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Ethics

Study Of Sunni And Shia Hadith Regarding Tahrif

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Very interesting research. Highly suggest you take a look.

 

(wasalam)

 

A Study of Sunni and Shii Traditions Concerning Tahrif Part 1

 

A Study of Sunni and Shii Traditions Concerning Tahrif Part 2

 

A Study of Sunni and Shii Traditions Concerning Tahrif Part 3

 

 

This research is unbiased, as can be seen by the reader.

Edited by PureEthics

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(salam)

 

Jazakallah khayr bro.

 

Would you mind giving us some of the conclusions of the author regarding this? It is rather lenghthy (3 whole parts), and with several other topics under research and being quite busy at the moment, it's difficult to go through this book as well. However, I am interested in what he has to say, if you have time and have read it, would you mind listing or mentioning some of his main aguments and conclusions throughout the book? 

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(salam)

 

Jazakallah khayr bro.

 

Would you mind giving us some of the conclusions of the author regarding this? It is rather lenghthy (3 whole parts), and with several other topics under research and being quite busy at the moment, it's difficult to go through this book as well. However, I am interested in what he has to say, if you have time and have read it, would you mind listing or mentioning some of his main aguments and conclusions throughout the book? 

 

I am sorry brother, but I cannot for it would be doing disservice to the research. When ever you get a chance read it ^_^

 

(wasalam)

Edited by PureEthics

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I just glanced it over. Very-very biased research.

 

It is better to be named: Tahrif. How to put blame on sunnis. 

 

Because I didn't see author mentioning any from 100-dreds shia reports on tahrif. 

 

From sunni books usually cited narrations about difference reading of verses, where NO difference in the meaning. 

But shia reports normally clear cut. That verse was revealed about virtue (of Ali, AhlalBayt and etc) and evildoers simply tampered verse by removing the praise of Ahlalbayt.

 

Anybody sane and not biased person will see clear difference. 

 

Number of shia reports about tahrif of Quran forced some known and well respected shia scholars to accept that Tahrif of Quran is Mutawateer!

 

Your scholars are clear that Quran which is on our hands is not real!

 

Grand Ayatullah Mirza Jawad al-Tabrizi said:

post-177073-0-19716400-1420196100_thumb.

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

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

 

 

 

 

 

 

 

 

 

 

 

 

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Number of shia reports about tahrif of Quran forced some known and well respected shia scholars to accept that Tahrif of Quran is Mutawateer!

 

Your scholars are clear that Quran which is on our hands is not real!

 

Grand Ayatullah Mirza Jawad al-Tabrizi said:

attachicon.giftabrizi1.jpg

بِسْم الله الرحمان الرحيم

This is a blatant lie and a baseless accusation based on the distortion of his own words. In his book; 'I'tiqaduna'(our beliefs), Mirza Tabrizi has clearly stated his rejection of believing in the textual distortion of the Noble Quran and explains that the only Tahrif which did occur is in it's exegesis(Taweel), and this is agreed upon by all the Muslims in general regardless of the the school they adhere to.

I'tiqaduna by Mirza Jawad Tabrizi

تحريف القرآن

س19: ما رأيكم فيمن يعتقد بتحريف القرآن الكريم ويعتمد على روايات متعدّدة في البحار والكافي وغيرهما من الكتب؟

بسمه تعالى

ج19: التحريف له معان: منها ما يطلق على المحلّ غير حقيقته. ومنها التحريف بعنوان الزيادة والنقصان. فالقسم الثاني باطل كما ذكرنا في البحث والرواية الواردة في التحريف إمّا راجعة إلى التحريف بالمعنى الذي ذكرناه أو أنّها ضعيفة سنداً لا يمكن الاعتماد عليها ولا يسع المجال للتوضيح بأزيد من ذلك، واللّه العالم.

SECTION: Tahrif Al-Quran

Question 19: "What is your own opinion on those who hold the belief in Tahrif of the Noble Quran and bases it on some narrations that are in Al-Bihar, Al-Kafi and other books which states that ?"

Answer: "Tahrif(distortion of the Quran) has two meanings: One that constitutes of deriving at an exegesis that is different from it's real one. The second is Tahrif based on addition and deletion of the context. As for the second case it is false and those narrations which collectively discuss Tahrif, they either support the Tahrif of the meaning as we have mentioned(in the first case), or they are weak in their Isnaad and are not to be relied on and there is no room here to clarify this issue further. And Allah knows best. "

القرآن الذي بين أيدينا صحيح

س20: هل صحيح بأنّ القرآن المتداول بين أيدي المسلمين غير الحقيقي، والقرآن الحقيقي هو عند الإمام الحجّة (عج)؟

بسمه تعالى

ج20: هذا غير صحيح، إنّما الوارد هو أنّه (ع) بعد ظهوره يقرأ هذا القرآن في بعض الموارد على خلاف القراءة الفعلية، ويبيّن بعض الموارد التي فُسّرت على خلاف الواقع، ولو في التفاسير المشهورة، واللّه العالم.

