Tag Archives: tahrif quran

Shia scholar: The current Quran which was compiled by Uthman was changed


Shia scholar says that the Quran that was compiled by Uthman bin Affan (ra) which is the one have in our hands today was changed and corrupted but the Imams ordered the Shia to follow it out of taqqiyah  etc.

Akhbari Imami Twelver Shia scholar, al-Shaykh `Abdullah bin Salih al-Samahiji al-Bahrani says in his book “Muniyat al-Mumariseen – منية الممارسين”:

القران الذي الفه عثمان والذي بين ايدي الناس وقع به التغيير والائمة امروا شيعتهم به استصلاحا وتقية لئلا تقع الفتنة العظمى والمصيبة الكبرى في اصل دين الاسلام

[The Qur’an compiled by `Uthman and the one in people’s hands, was in fact changed. The Imams ordered their Shia to follow it as that was for the best, also out of Taqiyyah so as to avoid a great Fitnah and calamity in the foundations of the Islamic religion.]

Scan:

akhbari_tahrif_quran

And a scan of that is found here with praise for him by al-Sayyid `Abdullah al-Jaza’iri, Yusuf al-Bahrani and Shaykh `Ali al-Biladi:
http://www.dd-sunnah.net/forum/showthread.php?t=172567

 

By Hani

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Shia narration: Verse of Wudhu was revealed differently


بسم الله الرحمن الرحیم

Allah says in the Quran:

فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ

wash your faces, and your hands to the elbows; (5:6)

However, Shia do the opposite; they wash FROM the elbows to their hands. They start washing with elbows and then the hands.

In order to justify their beliefs they even question the authenticity of the Quran. When the verses didn’t support their claims and beliefs they attributed narrations to Ahlulbayt that say these verses were originally revealed differently but when the enemies of Ahlulbayt compiled the Quran, they made changes to these verses.

One example is their narration about the sixth verse of Surah Maida. They have attributed a narration to Jafar bin Muhammad who is free from their lies. The narration is present in al-Kafi.

Rough translation:

…I asked Abu Abdillah (as) about the saying of Allah (swt) “wash your faces, and your hands TO the elbowsHe said: This is not how it was revealed rather it was [revealed] “wash your faces, and your hands FROM the elbows

محمد بن الحسن وغيره، عن سهل بن زياد، عن علي بن الحكم، عن الهيثم ابن عروة التميمي قال سألت أبا عبد الله (عليه السلام) عن قول الله عز وجل: ” فاغسلوا وجوهكم وأيديكم إلى المرافق فقلت: هكذا ومسحت من ظهر كفي إلى المرفق، فقال: ليس هكذا تنزيلها إنما هي ” فاغسلوا وجوهكم وأيديكم من المرافق ، ثم أمر يده من مرفقه إلى أصابعه.

الكافي للكليني الجزء الثالث ص28 (باب) * حد الوجه الذي يغسل والذراعين وكيف يغسل

http://lib.eshia.ir/11005/3/28

Al-Kafi volume 3, page 28.
Tahzib al-ahkam volume 1, page 57.

By AbuMuslimKhorasani

Posted by 13S2010

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Shia scholar al-Fayd al-Kashani & his belief of Tahreef al-Quran


al-Salamu `Aleykum,

In this article I will discuss al-Fayd al-Kashani and his belief in Tahreef, I had seen that the Shia were debating this topic with some of Ahlul-Sunnah on their forum, and our popular Shi`ee brother Nader Zaveri wrote:

 

Only someone who is ignorant of Arabic or a purposeful liar would claim al-Fayd al-Kashani believed in tahrif after reading his introduction.

 

Here I assume he is talking about the famous introduction written by the Safavid scholar al-Kashani in which he discusses his opinion concerning this matter, the sixth introduction.

al-Kashani begins on page 40 by quoting the narrations from Tafseer al-Qummi & al-Kafi on how `Ali collected the Qur’an after Rasul-Allah (saw) passed away, and how the companions rejected his Mushaf. He also quotes narrations of how the companions of al-Sadiq recited the Qur’an in a manner contrary to the rest of the nation, then al-Sadiq tells them to recite it like the nation does until the Mahdi rises and teaches people the truth. Continue reading

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al-Tabrasi author of al-Ihtijaj & his belief on Tahrif Quran


al-Salamu `Aleykum,

First of all, we take the following quotes from the Shia books regarding the authority of this book called “al-Ihtijaj” which was authored by the Imami scholar abu Mansour Ahmad bin `Ali bin abi Talib al-Tabrasi (died around 600 hijri)

al-Majlisi said:

