Quran: The Non-Distorted Divine Document

8/8/2019 Quran: The Non-Distorted Divine Document

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Quran: The Non-Distorted Divine Document

Written by: M. J. Fazel Lankarani

Translated and edited by: Ali H. Al-Hakim


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Contents

Quran: The Non-Distorted Divine Document .......................................................................1Contents ..............................................................................................................................2

Introduction ........................................................................................................................ 3Point One ............................................................................................................................3Point Two ........................................................................................................................... 4Point 3 ................................................................................................................................ 7Point Four ........................................................................................................................... 7Point Five ........................................................................................................................... 8Point Six ...........................................................................................................................10Point Seven .......................................................................................................................11Point Eight ........................................................................................................................12Point Nine .........................................................................................................................12Point Ten ..........................................................................................................................14Point Eleven .....................................................................................................................15Point Twelve .................................................................................................................... 17Point Thirteen...................................................................................................................19Point Fourteen ..................................................................................................................20Point Fifteen .....................................................................................................................21Point 16 ............................................................................................................................ 23Point 17 ............................................................................................................................ 23Footnotes ..........................................................................................................................27

Quran: The Non-Distorted Divine Document .......................................................................2

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Introduction

We are grateful to Almighty God who bestowed His blessings upon us to such adegree as to render us worthy to uphold the noble object entrusted (amnah) to creation; the

unique miracle of the last Prophet (s), the ever-flowing fountain brimming with pearls oftruths for all eternity that is the Holy Quran upon whose revelation from the AbsoluteGenerous depends the dignity of human beings. This boundless sea that holds, within its largeand small waves, hidden mysteries of guidance and optimal paths to joy has, at the sametime, always been, and remains so to be, a beacon of guidance for mankind and hiscommunities. It is a book that will show the direction to every lost and misguided person tillthe Day of Resurrection. It is a book that is brilliantly incandescent for all eternity; that leadsthe way at every step; is remembrance in all states; and is the definite clear statement in alldimensions relating to man and the universe. It is a book whose protector, according to divine

promise, is God, the Exalted; and the divine promise will be kept (Gods promise is true).

What are propounded as important points in this article include the most significantpoints in the debate that the Quran has not been distorted. This is counted among the basicdiscussions in the Quranic sciences. It is the duty of researchers and commentators of thisdivine book to read up on all aspects of this discussion and explain all of its diffe distortionhas been created regarding the ascrirent dimensions. It can truly be said that grossption of theidea that the Quran has been distorted by different Islamic sects and branches to the pointthat an Islamic branch whose doctrine is based on the very idea that the Quran has not beendistorted, has, itself, been accused of possessing the idea of distortion of the Quran!

In the course of these points, other than investigating different aspects of thisdiscussion, we will prove that the Shia, in general, and the Twelver Shia in particular, notonly do not believe in distortion regarding the Quran, but also cannot basically accept suchan opinion; for the belief in distortion will destroy the very doctrine of the Twelver Shia.

So let us make a crucial decision, within this esteemed group of high ranking Islamicscholars and distinguished religious figures, to declare an international manifesto whichemphasizes that the Quran - since its revelation to the Holy Prophet (saws) - is theundistorted Divine document that can never be distorted.

It is not as if we consider the challenge an actual proposition and state that the Quranhas not been distorted; rather our claim, as a factual proposition, is in the form that the

assured custom (sunnah) of God, the Exalted, regarding this glorious book is that distortingthis book is impossible, so that no individual or group can launch an offensive to these divineverses, and that this book is an eternal miracle that through challenge, in all times and places,has safeguarded itself from the illusion of distortion.

In this article we do not intend to elaborately state all points related to this importantdiscussion; for such a task requires many volumes of books. What we intend to do is toconcisely investigate some important points so that clarification of an angle of importantdimension, relevant to this discussion, will become apparent, God willing.

Point One

The term tarf(distortion)

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This word is the infinitive from bb taf`land is derived from the root arf. The wordarfliterally means the side of a thing; therefore, tarfmeans to push aside an object and toalter its sides and peripheral.

God, the Exalted, in the Quran says, And among the people are those who worship

Allah on the [very] fringe (arf) [2] meaning that there are those who have anxiety in theirreligion, such as he who lingers at the edge of a war zone to ascertain whether the army isabout to become victorious so that he may collect some of the bounties; whereas, if theoutcome is otherwise, he flees. [3]

This term lexically indicates movement and changing, so we can claim that the termtarfis apparent in verbal distortion, and has gained semantic distortion in the Quran and isdue to context as secondary manifestation where, reproaching Jewish scholars, AllahAlmighty says, Among the Jews are those who pervert words from their meanings [4]; thatis they alter and distort the word of truth in the Torah from its divine place, meaning, and

purpose, and therefore do not attribute it to its obvious meanings. The existence of the phrasefrom their meanings is a clear case of evidence that semantic distortion is intended. It isfrom here that we observe that, explaining the word tarf al-kalm (and not the word tarf),Rghib Isfahn says, Distortion of a discourse is making it one probability that can beattributed with two possibilities. [5]

Evidently Rghib does not intend to define the literal meaning of the word tarfbutrather wishes to state the conceptual distortion that has been mentioned in the verse.

Regarding the purpose of the holy verse, Fakhr Rz has propounded probabilities,some of which confirm the subject of verbal distortion; however, he concludes that the

correct view regarding the interpretation of the verse is conceptual distortion. He says, Whatis intended by the term distortion is to cast false doubts and invalid interpretations, and todivert the word from its correct meaning to an invalid one by using literal tricks to whichfollowers of heresy are accustomed. [6]

Point Two

Usages and kinds of distortion

Some great scholars, including Ayatollah Khoei, have claimed that the term tarf hasbeen used in six meanings as homonyms. It is with unanimity that Muslims accept that some

of them have been used in the Quran while others have not. A third group of the meaning isdisputable. Here it is preferable to quote Ayatollah Khoeis statements regarding themeanings of distortion, subsequently to analyze them.

1.tarf means to transfer and alter an object from its position and meaning. Thefollowing verse indicates this meaning:

Among the Jews are those who pervert words from their meanings [7]

This kind of tarf is called interpreting the Quran according to subjective opinionand semantic distortion. It is with unanimous agreement among Muslims that, upon the

occurrence of such distortion in the Quran in the case of those who have interpreted theQuran in a way other than its reality and attribute to it a meaning other than its real meaning,

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they have distorted the verses according to their lower desires. Such distortion has beenreproached in the hadiths quoted from the Infallible Imams (as).

In his letter to Sa`d al-Khayr, Imam Baqir (s) wrote, Regarding the Book, theypreserved its letters while they distorted its rules; therefore, they narrate the Book but do not

understand it. [8]

2.Distortion in the process of which a letter or a diacritic mark has been missed oradded while the Quran itself has remained intact. Such can also be acceptable as distortionfor it has been proved elsewhere [9] that none of the available recitations has been relatedsuccessively. As a result, only one of them conforms to the real Quran and the others areeither the Quran with addition or with demolishment.

3.Distortion in the process of which one or more words has been added or demolishedfrom the Quran while the Glorious Quran itself has remained intact. Such distortioncertainly happened in the early period of Islam during the era of the companions but has been

opposed and disputed. The evidence for this is the unanimity of the Muslims. Uthmancollected some copies of the Quran and burnt them. He also ordered his men to burnwhatever they found which was other than the Quran. As a result, other copies of the Qurandiffered with that of Ùthman (a group of the scholars has mentioned the differences amongthem as Abu Dawoud Sajistn in his book Kitb al-Maif). It can briefly be concludedthat distortion did exist in the copies of the Quran burnt byÙthman, but that the Quran thatÙthman collected and made to prevail was the very same one known among the Muslimsand received from the Prophet (s) from hand to hand. So, such distortion was available in thecopies of the Quran prevalent before the era of Ùthman while this does not exist in theQuran existing in our possession which is based on Ùthmans copy.

