Fihrist of shia scholars and their believe in tahrif of Quran

Written by Ismat. Posted in Get Exposed

Fihrist of shia scholars and their believe in tahrif of Quran

Bismillah Ar-Rahman Ar-Raheem
“In the name of Allah, the Most-Merciful, the All-Compassionate”

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
“May the Peace and Blessings of Allah be Upon You”

Praise be to Allaah, we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad is His slave and Messenger.

People who spend some of their time in browsing our blog, already seen how many shia scholars did believe in tahrif of Quran. I decided to make a fihrist of their names.

 

Muhammad Baqir al-Majlisi.

  1. Ali al-Milani kept silence when someone said Majlisi belived in tahrif.

    هل صحيح هو قول الشيخ المفيد وأبو الحسن العاملي والسيد نعمة الله الجزائري والمجلسي وغيرهم ـ مع ما لهم من الفضل والدرجة العلمية الرفيعة ـ بتحريف القرآن ؟
    ج 4 : نحن لا ننكر وجود عددٍ قليل جداً من المحدّثين عندنا يقولون بنقصان القرآن الكريم ، وكونه قولاً مردوداً لا يقدح بالدرجة العلمية للقائلين به ، ولا يجوّز لنا الطعن فيهم

    http://www.alquran-network.net/masael2.htm

    Translation:
    Question 4: Is it true the saying of Shaykh Mufid, and Abul Hasan al-Amili, and Sayyid Ni’matullah al-Jazairi and Majlisi and others- in spite of their virtues and high position- that there was Tahreef in the Quran?Answer 4 (answering Milane): We do not deny the existence of a very few from among our Muhaddethin about the deletion of the Holy Quran, and this saying is refuted but it is not allowed for us to disassociate ourselves from them.

     

  2. Tayeeb Musawi al-Jazairi’s testimony that Majlisi did believe in tahrif.

    Shia shaykh Sayed Tayeeb Mosawi al-Jazairi in his 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”.

    http://al-shia.org/html/ara/books/lib-quran/tafsir-qommi-j1/20.html

     

  3. Majlisi clearly admitted that he believe in tahrif.

    In his “Miratul uqul” he said (Miratul uqul 3/31):

    و الأخبار من طريق الخاصة و العامة في النقص و التغيير متواترة، و العقل يحكم بأنه إذ كان القرآن متفرقا منتشرا عند الناس، و تصدي غير المعصوم لجمعه يمتنع عادة أن يكون جمعه كاملا موافقا للواقع، لكن لا ريب في أن الناس مكلفون بالعمل بما في المصاحف و تلاوته حتى يظهر القائم عليه السلام، و هذا معلوم متواتر من طريق أهل البيت عليهم السلام و أكثر أخبار هذا الباب مما يدل على النقص و التغيير و سيأتي كثير منها في الأبواب‏

    and traditions from the ways of the elite (i.e Shia) and the public (i.e Sunnah) regarding omission and change are numerous (mutawatir), and logic dictates that if the Quran was seperated and spread amongst people, then if a fallible has tried to collect it, then it is highly unlikely that its collection would be complete and in compliance with reality. However, there is no doubt that people are obliged to work with what is included in the Mushafs and to read it until Al-Qayem appears, and this is known through numersous traditions (mutawatir) from the way of Ahlul Bayt and most traditions relating to this topic point to omission and change, and many of it will be related in the chapters………..”

    I don’t think that there is a great need to comment his saying. Simply in his view narrations about omission and change in Quran are mutawatir!

    And we can see some shia scholars who today say that there was no single shia prominent alim, who agreed on tahrif of Quran!

  4. Examples of tahrif from his book “Hayatul Qulub”.

    Majlisi, Muhammad Baqir in his “Hayatul qulub” (p 154-155) wrote:

    Here end the words of Tabarsi (r.a.). Ali bin Ibrahim (a.s.) has mentioned that Imam Moosa Kazim (a.s.) said that this verse was revealed as follows: ―and the descendants of Ibrahim (Aale Ibrahim) and the descendants of Imran (Aale Imran) and the descendants of Muhammad (Aale Muhammad) above the nations.

    The Aale Muhammad has been removed from the Quran. Shaykh Tusi (r.a.) has, in Majalis, reliably quoted Ibrahim Abdus Samad that he said: I have heard Imam Sadiq (a.s.) reciting this verse in this way: “Surely Allah chose Adam and Nuh and the descendants of Ibrahim (Aale Ibrahim) and the descendants of Imran (Aale Imran) above the nations.” But Aale Muhammad (a.s.) has been removed from Quran. The Hazrat said: This verse has been revealed like this only.

    And he said (p 441 – 442):

    Shaykh Tabarsi in Ihtijaj, in the footnotes of the debate between the Imam Hasan (a.s.) and Muawiyah and their companions, has narrated that Imam Hasan (a.s.) said to Marwan Ibne Hakam: Allah has cursed you, your father, your dear ones and your progeny and that curse caused you to commit polytheism, sins and  transgression. As Allah says:  - and the cursed tree in the Quran‘. O Marwan you and your Progeny are the cursed tree, whom Quran has cursed and we are the people of the Quran and we know the apparent and hidden meanings of the Quran. We are from that tree praised by Allah in these words: ‗Whose root is firm and who branches are in heaven‘ It means the knowledge of the Quran would be expounded to the people of the world and our enemies are from the cursed tree: They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse. If the hypocrites had understood the meaning of this verse, that I have mentioned, they would surely have removed it from the Quran as they have removed many verses which were clearly in our praise and in denouncement of our enemies.

    And he said ( p 483):

    There is a tradition from Jabir Ibne Abdullah Ansari that he says: I heard theHoly Prophet (s.a.w.s.) that on the day of Judgement three things would complain (i) Holy Quran (ii) the Mosque and (iii) My Ahlul Bayt (a.s.). The Quran would say: O Allah, changes have been made in me and I have been torn apart.

    And he said (p 109 – 110):

    Saffar has, in Basairud Darajat and Ayyashi in Tafsir narrated the tradition of two weighty things with a number of chains from the Ahlul Bayt (a.s.). It is narrated in Basair from Imam Muhammad Baqir (a.s.) that the Almighty Allah has made three things sacred in the world: Quran, my Progeny and Holy Ka‘ba. But people made alterations in the Quran and changed it. Similarly, people ruined Ka‘ba and likewise killed my Progeny. All these three were trusts of Allah

  5. Majlisi – Uthman deleted things from Quran.

    In his book “Tazkiratul Aimma” p 9, he said:

    إن عثمان حذف من هذا القرآن ثلاثة أشياء: مناقب أمير المؤمنين علي وأهل بيته، وذم قريش والخلفاء الثلاثة، مثل آية يا ليتني لم اتخذ أبا بكر خليلا

    “Uthman deleted from this Quran 3 things: Merits of commender of faithful Ali and his family, condemnation of quraysh and 3 caliphs, like verse: O woe is me! would that I had not taken Abu Bakr for a friend !”

    Verse that this shia was referring to is following:

    [Shakir 25:28] O woe is me! would that I had not taken such a one for a friend !

    Ali ibn Ibrahim al-Qummi in his commentary (2/113) to this verse wrote:

    يا ويلتا ليتني لم أتخذ فلانا خليلا يعني الثاني

    “O woe is me! would that I had not taken such a one for a friend”, that mean second one !

    Other rafidi Ali Pooya said:

    A warning has been given in these verses not to choose or accept any one, other than the thoroughly purified, as the guide-leader (Imam), particularly those who on account of their spiritual impurity openly defied the commands of Allah and the Holy Prophet regarding the wilayah andimamah of Ali ibn abi Talib and the Imams in his progeny through Bibi Fatimah Zahra.

    Other heretic al-Faydh al-Kashani give such explanation of verses in this surah.

    He said in his Tafsir as-Safi (4/11):

    (28) يا ويلتا ليتني لم اتخذ فلانا خليلا قال يعني الثاني.
    (29) لقد اضلني عن الذكر بعد إذ جآئني قال يعني الولآية وكان الشيطان قال وهو الثاني للانسان خذولا .

    (28) ” O woe is me! would that I had not taken such a one for a friend !” That’s mean second one.

    (29) “Certainly he led me astray from the reminder after it had come to me”, said: That’s mean Wilayah. And the Shaitan and that’s second one fails to aid man.

 

Muhammad ibn Yaqub Al-Kulayni.

  1.  Tayeeb Musawi al-Jazairi’s testimony that Kulayni did believe in tahrif.

    Shia shaykh Sayed Tayeeb Mosawi al-Jazairi in his 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”.

    http://al-shia.org/html/ara/books/lib-quran/tafsir-qommi-j1/20.html

  2. Kashani’s testimony against Kulayni, that he did believe in tahrif.
    dadas

    Here i would present few examples from shia main books, where clearly stated that such and such verses of Quran were tampered. I would support these evidences with clear confession of some top shia scholars, that they belief Quran has corruption.

