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Sayeed Qaswini: Belives In Tahreef? Video

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He could be referring to the ta'weel that was recited with the verse as opposed to the verse itself. Sunni sources have reported this same ta'weel.

He did say it was PART of the ayah itself, not just its intrepretation.

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I hope, that this is untrue/fake..

 

Please watch:

 

 

 

 Our Aqida as per Sheikh Sadooq is clear that the Quran is complete cover to cover. There should not be any further discussion on this as it will only cause fitna and this topic has already been discussed on SC. If possible please google.

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With All due respect to the Sayed. But he is wrong and what he said is completely not true.

As a Follower of Ahlulbayt we do not believe that the Quran is or got altered, nor changed. (istaghfrallah)

 

All great Twelver Shi'ah scholars from the earliest period to the present century
have believed in the complete preservation of the Qur'an. Some famous early
Shi'ah scholars who have clearly stated this belief in their books include:
Shaykh al-Saduq (d. 381 AH), Kitabu'l-Itiqadat, (Tehran, 1370) p. 63.
Shaykh al-Mufid (d. 413 AH), Awa'ilu l-Maqalat, pp. 55-6;
Sharif al-Murtada (d. 436 AH), Bahru 'l-Fawa'id (Tehran, 1314) p. 69;
Shaykh at-Tusi (d. 460 AH), Tafsir at-Tibyan, (Najaf, 1376), vol 1 p. 3;
Shaykh at-Tabrasi (d. 548), Majma'u 'l-Bayan, (Lebanon), vol. 1 p. 15.
Some of the later scholars who spelt out the same views include:
Muhammad Muhsin al-Fayd al-Kashani (d. 1019 AH), Al-Wafi, vol. 1 pp.
273-4, and al-'Asfa fi Tafsir al-Qur'an, p. 348;
Muhammad Baqir al-Majlisi (d. 1111 AH), Bihar al-'Anwar, vol. 89 p. 75
This belief has continued uninterrupted upto the present time. Shi'ah scholars of
this century who have reiterated the belief that the Qur'an is completely
protected and unchanged include such famous names as Sayyid Muhsin al-Amin
al-'Amili (d. 1371 AH); Sayyid Sharaf al-Din al-Musawi (d. 1377 AH.); Shaykh
Muhammad Husayn Kashif al-Ghita' (d. 1373 AH); Sayyid Muhsin al-Hakim (d.
1390 AH); 'Allamah al-Tabataba'i (d. 1402 AH); Sayyid Ruhullah al-Khumayni
(d. 1409 AH); Sayyid Abu al-Qasim al-Khu'i (d. 1413 AH) and Sayyid
Muhammad Rida al-Gulpaygani (d. 1414 AH).

This, of course, is not an exhaustive list. 


_________________________
 

Q: But what about the Shi'ah before these scholars, didn't
they all believe in tahrif?
 
Not at all! Consider the example of 'Ubaydullah b. Musa al-'Absi
(120-213 AH), a devoted Shi'ah scholar whose narrations from the Imams can
be found in the famous Shi'ah hadith collections such as al-Tahdhib and alIstibsar. Now let's see what some Sunni scholars have to say about him:
"... a pious person, one of the important Shi'ah scholars ... he was considered
reliable by Yahya b. Ma'in, Abu Hatim said he was reliable, trustworthy ...
al-'Ijli said that he was an authority on the Qur'an..."
[Al-Dhahabi, Tadhkirat al-Huffaz (Haydarabad, 1333 AH), vol. 1 p. 322]
"... he was an imam in fiqh and hadith and Qur'an characterized by piety and
righteousness, but he was one of the chiefs of the Shi'ah."
[ibn al-'Imad al-Hanbali, Shadharat al-Dhahab (Cairo, 1350 AH), vol. 2 p. 29]

None of these Sunni scholars would have praised him for his knowledge of
the Qur'an if they thought he believed in a different Qur'an!!!
And 'Ubaydullah was considered so trustworthy, despite being a Shi'ah, that the
famous Sunni traditionists al-Bukhari and Muslim as well as many others
narrated scores of traditions from him in their hadith collections!
[The Creed of the Imaam of Hadeeth al-Bukhari (Salafi Publications, UK, 1997), pp. 87-89]
 
____________________________________

Q: Don't the Shi'ah believe in Mushaf Fatimah which is
three times the size of the Qur'an?

The Qur'an is a Mushaf (book), but any book is not necessarily the Qur'an!
There is no Qur'an of Fatimah! Mushaf Fatimah was a book written or dictated
by Fatimah Úáíå ÇáÓáÇã after the Prophet's (s) death. It is not a part of Qur'an and has
nothing to do with Allah's commandments or legal rulings.

_________________________________

Q: But are there not traditions in Shi'ah collections that
mention verses of the Qur'an containing extra words than
what we have today?

here are some instances where extra words are indicated only by way of
explanation, they do not imply that the original Qur'anic text is being distorted.
This happens in both Shi'ah and Sunni sources. Consider the following two
examples, both from famous Sunni commentaries of the Qur'an:
"Ubayy b. Ka'b used to read '… then as to those whom you profit by for an
appointed period give them their dowries as appointed…' (Qur'an
Chapter 4, Verse 24) and this was also the recitation of Ibn 'Abbas."
[Fakhr al-Din al-Razi, Mafatih al-Ghayb (Beirut, 1981), vol. 9 p. 53]
[ibn Kathir, Tafsir al-Qur'an al-'Azim (Beirut, 1987), vol. 2 p. 244]
A footnote in Ibn Kathir's Tafsir explains that the additional words indicated
above, which are not part of the Qur'an, were recited by these Companions of
the Prophet (s) only by way of tafsir and explanation.
"Ibn Mas'ud said: In the days of the Prophet (s) we used to recite, 'O our
Messenger (Muhammad) deliver what has been sent down to you from your
Lord that 'Ali is the master of the believers if you do not, then you
have not delivered His message.' (Qur'an Chapter 5, Verse 67)
[Jalal al-Din al-Suyuti, Durr al-Manthur, vol. 2 p. 298]
In this case as well, the part in italics is certainly not part of the Qur'anic text,
however the Companion Ibn Mas'ud used to recite it in this way to explain the

context of its revelation.

___________________________________

 

Q: But what about those traditions that say a number

of revealed verses are no longer part of the Qur'an?

The Shi'ah do not believe in the immunity of any writer, commentator or
narrator from mistakes, and, therefore, they do not take any collection of hadith
to be completely valid and correct. The only book which is completely immune
from any mistake is the Qur'an. These traditions are mostly considered as weak
or interpreted as referring to non-Qur'anic revelation.
It is interesting to point out that there are numerous traditions reported in
Sahih al-Bukhari and Sahih Muslim which allege that many verses of Qur'an are
missing. [Al-Bukhari, Al-Sahih, vol. 8 p. 208; Muslim, Al-Sahih, vol. 3 p. 1317]
Not only that, these Sunni reports allege that two chapters from the Qur'an
are missing with one of them similar to the Chapter of al-Bara'ah (chapter 9)
in length!!! [Muslim, Al-Sahih, Kitab al-Zakat, vol. 2 p. 726]
Some Sunni traditions even claim that the Chapter al-Ahzab (chapter 33)
was as lengthy as the Chapter of al-Baqarah (chapter 2)!!! The Chapter of
al-Baqarah is the biggest Chapter of the Qur'an. The traditions in Sahih alBukhari and Muslim even detail some of the missing verses. [Al-Bukhari, AlSahih, vol. 8 p. 208]
Yet, fortunately the Shi'ah never accuse the Sunni brothers and sisters of
believing that the Quran is incomplete. We say that either these Sunni reports
are weak or fabricated.

_____________________________

Conclusion:
"It is our belief that the Qur'an which Allah revealed to His Prophet Muhammad
(s) is (the same as) the one between the two covers (daffatayn). And it is that
which is in the hands of the people, and is not greater in extent than that… And
he who asserts that we say that it is greater in extent than this (the present
text) is a liar."
[As-Saduq, Kitabu'l-I`tiqadat (Tehran: 1370 AH) p. 63; English translation, The Shi'ite
Creed, tr. A.A.A. Fyzee (Calcutta: 1942) p. 85]

__________________________

Belief of Shia in the Completeness of Quran

A Wahhabi contributor mentioned that Shia believe Quran is not complete.
My answer to this matter is:

"Glory to (Allah), this is a big slander! (Quran 24:16)."

Shia do NOT believe that Quran is missing something. There are few weak
traditions which * might * imply to the contrary. Such reports are rejected
and unacceptable if they want to imply such a thing.

It is interesting to point out that there are numerous traditions reported
in Sahih al-Bukhari and Sahih Muslim which allege that many verses of Quran
are missing. Not only that, but also they these Sunni reports allege that
two chapters from the Quran are missing one of them was similar to chapter
9 (al-Bara'ah) in length!!! Some Sunni traditions even claim that the
Chapter al-Ahzab (Ch. 33) was as lengthy as the Chapter of Cow (Ch. 2)!!!
The Chapter of Cow is the biggest Chapter of the present Quran. The
traditions inside Sahih al-Bukhari and Muslim even present some of the
missing verses. (Some of these traditions will be mentioned in the
following articles with full references.). Yet, fortunately Shia never
accuse the Sunni brothers and sisters of believing that the Quran is
incomplete. We say that either these Sunni reports are either weak or
fabricated.

The completeness of Quran is so indisputable among Shia that the greatest
scholar of Shia in Hadith, Abu Jafar Muhammad Ibn Ali Ibn al-Husain Ibn
Babwayh, known as "Shaykh Saduq" (309/919-381/991), wrote:

"Our belief is that the Quran which Allah revealed to His Prophet
Muhammad is (the same as) the one between the two covers (daffatayn).
And it is the one which is in the hands of the people, and is not
greater in extent than that. The number of surahs as generally
accepted is one hundred and fourteen ...And he who asserts that we say
that it is greater in extent than that, is a liar."

Shi'i reference: Shi'ite Creed (al-I'tiqadat al-Imamiyyah), by Shaykh
Saduq, English version, p77.


It should be noted that Shaykh Saduq (RA) is the greatest scholar of Hadith
among the Imami Shia and was given the name of Shaykh al-Muhaddithin (i.e.,
the most eminent of the scholars of Hadith). And since he wrote the above
in a book with the name of "The beliefs of the Imami Shia," it is quite
impossible that there could be any authentic Hadith in contrary to it.
It is noteworthy that Shaykh Saduq lived at the time of minor occultation
of Imam Mahdi (AS) and he was one of the earliest Shia scholars. He had the
honor that he was born with the prayer of Imam Mahdi (AS).