4.Distortion in the process of which one or more verses has been added to the Quranor demolished from it while the revealed Quran itself has remained intact. Except for theholy verse basmalah (i.e. In the Name of Allah, the Compassionate, the Merciful) which, byunanimous agreement among Muslims, the Prophet (s) used to recite preceding any surah,such distortion has not taken place in any part of the Quran. It is disputed by the SunniMuslims as to whether or not the basmalah is a fragment of the Quran. But the Twelver Shia

believe that it is most assuredly a part of the Quran and they unanimously agree that it is afragment of every surah except for the ninth one.

5.Distortion in the process of which some verses have been added to the Quran so

that some of the verses of the Quran in our possession are in excess of the original Quranwhich was revealed to the Prophet (s). There are two groups among the Muslims that holdthat there exists addition to the Quran. A: The followers of Àbd al-Karm b. Àjrad, whowas an important personality among the Khawrijs, hold that Surah XII is not part of theQuran. B: It was ascribed to Ibn Mas`d that he believed that the last two surahs of theQuran were not genuine and are, therefore, not part of the Book. Other than these twogroups, the rest of the Muslims have unanimously disapproved of the occurrence of this kindof distortion.

6.Distortion with the meaning of demolishment, namely that some of the versesrevealed to the Prophet (s) are missing in the Quran to which we have access today. Such

distortion is seriously disputed.

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It is concluded that distortion according to the first four meanings has certainly takenplace, the fifth meaning has not taken place according to consensus, and the sixth meaning isdisputable.

We have two objections regarding the statements of this great scholar (i.e. Ayatollah

Khoei):

First: Research necessitates that the above meanings are not those in which the termdistortion is used. Distortion has no meaning other than what was explained in the firstinstance which was moving an object from its position. In other words, the concept ofmoving an object from its position exists in all the above meanings but such moving iseither available in the meaning referred to as semantic distortion or is available in the wordand in this state is either detailed or slight.

In other words, an addition definitely takes place, or a demolishment definitely takesplace, or some addition or demolishment occurs. Therefore, what has been mentioned in the

statements of this respected scholar are cases of distortion, and not different meanings inwhich distortion can be referred to as a homonym.

Second: Such classification necessitates that all types of distortion do not bear theattribute falsehood; otherwise, it would oppose the absoluteness of the holy versefalsehood does not come before it for it indicates that no falsehood can come into this holy

book.

So in the cases unanimously agreed upon by the Muslims, distortion should not bepossible although such a matter seems problematical in the case of semantic distortion.

Now that different meanings of distortion have been studied, we will deal with itsdifferent kinds. As understood from the comments of the experts, distortion is divided intosix types:

1.Verbal distortion: this is concerned with demolishment, addition, change, andmovement in the words.

2.Semantic distortion: this means to interpret a sentence incorrectly so that the wordsno longer have their apparent meanings. This type is called subjective interpretation of theQuran which has been severely reproached in the hadiths. The Prophet (s) was quoted as

saying, He who interprets the Quran according to his subjective opinions, will be placedinto hellfire. [10]

3.Positional distortion: this means to register a verse or surah in a position contrary toits revelation sequence. Such kind of distortion is absolutely wrong. In this type of distortionall surahs are ordered and registered on the basis of their revelation but, concerning the surah,itself, it can be claimed that all surahs of the Quran have been registered in the Prophetsorder but contrary to their revelation order.

4.Recitation distortion: this means to recite a certain word in a way that contradictsthe manner used by all other Muslims; for example, most of the independent reasoning of the

reciters regarding their recitations.

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5.Dialectical distortion: the existence of different dialects among the tribes causesvarious recitations so that each tribe recites the verses according to its dialect.

6.Conversional distortion: It refers to the case of changing a word to another whetherit is a synonym or not. Ibn Mas`d has prescribed in the synonyms and has said that `alm

(omniscient, all-knowing) can be replaced with akm (wise, sage, sapient)

Point 3

Brief and Detailed Distortion

As mentioned before, distortion is either brief or detailed. What is under discussionand dispute is detailed distortion so that any addition or demolishment that definitely occursis included in the meaning of distortion under discussion, but brief distortion, meaning thatsomething has been added or demolished from the Quran briefly is out of the dispute.

For instance, the differences in recitation or the difference in the claim of whether ornot the basmalah is a fragment of the Quran, and the subject that was mentioned as briefdistortion are out of the dispute, for the criteria of the distortion in the question of dispute asto whether it is an addition or a demolishment are, in both cases, against the reality of theWord of Allah, but there exists no doubt that, in the issue of difference of recitations, one ofthem conforms to the real Quran.

As concerns the basmalah, undoubtedly the Prophet (s) recited it preceding eachsurah. The difference is whether or not it is a fragment of the Book. Those who hold it to be afragment of the Quran claim that this is the original Quran, and those who do not have such

a belief hold that the original Quran does not include this verse, consequently, none of thetwo parties presume their statement contradictory to the reality. Both parties have compoundconsensus that the human word has merged into this Divine Word; the same is true for theissues of the difference between the reciters.

So in the cases of brief distortion, although the reality of the real statement and/or thereal recitation is not concerned, this kind of distortion is out of controversy. The controversyrefers to a distortion in which something is demolished from or added to the real Quran.

Point Four

A single individual narration (khabar al-Wid) is not enough to prove distortion.

As proving the (authenticity of the) Quran requires definite and scientific proofs, sothat by merely depending on a single individual narration one cannot prove that a certainsentence is a Quranic verse, it follows that proving distortion in the Quran also requiresdefinite and scientific evidence. In other words, considering the fact that, in the field of

beliefs, a single individual narration or other speculative evidence is not sufficient, withregards to the Quran, this is the most important evidential proof that such a narration can byno means stand as proof for a fragment of the Quran.

That is why Shaykh s has written in his introduction to al-Tibyn, The narrations

that suggest that distortion took place in the Quran, are all single individual narrations, and

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since such a narration does not bear certain knowledge, it cannot be used in the issue ofdistortion.

His viewed objective is that such a problem is among those problems whichnecessitate certain knowledge.

Point Five

Opinions of the great Twelver Shia scholars denoting that the Quran was notdistorted.

The great Twelver Shia scholars believe that the Holy Quran was revealed to the blessed heart of the Prophet (s), and so has remained intact (no addition and nodemolishment).

Here we quote, in brief, the statements of the great Twelver Shia scholars whose

writings are the pivot of the scientific and theological viewpoints of the Shia branch.

Two points should be taken into consideration in advance:

A.Some of the books compiled in the field of Quranic sciences attribute thestandpoint of distortion to a group of specialists in narration (akhbr) among the TwelverShia. The Trash Collectors (ashwiyyah) among the Sunnis have maintained distortion of theQuran. It is remarkable that among the specialists in narration some of the great scholars,like Shaykh al-urr al-mil, the compiler of Wasil al-Sh`ah, believes that the Quran wasnot distorted; he has even written a treatise in this regard. Therefore, being the follower of the

school of the Akhbrs does not necessarily suggest believing that the Quran was distorted.

