The Muslim Stance

[JoeyKnothead]

Its my understanding of Islam that it wants to 'take over' the world, making Islam the default religion for all. I ask these questions in a sincere effort to seek the truth, and I ask in an honest effort to clear the air.

Please forgive me if I'm in error, and I can't quote the Koran, I'm trying to get some clarification.

1- Does Islam seek to impose its brand of religion on the world?
2- Does Islam allow others to worship as they please, with no restrictions, taxes, or any other impediments?
3- Leave Israel out. Do NOT include it in this thread. Could Islam allow Jewish people to form their own communities? Again, we will NOT discuss Israel What I'm asking is could Islam accept a Jewish community to exist outside of any place that Islam considers holy?

4- I understand how delicate the Israel issue is, and I do NOT want to stir that nest up in this thread. If anyone wishes to discuss Israel start a different thread.

[van]

Here is a link to extra writings:
http://www.earlychristianwritings.com/index.html

Unlike Islam where spurious writtings were destroyed and burned everything that could be saved was saved.[/url]

[TrueReligion]

Here is a link to extra writings:
http://www.earlychristianwritings.com/index.html

Unlike Islam where spurious writtings were destroyed and burned everything that could be saved was saved.[/url]

To whom you are showing the link? me or others here, every1 knows Van that the books are changed, all the gospels are writen by unknown author, not a single diciple of Jesus wrote any Gospel, the Gospel of Mathew is also not the original 1, dats why there are thousands of contradictions in Bible, whch you never come to defend. Why? can you give explanation of this?

Unlike Bible, Quran is saved tillnow, not a word or dot has been changed since the time it was revealed, this is Miracle, which al the historians and scholars, muslims and non-muslims agreed without any doubt.

[TrueReligion]

1 Corinthians 15 is written by Paul.

Paul lived ca 5 - 67 AD. He was a hebrew that presecuted the early Christians. When Stephen was martyred for following Jesus Paul was there giving approval to it.

Paul had a miraculous conversion while out on a trip to presecute more Christians and Jesus appeared to Paul. Paul changed his life forever.

You are not telling me anyting I didn't already know -except that 38AD date seems very early which would be absolutely amazing: Do you have refernce for that?

"The first Gospel was written either in 73 A.D. or 38 A.D. or in 43 A.D. or in
48 A.D. or in 61, 62, 63 and 64 A.D. The second Gospel was written in 56 A.D. or at any time after it up until 65 A.D. and most possible in 60 or 63 A.D. The third Gospel was written in 53 or 63 or 64 A.D. The fourth Gospel was written in 68, 69, 70 or in 89 or 98 A.D.�

You are confusing Gospel and the other Book of the New Testament. Yes there has been question about some of the New Tetsament Books. There is just not enough proof for these Books to include them in the Holy Bible. Some believe otherwise.

There are certain ones that all agree on like the 4 Gospels.

Not to confuss you but there are many Books out there that are considered Christian writtings but not Holy Scripture. Again because of proof.

There is New Testament and Old Testament Apocrypha. Also there are false Gospels that were written way too late after the fact to be anything other then made up.

if I remmeber correctly there is one in particular that has some of the stories similar to the Quran about Jesus making the birds of clay. We just do not have enough proof to include it in the Holy Bible and know it was written in the 2nd or 3rd century.

You are asking evidence of what? all what I gave is reference from Christian scholars and historians, not from my own mind Van O:) You are ignoring your own christian history facts, just because you dont want to hear the truth.
Jesus said that seek the truth, and truth shall set you free, so I;am giving you the truth which Jesus gave, stil you dont want to set free, its upto you, keep tied with teachings of church, you will just be in darkness, those who came to know the truth, happily they left christianity for other religions or remained without religion.

You believe that Paul said that he met Jesus on the way, and you believe, what a funny fairy tale is this about. All the teachings of Jesus Paul changed, he destroyed all the laws given by Jesus and God, and you are in real following Paul not Jesus my friend.

If you've read the book writen by Michal J, Hart, he placed Paul on top of Jesus, because PAUL is the founder of chrisitianity, Jesus didnt laid the foundation of new religion.

http://www.adherents.com/adh_influ.html#jesus

[philalethes]

Its my understanding of Islam that it wants to 'take over' the world, making Islam the default religion for all ... Does Islam seek to impose its brand of religion on the world?

