Three in One — Page 211
The aforementioned submission should, therefore, conclusively establish that Abdul Hafeez has either, out of sheer mischief, manipulated genuine human error to construe it as evidence of intentional alteration of the text of Quranic verses or else, out of ignorance, censured the Sunnah of our beloved Prophet, Hadhrat. Muhammadsa. If he considers either of these two actions justifiable, then one leaves him to his transgression. Nonetheless, in 1973, the General Secretary of the Jamaitul Ulema Islam in. Pakistan, Maulvi Mufti Mahmud started such a false propaganda against the Ahmadiyya Muslim Community which was responded to by the then Governor of Baluchistan, Nawab. Muhammad Akbar Bagti who instituted an inquiry into this matter and finally reported that no such alteration of the Quran had been made. 31 The fact remains, however, that these evidences furnished by the author of Two in One as proof of alteration of the Quranic text are either genuine errors in different editions or false allegations. That is why he does not furnish his evidences from one single but several editions. ³2. As regards the question of alteration of meaning and application, Abdul Hafeez has not furnished any evidence despite his own statement that 'every claim has to have some proof. 133 One is, therefore, unable to dwell upon this question at length but submit that since every translator of the Quran has conducted his translation according to one's own understanding of the Sacred Text, one can well expect to find variations in translation of the Holy Quran. Such variations are to be found between translations conducted by the renowned scholars of. Islam, as for instance, Maulana Abul Kalam Azad and Maulana. Abdul Haq, Muhaddith Dehlvi who subscribed to the same schools of thought. Why then should Ahmadi Muslims be singled out in this relation is something which Abdul Hafeez needs to explain. 31. Mashriq, Quetta. July 29, 1973 32. Shah, Syed Abdul Hafeez. Two in One, p. 25 33. Ibid. , p. 6 211