Another prominent Shia scholar is Allama Muhammad Ridha Mudhaffar who wrote
in his Shia Creed book that:

"We believe that the Holy Quran is revealed by Allah through the Holy
Prophet of Islam dealing with every thing which is necessary for the
guidance of mankind. It is an everlasting miracle of the Holy Prophet
the like of which can not be produced by human mind. It excels in its
eloquence, clarity, truth and knowledge. This Divine Book has not been
tampered with by any one. This Holy Book which we recite today is the
same Holy Quran which was revealed to the Holy Prophet. Any one who

claims it to be otherwise is an evil-doer, a mere sophist, or else he

is sadly mistaken. All of those who have this line of thinking have

gone astray as Allah in Quran said: "Falsehood can not reach the Quran
from any direction (41:42)"

- Shi'i reference: The Beliefs of Shi'ite School, by Muhammad Ridha
Mudhaffar, English version, pp 50-51


Sayyid al-Murtadha, another prominent Shi'ite Scholar said:

"... our certainty of the completeness of the Quran is like our
certainty of the existence of countries or major events that are self
evident. Motives and reasons for recording and guarding the Holy Quran
are numerous. Because the Quran is a miracle of the Prophethood and
the source of Islamic Knowledge and religious rule, their concern with
the Quran made the Muslim Scholars highly efficient concerning
grammar, its reading, and its verses."

With this various concern by the most eminent Shia scholars, there is
no possibility that the Quran was added or deleted in some parts.

Besides what Allah mentioned in Quran about its protection, we can use our
logic to derive the same result. Allah sent his last Messenger to show
people (to the end of the time) His Right Path. Therefore if Allah does not
preserve His message, He would be contradicting His own aim. Obviously,
such negligence is evil according to reason. Thus, in essence, Allah
preserves His message as He preserved Moses in the house of His Enemy,
Pharaoh.

May Allah Bless Muhammad and his pure Ahlul-Bayt.
Edited by TheIslamHistory

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Read al-Kafi volume one. There's a full chapter with over 40+ narrations on pro-Wilayah "interpretations" (politically correct term for corrections) of various verses in the Qur'an. Shi'ites can't run away from the issue of Tahreef al-Qur'an (un)fortunately.

Edited by Al-Afasy

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Read al-Kafi volume one. There's a full chapter with over 40+ narrations on pro-Wilayah "interpretations" (politically correct term for corrections) of various verses in the Qur'an. Shi'ites can't run away from the issue of Tahreef al-Qur'an (un)fortunately.

please read my Previous statement.

 

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Read al-Kafi volume one. There's a full chapter with over 40+ narrations on pro-Wilayah "interpretations" (politically correct term for corrections) of various verses in the Qur'an. Shi'ites can't run away from the issue of Tahreef al-Qur'an (un)fortunately.

 

 

Dear Brother, what is implication for believing in Tahrif? since we have discussed all other aspects of tahrif

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please read my Previous statement.

 

Shi'ite Scholars can deny whatever they want. It doesn't change the fact that these narrations are in the dozens in their books. 

Picking isolated narrations from Sunni books won't work.

Dear Brother, what is implication for believing in Tahrif? since we have discussed all other aspects of tahrif

According to Shi'ite Scholars, one who believes in Tahreef is not a Kafir. So to them there's not much of a difference except that the one who believes in Tahreef is sinning (at most). 

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Shi'ite Scholars can deny whatever they want. It doesn't change the fact that these narrations are in the dozens in their books. 

Picking isolated narrations from Sunni books won't work.

According to Shi'ite Scholars, one who believes in Tahreef is not a Kafir. So to them there's not much of a difference except that the one who believes in Tahreef is sinning (at most). 

I know you didn't read what I wrote because of your Ignorant response.

Do not say I believe that Quran is Muharaf (istaghfralla) When I don't. Dont tell me what I believe what I just told you. 

 

Then you cannot deny that there are many narrations in Sunni books also:

 

There are some traditions in Sihah Sittah (six authentic Sunni collections)

which are not accepted by Shia scholars. Among them, some are talking about

the changes made in Quran * after * the death of the Prophet. As I will

show, in some Sunnis report 345 verses, two chapters of Quran (one of which

is was as much as ch.9 in length) are missing from Quran. Here I give you

some references in Sahih al-Bukhari, Sahih Muslim, and other important

collections which falsely allege that Quran is incomplete. Let me first

start with Sahih Muslim.

============

Sahih Muslim

============

Muslim in the Seventh ( 7th ) part of his Sahih, in the book of Al

Zakat about the virtue of being satisfied with what ever God gives

about urging people to have that virtue, pp 139-140 (Arabic),

reported that Abu al-Aswad reported that his father said :

*(For English version of Sahih Muslim see)*

*(Chapter CCCXCI, p500, Tradition #2286)*

Abu Musa al-Ashari invited the Quran readers of Basra. Three

hundred ( 300 ) readers responded to his invitation. He told

them

You are the readers and the choice of the People of

Basra. Recite the Quran and don't neglect it. Other

wise a long time may elapse and your hearts will ne

hardened as the hearts of those who came before you

were hardened.

We used to read a Chapter from the Quran similar to

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Bara'ah in length and seriousness, but I forgot it.

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

^^^^^^^^^^^^^^^^^

I can remember from the Chapter only the following

words :

Should a son of Adam own two valleys full of wealth, he should

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

seek a third valley and nothing would fill Ibn Adam's abdomen

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

but the soil.

^^^^^^^^^^^^

We also used to read a chapter similiar to the Musabbihat and I

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

forgot it. I only remember out of it the following:

"Oh you who believe, why do you say what you do not do? (which is

now in another place in Quran 61:2) Thus a testimony shall be

written on your necks and you will be questioned about it on the

day of judgment." (which is a little different than what is in

another place in Quran 17:13)

It is obvious that the above underlined words which Abu Musa mentioned are

not from the Quran nor they are similar to any of the Words of God in the

Quran. It is amazing that Abu Musa claims that two ( 2 ) chapters from the

Quran are missing one of them is similar to Bara'ah in length!!! The

following traditions are before the above tradition in Sahih Muslim:

Sahih Muslim (English), Chapter CCCXCI, Tradition #2282:

Anas reported Allah's Messenger (may peace be upon him) as saying: "If

the son of Adam were to possess two valleys of riches, he would long

for the third one. And the stomach of the son of Adam is not filled

but with dust. And Allah returns to him who repents."

Sahih Muslim (English), Chapter CCCXCI, Tradition #2283:

Anas b. Malik reported: I heard the Messenger of Allah (peace be

upon him) as saying this (the sentence of the above tradition),

but I do not know whether this thing was revealed to him or not,

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

but he said so.

^^^^^^^^^^^^^^

^^^^^^^^^^^^^^

Sahih Muslim (English), Chapter CCCXCI, Tradition #2284:

Anas b. Malik reported Allah's Messenger (may peace be upon him) as

saying: If there were two valleys of gold for the son of Adam, he

would long for another one, and his mouth will not be filled with

dust, and Allah returns to him who repents.

Sahih Muslim (English), Chapter CCCXCI, Tradition #2285:

Ibn Abbas reported Allah's Messenger (may peace be upon him) as

saying: If there were for the son of Adam a valley full of riches, he

would long to possess another one like it, and Ibn Adam does not feel

satisfied but with dust. And Allah returns to him who returns (to

Him). Ibn Abbas said: I do not know whether it is from Quran or not,

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

and in the narration transmitted by Zubair it was said: I do not know

^^^^^^^^^^^^^

whether it is from the Quran, and he made no mention of Ibn Abbas.

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Muslim also reported in the book of nursing ( al-Ridha ), v10

pages 29 (Arabic), that Aisha said the following :

There was in what was revealed in the Quran that ten ( 10 ) times

of nursing known with certainty makes the nursing woman a mother

of the nursed child. This number of nursing would make the woman

'Haram' to the child. Then this verse was replaced by ' five ( 5 )

known nursing ' to make the woman forbidden to the child. The

Prophet died while these words were recorded and read in the Quran.

Also al-Zamakhshari recorded that Aisha said that the Quranic verse

enjoining stoning for adultery was written on a leaf, but the leaf

was accidentally eaten by a goat while the Prophet Muhammad was on his

death-bed, and thus the verse was lost.

Umar [reportedly] Said Chapter 33 Is Incomplete:

al-Muttaqi Ali Ibn Husam al-Din in his book ( Mukhtasar Kanz al-Ummal,

printed on the margin of Imam Ahmed's Musnad, v2, p2 ) in his Hadith about

chapter 33, that said Ibn Mardawayh

reported that Huthaifah said:

Umar said to me : How many verses are contained in the

Chapter al-Ahzab ? I said 72 ( seventy two ) or 73 ( seventy

three ) verses. He said : It was almost as long as the chapter

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

of the Cow, which contains 287 ( two eighty seven ) verses, and

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

^^^^^^^^^^

in it there was the verse of stoning.

If we take the report of Ibn Mardawayh which Huthaifah attributed to Umar

in which he said that the Chapter of al-Ahzab, which contained 72 ( Seventy

two ) verses, was as long as the Chapter of the Cow ( containing 287 ) and

take the report of Abu Musa which says that a chapter equal in length to

the Chapter of Bara'ah ( contains 130 ) was deleted from the Quran, then

the deletion in the Quran according to these reports would be 345 Verses.

^^^^^^^^^^^

================

Sahih al-Bukhari

================

Al-Bukhari recorded in his Sahih, v8, pp 209-210, that

Ibn Abbas reported that Umar Ibn al-Khattab said the following in

a discourse which he delivered during the last years of the caliphate.

*(For Arabic-English version of Sahih al-Bukhari see 8.817:)*

When Umar performed his last Hajj, he said:

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Certainly Allah sent Muhammad with the truth and revealed

him the Book. One of the revelations which came to him

was the verse of stoning. We read it and understood it.

The Messenger of God stoned and we stoned after him. I am

concerned that if time goes on, some one may say ' By God

we do not find the verse of stoning in the Book of God ';

thus, the Muslims will deviate by neglecting a commandment

the Almighty revealed.

Again, we used to read in what we found in the Book of God :

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Do not deny the fatherhood of your fathers in contempt

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

because it is a disbelief on your part to be ashamed of

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

your fathers.

^^^^^^^^^^^^

More references of similar tradition:

- Musnad Ahmad Ibn Hanbal (in the Musnad of Umar under the caption of

the Hadith al-Saqeefah, pp 47,55)

- Sirah of Ibn Hisham (Pub. by Issa al-Babi al-Halabi of Egypt 1955),

v2, p658

The above Hadith in Sahih al-Bukhari (Tradition 8.817 ) as well as

similar ones in Sahih al-Bukhari (Tradition 8.816 and 9.424(B)) all say

"Umar's last Hajj". Would you tell us when this Hadith could have been

told originally? How long had it been passed by then from the death of

prophet? Or from the gathering of Quran?

Please also note that the above verse which was recited by Umar in the

above tradition, is not in present Quran.

The following Hadith is narrated without any Hadith number in Bukhari.

It is in the title of one of the chapter of Bukhari. Fortunately, it

was translated by the translator.

Sahih al-Bukhari, Arabic-English version, vol 9, p212:

{Between Traditions 9.281 and 9.282}

(21) CHAPTER. If a judge has to witness in favor of a litigant when

he is a judge or he had it before he became a judge (can he pass a

judgment in his favor accordingly or should he refer the case to

another judge before whom he would bear witness?). And the judge

Shuraih said to a person who sought his witness, "Go to the ruler so

that I may bear witness(before him) for you." And 'Ikrima said, "Umar

said to 'Abdur-Rahman bin 'Auf, 'If I saw a man committing illegal

sexual intercourse or theft, and you were the ruler (what would you

do)?. 'Abdur-Rahman said, 'I would regard your witness as equal to the

witness of any other man among the Muslims. 'Umar said, 'You have

said the truth.' 'Umar added:

If I were not afraid of the fact that people may say that 'Umar has

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

added to the Quran extra (verses), I would have written the Verse al-

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Rajm (stoning to death of married adulterers) with my own hands.

