Tahrif al-Qur'an: A Study of Misconceptions Regarding Corruption of the
Qur'anic Text
Muhammad Baqir Ansari
The
victory of the Islamic Revolution of Iran appalled global unbelief and
arrogance. As this revolution gained more and more momentum each day,
the panic and fear of the unbelievers and the arrogance escalated.
In
the beginning of the glorious Islamic Revolution of Iran, the criminal
superpowers, who had divided the interests of the world among
themselves, believed that they could subjugate and control this
revolution and bring it into their own orbit, so that the Islamic
Revolution of Iran would pose no threat to their interests.
However, these superpowers came to realize that this revolution is truly
Islamic and aims at the revival of Islam not only in Iran but also all
over the world, including Islamic and non-Islamic countries. They even
realized that the long-term objective of this revolution is the
liberation of all the oppressed people of the world from the yoke of the
world-devouring colonialists.
The
interest and eagerness that the Muslim people and the oppressed of all
the world displayed toward this liberating revolution served to enhance
the consternation of the colonialists and their devoted agents. For this
very reason, they sought to confront this revolution. Every day they
hatched plots to overwhelm the Islamic Revolution of Iran.
Their satanic conspiracies were channelled through the canals of
politics and religion, in a manner that new ideas sprang up in their
minds daily. By engineering these plots, they poured their poison into
the newly-established roots of the Islamic Republic of Iran.
Among their most important political plots, one can name their numerous
plans for coup d'etat, their fostering and bolstering of political
grouplets both in Iran and abroad, their attempts to sow discord among
the political and religious leaders, and tens of other intrigues, at the
top of which should be considered the Iraqi-imposed war. This
destructive war inflicted heavy losses on the lives and properties of
the people. The enormous expenses of this war could have been used to
improve the conditions of the poor and destitute Muslims of Islamic
countries, especially in areas such as Africa and the like.
The
conspiracies channelled through religion have not been less important
and weaker than their political schemes. In this regard, one of the most
important and tried ploy of theirs was to revive the differences between
the Sunnis and the Shi'ah. As the overwhelming majority of the Muslim
people of Iran unanimously follow the school of thought of the Ahl
al-Bayt (A) (the members of the Household of the Holy Prophet-peace be
upon them all), the superpowers tried to isolate this vast majority of
Muslims from the Islamic Ummah in order to brand this Islamic Revolution
as a sectarian revolution. The mercenary mullas, the hirelings who laud
the reactionary regimes ruling over Islamic countries, played the most
crucial role in this regard. These mercenaries rendered the best
services to international kufr (infidelity) and arrogance by
means of instigating Islamic sects against Shi'ism and by reviving
age-old differences which have always served the tactics of the
colonialists. They have done so under the name of Islam and sympathizing
with Islam.
In
the meantime, the Wahhabis, who are, at present, ruling over the holy
land of Hijaz and the principal base of Islam and al-Haramayn al-Sharifayn
(the holy shrines at Mecca and Medina), have created more trouble than
all others. Every day, they publish books and leaflets all over the
world and in different languages which are full of falsehood,
fabrications, and accusations against the teachings of the members of
the Household of the Holy Prophet (Peace be upon them all).
Of course, it is not surprising that the
Saudi Wahhabism, which has been sponsored by colonialism and is hated by
all Islamic sects, and in whose condemnation Sunni `ulama' have written
a large number of books, should embark on sowing discord and exciting
sedition. This is because the Wahhabis safeguard the interests of the
criminal United States in the region and have bartered Islam for
kufr.
After the victory of the Islamic Revolution of Iran which resulted in
cutting off the hands of foreigners and unbelievers, especially the U.S.
imperialism, from this country and which led to the awakening and
awareness of the Muslims all over the world, pitifully, these so called
Islamic elements and rulers of Islamic countries, instead of cooperating
with this revolution and turning to Islam and their nations, turned
their backs on both and looked toward the global arrogance, thus
initiating their stratagems against the Islamic Ummah by reliance on
kufr. This point has been stressed by the Holy Qur'an where it
says:
...
and Allah will by no means glue the
unbelievers a way against the believers. (4:141)
and
the Qur'an also says:
They make their oaths a shelter, and thus turn away from Allah's way;
surely evil is that which they do. (63:2)
In
any case, the issue of tahrif of the Holy Qur'an was one
of the issues on which they manoeuvred very much and spared no efforts
in propagating all kinds of falsehood and fabrication in this
connection. Without offering any rational proof, they attributed belief
in tahrif of the Holy Qur'an to the Shi'ah. They believed
that by doing so they could make the Muslims pessimistic toward the
teachings of the school of thought of the Ahl al-Bayt (A).
