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In the Name of God بسم الله

Do Shias Believe 2 Surat Quran Doesnt Have?

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Salaam brothers and sisters,

Surat al-Nurayn (Arabic: ÓæÑÉ ÇáäæÑíäý), meaning "the Chapter of the Two Lights"

Surat al-wilaya (Arabic: ÓæÑÉ ÇáæáÇíÉý), meaning "the chapter of mastership"

Do we believe imam Ali Lion of Allah had a different copy of the quran as compared with the sunni 3rd caliph Uthman?

thank you for your time may Allah bless you and your family.

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Salaam brothers and sisters,

Surat al-Nurayn (Arabic: ÓæÑÉ ÇáäæÑíäý), meaning "the Chapter of the Two Lights"

Surat al-wilaya (Arabic: ÓæÑÉ ÇáæáÇíÉý), meaning "the chapter of mastership"

Do we believe imam Ali Lion of Allah had a different copy of the quran as compared with the sunni 3rd caliph Uthman?

thank you for your time may Allah bless you and your family.

ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã

æÚáíßã ÇáÓáÇã

As told by out brethren that these are only false claims of ignorant people. Anyway, the name of a surah doesn't mean anything. For example, Surat al-Ikhlas [114] is also known as 'Surat al-Tawheed' or simply 'Qol ho Allaho ahd'. The name of a surah is taken out of the content of the surah.

Another example surat al-Hashr:

- [59:2] It is He who expelled the ones who disbelieved among the People of the Scripture from their homes at the first gathering [Hashr].

As for the 'Surat al-Nurayn' it is perhaps another name of 'Surat al-Nur' [24] or just a made up surah name...?

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No. Those surahs are blatent forgeries

With regards to Imam Ali (as) , there is the opinion that the Quran he had included a lengthy tafsir (dictated by the Prophet (saws) and possibly a different order of the surahs but absolutely no way different from the Quran we have today. I think Imam Ali (as)'s copy is in possession of the 12th Imam (may Allah hasten his reappearance).

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  • 10 years later...
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It has been claimed by Christian missionaries at their website that some Shi'ite's have two more chapters in their Qur'an called Surah al-Nurayn and Surah al-Walayah. Regarding the Surah al-Walayah, they used to say [obviously deleted now!]:

Source: The Sura was taken from the book "ALThWRh AL'YARANYh FY MYzAN AL'sLAM" (The Iranian revolution in the balance of Islam), published in Egypt. This is a Sunni book attacking the Shia. The author claims he has taken it from the Shia Qur'an. Only problem is that the Sunni author didn't realize that he was digging his own grave with publishing this sura.

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3. Surah al-Walayah & al-Nurayn: Their History & Studies On Them

Between 1055 / 1645 and 1068 /1658, there appeared in India, during the time of Mughal rule, an anonymous book written in Persian called Dabistan-i Madhahib or "Schools of Religious Doctrines". In this book, two additional surahs and verses are mentioned that are not to be found in the official text of the Qur'an. The two surahs bearing the names "Surah al-Walayah" and "Surah al-Nurayn".

 

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AUTHOR OF THE TWO FORGED SURAHS

The discovery of the Dabistan had been ascribed to a Shi'ite, however, without any specification of name of denomination as suggested by Tisdall and others.[15] However, this view has been criticized by Joseph Eliash. Concerning the text from Bankipore and Dabistan-i-Madhahib, he says:

Concerning the Bankipore text, its only connection with the Imami Shi'a is the claim that the manuscript was brought from the Nawwab in Lucknow which was a centre of Imami learning in India. This alone does not constitute it into an authoritative Qur'an for the Imami Shi'a... As to the Dabistan-i-Madhahib, it is significant to note that the author does not identify himself with the Shi'a. He discusses twelve different religions practised in his time in India and devotes just a few pages to the Shi'a which he entitles "Statements about the second sect of Muslims who are known as Shi'a" and prefaces his remarks by phrases such as "the author of this book relates what he learned from Mulla Muhammad Ma'sum, Muhammad Mu'min and Mulla Ibrahim, who in the year of 1053 (AD 1643) were in Lahore and from others" and the like. He precedes the 'Surah al-Nurayn" by the following statement: "Some of them (the Shi'a) say the `Uthman burnt the copies of the Qur'an and excluded (rejected) some of the surahs which were on the dignity of `Ali and his excellence, on of the surahs is this." The Dabistan-i-Madahib was critically edited and translated into english in the year 1843, the editors are not certain of the identity of the author. The give the date of the death of the supposed author, Muhsin Fani, as probably 1081/1670, and state that he was "of the philosophic sect of Sufis", "a native of Kachmir, a learned man and respectable poet, a scholar of Mulla Yakub, Sufi of Kachmir", but make no mention whatsoever that he was Shi'a authority. Hence Dabistan cannot be referred to as an Imami Shi'a source and nor can its author be called Imami-Shi'i.[16]

https://www.islamic-awareness.org/quran/text/forgery.html

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This is in line with the recent research that has shown that the author of Dabistan was, in fact, not a Shi'ite at all, but rather a Parsi.

[17] "Dabestan-E-Madaheb", Encyclopaedia Iranica, 1993, op. cit., pp. 533-534; Also see M. M. Marcinkowski, "Some Reflections On Alleged Twelver Shi`ite Attitude Towards The Integrity Of The Qur'an", The Muslim World, 2001, Volume 91, p. 142.[17]

Hence Dabistan cannot be referred to as an Imami Shi'a source and nor can its author be called Imami-Shi'i.[16]

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AUTHOR OF THE TWO FORGED SURAHS

The discovery of the Dabistan had been ascribed to a Shi'ite, however, without any specification of name of denomination as suggested by Tisdall and others.[15] However, this view has been criticized by Joseph Eliash. Concerning the text from Bankipore and Dabistan-i-Madhahib, he says:

Concerning the Bankipore text, its only connection with the Imami Shi'a is the claim that the manuscript was brought from the Nawwab in Lucknow which was a centre of Imami learning in India. This alone does not constitute it into an authoritative Qur'an for the Imami Shi'a... As to the Dabistan-i-Madhahib, it is significant to note that the author does not identify himself with the Shi'a. He discusses twelve different religions practised in his time in India and devotes just a few pages to the Shi'a which he entitles "Statements about the second sect of Muslims who are known as Shi'a" and prefaces his remarks by phrases such as "the author of this book relates what he learned from Mulla Muhammad Ma'sum, Muhammad Mu'min and Mulla Ibrahim, who in the year of 1053 (AD 1643) were in Lahore and from others" and the like. He precedes the 'Surah al-Nurayn" by the following statement: "Some of them (the Shi'a) say the `Uthman burnt the copies of the Qur'an and excluded (rejected) some of the surahs which were on the dignity of `Ali and his excellence, on of the surahs is this." The Dabistan-i-Madahib was critically edited and translated into english in the year 1843, the editors are not certain of the identity of the author. The give the date of the death of the supposed author, Muhsin Fani, as probably 1081/1670, and state that he was "of the philosophic sect of Sufis", "a native of Kachmir, a learned man and respectable poet, a scholar of Mulla Yakub, Sufi of Kachmir", but make no mention whatsoever that he was Shi'a authority. Hence Dabistan cannot be referred to as an Imami Shi'a source and nor can its author be called Imami-Shi'i.[16]

5. Conclusions

Surah al-Walayah and Surah al-Nurayn are considered forgeries by both Shi'ite and Western scholars. This is further confirmed by their absence in Jeffery's studies on "variants" attributed to `Ali as well as Zaid bin `Ali. The stylistic features of Surah al-Walayah and Surah al-Nurayn are a poor imitation of the Qur'an and riddled with grammatical errors. Contrary to the expectation that they are a Shi'ite forgery, modern research has shown that the composer of the two forged surahs is a Parsi.