 وكتاب الاحتجاج وإن كان أكثر أخباره مراسيل لكنه من الكتب المعروفة، وقد أثنى السيد ابن طاوس على الكتاب وقد أخذ عنه أكثر المتأخرين

[And the book al-Ihtijaj, even if most of its narrations are Maraseel yet it is from the popular books, and al-Sayyid ibn Tawous praised it, and the majority of late scholars take knowledge from it.]

al-Khawansari said:

 كتاب الاحتجاج معتبر معروف بين الطائفة، مشتمل على كل ما اطلع عليه من احتجاجات النبي والأئمة، بل كثير من أصحابهم الأمجاد مع جملة من الأشقياء المخالفين

[The book al-Ihtijaj is authoritative and popular among our sect, it contains all the arguments of the Prophet and Imams and their noble companions against a group of evil ones.]

Researcher of “al-Ihtijaj” Sayyid Muhammad Baqir al-Khorasan said in the introduction:

الكتاب بمجموعه موضع اعتماد الأعلام والباحثين، بالرغم من أن أكثر أحاديثه مراسيل، إلا أن الثقة الكبيرة التي يتمتع بها مؤلف الكتاب، زرعت في نفوس المؤلفين الاعتماد عليه، والنقل عنه دون تمحيص وتحقيق، وتدقيق في أسناد الأخبار والأحاديث

[The book in its entirety is relied upon by the scholars and researchers, even though most of its narrations are Mursal. However, the great trust this author has, it planted in the souls of all authors the ability of relying on it, and quoting from it without verification and without researching the chains of its narrations.]

We don’t really care for its narrations, we only care for what the author abu Mansour al-Tabrasi himself says. We will quote what al-Majlisi quoted from the book al-Ihtijaj in his own book Bihar al-Anwar 89/43. Continue reading

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Debate On Tahrif Al-Quran Between Shia & Sunni


The following message was posted on Shiachat by brother Abul Hussaini:

Posted Image

Posted Image

This is an invitation from Farid to knowledgeable members of Shiachat (or any other Shia forum/site) for a debate about the authenticity and completeness of the Quran according to Shia and Sunni Madhabs.

Debate format and other details will be provided once you accept the debate.

Debate Topic: Authenticity and completeness of Quran in the Shia and Sunni Madhabs  

Debate Venue: http://forum.twelvershia.net/

Further comment by brother Hani:

Our challenge is for any Admin/Moderator or popular respectable member from the ShiaChat forums to come and debate us regarding the mentioned topic, registration will be easy and their stay here will be facilitated InshaAllah.

We’re awaiting a response from the ShiaChat side, We urge them: Please do not post any nonsense and do not make any useless participation such as the one done by “Ibn al-Shahid” whose reply is of no use to anyone.

We will post the simple logical rules for the debate once we get a serious response.

Discussion link: http://forum.twelvershia.net/index.php?topic=38

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al-Khoei on the corruption (Tahreef) of the Quran


al-Salamu ‘Aleykum,

The grand Shia scholar al-Mirza Habibullah al-Khoei in his famous sharh called “Minhaj al-Bara’ah fi Sharh Nahjul Balagha” discusses the corruption of the Quran and I will quote from his book, firstly he starts by stating many examples of Shia Hadiths on Tahreef:

Then he says on pages 219 to 221:

[219]

و الانصاف أنّ القول بعدم النّقص فيه ممّا يمكن إنكاره بعد ملاحظة الأدلة و الأخبار التي قدّمناها ، فانّها قد بلغت حدّ التّواتر ، مضافا إلى أخبار ورود الامة على الحوض و قولهم بعد سؤال النّبيّ صلّى اللّه عليه و آله عنهم كيف خلّفتموني في الثقلين : أمّا الأكبر فحرقناه ( فبدلناه خ ل ) و أمّا الأصغر فقتلناه ، و هذه الأخبار أيضا متواترة ، و مع التّنزل عن بلوغها حدّ التواتر نقول : إنّه بانضمامها إلى الأخبار الاول لا محالة تكون متواترة مفيدة للعلم بثبوت النّقصان، إذ لو كان القرآن الموجود بأيدينا اليوم بعينه القرآن المنزل من السّماء من دون أن يكون فيه تحريف و نقصان ، فأىّ داع كان لهم على الطبخ و الاحراق الذي صار من أعظم المطاعن عليهم .

فان قلت : إذا ثبت وقوع التّغيير في القرآن فكيف يجوز لنا قرائته ؟ بل اللازم قرائته على نحو ما انزل فيما اطلعنا عليه .