These conspiracies prompted for the preparation of this article.
Although the colonialists have always contrived to engage the Muslims in
conflicts and to keep them busy with mutual polemics and debates with a
view to rule over them. Since this matter has not been sufficiently
dealt with in the form of short articles for public benefit, this
article has been designed to enter into this discussion very briefly, so
as to enlighten the minds of all Muslims. Of course, in this respect,
detailed books have been written and comprehensive research has been
conducted, to which those interested in investigations into this subject
can refer for further information. Among the best books on this subject
is "al-Bayan", written by Ayatullah al-`Uzma al-Sayyid Abu
al-Qasim al-Khu'i. This book's discussion pertaining to absence of
tahrif in the Holy Qur'an has been separately published in
English.
Tahrif of the Qur'an as Viewed by Traditions:
For
those who have a slight familiarity with the books of both sects
concerning ahadith (traditions), that is, the Sihah of the
Sunnis and the various compilations of the traditions of the Shi'ah, it
is manifestly clear that there are numerous traditions on the changes in
the Holy Qur'an. Perhaps the traditions on this issue included
within the books of the Sunnis are more in number than those of the
Shi'ah. Nevertheless, those who have bandied about this issue out of
spite and not as an objective and unbiased scientific and scholarly
discussion, have always avoided the slightest reference to the
traditions included in the books belonging to the Sunnis. They have only
zoomed their cameras upon few weak narrations given in the books by
Shi'ah. These are the narrations that are not acceptable to the Shi'ah
`Ulama' and based on these traditions, they have not issued their views
and verdicts.
At
this stage, before continuing the discussion, it is necessary to draw
the attention of the readers to the fact that, from the viewpoint of
Shi'ism, traditions related to the Holy Prophet (S) and Ahl al-Bayt (A)
generally fall within one of the following four categories based on
their degree of reliability:
1. Veracious
(sahih)
2. Good
(hasan )
3. Authentic
(muwaththaq)
4. Weak
[1]
(da'if)
This classification has been based on the types of narrators and
transmitters of the traditions. This means that if a tradition possesses
a veracious isnad and if it is narrated by truthful and
trustworthy narrators possessing all other necessary conditions, it is
correct and reliable and can be used by the `ulama' and the
jurisprudents. Otherwise, in the absence of any one of the necessary
requirements, the degree of the validity of the narration comes down
until it becomes a "da'if" narration that cannot be considered
and put to effect and that cannot serve as a document or proof for a
view or verdict.
As
the books on ahadith comprise all kinds of traditions, one of the
prerequisites for every `alim (theologian) and faqih
(jurisprudent) in making judgements and issuing verdicts is to identify
and distinguish the traditions in terms of their verity and untruth.
Therefore, upon seeing a tradition, even in a worthy Shiite book, one
cannot judge what the view of the Shi'ah on such and such a subject is.
Keeping this in
view, it becomes evident that by seeing traditions in Shiite books,
whether in the four principal books such as al-Kafi
[2], al
Tahdhib [3],
al-'Istibsar
[4], and Man la yahduruhu al-faqih
[5]
or in other books such as Wasa'il al-Shi`ah
[6],
Bihar al-'anwar
[7],
and others, one cannot ascribe to the Shiites a view and judgement
based on their contents.
None of the few traditions concerning alterations in the Holy Qur'an
included within the aforesaid books possesses a veracious isnad;
therefore, the Shiite `ulama' have not given attention to them. Similar
traditions existing in authentic Sunni books have also been disregarded
by the Sunni `ulama'. Some of these traditions have been included in the
following sources:
Sahih al-Bukhari, vol. V, p.
35; vol. VI, pp. 211, 221.
Sahih Muslim, vol. II, p.
736; vol. III, p. 100; vol. IV, pp.
167-168.
Musnad Ahmad ibn Hanbal, vol. V, pp. 131-133; vol. VI, p. 55; vol. VI,
pp. 449-451.
For
more information in this field, researchers can refer to the books such
as al-'Itqan and al-Durr al-manthur both by al-Suyuti,
al Masahif by Abu Dawud, Ruh al-ma`ani by al-'Alusi, and
others.