Greetings of Peace,

Although it is not valid to personify Islam as though it were a person with a distinctive volition, I believe that we may provide a satisfactory response with the following reflections.

Within the religion of Islam it is taught that there have been 144,000 prophets throughout history, which means in effect that there has never been a people without guidance from God. Islam is taught to be the final revelation, the essential teaching of which may be summarized by the two shahadatan, declarations or principles of faith. These are "There is no God but God", the testimony of God's unity and uniqueness, and "Muhammad is the Messenger of God." According to Islam, all religions include implicitly or explicitly the doctrine of the first testimony. They differ according to the second, which includes by connotation the distinctive elements of their respective formal structures sanctified by the revelation and manifested within symbolism, dogma, and ritual.

According to the teachings of Islam, all religious people worship the one God in a manner revealed by him such that no notion of world domination is necessary. Nevertheless, some Muslims believe that Islam by being revealed as the final religion of humanity has thereby abrogated the means of worship sanctified through previous revelations and that people who practice those religions rather than Islam are acting in error. This is a perspective common to religious people in general who live within a world wherein the framework of their religion is ubiquitous and identified with Truth as such, such that anything foreign or contrary to it is false. Suffice to say that this is not a view shared by all Muslims or religious people generally, particularly those who have immersed themselves within its spiritual depths, the great gnostics and saints, classical and contemporary.

In Peace,
Philalethes

[van]

philalethes -"abrogated the means of worship sanctified through previous revelations and that people who practice those religions rather than Islam are acting in error"

What is your understanding of the earlier peaceful verses of the Quran and allah sending better or similar verses later that just happen to be violent requestiong the killing and subduing of non-muslims?

[TrueReligion]

philalethes -"abrogated the means of worship sanctified through previous revelations and that people who practice those religions rather than Islam are acting in error"

What is your understanding of the earlier peaceful verses of the Quran and allah sending better or similar verses later that just happen to be violent requestiong the killing and subduing of non-muslims?

Can you please be more precise with verse #, with full context as well. Otherwise it would be considered as statement only.

[van]

No I need to understand the doctrine of allah replacing an earlier verse with a similar or better verse.

I want to see why and how so many Muslims, just the average Joe and their imams misunderstand the verses of the Quran and are so violent.

[TrueReligion]

No I need to understand the doctrine of allah replacing an earlier verse with a similar or better verse.

Which earlier verse is replaced by which verse, you have to be precise here.

For example, prohibition of alcohol was ordered in 3 different stages,

The first verse showed that Allah dislikes alcohol. Even though this verse was not a command to stop drinking alcohol, many people stopped drinking it as soon as this verse was revealed, in order to abstain from something disliked by Allah.

The second verse prohibited people from praying when drunk. In a sermon before the third verse was revealed, the Prophet Muhammad, Sall-Allahu alayhi wa sallam, said that Allah hates alcohol and very soon the verse for prohibition might be revealed.

After only a little time, the third verse was revealed. It prohibited alcohol completely. No one was allowed to sell it, to buy it, to make it, or have anything to do with it. There was no exception, whatsoever. When this order came, those who had not got rid of their alcohol did not try to hide it or sell it, but threw it away in the streets.

So if you call this as cancelation of 1 verse with another, I dont see any logic of your objection.

I want to see why and how so many Muslims, just the average Joe and their imams misunderstand the verses of the Quran and are so violent.

Which verse they got misunderstood, and how many Imams of world got violent? can you prove with evidence?

[Wyvern]

Unlike Bible, Quran is saved tillnow, not a word or dot has been changed since the time it was revealed, this is Miracle, which al the historians and scholars, muslims and non-muslims agreed without any doubt.

It would appear that there are a number of scholars, muslims and historians that would disagree with this statement.

Muslims today generally insist that their Koran is precisely the wording of the original, and they therefore criticize the many "Versions" of the Christian Bible (even though all those Versions are actually translations of the exact same original Greek and Aramaic source Manuscripts). But such a claim is incorrect. There were at least 14 variant Arabic versions of the Koran in common use around 900 AD, and possibly several more. These arose due to the method of writing and copying that existed at that time. (Short) Vowels were not recorded, only the consonants. The short vowels could sometimes be represented by a comma-like or slanting-dash mark either above or below a letter. Also, differences between 'b' and 't' and 'th', which are identical except for dots (points) that distinguish them, were unclear because the dots were not recorded in the consonantal text of the time. Other letter/sound pairs also have exactly identical symbols. Therefore, a reader or a copyist could sometimes read different actual words from the same set of symbols. No question regarding the ORIGINAL wording was involved, but rather the many variations arose due to writing and copying the texts.