قلت : إنّ الأئمة عليهم السلام رخّصونا على ما هو الموجود الآن و لم يأذنوا بقرائته على نحو ما انزل .

يدلّ على ذلك ما رواه في الكافي مرسلا عن سهل بن زياد عن محمّد بن سليمان عن بعض أصحابه عن أبي الحسن عليه السّلام قال : قلت له : جعلت فداك إنا نسمع الآيات في القرآن ليس هي عندنا كما نسمعها و لا نحسن أن نقرأها كما بلغنا عنكم فهل نأثم ؟

فقال عليه السّلام : لا ، اقرءوا كما تعلّمتم فسيجيئكم من يعلّمكم .

و فيه أيضا باسناده إلى سالم بن سلمة ، قال : قرء رجل على أبي عبد اللّه عليه السّلام و أنا أستمع حروفا من القرآن ليس على ما يقرئها النّاس ، فقال أبو عبد اللّه عليه السّلام :

مه كفّ عن هذه القرائة و اقرء كما يقرء النّاس حتّى يقوم القائم عليه السّلام : فاذا قام قرء كتاب اللّه على حدّه و أخرج المصحف الذي كتبه عليّ عليه السّلام .

فان قلت : سلّمنا وجود التّحريف فيه فلم لم يصحّحه أمير المؤمنين عليه السّلام حيثما جلس على سرير الخلافة مع أنّه لم يكن منه مانع يومئذ .

قلت : إنّه عليه السّلام لم يتمكن منه لوجود التقية المانعة من حيث كونه مستلزما

[ 220 ]

للتشنيع على من سبقه كما لم يتمكن من إبطال صلاة الضحى ، و من إجراء متعتي الحجّ و النّساء ، و من عزل شريح عن القضاوة ، و معاوية عن الامارة ، و قد صرّح بذلك في رواية الاحتجاج السّابقة في مكالمته عليه السّلام مع الزّنديق .

مضافا إلى اشتمال عدم التّصحيح على مصلحة لا تخفى ، و هو أن يتمّ الحجة في يوم القيامة على المحرّفين المغيّرين من هذه الجهة أيضا بحيث يظهر شناعة فعلهم لجميع أهل المحشر ، و ذلك بأن يصدر الخطاب من مصدر الرّبوبيّة إلى امّة محمّد صلّى اللّه عليه و آله ، و يقال لهم : كيف قرأتم كتابي الذي أنزلته إليكم ؟ فيصدر عنهم الجواب ،

بأنّا قرأناه كذا و كذا ، فيقال لهم : ما أنزلناه هكذا فلم ضيّعتموه و حرّفتموه و نقصتموه ؟

فيجيبوا أن يا ربّنا ما قصّرنا فيه و لا ضيّعناه و لا فرطنا ، بل هكذا وصل إلينا .

فيخاطب حملة الوحى و يقال لهم : أنتم قصّرتم في تبليغ وحيي و أداء أمانتي ؟ فيقولوا ربّنا ما فرطنا في وحيك من شي ء و إنّما فرط فيه فلان و فلان بعد مضيّ نبيّهم ،

فيظهر شناعه فعلهم و فضاحة عملهم لجميع أهل المحشر و يستحقّوا بذلك الخزى العظيم و العذاب الأليم مضافا إلى استحقاقهم للنّكال و العقاب بتفريطهم في أمر الرّسالة و تقصيرهم في غصب الخلافة .

فان قلت : سلّمنا أنّ عليّا عليه السّلام لم يتمكن من تصحيحه و أنّ بقائه على التّحريف كان مشتملا على المصلحة التي ذكرتها ، و لكن بقي هنا شي‏ء و هو أنّ الأئمة لم لم يدفعوا ما عندهم من الكتاب المنظم المحفوظ السّالم عن التّحريف إلى الامّة و ما كان المانع لهم من ذلك ؟

قلت : السّر في عدم إظهارهم عليهم السلام له وجوه كثيرة :

منها أنّه لو أظهر ذلك الكتاب مع بقاء هذا الكتاب المحرّف لوقع الاختلاف بين النّاس و يكون ذلك سببا لرجوع النّاس إلى كفرهم الأصلي و أعقابهم القهقرى .

و منها أنّ شوكة النّفاق يومئذ كان أكثر فلو أظهروه لأحدث المنافقون فيه مثل ما أحدثه رئيسهم قبلهم .

[221]

و منها أنّه مع إظهاره أيضا لا يكون له رواج ، لمكان شهرة ذلك المحرّف إلى غير هذه من الأسرار التي تستفاد من الأخبار .

و كيف كان فقد ظهر و تحقّق ممّا ذكرنا كله أنّ حدوث التّحريف و النّقصان في القرآن ممّا لا غبار عليه .