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

and Ma'iz confessed before the Prophet that he had committed illegal

intercourse, whereupon the prophet ordered him to be stoned to death.

It is not mentioned that the prophet sought witness of those who were

present there.

Hammad said, "If an adulterer confesses before a ruler once only, he

should be stoned to death." But al-Hakam said, "He must confess four

times.

My questions here are:

1)- Do you agree that Umar stated clearly that the verse famous as

Rajm was in Quran originally (or was revealed originally)?

2)- To discuss the second part, I have given it more closely below:

.-----------------------------------------------------------.

| If I were not afraid of the fact that people may say |

| that 'Umar has added to the Quran extra (verses), I |

| would have written the Verse Ar-Rajm (stoning to death |

| of married adulterers) with my own hands. |

|___________________________________________________________|

2.a)- Was Umar afraid of people talking behind him so and so?

2.b)- Was he afraid of God MORE at the same time he was saying?

(Was he MORE fearful of God, or afraid of people MORE than

God?)

2.c)- Is anybody allowed to be afraid of people when revealing the

truth about Quran is more important?

3)-

3.1)- If Umar were NOT afraid of people, would he have been

writing the verse inside of Quran by his hand or not?

3.2)- If you were Umar, with the same knowledge and courage, would

you have been adding this verse to Quran by your hand or

not?

4)-

4.1)- Was Umar aware of abrogation or not?

4.2)- Was he aware of abrogation more than present scholars or

not?

5)- Did he know that he should (or should NOT) have been adding the

verse inside of Quran if it is abrogated or not? (This is not accepted

by Shia. I will explain this situation very shortly. Some Sunnis say

that it can be abrogated practically, and remained OUTSIDE of Quran.

My question is that

Did he know that he should NOT have been adding this verse

inside Quran since it is only practically abrogated? )

In other words, if he knew the rule, why he insisted on adding it, If he

did not know that, is the above rule an invention of some of Sunni

people who wanted to justify missing this verse?

---------------------------------------------------------------------

Here is another example, that after the death of Prophet its is

alleged that the phrase "Him who created" has been added to verse 92:3.

One of the narrator of this counterversy is Abdullah bin Masud. As I

mentioned, The prophet clearly indicated (by Sunni sources) that

Abdullah Ibn Masud is one of whom should be trusted on the matter of

Quran.

-------

Sahih al-Bukhari Hadith: 6.468:

-------

Narrated Ibrahim:

The companions of 'Abdullah (Ibn Mas'ud) came to Abu Darda', (and

before they arrived at his home), he looked for them and found them.

Then he asked them,: 'Who among you can recite (Quran) as 'Abdullah

recites it?" They replied, "All of us." He asked, "Who among you knows

it by heart?" They pointed at 'Alqama. Then he asked Alqama. "How did

you hear 'Abdullah bin Mas'ud reciting Surat al-Lail (The Night)?"

Alqama recited:

'By the male and the female.' Abu Ad-Darda said, "I testify that I

^^^^^^^^^^^^^^^^^^^^^^^^^^^

heard me Prophet reciting it likewise, but these people want me to

^^^ ^^^^^^^^^^^^^^^^^^^^^^

recite it:--

'And by Him Who created male and female.' but by Allah, I will not

^^^^^^^^^^^^^^^ ^^^^^^^^^^^^^ ^^^^^^^^^^^

follow them."

^^^^^^^^^^^^

-------

Sahih al-Bukhari Hadith: 5. 85:

-------

Narrated 'Alqama:

...Abu Darda further asked, "How does 'Abdullah (bin Mas'ud) recite the

Surah starting with, 'By the Night as it conceals (the light)." (92.1)

Then I recited before him:

'By the Night as it envelops: And by the Day as it appears in

brightness; And by male and female.' (91.1-3) On this Abu Ad-Darda'

^^^^^^^^^^^^^^^^^^^^^^^

said, "By Allah, the Prophet made me recite the Surah in this way while

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

I was listening to him (reciting it)."

-------

Sahih al-Bukhari Hadith: 5.105:

-------

Narrated Alqama:

I went to Sham and was offering a two-Rak'at prayer; I said, "O Allah!

Bless me with a (pious) companion." Then I saw an old man coming

towards me, and when he came near I said, (to myself), "I hope Allah

has given me my request." The man asked (me), "Where are you from?" I

replied, "I am from the people of Kufa." He said, "Weren't there

amongst you the Carrier of the (Prophet's) shoes, Siwak and the

ablution water container? Weren't there amongst you the man who was

given Allah's Refuge from the Satan? And weren't there amongst you the

man who used to keep the (Prophet's) secrets which nobody else knew?

How did Ibn Um 'Abd (i.e. 'Abdullah bin Mas'ud) use to recite

Surat al-Layl (The Night; ch. 92)?" I recited:--

"By the Night as it envelops By the Day as it appears in brightness.

And by male and female." (92.1-3) On that, Abu Darda said, "By Allah,

^^^^^^^^^^^^^^^^^^^^^^^

the Prophet made me read the Verse in this way after listening to

him, but these people (of Sham) tried their best to let me say

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

something different."

^^^^^^^^^^^^^^^^^^^^^

-------------------------------------------

Comments:

Please read the Verse itself. It is

By Him Who created male and the female.' (92:3)

Do you see the word "Him who created" in that aayah?

If no, please verify the Quran that you have.

If yes, please tell us that these words are added to Quran or not?

As you see, what is written in the parentheses is missing in the

Hadith while it is in the Quran.

Do you think that the aayah is abrogated? If yes, please define

the word "abrogation " for us.

{Abrogation is to delete something from Quran by the order of the

prophet himself. For example, there is a rule for a while, then the

prophet brings God's order that the rule is extended and the previous

rule is not acceptable any more. Therefore, the previous rule is

abrogated. Now, do you think that "Him who created" is abrogated?

If yes, tell us what you understand from abrogation. Since these words

are added, there is no room for abrogation here. If something were

deleted, you could say that. Here, nothing is deleted from the present

Quran. Something is added already based on these traditions.}

Do you think that these words were explanatory words?

Your answer: Yes, they were:

Please tell us if the narrators of these traditions knew what is

aayah and what is explanatory(commentary) statement?

These narrators say that the people of their time did not recite

their way, however, THEY WILL NOT CHANGE ANYTHING, and THEY WILL

CONTINUE RECITING QURAN THAT WAY.

In addition, the commentary statements is not inside the Quran

itself. It is in tafsir. However, present Quran contains these

words "him who created" inside them. Now, please tell us that

the present Quran contains the commentary words of Sahabah or

not?

-----------------------------------------------------------------------

Sunnis narrated that after the death of prophet, Quran was gathered in

different ways, and by different people. Those who did not accept the

government' Quran (which was gathered by Abu-Bakr) kept their version

of Quran at home and did not show it publicly. However, they did

recite them as they wanted in public domain.

Abdullah Ibn Masud is one of famous narrators of sunni sources.

-------

Sahih al-Bukhari Hadith: 6.521:

-------

Narrated Masriq:

'Abdullah bin 'Amr mentioned 'Abdullah bin Masud and said, "I shall

ever love that man, for I heard the Prophet saying, 'Take (learn) the

Quran from four: 'Abdullah bin Masud, Salim, Mu'adh and Ubai bin

Ka'b.' " ^^^^^^^^^^^^^^^^^^ ^^^^^^^^

^^^^^

The prophet clearly indicated (by sunni sources) that

Abdullah Ibn Masud is one of whom should be trusted on the matter of

Quran.

He, himself, says that:

-------

Sahih al-Bukhari Hadith: 6.524:

-------

Narrated 'Abdullah (bin Mas'ud) : By Allah other than Whom none has

the right to be worshipped! There is no Sura revealed in Allah's Book

but I know at what place it was revealed; and there is no Verse

revealed in Allah's Book but I know about whom.

This man had a different Quran (based on Sunni sources) with a different

sequence of chapters and different set of aayaat. As I pointed out , he

narrated that one aayat inside the present Quran has an extra word

"Him Who created". and He told this to people in different area.

One of these differences are the last two chapters of Quran. He believed

that these two chapters are not Quranic chapters and they are only some

prayers (Du'aa).

Please read the following traditions very carefully.

-------

Sahih al-Bukhari Hadith: 6.501:

-------

Narrated Zirr bin Hubaish:

I asked Ubai bin Ka'b, "O Abu AlMundhir! Your brother, Ibn Mas'ud said

so-and-so (i.e., the two Mu'awwidh-at do not belong to the Quran)."

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Ubai said, "I asked Allah's Apostle about them, and he said, 'They

have been revealed to me, and I have recited them (as a part of the

^^^^^^^^^^^^^^^^

Quran)," So Ubai added, "So we say as Allah's Apostle has said."

^^^^^^

-------

Sahih al-Bukhari Hadith: 6.500:

-------

Narrated Zirr bin Hubaish:

I asked Ubai bin Ka'b regarding the two Muwwidhat (Surats of taking

^^^^^^^^^^^^^^^^^^^^^^^^^^^

refuge with Allah). He said, "I asked the Prophet about them, He said,

'These two Surats have been recited to me and I have recited them (and

^^^^^^

are present in the Quran).' So, we say as Allah's Apostle said (i.e.,

^^^^^^^^^^^^^^^^^^^^^^^^^

they are part of the Quran"

%%%% %%%% %%%% Note: %%%% %%%% %%%%

The explanations inside the parentheses are from the translator (Muhammad

Muhsin Khan, University of al-Medina, Saudi Arabia). They are not mine.

%%%% %%%% %%%% %%%% %%%% %%%%

My comments:

1)- Do you agree that the speaker of these two traditions are "Ubai-ibn-

Ka'b"?

2)- Do you agree that he was talking about these two chapters of Quran?

3)- Do you agree that in the first Hadith, the subject is about "Ibn-

Masud"?

4)- Do you agree that Ubai-Ibn-Ka'b said that these two chapters are

inside of Quran, and Ibn-Masud thought that these two are not inside of

Quran?

5)- Do you trust Ubai-Ibn-Ka'b on this matter, or do you trust

"Ibn-Masud" on THIS matter?

6)- If you reject any of them, how do you justify your act with the

first Hadith in this article where both of them are trusted by the

prophet? How can you REMOVE and NOT remove these two chapters from

Quran? Please explain, bring evidences, and references for any Hadith

you may quote. Thanks. (I already know what you may quote, so please

be careful in quoting them.)

As I said, these traditions are REJECTED by Shia since they are clearly

illogical, and against the true content of Quran.

This man, Abdullah-Ibn-Masud, had a different set of Quran too.

Please read the following Hadith and explain to us whether the Quran

of Abdullah Ibn Masud was the same as your Quran.