In
any case, such traditions in Shi'ah and Sunni books have not been used
by the `ulama' of Islam and no attention has been paid to them.
Immunity of the Qur'an from Tahrif:
Now
that the traditions on the alteration in the Qur'an included in
the Shi'ah and Sunni books are not authentic, reference must be made to
the Holy Qur'an itself where it explicitly says:
Surely We have revealed the Reminder and We will most surely be its
preserver. (15:9)
Regarding this holy verse, the Shi'ah and Sunni `ulama' of Islam have
indicated that the word dhikr (Reminder) refers to the Holy
Qur'an and the word hifz (preserving) refers to the fact that
Allah the Almighty will preserve the Holy Qur'an from any
alteration and mutilation. Shaykh Abu 'Ali al-Tabarsi, a Shi'ah `alim
of the olden times, has stated that this holy verse reflects the
fact that the Qur'an is immune from any addition, loss,
mutilation, and alteration. With respect to this holy verse, `Allamah
Tabataba'i has stated:
... therefore, the Qur'an is a living and eternal Reminder
which will never die and fall into oblivion. It is immune from any
addition and loss. It is immune from and secure. against any
alterations in form and style which could affect its character and
role, that is, as, "the Reminder of Allah which expresses divine truth
and knowledge". For this reason, the aforesaid verse indicates that
the Divine Book has always been and will continue to be guarded
against any mutilation and alteration.
In
the book entitled al-Bayan, Ayatullah al-`Uzma al-Khu i states
the following:
This verse is indicative of the fact that the Holy Qur'an is
guarded against alteration (tahrif) and that the oppressors do
not have the power ever to use it as a plaything.
From amongst the Sunni `ulama', al-Zamakhshari with regard to this verse
states: "Allah is the preserver and protector of the Qur'an
against all addition, loss, corruption and alteration in all times. In
contrast, the other Divine Books have not remained unaltered. The same
verse is also a proof that the Holy Qur'an is the Book which has
been revealed by Allah and has not been a compilation and production of
human beings - because if that had been the case, like all similar
books, it would have been certainly subjected to alteration and
corruption.
Imam Fakhr al-Din al-Razi also states:
In this holy verse, hifz (preserving) means that the Qur'an
is immune from and guarded against corruption, addition, and loss.
Here, we do not intend to point out the statements of the `ulama' of
Islam in proof of absence of tahrif in the Holy Qur'an,
for this will take much space. We only desire to make mention of the
statements of a few great 'Ulama' of Islam (as an example) whose
opinions are valid and valuable for the Muslims.
(3)
The Care Exercised in Preserving the Text and Recording of the Holy
Qur'an:
Among matters scrupulously observed by the Muslims are the calligraphy,
comparison, and memorization of the Holy Qur'an. In addition to
taking utmost care in calligraphy, words, letters, and the diacritical
marks in the verses of the Holy Qur'an, the Muslims including
Shi'ah and Sunnis have also written independent books on these issues,
lest the slightest alteration should take place in the Holy Qur'an
as a result of the lapse of time.
For this very
reason, we can see that they have reckoned and recorded the total number
of the verses of the Holy Qur'an, the number of words and
letters, and even the total number of the dots used in the Holy
Qur'an.
[8]
Some of the `ulama' of Islam have even counted the total number of the
alphabetic letters which are contained in the Holy Qur'an and
have said:
The letter "Alif" has occurred 48,940 times; the letter "Ba"' (the
second Arabic alphabetic letter) has occurred 11,420 times; and the
letter "Ta "' (the third alphabetic letter) has occurred 1,404 times;
and so on.
They have reckoned the total number of dots used in the Holy Qur'an
and recorded them as 1,520,030 in number.
The
`ulama' of Islam have always demonstrated matchless precision in regard
to the script of the Holy Qur'an. For example, as for the word
ni'mah which can
either be written by or
of which are correct, the
`ulama' of Islam have stated that the above mentioned word has occurred
eleven times with the letter
and in the remaining
instances with the letter .
Refer to the following verses in which this word has been written with
the letter (2:231; 3:103;
5:11; 14:28 and 34; 16:72, 83, and 114; 31:31; 35:3; 52:29). The same
word has been written with the letter
in the remaining verses
such as in (2:211: 3:171 and 174; 5:7) and so on.