و أمّا الزّيادة ففيها تردّد و الأقوى العدم إذ الدّليل عليها ليس إلاّ عدّة روايات و هي لا تقاوم الاجماعات التي ادّعاها الشّيخ و الصّدوق و الطبرسي و المحقّق الكاظمي .

 

[page 219]

To be fair, the denial of corruption in terms of deletion can be countered by the proofs and narrations that we stated earlier and they have reached the level of Tawatur, also by adding the narrations of when the nation will be brought to the fountain(Hawd) and they will say after the Prophet SAWS asks them on what they did with the two weighty things: “As for the bigger one we burned/changed it, as for the smaller one we killed them.” and these narrations are also Mutawatir, even if we were to say that doesn’t reach Tawatur yet by adding them to the previous narrations they become Mutawatir and they would clearly prove the deletion from the Quran.

If the Quran in our hands today was the exact same as the one that was revealed from the sky without corruption or deletion, then I ask: for what purpose would they mess with it and burn it? by doing so this has become the biggest criticism against them.

You would say: “If this Quran was indeed corrupt, then how can it be permissible for us to read it? it is required that we read it the way it was revealed.”

I say: The Imams permitted us to read what is present in our hands and they did not permit us to read it the way it was revealed, one of the proofs for this is what is narrated in the Mursal hadith in al-Kafi from Sahl bin Ziad from Muhammad bin Suleiman from some of his companions from Abu al-Hassan (as) that he asked him: “May I be a sacrifice for you, we hear the verses from the Quran unlike the ones we have, and we are not able to read them in the form that reached us from you(Imams), are we sinful?”

He (as) replied: “No, recite it as you have been taught. there shall come one who shall teach you.”

And in it also is with the Isnad to Salim bin Salamah: “A man recited to abu ‘Abdullah (as) and I heard words unlike those read by the people.” He (as) told the man: “Meh! stop this recitation and recite it like the rest of the people until al-Qaem rises. When he does he shall revealed the true Quran written by ‘Ali.”

If you say: “We agree with you that it is corrupt, so why didn’t Ameer al-Mumineen (as) correct it? was he not the Caliph and there was no one to stop him?”

[page 220]

I say: “He (as) did not do this for the purpose of Taqqiyah, because doing so will make the first three look horrible. He also could not abolish the prayer of Duha, and was not able to establish the Mutah of Hajj and the Mutah of women. He was not able to remove Shurayh from position of Judge nor Mu’awiyah from position of Ameer…”
.
.
[Then al-Mirza says after a couple of lines]
.
I say: “The reason why they (as) did not reveal it is based on many points.
from them: If that book was revealed while this corrupt one was present, then there would be difference among the people and they may return to their previous state of Kufr.
from them: the hypocrites were extremely dominant at the time so if they revealed it then the hypocrites would have changed it like their leaders before them did.

[page 221]

from them:  if it was revealed it wouldn’t spread much because of the popularity of the corrupted one, and there are many other reasons.
And no matter what the case, it is apparent and proven from all we have stated that there is no dust on the fact that the Quran is corrupted in terms of deletion.
As for the saying of corruption in terms of addition then this is not a strong opinion and is only based on a few narrations that cannot counter the consensus stated by al-Sheikh and  al-Saduq and al-Tabrasi and al-Muhaqqiq al-Kathimi.”

Source: Minhaj al-Bara’ah fi Sharh Nahjul Balagha “منهاج البراعة في شرح نهج البلاغة” by al-Mirza Habibullah al-Khoei, al-Wafaa Beirut Lebanon, volume 2, pages 216 to 220.

Salam ‘Aleykum,

By Hani 
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Another Shia scholar claims Quran was distorted


Shia scholar claims Quran was distorted and corrupted by Uthman and the real Quran is with the hidden 12th Imam of the Shia

Salam `Aleykum,

Shia scholar al-Muhaqqiq Agha Rida bin Muhammad al-Hamdani writes in his book “Misbah-ul-Faqih” speaks about the Sunni chains of Qur’anic recitation and how even the text(Rasm) of the Qur’an we have today is no evidence for the validity of the Sunni recitations because the recitations are corrupt and so is the current Qur’an according to the Imami Shia, he writes:

وأنت خبير بان السند الصحيح بل المتواتر باعتقادهم من أضعف الاسناد عندنا لأنهم يعتمدون في السند على من لا نشك نحن في كذبه واما موافقة أحد المصاحف العثمانية فهي أيضا من الموهنات عندنا سيما مع تمسكهم على اعتبارها باجماع الصحابة عليها الذين جعل الله الرشد في خلافهم حيث إنه غير من القرآن ما شاء ولذا اعرضوا عن مصحف أمير المؤمنين عليه السلام لما عرضه عليهم فأخفاه لولده القائم عليهم السلام وعجل الله فرجه

