Al-kulayni believed in tahreef-al-quran

I encounter some rafida’s who spread a lie that Kulayni didnot believed in tahreef of quran!

& try to defend him with the help of lies like:

Kulayni placed the narrations of al-kafi of tahreef in al-quran in the Nawader category, showing he found them to be odd and not normal.

^ This is pure lie.

But truth is that he wrote narration in different chapters also.

Take this as an example:

باب فيه نكت ونتف من التنزيل في الولاية

8 – الحسين بن محمد، عن معلى بن محمد، عن علي بن أسباط، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبدالله عليه السلام في قول الله عزوجل: ” ومن يطع الله ورسوله (في ولاية علي [وولاية] الائمة من بعده) فقد فاز فوزا عظيما(1) ” هكذا نزلت.

It says: It means that the verse 71 in Al-Ahzaab was revealed like, “And those that obey Allah and the Prophet – in the wilayah of Ali, and the wilayah of the Imams after him – have won a glorious victory.”

Comment: But truth is in front of us. This rafidi dajjal namely Al-kulayni narrated many narration on tahreef al-quran, & he never defended himself from this belief! & on the other hand he quoted in the INTRO of al-kafi that:

Verily, you solemnly wished that you possess a book which is sufficient, brings together the entire Islamic sciences of the knowledge of religion within it, wholly satisfies the needs of the student, acts as a reference for the seekers of guidance, and would be used by those who want to attain the knowledge of religion and practice upon it by deriving correct [şaĥīĥ] narrations of the truthful ones (as) and the upright and acted upon traditions from it—through which the compulsory duties of Allāh, the Powerful and Exalted, and the tradition of His Prophet (saws) can be fulfilled.
And you said: ‘If that happens, I can hope that (the book) would be a means through which Allāh will rectify our brothers and people of our religious community through his support and grace, and take them closer to their salvation.’

^As you can see any jahil can understand his intention & beliefs in Quran.

But still we have countless jahil rafidi shia’s, who still deny this belief of kulayni.

Now lets see what shia alims al-khoi indicated about the narrations of Al-kafi:

From the Book of Grand Ayatullah al Khoei’i, Al Bayan fi tafseer al Quran 1/231:


Al Khoei mentions a few of their Narrations from al Kafi and other books like Tafseer al Ayyashi regarding the names of the Imams being written in all the holy books then he says in reply to That “I had previously explained that some of the Tanzeel (what descended from Allah) is only tafseer and not part of the Quran thus their names could be in that Tafseer otherwise we have to discard these narrations because they are clearly stating the Holy book is corrupt”.

Now he continues:

والجواب عن الاستدلال بهذه الطائفة : أنا قد أوضحنا فيما تقدم أن بعض التنزيل كان من قبيل التفسير للقرآن وليس من القرآن نفسه ، فلا بد من حمل هذه الروايات على أن ذكر أسماء الائمة – عليهم السلام – في التنزيل من هذا القبيل ، وإذا لم يتم هذا الحمل فلا بد من

– ص 231 –

طرح هذه الروايات لمخالفتها للكتاب ، والسنة ، والادلة المتقدمة على نفي التحريف .

وقد دلت الاخبار المتواترة على وجوب عرض الروايات على الكتاب والسنة وأن ما خالف الكتاب منها يجب طرحه ، وضربه على الجدار .
ومما يدل على أن اسم أمير المؤمنين عليه السلام لم يذكر صريحا في القرآن حديث الغدير ، فإنه صريح في أن النبي – ص – إنما نصب عليا بأمرالله ، وبعد أن ورد عليه التأكيد في ذلك ، وبعد أن وعده الله بالعصمة من الناس ، ولو كان اسم ” علي ”
مذكورا في القرآن لم يحتج إلى ذلك النصب ، ولا إلى تهيئة ذلك الاجتماع الحافل بالمسلمين ، ولما خشي رسول الله – ص – من إظهار ذلك ، ليحتاج إلى التأكيد في أمر التبليغ .
وعلى الجملة : فصحة حديث الغدير توجب الحكم بكذب هذه الروايات التي تقول : إن أسماء الائمة مذكورة في القرآن ولا سيما أن حديث الغدير كان في حجة الوداع التي وقعت في أواخر حياة النبي صلى الله عليه واله وسلم ونزول عامة القرآن ،

Rough translation: ” and what proves that the name of Ameer Ali RAA was not clearly/directly mentioned in the Quran is the Hadith of Ghadeer because it is clear that the prophet PBUH had assigned Ali as his successor there after Allah ordered him and told him that he will protect him from the people, And if the name “ALI” was mentioned in the book of Allah Then the prophet PBUH Wouldn’t do all that effort to gather the people and tell them that they must follow ALI and he [prophet muhammad] wouldn’t have been Fearful from declaring The Wilayah of Ali RAA to the muslims”.

