Allegations Refuted by Facts
The above allegation is so outlandish and absurd that no Muslim, Shi'ah or Sunni, believing in the message of Muhammad (s.a.w.s), can ever endure or accept. I have produced Khalid Dhorats' (author) article bellow, in full and I will expose and refute his unscholarly tactics one by one. (inshallah). Moreover, the issue of tahrif of the Holy Qur'an is one of the tactics propagated by the enemies of Islam. Without offering any rational proof, they attribute belief in tahrif of the Holy Qur'an to the Shi'ah. They believe that by doing so they can make the Muslims pessimistic toward the teachings of the school of thought i.e. . . the Ahl al-Bayt (a.s.). Furthermore, 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.
Imam Jaffer al-Sadiq (a.s.) has said:
"There are three kinds of people. The scholars, the seekers of knowledge and all the others are a waste of humanity."
Book 2 - The Book Of Excellence of Knowledge Chapter 3 - Categories of the People Hadith - #2 al-Kafi
As usual, I will refute the authors insipid tactics with argument based on Books of Hadiths that Ahl al- Sunnah consider authentic. The only time I may use a Shi'ah source is if the author himself has resorted to it. Now, I will set forth a clear approach and a disclosure of truth for people who wish to know it.(inshallah).
"Come forth with your proof if you are indeed telling the truth" (2:111)
Shi'ite Belief that the present Qur'aan is fabricated
"The Shi'ahs do not believe in the present Qur'an to be authentic for three reasons:"
We Shi'as, Believe that the Qur'an is the Divine Revelation (wahy) sent down from Allah, the Exalted, upon his noble Prophet, containing an exposition of all things. It is also His everlasting miracle disabling all mankind from keeping pace with it in respect of rhetoric and eloquence, and the realities and sublime knowledge it contains, being guarded against any alteration or changing or mutation (tahrif). The Qur'an we have today is the same exact one revealed to the Prophet. Anyone claiming to the contrary is a violator, misguided, mistaken, or ignorant, for it is surly Allah's Word, and falsehood can never come at it from before it or from behind it.
"First reason: The first reason ties in with the Shi'ite belief that that all the Companions of the Holy Prophet Muhammad (S.A.W.), the transmitters of the Qur'an, were liars."
The authors objection is about the Shi'ahs forthright criticism of the companions of the Prophet. The Shi'ah do not regard all companions as liars, as charged by this author, nor do they accept all of them as equitable, as the Suunies have done. In my opinion, anyone seeking truth has to open the door for criticism and fault finding; otherwise, we will be veiled against the truth. This is exactly what Ahl al- Sunnah has done. They have exaggerated in their belief about the equity of all the companions of the Prophet (s.a.w.s), without researching about the matter. Thus, they have remained blinded to the truth until this very day.
It would have been more proper if the author had stated exactly whom he considers as to be a companion of the prophet. Because the Sunni historians/scholars have estimated the total number of the companions of Muhammad (s.a.w.s) at 150,000. Their definition of a companion of the Prophet of Islam is any Muslim who saw him with his own eyes. However, it seems that the Messenger himself did not agree with these scholars. Here is why:
Al-Tabari in his History part 3, page 68, reported that there was an argument between Khalid Ibn Al-Walid and Abdul Rahman Ibn Awf when Khalid killed some members of Banu Jadhimah.
The Messenger of Allah sent Khalid as a missionary for Islam (not as a fighter). Khalid exceeded the order of the Messenger and killed a number of men from Banu Jadhimah after he gave them the assurance of no-harm.
Some men from Banu Jadhimah had killed Al-Fakih Ibn Al-Mughirah Al-Makhzumi, uncle of Khalid, and Awf Ibn Abd-Awf, father of Abdul Rahman, before the conquest of Mecca. Now Khalid acted in revenge in spite of the Prophet's orders.
In their heated dialogue, Abdul Rahman said to Khalid:
"You followed the method of the pre-Islamic era." Khalid said: "I only avenged the killing of your father." Abd Al-Rahman: "You lie. I already killed the killer of my father, but you avenged the killing of your uncle."
Their intense argument led to a verbal abuse on the part of Khalid. When the Prophet found out about it, he said to Khalid:
"...Khalid, leave my companions alone. By God, should you have a piece of gold the size of Uhud Mountain, and you spend it in the path of God, your charity would not compare to a morning or evening trip in defense of Islam by any one of my companions."