B.Undoubtedly, the Twelver Shia scholars have consensus that no addition took placeto the Quran. Regarding the non-existence of demolishment from the Quran, some of thegreat personalities like Muqaddas Baghdd in his book, Shar al-Wfiyah [11], and the greatShia authority Shaykh Ja`far Kshif al-Ghi in his book Kashf al-Ghi have claimedconsensus. So it can be said that the Shia scholars unanimously agreed that the Quran hasremained intact and that no distortion, whether addition or demolishment, has taken place init.

Here are the comments of the great Twelver Shia scholars:

1.In his book , Fal b. Shdhn, a Shia compiler living in the 3 rd century AH,after rejecting the kind of distortion that suggests demolishment, ascribes the narrating ofdistortion to other branches of Islam.

2.In his book Risla-ye I`tiqdt (the treatise of beliefs) Ab Ja`far Muhammad b.Bbawayh Qumm, known as Shaykadq writes, Our beliefs regarding the Quran arethese: The Quran revealed to the Prophet (s) is the very same existing Quran to whichnothing has been added. He who accuses us of maintaining demolishment in the Quran is aliar. So adq, one of the greatest Twelver Shia scholars and a remarkable expert in hadithand history denies the ascription of distortion to the Twelver Shia.

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3.In his book, Jawb Masil irblusiyyt (the answers to the questions asked inTrippoli), Ali b. Husayn Msaw, known as `Alam al-Hud, one of the greatest jurisprudentsand theoreticians in religious law (ul) says, Knowledge pertaining to the authenticity oftransmission of the Quran is like the knowledge concerning cities and great events. As wehave definite knowledge regarding these things, we also have such knowledge about the

Quran, for the efforts of the Muslims and their different motivations to safeguard the Quranhas been extensive. At the time of the Prophet (s), the Quran was collected and was anarranged collection so that he appointed a group to memorize the Quran. A group including`Abdullah b. Mas`d and Ubayy b. Ka`b recited the Quran many times in his presence.

Sayyid Murta adds, A group of the Twelver Shia Muslims who, together with theTrash Collectors (ashwiyyah) from the Sunni Muslims, oppose this view are not worth

paying attention to for their opposition is based on weak hadiths which they assume areauthenticated, while they are not. [12]

4.In this regard Shaykh al-ifah, Abu Ja`far Muhammad b. Hasan s has said,Speaking of addition and subtraction from the Quran is not befitting this Holy Book

because consensus indicates that addition is false, and the exoteric meaning understood fromthe Muslim sects suggests that distortion in the sense of demolishment is also false and thisvery matter is the valid standpoint of Twelver Shia scholars who agree with the authentichadiths. As for hadiths narrated in Sunni and Shia sources suggesting demolishment in someQuranic verses, these should be disregarded for they are received through single individualnarration and do not bring about knowledge. [13]

5.In the introduction of Majma` al-Bayn, his compiler, the great interpreter of theQuran, Abu Ali Fal b Hasan abris writes, According to the consensus of the Twelver

Shia, the statement of addition of a verse to the Quranic verses is invalid; the statement ofdemolishment was narrated by a group of the Twelver Shia and a group ofashwiyyah fromthe Sunnis, but the validated viewpoint of the Twelver Shia opposes this. [14]

6.Sayyid b. ws has said, The standpoint of the Twelver Shia is that the Quranwas not distorted. [15]

He has written elsewhere, I am surprised with those who believe that the presentQuran is the same Quran that was revealed to the Prophet (s), and that he was the collectorof the Quran, yet at the same time they narrate the difference between the reciters in Medina,Mecca, Kufah, and Basra, and as a conclusion they believe that the Basmalah is not a

fragment of the Quran and of the surah. It is surprising how, if the Quran is immune fromaddition or demolishment the view that is supported by wisdom and the Revealed Law -they could maintain such a belief. [16]

7.Mullah Musin Fay Kshn has said, The hadiths that indicate distortioncontradict the Book of Allah, and necessarily should be either rejected or allegoricallyinterpreted. [17]

8.Regarding the Glorious Quran, Muhamma Bah al-Dn mil, known as ShaykhBah says, The valid statement is that the Holy Quran has remained immune fromdistortion whether addition or demolishment. What has become famous among the populace

denoting that the blessed name of the Commander of the Faithful had been wiped out of some

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verses like, O Apostle! Communicate that which has been sent down to you from yourLord; such a view is not valid among the Twelver Shia scholars. [18]

9.In a treatise proving that the Quran was not distorted, Shaykh Muhammad b. asanal-urr al-mil, the compiler of the significant narrative book Wasil al Sh`ah has written,

Those who investigate the history and hadiths transmitted from the Infallible Imams (a.s.)will know with certainty that the Quran has been proved by an impeccable plurality ofnarrators (tawtur) to a remarkable level and by the narration of thousands of thecompanions, and that the Quran was a book collected during the era of the Prophet (s). [19]

10.In his valued book Kashf al-Ghi, Shaykh Ja`far Kshif al-Ghi who was oneof the exceptional Shia jurisprudents has written, According to the consensus of the Muslimsand what the religion and religious creeds indicate, nothing has been added to the Quran.Also, according to the explicit statement of the very Quran and the consensus of the scholarsin all ages, nothing has been demolished from the Quran; therefore, the view of those rareindividuals who have opposed this view is disregarded. [20]

These are examples of the views and standpoints of great Twelver Shia scholars boththe theoreticians in religious laws (ul) and specialists in narrations (akhbr). It isconcluded from these statements that belief in distortion is among those superstitions, thefalsehood of which is evident; thus those few individuals who have mentioned some weakhadiths in their books or who have shown inclination toward them are disregarded by theTwelver Shia. Now, how can one ascribe the view of distortion to the Twelver Shia scholars?Is this not an evident case of defamation, the like of which is certainly prohibited? How canone ascribe distortion to a group that considers their doctrinal firmness and the duration oftheir thoughts dependent on the Holy Quran?

Point Six

The Quran is different from other revealed books

One of the basic questions is the difference between the Quran and other revealedbooks. Why is it claimed that the Quran was distorted while it is certain that other revealedbooks have been distorted, so that some people who try to prove distortion in the Quranargue that on the one hand it is certain that distortion took place in the previous books, whileon the other hand, according to widely transmitted hadiths narrated by both the Shia and theSunnis, whatever has taken place in the previous communities will certainly happen in this

community too. For instance, the Prophet (s) was quoted as saying, Whatever had been inthe previous communities will similarly be in this community, patterning after it completely.[21] So distortion must also have taken place in the Quran.

Investigating these types of hadiths and answering such a question will be dealt withlater on while discussing the doubts of those who maintain that the Holy Quran wasdistorted. [22]

What we pursue under this point is that there exists a fundamental difference betweenthe Quran and other revealed books. Some people have said, The distortion that has taken

place in the previous books is semantic distortion, and also subjective interpretation of the

revealed texts. The Quran suggests that such a distortion has taken place in the books ofprevious communities, but does not suggest any additions or demolishment. [23]

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In addition, there are no proofs in the narrations and in the scholars indicating thatdistortion with the meaning of addition or demolishment has taken place. The Quranexplicitly declares that the Torah, the Gospel, and other revealed books have been kept by thescholars of previous communities. The Quran says, Had they observed the Torah and theEvangel, and what was sent down to them from their Lord, they would surely have drawn

nourishment from above them and from beneath their feet.

The basic point is that this Holy Book is considered as a permanent and eternalmiracle, so it inevitably must be immune to distortion and change; contrary to other revealed

books that had not been considered as permanent miracles.