    EXAMPLE #1

    Allah said in Quran:

    [16:24] And when it is said unto them: What hath your Lord revealed? they say: (Mere) fables of the men of old,

    In Tafseer Foorat al-Koofi we read:

    حدثنا محمد بن القاسم [ بن عبيد.أ، ب.قال: حدثنا الحسن بن جعفر قال: حدثنا أبوموسى المشرقاني قال: حدثنا عبدالله بن عبيد عن علي بن سعيد.ش ]: عن أبي حمزة الثمالي [ عن جعفر الصادق عليه السلام.أ، ر ] قال: قرأ جبرئيل [ عليه السلام.ب، ر ] على محمد صلى الله عليه وآله [ هذه الآية.أ، ش، ر ] هكذا: (وإذا قيل لهم ماذا أنزل ربكم) في علي (قالوا: أساطير الاولين).

    “From Mohammad ibn Qassem [ibn Ubayd. Said: "It was narrated to me by Hasan ibn Jafar, from Abu Moosa Mashrooganee, from Abdullah ibn Ubayd, from Ali ibn Saed] from Abu Hamtha ath-Thoomalee [from Jafar as-Sadeeg (a.s)] which said: “Jibrayeel recited to Mohammad [this verse] in this form: “And when it is said unto them: What hath your Lord revealed (about Ali)? they say: (Mere) fables of the men of old“

    EXAMPLE #2

    Allah said:

    [4:166] But Allah bears witness by what He has revealed to you that He has revealed it with His knowledge, and the angels bear witness (also); and Allah is sufficient as a witness.

    Shia variant.
    Fayz Kashani “Tafsir As Safi” vol 1, p 523
    عن الصادق عليه السلام انما انزلت لكن الله يشهد بما أنزل اليك في علي في الآية

    “From Sadig (a.s): “It was revealed “But Allah bears witness by what He has revealed to you about Ali in aya“

    Also see “Bihar” 36/93
    عن أبي عبدالله عليه السلام قال : إنما نزلت : ” لكن الله يشهد بما انزل إليك ” في علي ” أنزله بعلمه والملائكة يشهدون وكفى بالله شهيدا

    “But Allah bears witness by what He has revealed to you “about Ali” that He has revealed it with His knowledge, and the angels bear witness (also); and Allah is sufficient as a witness“.

    Ali ibn Ibrahim Al Qummi clearly stated in his tafsir that this aya is corrupted:
    ” و أما ما هو محرف منه فهو قوله «لكن الله يشهد بما أنزل إليك في علي أنزله بعلمه و الملائكة يشهدون»
    “And what about corrupted, it is: “But Allah bears witness by what He has revealed to you about Ali that He has revealed it with His knowledge, and the angels bear witness (also)”

     

    EXAMPLE #3. CLEAR WORDS OF ALI IBN IBRAHIM AL-QUMMI ABOUT HIS BELIEF.  SHIA CAN’T COMPARE THIS KUFR WITH ANYTHING SIMILAR FROM OUR BOOKS OR SCHOLARS.

    Ali ibn Ibraheem al-Qoomi in his tafseer:

    1/5
    فالقرآن منه ناسخ، ومنه منسوخ، ومنه محكم، ومنه متشابه، ومنه عام، ومنه خاص، ومنه تقديم، ومنه تأخير، ومنه منقطع، ومنه معطوف، ومنه حرف مكان حرف، ومنه على خلاف ما انزل الله

    Translation:
    “Therefore, part of the Qur’an is an Abrogator and Abrogated, part is clear (Muhkam) and part is ambiguous (Mutashabih), part is in the general context, and part is particularized, part of it was placed forward and part is placed in the rear, part of it is severed and part of is connected, part of it is a letter in a place of another, and part of it is contrary to the manner revealed by Allah“

    1/10
    واما ما هو كان على خلاف ما انزل الله فهو قوله ” كنتم خير امة اخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون بالله(2) ” فقال ابوعبدالله عليه السلام لقاري هذه الآية ” خير امة ” يقتلون امير المؤمنين والحسن والحسين بن علي عليه السلام؟ فقيل له وكيف نزلت يابن رسول الله؟ فقال انما نزلت ” كنتم خير ائمة اخرجت للناس ” الا ترى مدح الله لهم في آخر الآية ” تأمرون بالمعروف وتنهون عن المنكر وتؤمنون بالله ” ومثله آية قرئت على ابى عبدالله عليه السلام ” الذين يقولون ربنا هب لنا من ازواجنا وذرياتنا قرة اعين واجعلنا للمتقين اماما(3) ” فقال ابوعبدالله عليه السلام لقد سألوا الله عظيما ان يجعلهم للمتقين اماما فقيل له يابن رسول الله كيف نزلت؟ فقال انما نزلت ” الذين يقولون ربنا هب لنا من ازواجنا وذرياتنا قرة اعين واجعل لنا من المتقين اماما “

    Translation:
    “And what about contradictions: “You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah”. Abu Abdullah said to (a man) who read this: “The best of nations? Which killed amirulmomineen, and Hassan and Hussein bin Ali (a.s)? And it was said to him: “How it’s revealed o son of prophet?”. He replied: “You are the best of the imams raised up for (the benefit of) men”. Do you not see, how Allah praise them in other verse? “You enjoin what is right and forbid the wrong and believe in Allah”?
    And the same situation, when in present of Abu Abdullah (someone) was reading: “And they who say: O our Lord! grant us in our wives and our offspring the joy of our eyes, and make us guides to those who guard (against evil)”. And Abu Abdullah said: “And they asked Allah Sublime, to gave them imams from God-fearing”. And it was said to him: “How it’s revealed o son of prophet?”. He replied: “And they who say: O our Lord! grant us in our wives and our offspring the joy of our eyes, and gave us imams from God-fearing”.

    1/10-11
    واما ما هو محرف منه فهو قوله ” لكن الله يشهد بما انزل اليك في على انزله بعلمه والملائكة يشهدون(5) ” وقوله ” يا ايها الرسول بلغ ما انزل اليك من ربك في على فان لم تفعل فما بلغت رسالته(6) ” وقوله ” ان الذين كفروا
    وظلموا آل محمد حقهم لم يكن الله ليغفر لهم(1) ” وقوله ” وسيعلم الذين ظلموا آل محمد حقهم اي منقلب ينقلبون(2) ” وقوله ” ولو ترى الذين ظلموا آل محمد حقهم في غمرات الموت(3) ”

    Translation:
    “And what about corruptions, that: “ (4/166) But Allah bears witness by what He has revealed to you about Ali, that He has revealed it with His knowledge, and the angels bear witness (also)” and “(5/67) O Messenger! deliver what bas been revealed to you from your Lord about Ali; and if you do it not, then you have not delivered His message” and “ (4/168) Surely (as for) those who disbelieve and act unjustly towards family of Mohammad, Allah will not forgive them nor guide them to a path”, and “(26/227) and they who act unjustly towards family of Mohammad, shall know to what final place of turning they shall turn back”, and “ (6/93) and if you had seen when the unjust towards family of Mohammad, shall be in the agonies of death”

    EXAMPLE #4. FAYZ KASHANI TESTIFY AGAINST ALI IBN IBRAHIM AL-QUMMI.

    Fayz Kashani in tafseer “As Safi”:
    المستفاد من جميع هذه الأخبار وغيرها من الروايات من طريق أهل البيت عليهم السلام إن القرآن الذي بين أظهرنا ليس بتمامه كما انزل على محمد صلى الله عليه وآله وسلم بل منه ما هو خلاف ما أنز الله ومنه ما هو مغير ومحرف وإنه قد حذف عنه أشياء كثيرة منها اسم علي عليه السلام في كثير من المواضع ومنها غير ذلك وأنه ليس أيضا على الترتيب المرضي عند الله وعند رسوله صلى الله عليه وآله وسلم .
    وبه قال علي بن إبراهيم

    Translation:
    ‘It is clear from all of these traditions and others from narrations from the way of the ahlalbayt (alaihuma salam) that the present Quran is not the complete Quran which was revealed to the Prophet (Sallallaahu Alayhi Wasallam). In fact, there are verses that contradict that which was revealed; verses that have been distorted and places where omissions have been made such as the names of Ali (alaihi salam)  in many occasions, and from it other (things) than this. Moreover, the present order of the Quran is not according to the preferred order of Allah and His Messenger. Ali ibn Ibrahim (a renowned commentator) also holds this opinion.‘ (Tafseer of Saafi: l:49)

    EXAMPLE #5. FAYZ KASHANI TESTIFY AGAINST KULAYNI, TABRASSI AND AL-QUMMI.