Ibn Hisham, in his Sirat of the Prophet, part 2, page 421
This statement of the Prophet indicates that Khalid was not considered a companion of the Prophet because he told him to leave his companions alone.
Thus, the Prophet clearly indicated that Khalid is not one of his companions. Yet, this statement was uttered by the Prophet after the conquest of Mecca (which took place two years after Khalid adopted Islam, shortly after the pact of Al-Hudaybiyyah).
The exclusion of Khalid from the community of the Prophet's companions means the exclusion of thousands of companions who adopted Islam during the time of the Prophet, who met the Prophet, and who prayed behind him. So, until the author, Khalid Ddhorat, puts forth a scholarly argument as to who is a companion, I intend to withhold further reply.
"In addition, they belief that the Imams of the ahl al-Bait were also liars, and used to observe taqiyyah (religious dissimulation)."
This party line character attack, which I hope will be the last, on our Ahlul Bait Imams (a.s.) is like a slingshot that breaks, just before the shot is released and stings your face. The authors objection is about taqiyyah (dissimulation). What amazes me about this objection is that, while Ahl Sunnah disapproves of this belief held by the Shi'ah, they themselves believe in it, one can fined it has been recorded in their books; Sahih and Musnads are replete, testifying against them. Here is the proof:
It is reported by 'Abd al-razzag, Ibn Sa'd, Ibn Jarir, Ibn AbiHatam, and Ibn Mardawayh, and confirmed by al-Hakim in al-Mustadrak, and by al-Bayhaqi in al-Dala'il, that he said: The polytheists took away 'Ammar ibn Yasir, never letting him alone till he slandered the Prophet (s.a.a.w.s.) and referred to their idols with good terms, only then they left him. When the Messenger of Allah (s.a.a.w.s.) came, he asked him: What is the matter with you? He replied: I have bad news. I was never forsaken till defaming you and mentioning their idols with good. The Prophet said: How do you feel inwardly? He replied: My heart is still content with the faith. He (s.a.a.w.s.) said: If they return and resume then you can resume. Thereat, the following verse was revealed:
". . . save he who is compelled while his heart remains steadfast to the faith. " (16:106)
In his Sahih, under bab al-Mudarat ma'a al-nas, al-Bukhari reported from Abu al-Darda' that he said:
"We grin (the teath) before some people while our hearts are cursing them.
Sahih al-Bukhari, vol. 7, P. 102
Al-Halabi in his Sirah, is reported to have said:
"When the Messenger of Allah (s) conquered the Town of Khaybar, Hajjaj ibn 'Allat said to him: O' Messenger of Allah, I have a property at Makkah, in which I have a household, and I intend to go there. Would you absolve me if I speak ill of you, or utter something (bad) about you? The Messenger of Allah permitted him to say whatever he would like."
Al-Sirah al- Halabiyyah, vol. 3, p. 61
The above Quotations are just a few examples taken from Sunni sources. Taqiyyah was practiced by the dignified Companions during the era of tyrant rulers, Like Mu'awiyah, who used to kill whoever refused to curse Ali ibn Abi Talib. The storry of Hijr ibn Adiyy al-Kindi and his fellow men is widely known. Also, the likes of Yazid, Ibn Ziyad, al-Hajjaj, and their equals are so many, that gathering the examples and evidences would require a separate book, but what I have given here can be sufficient. There is no power or might except with Allah, the Exalted.
"If all the Sahabah and the member of the Prophetic household were lairs, from whence did they receive the original Qur'an from the Holy Prophet Muhammad (S.A.W.)?"
I seek refuge with Allah from such accusations. The author has a cryptic way of asking questions, however I will attempt to enlighten the reader the best I can. The Qur'an was compiled by the Prophet (s.a.w.s) and the compiled text was deposited first with Abu Bakr and after him with 'Umar and was a source of reference for the people. After the death of 'Umar, this compilation remained in the possession of Hafsah until the year 22/642, when differences of reading appeared during the reign. of 'Uthman. Thereupon, on the Caliph's order, the mushaf was taken from Hafsah for transcription, and from it Zayd ibn Thabit (who was the main scribe) prepared several copies with the help of 'Abd Allah ibn al-Zubayr, 'Abd al-Rahman ibn Hisham (both members of the original committee that compiled the Qur'an) and Said ibn al-'As. While the original was returned to Hafsah, one of the copies was kept with the Caliph at Madinah and the rest were sent to major Islamic cities. Thereafter, the handwritten compilations of the Qur'an were destroyed on the Caliph's order for the sake of eliminating differences among Muslims.