Point Seven

Stages and Stations of the Quran

One of the important points is which Quran or in other words which stage among the

available stages of the Quran is being discussed? As it is evident and is also understood fromthe Holy Quran, this Holy Book has stages and stations.

First Station: The Preserved Tablet (Law Maf)

It is clear that this station cannot be distorted for it is not accessible to human beings.This stage is before Allah and is immune from any harm.

Second Station: The revelation of the Quran through the Angel Gabriel (Jabral) tothe Prophet (s)

This stage is, also, not distortable for the Angel Gabriel is infallible.

Third Station: The presentation of the Quran by the Prophet (s) to the public

The Prophet (s) has stated to the people the very same thing that Gabriel revealed tothe Prophets blessed heart, and the Prophet (s) expressed it to the people without anyaddition or demolishment.

Evidently the Quran has not been subject to distortion in this station. It was collectedin its entirety during the Prophets lifetime, and as an ordered book it was gathered and

arranged; many individuals learnt it by heart, and in the next era the Quran was widelytransmitted from generation to generation.

Fourth Station: The copies of the Quran that represent the widely transmittedQuran, in other words the written copies of the Quran whether manuscripts or printed,represent the revealed truth that is called the Quran.

It is clear that distortion with the meaning of difference in recitation and the like isprobable in this fourth type. Also, the possibility of distortion whether it be addition ordemolishment seems probable in this station. What is disputed is that the Quran is a widelytransmitted revelation that has existed in all times as a single reality, a single object, and as

the revealed word of truth.

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In the holy verse Indeed We have sent down the Reminder, and indeed We willpreserve it. The pronoun it refers to the revealed Quran which is nothing but one Quranand one reality; other copies of the Quran represent it and can, undoubtedly, not be distorted.

It, therefore, becomes clear that the claim of one of the traditionalists [24] concerning

the meaning of preservation, if, namely that God will preserve His Book in the samesituation whereon He revealed it, as it is preserved in the lofty place before revelation, andthat the meaning of if does not refer to preservation on paper and notebooks, is aninvalid statement unsupported by evidence. Rather, the miracle of the Quran refutes it, forthe durability of the Quran in such an assumedly protected station in which distortion cannottake place is not miraculous.

Point Eight

Rationally the Quran may be distorted but in actuality it was not

It is understood from the holy verse (the Quran, XV, 9) that rationally the Quran canbe distorted but God, the Exalted, has saved it from this danger. In the case that it could notrationally ever be distorted, then it would be needless of being saved by God. However, God,the Exalted, has disproved this merely rational probability by His certain promise to save it.

Point Nine

Does the argumentation of the Quran to prove it was not distorted necessitatecircularity in proof (dawr)?

Many great scholars have discussed a number of verses of the Quran in order toprove that this Holy Book has not been distorted. Here we want to investigate whether or notthis argument necessitates circularity in proof.

Some people believe that argument of the holy verses necessitates circularity in proof.They state two arguments and expositions for this:

Exposition 1: The negation of the distortion of the Book depends on the validity ofthese verses, whereas the validity of these verses depends on the fact that the Book was notdistorted, negation of distortion is dependent on negation of distortion!

Exposition 2: Validity of the verses used in the argument is dependent upon thenegation of distortion, whereas negation of distortion is dependent upon the validity of theseverses; as a result, the validity of the holy verses is dependent upon the validity of the veryverses, and this is the very impossible circularity in proof of causality.

Different answers have been given to this doubt which we will investigate in this partof the article.

1.In his valued book al-Bayn Ayatollah Khoei has written, Those who do notmaintain the vicegerency of the Infallible Imams (a.s.) are unable to solve this doubt, butthose who have such a belief and consider them as peers to the Book can solve this doubt for

the Infallible Imams argued concerning the present Quran and approved and confirmed theargument of their companions regarding the Book. Therefore, the present Quran even if it

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has been distorted because of the fact that it was argued by the Imams, has validity forresorting and arguing.

There exists an objection to this answer because, firstly, this answer is useful for thebelievers in the vicegerency of the Imams, while the answer should be given in such a way

that the followers of all branches can accept it.

Secondly, this answer in fact means the acceptance of doubt for, on its basis, arguingthat the Quran was not distorted no longer exists, rather it is arguing regarding the versesassociated with the confirmation of the Infallible Imams, a matter that is not only contrary tothe claim, but is also against the outward aspect of the holy hadith of Thaqlayn (TwoWeighty Things) from which it is well understood that the Quran is regarded as al-Thiql al-Akbar (the greater weighty thing), and as an independent proof.

2.Those who claim that the Quran was distorted limit the range of this distortion tocertain verses that were indicated in some hadiths. They say that those verses, by which it is

argued that the Quran was not distorted, are not included in the distorted verses. In otherwords, those who state distortion simultaneously believe that these verses have not beendistorted.

This answer, too, is not void of objection, for there are two opinions regardingdistortion:

a.Some people believe that according to some hadiths distortion has taken place in theholy Quranic verses in certain cases. This opinion is valid.

b.Regardless of the hadiths, there exists non-detailed knowledge (`ilm ijml) to theincidence of distortion in the book, and the range of this non-detailed knowledge includessuch verses by which it is argued to the non-existence of distortion in the Quran. Therefore,this opinion is not valid.

3.To answer this problem it is claimed that these verses have not been distorted. [25]

This answer is also disputable. Because those who believe in distortion, and who, in the caseof which, claim that they have non-detailed knowledge that the Book was distorted, will not

be able to remove these verses from the scope of the non-detailed knowledge. In other words,they cannot be included in those who arrived at consensus; otherwise, non-existence would

become necessary from the existence of their opinion.

4.This answer has been presented by my father (the late Grand Ayatollah Shaikh M.Fazel Lankarani (May the Almightys peace rest upon him). [26] He believed that it should beconsidered that the argument by the holy verses to non-existence opposes the group. If theargument opposes a group that claims distortion in certain cases implied by the hadiths, thenthere will not remain any opportunity for the dispute of circularity in proof, for these versesare not included among them. And if the argument opposes those who claim non-detailedknowledge that the Book was distorted, then two assumptions will exist:

He who maintains distortion believes in the validity of the outward meaning of theBook (hir) even if it was distorted. In this case, no opportunity will be able to exist for

the dispute of circularity in proof, for the outward meaning of the verses will continue to

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remain valid. So the incidence of distortion is not an obstacle to the validity of the outwardmeaning, and as a result the argument for the verses is free from dispute.

He who maintains distortion considers this as an obstacle to the validity of theoutward meanings of the Book. In this case, he either claims non-detailed knowledge to the

incidence of distortion in the Book, or claims the probability (and not knowledge) ofdistortion. In the first case, the verses cannot be argued even if they remain valid in theassumption of distortion, for it has been proved in the Principles of Jurisprudence that theoutward meanings that are among the legal speculative evidences which lead to speculativereasoning (imrt shar`iyyah anniyyah) are valid provided that knowledge contradictingthem does not exist. So in this assumption one cannot argue by the holy verses.

In the second case, the mere probability of distortion, while the knowledge is missing,does not prevent the validity of the verses therefore arguing with these verses is free fromdispute.

In this answer, too, in case non-detailed knowledge to the distortion exists, arguingwith the verses is not balanced.

