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Haydar Husayn

Were The Classical Scholars Muqassirs?

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An off topic, but relevant information:

If you're looking for the discussions on the tahrif of al-Qur'an, bro Dar'ul has splitted this topic so you can find it in the Quran, Hadeeth & Du'a section, with the title of Tahreef & Qira'aat

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With all due respect to ay.khoei,Allah's view is more authentic than any fallible human being,even if they are scholars but His promise can't be violated.

The Meaning of Tahrif

The Meaning of Tahrif (interpolation or tampering)

This word is used with common denotations, some of which are acceptably applicable to the Qur’an; and the others are either inapplicable or disputed. The details are as below.

(...)

The third meaning of Tahrif is an omission or an addition of a word or two, at the same time leaving the essence of the Qur’an untouched.

It is the type of interpolation which surely occurred in the first century of Islam, and in the days of the companions of the Prophet (‘s). The fact that Uthman burnt up all other copies of the Qur’an, and ordered his emissaries to do away with all the copies other than the codex prepared by himself, is an ample proof that there existed some difference between his copy and the others, else he would not have asked for their destruc­tion.

In fact, some of the scholars have recorded those differences, like Abdullah b. Abi Dawud as‑Sajistani who wrote a book titled: Kitabul Masahif. It could be inferred that some interpolation had occurred, either on the part of Uthman or on the part of the scribes who prepared their copies. But we will soon establish that the copy of Uthman was actually the one already known to the Muslims. It was the one which was handed over from the Prophet (‘s) and widely used. The Tahrif by way of addition or omission had occurred in those copies which ceased to exist after the era of Uthman. As for the existing Qur’an, it is totally free from any omission or addition.

In short, those who rightly believe that those extra codices of the Qur’an were not authenticated by tawattur,that is to say that their authenticity was not established by wide currency and acceptance among Muslims, for them it is also right to believe that this sort of tampering had occurred in the beginning, but it ceased to exist after the time of Uthman. This leads us to believe that only that Qur’an remained authentic which was supported by a continuous chain joined with the Prophet (‘s).

Notes:

[2]al-Wafi, p.274

http://www.al-islam.org/tahrif_quran/

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The Meaning of Tahrif

The Meaning of Tahrif (interpolation or tampering)

This word is used with common denotations, some of which are acceptably applicable to the Qur’an; and the others are either inapplicable or disputed. The details are as below.

(...)

The third meaning of Tahrif is an omission or an addition of a word or two, at the same time leaving the essence of the Qur’an untouched.

It is the type of interpolation which surely occurred in the first century of Islam, and in the days of the companions of the Prophet (‘s). The fact that Uthman burnt up all other copies of the Qur’an, and ordered his emissaries to do away with all the copies other than the codex prepared by himself, is an ample proof that there existed some difference between his copy and the others, else he would not have asked for their destruc­tion.

In fact, some of the scholars have recorded those differences, like Abdullah b. Abi Dawud as‑Sajistani who wrote a book titled: Kitabul Masahif. It could be inferred that some interpolation had occurred, either on the part of Uthman or on the part of the scribes who prepared their copies. But we will soon establish that the copy of Uthman was actually the one already known to the Muslims. It was the one which was handed over from the Prophet (‘s) and widely used. The Tahrif by way of addition or omission had occurred in those copies which ceased to exist after the era of Uthman. As for the existing Qur’an, it is totally free from any omission or addition.

In short, those who rightly believe that those extra codices of the Qur’an were not authenticated by tawattur,that is to say that their authenticity was not established by wide currency and acceptance among Muslims, for them it is also right to believe that this sort of tampering had occurred in the beginning, but it ceased to exist after the time of Uthman. This leads us to believe that only that Qur’an remained authentic which was supported by a continuous chain joined with the Prophet (‘s).

Notes:

[2]al-Wafi, p.274

http://www.al-islam.org/tahrif_quran/

Thanks brother for your effort, but this topic has been shifted into Quran and Hadees forum.So we xan say even if some people tried to make some efforts of omissions,these efforts were failed and essence of Quran remains preserved by the will of God.

Edited by Kaniz e Zahra

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It wouldn't surprise me. If it was really so clear as you consider it, why then would the most prominent family of Imami scholars of kalam, the Banu Nawbakht, have outright rejected this doctrine? Surely they would have been aware of such narrations. Or for that matter such primary companions as Hisham b. al-Hakam, Yunus b. `Abd ar-Rahman and al-Fadl b. Shadhan? Doesn't it seem very odd how those who were actually closer to the Imams (and especially reknown for their knowledge with someone like Yunus being called the Salman of his time) yet so missed the boat on what centuries later seems so clear to you from reading a post-ghayba book like al-Kafi?

 

you mentioned some person, whih source indicate that they refuse this doctrine, for example which soure indicates Yunus b. `Abd ar-Rahman refuse this doctrine?

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In the Pakistani and other communities, from what i see, there is ghuluw. People think excess unwarranted unevidenced love is akin to greater love. It will may you to hell.

Edited by Tawheed313

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