for all years to come). These are all valid possibilities. So there is no necessary contradiction between the reports. Problem solved.
What is also obvious is that Zawadi thinks that narrations which were composed hundreds of years after Muhammad's death are reliable enough to explain the Muslim text, but has no problem questioning the NT documents, specifically the canonical Gospels, despite the fact that these are first-century writings which were composed within the lifetime of the eyewitnesses to Christ!
I don't doubt the NT's accuracy because I believe that it was written too long after the time of Jesus. I reject it because I don't know who wrote it and it contains mistakes. You must be out of your mind if you want me to risk burning in hell forever based on that! While in the science of hadeeth, it's a sophisticated methodology that once one studies he can't succeed in criticizing it objectively. So Shamoun must get his facts straight.
Shamoun ends the day with his last joke:
Now what does Zawadi do when he realizes he has no rational, coherent response to the gross errors and contradictions of the Quran?
As I said before to Shamoun, I really think he must apply for Jay Leno's job when he quits in a few months. BECAUSE SHAMOUN IS JUST ABSOLUTELY HILARIOUS!