5.It seems that distortion, like many other things, requires motivation, and since themotivation to distort the Quran has been very great, these verses in case we accept thatthey were distorted must have been distorted in such a way that demolishment takes placein them so that one cannot argue by them to the non-incidence of distortion in the Book. Forinstance, the phrase and indeed We will preserve it from the holy verse (the Quran, XV, 9)should have been removed, or at least the word it, that can effectively be used to prove thenon-incidence of distortion, should have been omitted. Therefore, the existence of thesewords and phrases is a clear indication for the non-existence of distortion, and brings aboutknowledge and certainty that the verses were not distorted. As for the cases in which non-detailed knowledge about distortion exists, since ordinary knowledge contradicting themexists, these cases will be excluded from the scope of non-detailed knowledge.

Point Ten

Two Types of Claims in Distortion

It has become clear from the previous point that there are two claims regardingdistortion.

First: Some people have imagined that the scope of distortion includes only thosecertain verses whose limits have been determined by the transmitted hadiths. So the rest ofthe verses are out of the scope of distortion and alteration, and have remained intact, and canconsequently be used in argument, their outward meanings being valid.

This type of claim is usually made by those people whose source and proof regardingdistortion are certain traditions available in some hadith books.

Second: Some people maintain that the Holy Quran has briefly been distorted. Inother words they have non-detailed knowledge regarding the distortion of the Holy Book.

The reason and proof of those who have accepted this claim is the convention (i`tibr) andthe like. [27]

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Point Eleven

Investigating the reasonable/rational reason for the non-existence of distortion

It is understood from some of the words of the experts that they have resorted to

rational indication and also to the agreements of the wise to refute distortion (in the Quran).

In his book Sa`d al-Su`d Sayyid b. ws has explicitly stated that the invalidityof distortion is what reason necessitated; however, some of the scholars have argued by theconvention of the wise. [28]

As for rational indication, there are two ways to express this indication:

First way: This way has not been mentioned in Ayatollah Khoeis statements [29] as anindependent rational indication; however, it is mentioned briefly here:

The probability of distortion is exclusively in three forms as below:

Form 1: Incidence of distortion by Abu Bakr and Ùmar before the caliphate ofÙthman

This form is certainly invalid for it is not beyond the three probabilities below:

P1: Distortion was made unintentionally, as, after the demise of the Prophet (s),these two individuals had been in charge of collecting the Quran. Due to the shortage ofinformation and the fact that the entire Quran was not received by these two, and also, due to

a certain amount of recklessness and lack of proficiency, certain verses were not accessed;consequently, the Quran was distorted.

P2: The distortion was made by them intentionally, even the verses that had noharm for their caliphate and leadership.

P3: The distortion was made intentionally, but regarding those verses that wereharmful for their leadership.

This probability has been emphasized by those who maintain distortion.

All of these probabilities are invalid and consequently are rejected.

The first probability is invalid from the two aspects below:

a.There is no doubt that the Prophet (s) encouraged the Muslims to memorize andrecite; and the companions were highly endeavored in these tasks; it is, therefore, certain thatthe entire Quran was available at the time of these two companions, either collectedly ordispersedly (available in the hearts or on parchments). At that time, the Arabs strangelyendeavored to memorize even the poems of the Age of Ignorance (àsr al-jhiliyyah);therefore, it cannot be accepted that they had not endeavored to such an extent regarding theQuran.

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b.The invalidity of this probability becomes clear from the Hadith of Thaqalayn.Because this tradition indicates that the Prophet (s) ordered the people to hold on to the Bookin his time. Evidently, resorting to the Quran as a collected book is not possible unless theBook has not been distorted.

P2. Evidently, intentional distortion needs motivation; and since such a motivationregarding the verses that have no harm for the leadership of Abu Bakr and Ùmar did notexist, distortion on account of this reason is negated. In addition, if such distortion had beenmade, those personalities who did not recognize the caliphate of Abu Bakr and Ùmar whose most important figures were the Commander of the Faithful (i.e. Imam Ali), aratFaimah (the Prophets daughter), and twelve figures from the Emigrants (muhjirn) and theHelpers (anr) who have mentioned this issue as their defects and problems would havereferred to it in their argumentation, and such things do not exist in their statements andarguments.

Form 2: The incidence of distortion was in the reign of Ùthman

This form is less probable than the previous one because, firstly, in the reign ofÙthman, Islam had been disseminated to such an extent that the caliph did not possess therelevant power to demolish any slightest thing from the Quran. Secondly, in case distortionin the reign of Ùthman occurred concerning verses that were not related to the divineleadership of the Ahl al-Bayt (a.s.), then no cause for distortion existed.

Regarding the verses related to divine leadership, it must be said that they havecertainly not been distorted for, if the Quran has had included verses that explicitly state thecaliphate and vicegerency of the Commander of the Faithful (a.s.), they would have been

disseminated among the people and the caliphate would not have been possessed byÙthman.

Thirdly, if Ùthman had distorted the Quran, this would have been the ideal pretextfor his opponents to justify their revolution and uprising against him, while they did notmention it in their arguments.

Fourthly, if the Quran had been distorted by Ùthman, it would have been obligatoryfor the Commander of the Faithful to return the Quran to its original form prevalent in thetime of the Prophet (s) as soon as he undertook the responsibility of leadership of theMuslims; while such a thing did not happen. Therefore, the idea of a second format is

rejected and is invalid.

Form 3: Incidence of distortion after the caliphate of Ùthman and by the Umayyidsand their men

This is a probability that none of the scholars and historians has claimed.

Whereas no fourth form is probable, it is concluded that the incidence of distortion isextravagant and is rejected rationally and historically.

It should be noted that this proof is not considered as an independent rational

judgment or predicate but rather that it is associated with historical analysis.

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Second way: In this way, two introductions are necessary: a. the Holy religion ofIslam is the last and the most perfect revealed religion for mankind up to the Day ofResurrection; b. such a religion should have an eternal document forming the basis ofinterrelation of its laws and commandments.

By attaching these two introductions, it can be inferred that the Divine Lawmakerwould have certainly kept this Book immune from being infected or polluted by distortion.So, rationally, it is necessary for the Divine Lawmaker to keep this book immune from thedarkness of distortion.

This rational indication is disputable from the aspect that, as a suspended proposition,reason and intellect dictate that, if the Quran wants to guide people in all their affairs untilthe Day of Resurrection, it has to be immune from distortion; however, this perspective hasno use in the place of dispute, for here one is concerned with the incidence or non-incidenceof distortion, where wisdom, in itself, cannot independently interfere.

As for using rational convention and lifestyle to prove that the Quran was notdistorted, one of the scholars has written, Distorting the words of an author and altering thematters of a book is an unnatural process and an imposed and uncommon phenomenon;therefore, the lifestyle and convention of the wise indicate disregarding the concept ofdistortion. So the immunity of the Quran from distortion is a natural thing and is what

primitive rule necessitates. [30]

But this proof holds true about books where no motivation or aims have existed tocause distortion, while in the case of such a book as the Quran, the motivation of the pagansand polytheists to cause distortion was extensive, and the observation may thus not beincluded in this proof.

Point Twelve

The Most Explicit Verse of the Quran Proving that the Book has not been Distorted

A group of researchers have claimed that the most explicit verse of the Quranproving that the Book has not been distorted is the following verse:

Indeed it is an august book * Falsehood cannot approach from before it nor frombehind it, a [gradual] sending down [revelation] from One all-wise, all-laudable [31]

It has even been claimed that the Quran interpreters have unanimously agreed thatthis verse is the most explicit one denoting the non-incidence of distortion in the Quran. [32]

Through the ways below, it can be argued by referring to this verse that the Quranwas not distorted:

Way 1: Allah, the Exalted, has described the Holy Book as an august (`azz) one.