-------

Sahih al-Bukhari Hadith: 6.518:

-------

Narrated Shaqiq:

Abdullah said, "I learnt An-Naza'ir which the Prophet used to recite

in pairs in each Rak'a." Then Abdullah got up and Alqama accompanied

him to his house, and when Alqama came out, we asked him (about those

Suras). He said, "They are twenty Suras that start from the beginning

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

of al-Mufassal, according to the arrangement done be Ibn Mas'ud, and

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

end with the Suras starting with Ha Mim, e.g. Ha Mim (the Smoke). and

"About what they question one another?" (78.1)

--------------------------------------------------------------

-------

Sahih al-Bukhari Hadith: 6.514:

-------

Narrated 'Umar bin al-Khattab:

I heard Hisham bin Hakim reciting Surat al-Furqan during the lifetime

of Allah's Apostle and I listened to his recitation and noticed that

he recited in several different ways which Allah's Apostle had not

taught me. I was about to jump over him during his prayer, but I

controlled my temper, and when he had completed his prayer, I put his

upper garment around his neck and seized him by it and said, "Who

taught you this Surah which I heard you reciting?" He replied, "Allah's

Apostle taught it to me." I said, "You have told a lie, for Allah's

Apostle has taught it to me in a different way from yours." So I

^^^^^^^^^^^^^^^^

dragged him to Allah's Apostle and said (to Allah's Apostle),

"I heard this person reciting Surat al-Furqan in a way which you

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

haven't taught me!" On that Allah's Apostle said, "Release him, (O

^^^^^^^^^^^^^^^^^

'Umar!) Recite, O Hisham!" Then he recited in the same way as I heard

him reciting. Then Allah's Apostle said, "It was revealed in this

^^^^^^^^^^^^^^^^^^^^^^^

way," and added, "Recite, O 'Umar!" I recited it as he had taught me.

^^^^

Allah's Apostle then said, "It was revealed in this way. This Quran

^^^^^^^^^^^^^^^^^^^^^^^^^^^^

has been revealed to be recited in seven different ways, so recite of

^^^^^^^^^^^^^^^^^^^^^^^^

it whichever (way) is easier for you (or read as much of it as may be

^^^^^^^^^

easy for you)."

-------

Sahih al-Bukhari Hadith: 6. 53:

-------

Narrated Ibn Az-Zubair:

I said to 'Uthman bin 'Affan (while he was collecting the Quran)

regarding the Verse:-- "Those of you who die and leave wives ..."

(2.240) "This Verse was abrogated by an other Verse. So why should you

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

write it? (Or leave it in the Quran)?" 'Uthman said. "O son of my

^^^^^^^^

brother! I will not shift anything of it from its place."

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

-------

Sahih al-Bukhari Hadith: 6. 60:

-------

Narrated Ibn Az-Zubair:

I said to 'Uthman, "This Verse which is in Surat-al-Baqara:

"Those of you who die and leave widows behind...without turning them

out." has been abrogated by another Verse. Why then do you write it

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ^^^^^^^^^^^^^^^^^^^^^^^

^^^^^^^^^^^^^^

(in the Quran)?" 'Uthman said. "Leave it (where it is), O the son of

my brother, for I will not shift anything of it (i.e. the Quran) from

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

its original position."

^^^^^^^^^^^^^^^^^^^^^

My comments: If the previously mentioned verses which are alleged to be in

Quran as Sahih al-Bukhari claims, are abrogated, then why are they missing

in the Quran? How can we justify the last two traditions? More over, how

can something become abrogated after the death of Prophet?

If a verse is abrogated, there has to be an existing verse which

is better or equal than the previous one. This is what Quran testifies:

None of Our revelations do We abrogate or cause to be forgotten,

but We substitute something better or similar Do you not know that

Allah has power over all things? (Quran 2:106)

Thus the abrogated and abrogating verses are always in pair.

As the above Sunni traditions confirm, the abrogated verse must be in

Quran. There are quite a few verses in present Quran which are clearly

stated in Tafaseer (of Sunni and Shia) that specific verses are abrogated

by such and such verses. The only abrogated verses which do not exist

in the Quran are those which Allah cause them to be "FORGOTTEN" (see

the above verse of Quran). Since the forgotten verses were not in the

mind of the prophet and the people, it is normal that these verses

are not in the present Quran, since nobody could remember them because

of Allah's will.

The traditions mentioned from Sihah Sittah claim that some verses in Quran

are missing and the companions not only * remember * them, but also recite

them in public. So it can not be abrogated since it is not forgotten nor

we have any similar verses (abrogating pairs) in Quran for them. Moreover,

the abrogation is only at the time of Prophet, and not after his death.

However some of the above traditions allege that some companions believed

that people after the death of Prophet have CHANGED the words of Quran,

however, THEY WILL NOT CHANGE ANYTHING, and THEY WILL CONTINUE RECITING

THEIR OWN VERSION OF QURAN. Abrogation can not be an answer for such

disputes.

Also al-Hakim An-Nisaboori in his book "Al-Mustadrak" in the section of

commentary on the Quran, part two, p224, reported that Ubai

Ibn Kaab (whom the Prophet called the leader of al-ansar), said

that the Messenger of God said to him:

Certainly the Almighty commanded me to read the Quran in

front of you, and he read "The unbelievers from the people

of the Book and the pagans will not change their way until

they see the evidence. Those who disbelieve among the people

of the scripture and the idolaters could not change until the

clear proof came unto them. A Messenger from Allah, reading

purified pages..." And of the very excellent part of it:

"Should Ibn Adam ask for a valley full of wealth and I grant it to

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

him, he would ask for another valley. And if I grant him that, he

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

would ask for a third valley. Nothing would fill the abdomen of Ibn

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Adam except the soil. God accepts the repentance of anyone who

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

repents. The religion in the eyes of God is the Hanafiyah (Islam)

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

rather than Yahudiyya (Judaism) or Nasraniya (Christianity). Whoever

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

does good, his goodness will not be denied."

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

Sunni reference: al-Mustadrak by al-Hakim, section of commentary on the

Quran, v2, p224

Al-Hakim wrote: This is an authentic Hadith. al-Dhahabi also considered

it authentic in his commentary (on al-Mustadrak). al-Hakim reported that

Obei Ibn Kabb used to read:

"Those who disbelieved had set up in their hearts the

zealotry of the age of ignorance; and if you had had a similar

zealotry, the Sacred Mosque would have been corrupted, and God

[would have] brought down His peace of reassurance upon His Messenger"

When al-Hakim said this is authentic according to the standards of the two

sheikhs (Al-Bukhari and Muslim)!!! and when al-Dhahabi also considered it

authentic in his Commentary on al-Mustadrak, v2, pp 225-226, and when

Muslim report similar to this from Abu Musa Ash'ari which I mentioned

earlier, then what will be the conclusion?

Those who claim that anyone who has recoded a tradition which implies the

incompleteness of Quran is Kafir, should first pass this verdict for

al-Bukhari, Muslim, al-Hakim, because they testified that such absurd

traditions are authentic and have named their book "Sahih"! This is

while the author of al-Kafi never claimed that his book is all-authentic,

and mentioned that those traditions which contradict Quran should be

rejected.

Furthermore, let's suppose that al-Kulaini in his book, al-Kafi, had

recorded some traditions which may imply the incompleteness of Quran. Why

should all the Shia be accused of the belief in the incompleteness of the

Quran? al-Kulaini was not an infallible, and if a scholar like him makes

a mistake in recording a tradition which later found to be weak, why should

we attribute the mistake to millions of the Shia? If such an accusation is

possible and permissible, why should we not accuse all the Sunnis of the

belief of the incompleteness of the Quran because they are the followers

of Umar who was quoted by al-Bukhari, Muslim, Ahmad Ibn Hanbal and Ibn

Mardawayh to have said that the Quran was incomplete, and that more than

200 verses were deleted? Why should Umar, Aisha, Abu Musa not be accused of

the same thing because of all of them stated the incompleteness of the

Quran?

We believe that the Quran as it is now is the entire Quran without any

subtraction or addition. It is the Quran which no false hood from the era

of pre revelation or post revelation entered it. It is a revelation from

the Mighty, the Praised. Allah promised that He will protect the Quran. He

said:

"Certainly We sent down the Reminder (i.e., Quran), and certainly

we shall protect it" (Quran 15:9)

|. . | | | |. | /. || |. |.. . |. |

. q_D_9 |_7_| 4_| |_, | q _)]_|| |_,_| _, . _7_, |_, |

(_) / / / / (_)

It is the Quran through which the Messenger and the Members of his House

commanded us to test the authenticity of every Hadith, and accept the

Hadith that agrees with the Quran and reject the Hadith which contradicts

the Quran. We believe that whoever says that the Quran is incomplete, or

was added is completely wrong. What was reported on this subject from Umar,

Abu Musa, Bukhari, Muslim, Ahmad Hanbal, al-Hakim, and Kulaini is

completely rejected and absolutely unacceptable, if they want to mean the

incompleteness of Quran.

Despite the Sunni brothers who believe they have some authentic books,

Shi'a believe that only Quran is all-authentic, and all the traditions

attributed to prophet and Imams, are subject to check with well-

understood concepts in Quran.

Some of the references of this article:

- Sahih Bukhari printed by Muhammad Ali Subaih in Egypt

- Sahih al-Bukhari, Arabic English version

- Sahih Muslim printed by Muhammad Ali Subaih in Egypt

- Sahih Muslim, English version

- Mustadrak by Hakim printed by al-Nasr in al-Riyadh 1335

- Musnad of Ahmad Ibn Hanbal, printed Sader Beirute Lebenon 1969

 

Shia evidences against the possibility of distortion in Quran

__________________________________________________

 

As a Muslim we all believe that every vital thing is present in the Holy Quran. Since it talks about everything then it also talks about itself as well. There exist many verses in the Holy Quran which clearly reject any possibility of distortion in the Quran and and refute any suggestion of external interference in it. These verses prove that nothing until the day of judgment shall alter its authority or honor and become the reason of failure in its reverence. Those verses are as follows:

. . . And if it had been from any other than Allah, they would surely have found in it much discrepancy. (Quran, 4 :82)

Surely We have revealed the Reminder and We will most surely be its guardian. (Quran, 15:9)

According to Sahih reports the “Reminder” in the cited verse means the Quran which Allah (swt) revealed to his beloved Apostle and took the responsibility of its protection from its first revelation until Qiyamah.