As a result, a number of codices developed:

Very Early:


Uthmanic
Ibn Mas'ud
Ubay ibn Ka'b
Abu Musa al-Ash'ari
Ali
Zayd ibn Thaabit
Abu Dardaa'
Later, the Koranic scholar Abu Bakr Ibn Mujahid (early 900s AD) fixed on one system of consonants and some control on application of vowels, which resulted in the general acceptance of seven basic systems.

The Seven Qiraa'aat (i.e, Readings):
The 'seven readings' were standardized in the second/eighth century. Abu Bakr Ibn Mujahid (d. 936 AD), a ninth-century Muslim scholar from Iraq, wrote a book entitled The Seven Readings, in which he selected seven of the prevailing modes of recitation as the best transmitted and most reliable. Others were subsequently disfavoured and even opposed, among them the readings of Ibn Mas'ud and Ubay ibn Ka'b. However, this is not to say that one must restrict oneself to one of these seven readings, or to all of them. Below are listed the local origin of the seven readings and the names of readers and some later transmitters (in arabic 'raawis') connected with them:
Readers


Naafi' of Medina (d. 169H/785AD)
Ibn Kathir of Mecca (d. 119H/737AD)
Ibn 'Amir of Damascus (d. 118H/736AD)
Abu 'Amr of Basra (d. 154H/771AD)
'Aasim of Kufa (d. 128H/746AD)
Hamza of Kufa (d. 156H/773AD)
Al-Kisaa'i of Kufa (d. 189H/805AD)
Each of these seven actually had two variants, due to different pathways (Transmitters):


Naafi' of Medina by Warsh or Qaaluun
Ibn Kathir of Mecca by al-Bazzi or Qunbul
Ibn 'Amir of Damascus by Hisham or Ibn Dhakwan
Abu 'Amr of Basra by al-Duri or al-Susi
'Aasim of Kufa by Hafs or Abu Bakr
Hamza of Kufa by Khalaf or Khallad
Al-Kisaa'i of Kufa by al-Duri or Abul Harith
Fourteen accepted readings in all. Some scholars recognize even more, such as:

Place / Reader
Madinah / Abu Ja'far (130/747)
Basra / Ya'qub (205/820)
Kufa / Khalaf (229/843)
Basra / Hassan al Basri (110/728)
Makkah / Ibn Muhaisin (123/740)
Basra / Yahya al-Yazidi (202/817)
Kufa / al-A'mash (148/765)

The selected 'Seven Readings' of Mujahid (early 900s AD) were:
Place / Reader / Transmitter :

1. Madinah / Naafi' (d. 169H/785AD) / Qaaluun or Warsh (d. 197H/812AD)
2. Makkah / Ibn Kathir (d. 119H/737AD)
3. Damascus / Ibn 'Amir (d. 118H/736AD)
4. Basra / Abu 'Amr (d. 154H/771AD) / Suusi or Duuri (d. 246H/860AD)
5. Kufa / 'Aasim (d. 128H/746AD) / Hafs (d. 180H/796AD)
6. Kufa / Hamza (d. 156H/773AD)
7. Kufa / Al-Kisaa'i (d. 189H/805AD) / Duuri (d. 246H/860AD)

Readings No. 1 and 5 are of particular importance: the reading transmitted by Warsh is now widespread in Africa, except Egypt, while, as now in almost all other parts of the Muslim world, the reading transmitted by Hafs is observed.

Three of these prevailed into modern times, for uncertain reasons: Warsh (around 800 AD), Hafs (around 800 AD) and al-Duri Abu Amr (around 850 AD), with two others used in small regions. This represents five distinctly different versions of the Koran currently in use by Muslims in different parts of the world. Their separate justification for using their version is closely associated with their 'chain' or path of information from the Prophet Muhammad.