[You (O reader) are well aware, that the “Sahih” or “Mutawatir” chain of recitation in their view (Ahlul-Sunnah), is from the weakest of chains in our view (Shia view) because their chains rely on men we do not doubt are liars.
As for it (recitation) being supported by any of the `Uthmani Qur’ans (ie their texts), then this also weakens it in our eyes especially since they (Ahlul-Sunnah) believe firmly that the Sahabah all agreed on it, and Allah has placed the guidance in what opposes them (Sahabah), and he (`Uthman) changed in the Qur’an what he wished, this is why they refused the Qur’an of Ameer al-Mu’mineen (as) when he presented it to them, so he hid it for his son al-Qa’im (Mahdi) may Allah hasten his appearance.]

source: Misbah-ul-Faqih 12/115.

Link to scanned document: http://www.dd-sunnah…ad.php?t=171637
Link to Iranian Shia website: http://lib.eshia.ir/10192/2/275

tahreef_shiascholar

By Hani
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Shia scholars and narrations claim verse 4:59 was distorted


بسم الله الرحمن الرحیم

Allah says in verse 59 of Surah Nisa:

Sahih International

O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.

Notice the highlighted part. The Quranic verse only says “And if you disagree on anything, refer it to Allah and the Messenger”.

However, Shia narrations and scholars claim this part of the verse was distorted as it originally contained an additional phrase.

We read in Shia classical book Tafseer Al-Qumi (p. 135):

فرض على الناس طاعتهم فقال: { يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم } يعني أمير المؤمنين عليه السلام حدثني أبي عن حماد عن حريز عن أبي عبدالله عليه السلام قال نزلت: { فإن تنازعتم في شيء فارجعوه إلى الله والرسول وأولي الأمر منكم }.

[He made their obedience obligatory on the people, so he said: {Believers, obey Allah, His Messenger, and your leaders} meaning Ameer al-Mu’mineen peace be upon him. My father told me, from Hamad bin Hurayz, from abu `Abdillah (as) that he said: “It was revealed: {refer it to Allah, His Messenger, and the leaders among you.}“]

A similar narration is present in Rawdat Al-Kafi #212 in which he recites the verse in that fashion, implying that the Qur’an is corrupted.

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ تَلَا أَبُو جَعْفَرٍ ( عليه السلام ) أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَإِنْ خِفْتُمْ تَنَازُعاً فِي الْأَمْرِ فَأَرْجِعُوهُ إِلَى اللَّهِ وَ إِلَى الرَّسُولِ وَ إِلَى أُولِي الْأَمْرِ مِنْكُمْ ثُمَّ قَالَ كَيْفَ يَأْمُرُ بِطَاعَتِهِمْ وَ يُرَخِّصُ فِي مُنَازَعَتِهِمْ إِنَّمَا قَالَ ذَلِكَ لِلْمَأْمُورِينَ الَّذِينَ قِيلَ لَهُمْ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ

[`Ali bin Ibrahim, from his father, from ibn abi `Umayr, from `Umar bin Udhaynah, from Burayd bin Mu`awiyah that abu Ja`far (as) recited: {Believers, obey Allah, His Messenger, and your leaders, if ye fear that you would differ among yourselves then refer it to Allah and the messenger and your leaders} Then he (as) said: “How can he order their obedience then allow you to differ with them? He only meant the ones who are under orders when he said {Obey Allah and obey the messenger}.]

The narration was declared as “Hasan” by Al-Majlisi in his book “Mir’at al-`Uqoul” 26/76.

Al-Majlisi adds:

[It is apparent from many of the narrations that the term “and the leaders among you” was affirmed here, but was then removed.]

The full and original article can be read on twelvershia.net
Posted here by 13S2010

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Shia Scholars: The real Quran is with the hidden Shia 12th Imam


بسم الله الرحمن الرحیم

We have already shown on this blog, here, the biggest Shia website, al-Islam.org, claimed the real Quran is with the Shia twelfth Imam or the Shia Mahdi. Now we are going to show more opinions of Shia scholars who make the same claim. They claim Ali compiled the Quran but the Sahaba rejected his version because it contained their ‘scandals’ so Ali hid and it is now with the Shia 12th Imam and when he appears he will bring the ‘real’ Quran. 

— Start —

Now we shall discuss these ‘Aqaed one by one, starting with the first one.