Do not move your tongue with it to make haste with it, Surely on Us (devolves) the collecting of it and the reciting of it. Therefore when We have recited it, follow its recitation. Again on Us (devolves) the explaining of it. (Quran 75: 16-19)

According to Ibn Abbas (ra):

“Surely on Us (devolves) the collecting of it” means: “its collection is incumbent on us while reading it is incumbent on you so that it should remain protected so that its recitation becomes possible. Thus do not be doubtful in it and do not think that any of its words have been dead or lost” 

Majma al Bayan, Volume 5 page 297 by Tabarsi

Evidence two: Hadiths from the Holy Prophet (s) and Imams (as)

 

After the Quran, the Sunnah is the second source of guidance for Muslims that form the basis for our beliefs and instructions that have reached us from different Sahih sources. It is therefore incumbent on Muslims to find those things in the Sunnah that cannot be found clearly in the Quran and should get the tafseer of all those verses from Sunnah that may seem to be difficult to understand with doubts over their actual meanings. We should accordingly adhere to the path of the Sunnah, whilst the Quran also instructs us to do likewise. We read in the Glorious Quran:

..and whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back… (Quran 59:7)

“Obey Allah and Obey his Prophet and worry, and be warned that the Prophet’s duty is only to deliver the message clearly” (Surah al Maidah verse 92)

Following the instructions of these verses when turn to the Sunnah, we find a plethora of hadiths that evidence that the present Quran without any additions and deletions is the same that was revealed by Allah (swt) to his Prophet Muhammad (s). Such Hadiths fall under seven categories.

Type One: Hadiths that require the Quran to judge the Hadith itself

There are numerous Hadiths that tell us when we find two contradictory Hadiths the correct method should be to measure such Hadith against the Quran and determine whether they either contradict or conform with the Quran. Those Hadith that contradict the Quran should be rejected; the Hadith that conform it should be accepted. Had any distortion taken place in the verses or Surahs of the Quran, the Imams (as) would have never narrated this method from their forefather the Holy Prophet (s). We would like to present such hadith.

“Imam Raza (as) stated: When you find two contradictory reports about same matter then present both of them before the Quran since it contains instruction of every Halal and Haram [matter]. Therefore whichever is in accordance to the Quran adhere to it while present the one before Sunnah of Prophet (s) which is not present in Quran” 

Ayoon Akhbar Raza, Volume 2 page 20 by Sheikh Saduq

Imam Jafar (as) narrates from his father who from narrates from his father who narrates from Ameer al Momineen (as): Verily every Haq is a reality and every Thawab is Noor. Thus take whatever is in accordance to the Quran and leave whatever is against it” 

Amali, page 368 by Sheikh Saduq

“Imam Muhammad Taqi (as) states: Whenever Haqaiq are mentioned, their evidences should be sought from the Quran. Thus, if there are arguments about those evidences then it is incumbent to adhere to them and no one save people of arrogance would disagree about them” 

Tauhfa al Aqool, page 343 by Behrani

Imam Jafar Sadiq (as) stated: When two different hadiths reach you then present both of them before book of Allah, if it is in accordance then take it, if it contradict it, then abandon it” 

Arasail, page 446 by Sheikh al Ansari

These and similar traditions prove that there is no distortion to the Book of Allah (swt) and it is in same manner as it was revealed to our Holy Prophet [a] due to the fact that had any distortion taken place it would not have acted as the sole / final authority to check every hadith, including those inferring distortions to the Quran and to accept those that are in accordance to the Book of Allah and reject those that conflict with it.

Type Two: Hadith Thaqlain

As we all know that Holy Prophet (s) clearly instructed us to follow the book of Allah and his Ahlulbayt (as).

Prophet said: Verily, I am leaving behind two precious things (thaqalayn) among you: the Book of God and my kindred (`itrah), my household (Ahl alBayt), for indeed, the two will never separate until they come back to me by the Pond (of alKawthar on the Judgement’s Day).

This hadith demonstrates that all the Quranic verses had already been complied during the era of the Holy Prophet (s) since this enables us to understand the usage of “kitab” [book] here. This is because the word “Kitab” has been used in many Quranic verses. Moreover and most importantly this hadith also demands that until Qayamah, the Quran would remain in the same manner as it was during the time of our Holy Prophet (s) so that all Muslims, nay all mankind attain guidance from these two combined elements i.e. the Quran and Ahlulbayt (as) since the words and authenticity of this hadith prove such an aim. If the Quran did not remain in its actual form then this would mean that the Holy Prophet (s) (God forbid) did not know what would happen to his Ummah after him or that the Quran would be incapable of providing correct guidance to the entire Ummah. Verily no Muslim could even think let alone entertain either of these notions.

 

Type Three: Traditions about earning rewards for reciting the complete Surah in prayers

There are some traditions that evidence rewards for reciting particular complete Surahs during prayers or the complete Quran during the Holy month of Ramadan. Had any distortion taken place in the Quran such hadith would carry no value and be meaningless, afterall what be the sense in memorizing Surah that were distorted? Hereunder are some of the hadiths on the topic.

Imam Baqar(as) narrates from his father who from his father who narrates from the Holy Prophet (s): Whoever recites ten verses in a night shall not be counted amongst the heedless ones and whoever recites fifty verse shall be counted among Daakireen [speakers]. Whoever recites a hundred verses shall be counted amongst the grateful ones. Whoever recites two hundred verses shall be counted amongst those who fear Allah. Whoever recites three hundred shall be counted amongst the successful ones. Whoever recited five hundred verses shall be counted amongst the Mujtahideen. Whoever recites one thousand verses shall receive many rewards” 

1. Al Kafi, Volume 2 page 448

2. Amali, page 59-60 by Sheikh Saduq

Imam Muhammad Baqar (as) states: When someone performs Witr and recites Mauzatain and Surah Ikhlas, it is said to him: O man of Allah ! Your Witr has been accepted by Allah”. 

1. Amali, page 60 by Sheikh Saduq

2. Thawab al A’maal, page 157 by Sheikh Saduq

Note: Mauzatain refers to two Surahs of the Quran i.e. Surah Falaq & Surah Naas.

Imam Jafar Sadiq (as) states: The recitation of the Quran is incumbent on you because the ranks of Paradise will be based on the number of verses of Quran. Thus on the day of Qayamah it will be said to the Qari of the Quran: Keep reciting and keep ascending”. The number of ranks that he is granted shall correspond to the number of verses he recites” 

1. Amali, page 359 by Sheikh Saduq

2. Thawab al A’maal, page 157 by Sheikh Saduq

Imam Jafar Sadiq (as) states: It is incumbent for those from our Shia that the believer [Momin] recite on the preceding Friday night Surah Jum`a and Surah ( Smai Isma Rabakal A`ala..). Verily this was the act of the Prophet (s) it is what he used to, its reward is with Allah, whether He grants him paradise” 

Thawab al A’maal, page 146

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(salam)

 

It is really strange how constantly they pick shia Scholars to show that they are believing in Tahreef. But Unknowingly they don't seems to realize that how majority of them too believe in Tahreef, for like not believing in "Bismillah" as a part of Surah. 

 

(wasalam)

Edited by aquibriz

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Interesting.