Lexically it is clear that being august is true in the case that the book remains immunefrom change and demolishment. [33]

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Way 2: In this holy verse, the nature and genus of falsehood was negated according tothe rules in such cases that it conveys generality. In other words the holy verse negates allkinds and types of falsehood from this Holy Book.

Falsehood lexically means the thing which is corrupt. Evidently, distortion is among

its outstanding and clear cases.

Way 3: In this verse, to give reasons for the judgment, Allah mentions the fact thatsince it is sent down by the One all-Wise, all-Laudable, falsehood cannot approach from

before it nor from behind it.

This explanation of the causes by itself clearly indicates that distortion and change arenot analogous with such a book that has been revealed from the All-knowing God.

Mirz Husayn Nr[34], the traditionalist, has written, Although change in the Quranis a case of falsehood, falsehood in this verse bears a particular meaning; that is falsehood

brought about from the contradiction between the ordinances and the traditions.

Nrs claim was commented in the following:

To intend contradiction and to lie to another does not correspond to the Bookdescribed as being sent down by the One all-Wise. [35]

In other words this description necessitates that all kinds of falsehood are absent fromthis Book.

This answer requires a supplementary explanation:

The outward meaning of this holy verse is that this book is absolutely full of wisdom(`azz), and absolute superiority (`izzah) necessitates that it is not limited to merecontradiction, for, if the Book is immune from this aspect, superiority will become limited tothis very aspect.

The most important objection propounded to the argument to this verse is that thisargument contradicts the commentary stated by great Sunni and Shia scholars regarding it.

In other words, the commentary of the holy verse in such a case that indicates the

non-incidence of distortion has not been considered probable by any interpreter.

For instance, in his book al-Tibyn, Shaykh s has considered five probabilities ininterpreting the verse:

The meaning of no falsehood can approach is that no doubts can approach it, andthat no contradiction occurs in it. That is, the Quran is the pure truth.

Qutdah and Sudd have said, The meaning is that the devil does not have thepower to demolish a truth from it or add a falsehood to it.

It means that there is not anything before the Quran or after it that can refute theQuran.

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asan has said, The meaning is that falsehood cannot occur at its beginning or itsend.

Falsehood cannot occur in what the Quran narrates from the past or what it foretells.

Sayyid Murta has said, The best commentary that can be mentioned for this verseis that the Quran is matchless; no word exists which is similar to it; no similarity exists

between the Quran and the books after it; this Book is not related to previous ones nor areensuing books related to it; that it is an independent word, lives by itself, is unparalleled initself; and is superior to any words that it is compared with.

To answer this doubt it is said, firstly, that some of these interpretations, like the onethat was quoted from Qutdah and Sudd, correspond to the interpretation of the verse asdistortion.

Secondly, suppose that none of the interpretations have interpreted the verse as the

issue of distortion, but it has been proved in its place that one of the principles ofinterpretation is the outward meaning of the verses of the Holy book; and the outwardmeaning of the holy verse does not indicate this matter.

As for the opinion of the interpreters, no proofs exist indicating its validity andreliability in interpreting the Quran, unless their words had been based on the statements ofthe Infallible Figures.

Thirdly, traditions interpreting this verse that have stated some matters explaining themeaning of falsehood do not intend to limit the meaning, rather they merely set about to

mention the cases.

Point Thirteen.

Does maintaining the idea of distortion necessitate spoiling the validity of the outwardmeaning of the book?

Does maintaining distortion necessitate spoiling the validity of the outward meaningof the book and the non-permissibility of using it in argument?

The question is reasonable provided that he, who claims distortion, has non-detailed

knowledge related to the incidence of distortion.

Some people have said that, in such an assumption, one can resort to the importantrational principle: lack of pretext, and argue to the outward meaning of the verse for anyverse about which distortion is considered probable.

In other words, to prove the validity of the distorted book, the tacit approval of theInfallible Figures is not required, rather one can argue with the outward meaning of it.

This statement is reasonable in case of the wise being allowed to resort to thisprinciple regarding the probability of the existence of attached indication, while, according to

research, the wise allow resorting to this principle in cases where the addressee considers the

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existence of a separate indication probable, but regarding the attached indication one cannotresort to this principle.

In the issue of distortion, what is considered probable, after non-detailed knowledge,is the existence of an attached indication that has been removed due to distortion.

It is concluded that in the assumption of non-detailed knowledge regarding distortion,there is no way to resort to the outward meaning of the Holy Book except through the tacitapproval of the Infallible Figures; and this is a matter that contradicts the outward meaning ofthe Hadith of Thaqalayn.

Point Fourteen

The Hadith of Thaqalayn indicates that the Quran was not distorted

Among the traditions, the one that indicates the non-incidence of distortion in the

Quran is the frequently transmitted Hadith of Thaqalayn which has been narrated by some33 thousand people among the great companions of the prophet (s) such as Ali, theCommander of the Faithful, Abu Dhar, Abdullah b. Abbas, Abdullah b. Umar, Hudhayfah,Ab Ayyb Anr [36] and has been mentioned by some 200 great Sunni scholars in their

books.

The text of this hadith, according to one of its chain of hadith transmitters it asfollows:

The Prophet (s) said, Verily, I am leaving among you two weighty things, the Book

of Allah, and my Household; in it (i.e. the Book) exist guidance and light, so hold on to thebook of Allah and follow it and follow my Household; I remind you about my Household byAllah (and he repeated it three times). [37]

First method: To argue using this hadith regarding the non-incidence of distortion ofthe book one can select two ways:

The first way becomes clear considering the six points below

1.The holy hadith indicates that it is possible to resort to this hadith until the day ofResurrection.

2.Distortion in the book necessitates the impossibility of resorting to it.

3.Resorting to the Quran means to resort to all affairs that the Quran haspropounded. So resorting to certain cases like yt al-Akm (verses dealing with theordinances/laws) is not meant.

In other words the Qurans aim is not merely explaining the rules and practical laws;rather its aim is to guide people and to bring them out from darkness to light.

4.The aim of distortion is to conceal some of the truths, and to tone down some

fractions of the light of the Holy Book from all aspects and this cannot be an exhaustive light,while the final goal that the Quran mentions for itself is to remove people from darkness to

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light and to help them reach out from human darkness to light and assist them to attain humanperfection, lofty material and spiritual degrees; an aim that is achieved through resorting tothe Quran.

5.Contrary to resorting to the Prophets Household (al-`Itrah, Ahl al-Bayt), resorting

to the Quran is an issue the actualization or realization of which is possible merely throughapproaching the Quran itself; that is the Quran that is at the disposal of the people, not theQuran that exists before the Infallible and Pure Household and is kept by them, and is out of

public access.

6.It is inferred from the Hadith that resorting to the Book is not only possible but isalso obligatory. The affirmative sentence in the hadith is to issue a verdict.

It has been made clear in the discussions of Principles of Jurisprudence that it isnecessary in religious duties that the subject (muta`allaq) is within the capability of the

persons responsible for religious duties.

If the Quran had been distorted, it follows that it could not be resorted to.

Second Method

It is understood from this holy hadith that either of these two Weighty Things is anindependent proof and a perfect reason that locates besides the other reason.

That the validity of none of them is dependent for approval on the other.

Of course this does not mean that each of them is sufficient to make man reach hissatisfactory level of perfection and to stop him from going astray and to eradicate darkness;rather these consensuses are the result of these two weighty things. So, if any distortion hadtaken place in the Book, its outward meanings would have become invalid. Therefore, thosewho maintain distortion should believe that referring to a distorted book requires the approvalof the Infallible Figures, and this contradicts the outward meaning of the hadith.