The first belief:

The Caliphs collected the Quran after ‘Ali (ra) came to them with the correct Quran that he had collected, after checking its contents they rejected ‘Ali’s (ra) collection and made their own.

The leader of the Shia Muhaddiths (Scholars of Hadith) ibn Babaweih al-Qummi whom they call al-Saduq says in one of the most important Shia books of ‘Aqaed “Kitab al-I’itiqadat fi Deen al-Imamiyah” pg.86:

[ Ameer al-Mumineen (as) had collected it, and when he brought it to them, he said: “This is the book of your Lord as it was revealed on your Prophet, without any added or removed letters.” They said: “We have no need for it, we have one like the one you have.” so he left while reciting: {But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased.} (Quran 3:187)]

The grand Shia scholar Murtada al-Ansari says in the old print of “Kitab al-Salat” pg.119:

[For this they rejected the Quran of Ameer al-Mumineen (as) when he presented it to them, so he hid it for his son al-Qaem(Mahdi) may Allah hasten his appearance.]

‘Allamah and Muhaqqiq(Researcher) ‘Ali bin Musa al-Tabrizi says in “Miraat al-Kutub” pg.32:

[As was stated in the narrations that he (as) collected the Quran after the passing of the Prophet (SAWS) and he brought it to them but they never accepted it, so it remained preserved and stored until the appearance of the Qaem (aj)]

‘Allamah Muhammad Hussein TabaTabaei says in “Kitab al-Quran fil-Islam” pg.137:

[And the Imam Ameer al-Mumineen (as) although he was the first to collect the Quran in the order it was revealed and they rejected his compilation and they did not allow him to participate in the first or second collections.]

He also says in “Kitab al-Shia fil-Islam” pg.28-29:

[And the Prophet (SAWS) had declared that ‘Ali was the most knowledgeable in Islamic and Quranic sciences, and they did not allow him to participate in collecting the Quran (and they knew that after the death of the Prophet (SAWS) ‘Ali was sitting in his home gathering the Quran) and his name was never mentioned in their meetings and gatherings.]

Sheikh ‘Ali al-Kourani al-’Amili says in his book “Alf Soual wa Ishkal” 1/243:

[In reality there was no problem in the task of collecting the Quran, this problem was created by the government! (the government here means ‘Umar) Who did not accept the copy of the Quran brought forth by ‘Ali (as) as the official copy used by the Muslims.]

He also said in his book “Tadween al-Quran” pg.256:

[And with this ‘Ali (as) had fulfilled his responsibility towards the nation, and presented them with the Quranic copy by order of the Prophet (SAWS) and ‘Ali’s (as) own handwriting, but they saw (in their interests) that it must not be the official copy of the Quran.]

Ayatullah ‘Ali al-Milani says in “Muhadarat fil-I’itiqadat” 2/602:

[It’s true that Ameer al-Mumineen (as) collected the Quran, and I pointed to this previously, the Imam came to them with the Quran but they refused it, ‘Ali had a Quran, this is proven and everyone remembers it.]

Ayatullah Muhammad al-Hussein al-Husseini al-Tehrani says in “Noor Malakut al-Quran” 4/345:

[As for the narrations of the Shia, we see that he (as) placed the Quran on a camel and brought it to the Masjid(Mosque) and said: “This is your Quran!” they replied: “We don’t need your Quran!” and they did not pay him any attention, so he grabbed the reins of his camel and went home and said: “You will never see it until the day of judgment.”]

He also said on pg.343:

[Ameer al-Mumineen (as) was the first to express the idea of collecting the Quran directly after the death o the Prophet (SAWS), even though his own collection was rejected.]

Grand Ayatullah Muhammad al-Husseini al-Shirazi says in “Mata Jumi’a al-Quran” pg.31:

[As for the issue of ‘Ali’s (as) Quran that he had collected but was rejected, what is meant here is what was collected in terms of Tafseer(explanations) and Taaweel(Interpretations) like he (as) had mentioned in a narration that was narrated from him.]

Shia writer Dr. Zuhair al-Bitar says in “al-Imamah Tilka al-Haqiqah al-Quraniayh” pg.49:

[But when they denied him, they had to work based on their own opinions, so they rejected the Quran he (as) gathered for them according to the reasons of revelation so that no one may misinterpret it, and they gathered it in the known fashion.]

He said on pg.50:

[The reality of the matter is that Ameer al-Mumineen ‘Ali (as) remained playing the role of the lawyer who defends the Sunnah and the Quran, as we stated earlier he collected the Quran according to the reasons of revelation because it is directly linked to the interpretation, so they rejected it because it displayed facts that disagree with their methods.]