I know you didn't read what I wrote because of your Ignorant response.Do not say I believe that Quran is Muharaf (istaghfralla) When I don't. Dont tell me what I believe what I just told you.  Then you cannot deny that there are many narrations in Sunni books also: There are some traditions in Sihah Sittah (six authentic Sunni collections)which are not accepted by Shia scholars. Among them, some are talking aboutthe changes made in Quran * after * the death of the Prophet. As I willshow, in some Sunnis report 345 verses, two chapters of Quran (one of whichis was as much as ch.9 in length) are missing from Quran. Here I give yousome references in Sahih al-Bukhari, Sahih Muslim, and other importantcollections which falsely allege that Quran is incomplete. Let me firststart with Sahih Muslim.============Sahih Muslim============Muslim in the Seventh ( 7th ) part of his Sahih, in the book of AlZakat about the virtue of being satisfied with what ever God givesabout urging people to have that virtue, pp 139-140 (Arabic),reported that Abu al-Aswad reported that his father said :*(For English version of Sahih Muslim see)**(Chapter CCCXCI, p500, Tradition #2286)*Abu Musa al-Ashari invited the Quran readers of Basra. Threehundred ( 300 ) readers responded to his invitation. He toldthemYou are the readers and the choice of the People ofBasra. Recite the Quran and don't neglect it. Otherwise a long time may elapse and your hearts will nehardened as the hearts of those who came before youwere hardened.We used to read a Chapter from the Quran similar to^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^Bara'ah in length and seriousness, but I forgot it.^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^I can remember from the Chapter only the followingwords :Should a son of Adam own two valleys full of wealth, he should^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^seek a third valley and nothing would fill Ibn Adam's abdomen^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^but the soil.^^^^^^^^^^^^We also used to read a chapter similiar to the Musabbihat and I^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^forgot it. I only remember out of it the following:"Oh you who believe, why do you say what you do not do? (which isnow in another place in Quran 61:2) Thus a testimony shall bewritten on your necks and you will be questioned about it on theday of judgment." (which is a little different than what is inanother place in Quran 17:13)It is obvious that the above underlined words which Abu Musa mentioned arenot from the Quran nor they are similar to any of the Words of God in theQuran. It is amazing that Abu Musa claims that two ( 2 ) chapters from theQuran are missing one of them is similar to Bara'ah in length!!! Thefollowing traditions are before the above tradition in Sahih Muslim:Sahih Muslim (English), Chapter CCCXCI, Tradition #2282:Anas reported Allah's Messenger (may peace be upon him) as saying: "Ifthe son of Adam were to possess two valleys of riches, he would longfor the third one. And the stomach of the son of Adam is not filledbut with dust. And Allah returns to him who repents."Sahih Muslim (English), Chapter CCCXCI, Tradition #2283:Anas b. Malik reported: I heard the Messenger of Allah (peace beupon him) as saying this (the sentence of the above tradition),but I do not know whether this thing was revealed to him or not,^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^but he said so.^^^^^^^^^^^^^^^^^^^^^^^^^^^^Sahih Muslim (English), Chapter CCCXCI, Tradition #2284:Anas b. Malik reported Allah's Messenger (may peace be upon him) assaying: If there were two valleys of gold for the son of Adam, hewould long for another one, and his mouth will not be filled withdust, and Allah returns to him who repents.Sahih Muslim (English), Chapter CCCXCI, Tradition #2285:Ibn Abbas reported Allah's Messenger (may peace be upon him) assaying: If there were for the son of Adam a valley full of riches, hewould long to possess another one like it, and Ibn Adam does not feelsatisfied but with dust. And Allah returns to him who returns (toHim). Ibn Abbas said: I do not know whether it is from Quran or not,^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^and in the narration transmitted by Zubair it was said: I do not know^^^^^^^^^^^^^whether it is from the Quran, and he made no mention of Ibn Abbas.^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^Muslim also reported in the book of nursing ( al-Ridha ), v10pages 29 (Arabic), that Aisha said the following :There was in what was revealed in the Quran that ten ( 10 ) timesof nursing known with certainty makes the nursing woman a motherof the nursed child. This number of nursing would make the woman'Haram' to the child. Then this verse was replaced by ' five ( 5 )known nursing ' to make the woman forbidden to the child. TheProphet died while these words were recorded and read in the Quran.Also al-Zamakhshari recorded that Aisha said that the Quranic verseenjoining stoning for adultery was written on a leaf, but the leafwas accidentally eaten by a goat while the Prophet Muhammad was on hisdeath-bed, and thus the verse was lost.Umar [reportedly] Said Chapter 33 Is Incomplete:al-Muttaqi Ali Ibn Husam al-Din in his book ( Mukhtasar Kanz al-Ummal,printed on the margin of Imam Ahmed's Musnad, v2, p2 ) in his Hadith aboutchapter 33, that said Ibn Mardawayhreported that Huthaifah said:Umar said to me : How many verses are contained in theChapter al-Ahzab ? I said 72 ( seventy two ) or 73 ( seventythree ) verses. He said : It was almost as long as the chapter^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^of the Cow, which contains 287 ( two eighty seven ) verses, and^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^in it there was the verse of stoning.If we take the report of Ibn Mardawayh which Huthaifah attributed to Umarin which he said that the Chapter of al-Ahzab, which contained 72 ( Seventytwo ) verses, was as long as the Chapter of the Cow ( containing 287 ) andtake the report of Abu Musa which says that a chapter equal in length tothe Chapter of Bara'ah ( contains 130 ) was deleted from the Quran, thenthe deletion in the Quran according to these reports would be 345 Verses.^^^^^^^^^^^================Sahih al-Bukhari================Al-Bukhari recorded in his Sahih, v8, pp 209-210, thatIbn Abbas reported that Umar Ibn al-Khattab said the following ina discourse which he delivered during the last years of the caliphate.*(For Arabic-English version of Sahih al-Bukhari see 8.817:)*When Umar performed his last Hajj, he said:^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^Certainly Allah sent Muhammad with the truth and revealedhim the Book. One of the revelations which came to himwas the verse of stoning. We read it and understood it.The Messenger of God stoned and we stoned after him. I amconcerned that if time goes on, some one may say ' By Godwe do not find the verse of stoning in the Book of God ';thus, the Muslims will deviate by neglecting a commandmentthe Almighty revealed.Again, we used to read in what we found in the Book of God :^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^Do not deny the fatherhood of your fathers in contempt^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^because it is a disbelief on your part to be ashamed of^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^your fathers.^^^^^^^^^^^^More references of similar tradition:- Musnad Ahmad Ibn Hanbal (in the Musnad of Umar under the caption ofthe Hadith al-Saqeefah, pp 47,55)- Sirah of Ibn Hisham (Pub. by Issa al-Babi al-Halabi of Egypt 1955),v2, p658The above Hadith in Sahih al-Bukhari (Tradition 8.817 ) as well assimilar ones in Sahih al-Bukhari (Tradition 8.816 and 9.424(B)) all say"Umar's last Hajj". Would you tell us when this Hadith could have beentold originally? How long had it been passed by then from the death ofprophet? Or from the gathering of Quran?Please also note that the above verse which was recited by Umar in theabove tradition, is not in present Quran.The following Hadith is narrated without any Hadith number in Bukhari.It is in the title of one of the chapter of Bukhari. Fortunately, itwas translated by the translator.Sahih al-Bukhari, Arabic-English version, vol 9, p212:{Between Traditions 9.281 and 9.282}(21) CHAPTER. If a judge has to witness in favor of a litigant whenhe is a judge or he had it before he became a judge (can he pass ajudgment in his favor accordingly or should he refer the case toanother judge before whom he would bear witness?). And the judgeShuraih said to a person who sought his witness, "Go to the ruler sothat I may bear witness(before him) for you." And 'Ikrima said, "Umarsaid to 'Abdur-Rahman bin 'Auf, 'If I saw a man committing illegalsexual intercourse or theft, and you were the ruler (what would youdo)?. 'Abdur-Rahman said, 'I would regard your witness as equal to thewitness of any other man among the Muslims. 'Umar said, 'You havesaid the truth.' 'Umar added:If I were not afraid of the fact that people may say that 'Umar has^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^added to the Quran extra (verses), I would have written the Verse al-^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^Rajm (stoning to death of married adulterers) with my own hands.^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^and Ma'iz confessed before the Prophet that he had committed illegalintercourse, whereupon the prophet ordered him to be stoned to death.It is not mentioned that the prophet sought witness of those who werepresent there.Hammad said, "If an adulterer confesses before a ruler once only, heshould be stoned to death." But al-Hakam said, "He must confess fourtimes.My questions here are:1)- Do you agree that Umar stated clearly that the verse famous asRajm was in Quran originally (or was revealed originally)?2)- To discuss the second part, I have given it more closely below:.-----------------------------------------------------------.| If I were not afraid of the fact that people may say || that 'Umar has added to the Quran extra (verses), I || would have written the Verse Ar-Rajm (stoning to death || of married adulterers) with my own hands. ||___________________________________________________________|2.a)- Was Umar afraid of people talking behind him so and so?2.b)- Was he afraid of God MORE at the same time he was saying?(Was he MORE fearful of God, or afraid of people MORE thanGod?)2.c)- Is anybody allowed to be afraid of people when revealing thetruth about Quran is more important?3)-3.1)- If Umar were NOT afraid of people, would he have beenwriting the verse inside of Quran by his hand or not?3.2)- If you were Umar, with the same knowledge and courage, wouldyou have been adding this verse to Quran by your hand ornot?4)-4.1)- Was Umar aware of abrogation or not?4.2)- Was he aware of abrogation more than present scholars ornot?5)- Did he know that he should (or should NOT) have been adding theverse inside of Quran if it is abrogated or not? (This is not acceptedby Shia. I will explain this situation very shortly. Some Sunnis saythat it can be abrogated practically, and remained OUTSIDE of Quran.My question is thatDid he know that he should NOT have been adding this verseinside Quran since it is only practically abrogated? )In other words, if he knew the rule, why he insisted on adding it, If hedid not know that, is the above rule an invention of some of Sunnipeople who wanted to justify missing this verse?---------------------------------------------------------------------Here is another example, that after the death of Prophet its isalleged that the phrase "Him who created" has been added to verse 92:3.One of the narrator of this counterversy is Abdullah bin Masud. As Imentioned, The prophet clearly indicated (by Sunni sources) thatAbdullah Ibn Masud is one of whom should be trusted on the matter ofQuran.-------Sahih al-Bukhari Hadith: 6.468:-------Narrated Ibrahim:The companions of 'Abdullah (Ibn Mas'ud) came to Abu Darda', (andbefore they arrived at his home), he looked for them and found them.Then he asked them,: 'Who among you can recite (Quran) as 'Abdullahrecites it?" They replied, "All of us." He asked, "Who among you knowsit by heart?" They pointed at 'Alqama. Then he asked Alqama. "How didyou hear 'Abdullah bin Mas'ud reciting Surat al-Lail (The Night)?"Alqama recited:'By the male and the female.' Abu Ad-Darda said, "I testify that I^^^^^^^^^^^^^^^^^^^^^^^^^^^heard me Prophet reciting it likewise, but these people want me to^^^ ^^^^^^^^^^^^^^^^^^^^^^recite it:--'And by Him Who created male and female.' but by Allah, I will not^^^^^^^^^^^^^^^ ^^^^^^^^^^^^^ ^^^^^^^^^^^follow them."^^^^^^^^^^^^-------Sahih al-Bukhari Hadith: 5. 85:-------Narrated 'Alqama:...Abu Darda further asked, "How does 'Abdullah (bin Mas'ud) recite theSurah starting with, 'By the Night as it conceals (the light)." (92.1)Then I recited before him:'By the Night as it envelops: And by the Day as it appears inbrightness; And by male and female.' (91.1-3) On this Abu Ad-Darda'^^^^^^^^^^^^^^^^^^^^^^^said, "By Allah, the Prophet made me recite the Surah in this way while^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^I was listening to him (reciting it)."-------Sahih al-Bukhari Hadith: 5.105:-------Narrated Alqama:I went to Sham and was offering a two-Rak'at prayer; I said, "O Allah!Bless me with a (pious) companion." Then I saw an old man comingtowards me, and when he came near I said, (to myself), "I hope Allahhas given me my request." The man asked (me), "Where are you from?" Ireplied, "I am from the people of Kufa." He said, "Weren't thereamongst you the Carrier of the (Prophet's) shoes, Siwak and theablution water container? Weren't there amongst you the man who wasgiven Allah's Refuge from the Satan? And weren't there amongst you theman who used to keep the (Prophet's) secrets which nobody else knew?How did Ibn Um 'Abd (i.e. 'Abdullah bin Mas'ud) use to reciteSurat al-Layl (The Night; ch. 92)?" I recited:--"By the Night as it envelops By the Day as it appears in brightness.And by male and female." (92.1-3) On that, Abu Darda said, "By Allah,^^^^^^^^^^^^^^^^^^^^^^^the Prophet made me read the Verse in this way after listening tohim, but these people (of Sham) tried their best to let me say^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^something different."^^^^^^^^^^^^^^^^^^^^^-------------------------------------------Comments:Please read the Verse itself. It isBy Him Who created male and the female.' (92:3)Do you see the word "Him who created" in that aayah?If no, please verify the Quran that you have.If yes, please tell us that these words are added to Quran or not?As you see, what is written in the parentheses is missing in theHadith while it is in the Quran.Do you think that the aayah is abrogated? If yes, please definethe word "abrogation " for us.{Abrogation is to delete something from Quran by the order of theprophet himself. For example, there is a rule for a while, then theprophet brings God's order that the rule is extended and the previousrule is not acceptable any more. Therefore, the previous rule isabrogated. Now, do you think that "Him who created" is abrogated?If yes, tell us what you understand from abrogation. Since these wordsare added, there is no room for abrogation here. If something weredeleted, you could say that. Here, nothing is deleted from the presentQuran. Something is added already based on these traditions.