The five current versions of the Koran therefore are:


The Transmitter Hafs, who is Hafs ibn Suleyman ibn Al-Mugheerah Al-Asadi Al-Kuufi (d. 180H):
His Qiraa'ah named Hafs from 'Aasim is the most popular reading of the Quran in the world today, except for some parts of Africa. Hafs was officially adopted by Egypt in 1924. His chain from 'Aasim:

He heard from 'Aasim ibn Abu Najud Al-Kuufi (d. 128H) who was Taabi'i, i.e, among the generation following the Sahaabah, who heard from Abu Abdur-Rahman Abdullah ibn Habib As-Sulami, who heard from Uthman ibn Affan and Ali ibn Abi Talib and Zayd ibn Thaabit and Ubayy ibn Ka'b, who heard from the Prophet (PBUH).


The Transmitter Duuri, is Abu 'Amr Hafs ibn Umar ibn Abdul-Aziz ibn Subhan Ad-Duuri Al-Baghdaadi (d. 246H):
His Qiraa'ah named Duuri from Abu 'Amr is popular in parts of Africa like Somalia, Sudan as well as in other parts. His chain of from Abu 'Amr:

He heard from Abu Muhammad Yahya ibn Mubarak ibn Mugheerah Yazidiyy (d. 202H), who heard from Abu 'Amr Zuban ibn 'Ala Maziniyy Al-Busriyy (d. 154H), who heard from the Qiraa'aat from Sahaabis Ali and Uthman and Abu Musa and Umar and Ubayy ibn Ka'b and Zayd ibn Thaabit, who heard from the Prophet (PBUH).


The Transmitter Warsh, who is Abu Saeed Uthman ibn Saeed Al-Misri, nicknamed Warsh, (d. 197H):
HIs Qiraa'ah named Warsh from Naafi' is popular in North Africa. His chain from Naafi':

He heard from Naafi' ibn Abdur-Rahman ibn Abu Nu'aim Al-Madani (d. 169H), who heard from Abu Ja'far Yazid ibn Al-Qa'qaa' and Abu Dawud Abdur-Rahman ibn Hurmuz Al-A'raj and Shaybah ibn Nisah Al-Qaadhi and Abu Abdullah Muslim ibn Jundub Al-Hudhali and Abu Rawh Yazid ibn Ruman, who heard from Abu Hurairah and Ibn Abbaas and Abdullah ibn 'Ayyaash ibn Abi Rabii'ah, who heard from Ubayy ibn Ka'b, who heard from the Prophet (PBUH).


The Transmitter Suusi:
His Qiraa'ah named Suusi from Abu 'Amr is also found around the world in small parts.


The Transmitter Qaaluun, who is Imaam Qaaluun:
His Qiraa'ah named Qaaluun from Naafi' is popular in places like Libya in Africa. His chain from Naafi':

He heard from Naafi' ibn Abdur-Rahman ibn Abu Nu'aim Al-Madani (d. 169H), who heard from Abu Ja'far Yazid ibn Al-Qa'qaa', who heard from Abdullah ibn Abbaas and Abu Hurairah, who heard from Ubayy ibn Ka'b and Zayd ibn Thaabit, who heard from the Prophet (PBUH).


In case Muslim readers should be greatly concerned: The variances between these different versions of the Koran are generally quite small and minor, although there are a substantial number of them. Muhammad Fahd Khaaruun has published a version of the (Hafs) Koran which contains the variant readings from the 10 Accepted Readers in its margins. About 2/3 of the ayat (verses) have some sort of variant reading. The great majority are differences in the vowels inserted in certain words (remembering that the early written kufic texts of the Koran did not include vowels or diacritical marks). There appears to be only one difference that might represent a significant effect on belief, that in surah 2:184. There are many Islamic scholars' discussions about these many differences. As an example of one, in Hafs, surah 2:140 reads taquluna, while in Warsh, that text is in surah 2:139 and reads yaquluna. Another example: Hafs surah 2:214 reads yaquula while Warsh surah 2;212 reads yaquulu. Muslim scholars agree that such variations do not seriously alter the meaning of statements made in the Koran.

[TrueReligion]

Unlike Bible, Quran is saved tillnow, not a word or dot has been changed since the time it was revealed, this is Miracle, which al the historians and scholars, muslims and non-muslims agreed without any doubt.

It would appear that there are a number of scholars, muslims and historians that would disagree with this statement.