Also the word "likayla" connected
which can be written
either in connected or
disconnected form has
occurred four times in connected form and, in other cases, in
disconnected form. Refer to the following verses in which the word has
occurred in connected form: (3:153; 22:5; 33:50; 57:23). However, the
same word has been written in disconnected form in the following verses:
(16:70; 33:37).
Similar precise calculations have been made by the `ulama' of Islam in
the connected and disconnected forms of other words in the Holy
Qur'an such as f'ima
min ma
, bi'sa ma
in lam
, an la
and so on.
Now
it is to be seen whether with all this exactitude employed by the
`ulama' of Islam in recording the Holy Qur'an from time
immemorial till now, can one accuse a group of Muslims of the charge of
making alterations in the Holy Qur'an and mutilating it or
believing in its corruption?
(4)
The Extant Holy Qur'an Available to the Shi'ah and the Sunnis:
Another interesting point is, have those who accuse the Shi'ah of
believing in the tahrif of the Holy Qur'an ever tried to
investigate the copies of Holy Qur'an printed by the Shi'ah in
various countries of the world to find out whether they contain the
slightest discrepancy with other editions of the Holy Qur'an or
not? Which Qur'an contains these forged chapters and verses that
are ascribed to the Shi`ah Qur'an? Which Qur'an contained
these that not a single person has ever seen them? Instead of spending
so much time in finding a weak tradition or quotation in unauthentic
books in a bid to accuse the Shi'ah of believing in the tahrif of
the Holy Qur'an, wouldn't it have been better for the mercenary
`ulama', who embark on sowing the seeds of discord among the Islamic
Ummah, to obtain and see numerous copies of the Holy Qur'an of
different editions printed by the Shi'ah to discover whether such an
accusation is fair or not?
At
present, the antiquated hand-written manuscripts of the Holy Qur'an
by the Shi'ah from the early days of Islam until now are kept in museums
of Iran, Pakistan, Iraq, etc. Some of these manuscripts are, once in a
while, precisely reprinted in the same form and exposed to public view.
Those who entertain the slightest doubt concerning this matter can
personally refer to these manuscripts.
In
the museum of the Qur'an in the holy city of Mashhad, I have
personally seen some copies of the Holy Qur'an written on
parchment made of deer skin. The period of writing of these copies of
Qur'an dates back to more than one thousand years. Some of them are
attributed to Imam `Ali (A), al-'Imam al-Sajjad (the fourth Imam), and
some others are attributed to other Imams, Shi'ah 'Ulama' and pious men.
Similarly, in other museums and libraries, there are also some copies of
the Qur'an which are very ancient, but so far no one has been
able to claim that even a single word of these manuscripts of the
Qur'an differs from what is now available to the Shi'ah and to the
Muslims of the world.
Thus it is advisable for one to think realistically and not be
influenced by these kind of propagandistic hue and cry and not to pay
attention to the mental fabrications of malicious individuals and of
those who attempt to disunite the people. We, certainly, do not believe
that such propaganda will ever have any influence on the minds of the
Muslims; however, this subject was worth mentioning lest some
simple-minded people might be deceived by these futile statements.
(5) At this stage,
it is necessary to review the words and statements of the Shi'ah `ulama'
from the beginning until now to unveil the ignorance and malice of some
of the so-called 'ulama' of Islam who are nowadays sowing the seeds of
discord among the Islamic Ummah through their poisonous writings.
Unfortunately, the celebrated personality of the Sunnis, Abu al Hasan
'Ali Nadwi, who claims to be the leader of the Muslims of India and who
is one of the renowned Islamic writers, has explicitly claimed in his
recent book called Islam and the Earliest Muslims: Two Conflicting
Portraits, published in English, Arabic, Urdu, and Persian with wide
circulation all over the world, that with the exception of four Shi'ah
`ulama', all others maintain that the Qur'anic text has been
mutilated. His exact statement in this regard on page 45 of the book is
as follows:
They hold that the Qur'anic text was mutilated; there is almost
a consensus among their scholars on this point.'
Then he says in footnote of the same page:
1. Only four Shiite doctors, Saduq, Sharif Murtaza, Abu J'afar Tusi
and Abu 'Ali Tabrasi are exceptions to this agreed view of Shiite
theologians. But some of them are reported to have recanted their
views. Anyway, them is always a doubt that they might have expressed
their opinion in favour of purity of the Qu'ran because of
their accepted principle of taqaiyya or dissimulation of one's
faith.