The compilation written during Abu Bakr's days remained with Hafsah until the reign of Marwan ibn al-Hakam. Marwan wanted to burn it also, but Hafsah refused to hand it over to him. He waited until her death and thereat destroyed that compilation also.
Thus the task of ensuring the uniformity of the Qur'an was carried out in the year 22/642, though 'Abd Allah ibn Mas'ud refused to hand over his compilation to 'Uthman, who wanted to destroy it. Similarly, the compilation made by 'Ali ibn Abi Talib (A) was retained by him and later preserved by his family.
"Second reason: The Sahabah, the lairs and fibbers in Shi'ite estimation, narrated the Qur'an and were responsible for its propagation and widespread recitation. On the other hand, the Imams of the Ahl al-Bait did not have the privilige and the opportunity of narrating it or verifying it, how can they then accept the present Qur'an to be perfect and in its entirety?"
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.
In the museum of the Qur'an in the holy city of Mashhad, there are 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.
"Third reason: There are more than two hundred narrations (regarded as authentic by Shi'ahs) in Shi'ite primary sources which testify that the present Qur'an has been tampered with, some things added, and some omitted. Not one Shi'ite narration speaks of the veracity of the present Qur'an, and according to them, it only occupies the status of an isolated tradition (khabr wahid)."
The above statement highlighted in yellow, truly shows the ignorance of the author. Shi'as do not hold authentic a single narration of tahrif.
As for the external evidence, the famous mutawatir hadith of Thaqalayn proves the existence of the Book during the last days of the Prophet (peace be upon him & his progeny). The hadith is narrated in scores of Shi'ah and Sunni books with some minor variations in wordings, but the main parts are the same everywhere. I am quoting it from Sahih Muslim, where Zayd ibn Arqam mentions the Prophet's sermon in Ghadir Khumm:
"...And I am leaving among you two weighty things. First of them is the Book of Allah; in it is the guidance and the light; therefore take hold of it and adhere to it ... And (the second are) my Ahlu'l-bayt; I remind you of Allah concerning my Ahlu 'l-bayt, I remind you of Allah concerning my Ahlu'l-bayt, I remind you of Allah concerning my Ahlu 'l-bayt..."
Sahih Muslim, vol 4 (Beirut 2nd edition. 1972) p 1873. This hadith has been narrated by more than 20 companions.
See also:
Musnad Ahmad bin Hanbal vol. 3 pp 14. 17. 26.59: vol 4. pp 366. 371: vol. 5. pp 182. 189
Sahih at-Tirmidhi vol. 3 (chap. "Manaqib Ahli l-bayt" ) p. 200-102
This clearly shows that the Book of Allah was in the hands of Muslims before the death of the Prophet (peace be upon him & his progeny).
"However, some Shi'ahs have rejected the notion that the present Qur'an is fabricated, and they quote four Shi'ite scholars in this regard: Sharif Murtada, Abu Ja'far Tusi, Abu 'Ali Tabarsi, and Shaikh Saduq."
Wrong, all sects of Islam, including the Shi'ah have rejected this notion.
"Using the findings and statements of these four scholars is not valid as the edifice of Shi'ism rests upon the infallible Imams."
The credo that the "statements of these four scholars is not valid", is one of the most disgusting tactics I have ever heard of.
"'Take what is agreed upon (by scholars). Certainly the universally accepted should not be doubted."
al-Kafi
"Most of all the narrations attesting to the present skimpy state of the Qur'an originate from them. What weight does these four Shi'ite scholars hold in comparison to the old scholars and authorities of Shi'ism and their immutable Imams?"
I ought to point out here to the fact that the Shi`as have always insisted that the sources of the Shari`a must be: the Book of Allah and the Sunnah of His Prophet, adding nothing to them due to their conviction that there are sufficient texts with their Imams relevant to all problems for which people seek solutions.