SECTION: The Quran that we possess in our hands is Sahih

Question 20: "Is it correct that the Quran which is possessed in the hands of the Muslims is not the true one and that the true Quran is with the Imam Al-Hujah"?

Answer: "This is incorrect. Verily what is narrated is that he(as) after his appearance, will read this Quran, and some of it's verses will be read in a different Qira'ah or recitation as they are read now. Also, he will show that the real exegesis of some verses contradict the exegesis of theirs that are in the current famous Tafasir, and Allah knows best."

Source: http://www.mezan.net/books/tabrizi/inxex_e3tikadona.htm

And this is the opinion in which the majority of the Imami scholars, including the pillars of the Madhab such as Shaykh Kulayni®, Shaykh Al-Mufid®, Ibn Babawayh(Sadooq)®, Shaykh Al-Tusi®, Sharif Al-Murtadha® and others hold on to, despite the continuous lies and baseless accusations attributed to them. Their statements of their rejection can be viewed in this article with references:

http://www.fadak.org/quran/book/1.htm#_ftn196

http://www.aqaed.com/faq/315/

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Just to add on to brother Najashi's point, from this article itself:

 

Abu Ja`far Muhammad ibn 'Ali ibn al-Husayn ibn Babawayah al-Qummi, known as al-Qummi (d.381/991), says:

 

It is our belief that the Qur'an revealed by God Almighty to His prophet, Muhammad (S), is that which is present between the two flaps and that which is in the people's hands and there is nothing in addition to it, and anyone who ascribes to us the belief that it includes something more, is a liar.1

 

Al-Shaykh al-Mufid (d. 413/1022), who was the teacher of several eminent Shii 'ulama', including al-Sayyid al-Radi and al-Sayyid al-Murtada — may God's mercy be upon all of them — observes, 'Not a single word, verse or surah has been deleted from the Qur'an, and that which was deleted from Amir al-Mu'minin's mushaf was its interpreta­tion (ta'wil) and the exposition (tafsir) of its meanings in accordance with the revelation. Though it was itself an established revelation, it was not part of the word of God which comprises the miraculous Qur'an...." He further adds, "I hold this opinion and seek succor from God (for guidance) to the truth." These words explicitly prove his belief in the absence of tahrif in the Quran.2

 

Apart from this, al-Shaykh al-Mufid has also rejected that which has been narrated concerning Ibn Masud mushaf, that it contained some additions. He points out that these traditions are Odd and there­fore unworthy of any credence.3

 

Al-Sayyid al-Murtada 'Ali ibn al-Husayn al-Mitsawl al-`Alawi (d. 436/1044) in his set of replies to certain queries called al-Tarabul­usiyat observes: The knowledge of the authenticity of the Qur'an is like one's knowledge of countries, important events, famous books, and recorded Arabic poetry. There existed an intensity of care and a plentitude of motives for narrating and preserving it, and they reached a degree not reached in respect of any example mentioned by us.... The Qur'an was collected and compiled during the Prophet's (S) lifetime the way it existed at that time. The Prophet (S) even chose a group of Companions to memorize it, and it used to be presented to and recited before the Prophet (S).

 

A group of Companions, like `Abd Allah ibn Mas`ud, Ubayy ibn Ka`b and others, completed the recital of the Qur'an a number of times in the presence of the Prophet (S). A little reflec­tion will show that all this proves that the Qur'an was collected in an organized manner and that it was not left in a fragmentary and scattered state.... As to those among the Imamiyyah and the Hashwiyyah who oppose this view, their opposition is of no significance. Their opposition, along with that of a group of Ahl al-Hadith, is based on daif traditions that they narrate and which they imagine to be authentic, and it is not possible to give up on their basis something whose authenticity is known with certainty.4

 

Shaykh al-Taifah Abu Jafar Muhammad ibn al-Hasan al-Tusi (d. 461/1068) states: As to the discussion regarding addition to and deletion from the Qur'an, such a thing does not befit it, because the presence of any addition is negated by consensus, and as to deletion from it, that which is evident from the beliefs of various Islamic schools is a negation of it as well, and this position is best entitled to authentication.