    Kashani “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”

     

  3. Abul Hasan al-Amili’s testimonythat Kulayni did belive in tahrif.

    Shia scholar Abul Hasan al-Alami said:

    It should be known, as it apparent from words of  siqatul 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.  (quoted from “Muqadimatu Tafsir al-Burhan”.)

     

  4. Majlisi’s testimonythat Kulayni did believe in tahrif.

    In his book “Miratul Uqul” he said:

    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…”.

  5. Ayatolla Fani Isfahani’s testimony that Kulayni did believe in tahrif.

    Book: Araa’ Hawla Al-Quran (Views surrounding the Quran) p. 88

    Author: Al-Sayid Ali Al-Faani Al-Asfahani

    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-”

    * Original Arabic refers this verse to Al-Maeda 70, which is incorrect

    ** He refers the verse to Al-Nisaa 167, which is another mistake.

    [1] Tafseer Al-Qumi Volume 1 page 9, 10, & 11.

     

  6. Kulayni’s reportthat Quran contained 17 000 verses, and it’s authentication from Majlisi.

    In accordance to sahih shia hadith, there were 17000 (and not 6346) verses in Quran!

    Kulayni. “Usool al-Kafy” vol. 2, Kitaab: Fadlul-Qur’an, narration # 28:

    “Ali b. al-Hakam from Hishaam b. Salim from Abu Abdullah [as] saying: Verily, the Qur’an which Gibril [as] came up with to Muhammad [saw] is 17,000 verses”.

    Majlisi said: ” This tradition (about 17000 verses in Quran) is authentic and it cannot be hidden that this traditon and many more authentic traditons are explicit in (saying) that the Quran is missing and has changed. For me, (I believe) that the traditions have reached tawatur (i.e they are numerous) with regards to the meaning, and ignoring all of it would mean ignoring all traditions accordingly , but I think that the narrations in this meaning are not less than the narrations if Imamah so how do they confirm it using traditions?”

    Mirat Al-Uqool Vol 12 p. 525
    • Al-Majlisi I (Majlisi’s Father) said this hadeeth is SaHeeH (Authentic)
      –> RawDah Al-Muttaqoon, vol. 10, pg. 21
    • Hoor Al-’Aamilee said this hadeeth is SaHeeH (authentic)
      –> Al-Fuwaa-id Al-Toosiyyah, topic # 96, pg. 483

    Comments: I always wonder how shia callers dare to accuse us due to some narrations which says about naskh-at-tilawa, when in their main hadith book, there is such narration, and one of their main scholar authenticated it, and stated that there are a lot of authentic narrations where clearly stated: QURAN IS TAMPERED.

     

  7. Kulayni’s ahadeethon tahrif.

    Kulayni “Kafi” vol 1, p 417:
    26 – وبهذا الاسناد، عن محمد بن سنان، عن عمار بن مروان، عن منخل، عن جابر، قال: نزل جبرئيل عليه السلام بهذه الآية على محمد هكذا: ” وإن كنتم في ريب مما نزلنا على عبدنا (في علي) فأتوا بسورة من مثله(3) “.

    Translation:
    “Jibril descend with this verse on Mohammad in this way: “And if you are in doubt as to that which We have revealed to Our servant (about Ali), then produce a chapter like it” (Quran 2:23)

    Kulayni “Kafi” vol 1, p 414:
    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

    TRANSLATION:
    Al-Husayn ibn Muhammad has narrated from Mu‘alla ibn Muhammad from Ali ibn Asbat from Ali ibn abu Hamzafrom abu Basir from abu ‘Abdallah (a.s.) about the words of Allah, the Most Majestic, the Most Gracious. “One who obeys God and His Messenger (in the wilaya of Ali and the Imams after him) will certainly achieve a great success.”. (33:71) This how it was revealed.”

    p 416
    23 – الحسين بن محمد، عن معلى بن محمد، عن جعفر بن محمد بن عبيد الله(5)، عن محمد بن عيسى القمي، عن محمد بن سليمان، عن عبدالله بن سنان، عن أبي عبدالله عليه السلام في قوله: ” ولقد عهدنا إلى آدم من قبل ” كلمات في محمد وعلي وفاطمة والحسن والحسين والائمة عليهم السلام من ذريتهم ” فنسي ” هكذا والله نزلت على محمد صلى الله عليه وآله.

    TRANSLATION:
    Al-Husayn ibn Muhammad has narrated Mu‘alla ibn Muhammad from Ja‘far ibn Muhammad ibn ‘Ubaydallah from Muhammad ibn ‘Isa al-Qummifm Muhammad ibn sulayman from ‘Abdallah ibn Sinan from abu ‘Abdallah (a.s.) about the words of Aallah. “We had commanded Adam (certain matters) before.”The commands consisted of certain words about Ali, Fatima,al-Hassan, al-Husayn and the Imams from their descendants” He forgot Our commandment” (20:115).This is how it was revealed, by Allah, to Muhammad .

    P 417
    25 – علي بن إبراهيم، عن أحمد بن محمد البرقي، عن أبيه، عن محمد بن سنان عن عمار بن مروان، عن منخل، عن جابر عن ابي جعفر عليه السلام قال: نزل جبرئيل عليه السلام بهذه الآية على محمد صلى الله عليه وآله هكذا: ” بئسما اشتروا به أنفسهم أن يكفروا بما أنزل الله (في علي) بغيا

    TRANSLATION:
    Ali ibn Ibrahim has narrated from Ahmad ibn Muhammad al-Barqi from his father Muhammad ibn Sinan from ‘Ammar ibn Marwan from Munakhkhal from Jabir from abu Ja‘far (a.s.) who has said the following. ” Jibril brought this verse to Muhammad (s.a). “Evil is that for which they have sold their souls: They have refused to accept God’s revelations “about Ali” in rebellion. . .” (2:90)”

    Same page:
    27 – وبهذا الاسناد، عن محمد بن سنان، عن عمار بن مروان، عن منخل، عن أبي عبدالله عليه السلام قال: نزل جبرئيل عليه السلام على محمد صلى الله عليه وآله بهذه الآية هكذا: ” يا أيها الذين أوتوا الكتاب آمنوا بما نزلنا (في علي) نورا مبينا(4) “.

    TRANSLATION:
    With the same chain of narrators it is narrated Muhammad ibn Sinan from ‘Ammar ibn Marwan from Munakhkhal from abu ‘Abdallah (a.s.) who has said the following. “Jibril brought the following verse to Prophet Muhammad . “People of the Book, have faith in the what We have revealed “about Ali’”. .” (4:47)

    p 420-421:
    43 – وبهذا الاسناد، عن أبي عبدالله عليه السلام في قول الله تعالى: ” إن الذين ارتدوا على أدبارهم من بعد ما تبين لهم الهدى(5) ” فلان وفلان وفلان، ارتدوا عن الايمان في ترك ولاية أمير المؤمنين عليه السلام قلت: قوله تعالى: ” ذلك بأنهم قالوا للذين كرهوا ما نزل الله سنطيعكم في بعض الامر(6) ” قال: نزلت والله فيهما وفي أتباعهما وهو قول الله
    عزوجل الذي نزل به جبرئيل عليه السلام على محمد صلى الله عليه وآله: ” ذلك بأنهم قالوا للذين كرهوا ما نزل الله (في علي عليه السلام) سنطيعكم في بعض الامر ” قال: دعوا بني امية إلى ميثاقهم ألا يصيروا الامر فينا بعد النبي صلى الله عليه وآله ولا يعطونا من الخمس شيئا وقالوا إن أعطيناهم إياه لم يحتاجوا إلى شئ، ولم يبالوا أن يكون الامر فيهم، فقالوا: سنطيعكم في بعض الامر الذي دعوتمونا إليه وهو الخمس ألا نعطيهم منه شيئا وقوله ” كرهوا ما نزل الله ” والذي نزل الله ما افترض على خلقه من ولاية أمير المؤمنين عليه السلام وكان معهم أبوعبيدة وكان كاتبهم، فأنزل الله ” أم أبرموا أمرا فإنا مبرمون * أم يحسبون أنا لا نسمع سرهم ونجواهم – الآية

    TRANSLATION:
    Through the same chain of narrators it is narrated from abu ‘Abdallah (a.s.) about the words of Allah, the Most High. “Those who have reverted to disbelief after guidance has become manifest to them, . .” .(47:25) The Imam (a.s.) said, “They are so and so and so and so who reverted from the faith in rejecting Leadership with Divine Authority of Ali (a.s.).” I then asked about the words of Allah, the Most High. “This is because they have said to those who hate God’s revelation, “We shall obey you in some matters.” . . .” (47:26) The Imam (a.s.) said, ‘By Allah, it was revealed about the two of them and their followers and that is the words of Allah, the Most Majestic, the Most gracious, that Jibril brought to Muhammad , “This is because they have said to those who hate God’s revelation, “about Ali (a.s.)”-We shall obey you in some matters. . .” (47:26) The Imam (a.s.) said, “They made an agreement with the Amawids not to allow the leadership come to us after The Holy Prophet (s.a) not to pay us the one fifth taxes saying, “We have given them already so their is no need to give them more. The transfer of leadership to them did not matter to them at all. They said, “We obey in certain matters that you want us to obey, such as the one fifth taxes. We will not pay it to them. His words that read, “who hate God’s revelation,” refers to Amir al-Mu’minin (a.s.) Leadership with Divine Authority over the creatures. With them was abu ‘Ubayda, their scribe. Allah has said, “If the unbelievers persist in their disbelief, We shall also persist in punishing them (43:79). Do they think that We do not hear their secrets and whispers? We certainly can hear them and Our Messengers record it all (43:80).”