}Do you think that these words were explanatory words?Your answer: Yes, they were:Please tell us if the narrators of these traditions knew what isaayah and what is explanatory(commentary) statement?These narrators say that the people of their time did not recitetheir way, however, THEY WILL NOT CHANGE ANYTHING, and THEY WILLCONTINUE RECITING QURAN THAT WAY.In addition, the commentary statements is not inside the Quranitself. It is in tafsir. However, present Quran contains thesewords "him who created" inside them. Now, please tell us thatthe present Quran contains the commentary words of Sahabah ornot?-----------------------------------------------------------------------Sunnis narrated that after the death of prophet, Quran was gathered indifferent ways, and by different people. Those who did not accept thegovernment' Quran (which was gathered by Abu-Bakr) kept their versionof Quran at home and did not show it publicly. However, they didrecite them as they wanted in public domain.Abdullah Ibn Masud is one of famous narrators of sunni sources.-------Sahih al-Bukhari Hadith: 6.521:-------Narrated Masriq:'Abdullah bin 'Amr mentioned 'Abdullah bin Masud and said, "I shallever love that man, for I heard the Prophet saying, 'Take (learn) theQuran from four: 'Abdullah bin Masud, Salim, Mu'adh and Ubai binKa'b.' " ^^^^^^^^^^^^^^^^^^ ^^^^^^^^^^^^^The prophet clearly indicated (by sunni sources) thatAbdullah Ibn Masud is one of whom should be trusted on the matter ofQuran.He, himself, says that:-------Sahih al-Bukhari Hadith: 6.524:-------Narrated 'Abdullah (bin Mas'ud) : By Allah other than Whom none hasthe right to be worshipped! There is no Sura revealed in Allah's Bookbut I know at what place it was revealed; and there is no Verserevealed in Allah's Book but I know about whom.This man had a different Quran (based on Sunni sources) with a differentsequence of chapters and different set of aayaat. As I pointed out , henarrated that one aayat inside the present Quran has an extra word"Him Who created". and He told this to people in different area.One of these differences are the last two chapters of Quran. He believedthat these two chapters are not Quranic chapters and they are only someprayers (Du'aa).Please read the following traditions very carefully.-------Sahih al-Bukhari Hadith: 6.501:-------Narrated Zirr bin Hubaish:I asked Ubai bin Ka'b, "O Abu AlMundhir! Your brother, Ibn Mas'ud saidso-and-so (i.e., the two Mu'awwidh-at do not belong to the Quran)."^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^Ubai said, "I asked Allah's Apostle about them, and he said, 'Theyhave been revealed to me, and I have recited them (as a part of the^^^^^^^^^^^^^^^^Quran)," So Ubai added, "So we say as Allah's Apostle has said."^^^^^^-------Sahih al-Bukhari Hadith: 6.500:-------Narrated Zirr bin Hubaish:I asked Ubai bin Ka'b regarding the two Muwwidhat (Surats of taking^^^^^^^^^^^^^^^^^^^^^^^^^^^refuge with Allah). He said, "I asked the Prophet about them, He said,'These two Surats have been recited to me and I have recited them (and^^^^^^are present in the Quran).' So, we say as Allah's Apostle said (i.e.,^^^^^^^^^^^^^^^^^^^^^^^^^they are part of the Quran"%%%% %%%% %%%% Note: %%%% %%%% %%%%The explanations inside the parentheses are from the translator (MuhammadMuhsin Khan, University of al-Medina, Saudi Arabia). They are not mine.%%%% %%%% %%%% %%%% %%%% %%%%My comments:1)- Do you agree that the speaker of these two traditions are "Ubai-ibn-Ka'b"?2)- Do you agree that he was talking about these two chapters of Quran?3)- Do you agree that in the first Hadith, the subject is about "Ibn-Masud"?4)- Do you agree that Ubai-Ibn-Ka'b said that these two chapters areinside of Quran, and Ibn-Masud thought that these two are not inside ofQuran?5)- Do you trust Ubai-Ibn-Ka'b on this matter, or do you trust"Ibn-Masud" on THIS matter?6)- If you reject any of them, how do you justify your act with thefirst Hadith in this article where both of them are trusted by theprophet? How can you REMOVE and NOT remove these two chapters fromQuran? Please explain, bring evidences, and references for any Hadithyou may quote. Thanks. (I already know what you may quote, so pleasebe careful in quoting them.)As I said, these traditions are REJECTED by Shia since they are clearlyillogical, and against the true content of Quran.This man, Abdullah-Ibn-Masud, had a different set of Quran too.Please read the following Hadith and explain to us whether the Quranof Abdullah Ibn Masud was the same as your Quran.-------Sahih al-Bukhari Hadith: 6.518:-------Narrated Shaqiq:Abdullah said, "I learnt An-Naza'ir which the Prophet used to recitein pairs in each Rak'a." Then Abdullah got up and Alqama accompaniedhim to his house, and when Alqama came out, we asked him (about thoseSuras). He said, "They are twenty Suras that start from the beginning^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^of al-Mufassal, according to the arrangement done be Ibn Mas'ud, and^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^end with the Suras starting with Ha Mim, e.g. Ha Mim (the Smoke). and"About what they question one another?" (78.1)---------------------------------------------------------------------Sahih al-Bukhari Hadith: 6.514:-------Narrated 'Umar bin al-Khattab:I heard Hisham bin Hakim reciting Surat al-Furqan during the lifetimeof Allah's Apostle and I listened to his recitation and noticed thathe recited in several different ways which Allah's Apostle had nottaught me. I was about to jump over him during his prayer, but Icontrolled my temper, and when he had completed his prayer, I put hisupper garment around his neck and seized him by it and said, "Whotaught you this Surah which I heard you reciting?" He replied, "Allah'sApostle taught it to me." I said, "You have told a lie, for Allah'sApostle has taught it to me in a different way from yours." So I^^^^^^^^^^^^^^^^dragged him to Allah's Apostle and said (to Allah's Apostle),"I heard this person reciting Surat al-Furqan in a way which you^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^haven't taught me!" On that Allah's Apostle said, "Release him, (O^^^^^^^^^^^^^^^^^'Umar!) Recite, O Hisham!" Then he recited in the same way as I heardhim reciting. Then Allah's Apostle said, "It was revealed in this^^^^^^^^^^^^^^^^^^^^^^^way," and added, "Recite, O 'Umar!" I recited it as he had taught me.^^^^Allah's Apostle then said, "It was revealed in this way. This Quran^^^^^^^^^^^^^^^^^^^^^^^^^^^^has been revealed to be recited in seven different ways, so recite of^^^^^^^^^^^^^^^^^^^^^^^^it whichever (way) is easier for you (or read as much of it as may be^^^^^^^^^easy for you)."-------Sahih al-Bukhari Hadith: 6. 53:-------Narrated Ibn Az-Zubair:I said to 'Uthman bin 'Affan (while he was collecting the Quran)regarding the Verse:-- "Those of you who die and leave wives ..."(2.240) "This Verse was abrogated by an other Verse. So why should you^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^write it? (Or leave it in the Quran)?" 'Uthman said. "O son of my^^^^^^^^brother! I will not shift anything of it from its place."^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^-------Sahih al-Bukhari Hadith: 6. 60:-------Narrated Ibn Az-Zubair:I said to 'Uthman, "This Verse which is in Surat-al-Baqara:"Those of you who die and leave widows behind...without turning themout." has been abrogated by another Verse. Why then do you write it^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^ ^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^(in the Quran)?" 'Uthman said. "Leave it (where it is), O the son ofmy brother, for I will not shift anything of it (i.e. the Quran) from^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^its original position."^^^^^^^^^^^^^^^^^^^^^My comments: If the previously mentioned verses which are alleged to be inQuran as Sahih al-Bukhari claims, are abrogated, then why are they missingin the Quran? How can we justify the last two traditions? More over, howcan something become abrogated after the death of Prophet?If a verse is abrogated, there has to be an existing verse whichis better or equal than the previous one. This is what Quran testifies:None of Our revelations do We abrogate or cause to be forgotten,but We substitute something better or similar Do you not know thatAllah has power over all things? (Quran 2:106)Thus the abrogated and abrogating verses are always in pair.As the above Sunni traditions confirm, the abrogated verse must be inQuran. There are quite a few verses in present Quran which are clearlystated in Tafaseer (of Sunni and Shia) that specific verses are abrogatedby such and such verses. The only abrogated verses which do not existin the Quran are those which Allah cause them to be "FORGOTTEN" (seethe above verse of Quran). Since the forgotten verses were not in themind of the prophet and the people, it is normal that these versesare not in the present Quran, since nobody could remember them becauseof Allah's will.The traditions mentioned from Sihah Sittah claim that some verses in Quranare missing and the companions not only * remember * them, but also recitethem in public. So it can not be abrogated since it is not forgotten norwe have any similar verses (abrogating pairs) in Quran for them. Moreover,the abrogation is only at the time of Prophet, and not after his death.However some of the above traditions allege that some companions believedthat people after the death of Prophet have CHANGED the words of Quran,however, THEY WILL NOT CHANGE ANYTHING, and THEY WILL CONTINUE RECITINGTHEIR OWN VERSION OF QURAN. Abrogation can not be an answer for suchdisputes.Also al-Hakim An-Nisaboori in his book "Al-Mustadrak" in the section ofcommentary on the Quran, part two, p224, reported that UbaiIbn Kaab (whom the Prophet called the leader of al-ansar), saidthat the Messenger of God said to him:Certainly the Almighty commanded me to read the Quran infront of you, and he read "The unbelievers from the peopleof the Book and the pagans will not change their way untilthey see the evidence. Those who disbelieve among the peopleof the scripture and the idolaters could not change until theclear proof came unto them. A Messenger from Allah, readingpurified pages..." And of the very excellent part of it:"Should Ibn Adam ask for a valley full of wealth and I grant it to^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^him, he would ask for another valley. And if I grant him that, he^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^would ask for a third valley. Nothing would fill the abdomen of Ibn^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^Adam except the soil. God accepts the repentance of anyone who^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^repents. The religion in the eyes of God is the Hanafiyah (Islam)^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^rather than Yahudiyya (Judaism) or Nasraniya (Christianity). Whoever^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^does good, his goodness will not be denied."^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^Sunni reference: al-Mustadrak by al-Hakim, section of commentary on theQuran, v2, p224Al-Hakim wrote: This is an authentic Hadith. al-Dhahabi also consideredit authentic in his commentary (on al-Mustadrak). al-Hakim reported thatObei Ibn Kabb used to read:"Those who disbelieved had set up in their hearts thezealotry of the age of ignorance; and if you had had a similarzealotry, the Sacred Mosque would have been corrupted, and God[would have] brought down His peace of reassurance upon His Messenger"When al-Hakim said this is authentic according to the standards of the twosheikhs (Al-Bukhari and Muslim)!!! and when al-Dhahabi also considered itauthentic in his Commentary on al-Mustadrak, v2, pp 225-226, and whenMuslim report similar to this from Abu Musa Ash'ari which I mentionedearlier, then what will be the conclusion?Those who claim that anyone who has recoded a tradition which implies theincompleteness of Quran is Kafir, should first pass this verdict foral-Bukhari, Muslim, al-Hakim, because they testified that such absurdtraditions are authentic and have named their book "Sahih"! This iswhile the author of al-Kafi never claimed that his book is all-authentic,and mentioned that those traditions which contradict Quran should berejected.Furthermore, let's suppose that al-Kulaini in his book, al-Kafi, hadrecorded some traditions which may imply the incompleteness of Quran. Whyshould all the Shia be accused of the belief in the incompleteness of theQuran? al-Kulaini was not an infallible, and if a scholar like him makesa mistake in recording a tradition which later found to be weak, why shouldwe attribute the mistake to millions of the Shia? If such an accusation ispossible and permissible, why should we not accuse all the Sunnis of thebelief of the incompleteness of the Quran because they are the followersof Umar who was quoted by al-Bukhari, Muslim, Ahmad Ibn Hanbal and IbnMardawayh to have said that the Quran was incomplete, and that more than200 verses were deleted? Why should Umar, Aisha, Abu Musa not be accused ofthe same thing because of all of them stated the incompleteness of theQuran?We believe that the Quran as it is now is the entire Quran without anysubtraction or addition. It is the Quran which no false hood from the eraof pre revelation or post revelation entered it. It is a revelation fromthe Mighty, the Praised. Allah promised that He will protect the Quran. Hesaid:"Certainly We sent down the Reminder (i.e., Quran), and certainlywe shall protect it" (Quran 15:9)|. . | | | |. | /. || |. |.. . |. |. q_D_9 |_7_| 4_| |_, | q _)]_|| |_,_| _, . _7_, |_, |(_) / / / / (_)It is the Quran through which the Messenger and the Members of his Housecommanded us to test the authenticity of every Hadith, and accept theHadith that agrees with the Quran and reject the Hadith which contradictsthe Quran. We believe that whoever says that the Quran is incomplete, orwas added is completely wrong. What was reported on this subject from Umar,Abu Musa, Bukhari, Muslim, Ahmad Hanbal, al-Hakim, and Kulaini iscompletely rejected and absolutely unacceptable, if they want to mean theincompleteness of Quran.Despite the Sunni brothers who believe they have some authentic books,Shi'a believe that only Quran is all-authentic, and all the traditionsattributed to prophet and Imams, are subject to check with well-understood concepts in Quran.Some of the references of this article:- Sahih Bukhari printed by Muhammad Ali Subaih in Egypt- Sahih al-Bukhari, Arabic English version- Sahih Muslim printed by Muhammad Ali Subaih in Egypt- Sahih Muslim, English version- Mustadrak by Hakim printed by al-Nasr in al-Riyadh 1335- Musnad of Ahmad Ibn Hanbal, printed Sader Beirute Lebenon 1969 Shia evidences against the possibility of distortion in Quran__________________________________________________ As a Muslim we all believe that every vital thing is present in the Holy Quran. Since it talks about everything then it also talks about itself as well. There exist many verses in the Holy Quran which clearly reject any possibility of distortion in the Quran and and refute any suggestion of external interference in it. These verses prove that nothing until the day of judgment shall alter its authority or honor and become the reason of failure in its reverence. Those verses are as follows:. . . And if it had been from any other than Allah, they would surely have found in it much discrepancy. (Quran, 4 :82)Surely We have revealed the Reminder and We will most surely be its guardian. (Quran, 15:9)