https://www.islamic-awareness.org/quran/text/forgery.html

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Surah Nuraynr and Walayah in the reports of the Salafis (Wahhabis)
In the writings of the Salafis (Wahhabis), these two suras are widely used to accuse the Shiites of distorting the Qur'an.Iinitiator of this discourse is founder of them i.e. Muhammad ibn Abd al-Wahhab  (in 1206AH)  He has written :

«. . . It is said that the Shiites at this time have been exposed  two Suras of the Qur'an which they think have been  hidden by 'Uthman ibn Affan. They have added these two suras to the end of the Qur'an. "One of them is Surah Nurayn and the other is Surah Wala [Walayah] '." (24)

24) محمد عبد الوهاب، رسالة فی الرد علی الرافضة، تحقیق الدکتور ناصر بن سعد الرشید، مکه، مرکز البحث العلمی و احیاء التراث، 1400 ق، ص 14 - 15 .

, Mohebuddin Khatib (27), Dr. Musa Jarullah (28), Dr. Nasser Ali Al-Qafari (29), Mohammad Malullah (30), Ehsan Elahi Zahir (31), Dr. Ahmad Mohammad Jali (32) and. . . There are others who are insisting on this accusation.

27) الخطوط العریضة، ص 12 .

28) موسی جار الله، الوشیعة فی نقد عقائد الشیعة، مطبعة الکیلانی، بی جا، بی تا، ص 104 .

29) اصول مذهب الشیعة: ج 1، ص 255; مسالة التقریب بین اهل السنة والشیعة، دار طیبة، 1416 ق، ج 1، ص 201 .

30) محمد مال الله، الشیعة و تحریف القرآن، مکتبة ابن تیمیة، 1409 ق، ص 152 .

31) احسان الهی ظهیر، السنة و الشیعة، مکتبة السلفیة، بی جا، بی تا، ص 113 .

32) احمدمحمد جلی، دراسة من الفرق فی تاریخ الاسلام، مکتبة السلفیة، 1418 ق، ص 226 .

The British colonialists also collaborated with the author of the Dabistan-i Madhahib  to carry out his purpose; Because, the textbook of Dabistan-i Madhahib was first introduced by the british colonialists and translated into English (same / d); What is more, the first Persian edition of this book has been printed by "William Butterworth Bayley", the British ambassador to India, at the same time as the [British] East India Company has taken control of this region. (54)

this surah has been published as a surah that is Shiite and indicates the distortion of the Qur'an in the Shiite belief. All of this is a sign of intent and thought (divide and rule) 

 

 

"The author of the Dabistan himself claims to be propagator a false religion, and his main purpose - without stating it - is to weaken the religious foundations of the religions of other religions and to bring them into the circle of his believers. "Therefore, he quotes a number of weak, baseless and biased documents from the mouths of a handful of uncultured addicted   people."

The British colonialists also collaborated with the author of the Dabistan-i Madhahib s to carry out his purpose; Because, the textbook of Dabistan-i Madhahib was first introduced by the british colonialists and translated into English (same / d); What is more, the first Persian edition of this book has been printed by "William Butterworth Bayley", the British ambassador to India, at the same time as the [British] East India Company has taken control of this region. (54) As you can see, in the first issue of the magazines published about the Asian region and the Islamic world, the text of this surah has been  published as a surah that is Shiite and indicates the distortion of the Qur'an in the Shiite belief. All of this is a sign of intent and thought (divide and rule) (55) in the minds of these colonizers, just as the same colonizers in that era, in Iran and India, helped the baseless religionists and liars to Let their thoughts flourish under the name of Babi and Baha'i, and continue to loot and plunder  property of people  by creating divisions and weakening the beliefs of the people. The phrase of "Dabistan-i Madhahib" about Surah Nurayn also confirms the motivation for writing the book "Dabistan-i Madhahib".