    P 424
    60 – أحمد بن مهران – رحمه الله – عن عبدالعظيم، عن بكار، عن جابر، عن أبي جعفر عليه السلام قال هكذا نزلت هذه الآية ” ولو أنهم فعلوا ما يوعظون به (في علي) لكان خيرا لهم

    TRANSLATION:
    Ahmad Mihran has narrated –may Allah grant him blessings- from ‘Abd al-‘Azim from Bakkar from Jabir from abu Ja‘far (a.s.) who has said: “This verse of the Holy Quran was revealed as this, “If they had done what they had been advised to do “about Ali”, it would have bee for their own good . . .” (4:66)

     

  8. Real Quran with Mahdi of shias.

    Kulayni narrated in his “al-Kafi” 2/633:

    عَنْ سَالِمِ بْنِ سَلَمَةَ قَالَ قَرَأَ رَجُلٌ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَسْتَمِعُ حُرُوفاً مِنَ الْقُرْآنِ لَيْسَ عَلَى مَا يَقْرَأُهَا النَّاسُ فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كُفَّ عَنْ هَذِهِ الْقِرَاءَةِ اقْرَأْ كَمَا يَقْرَأُ النَّاسُ حَتَّى يَقُومَ الْقَائِمُ ( عليه السلام ) فَإِذَا قَامَ الْقَائِمُ ( عليه السلام ) قَرَأَ كِتَابَ اللَّهِ عَزَّ وَ جَلَّ عَلَى حَدِّهِ وَ أَخْرَجَ الْمُصْحَفَ الَّذِي كَتَبَهُ عَلِيٌّ ( عليه السلام ) وَ قَالَ أَخْرَجَهُ عَلِيٌّ ( عليه السلام ) إِلَى النَّاسِ حِينَ فَرَغَ مِنْهُ وَ كَتَبَهُ فَقَالَ لَهُمْ هَذَا كِتَابُ اللَّهِ عَزَّ وَ جَلَّ كَمَا أَنْزَلَهُ اللَّهُ عَلَى مُحَمَّدٍ ( صلى الله عليه وآله )وَ قَدْ جَمَعْتُهُ مِنَ اللَّوْحَيْنِ فَقَالُوا هُوَ ذَا عِنْدَنَا مُصْحَفٌ جَامِعٌ فِيهِ الْقُرْآنُ لَا حَاجَةَ لَنَا فِيهِ فَقَالَ أَمَا وَ اللَّهِ مَا تَرَوْنَهُ بَعْدَ يَوْمِكُمْ هَذَا أَبَداً إِنَّمَا كَانَ عَلَيَّ أَنْ أُخْبِرَكُمْ حِينَ جَمَعْتُهُ لِتَقْرَءُوهُ .

    From Salim ibn Abu Salma “I heard a man reading out a portion of Quran to Abu Abdullah (alaihi salam) in way that was absolutely differentfrom the manner it is recited. So Abu Abdullah(alaihi salam) told him: “Stop reading in this way, and recite as people do till the reappearance of the Qaim. When Qaim reappears he will recite the Book of Allah according to its rules and he willbring out a copy of Quran inscribed by Ali (alaihi salam). Then he said: “When Ali (alaihi salam) completed writing it and became free after its compilation he took it out to the people saying: “This is the Book of Allah, the Mighty and Sublime as Allah revealed it upon  Muhammad. Indeed, I have compiled it from two tablets.” The people said: “We have a compiled copy with us and we do not need this (your) copy.” He said: “By Allah, after this day, you will not see it ever. It was only incumbent on me to inform you after I have compiled it, so that you may read it.

     

Sheikh Mufid.

  1. Tayeeb Jazairi’s testimonythat sheikh Mufid did believe in tahrif.

    Shia shaykh Sayed Tayeeb Mosawi al-Jazairi in his 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”.

    http://al-shia.org/html/ara/books/lib-quran/tafsir-qommi-j1/20.html

     

  2. Majlisi’s testimonythat Mufid did believe in tahrif.

    In his book “Miratul Uqul” he said:

    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

     

  3. Ali al-Milani kept silence when someone said Mufid belived in tahrif.

    هل صحيح هو قول الشيخ المفيد وأبو الحسن العاملي والسيد نعمة الله الجزائري والمجلسي وغيرهم ـ مع ما لهم من الفضل والدرجة العلمية الرفيعة ـ بتحريف القرآن ؟
    ج 4 : نحن لا ننكر وجود عددٍ قليل جداً من المحدّثين عندنا يقولون بنقصان القرآن الكريم ، وكونه قولاً مردوداً لا يقدح بالدرجة العلمية للقائلين به ، ولا يجوّز لنا الطعن فيهم

    http://www.alquran-network.net/masael2.htm

    Translation:

    Question 4: Is it true the saying of Shaykh Mufid, and Abul Hasan al-Amili, and Sayyid Ni’matullah al-Jazairi and Majlisi and others- in spite of their virtues and high position- that there was Tahreef in the Quran?

    Answer 4 (answering Milane): We do not deny the existence of a very few from among our Muhaddethin about the deletion of the Holy Quran, and this saying is refuted but it is not allowed for us to disassociate ourselves from them.

     

Ayatolla Shubbar.

  1. His testimonythat narrations regarding tahrif are almost mutawatir.

    Book: “Masabihul-Anwar fi Hali Mushkilatil Ahbar” vol 2, p 295, Muasasat Alami, Beirut.

    Author: Ayatollah Abdullah Shubbar.

    This shia scholar said:

    ويمكن رفع التنافي بالنسبة إلى الأوّل: بأنّ القرآن الذي أُنزل على النبي صلّى اللّه عليه وآله وسلّم أكثر ممّا في أيدينا اليوم وقد أُسقط منه شيء كثير، كما دلّت عليه الأخبار المتظافرة التي كادت أن تكون متواترة

    “As for the first one, variance could be raised in this way: Quran which was revealed upon messenger (sallalahu alaihi wa alihi wa sallam) is more than we have on our hands in this day. In accordance to countless narrations which are near level of tawatur, many things were omitted from it”.

     

Muhammad Salih Mazandarani

  1. His testimonythat tahrif is mutawatir.

    Muhammad Salih al-Mazandarani in his “Sharhul Usul al-Kafi” (11/88), while he was discussing hadith from “al-Kafi” where stated that there were 17 000 verses in Quran, said:

    كان الزائد على ذلك مما في الحديث سقط بالتحريف وإسقاط بعض القرآن وتحريفه ثبت من طرقنا بالتواتر معنى

    “Addition on that (number of verses in present Quran) which (mentioned) in hadith omitted by tahrif. And omission of some (part) of Quran and tahrif of it is established from our ways by (ahadeth) tawatur al-manawi”.

     

Mirza Habibullah al-Khui.

  1. QuestionedQuran authenticy.

    In his book “Minhajul baraa fi sharhil nahjul balagha” (2/206), Mirza Habibulla al-Hashimi al-Khui said:

    إنّ الأئمة عليهم السّلام إنّما أمرونا بالرّجوع إلى هذا الكتاب الموجود بأيدينا مع ما هو عليه من التّحريف و النّقصان لأجل التقية و الخوف على أنفسهم و شيعتهم

    Imams (alayhuma salam) ordered to get back to this book which is present at our hands, along with things (which happen in it) from tahrif and omission, due to taqiyah, and fear for themselves and their shias”.

     

  2. Second takefrom ayatullat

    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. This isn’t the same al-Khoei, author of Mu`jam Rijaal al-Hadeeth. This is Habib Allaah al-Khoei who was born in the year 1261 or 1268 and died in the year 1324. He is buried in the Ra’y in the shrine of `Abd al-`Adheem al-Hussayni. Minhaaj al-Baraa`ah fee SharH Nahj al-Balaaghah (منهاج البراعة في شرح نهج البلاغة) is one of his many books. His book is actually one of more famous commentaries of Nahj al-Balaaghah

    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:

    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

    Translation:

    [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.

     

Nematullah Jazairi.

  1. Tahrif is mutawatir.

    Book: Nurul Anwar fi sharhil Sahifa as-Sajadiyah, p 43.