He continues…

“So in general the authenticity of the hadeeth of Ghadeer makes us refuse those narrations which state that the names of Imams were mentioned in the Quran, especially since Ghadeer took place in the farewell pilgrimage and all the Quran was revealed by then”.

Comment: I like how they make each other look like liars and I like all those shiites who told me “Look Ali is mentioned here, you don’t see because you’re blind and Allah has concealed your heart!” LOL this entire Cult has no legs to stand on.

Now lets see the faith of this man namely KULAYNI [the author of al-kafi] & his friends:

1) Muhammad Baqir Majlisi said in his book “Miratul Uqul” :

و اختلف أصحابنا في ذلك، فذهب الصدوق ابن بابويه و جماعة إلى أن القرآن لم يتغير عما أنزل و لم ينقص منه شي‏ء، و ذهب الكليني و الشيخ المفيد قدس الله روحهما و جماعة إلى أن جميع القرآن عند الأئمة عليهم السلام، و ما في المصاحف بعضه، و جمع أمير المؤمنين صلوات الله عليه كما أنزل بعد الرسول صلى الله عليه و آله و سلم و أخرج إلى الصحابة المنافقين فلم يقبلوا منه

“And our companions differed in this matter (tahrif in Quran). As-Saduq ibn Babaveyh al-Qummi and group hold opinion that Quran is exactly in such form as it was revealed, nothing changed or omitted from it. And Kulayni with sheikh Mufid … and group turned to opinion that gathered Quran with imams (alaihuma salam), as for the (verses) in mushaf it’s (only) some of it, and commander of faithful (salawatullah alaihi) gathered (Quran) as it was revealed after prophet (sallalahu alaihi wa ala alihi wa sallam) and brought it to hypocrites companions, which didn’t accept it from him…”.

Source: “Miratul uqul” 3/30


2) Abul Hasan al-Alami said:

It should be known, as it apparent from words of thiqatul Islam Muhammad ibn Yaqub al-Kulayni, (he) did believe in tahrif in Quran and omission. Because he gave a lot of place to ahadeth about that in his book “al-Kafi”. He expressed that he believe in ahadeth that he narrated in the beginning of his book……. And is the same way (acted) his sheikh Ali ibn Ibrahim al-Qummi.

Source: “Muqadimatu Tafsir al-Burhan”

3) Al-Sayid Ali Al-Faani Al-Asfahani in Araa’ Hawla Al-Quran (Views surrounding the Quran) p. 88:

Question 5: Who are those who view [that the Quran was subject to] Tahreef (i.e. alteration), and what is their evidence?

Answer: The Answer [is] that a number of Muhaditheen (narrators) and memorizers of traditions deduced from narrations that [the Quran was subject to] Alteration by deductions [made from it]. For that reason they adopted that [the Quran] was subject to Tahreef (alteration) by deducting [from it].

The first from among them, in what I know, is Ali ibn Ibrahim in his Tafseer. Since it was mentioned in it: Abu Al-Hasan Ali Ibn Ibrahim Al-Hashimi Al-Qumi said:
“From the Quran is Nasikh and Mansoukh (i.e. Abrogated verses and Abrogating verses) … and from it is a letter [placed] in place of another, and from it is what was Muharaf (altered), and from it is contrary to what Allah -Exalted is He- has revealed” … until he said … “As for what is Altered (Muharaf) from it is like His saying: {But Allah bears witness to that which He has revealed to you} about Ali, that is how it was revealed {… He has sent it down with His knowledge, and the angels bear witness [as well]}[Al-Nisaa 166], and His saying: {O Messenger, announce that which has been revealed to you from your Lord …} about Ali {… and if you do not, then you have not conveyed His message} [Al-Maeda 67]*. And His saying: {Indeed, those who disbelieve and commit wrong [or injustice] …} [in regards to] the rights of the Household of Mohammed {… – never will Allah forgive them, nor will He guide them to a path} [Al-Nisaa 168]**. {And those who have wronged …} the Household of Mohammed their rights {… are going to know to what [kind of] return they will be returned} [Al-shu’araa 227]. And His saying:{And if you could but see} those who have wronged Mohammed’s household their rights {are in the overwhelming pangs of death} [Al-Anaam 93], and from these are plenty which we will mention in its location [1]. What was intended from his speech has been complete.
That (i.e. that view of Tahreef) also appears from Al-Kulayni where he narrates traditions apparent in that and does not comment on it. Al-Sayid Al-Jazae’iri also goes to [that view of] Tahreef in his explanations on the two Tahzeebs, and has mentioned an elongated research on that matter in a Treatise which he named -Manbaa’ Al-Haya-”