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https://hawzah.net/fa/Magazine/View/2691/4608/33607/بررسی-وارزیابی-مدارک-و-اسناد-افسانه-سوره-نورین-و-ولایت

 

https://hawzah.net/fa/Magazine/View/2691/4608/33607/بررسی-وارزیابی-مدارک-و-اسناد-افسانه-سوره-نورین-و-ولایت

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2. The Shi'ite Sources

In the section "The Belief Concerning The Extent (Mablagh) Of The Qur'an" Abu Ja`far, the well-known Shi'ite theologian of 4th century of hijra says:

Says the Shaykh Abu Ja`far: Our belief is that the Qur'an, which Allah revealed to his Prophet Muhammad is (the same as) the one between the two boards (daffatayn). And it is that which is in the hands of the people, and is not greater extent than that. The number of suras as generally accepted is one hundred and fourteen.[3]

And again:

And he who asserts that we say it is greater in extent than this (the present text) is a liar.[4]

This would have been a proof good enough to stop here and dismiss what the missionaries are claiming about the "Qur'an" which Shi'ites have. But let us go further and expose the deceptive methodology. Momen, talking about the two surahs mentioned above, says:

A small minority of Shi'is have attempted to get much larger passages (and even the whole suras) accepted as being missing portions of the Qur'an but without success.[5]

Quoting the history of the Shi'ite belief regarding the Qur'an, Momen says:

With regards to the question of the text of the Qur'an, it has already been noted that the early Shi'is believed that the Qur'an has been altered and parts of it has been suppressed. The Nawbakhtis are said to have adhered to this view although it went against their usual position of agreeing with Mu'tazili thought. The compiler of the earliest, authoritative collection of Twelver Traditions, al-Kulyani, seems to have given some substance to this view in several of the Traditions that he relates. Ibn Babuya, however, takes the position that the text of the Qur'an is complete and unaltered. Al-Mufid appears to have wavered somewhat on this point during his lifetime. He seems to have accepted the fact that parts of the Qur'an had been excised by the enemies of the Imams in some of his early writings, although he refused even then to state that anything had been added. In his later writings, however, al-Mufid had reinterpreted the concept of omissions from the text of the Qur'an to mean that the text of the Qur'an is complete (although he does allow that the order needs to be changed) but that what has been omitted is the authoritative interpretation of the text by `Ali. In this manner, al-Mufid and most subsequent Shi'i writers were able to fall into line with the rest of the Islamic world in accepting the text of the Qur'an as contained in the recension of `Uthman.[6]

 

Muhaddith Nouri:

The appearance of the words of the Dabistan-i Madhahib is that he took this surah from Shiite books, but I did not find any trace of this surah in Shiite books, except according to what is narrated from Muhammad ibn Shahr Ashub Mazandarani.He has aid in book of "Al'Mathalib" [Mathalib al-nawasib]  Opponents have removed Surah Al-Walayat from the Qur'an, and perhaps he means the same Surah." (36)

Unfortunately, Muhaddith Nouri did not pay enough attention to quoting the Dabistan-i Madhahib, and he also trusted the words of those who gave such a relationship to Ibn Shahr Ashoob without research, which you will see soon.

The first source of Surah Nurayn - as mentioned - is nothing but the Dabistan-i Madhahib in the eleventh lunar century.

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Ibn Shahr Ashub and Surah Walayah
The relation that others give to the book of Muhammad ibn Ali Shahr-e-Ashob and quoted by Muhaddith Nouri from them is completely baseless and without study, although Muhaddith Nouri with the interpretation: What has been  said by him [Ibn Shahr Ashub]  [59] attributes Surah Al-Walayat to Ibn Shahr Ashub's book Al-Mathalib, and this phrase shows that Muhaddith Nouri  himself has not seen the book of Al-Mathalib, but this book is with us today and - with a few examinations - no trace of it-There is no point in dropping  Surah Wilayah. In addition, Ibn Shahr Ashub has clearly stated his view on the health of the Qur'an from distortion and similar to the view of Sayyid Morteza Alam al-Huda (60) (in 438 AH) believes that the Qur'an in the time of the Holy Prophet (peace be upon him) ) Is collected in the same way and compiled between two covers. Ibn Shahr Ashub has written in attacking to Ahlul Sunnah:

"In your opinion, Uthman collected the Qur'an, while this idea is contrary to the verses of the Qur'an and the news." He then mentions verses and news about the collection of the Qur'an in the time of the Messenger of Allah ((صلى الله عليه وآله وسلم)) and mentions among them: He recited it to Jibrail which he has recited it to him twice in the year of his death. How is it possible that he recited the Qur'an to Gabriel, which was not compiled and collected in an independent collection? ? » . (61)

Ibn Shahr-e-Ashoob in another book called " Mutashbih al Quran va Mukhtalafah " (Similar to the Qur'an and different) has also expressed his clear view on the protection of the Qur'an from distortion:

"The correct statement is that whatever is claimed in the narrations more than the existing Mus'haf is an interpretation of the Qur'an, and the revelation [ie: the appearance of the words] of the Qur'an is in place without increasing or decreasing of it." (62)

Therefore, Ibn Shahr Ashuob does not have such an opinion. It remains to be seen who attributed this relation to Ibn Shahr-e-Ashub, which caused Muhadith Nouri to quote him [Ibn Shahr-e-Ashub] based on what has been narrated from him [63], citing his words. ? This person is none other than Abu al-Ma'ali Mahmud Alusi, the author of the book Tafsir Ruh al-Ma'ani (in 1270 AH). In the introduction to his commentary, he explicitly wrote:

Ibn Shahr Ashub Mazandarani has said in the book of Mathalib that Surah Velayat has been omitted from the Quran. . . . » (64)

https://hawzah.net/fa/Magazine/View/2691/4608/33607/بررسی-وارزیابی-مدارک-و-اسناد-افسانه-سوره-نورین-و-ولایت

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On the basis of a description of Dasātīr that he noticed in Dabestān-e maḏāheb, the 18th-century English orientalist Sir William Jones praised the book and called it a sacred text,

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This is in line with the recent research that has shown that the author of Dabistan was, in fact, not a Shi'ite at all, but rather a Parsi

On the basis of a description of Dasātīr that he noticed in Dabestān-e maḏāheb, the 18th-century English orientalist Sir William Jones praised the book and called it a sacred text, equal in importance to the Avesta and Zand. Jonathan Duncan, at that time governor of Bombay, intended to translate the work into English but died before he could launch the undertaking. His successor as governor, John Malcolm, encouraged Mollā Fīrūz to publish the book and appointed William Erskine to assist him in the English translation. The text and translation were published in two volumes in Bombay in 1818-19 under the title The Desātir, or the Sacred Writings of the Ancient Persian Prophets, Together with the Commentary of the Fifth Sāsān. The text was reprinted in 1888, and in the same year Dhunjeebhoy Jamshetjee Medhora published a reprint of the translation and commentary in Bombay.

https://iranicaonline.org/articles/dasatir

https://iranicaonline.org/articles/dasatir

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Ibn Shahrashub

Abū ʿAbd Allāh Muḥammad b. ʿAlī b. Shahrāshūb al-Sarawī al-Māzandarānī (Arabic: ابو عبدالله محمّد بن علي ابن شهراشوب السَرَوي المازندراني) (b. 488/1095 - d. 588/1192) known as Ibn Shahrāshūb (Arabic: إبن شهرآشوب) and nicknamed as "Rashid al-Din" and "'Izz al-Din" was among Shi'a scholars in jurisprudence and hadith living in 6th/12th century. He wrote many works such as al-Manaqib and Ma'alim al-'ulama'.

 

Works

Salah al-Din al-Safdi, a Sunni scholar, wrote, "Muhammad b. 'Ali b. Shahrashub …is one of the noble men of Shi'a. He memorized the Qur'an at the age of eight and reached the ultimate degree of knowledge in Usul.