    Author: Nematullah Jazairi.

    He said:

    وأخبارنا متواترة بوقوع التحريف والسقط منه، بحيث لا يسعنا إنكاره، والعجب العجيب من الصدوق وأمين الإسلام الطبرسي والمرتضى في بعض كتبه كيف أنكروه وزعموا أن ما أنزله الله تعالى هو هذا المكتوب، مع ان فيه رد متواتر الأخبار

    “And our traditions that tahrif and fallout (of verses) happened in the Quran are mutawatir, so we can’t deny them. And strange, strange how is that Saduq, Ameen of Islam at-Tabarsi and al-Murtada in some of their books rejected it, and claimed that what was revealed by Allah, that is this (what) is recorded (in present Quran), in this (stance) is rejection of mutawatir narrations”.

     

  2. Testimony from Fani Isfahani that Jazairi did believe in tahrif.

    Book: Araa’ Hawla Al-Quran (Views surrounding the Quran) p. 88

    Author: Al-Sayid Ali Al-Faani Al-Asfahani

    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-”

    * Original Arabic refers this verse to Al-Maeda 70, which is incorrect

    ** He refers the verse to Al-Nisaa 167, which is another mistake.

    [1] Tafseer Al-Qumi Volume 1 page 9, 10, & 11.

     

  3. Jazairi – tahrif is mutawatir.

    Author: Nematullah Jazairi.
    Book: Anwarul bahrayn.
    Printed: Muasasat nashr al-islami

    “Our companions and sheikhs narrated in books of usool and others many narrations, reaching level of tawatur,  that in Quran occurred tahrif, and many deletions,  and some additions”.

     

  4. Another testimony that tahrif is mutawatir.

    Book: Al-Anwar Al-Nu’maniya (Al-anwaar Al-nu’maniyyah) 2/357-358
    Author: Al-Sayid Ni’mat Allah Al-Jazaeri (died 1112H)

    “Thirdly: To accept that it (i.e. the Quran) has been [authentically] transmitted [in the way of] tawatur from Divine Revelation and that all [what is in it] was revealed by Al-Rooh Al-Ameen (i.e. Jibreal ['Alaihi Al-Salam]) would lead to discarding the multitude of reports, rather those [reports] which arrived to us through tawatur, and [which] clearly indicate the occurrence of Tahreef in the Quran in Words, material, and grammar. Our companions May Allah be pleased with them have even firmly agreed to [the] authenticity [of these reports] and believed in it
    Yes, Al-Murtada, Al-Saduq, and Al-Shaykh At-Tabrasi disputed in this and ruled that everything between the two covers of the Mushaf is a revealed Quran and nothing else, and [that] it was neither subject to any Tahreef or Tabdeel.
    [That is how] our Shaykh at-Tabrasi was able to specify the verses of the Quran and [number of] its chapters; He narrated from the Prophet [Prayers of Allah on him and his household] that the Surahs of the Quran are 114 Surahs, and that the number of verses is 6,236 verse; and that its letters are 321,250 letters.
    What appears though, is that [they went to] this view of theirs due to many benefits [they saw], such as blocking the door to attacking it (i.e. the mazhab). Since if such a thing (i.e. Tahreef) was permissible in the Quran then how can one act upon its principles and rulings, while it is subject to Tahreef[?]
    We will get to the answer of this [soon].
    How when those Nobles narrated in their books many narrations …

    What kind of result could be achieve from this quote?

    Narrations about tahrif in Quran, are mutawater in shia sources.

    ————————–

    At-Tabrasi he is speaking of is Al-Fadl b. Al-Hasan Al-Tabrasi, who is different then Al-Nuri Al-Tabrasi who authored Fasl Al-Khitab, according to my research … just to avoid confusion

     

  5. Testimony of al-Milaniabout Jazairi.

    In their weak attempts to hide the fact that some of their big scholars believed in Tahreef and that their books are full of it, finally Ayatulah ‘Ali al-Milani decides to sacrifice one of their big scholars in order to save the others, he admits that Sayyed Ni’imatulah al-Jazaeri used to believe in Tahreef:

    Fatwa Link

    When asked if al-Kulayni, al-’Ayyashi, al-Majlisi, al-Qummi believed in Tahreef the Ayatullah replied:

    “In the Name of Allah,
    al-Salamu ‘Aleykum,
    We mentioned in the book “al-Tahqiq fi Nafi al-Tahreef” that it is unacceptable to attribute the belief in Tahreef to al-Qummi, al-Kulayni, al-’Ayyashi or al-Majlisi. However al-Jazaeri does believe it.”

    - end -

    Alhamdulillah, when pushed further and further into a corner they will admit that their scholars believed in Tahreef, this time the sacrifice was Sayyed al-Jazaeri who will be next?

    (What kind of a sick Madhab is this? the only madhab that leads its followers to believe in Tahreef!)

     

Sheikh Wahid Bahbahani.

  1. Narrations testifythat change happen in the Quran.

    Book: “Fawad al-Hariya”

    Author: Muhammad Baqir al-Isfahani, known as Wahid Al-Bahbahani. His bio HERE

    At page 286 you can see him saying:

    In Quran didn’t happen any CHANGE which would prevent from relying upon it. And companions agreed in that. But they differed regarding did CHANGE happen or not. And what is apparent from many narrations IT HAS HAPPEN.

     

Fayz Kashani.

  1. Tahrifdid happen

    In his Tafsir as-Safi, Fayz Kashani said:

    ‘It is clear from all of these traditions and others from narrations from the way of the ahlalbayt (alaihuma salam) that the present Quran is not the complete Quran which was revealed to the Prophet (Sallallaahu Alayhi Wasallam). In fact, there are verses that contradict that which was revealed; verses that have been distorted and places where omissions have been made such as the names of Ali (alaihi salam)  in many occasions, and from it other (things) than this. Moreover, the present order of the Quran is not according to the preferred order of Allah and His Messenger. Ali ibn Ibrahim (a renowned commentator) also holds this opinion.‘ (Tafseer of Saafi: l:49)

     

Ali ibn Ibrahim al-Qummi.

  1. Fayz Kashani’s testimony that al-Qummi believed in tahrif.

     

  2. Tayeeb Jazairi’s testimonythat al-Qummi did believe in tahrif.

    Shia shaykh Sayed Tayeeb Mosawi al-Jazairi in his 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”.

    http://al-shia.org/html/ara/books/lib-quran/tafsir-qommi-j1/20.html

     

  3. Abul Hasan al-Amili’s testimonythat al-Qummi did believe in tahrif.

    Shia scholar Abul Hasan al-Alami said:

    It should be known, as it apparent from words of  siqatul 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.  (quoted from “Muqadimatu Tafsir al-Burhan”.)

     

  4. Fani Isfahani’s testimonythat al-Qummi did believe in tahrif.

    Book: Araa’ Hawla Al-Quran (Views surrounding the Quran) p. 88

    Author: Al-Sayid Ali Al-Faani Al-Asfahani

    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-”

    * Original Arabic refers this verse to Al-Maeda 70, which is incorrect

    ** He refers the verse to Al-Nisaa 167, which is another mistake.

    [1] Tafseer Al-Qumi Volume 1 page 9, 10, & 11.

     

  5. Ali al-Qummi attacking authenticyof Quran.

    Allah Taala said in the Quran:

    [Shakir 47:9] That is because they hated what Allah revealed, so He rendered their deeds null.

    Ali al-Qummi in commentary wrote (2/302):

    حدثنا جعفر بن احمد قال حدثنا عبدالكريم بن عبدالرحيم عن محمد بن علي بن محمد بن الفضيل عن ابي حمزة عن ابي جعفر (عليه السلام) قال نزل جبرئيل على محمد(صلى الله وعليه وآله)بهذهالآية هكذا ذلك بانهم كرهوا ما انزل الله في على ـ الا انه كشط الاسم ـ فاحبط اعمالهم

    (Chain) from Abu Jafar (alaihi salam): “Jibrail descended upon Muhammad (sallalahu alaihi wa ali) with this verse in this form: “That is because they hated what Allah revealed about Ali – but he deleted name – He rendered their deeds null”.

     

  6. Al-Qummi in the intro to commentary says that Quran was corrupted (mentioned previously).

 

Allama Abul Hasan al-Amili

  1. Refutingshias which believe tahrif didn’t happen.

    The famous shia scholar Abul Hasan Amili in response to those shias who don’t believe in Tahrif.

    He said:

    And who rejected that (tahrif) show as a proof verses: “and most surely ” (41:41) it is a Mighty Book: (42) Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One”, and “(15:9) Surely We have revealed the Reminder and We will most surely be its guardian”. It could be said in answer: After we would accept that verses are proof for their aims, it’s apparent from we have explained, the complete real Quran as it was revealed by Allah, protected (one is) with imam, and he inherited it from Ali (alaihi salam)..

