Two verses in the Qur’an that were not written in the Mushaf

 

They cited as evidence what Abu Ubaid said in Fadhail al-Qur’an :
Ibn Abi Maryam told us, on the authority of Ibn Lahi’ah, on the authority of Yazid ibn Amr al-Ma’afiri, on the authority of Abu Sufyan al-Kila’i, that Maslamah ibn Mukhallad al-Ansari said to them one day: Tell me two verses from the Qur’an that were not written in the Mushaf. So they did not tell him, and with them was Abu al-Kanud Sa’d ibn Malik, so he said: Muslim: (Indeed, those who believed and emigrated and fought in the cause of Allah with their wealth and their lives - do not you not receive good tidings! You are the successful ones. And those who sheltered them and aided them and argued on their behalf with the people with whom Allah has become angry - those - no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do.) (1)

In response to this slander, I say:

First: The narration is not authentic:

In its chain of transmission there is a weak narrator and another whose status is unknown.
Muslims do not accept in their religion anything but an authentic hadith unless it meets five conditions, which are:

1- Continuity of the chain of transmission. 2- The justice of the narrators. 3- The accuracy of the narrators. 4- The absence of anomalies. 5- The absence of defects.

Abu Amr ibn al-Salah said : {As for the authentic hadith: it is the hadith with a chain of transmission that is connected by the transmission of a just and accurate narrator from a just and accurate narrator to the end, and it is not anomalous or defective.} (2)

Reasons for the narration:
The first reason: Ibn Lahi’ah is weak in hadith.
Imam al-Dhahabi said:
Ibn Ma’in said he is weak and cannot be relied upon.
Al-Hamidi narrated on the authority of Yahya ibn Sa’id that he did not consider him to be anything.
Na’im ibn Hammad heard Ibn Mahdi say I do not rely on anything I heard from the hadith of Ibn Lahi’ah except the hearing of Ibn al-Mubarak and the like.
Ahmad ibn Muhammad al-Hadrami asked Ibn Ma’in about Ibn Lahi’ah and he said: He is not strong.
· Muawiyah bin Saleh I heard Yahya say: Ibn Lahi'ah is weak. (3)

The second defect: Abu Sufyan Al-Kila'i is unknown.
The narration of the unknown is rejected and unacceptable in our view.
Imam Abu Amr bin Al-Salah said:
{ The one whose justice is unknown from both the apparent and the hidden aspects, and his narration is not acceptable according to the majority} . (4)

Imam Ibn Kathir said:
{As for the one who is vague and has not been named, or the one who has been named but his identity is not known, then this is one whose narration is not accepted by anyone we know of}. (5)

All of these reasons prevent us from accepting this narration, and scholars have ruled it to be fabricated and false.
Second: The narration contradicts the agreed-upon authentic narration:
This narration contradicts what the Islamic nation has agreed upon
. Imam Al-Bukhari narrated in his Sahih : On the authority of Abdul-Aziz bin Rufai’, who said:
“I and Shaddad bin Ma’qil entered upon Ibn Abbas, may Allah be pleased with them both
, and Shaddad bin Ma’qil said to him: Did the Prophet, may Allah bless him and grant him peace, leave anything behind?
He said: He left nothing except what is between the two covers.”
He said: We went to Muhammad ibn al-Hanafiyyah and asked him. He
said: He left nothing but what is between the two covers. (6)

Imam Ibn Hajar al-Asqalani said:
{This translation is to refute those who claim that much of the Qur’an was lost because its bearers were lost.} (7)

Third: Assuming the authenticity of the narration:
I say: Assuming the authenticity of the narration, these two verses are among the abrogated recitations, and this narration does not in any way challenge the infallibility of the Noble Qur’an .
Imam Al-Suyuti said in Al-Itqan:
The forty-seventh type: in its abrogating and abrogated
verses. The third type : what its recitation was abrogated but not its ruling. .. And he said: Ibn Abi Maryam told us, on the authority of Ibn Lahi’ah, on the authority of Yazid ibn Amr al-Ma’afiri, on the authority of Abu Sufyan al-Kila’i, that Maslamah ibn Mukhallad al-Ansari said to them one day: {Tell me of two verses in the Qur’an that were not written in the Mushaf.} So they did not tell him, and with them was Abu al-Kanud Sa’d ibn Malik. So Maslamah said: “Indeed, those who believe And they emigrated and fought in the cause of Allah with their wealth and their lives. Then, do you not receive good tidings? You are the successful ones. And those who sheltered them and aided them and argued on their behalf with the people with whom Allah has become angry - those - no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do. (8)

So, Imam al-Suyuti places the narration under the heading of “ What was abrogated in its recitation but not in its ruling. ”
Therefore, we say: If this narration is authentic, it will be among the abrogated narrations that were not proven in the final presentation that Gabriel revealed to the Prophet,
may God bless him and grant him peace. I say: Everything that was not proven in the final presentation is not the Qur’an, and even if its chain of transmission is authentic, it is abrogated.
Fourth: I condemn you from your own words:
Haven’t you looked at what is in your books, O people? Haven’t you seen the extent of the distortions and fabrications in your book?
Engineer Riyad Yousef Dawood said:
“Books were copied by hand at the beginning of the Christian era, and they were copied with primitive writing tools, from copied copies. The copyists introduced many changes and amendments to the texts, and some of them piled on top of each other, so the text that finally arrived was burdened with all kinds of changes that appeared in a large number of readings. As soon as a new book was published, copies of it were filled with errors.” (9)

Research references:

(1) The Virtues of the Qur’an by Imam Abu Ubaid Al-Qasim Ibn Sallam, p. 301 , Dar Ibn Kathir edition - Beirut.
(2) Sciences of Hadith by Imam Abu Amr Ibn Al-Salah, p. 11 , Dar Al-Fikr Al-Mu’aser edition - Lebanon, Dar Al-Fikr - Syria, trans. Nour Al-Din Antar.
(3) Mizan Al-I’tidal fi Naqd Al-Rijal by Imam Al-Dhahabi, vol. 4, p. 166 , Dar Al-Kutub Al-Ilmiyyah edition - Beirut.
(4) Sciences of Hadith by Imam Abu Amr Ibn Al-Salah, p. 111 , Dar Al-Fikr Al-Mu’aser edition - Lebanon and Dar Al-Fikr - Syria, trans. Nour Al-Din Antar.
(5) Al-Ba’ith Al-Hatheeth, Sharh Ikhtisar Ulum Al-Hadith by Imam Ibn Kathir, p. 92 , authored by Sheikh Ahmad Shaker, Dar Al-Kutub Al-Ilmiyyah edition - Beirut.
(6) Sahih Al-Bukhari, p. 1282 , Hadith 5019 , Dar Ibn Kathir edition - Beirut.
(7) Fath Al-Bari by Imam Ibn Hajar Al-Asqalani, Vol. 11, p. 251 , published by Dar Taybah - Cairo, ed. Nazar Muhammad Al-Fariabi.
(8) Al-Itqan fi Ulum Al- The Qur’an by Imam al-Suyuti, Vol. 4 , pp. 1454 and 1462 , published by the Ministry of Islamic Affairs, Endowments, Call and Guidance in Saudi Arabia.
(9) Introduction to Biblical Criticism by Engineer Riyad Youssef Daoud, p. 23 , published by Dar al-Mashreq - Beirut.