Even if the verdict of these four scholars are accepted, it has been found that they had employed the principle of taqiyyah when stating that the present Qur'an has not been fabricated. Husain ibn Muhammad Taqi al-Nuri al-Tabarsi, a Shi'ite scholar, has proven this for us. He says regarding their verdict: "None of the earlier scholars have concurred to their view." (Faslul Khitab fi Tahrif Kitab Rabb al-Arbab pge 33) Husain ibn Muhammad Taqi al-Nuri al-Tabarsi further says that the majority of the Shi'ahs believe in the tampering of the Qur'an, and this is the stance of the majority. (Faslul Khitab fi Tahrif Kitab Rabb al-Arbab pge 32)
One of the Shi'a 'alims, Mirza Husayn Nuri (d. 1320 AH) had written a book, Faslu 'l-Khitab, in which he had
first collected all the traditions of tahrif from the Sunni sources, then all the traditions from the Shi'a sources, then drawn his own conclusions which were against the accepted Shi'a belief. No sooner was the book printed than its rebuttal was written; and the book, discredited, remained forgotten and almost unknown even in the Shi'ah academic circles. Now, the American Islam has reprinted Faslu 'l-Khitab, but after removing the chapter of the Sunni ahadith. They propagate that it is "an authentic Shi'a book" which proves that the Shi'ah have no faith in the Qur'an. If these people were really honest, they should have printed the whole book; then their Masters would have been able to "prove" that the entire Muslim ummah did not believe in the Qur'an!
This demeaning polemics will provide the Christian missionaries with effective arms and ammunitions to shake and rattle the Muslims' faith in the Qur'an. They hope that in this way, many Muslims would easily be persuaded to embrace Christianity, and even those who would not convert, would not remain truly Muslim, nor would they follow a Book whose authenticity was doubtful.
Gladstone is reported to have once stood up in the British Parliament with a copy of the Qur'an in his hand; and declared that as long as the Muslims followed this Book, the British could not subjugate them. He advised his people to use every subterfuge to shake the Muslims' belief in the Qur'an.
That strategy of kufr had succeeded in Turkey, Egypt, Tunis, Algeria and many other so-called Muslim countries where a special breed of Muslims has been created which seems to be allergic to Islam and the Qur'an. It was about to succeed in Iran, thanks to the Pahlavi regime. But the plan failed because of the religious leaders under the guidance of the late Ayatullah al-'uzma Khomeini and because of the religiosity of the Iranian nation. Now the enemies of Islam are using this propaganda of tahrif to achieve that goal.
This is what they have planned. But Allah, subhanahu wa ta'ala, says:
They desire to put out the light of Allah with their mouth, and Allah will surely perfect His light, though the unbelievers may be averse. (61:8)
A few quotations to this effect is given from authentic Shi'i sources on the matter:
- Muhammad ibn Ya'qub al-Kulaini on the authority of Jabir that he heard Abu Ja'far saying: "Whoever claims from amongst the people that he has collected the entire Qur'an as Allah has revealed it is a liar. Only 'Ali and the Imams after him had collected it and memorized it as Allah had revealed it." (Usul al-Kafi, Chapter that the Qur'an was not entirely collected except by the Imams, and they only have all knowledge)
- Kulaini has narrated on the authority of Salim ibn Salamah who said: "A person recited a portion of the Qur'an to Abu 'Abdullah (Imam Ja'far), and I heard that a few words of the Qur'an which the other people did not recite. At this, Imam Ja'far told him: "Refrain from reciting this way, recite like how the common people recite it until the appearance of the saviour. When he appears, recite the Qur'an to its fullest. I will then reveal the manuscript which 'Ali had written. It is the same manuscript, after writing it, he presented it to the people saying: "This is the Book of Allah as was revealed upon Muhammad (S.A.W.). I have gathered it from the tablets." The people told him: "We already have a manuscript in which the entire Qur'an has been collected. We are not in need of yours." At this, 'Ali told them: "By Allah, I will never show it to you after this day. I was charged to inform you of it after I collected it so that you may recite it." (Usul al-Kafi, Indian edition, pge 68)
- Kulaini has again narrated on the authority of Ahmad ibn Muhammad ibn Abu Nasr who said: "Abu al-Hasan gave me a manuscript and told me to see what was written therein. I opened it, and under the verse "Those who disbelieve will not??.." were written the names of seventy Quraishites along with the names of their father." (Usul al-Kafi, Indian edition, pge 680)