According to Sahih reports the “Reminder” in the cited verse means the Quran which Allah ÓÈÍÇäå æÊÚÇáì revealed to his beloved Apostle and took the responsibility of its protection from its first revelation until Qiyamah.

Do not move your tongue with it to make haste with it, Surely on Us (devolves) the collecting of it and the reciting of it. Therefore when We have recited it, follow its recitation. Again on Us (devolves) the explaining of it. (Quran 75: 16-19)According to Ibn Abbas (ra):

“Surely on Us (devolves) the collecting of it” means: “its collection is incumbent on us while reading it is incumbent on you so that it should remain protected so that its recitation becomes possible. Thus do not be doubtful in it and do not think that any of its words have been dead or lost” Majma al Bayan, Volume 5 page 297 by Tabarsi

Evidence two: Hadiths from the Holy Prophet (s) and Imams (as)

 

After the Quran, the Sunnah is the second source of guidance for Muslims that form the basis for our beliefs and instructions that have reached us from different Sahih sources. It is therefore incumbent on Muslims to find those things in the Sunnah that cannot be found clearly in the Quran and should get the tafseer of all those verses from Sunnah that may seem to be difficult to understand with doubts over their actual meanings. We should accordingly adhere to the path of the Sunnah, whilst the Quran also instructs us to do likewise. We read in the Glorious Quran:

..and whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back… (Quran 59:7)

“Obey Allah and Obey his Prophet and worry, and be warned that the Prophet’s duty is only to deliver the message clearly” (Surah al Maidah verse 92)

Following the instructions of these verses when turn to the Sunnah, we find a plethora of hadiths that evidence that the present Quran without any additions and deletions is the same that was revealed by Allah ÓÈÍÇäå æÊÚÇáì to his Prophet Muhammad (s). Such Hadiths fall under seven categories.

Type One: Hadiths that require the Quran to judge the Hadith itself

There are numerous Hadiths that tell us when we find two contradictory Hadiths the correct method should be to measure such Hadith against the Quran and determine whether they either contradict or conform with the Quran. Those Hadith that contradict the Quran should be rejected; the Hadith that conform it should be accepted. Had any distortion taken place in the verses or Surahs of the Quran, the Imams (as) would have never narrated this method from their forefather the Holy Prophet (s). We would like to present such hadith.

“Imam Raza (as) stated: When you find two contradictory reports about same matter then present both of them before the Quran since it contains instruction of every Halal and Haram [matter]. Therefore whichever is in accordance to the Quran adhere to it while present the one before Sunnah of Prophet (s) which is not present in Quran” Ayoon Akhbar Raza, Volume 2 page 20 by Sheikh Saduq

Imam Jafar (as) narrates from his father who from narrates from his father who narrates from Ameer al Momineen (as): Verily every Haq is a reality and every Thawab is Noor. Thus take whatever is in accordance to the Quran and leave whatever is against it” Amali, page 368 by Sheikh Saduq

“Imam Muhammad Taqi (as) states: Whenever Haqaiq are mentioned, their evidences should be sought from the Quran. Thus, if there are arguments about those evidences then it is incumbent to adhere to them and no one save people of arrogance would disagree about them” Tauhfa al Aqool, page 343 by Behrani

Imam Jafar Sadiq (as) stated: When two different hadiths reach you then present both of them before book of Allah, if it is in accordance then take it, if it contradict it, then abandon it” Arasail, page 446 by Sheikh al Ansari

These and similar traditions prove that there is no distortion to the Book of Allah ÓÈÍÇäå æÊÚÇáì and it is in same manner as it was revealed to our Holy Prophet [a] due to the fact that had any distortion taken place it would not have acted as the sole / final authority to check every hadith, including those inferring distortions to the Quran and to accept those that are in accordance to the Book of Allah and reject those that conflict with it.

Type Two: Hadith Thaqlain

As we all know that Holy Prophet (s) clearly instructed us to follow the book of Allah and his Ahlulbayt (as).

Prophet said: Verily, I am leaving behind two precious things (thaqalayn) among you: the Book of God and my kindred (`itrah), my household (Ahl alBayt), for indeed, the two will never separate until they come back to me by the Pond (of alKawthar on the Judgement’s Day).

This hadith demonstrates that all the Quranic verses had already been complied during the era of the Holy Prophet (s) since this enables us to understand the usage of “kitab” [book] here. This is because the word “Kitab” has been used in many Quranic verses. Moreover and most importantly this hadith also demands that until Qayamah, the Quran would remain in the same manner as it was during the time of our Holy Prophet (s) so that all Muslims, nay all mankind attain guidance from these two combined elements i.e. the Quran and Ahlulbayt (as) since the words and authenticity of this hadith prove such an aim. If the Quran did not remain in its actual form then this would mean that the Holy Prophet (s) (God forbid) did not know what would happen to his Ummah after him or that the Quran would be incapable of providing correct guidance to the entire Ummah. Verily no Muslim could even think let alone entertain either of these notions.

 

Type Three: Traditions about earning rewards for reciting the complete Surah in prayers

There are some traditions that evidence rewards for reciting particular complete Surahs during prayers or the complete Quran during the Holy month of Ramadan. Had any distortion taken place in the Quran such hadith would carry no value and be meaningless, afterall what be the sense in memorizing Surah that were distorted? Hereunder are some of the hadiths on the topic.

Imam Baqar(as) narrates from his father who from his father who narrates from the Holy Prophet (s): Whoever recites ten verses in a night shall not be counted amongst the heedless ones and whoever recites fifty verse shall be counted among Daakireen [speakers]. Whoever recites a hundred verses shall be counted amongst the grateful ones. Whoever recites two hundred verses shall be counted amongst those who fear Allah. Whoever recites three hundred shall be counted amongst the successful ones. Whoever recited five hundred verses shall be counted amongst the Mujtahideen. Whoever recites one thousand verses shall receive many rewards” 1. Al Kafi, Volume 2 page 448

2. Amali, page 59-60 by Sheikh SaduqImam Muhammad Baqar (a) states: When someone performs Witr and recites Mauzatain and Surah Ikhlas, it is said to him: O man of Allah ! Your Witr has been accepted by Allah”. 1. Amali, page 60 by Sheikh Saduq

2. Thawab al A’maal, page 157 by Sheikh Saduq

Note: Mauzatain refers to two Surahs of the Quran i.e. Surah Falaq & Surah Naas.

Imam Jafar Sadiq (as) states: The recitation of the Quran is incumbent on you because the ranks of Paradise will be based on the number of verses of Quran. Thus on the day of Qayamah it will be said to the Qari of the Quran: Keep reciting and keep ascending”. The number of ranks that he is granted shall correspond to the number of verses he recites” 1. Amali, page 359 by Sheikh Saduq

2. Thawab al A’maal, page 157 by Sheikh Saduq

Imam Jafar Sadiq (as) states: It is incumbent for those from our Shia that the believer [Momin] recite on the preceding Friday night Surah Jum`a and Surah ( Smai Isma Rabakal A`ala..). Verily this was the act of the Prophet (s) it is what he used to, its reward is with Allah, whether He grants him paradise” Thawab al A’maal, page 146

I'm gonna come out and say it. You remind me so much of Brother PureEthics :LOL:

Edited by Ali Musaaa :)

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Interesting.

I'm gonna come out and say it. You remind me so much of Brother PureEthics :lol:

 

 

WTH BRO!? When do I post that much? I mean I do get answers from sources but I never post that much Jeeeeeez.... :no:

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It gets extremely annoying when somebody simply copy-pastes scrolls of pages that is equally painful to read..

 

What Can I do? lol....So sorry. =)

 

 

^ Agreed. TheIslamHistory, may Allah ÓÈÍÇäå æÊÚÇáì reward you for your efforts but bro your posts are too long and i doubt anyone actually reads through them. 

It would be so much easier if you can just provide the source rather then C&P the complete article. 

 

I wish I can do the same. But You see, some people Dont't even bother on clicking on the links.

Gotta put right infront of them....lol....

 

here is the source, in case your curious =)

http://en.shiapen.com/comprehensive/tahreef/introduction.html

Edited by TheIslamHistory

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(salam)

 

It is really strange how constantly they pick shia Scholars to show that they are believing in Tahreef. But Unknowingly they don't seems to realize that how majority of them too believe in Tahreef, for like not believing in "Bismillah" as a part of Surah. 

 

(wasalam)

Funny thing is, that's not a clear-cut issue according to Shi'ites either. 

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Funny thing is, that's not a clear-cut issue according to Shi'ites either. 

 

I never said we are free from contradiction either.

 

Btw  I would like to see hadeeth where Imam said Bismillah is not a Part of Surah

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(bismillah)

 

This is deliberately or stupidly taken out of context. I have asked a family member of his who is in the hawza of Karbala and he has affirmed for me that this is not true. He believe in the tampering with the tafaseer/taweel of Qur'an.

 

في أمان الله

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Not very shocking considering that this belief was quite popular among the early Imami community, even so amongst the proto-Sunni majority, and since there existed several other versions. Not only that, but I'm fairly sure they didn't trust a munafiq with the task of faithfully compiling together the entirety of the Qur'an as it was revealed, especially when he's running around burning out other vulgates like his predecessors did to the house of our Noble Lady عليه السلام. That being said, there's much dispute regarding just how these alleged interpolations made their way into Shi'i hadith compilations, some suggesting they're authentic statements of the Imams عليه السلام regarding the tampering of the original text, others  claim that some of the narrations are true but are intended to be taken in non-literal manner, and yet others are of the view that the bulk of those ahadith are fabrications, falsely attributed to the Imams عليه السلام with some claiming them to have first arose out of the proto-Sunni masses. Allahu 'Alam.

 

(wasalam)

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