Shia writer ‘Abdullah ‘Ali Ahmad al-Daqqaq says in “Haqiqat Mushaf al-Imam ‘Ali ‘ind al-Sunnah wal-Shia” pg.309-314:

[The narrations found within the Imami Shia sources confirm that the Caliphate had refused the Quran of Imam ‘Ali (as) (…) And because the Imami narrations showing the rejection of the Caliphate to the Quran of Imam ‘Ali (as) are many, we feel reassured that this matter has occurred (…) the reluctance to accept the Quran of Imam ‘Ali (as) and its rejection, and even trying to find a replacement]

So notice dear reader how the Shia scholars have tried to strip this Quran of its legitimacy because a group of people supposedly rejected the infallible Quran of ‘Ali (ra) after finding that its contents (whether  the verses or the interpretation) do not suit their desires and ambitions.

How can this book have any legitimacy if it differs from the infallible book collected by the infallible Imam with special directions and supervision from the infallible Prophet (SAWS)!?

I ask the honest Shia will you feel at ease when reading a Quran gathered by those whom your scholars accuse of having rejected the infallible Quran after checking its contents!?

Sheikh ‘Ali al-Kourani says in “Tadween al-Quran” pg.181:

[They refused to adopt that copy because it contained the interpretation of all verses and many if not all were in favor of ‘Ali according to them.]

Sheikh Ja’afar Murtada al-’Amili says in his book “Maasat al-Zahraa” 1/366-367:

[The Quran was gathered in the days of the Prophet (SAWS) but the first two Caliphs refused the Quran of the messenger of Allah (SAWS) because it contained the revelation and the interpretations and the reasons of revelation and the explanations. As well as other things that could have embarrassed many people but the Caliphs refused to embarrass them nor spread the truths about them. Then they collected the Quran in one book after they dropped the explanations and interpretations and the reasons of revelation from it as is known.]

‘Abdullah ‘Ali Ahmad al-Daqqaq says in his book “Haqiqat Mushaf al-Imam ‘Ali” pg.304:

[Also some of the narrations stated that the scandals of those folks were present in the ‘Alawie Quran (‘Ali’s copy), this is why the Caliphate rejected it.]

And on pg.313:

[When Abu Bakr opened it, on the first page he found the scandals of the folks, so ‘Umar jumped up and said: “O ‘Ali, return it, we have no need for it.” So we realize that the rejection came as a reaction to the contents and the scandals found in it, they rejected it to hide them.]

The sixth belief:

The Quran of ‘Ali (ra) that the 12th hidden Imam al-Mahdi shall reveal is a new Quran, different than the one the Muslims are used to because of its miraculous power and difference in interpretation and accuracy and the perfection of its collection.

Since ‘Ali’s (ra) Quran had all those unique aspects that allow it to touch people’s hearts, to truly display the miraculous power of the Quran, to be understood in the proper way as Allah intended ect…, thus they began calling it “The new Quran” in their narrations, such as the Hadith(narration) of Muhammad bin Ibrahim al-Nu’umani:

[From abu Baseer, he said: abu Ja’far (as) said: al-Qaem (as) will rise in a new order, a new book, a new judgment, Harsh on the Arabs. He will only use his sword and will not accept the repentance of anyone, nor will he fear anyone but Allah.]

sources: Ghaybat al-Nu’umani pg.237, Bihar al-Anwar 52/354, Ithbat al-Hudat 3/540, Mu’ujam Hadith al-Mahdi 3/253.

Grand Ayatullah and Muhaqqiq al-Muntaziri says about this in “Dirasat fi Wilayat al-Faqih” 1/521:

[And in the narration of abu Baseer, from abu Ja’far (as) regarding the Qaem (as): “By Allah, it is as if I am looking at him between al-Rukn and al-Maqam and the people are giving him Baya’ah on a new order and a new book and a new authority from the sky.] (…) And by  New Quran he means its explanation dictated by the Prophet (SAWS) and in Ameer al-Mumineen’s (as) own handwriting, as we have read in many narrations.]