4. Kulaini again narrates that Abu 'Abdulah said: "Jibra'il descended upon Muhammad with the following verse in this way: "O people of the Book, bring faith in what we have revealed regarding 'Ali, the magnificent light." (Ibid)
- Some of the Shi'ahs have accused Sayyidian 'Uthman that he had destroyed the original Qur'an by burning it, and all the chapters which contained the virtues of 'Ali and the ahl al-Bait were also destroyed. From amongst these portions is the chapter of wilayat as follows: "In the name of Allah, the Most Beneficent, Most Merciful. O you who believe, bring faith on the two lights which We have revealed. They will recite My verses to you and will warn you of the punishment of a terrible day. These two lights are of each other, and I am All-Hearing All-Knowing." (Faslul Khitab fi Tahrif Kitab Rabb al-Arbab pge 180)
- Ahmad ibn Abu Talib Tibirsi narrates on the authority of Abu Dharr al-Ghifari (R.A.): "When the Holy Prophet passed away, 'Ali gathered the Qur'an and produced it to the Emigrants (Muhajirun) and the Helpers (Ansar) as the Holy Prophet had bided him to do so. When Abu Bakr opened the first page, he found some denunciation of the Quraish tribe. At this 'Umar leapt forward and said: "O 'Ali, take it back for we are not in need of it." 'Ali took it back. Just then Zaid ibn Thabit, a prominent reciter of the Qur'an appeared, and 'Umar told him: "'Ali was here a short while back with a Qur'an which despises the Emigrants and the Helpers. I think we should compile such a Qur'an wherein all these aspects are omitted." Zaid agreed with him, but he added: "Once I have completed the Qur'an according to this method and 'Ali sees it, will your version be not invalidated?" 'Umar then asked: "What ruse should we employ then?" Zaid replied: "You know better of such ruses." At this 'Umar said: "There is no ruse but to kill 'Ali and obtain comfort from him in this way." 'Umar then thought of having him killed by Khalid ibn al-Walid, but this plan failed. When 'Umar assumed the leadership after some time, the people asked 'Ali to produce his Qur'an. 'Umar asked him: "O 'Ali, produce the Qur'an which you showed Abu Bakr so that we may agree on it." At this, 'Ali said: "This is not possible, I only showed it to Abu Bakr so that the proof may be established on you people, and so that you may not say on the day of Judgement: "We were unaware of it," "You did not produce it." The Qur'an in my possession will not be touched except by the pure, and the designated ones of my family." 'Umar asked: "Is the time known when it will be produced." Upon this 'Ali replied: "Yes, when the saviour of times emerge, it will be produced and all the people will agree to it." (Al-Ihtijaj, Najaf, pge 225. Also see Tafsir al-Safi pge 11, and Fasl al-Khitab pge 7)
- Husain al-Nuri al-Tabarsi says: "It has been narrated from many of the Rawafid of times gone by that the present Qur'an is not the one which was revealed upon Prophet Muhammad (S.A.W.). it has been altered, and many words added on and omitted." (Faslul Khitab fi Tahrif Kitab Rabb al-Arbab pge 32)
Khalid Dhorat (Mawlana)
Al-Kulayni's report concerning the incompleteness of the Qur'an is unacceptable to the Imamite Shi'ites (who are the overwhelming majority of the Shi'ites). They say that the Qur'an is complete without addition, deletion, or change.
(1) Al-Kulayni is not an Imam of the Shi'ites. He is only a hadith recorder who reported what was conveyed to him through one or more sources. He did not say that he heard from al-Imam al-Sadiq. He only said that a hadith came to him through some reporters. He did not live during the days of the Imam al-Sadiq. He did not see any of the Imams of the Members of the House of the Prophet. Hence, he was no more than a hadith recorder. If a scholar like him makes a mistake, why should we attribute that mistake to the millions of Shi'ites who are not even his followers?
If such an accusation is permissible, why should we not accuse all the Sunnis of the belief in the incompleteness of the Qur'an because they all are followers of 'Umar who was quoted by al-Bukhari, Muslim, Imam Ahmad, and Ibn Mardawayh to have said that the Qur'an was incomplete, and that more than 200 Qur'anic verses were deleted? Why should the Caliph 'Umar, 'A'ishah, Abu Musa, and Ubay Ibn Ka'b not be accused of the same thing because all of them stated the incompleteness of the Qur'an? The Reporters Of The Incompleteness Of The Qur'an From The Sunnis Are Numerous.
(2) Al-Kulayni was not the only recorder who reported the incompleteness of the Qur'an. There are many hadith recorders, in the books of Sunni scholars, who reported that the Caliph 'Umar, 'A'ishah, and a number of the companions of the Prophet said that the Qur'an is incomplete.