Muslims today generally insist that their Koran is precisely the wording of the original, and they therefore criticize the many "Versions" of the Christian Bible (even though all those Versions are actually translations of the exact same original Greek and Aramaic source Manuscripts). But such a claim is incorrect. There were at least 14 variant Arabic versions of the Koran in common use around 900 AD, and possibly several more. These arose due to the method of writing and copying that existed at that time. (Short) Vowels were not recorded, only the consonants. The short vowels could sometimes be represented by a comma-like or slanting-dash mark either above or below a letter. Also, differences between 'b' and 't' and 'th', which are identical except for dots (points) that distinguish them, were unclear because the dots were not recorded in the consonantal text of the time. Other letter/sound pairs also have exactly identical symbols. Therefore, a reader or a copyist could sometimes read different actual words from the same set of symbols. No question regarding the ORIGINAL wording was involved, but rather the many variations arose due to writing and copying the texts.

As a result, a number of codices developed:

Very Early:


Uthmanic
Ibn Mas'ud
Ubay ibn Ka'b
Abu Musa al-Ash'ari
Ali
Zayd ibn Thaabit
Abu Dardaa'
Later, the Koranic scholar Abu Bakr Ibn Mujahid (early 900s AD) fixed on one system of consonants and some control on application of vowels, which resulted in the general acceptance of seven basic systems.

The Seven Qiraa'aat (i.e, Readings):
The 'seven readings' were standardized in the second/eighth century. Abu Bakr Ibn Mujahid (d. 936 AD), a ninth-century Muslim scholar from Iraq, wrote a book entitled The Seven Readings, in which he selected seven of the prevailing modes of recitation as the best transmitted and most reliable. Others were subsequently disfavoured and even opposed, among them the readings of Ibn Mas'ud and Ubay ibn Ka'b. However, this is not to say that one must restrict oneself to one of these seven readings, or to all of them. Below are listed the local origin of the seven readings and the names of readers and some later transmitters (in arabic 'raawis') connected with them:
Readers


Naafi' of Medina (d. 169H/785AD)
Ibn Kathir of Mecca (d. 119H/737AD)
Ibn 'Amir of Damascus (d. 118H/736AD)
Abu 'Amr of Basra (d. 154H/771AD)
'Aasim of Kufa (d. 128H/746AD)
Hamza of Kufa (d. 156H/773AD)
Al-Kisaa'i of Kufa (d. 189H/805AD)
Each of these seven actually had two variants, due to different pathways (Transmitters):


Naafi' of Medina by Warsh or Qaaluun
Ibn Kathir of Mecca by al-Bazzi or Qunbul
Ibn 'Amir of Damascus by Hisham or Ibn Dhakwan
Abu 'Amr of Basra by al-Duri or al-Susi
'Aasim of Kufa by Hafs or Abu Bakr
Hamza of Kufa by Khalaf or Khallad
Al-Kisaa'i of Kufa by al-Duri or Abul Harith
Fourteen accepted readings in all. Some scholars recognize even more, such as:

Place / Reader
Madinah / Abu Ja'far (130/747)
Basra / Ya'qub (205/820)
Kufa / Khalaf (229/843)
Basra / Hassan al Basri (110/728)
Makkah / Ibn Muhaisin (123/740)
Basra / Yahya al-Yazidi (202/817)
Kufa / al-A'mash (148/765)

The selected 'Seven Readings' of Mujahid (early 900s AD) were:
Place / Reader / Transmitter :

1. Madinah / Naafi' (d. 169H/785AD) / Qaaluun or Warsh (d. 197H/812AD)
2. Makkah / Ibn Kathir (d. 119H/737AD)
3. Damascus / Ibn 'Amir (d. 118H/736AD)
4. Basra / Abu 'Amr (d. 154H/771AD) / Suusi or Duuri (d. 246H/860AD)
5. Kufa / 'Aasim (d. 128H/746AD) / Hafs (d. 180H/796AD)
6. Kufa / Hamza (d. 156H/773AD)
7. Kufa / Al-Kisaa'i (d. 189H/805AD) / Duuri (d. 246H/860AD)

Readings No. 1 and 5 are of particular importance: the reading transmitted by Warsh is now widespread in Africa, except Egypt, while, as now in almost all other parts of the Muslim world, the reading transmitted by Hafs is observed.

Three of these prevailed into modern times, for uncertain reasons: Warsh (around 800 AD), Hafs (around 800 AD) and al-Duri Abu Amr (around 850 AD), with two others used in small regions. This represents five distinctly different versions of the Koran currently in use by Muslims in different parts of the world. Their separate justification for using their version is closely associated with their 'chain' or path of information from the Prophet Muhammad.