     

  2. Milani kept silencewhen someone said that this scholar did believe in tahrif.

    هل صحيح هو قول الشيخ المفيد وأبو الحسن العاملي والسيد نعمة الله الجزائري والمجلسي وغيرهم ـ مع ما لهم من الفضل والدرجة العلمية الرفيعة ـ بتحريف القرآن ؟
    ج 4 : نحن لا ننكر وجود عددٍ قليل جداً من المحدّثين عندنا يقولون بنقصان القرآن الكريم ، وكونه قولاً مردوداً لا يقدح بالدرجة العلمية للقائلين به ، ولا يجوّز لنا الطعن فيهم

    http://www.alquran-network.net/masael2.htm

    Translation:

    Question 4: Is it true the saying of Shaykh Mufid, and Abul Hasan al-Amili, and Sayyid Ni’matullah al-Jazairi and Majlisi and others- in spite of their virtues and high position- that there was Tahreef in the Quran?

    Answer 4 (answering Milane): We do not deny the existence of a very few from among our Muhaddethin about the deletion of the Holy Quran, and this saying is refuted but it is not allowed for us to disassociate ourselves from them.

     

  3. He says that majority of shia scholars did believe in tahrif.

    The subject is Tahreef al-Quran and we’ll be quoting the book “Miraat al-Anwar wa Mishkat al-Asrar” by grand Ayatullah abu al-Hassan al-’Amili.

    First of all let me explain two terms mentioned in the title of this thread:

    Muhadditheen: Scholars of Hadith who research and compare the chains of transmission of various narrations, they know the condition of the narrators and can differentiate between what is authentic and what isn’t.

    Muhaqqiqeen: Are Mujtahid scholars who look at the texts and draw rulings and religious verdicts.

    first let us introduce this scholar:

     

    تلامذة المجلسي – السيد أحمد الحسينى – ص 12 – 13المولى أبو الحسن الفتوني أبو الحسن بن محمد طاهر بن عبد الحميد بن موسى بن علي بن محمد بن معتوق ابن عبد الحميد النباطي العاملي ، الشريف الفتوني الغروي من أجلاء العلماء الأعاظم ، كما أن آباءه كانوا ذوي علم وفضل ، وقد وصف بالعالم العامل الفاضل الكامل المدقق العلامة أفقه المحدثين وأكمل الربانيين الشريف العدل ، رئيس المحدثين في زمانه وقدوة الفقهاء في أوانه . ولد بأصبهان نحو سنة 1070 ، وأكثر توطنه كان بالنجف الأشرف ، وفى اصبهان كان يسكن في محلة ( درب امام ) ولذا عرف ب‍ ( الامامي ) . له إجازة الحديث من العلامة المجلسي بتاريخ شعبان سنة 1096 وربيع الأول 1107 ، كما أنه قد أجيز أيضا من جماعة من العلماء الاعلام ، ومنهم الشيخ محمد ابن الحسن الحر العاملي والسيد نعمة الله الجزائري وخاله المير محمد صالح الخاتون آبادي . وقد أجاز كثيرا من العلماء ، منهم ابنه المولى أبو طالب الفتوني والشيخ أحمد ابن إسماعيل الجزائري والسيد نصر الله المدرس الحائري والشيخ عبد الله بن كرم الله الحويزي . قال العلامة النوري : وهذا الشيخ جليل القدر عظيم الشأن أفضل أهل عصره فيما أعلم . من تآليفه ( ضياء العالمين في بيان امامة المصطفين ) و ( الفوائد الغروية ) و ( مرآة الأنوار ومشكاة الاسرار ) و ( شريعة الشيعة ودلائل الشريعة ) و ( حقيقة مذهب الإمامية ) و ( تنزيه القميين ) و ( شرح الصحيفة السجادية ) و ( الفوائد المكية ) و ( نصائح الملوك ) . توفى بالنجف الأشرف سنة 1138 ( أو 1139 ) . ( الفيض القدسي ص 86 ، أعيان الشيعة 7 / 342 ، لؤلؤة البحرين ص 107 ، مستدرك الوسائل 3 / 385

    In “Talamithat al-Majlisi” by Sayyed Ahmad al-Husseini pages 12 and 13 we read:
    Al-Mawla abu al-Hassan al-Fatouni abu al-Hassan bin Muhammad Tahir bin ‘Abdul-Hamid bin Musa bin ‘Ali bin Muhammad bin Ma’atouq ibn ‘Abdul-Hamid al-Nabaty al-’Amili, al-Shareef al-fatouni al-Gharawi from the virtuous great scholars, his fathers were men of knowledge and merit, he is described as the hard working scholar, the complete, the sharp observer, al-’Allamah the most knowledgeable in fiqh amongst the Muhadditheen and people of Hadith, the honourable and just, head of the Muhadditheen in his era and an example to the Fuqahaa of his time. born in Isbahan around 1070 A.H, spent most his time in Najaf al-Ashraf, received Ijazah in Hadith from al-’Allamah al-Majlisi in the month of Sha’aban 1096 A.H and Rabi’i al-Awwal 1107 A.H, he also received Ijazah from a group of the renowned scholars from them is Sheikh Muhammad ibn al-Hassan al-Hurr al-’Amili and al-Sayyed Ni’imatullah al-Jazaeri and his uncle al-Mir Muhammad Saleh al-Khatoun Abadi. He in turn gave Ijazah to many scholars such as his son al-Mawla Abu Talib al-Fatouni, Sheikh Ahmad ibn Ismael al-Jazaeri, Sayyed Nasrallah al-Mudarris al-Haeree and Sheikh ‘Abdullah bin Karamullah al-Huwayzi. al-’Allamah al-Noori said about him: This Sheikh is of great value and rank, the best of his era as far as I know. From his works “Bayan Imamat al-Mustafeen” “Fawaed al-Ghurawiyah” “Miraat al-Anwar wa Mishkaat al-Asrar” “Shariat al-Shia” “Haqiqat Madhab al-Imamiyah” “Tanzeeh al-Qummiyeen” “Sharh al-Saheefa al-Sajjadiyah” “Fawaed Makkiyah” “Nasaeh al-Mulouk”. died in Najaf in 1138. ( al-Faydh al-Qudsi p86, A’ayan al-Shia 7/342, Lulu al-Bahrain p107, Mustadrak al-Wasael 3/385, al-Kawakib al-Muntathirah – manuscript).

    - end -

    Arabic text:

    اعلم أن الذي يظهر من ثقة الإسلام محمد بن يعقوب الكليني طاب ثراه أنه كان يعتقد التحريف والنقصان في القرآن لأنه روى روايات كثيرة في هذا المعنى في كتاب الكافي الذي صرح في أوله بأنه كان يثق فيما رواه فيه ولم يتعرض لقدح فيها ولا ذكر معارض لها، وكذلك شيخه علي بن إبراهيم القمي ره فإن تفسيره مملوء منه وله غلو فيه . . . ولقد قال بهذا القول أيضاً ووافق القمي والكليني ره جماعة من أصحابنا المفسرين كالعياشي والنعماني وفرات بن إبراهيم وغيرهم، وهو مذهب أكثر محققي محدثي المتأخرين، وقول الشيخ الأجل أحمد بن أبي طالب الطبرسي كما ينادي به كتابه الاحتجاج وقد نصره شيخنا العلامة باقر علوم أهل البيت عليه السلام وخادم أخبارهم عليه السلام في كتابه بحار الأنوار، وبسط الكلام فيه ما لا مزيد عليه.وعندي في وضوح صحة ذا القول بعد تتبع الأخبار وتفحص الآثار بحيث يمكن الحكم بكونه من ضروريات مذهب التشيع وإنه من أكبر مفاسد غصب الخلافة فتدبر حتى تعلم توهم الصدوق ره في هذا المقام . أنتهى

    Translation:

    “You must know that what is apparent from Thiqat al-Islam Muhammad ibn Ya’aqoub al-Kulayni may Allah increase his richness is that he used to believe in the corruption of the Quran and the deletion from it because he narrated many narrations that show this in his book al-Kafi which he openly said at its beginning that he believes in everything he narrated in his book, he did not comment on or criticize any of the narrations nor did he mention anything which contradicts this matter, this is also done by his sheikh and teacher ‘Ali ibn Ibrahim al-Qummi may Allah have mercy on his soul who filled his book of Tafseer with these narrations and he practised Ghulu in this matter … Also from those who used to say this and agree with al-Kulayni and al-Qummi may Allah have mercy on them are a group from our companions in the field of Tafseer such as al-’Ayyashi and al-Nu’umani and Furat bin Ibrahim and others, and this is known as the Madhab of the Majority of the late Muhaqiqee al-Muhadditheen, also the saying of the greatest of scholars Ahmad bin abi Talib al-Tabrasi as he continuously stated in his book al-Ihtijaj and from those who supported this saying was our sheikh al-’Allamah Baqir ‘Uloum Ahlul-Bayt peace be upon him and their servant may peace be upon them in his book Bihar al-Anwar, He talked about the matter extensively and we could not add anything more to what he said. I have many proofs for the authenticity of this truthful saying after tracing and researching the narrations that enable us to rule that this matter is from the necessities of our Shia Madhab and it is the result of the big corruption which occurred as a result of usurping the caliphate, so observe with wisdom and you will know that al-Saduq only had illusions in this matter.”