We
see that following his claim, propagandistic publications run by
consuming the funds of the treasury of the Muslims-which is nowadays
controlled by the Wahhabis and others in the form of petro-dollars also
publicize the same allegation in the farthest reaches of the world
without conducting any research to confirm its veracity. As an example,
a propagandistic publication issued in South Africa under the title of
The Truth about Shi'ism, Part 2, states the following on page 20:
The truth about Shi'ism in relation to the Qur'an is summarized in the
undermentioned facts.
1. Besides the difference of opinion of only four Shiah theologians in
all the centuries of Shi'ism's history, all Shiah authorities
unanimously proclaim that the Qur'an which we have in our possession
is a fabricated Qur'an.
2. Even the four Shi'i theologians - i.e. four in the entire history
of Shi'ism - who dissented with the teaching of Shi'ism in this
regard, do not believe that those who reject the Qur'an are kafir.
Thus, although all Shi'i authorities unanimously proclaim the belief
of the fabrication of the Qur'an, these four dissenters accept all
such deniers of the Qur'an to be Muslims. Thus, their dissent and
difference are of no real significance. They remain Shiahs who treat
lightly the Shi'i teaching of a fabricated Qur'an.
Now
the following statements made by great Shi'ah `ulama' are quoted, in
chronological order:
(1)
Al-Fadl ibn Shadhan, one of the great Shi'ah 'ulama' of the third
century of Hijrah, states the following in his book al-'Idah in
rejecting some of his contemporary Sunni 'ulama's statements who, by
relying on some traditions, believed in the corruption of the Holy
Qur'an:
But those who, by quoting such traditions, hold that the Qur'anic
text has been corrupted, are definitely making a mistake.
(2)
Abu Ja'far Mubammad ibn `All ibn Babawayh al-Qummi, known as al-Shaykh
al-Saduq, (died 381/991), states the following in his book entitled
al- 'I'tiqadat (Beliefs):
With respect to the Holy Qur'an which Allah Almighty has
revealed to His Prophet Muhammad (S), we believe that this is that
very Qur'an which is between the two covers and is in the
possession of the people, and that there is not anything more than
this. Whoever charges us with believing in excess, has lied.
(3)
In reply to the questions of `Tarabulusiyyat', al-Sayyid al
Murtada `All ibn al-Husayn al-Musawi al-`Alawi, (died 436/1044), states:
Knowledge and certainty on the validity of the narration of the Holy
Qur'an are like the knowledge and certainty on the existence of
countries, cities, famous historical events, popular books, and the
poems compiled by the Arabs. This is because the specific regard and
attention and the strong motive for the narration of the text of the
Holy Qur'an and its upkeeping had been much stronger than the
precision and attention given to the above-cited items .... During the
time of the Messenger of Allah (S), the Holy Qur'an had been a
compiled collection exactly as it is now. The Holy Prophet (S) had
even charged a group of his Companions with the responsibility of
memorizing and safeguarding the Holy Qur'an. At that time, it
was customary for the people to recite the Holy Qur'an before
the Holy Prophet (S) to ensure the accuracy of the text. The Holy
Prophet (S), too, listened to their recitation. A group of the
Companions, such as `Abd Allah ibn Mas'ud, Ubayy ibn Ka'b, and others
read the whole text of the Holy Qur'an several times in the
presence of the Holy Prophet (S).
With a little attention, one comes to realize that all these matters
indicate that the Holy Qur'an has been a compiled collection.
No one takes into account the opponents of this belief, be they from
Imamiyyah (Twelver Shi'ah or Hashwiyyah, for their view is derived
from a group of akhbariyyun (or ashab al-hadith, i.e.,
followers of the traditions) who had narrated weak ahadith on
the subject, thinking that they had related reliable and valid
ahadith. Whereas such weak ahadith have no power to
challenge something based on definitive knowledge and certainty.
(4)
Shaykh al-Ta'ifah Abu Ja'far Mubammad ibn al-Hasan al-Tusi d.
460/1067), states:
The remarks about addition and loss in the Qur'anic text are
not worthy of respect the Holy Qur'an possesses; as (meaning
that the text of the Holy Qur'an is today more than what it was
before), there is a consensus among the `ulama' regarding the
invalidity of this matter.