  • Quote

    In Scholars' Quotations

    280px-%D9%82%D8%A8%D8%B1%D8%B3%D8%AA%D8%
     
    An old photo of Jabal al-Jawshan, the burial place of Ibn Shahrashub in Aleppo, 1962

    About Ibn Shahrashub, al-Shaykh al-Hurr al-'Amili wrote, "he was a reliable scholar in hadithrijal and literature, a poet and a collection of all good attributes."[11]

    About him, Mirza Husayn Nuri says, "[He is] the honor of Shi'a, crown of religion, best of pioneers and a stormy deep sea with no bottom, the reviver of the works of virtue and merit, fruit of the nation and the religion, sun of Islam and Muslims, Ibn Shahrashub, the juristhadith scholar, researcher, …"[12]

    Tafrishi wrote, "Muhammad b. 'Ali b. Shahrashub, the leader of Shi'a and their jurist, was an eloquent poet and a writer."[13]

    Salah al-Din al-Safdi, a Sunni scholar, wrote, "Muhammad b. 'Ali b. Shahrashub …is one of the noble men of Shi'a. He memorized the Qur'an at the age of eight and reached the ultimate degree of knowledge in Usul. When al-Muqtafi, the Abbasid caliph was in Baghdad, Ibn Shahrashub excelled others in Quranic sciences, difficult issues of hadith studies, lexical knowledge, language syntax and giving speech on the pulpit."[14]

    https://en.wikishia.net/view/Ibn_Shahrashub

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The Verse of Wilayah (Shia Viewpoint)

https://www.erfan.ir/english/82858.html

Only Allah, His Messenger, and the believers who keep up prayer (Salat) and pay alms (Zakat) while they bow (Rokoo) during prayer, are your Wali (Master). (Quran, 5:55)

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Zakat (Alms)

Giving Zakat means to give one’s property in a way that Allah is pleased. One of its cases, which is named in this verse, is giving one’s property to the poor.

Rokoo

In this verse, Rokoo is referring to a specific act in prayer that requires the bending of the upper part of the body, reciting a supplication. It is done after the recitation of Surah al-Fatiha and another Surah. The reason for this meaning is that in the previous parts of the verse it is talked about saying prayers by the believers [those who keep up prayers].

More explanation about Rokoo (bowing)

The word “Rokoo” has a literal, expressional, and figurative meaning. The literal meaning is bending. If it is done in prayers with the intention of approaching Allah, then it is used as the expressional meaning. In other words, the expressional meaning is derived from the literal meaning, with the difference that it is a part of prayers and must be done to please Allah, (intention of approaching Allah (Ghasd e Ghorbat) means all the attention is towards Allah, and the action is done only to please Him and not for any other intention). The figurative sense is submissiveness and humility.

 

 

Wahabi viewpoint

Wahabist accept Authencity of verse & narration about it but in losing battle they have tried to reduce strength & weakening  of it by calling narrators as liars & Matruk (isolated) because narrators have confirmed shia viepoint or try to say it could be said about any Muslim which Amir alMuminin Imam Ali (عليه السلام) is an ordinary person like wise another muslims.

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Shia propagandists often cite verse: 55 of Surah al-Ma’idah – commonly referred to as the verse of wilayah – as proof for their false claims, that it refers to `Ali ibn Abi Talib radiya Llahu `anhu and is a proof for his wilayah. Once again through the deceptive art of  misrepresentation, narrations are presented to the unsuspecting Sunni public which are portrayed to be the correct interpretation  of the verse. He knows that most— if not all— of his listeners or readers are laymen who first of all do not know any Arabic; and even if they do, they do not have access to the books on tafsir whereby they can examine the true meaning of the verse. This article clarifies the misrepresentation in this regard and clarifies its correct meaning.

https://mahajjah.com/shia-beliefs-the-verse-of-wilayah/

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Already explained and many evidences as above, what I wanted to add, we should suggest to people who say these things, please visit any Shia centre/Masjid and pick up the Quran,

We don't have an equivalent bat signal saying 'non shia alert' so anyone can walk in, simply go and see and also whilst there ask questions of the Alim.

(21.18) Nay! We cast the truth against the falsehood, so that it breaks its head, and lo! it vanishes;

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