The Sahih Of Al-Bukhari:
Al-Bukhari recorded in his Sahih (authentic), part eight, pages 209-210, that Ibn 'Abbas reported that 'Umar bin al-Khattab said in a discourse which he delivered during the last year of his caliphate:
"Certainly Allah sent Muhammad with the truth, and revealed to 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, someone 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.
"Stoning is in the Book of God. It is the right punishment for a person who commits adultery if the required witnesses are available, or there was pregnancy without marriage or adultery is admitted."
Again, we used to read in the what we found in the Book of God:
"Do not deny the fatherhood of your fathers in contempt because it is disbelief on your part to be ashamed of the fatherhood of your fathers."
Similar reports were recorded by Imam Ahmad in part one of his Musnad (in the Musnad of 'Umar under the caption of the Hadith al-Saqifah, pages 47 and 55). Ibn Hisham recorded similar things in his Seerah of the Prophet. part 2, page 658 (second printing, 1955).
Sahih (Authentic) Of Muslim
Muslim in the seventh part of his Sahih (commentary of al-Nawawi) in the Book of al-Zakah, about the virtue of being satisfied with whatever God gives and about urging people to have that virtue, pages 139-140, reported that Abu al-Aswad reported that his father said:
" Abu Musa al-Ash'ari invited the Qur'an readers of Basra. Three hundred readers responded to his invitation. He told them: You are the readers and the choice of the people of Basra. Recite the Qur'an and do not neglect it. Otherwise, a long time may elapse and your hearts will be hardened as the hearts of those who came before you were hardened.
" 'We used to read a chapter from the Qur'an similar to Bara'ah in length and seriousness, but I forgot it. I can remember from that chapter only the following words:
" 'Should a son of Adam own two valleys full of wealth, he would seek a third valley, and nothing would fill Ibn Adam's abdomen but the soil.
" 'We used to read a chapter similar to 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? Thus a testimony will be written on your necks and you will be questioned about it on the Day of Judgment.' "
It is obvious that these words, which Abu Musa mentioned are not from the Qur'an, nor are they similar to any of the words of God in the Qur'an. It is amazing that Abu Musa claims that two surahs from the Qur'an are missing, one of them similar to Bara'ah (the chapter of Bara'ah contains 130 verses).
'A'ishah
Muslim also reported in the Book of al-Rida'ah (Book of Nursing), part 10, page 29, that 'A'ishah said the following:
"There was in what was revealed in the Qur'an that ten times of nursing known with certainty makes the nursing woman a mother of a nursed child. This number of nursings would make the woman 'haram' (forbidden) to the child. The this verse was replaced by 'five known nursings' to make the woman forbidden to the child. The Prophet died while these words were recorded and read in the Qur'an."
'Umar Said Chapter 33 Is Incomplete
Al-Muttaqi 'Ali bin Husam al-Din in his book "Mukhtasar Kanz al-'Ummal" printed on the margin of Imam Ahmad's Musnad, part two, page 2, in his hadith about chapter 33, said that Ibn Mardawayh reported that Hudhayfah said:
'Umar said to me 'How many verses are contained in the chapter of al-Ahzab?' I said, '72 or 73 verses.' He said it was almost as long as the chapter of the Cow, which contains 287 verses, and in it there was the verse of stoning.
Mustadrak Al-Sahihayn:
Al-Hakim al-Nisaburi in his book al-Mustadrak in the book of commentary on the Qur'an, part two, page 224, reported that Ubay bin Ka'b (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 Qur'an 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 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 Yahudiyyah (Judaism) or Nasraniyyah (Christianity). Whoever does good, his goodness will not be denied."
Al-Hakim said:
"This is an authentic hadith but the two shaykhs (al-Bukhari and Muslim) did not record it. Al-Dhahabi also considered it authentic in his commentary (on al-Mustadrak)."
Al-Hakim reported also that Ubay 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 brought down His peace of reassurance upon His Messenger."
When this reading was conveyed to 'Umar, he became very angry with Ubay. He sent for him while he was treating his she-camel with tar. He also invited other companions, including Zayd Ibn Thabit. Ubay came to him. 'Umar asked:
"Who among you would read the chapter of al-Fatah (victory)? Zayd Ibn Thabit read the chapter the way we read it now. 'Umar spoke to Ubay angrily. Ubay said 'Shall I speak?' 'Umar said 'Speak out.' Ubay said 'You know that I used to enter the house of the Prophet, and he used to teach me the reading of the Qur'an while you and others were by the door.'"