Regarding the deficiency of the Holy Qur'an (meaning that some
parts of the Qur'anic text have been deleted), apparently the
consensus of the Muslim sects also proves the contrary. The same holds
true in our school of faith. This is exactly the belief that has been
confirmed and proven by al-Sayyid al Murtada (may Allah be pleased
with him). This belief has been clearly expressed in the narrations
and traditions.
However, there are a number of traditions from the Shi'ah and Sunnis
concerning the deficiency of many verses of the Holy Qur'an and
regarding the interchange of some of the verses. All these traditions
are "akhbar al-'ahad", i.e. traditions which are not mutawatir
and cannot cause certainty. Thus, one should turn away and keep away
from these sorts of ahadith and should not engage oneself in
them. Moreover, these traditions are paraphrasable; had these
traditions been correct, they would not have marred the Holy Qur'an
which is presently available between the two covers, because knowledge
and certainty prove the validity of this Qur'an and no one from
among the Islamic Ummah has any objection to or complaint against it,
nor does anyone reject it.
(5) Al-Shaykh Abu `Ali al-Tabarsi, who
passed away in 548/1153, states the following in the tafsir entitled
Majma` al-bayan:
There is a consensus and unanimity among the Muslims that there is not
any `excess' in the Holy Qur'an. But with regard to the
deficiency of the text of the Holy Qur'an, a group of Imamiyyah
and a group of Hashwiyyah who are Sunnis have said that there are
alterations and deficiencies in the Holy Qur'an, but the true
belief accepted by the Imamiyyah holds otherwise.
(6) Al-Sayyid Ibn Tawus, (died 664/1265),
states the following in the book called
Sa`d al-su `ud
In truth, the Imamiyyah believe in the absence of tahrif in the
Holy Qur'an.
Then, in the refutation of some Sunnis who maintain that the Qur'anic
text has been corrupted, he states:
I
am surprised at those who, while believing that the Holy Qur'an
has been preserved by the Messenger of Allah (S) and has been compiled
by the Prophet (S) himself, have narrated the differences of the
people of Makkah and at-Madinah and of the people of Kufah and Basrah.
They have also believed that
("In the Name of
Allah, the Beneficent, the Merciful) is not an integral part of the
surahs (chapters) of the Holy Qur'an. It is more surprising
that they have reasoned that if
("In the Name of
Allah...") had been an integral part of the surah, then it
could have been preceded by something else also. Surprisingly enough!
When it is believed that the Holy Qur'an is immune from and
guarded against any excess and deficiency, and when such a belief is
supported by man's wisdom and by religion, how could it be said that
what had been revealed before the surahs has not been included
as a part of the Holy Qur'an? Is such a thing possible?"
These were opinions of the great Shi'ah `ulama' of the past whose
statements are authentic and valid for all other `ulama' of the
subsequent centuries. Thus, there is no necessity to lengthen the
discussion and to quote the statements made by the `ulama' of the
subsequent centuries. Hereunder, it will only suffice to mention their
names along with the titles of their books in which this discussion has
been incorporated.
(7) Al-Muhaqqiq Zayn al-Din al-Bayadi
(died in 877/1472), in
al Sirat al-mustaqim.
(8) Muhammad Baha' al-Din al-`Amili, known
as al-Shaykh al-Baha'i (died in 1031/1622), quoted in tafsir
Ala' al-Rahman.
(9) Mulla Muhsin, known as Fayd al-Kashani
(died in 1091/1680), in tafsir
al-Safi
(10) Al-Shaykh Muhammad ibn al-Hasan al-Hurr al-`Amili (died in
1104/1692), in his treatise entitled Risalah fi ithbat `adam al-tahrif
(a treatise on absence of corruption in the Qur'an).
(9) Al-Qadi al-Sayyid Nur Allah al-Shushtari
(d. 1019/1610), the contemporary of al-Shaykh al-Baha'i, quoted in
Ala' al-Rahman.
(12) Al-Sayyid Muhammad Mahdi ibn
al-Sayyid Murtada al Tabataba'i, known as Bahr al-`Ulum (died in
1212/1797), in
Fawa'id al-'usul.
(13) Al-Shaykh Ja'far ibn al-Shaykh Khidr
al-Janahi al-Najafi, known as Kashif al-Ghita' (died in 1228/1813), in
Kashf al-ghita' `an mubhamat al-Shari`at al-gharra'.
(14) Al-Shaykh Muhammad Hasan ibn al-Mawla
`Abd Allah al Mamaqani (died in 1323/1905), in
Tanqih al-maqal.