The reason is that the outward meaning of the Book indicates the independence of anyof these two proofs. Basically, how can the validity of the Greater Weighty Thing bedependent on the Minor Weighty Thing?

It is concluded from these two methods that, firstly, resorting to the Holy Book (i.e.the Quran) is not only possible but is also a binding duty. Secondly, the Holy Book isconsidered as independent proof and reason.

Obviously, the opinion of distortion contradicts each of these two matters.

Point Fifteen

Abrogation of recitation and causing to forget

The terms Naskh al-Tilwah (abrogation of recitation) and Ins (to cause one to

forget) can be traced among the statements of the Sunni scholars. Some of them [38] maintain

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that the permissibility of Naskh al-Tilwah is a non-detailed issue regarding whose incidenceexist rational and transmitted indications.

Here we intend to investigate whether these two terms contradict distortion or whetherthe acceptance of the permissibility of abrogation necessitates the permissibility of distortion.

In the traditional books hadiths exist that made the great Sunni scholars justify themas the abrogation of recitation. Among them is the tradition in which the discussion of stoninghas been mentioned.

Ibn Àbbs quoted from Ùmar that he said, The verse of stoning is among the versesrevealed to the Prophet (s) which says: Old men and old women in the case that they havecommitted adultery, stone them. The Prophet (s) acted upon it in his time, and we too actedupon it after the Prophets demise. [39]

Zayd b. Thbit said that he had heard the Prophet (s) saying, If a married man or

woman commits adultery, he or she must be stoned.

Zayd has not claimed that this statement of the Prophet (s) is a revealed one (i.e. aQuranic verse); however, Ùmar asked the Prophet (s) to write it in the Book. The Prophet(s) did not answer him. [40]

The Sunni Muslims assumed that this verdict of statement of the Prophet (s) waspropounded as a Quranic verse but has been abrogated in recitation; its verdict howeverremaining.

Some important objections mentioned below have been raised to this belief:

1.Abrogation in all its kinds requires an abrogating agent, but in these cases wehave no such an agent.

2.As has been proved in its place, the abrogation takes places only in the scope ofreligious ordinances, while recitation is not a case of such ordinances. This has been solved.[41] What was meant by recitation is not its external existence, rather that permission ofrecitation was meant that is considered as one of the religious ordinances.

3.What is the use of this kind of abrogation in which recitation was abrogated but the

mere ordinance that is what was meant by the verse has remained?

4.The most important objection was raised by Ayatollah Khoei. He said, If thisabrogation of recitation has taken place in the time of the Prophet (s) and by his order although it does not necessitate the abrogation since the tradition that indicates this matteris attributed to this assumption, they are called single individual narrations; therefore, theyare not enough to be trusted; in addition it has been mentioned in some traditions that thiskind of tradition took place after the time of the Prophet (s). In case this abrogation was made

by the scholars after the demise of the Prophet (s), then this is exactly belief in distortion, andacceptance of its incidence. [42]

As for what was mentioned in the issue of stoning, its refutation is very clear for theProphet (s) was meticulous in recording the Quranic verses, and emphatically ordered the

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revelation scribes to likewise be equally careful; so if stoning is among the Quranic verses,how is it that the Prophet (s) did not order the scribes to write it, and why didnt he answer`Umar?

So the issue of abrogation of recitation is an issue the refutation of which is very clear

and evident.

Even one of the contemporary Sunni scholars [43] has said, Although it is rationallyallowed, such abrogation did not occur in the Book of Allah.

Having primarily accepted abrogation in recitation, Ibn azm Andulus has justifiedthe issue at the end of his statement in such a way that cannot be related to the DivineRevelation. [44]

Point 16

The Shia cannot believe in distortion

The Shia not only do not maintain that the Quran was distorted, but also cannotbasically hold such a belief for the most important evidence forming the foundation of theShia belief is the holy verse of Purification (The Quran, XXXIII, 33):

Indeed Allah desires to repel all impurity from you, O People of the Household, andpurify you with a thorough purification.

It has been proved in its place that this verse has a clear significant implication to the

infallibility of the Ahl al-Bayt (a.s.), an infallibility that is the most important qualificationfor the leadership and caliphate of the Muslims. In the case that a person believes indistortion within the Quran, he cannot resort to this verse to prove infallibility. The main aimof this holy verse becomes clear when we accept that the Quran is an arranged book

beginning with the Surah al-Hamd, and that its compilation was completed during the time ofthe Prophet (s), and has not been harmed in any subsequent events, and that each verse issituated in its appropriate position so that if any verse is moved to another place, Allahs goalwill not be achieved. In this holy verse, after explaining the duties of the Prophets wives,Allah, the Exalted, has mentioned certain duties for the Infallible Household (a.s.) and pointsout that they have duties peculiar to themselves. In any case, if distortion is considered

probable in these kinds of verses, no foundation for the Twelver Shia doctrine would remain.[45]

Point 17

Studying the traditions denoting distortion

The most important evidence for those who maintain distortion are specific traditionsmentioned by the Shia and the Sunnis in their books. As calculated by a researcher, thenumber of these traditions amount to 1122 hadiths. One of the great scholars has beenconvinced that these hadiths have somehow been widely transmitted (mutawtir); meaningthat although many of these hadiths are considered weak in their chain of narrators, their

multiplicity is to such an extent that brings about certainty that some of them are authenticand that one cannot claim them all to be false. Those who maintain distortion have inferred

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from these traditions that in some cases of the Holy Book distortions and demolishmentoccurred.

Distrusting these traditions, some great scholars have raised objections from twoaspects:

From the aspect of the chain of narrators; and also the books from which thesetraditions were cited

From the aspect of denotation

Now we must explain each of these aspects.

First aspect: In a remarkable number of these traditions, one of the narrators in thechain of narrators is Amad b. Muhammad al-Sayyr who was described as having acorrupt religion and weak in narrating the hadiths by the experts in the study of narrators.(Ìlm al-Rijl) Najsh[46] accuses him of being an extremist (ghl); Ibn Ghair introducedhim as a pervert. [47]

Another narrator in the chain of narrators in these traditions is Ynus b. ibyn about whomone comment is that he is very weak (i.e. unreliable), and that a mixture (of truth andfalsehood) exists in all of his books. Ibn Ghair introduced him as an extremist, a liar, anda hadith forger. [48]

The third narrator in the chain of narrators of these traditions is Ali b. Amad Kfwho was introduced, by the experts in the study of narrators, as weak, corrupt in narrating,and even from among the perverted extremists. [49]

So it becomes clear that those who narrate and explain these traditions are amongweak narrators whose narrations are invalid and unreliable.

In addition, it should be noted that the books in which these traditions are containedare mostly unreliable and void of validity.

a.Some of these traditions have been cited from a treatise ascribed to Sa`d b.Àbdullah Ashàr, which has at the same time been ascribed to Nu`mn and SayyidMurta; therefore, the identity of its forger or compiler is not clear and consequently noneof the experts in the study of narrators has recognized it as a reliable source.

b.Some of these traditions have been cited from the Book of Sulaym b. Qays al-Hillabout which Shaykh Mufd has commented, This is a book that cannot be relied upon; it isnot permissible to follow the suggestions in many cases in this book; confusion and deceithave occurred in this book; the pious must avoid referring to this book. [50]

c.The third book among the sources of these kind of traditions is Kitb al-Tanazz waal-Tarf, also known as Kitb al-Qart compiled by Amad b. Muhammad al-Sayyfr,who as mentioned before was described as weak and unreliable by many experts of thestudy of narrators.