    Source: Muqaddimat Tafseer al-Burhan, Miraat al-Anwar wa Mishkaat al-Asrar by Grand Ayatullah abu al-Hassan al-’Amili, printed in al-A’alami Beirut Lebanon, second introduction pages 83 and 84.
    – end -

    Comment:
    Most of what Abu al-Hassan said is already known, he just repeated it so that those who deny can think twice before denying, from the benefits is that he clearly stated that the majority of the late Muhaqiqee al-Muhadditheen believed this matter and he was stating them by name until he got tired and just decided to say “The Majority believe this” but he did give a few examples such as:
    1- al-Qummi
    2- al-Kulayni.
    3- al-’Ayyashi.
    4- al-Nu’umani.
    5- Furat bin Ibrahim.
    6- al-Tabrasi.
    7- al-Majlisi.

    May Allah save us from the true face of this sect and save those who have been fooled by the slogans of the sect.

     

Abbas al-Qummi.

  1. New version of ayatul-Kursiwith reference to al-Majlisi.

    Allama Majlisi said: Ayatul Kursi as it was revealed in accordance to narration of Ali ibn Ibrahim al-Qummi is like this: Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth, and between them and under the land  is His. He knows unseen and apparent. Ar-Rahman and Ar-Rahim …. till …. they would remind there forever”.

    Just presenting real verse to compare:

    [Shakir 2:255] Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.

     

Sharafutdin Abdulhusayn al-Musawi.

  1. Verse in Quran misplaced – either in error or deliberately

    Author of “al-Murajiat” Abdhulhussain al-Musawi said:

    “Although we are convinced that no distortion has taken place in the verses of the Noble Qur’an and that our heavenly Book has not been tampered with in any way, it is by no means clear that the arrangement and recension of the verses is precisely that in which they were revealed. For it is quite possible that the ‘purification verse’ concerning the People of the House was revealed separately and then, when the verses of the Qur’an were being assembled, was placed in the middle of the verses relating to the wives of the Prophet, either in error or deliberately.”

     

Sharif al-Murtada.

  1. On tahrif.

    Book: Ayatul naskh wal mansukh.
    Narrated by: Abu Abdullah Muhammad ibn Ibrahim an-Nomane.
    Author: Ali ibn Hussain ibn Musa Sharif al-Murtada
    Tahqiq: Ali Jihad al-Hasane.

    At page 94, in chapter “What was corrupted in Quran” he says:

    “As for what was corrupted from the book of Allah, saying: “You are the best of the imams raised up for (the benefit of) men”, and it was changed to “the best of the nations” (1).

    And in the footnote we read:

    And Ayashi mentioned in his commentary (1/195) : “From Khammad ibn Esa from some of his companions from Abu Abdullah: “In the reading (qiraat) of Ali (this verse in this form) “You are the best of the imams raised up for (the benefit of) men”.  (He) said: “That’s family of Muhammad”.  And from Abu Baseer: “This verse revealed upon Muhammad (sallalahu alayhi wa ali),  about him and successors”, and said: ““You are the best of the imams raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah”, BY ALLAH THIS IS HOW IT WAS REVEALED BY JIBRIL, and it means no one except Muhammad and his successors (salawatullah alayhim ajmayen)

    1) Real verse is “You are the best of the nations raised up for (the benefit of) men; you enjoin what is right and forbid the wrong and believe in Allah”

     

Ayatolla Tabatabai.

  1. There is no certainity that something from Quran isn’t missing.

    This famous shia commentator said:

    وبالجملة الذي تدل عليه هذه الروايات أن الموجود فيما بين الدفتين من القرآن هو كلام الله تعالى ، فلم يزد فيه شيء ، ولم يتغير منه شيء ، وأما النقص فإنها لا تفي بنفيه نفيا قطعيا

    All in all, what these narrative sources prove is that whatever is present between the two covers of the printed Qur’an is the Word of Allah. Nothing has been added to it, and nothing has been tampered with therein. However, they do not prove with definiteness that some part of the text is not missing.

    Tafsir al-Mizan 12/125

    And he also said:

    وبالجملة الروايات السابقة كما ترى آحاد محفوفة بالقرائن القطعية نافية للتحريف بالزيادة والتغيير قطعا، دون النقص إلا ظنا ، ودعوى بعضهم التواتر من حيث الجهات الثلاثة لا مستند لها

    “All in all, the above narration, as you can see are narrated by individuals (not multiple narrators) which are strengthened by other corroborative evidences that definitely rules out any distortion of the Qur’anic text by addition or tampering. However there is no corroborative evidence for these individual reports that there is nothing missing from the text. Hence, the doctrine that no part o the text has been lost, is simply speculative. The claim by some that the Qur’anic text has been faultlessly preserved by numerous narrators in all three aspects (i.e. addition, tampering or subtraction of words) has no authoritative evidence.”

     

Baqir Sharif al-Qurashi.

  1. Uthman omittedverses from Quran.

    Allama Baqir Sharif al-Qurashi famous shia writer, author of many books regarding history.

    In his book “The life of imam Ali ibn Musa” in chapter “The Imām’s Debate Concerning the Prophet’s Family”, this shia scholar said:

    The Imām recited to him a group of the verses which lauded the excellence of the Household, peace be on them, saying: “Surely Allah chose Adam and Nūh and the descendants of Ibrāhim and the descendants of ‘Umrān above the nations, offspring, one of the other; and Allah is Hearing, Knowing.[3, 32.] And Allah said in another place: Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrāhim’s family the Book and the wisdom, and We have given them a grand kingdom.[4, 54.] Then after this Allah addressed the rest of the Muslims, saying: O you who believe, obey Allah and obey the Apostle and those in authority from among you.[4, 59.] He meant those whom He made inherit the Book and wisdom, and they were envied for them, according to these words of Him: Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrāhim’s family the Book and the wisdom, and We have given them a grand kingdom. He meant obedience to those chosen and pure, and ‘kingdom’ here means obedience to them.”

    “Did Allah, the Most High, interpret ‘choice’ in the Book?” asked the scholars.

    The Imām answered them: “He interpreted ‘choice’ in outward apart from the inward in twelve places:

    “The first of that is the words of Allah: And warn your nearest relations [26, 214.], and your loyal family in this manner it is in the recitation of Ubay b. Ka‘b, and it has been established in the copy of the Qur’ān of ‘Abd Allah b. Mas‘ūd. However, when ‘Uthmān ordered Zayd b. Thābit to collect the Qur’ān, he omitted this verse. And this is an exalted position, great excellence, and lofty honor when Allah, the Great and Almighty, meant the family (āl) by that. This is one (verse).

     

Adnan Bahrani.

  1. Tahrif is almost mutawatir.

    Sayed Adnan Bahrani in “Mashariq” said:

    ‘ and in summary the narrations and quotations -which are many if not concurrent- from the Family of the Prophet (Sallallaahu Alayhi Wasallam) that the present Quran is not the complete Quran which was revealed to the Prophet (Sallallaahu Alayhi Wasallam).

    In fact, there are verses that contradict that which was revealed by Allaah; and in it are verses that have been distorted, and there are places where many omissions have been made such as the names of Ali -in many places, and the title of the Family of Muhammad (Sallallaahu Alayhi Wasallam), and the names of the hypocrites , and other things.

    Moreover also that the present order of the Quran is not according to the preferred order of Allah and His Messenger (Sallallaahu Alayhi Wasallam). As is also noted in the tafsir of Ali ibn Ibrahim (a renowned commentator of the shia).’

     

al-Barqi.

  1. Testimonyof Tayeeb Jazairi that he did believe in tahrif.

    Shia shaykh Sayed Tayeeb Mosawi al-Jazairi in his 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”.

    http://al-shia.org/html/ara/books/lib-quran/tafsir-qommi-j1/20.html

     

al-Ayashi.

  1. Testimony of Tayeeb Jazairi that he did believe in tahrif. (As mentioned previously)

     

  2. Ahadethfrom book of Ayashi on tahrif.

    Muhammad ibn Masood, known as al-Ayashi in his commentary cited from Abu Abdullah (alaihi salam):

    لو قرئ القرآن كما أنزل لألفيتنا فيه مسمَّيْن

    “If Quran would be read as it was revealed, you would find names in it”.