 

Abu 'Ali al-Tabrasi (6th/12th century), the author of the exegesis Ajma al-bayan, observes:

 

...As to the issue of additions to and deletions from the Qur'an, addition to it is negated by a consensus refuting it, and as to deletions from it, a group of our companions (Shiis) and a group of the Hashwiyyah from Sunnis have narrated occurrence of alteration in and deletion from the Qur'an. The correct view in accordance with the belief of our companions (Imamiyyah) is the opposite of it, and it is what has been held by al-Murtada — may God sanctify his soul.7

 

Al-Shaykh `Abd al-Jalil al-Razi al-Faritsi, author of the book al‑aqd written around 560/1164, after mentioning the accusation against the Shi`ah that they have narrated the tradition describing the incident f some domestic animal having eaten up the script of some verses assessed by `A'ishah (mentioned above in the tradition from Ibn rajah), observes: "This tradition is present in the books of the Ahl al‑ Sunnah Then he goes on to refute the view that the Shi`ah believe in tabrit.8

 

Al-Sayyid Ibn Tawils (d.664/1265) writes in his book Sa`d al­ Suud: "The Imarni view is that there has been no tahrif "9 Then criticizing some Sunni scholars, he adds:

 

I am surprised at those who argue that the Qur'an has been preserved since the Prophet (S) and that it was he who compiled it, and then go on to describe differences between the people of Makkah and Madinah, between the people of Kufah and Basrah, and also hold that the besmalah is not part of the surahs. More surprising is the argument they offer that had it been part of the surahs, something else should have been mentioned before it as an opening. Good Heavens! When the Qur'an is secure against additions and deletions, as demanded by reason and the Shari`ah, why should it have something before it which is not a part of it, and how is such a thing possible at all?10

 

Al Allamah Al-Hilli(648-726/1250-1326), when asked by Ibn Muhanna this question concerning the Qur'an, "Do our scholars affirm the view that something has been either deleted from or added to the Qur'an or that its order has been changed?" replied: "The truth is that no change of order nor any addition or deletion has taken place in it, and I seek God's refuge from anyone believing in such a thing or something like it, because this results in negating the miracle of the Prophet — upon whom be peace — as well as the tawatur with which it has been narrated. 11

 

Mulla Muhsin, known as al-Fayd al-Kashani (d. 1091/1680), after mentioning a set of traditions hinting at the occurrence of tahrif, states: The main objection about these traditions is that if we accept them, there will remain for us no surety concerning anything present in the Quran, because then the possibility of tahrif and alteration will exist in every verse and its being contrary to that which God had revealed. Hence the Qur'an would lose its authority and utility, and the purpose of commanding adherence to it would be lost.

 

The tradition has also been extensively narrated from the Prophet (S) and the Imams (A) that the authenticity of traditions is to be judged by comparing them with the Qur'an so that their authenticity is known from agreement with it and their falsity from their contradiction with it. Hence if the Qur'an we possess be considered altered, what is the use of making such a compari­son? Apart from this, the traditions entailing the occurrence of tahrif contra­dict the Qur'an, and so it is necessary to reject them on the basis of their falsehood, or to interpret them.12

 

and much more of the Shia Scholars have given their view that the Quran has not been distorted by their verses. See more here: http://www.al-islam.org/al-tawhid/general-al-tawhid/study-sunni-and-shii-traditions-concerning-tahrif-part-3-rasul-jafariy-0#shia-and-tahrif

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Mulla Muhsin, known as al-Fayd al-Kashani

 

I do believe it was clearly addressed by one famous site.

Everybody here loves copy/paste. Hopefully you will also like this one.

 

http://twelvershia.net/2014/08/28/al-fayd-al-kashani-and-tahreef/

 

 

Interesting,

your link has some explanation from the writer immediately after each phrase,

 

below this CLEAR phrase from Molla Fayz, THE ARTICLE WRITER wrote: "he is trying to say some small amount of Quran has been changed but it is not effecting Quran!!!"  

 

WHO CAN CATCH THIS MEANING FROM THIS PARAGRAPH???????

 

page 52:

Quote

ولا يبعد أيضا أن يقال إن بعض المحذوفات كان من قبيل التفسير والبيان ولم يكن من أجزاء القرآن فيكون التبديل من حيث المعنى أي حرفوه وغيروه في تفسيره وتأويله أعني حملوه على خلاف ما هو به، فمعنى قولهم (عليهم السلام) كذا نزلت أن المراد به ذلك لا أنها نزلت مع هذه الزيادة في لفظها فحذف منها ذلك اللفظ.

[it is also not unlikely to say, that some of the deletion was from the Tafseer, and not from the Qur’an itself, so the meaning would be that they altered it and corrupted its meaning and Tafseer, the meaning of their (as) words “This is how it was revealed” can be this, and not that it was actually revealed with this addition.]

 

 

...

Please be a little bit fair.

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