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d.Some of these traditions have been cited from the Literary Commentary by Abi al-Jrd, who was cursed by Imam Ja`fardiq (a.s.); in addition, Kathr b. Àyyash, a weaknarrator, is contained among the chain of narrators of this book.

e.Some of these traditions have been cited from Tafsr Ali b. Ibrhm Qumm, a

commentary ascribed to him which is in fact a collection of his dictations to his disciple Abual-Fal b. Àbbs b. Muhammad al-Àlaw, which, additionally, is mixed with thecommentary of Abi al-Jrd.

f. One of the sources of these traditions is Kitb al-Istighthah by Ali b. Amad al-Kf who was described as a liar and accused of being an extremist by Ibn Ghair.

g.Some of these traditions have been cited from al-Itijj by abris, and as most ofthe traditions in this book are void of chains of narrators, this book cannot be referred to as a

book of hadith.

h.Many of these traditions have been mentioned in the book al-Kf, but the mereexistence of a tradition in this book does not authenticate it nor mean that it can beapproached accordingly.

It has been claimed that among the 16199 hadiths available in the book al-Kf 5172hadiths are authentic (a), 144 hadiths are good (asan), 2128 hadiths are reliable(muwaththaq), 302 hadiths are strong, and the rest 7480 hadiths are weak (a`f). [51]

Explanation on the second aspect:

As far as denotation is concerned, these traditions do not have the same content, andare divided in many groups:

a.Some of these traditions deal with semantic distortion which is irrelevant to ourdiscussion.

b.Some of these traditions are related to difference in recitation which is irrelevant toour discussion.

c.Some of these traditions deal with explanation and commentary pertaining to acertain verse; some people have wrongly considered the interpretative texts as part of the

Holy Quran. For instance, regarding the commentary of the verse They are the ones whomAllah knows as to what is in their hearts. So let them alone, and advise them, and speak tothem concerning themselves far-reaching words. Through his chain of narrators Shaykh al-Kulayn has narrated that Imam Ms b. Ja`far recited the verse up to the phrase So let themalone and added Indeed to whom there has gone beforehand the promise of cure, and the

promise of punishment and then recited the rest of the verse. [52]

The traditionalist, Nr, has commented, The appearance of the traditions indicatesthat this addition is of the Quran, and not the commentary. [53]

However, Allamah Majlis and other scholars have explicitly stated that this sentence

in an interpretative one.

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d.Traditions that denote that the blessed names of the Commander of the Faithful,Imam Ali, and other Infallible Imams were mentioned in some verses of the Book are in factdealing with the explanation and interpretation of the verses and do not denote that the namesof the Imams were part of the Quran nor that they have been removed.

e.Some traditions indicate that the names of some of the individuals of the tribe ofQuraysh had been mentioned and were probably omitted by distorters with the exception ofthe name of Abu Lahab.

Two objections exist with regard to these kinds of traditions:

First: There is contradiction between these traditions, for some of them state thenumber of the demolished verses to be seventy, whereas others, claim there are seven.

Second: The contents of these traditions testify to their own falsehood. Basically, howcan the existence of the name of Ab Lahab be justified?

f.Some traditions denote that after the demise of the Prophet (s) some of the wordsbecame altered and replaced with others; in other words, these traditions denote the incidenceof distortion, both addition and demolishment.

This group opposes consensus, for the Muslims have unanimously agreed that even asingle letter has not been added to the Quran.

g.Some traditions dealing with the affairs of Imam Mahdi (may Allah hasten hisadvent) denote that after his reappearance the Imam will oblige the people to recite the

Mu

af of Imam Ali that is before him.

These traditions indicate that a difference exists between Imam Alis Muaf and thepresent Quran; however, any difference is not quantitative but is rather in the sequence of thesurahs and verses and in the existence of some explanations.

h.Some traditions denote the incidence of demolishment in the Holy Book, and aredivided into the three groups below:

One: Traditions indicating that the real number of the Quranic verses is in excess ofthe current number

Two: Traditions indicating that the number of the verses of some surahs is smallerthan the real amount

Three: Traditions indicating the demolishment of a word or verse

To resolve these doubts it must be said:

Firstly, these traditions contradict the Quran and must be disregarded.

Secondly, there exist within these groups traditions that reject such content.

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Thirdly, in the case that an authentic hadith exists among these traditions, it isconsidered as a single individual narration (khabar al-wid) to which, in such cases, itcannot be resorted to, according to the rules.

Fourthly, some of these traditions suggest omission and removal of the blessed names

of the Imams; as was previously mentioned, these kinds of traditions must be consideredinterpretative ones or ones that state cases.

All praise belongs to Allah, Lord of all the worlds

Footnotes

1.This article was first presented for a group of IslamicStudies researchers. Here the author is referring to them.2.The Quran, XXII, 113.Al-Kashshf, vol. 2, p. 1464.The Quran, IV, 465.Mufradt Ghar al-Quran, p. 1126.Al-Tafsr al-Kbr, vol. 6, p. 117 (Old Print)7.Al-Bayn, p. 2158.The Quran, IV, 469.Al-Kf, vol. 8, p. 53; and al-Wf, at the end of Kitb al-alh10.Àwl al-Lal, vol. 4, p. 10411.l al-Ramn, by Balgh, p. 1512.Majma` al-Bayn, vol. 1, p. 1513.Al-Tibyn f Tafsr al-Quran, the Introduction

14.Majma` al-Bayn, vol. 1, p. 1515.Sa`d al-Su`d, p. 14416.Ibid, p. 19317.Tafsr al-f, vol. 1, p. 5118.l al-Ramn, p. 2619.Ihr al-aqq, vol. 2, p. 12920.Kashf al-Ghi, p. 29921.Bir al-Anwr, (Bb iftirq al-Ummah Ba`d al-Nabiyy) vol. 8,p. 422.See al-Bayn, p. 22123.iynat al-Qurn àn al-Tarf, p. 94

24.Fal al-Khib, p. 36025.Ukdhbat Tarf al-Quran, p. 426.Madkhal At-Tafsir, p. 20227.For further explanation see: Madkhal At-Tafsir, p. 29228.Goftr-e sn dar Nafy-e Tarf-e Quran29.Al-Bayn, p. 21530.Goftr-e sn dar Nafy-e Tarf-e Quran, p. 1231.The Quran, ?, 41-4232.iynat al-Qurn àn al-Tarf, p. 3333.Al-Bayn, p. 21134.Fal al-Khib, p. 36135.Al-Bayn, p. 211

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36.l al-Ramn, p. 4437.Al-Sunan, by Drim, vol. 2, p. 43138.Al-Ikm f Ul al-Akm, by Amud vol. 3, p. 15439.Musnad Amad b. anbal, vol. 1, p. 4740.Muall, by Ibn azm, vol. 1, p. 235

41.Al-Ikm f Ul al-Akm, by Amud vol. 3, p. 15542.Al-Bayn, p. 20643.Fat al-Mannn f Naskh al-Quran, p. 22444.Muall, by Ibn azm, vol. 10, p. 5845.For further explanation see: Ahl al-Bayt y Chehre-ha-yeDerakhshn46.Rijl al-Najsh, p. 5847.Qms al-Rijl, vol. 1, p. 40348.Khulaat al-Rijl, p. 26649.Dirst f al-adth wa al-Muaddithn, p. 19850.Ta al-I`tiqd, p. 7251.Dirst f al-adth wa al-Muaddithn, p. 13752.Al-Kf (Al-Rawah), vol. 8, p. 18453.Fal al-Khib, p. 275

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Quran: The Non-Distorted Divine Document

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