4) Sayed Tayeeb Mosawi al-Jazairi inhis saying on commentary of Qummi, wrote:

ولكن الظاهر من كلمات غيرهم من العلماء والمحدثين المتقدمين منهم والمتأخرين القول بالنقيصة كالكليني والبرقى، والعياشي والنعماني، وفرات بن ابراهيم، واحمد بن ابى طالب الطبرسي صاحب الاحتجاج والمجلسى، والسيد الجزائري، والحر العاملي، والعلامة الفتوني، والسيد البحراني وقد تمسكوا في اثبات مذهبهم بالآيات والروايات التى لا يمكن الاغماض عنها والذي يهون الخطب ان التحريف اللازم على قولهم يسير جدا مخصوص بآيات الولاية.

“and what is obvious from the words of those other than them, from the early and later scholars of hadith, is the proponence of [the belief in] omission. Such as: al-Kulayni, al-Barqi, al-Ayashi, an-Nomani, and Furat ibn Ibrahim (al-Koofe), Ahmad ibn Abu Talib a-Tabrasi author of “al-Ihtijaj”, al-Majlisi, sayed Jazairi, al-Hurr al-Amili, allama al-Fattuni, sayed al-Bahrani. They have held on tightly to the verses and narrations, that cannot possibly be looked away from, to establish their opinion. The thing that makes disaster less than it is, they said tahrif happen in very small proportion, only in verses on wilayat”.

5) Faiz Kashani in Tafsir as-safi” vol 1, p 52

“As for (the opinion of) OUR SCHOLARS (may Allah be pleased with them (!!!)) on this topic, then what is obvious from Thiqatul Islam Muhammad bin Ya’kub AL-KULAYNI that he believed in the MANIPULATION AND LOSS in the QURAAN because he recorded narrations of this meaning in his book Al-Kafi without criticizing it at all, besides he mentioned at the beginning of his book that he trusted in what he had narrated and also (this applies to) his teacher Ali bin Ibrahim Al-Qummy (may Allah be pleased with him (!!!)) since his tafsir is full of that (manipulation of the Quraan) and he has some extremism on this topic and also Sheikh Ahmad bin Abi Talib Al-TABRASSI (may Allah be pleased with him (!!!)) since he followed these two (on this matter) exactly in his Al-Ihtijaj”

Note: So Fayz Kashani, Fani Isfahani, Tayeeb Mosawi al-Jazairi, Majlisi, Amali. They weren’t wahabis, salafis, sunnis, sufis. They were 5 shia scholars. At least 3 from them well known. And they said that Kulaini, your muhadith number 1 did believe that Quran has been tampered. So look from whom you are taking your religion.


Filed under Revealing Shia sect, Tahreef in Quran

3 responses to “Al-kulayni believed in tahreef-al-quran

  1. There are two things wrong this this isnaad in this hadeeth.

    الحسين بن محمد، عن معلى بن محمد، عن علي بن أسباط، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبدالله عليه السلام

    First problem: Mu`alla bin Muhammad = da`eef
    Second problem: `Alee bin Abee Hamzah -> `Alee bin Abee Hamzah Al-BaTaa’inee -> who is da`eef and mal`oon (accursed)

    I know that this is Al-BaTaa’inee (who is da`eef) and not Al-Thumaalee (who is thiqah), because of the fact that BaTaa’inee got so many hadeeth from Aboo BaSeer, anytime you see `alee bin abee hamzah getting a hadeeth from Aboo baSeer you know it is BaTaa’inee.

    • if u tried to read my post then u realized that: the hadith is not weak according to KULAYNI, bcoz he included it in those hadith which was not suspicious according to him.

      GIve stress on this:
      I encounter some rafida’s who spread a lie that Kulayni didnot believed in tahreef of quran!

      & try to defend him with the help of lies like:

      Kulayni placed the narrations of al-kafi of tahreef in al-quran in the Nawader category, showing he found them to be odd and not normal.

      ^ This is pure lie.

      But truth is that he wrote narration in different chapters also.

  2. khan

    if one want to see the real face of shiism ,go to {shia website not allowed}

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