"If you want me to teach people the way the Prophet taught me, I will teach them; otherwise, I will not teach them one letter ever."
'Umar said to him:
"Continue teaching people how to read."
Al-Hakim said this is authentic according to the standards of the two shaykhs (al-Bukhari and Muslim). However, they did not report it.
Al-Dhahabi also considered it authentic in his Commentary on al-Mustadrak, part two, pages 225-226.
If we take the report of Ibn Mardawayh which Hudhayfah attributed to 'Umar in which he said that the chapter of al-Ahzab, which contained 72 verses, was as long as the chapter of the Cow (which contained 287) and take the report of Abu Musa which says that a chapter equal in length to the chapter of Bara'ah (which contains 130 verses) was deleted from the Qur'an, then the deletion in the Qur'an according to these reports would be about 345 verses.
If this is true, what would be the difference between the deletion according to these reports and the report which is attributed to al-Kulayni that claims a deletion of 600 verses?
Accusing Muslims of Kufr or deviation is abhorable to God. We have been commanded by the Qur'an and the Prophet to consider anyone who declares that there is no God but Allah and that Muhammad is the Messenger of God to be a Muslim. al-Bukhari reported that 'Abdullah Ibn 'Umar reported that the Messenger of God said:
"When a person calls his Muslim brother a Kafir, one of the two would carry the sin."
We believe that the Qur'an as it is now is the entire Qur'an without addition, subtraction, or change.
It is the Qur'an which no falsehood 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 Qur'an. He said
"Certainly We revealed the Reminder (the Holy Qur'an), and certainly We shall preserve it." (ch. 15, v. 9)
It is the Qur'an through which the Messenger and the Members of his House commanded us to test the authenticity of every hadith, and accept the hadith which agrees with the Qur'an and reject the hadith that disagrees with it.
We believe that whoever says that the Qur'an is incomplete, or was added to, or changed, is completely wrong. What was reported on this subject from Caliph 'Umar, Abu Musa, Ubay Ibn Ka'b, al-Bukhari, Imam Ahmad, Muslim, al-Hakim, and al-Kulayni is completely rejected and absolutely unacceptable.
We certainly reject all of these reports, but we will not pass any judgment on any of the above mentioned reporters. Passing judgment belongs only to Allah.
It is hoped that what was offered on this subject is sufficient for those who try to find the truth, that the Shi'ite Muslims are true believers deserving respect from their Sunni brothers. It is unbecoming of those who seek the truth to accuse others of a sin of which they are entirely innocent, especially when the accusers have committed worse than that of which they accuse others.
Finally, I would like to say that al-Kulayni's report concerning the incompleteness of the Qur'an does not indicate that he believed in what he recorded. al-Bukhari, Muslim, Imam Ahmad, and al-Hakim have reported that 'Umar, 'A'ishah, and a number of companions stated that the Qur'an is incomplete. Yet we do not say that these hadith recorders believed in what they recorded.
I am inclined to believe that al-Kulayni did not subscribe to what he reported because he mentioned in his book al-Kafi that all hadiths should be tested by the Book of God (the Qur'an). Whatever agrees with the Qur'an should be accepted, and whatever disagrees with the Qur'an should be rejected.
Al-Kulayni mentioned in his introduction to his book the following:
"Brother, may God lead you to the right road. You ought to know that it is impossible for anyone to distinguish the truth from the untruth when Muslim scholars disagree upon statements attributed to the Imams. There is only one way to separate the true from the untrue reports, through the standard which was declared by the Imam:
"'Test the various reports by the Book of God; whatever agrees with it take it, whatever disagrees with it reject it.
"'Take what is agreed upon (by scholars). Certainly the universally accepted should not be doubted. '"
These words indicate that al-Kulayni believed that the Book of God is the Qur'an which we read; otherwise, how can we test the various reports through the Book of God?
At the same time, these words indicate that the reports which indicated the incompleteness of the Qur'an should be rejected because they are in disagreement with the Book of God, which declares:
"Certainly We (the Almighty) have revealed the Reminder (the Qur'an), and We shall preserve it."
The Imam said:
"Take the agreed upon, for the agreed upon by the Islamic scholars should not be doubted."
And we know that the Book of God is the one on which all the Islamic scholars agree.
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