The five current versions of the Koran therefore are:


The Transmitter Hafs, who is Hafs ibn Suleyman ibn Al-Mugheerah Al-Asadi Al-Kuufi (d. 180H):
His Qiraa'ah named Hafs from 'Aasim is the most popular reading of the Quran in the world today, except for some parts of Africa. Hafs was officially adopted by Egypt in 1924. His chain from 'Aasim:

He heard from 'Aasim ibn Abu Najud Al-Kuufi (d. 128H) who was Taabi'i, i.e, among the generation following the Sahaabah, who heard from Abu Abdur-Rahman Abdullah ibn Habib As-Sulami, who heard from Uthman ibn Affan and Ali ibn Abi Talib and Zayd ibn Thaabit and Ubayy ibn Ka'b, who heard from the Prophet (PBUH).


The Transmitter Duuri, is Abu 'Amr Hafs ibn Umar ibn Abdul-Aziz ibn Subhan Ad-Duuri Al-Baghdaadi (d. 246H):
His Qiraa'ah named Duuri from Abu 'Amr is popular in parts of Africa like Somalia, Sudan as well as in other parts. His chain of from Abu 'Amr:

He heard from Abu Muhammad Yahya ibn Mubarak ibn Mugheerah Yazidiyy (d. 202H), who heard from Abu 'Amr Zuban ibn 'Ala Maziniyy Al-Busriyy (d. 154H), who heard from the Qiraa'aat from Sahaabis Ali and Uthman and Abu Musa and Umar and Ubayy ibn Ka'b and Zayd ibn Thaabit, who heard from the Prophet (PBUH).


The Transmitter Warsh, who is Abu Saeed Uthman ibn Saeed Al-Misri, nicknamed Warsh, (d. 197H):
HIs Qiraa'ah named Warsh from Naafi' is popular in North Africa. His chain from Naafi':

He heard from Naafi' ibn Abdur-Rahman ibn Abu Nu'aim Al-Madani (d. 169H), who heard from Abu Ja'far Yazid ibn Al-Qa'qaa' and Abu Dawud Abdur-Rahman ibn Hurmuz Al-A'raj and Shaybah ibn Nisah Al-Qaadhi and Abu Abdullah Muslim ibn Jundub Al-Hudhali and Abu Rawh Yazid ibn Ruman, who heard from Abu Hurairah and Ibn Abbaas and Abdullah ibn 'Ayyaash ibn Abi Rabii'ah, who heard from Ubayy ibn Ka'b, who heard from the Prophet (PBUH).


The Transmitter Suusi:
His Qiraa'ah named Suusi from Abu 'Amr is also found around the world in small parts.


The Transmitter Qaaluun, who is Imaam Qaaluun:
His Qiraa'ah named Qaaluun from Naafi' is popular in places like Libya in Africa. His chain from Naafi':

He heard from Naafi' ibn Abdur-Rahman ibn Abu Nu'aim Al-Madani (d. 169H), who heard from Abu Ja'far Yazid ibn Al-Qa'qaa', who heard from Abdullah ibn Abbaas and Abu Hurairah, who heard from Ubayy ibn Ka'b and Zayd ibn Thaabit, who heard from the Prophet (PBUH).


In case Muslim readers should be greatly concerned: The variances between these different versions of the Koran are generally quite small and minor, although there are a substantial number of them. Muhammad Fahd Khaaruun has published a version of the (Hafs) Koran which contains the variant readings from the 10 Accepted Readers in its margins. About 2/3 of the ayat (verses) have some sort of variant reading. The great majority are differences in the vowels inserted in certain words (remembering that the early written kufic texts of the Koran did not include vowels or diacritical marks). There appears to be only one difference that might represent a significant effect on belief, that in surah 2:184. There are many Islamic scholars' discussions about these many differences. As an example of one, in Hafs, surah 2:140 reads taquluna, while in Warsh, that text is in surah 2:139 and reads yaquluna. Another example: Hafs surah 2:214 reads yaquula while Warsh surah 2;212 reads yaquulu. Muslim scholars agree that such variations do not seriously alter the meaning of statements made in the Koran.

hehe, this is not about Quran,and Islam, maybe some other, but anyways, no source is mention, so nothing is taken as authentic and reliable here, Muslims have 1 Quran all over the world. Unlike Bible, which is in many versions and different contradictions.
Not even 1 version is same as other, even the Original Hebrew, Greek is having contradiction is you know my friend