    Source: Tafsir al-Ayashi 1/13

    And this was quoted from him by other shia scholar Hashim al-Bahrani in his “Al-Lawami an-Noraniyah” p 547

    And again Ayashi from Abu Jafar (alaihi salam):

    لولا أنه زيد في كتاب الله ونقص منه ما خفي حقنا على ذي حجى، ولو قد قام قائمنا فنطق صدقه القرآن

    If there wouldn’t be additions and omissions from the book of Allah, nothing would have been concealed about our rights from those who have sense of reasoning. And if our Qaim would raise and talk, Quran would testify him”.

    Source: Tafsir al-Ayashi 1/13

  3. 900 changed letters in the Quran– hadith from Ayashi.

    Shia commentator al-Aayashi in his Tafseer (vol 1/p 47-48) narrated:

    عن أبى بصير قال: قال جعفر بن محمد: خرج عبد الله بن عمرو بن العاص من عند عثمان فلقى أمير المؤمنين صلوات الله عليه، فقال له: يا على بيتنا الليلة في امر نرجوا ان يثبت الله هذه الامة فقال أمير المؤمنين لن يخفى على ما بيتم فيه حرفتم فيه وغيرتم وبدلتم تسع مأة حرف، ثلثمائة حرفتم وثلثمائة غيرتم وثلثمائة بدلتم

    From Abu Basir which said: Jafar ibn Muhammad said: Abdullah ibn Amr ibn al-As went out from (meeting with) Uthman and met commander of faithful (salawatullah alaihi). He said: O Ali, this night (we work on the one) matter, I hope Allah would make this nation steady (by that). Commander of faithful said: It’s not hidden what you work on. You have distorted, changed and replaces 900 letters. 300 from them you have distorted, 300 changed and 300 replaced“.

 

an-Nomani.

  1. Testimony of Tayeeb Jazairi that he did believe in tahrif. (As mentioned above)

     

  2. Names of 70 people were erased from Quran– hadith from Nomani.

    Book: al-Ghaibat, chapter – Ma ja fi zikr ahwalu shiah inda khuruj al-Qaim, alaihi salam, wa qablahu wa badahu, hadith #5.

    Author: Muhammad ibn Jafar an-Nomani.

    5 – حدثنا أبوسليمان أحمد بن هوذة قال: حدثنا إبراهيم بن إسحاق النهاوندي، قال: حدثنا عبدالله بن حماد الانصاري، عن صباح المزني، عن الحارث ابن حصيرة، عن الاصبغ بن نباتة، قال: سمعت عليا(عليه السلام) يقول: ” كأنى بالعجم فساطيطهم في مسجد الكوفة يعلمون الناس القرآن كما انزل، قلت: يا أميرالمؤمنين أو ليس هو كما انزل؟ فقال: لا محي منه سبعون من قريش بأسمائهم وأسماء آبائهم، وما ترك أبولهب إلا ازراء على رسول الله(صلى الله عليه واله وسلم) لانه عمه “

    From al-Asbagh ibn Nabatah, I heard Ali (alaihi salam) said: “As if I can see non-Arabs in their tents in the Kufa Masjid teaching people the Quran in the same sequence as it was revealed.”

    Asbagh bin Nabatah says: I asked: O commander of faithful, was it not revealed like this?

    The Imam replied, “No, seventy people from Quraish are erased from the Quran, (where they were named) by their names and names of their fathers. And they left the name of Abu Lahab only that it may be a rebuke to the Messenger of Allah(sallalahu alaihin wa ali) since he was the Prophet’s uncle.”

     

Furat ibn Ibrahim (al-Koofe).

  1. Testimony of Tayeeb Jazairi that he did believe in tahrif (as mentioned previously).

     

  2. Narration from his tafsir on tahrif (as mentioned previously with examples of Shia version of Quran verses).

     

Ahmad ibn Abu Talib a-Tabrasi, author of “al-Ihtijaj”.

  1. Testimony of Tayeeb Jazairi that he did believe in tahrif. (as mentioned previously)

     

  2. Testimony by Kashani that he did believe in tahrif. (as mentioned above previously)

     

  3. Hadith questioning Quran from his book. (as mentioned previously)

     

  4. Abul Hasan al-Amulis testimony about Tabrasi and others. (as mentioned previously)

     

al-Hurr al-Amili.

  1. Testimony of Tayeeb Jazairi that he did believe in tahrif. (as mentioned previously)

     

  2. Hadith questioning present Quran.

    Hurr al Amili in “Wasael ush shia” 6/163:

    7631 ] 2 ـ وعن عدّة من أصحابنا ، عن سهل بن زياد ، عن محمّد بن سليمان ، عن بعض أصحابه ، عن أبي الحسن ( عليه السلام ) قال : قلت له : جعلت فداك إنّا نسمع الآيات من القران ليس هي عندنا كما نسمعها ، ولا نحسن أن نقرأها كما بلغنا عنكم ، فهل نأثم ؟ فقال : لا ، اقرؤا كما تعلّمتم فسيجيئكم من يعلّمكم.

    Translation:
    (With chain) it was said to Abu Hasan (a.s): “May i be sacrifice for you! We hear verses from Quran, which aren’t like with us, and we can’t read like you do”. He said: “No! Read it, as you were teached, (the man) will come, who will teach you“.

    The same narration in “Kafi” vol 2, chapter

     

 Allama al-Fattuni.

  1. Testimony of Tayeeb Jazairi that he did believe in tahrif. (as mentioned previously)

     

 Ayatollat Mirza Jawad at-Tabrizi.

  1. Fatwa on the corruption of Quran.

    1) هل خطبة البيان والخطبة التطنجية صحيحتان؟ وهل حديث الخيط الأصفر وحديث النورانية المرويان في «البحار» صحيحان؟ وقال رسول اللّه (صلى الله عليه وآله): «إني خلفت فيكم الثقلين؛ كتاب اللّه وعترتي أهل بيتي، ما إن تمسكتم بهما لن تضلوا بعدي أبداً». ما هو الثقل الأكبر، كتاب اللّه أم العترة؟بسمه تعالى؛ لم يثبت عندنا صحة نسبة الخطب المذكورة للإمام أمير المؤمنين (عليه السلام)، والمراد من الثقل الأكبر هو واقع القرآن الكريم المحفوظ عند أهل البيت (عليهم السلام) وصدور بعض المؤمنين، فإن الأئمة (عليهم السلام) ضحوا بأنفسهم في سبيل حفظ الثقل الأكبر، وليس المراد من القرآن النسخ التي بأيدي الناس فهذه النسخ حاكيات عن القرآن المحفوظ عند أهله، واللّه العالم.

    Question (1): Are the two Khutbas of al-Bayan and al-Tatanjiyah Sahih? Are the Hadiths of al-Khayt al-Asfar and al-Nooraniyah in Bihar al-Anwar Sahih? About the saying of Rassul Allah PBUH&HF: “I have left with you the two weighty things; the book of Allah and my Ahlul-Bayt, hold on to them and you will never be misguided.” I ask what is the biggest of the two weighty things? the Quran or Ahlul-Bayt?

    Answer by Grand Ayatullah Tabrizi: Bismillah, the sermons you mentioned are not authentic to Ameer al-Mumineen (as), what is meant by the biggest of the two weighty things is the truth of the Quran that is preserved with Ahlul-Bayt (as) and in the chests of some of the believers, the Imams (as) have sacrificed themselves in order to preserve the biggest of the two weighty things, when we say the Quran we do not mean the prints in the people’s hands because these prints are no more than stories about the Quran which is preserved with its people, Allah knows best.

    http://tabrizi.org/ar/2009/08/aghaed-1-3/

     

Hashim al-Bahrani.

  1. Shia version and tafsir of 91 verse from al-Baqarah

    Allah Taala said in His Book in surah al-Baqarah:

    (91) When it is said to them, “Believe in what Allah Hath sent down, “they say, “We believe in what was sent down to us:” yet they reject all besides, even if it be Truth confirming what is with them. Say: “Why then have ye slain the prophets of Allah in times gone by, if ye did indeed believe?”

    Shaykh of shias Hashim al-Bahrani explained this verse in his book “Al-Lawami an-Noraniyah” (p 23):

    Translation:

    24 (verse) – and it is Truth confirming what is with them in words of Taala: When it is said to them, “Believe in what Allah Hath sent down, “they say, “We believe in what was sent down to us:” yet they reject all besides, even if it be Truth confirming what is with them.

    Ayashi: Jabir said that Abu Jafar said: THIS VERSE WAS REVEALED UPON MUHAMMAD IN THIS FORM: And when it is said to them, what your Lord has revealed about Ali – (them) mean Banu Umeyyah. we do believe what was revealed upon us – meaning in their souls, and disbelieve all besides what Allah revealed about Ali, and  it is Truth confirming what is with them – meaning Ali.

     

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