Sheikh ‘Ali al-Kourani says in “Kitab ‘Asr al-Zuhour” pg.88-89:

[And what may have been meant by the “New Book” is the new Quran with its new order of verses and chapters, it was reported that this copy is preserved with the Mahdi (as) along with other things inherited from the Prophets (SAWS)]

Sheikh ‘Abdul-Latif al-Baghdadi says in “Tahqeeq fil-Imamah” pg.235-236:

[Yes, and this Quran remained with its correct explanation with ‘Ali (as) and after him with al-Hassan (as), and so on until it became from the private inheritance of the pure Imams, and now it is with Imam al-‘Asr wal-Zaman al-Mahdi (aj). It was reported from al-Baqir (as) that he said: “If he arose (al-Mahdi) he will start with a new order, a new book, a new Sunnah, a new judgment, he shall be Harsh with the Arabs.” (al-Majalis al-Sunniyah). And from him (as) in another Hadith: ” By Allah, it is as if I am looking at him between al-Rukn and al-Maqam and the people are giving him Baya’ah on a new order and a new book and a new authority from the sky, his flag will not be held back until his death.” and what is meant here by New order and New Book and New Sunnah and judgment and authority is bringing the true laws of Islam as Allah had wanted, and bringing the Quran with its Tanzeel and Taaweel and the explanation of its laws.]

I have to say here, that it is sad and ironic that these people are saying that the true religion and the true Shari’ah and laws shall only appear with the Mahdi (as), Isn’t that a bit too late? is this considered fair?

al-Mirza Muhammad Taqi al-Isfahani says in “Mikyal al-Makarim” 1/184-185:

[Allah says: {And We had already given Moses the Scripture, but it came under disagreement.} (Quran 41:45). al-Tabrasi (rah) says in “Majma’a al-Bayan” that what is meant is that his people differed and disagreed on it, meaning on the authenticity of the book revealed on him. There will also be a disagreement on the book that al-Qaem (as)  will bring, the complete book preserved with al-Hujjah (as).

-What points to this, is what we find in Rawdat al-Kafi with its Isnad from abu Ja’far on Allah’s saying: {And We had already given Moses the Scripture, but it came under disagreement.} (Quran 41:45), he (as) said: “They disagreed on it just like this nation disagreed on its book and they will disagree on the book of al-Qaem which he will bring to them, many people will deny it so he will execute them and cut off their necks.”]

He says in the same book pg.197:

[‘Aziz (as) when he returned to his people and appeared to them, he read the Torah exactly as it was revealed on Musa bin ‘Imran (as). al-Qaem (as) when he will appear to the people of the earth shall read the Quran as it was revealed on the seal of the Prophets (SAWS).]

He also said on pg.63:

[I say: This could be the secret as to why al-Qaem (as) was called “The great Quran”, considering that he orders u to follow it and pushes the people to read it and he reveals it and promotes it]

So this belief like those before it, makes the Shia ignore this Quran and not pay much attention to it, instead he’d just wait for the arrival of his Imam and the other Quran. It is as if the Shia are saying: “Forget about this Book collected by the Caliphs, let us all wait for the Mahdi to reveal the New Quran, the complete Quran that pleases Allah and is hidden with his Imams.”

— end —

This is an excerpt taken from an article of the website twelvershia.net. The full article, written by a former Shia Shaykh, can be read here.

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Shia scholars: Shia Narrations on Tahrif Quran are Mutawatir


بسم الله الرحمن الرحیم

Shia scholar al-`Allamah Muhammad Salih al-Mazindarani says in “Sharh al-Kafi” 11/76:

[The deletion of some parts of the Qur’an and its corruption was established in our sources with Tawatur, as it is apparent for those who observe the books of Hadith from beginning to end.]

Shia scholar Muhammad al-Lucknawi wrote in “Darbat Haydari” 2/78:

[The claim that no corruption took place in the Qur’an is apparently corrupt, because the narrations showing this corruption have reached Tawatur.]

Shia scholar `Abdullah Shubbar said in “Masabih al-Anwar fi Hall Mushkilat al-Akhbar” 2/294-295:

[Most of what is in our hands today is the Qur’an that was revealed upon the Prophet (as) and many parts of it have been removed, as proven by the great amount of narrations that are almost Mutawatir, and we have clarified this in our book: Muniyah al-Muhasileen fi Haqiyat Tareeq al-Mujtahideen.]

Shia scholar Sultan Muhammad al-Janabidhi says in “Tafsir Bayan al-Sa`adah fi Maqamat al-`Ibadah” pg.19:

[Know (O reader) that a plentiful amount of narrations from the pure Imams state that additions and deletions and corruption and change have taken place in it, in a way that leaves no doubt.]

Shia scholar Muhammad Mahdi al-Naraqi said in “Minhaj al-Ahkam” under the chapter “Hujjiyat Zawahir al-Kitab”:

[Deletion has taken place in the Qur’an, meaning: Parts of it have been removed, even if we do not know specifically where it is, as shown by the many un-contradicted narrations and proofs.]

This is an excerpt taken from an article of twelvershia.net. The full article, written by a former Shia, can be read here.

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