(15) Al-Shaykh Muhammad Jawad al-Balaghi
(died in 1352/1933), in
Ala' al-Rahman.
(16) Mulla Fath Allah al-Kashini (died in
988/1588), in the commentary
of Manhaj al-sadiqin.
(17) Mirza Hasan al-'Ashtiyani (died in
1319/1901), in
Bahr al fawa'id.
(18) Ayatullah Sayyid Husayn Kuhkamari
(died in 1299/1882), in
Bushra al-wusul ila `ilm al-'usul.
(19) Al-Sayyid `Abd al-Husayn Sharaf
al-Din al-Musawi al-`Amili (died in 1377/1957), in
Ajwibat masa'il Musa Jar Allah.
(20) Ayatullah al-`Uzma al-Sayyid Abu
al-Qasim al-Khu'i, contemporary, in
al-Bayan.
These were the names of the great Shi'ah ulama' who wrote books
confirming the absence of any kind of tahrif in the text of the
Holy Qur'an. Surely, there may be comments by other `ulama' whose
books are presently not within our reach.
It
should be also noted that making mention of the names of these `ulama'
does not necessarily mean that the other `ulama' do not believe in this
point. It rather means that since they had not compiled any books in
this field, we could not quote their relevant views and opinions.
It
is hoped that this brief paper would remove all doubts and accusations
made on the teachings of the school of thought of the Ahl al-Bayt (A),
and would serve as a basis for further investigations by the researchers
and investigators.
Wa al-Salam `ala man ittaba`a al-Huda
(and peace be on him who follows the
guidance).
NOTES:
[1]
For more study in this field see Al-Tawhid journal, vol. 1, Nos. 1 to 3.
[2]
Al-Kafi, al-Shaykh Abu Ja'far Muhammad ibn Ya'qub al-Kulayni
al-Razi (died 329/941).
[3]
Al-Tahdhib, Abu Ja'far Muhammad ibn al-Hasan al-Tusi (died
460/1068).
[4]
Al-'Istibsar, Abu Ja'far Muhammad ibn al-Hasan al-Tusi(died
460/1068).
[5]
Man la yahduruhu al-faqih, al-Shaykh al-Saduq Abu Ja'far
Muhammad ibn 'Ali ibn Babawayh al-Qummi (died 381/991).
[6]
Wasa'il al-Shi'ah, al-Shaykh Muhammad ibn al-Hasan al-Hurr
al-'Amili (died 1114/1702).
[7].
Bihar al- anwar, 'Allamah Muhammad Baqir al-Majlisi (died
1111/1699).
[8].
Refer to the book called "Funun al-'afnan fi 'ulum al-Qur'an"compiled
by Jamal al-Din Abu al-Faraj 'Abd al-Rahman ibn al-Jawzi.
BIBLIOGRAPHY
Arabic
Ayatullah al `Uzma Abu al-Qasim al-Khu'i, al-Bayan fi tafsir
al-Qur'an.
Allamah Tabataba'i, al-Mizan fi tafsir al-Qur'an, vol. 12.
Al-Suyuti, al-'Itqan fi 'ulum al-Qur'an.
Zarkashi, al-Burhan fi 'ulum al-Qur'an.
Abu Dawnd al-Sijistani, al-Masahif.
Ibn al-Jawzi, Funun al-'afnan fi 'ulum al-Qur'an.
Ibn al-Khatib, al-Furqan.
Ibn al-Jazzi, al-Tashil fi 'ulum al-tanzil.
Abu 'Abd Allah al-Zanjani, Tarikh al-Qur'an.
Dr. 'Abd al-Sabur Shahin, Tarikh al-Qur'an.
Hadi Ma'rifah, al-Tamhid fi 'ulum al-Qur an.
Rasul Ja'fariyan, Ukdhubat tahrif al-Qur'an.
Allamah Tabataba'i, al-Qur'an fi al-Islam.
Al-Shaykh Aqa Buzurg al-Tehrani, al-Naqd al-latif fi nafy al-tahrif.
Abd al-Husayn al-Rashti al-Ha'iri, Kashf al-'ishtibah.
Al-Shaykh 'Abd al-Rahim al-Tabrizi,
Ala' al-Rahim.
English
Allamah Tabataba'i, The Qur'an in Islam (1985).
Ayatullah Dr. S.M.H. Beheshti, Understanding the Qur'an (1985).
R. Bell, Introduction to the Qur'an
(1953).
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