Accusing the Companions, may God be pleased with them, and the Sunnis of saying that the Holy Quran has been distorted
Some people claimed that the Companions (may Allah be pleased with them) and the Sunnis distorted the Qur’an, so he began to collect some narrations of the readings of the Companions (may Allah be pleased with them) that contradict what is in the Uthmanic script today; such as the reading of Omar and others of the Almighty’s saying (So hasten to the remembrance of Allah) (Proceed), and some of what was transmitted from Ubayy ibn Ka’b in the reading of some verses and others, and he considered this to be a distortion of the Qur’an !!
There is no doubt that this speaker combined ignorance of these readings and their origins with slander against the Companions, and the response to him is from two aspects :
The first: Clarifying what is meant by distortion .
The second: Clarifying the readings of the Companions (may Allah be pleased with them) and that they are from the type of letters in which the Qur’an was revealed .
The first aspect :
What is meant by distortion :
Know that what is meant by distortion is not that the Qur’an is read with a letter that is different from the letter found in the Mushaf that is in our hands, because the Mushaf that is in our hands is on one letter out of seven letters in which the Qur’an was revealed - as will be explained, God willing - but what is meant is that a letter of the Qur’an is added, subtracted, or changed without proof or correct evidence or transmission from the Prophet, may God bless him and his family and grant them peace. Rather, what is not from it is put in it as a lie and fabrication against God. This is like the Shi’a’s addition to the Almighty’s saying (O Messenger, announce that which has been revealed to you from your Lord. And if you do not, then you have not conveyed His message) so they added (what has been revealed to you from your Lord regarding Ali), and like their addition to Surat al-Inshirah (And We made Ali your son-in-law), and like their addition to Surat al-Wilaya and other things that are established in their collections .
And their distortion of the Qur’an is supported by two witnesses :
The first: It is a lie and they cannot prove anything of it with a correct or weak chain of transmission; because their books were not composed until a later time .
Second: They distorted the meaning and wording according to their extremism and false beliefs about Ali, may God be pleased with him .
Distortion of the Qur’an is of two types :
First: Distortion of the wording: which is to change the wording and substitute it without evidence, as mentioned above .
Second: Distortion of the meaning: which is to interpret the wording in a false, unintended meaning .
Distortion has its two types among the Shiites :
The first: is similar to the examples we mentioned previously .
The second: is similar to their interpretation of the Almighty’s saying (with a clear Imam) that it is Ali .
The second aspect :
explaining the readings of the Companions, may God be pleased with them, and that they are from the category of the letters in which the Qur’an was revealed .
Know that the Qur’an was revealed by Allah, the Most High, in seven letters. Some letters may differ from one companion’s reading to another, and they may be from the Prophet’s, may Allah’s prayers and peace be upon him and his family, reading to them, and they are from the letters in which the Qur’an was revealed, except that the meaning does not contradict, such as the reading of Omar and others of the verse of Friday (So proceed to the remembrance of Allah), and the reading of Ubayy ibn Ka’b and others of the verse of the night (And the male and the female), and the reading of Ibn Mas’ud of the verse of expiation (So fasting three consecutive days), and the reading of Aisha of the verse of the middle prayer (Guard strictly the prayers, and the middle prayer is the afternoon prayer), and others, and the evidence that these readings are from the letters in which the Qur’an was revealed is abundant, and I will mention the hadiths that clarify this, then I will quote from the words of the scholars what is possible :
It was proven in the two Sahihs on the authority of Urwah ibn al-Zubayr that al-Miswar ibn Makhrama and Abd al-Rahman ibn Abd al-Qari told him: They heard Umar ibn al-Khattab (may Allah be pleased with him) say : I heard Hisham ibn Hakim reciting Surat al-Furqan during the life of the Messenger of Allah (may Allah bless him and his family and grant them peace). I listened to his recitation and saw that he was reciting with many letters that the Messenger of Allah (may Allah bless him and his family and grant them peace) had not taught me. I almost tried to argue with him during the prayer, but I was patient until he finished the prayer . Then I embraced him with my cloak .
I said: Who taught you this surah that I heard you recite? He said: The Messenger of Allah (may Allah bless him and his family and grant them peace) taught it to me . I said: You are lying, for the Messenger of Allah ( may Allah bless him and his family and grant them peace) taught me something different from what I recited. So I took him and led him to the Messenger of Allah (may Allah bless him and his family and grant them peace) . I said: I heard this man reciting Surat al-Furqan with letters that you did not teach me . The Messenger of Allah (may Allah bless him and his family and grant them peace) said: Let him go. Recite, Hisham . So he recited to him the recitation that I heard him recite, and the Messenger of Allah (PBUH) said: It was revealed like this . Then he said: Recite, O Umar. So I recited the recitation that he recited to me. The Messenger of Allah (PBUH) said: It was revealed like this. This Qur’an was revealed in seven letters, so recite whatever is easy for you . It is also confirmed in the two Sahihs on the authority of Ibn Shihab on the authority of Ubaydullah bin Abdullah on the authority of Ibn Abbas (may Allah be pleased with them both) that the Messenger of Allah (PBUH) said : (Gabriel recited to me in one letter, and I kept asking him for more until he reached seven letters). It is confirmed in Sahih Muslim on the authority of Abdur-Rahman bin Abi Laila on the authority of Ubayy bin Ka’b who said : I was in the mosque when a man entered to pray and recited a recitation that I disapproved of, then another entered and recited a recitation different from the recitation of his companion. When we finished the prayer, we all entered upon the Messenger of Allah (PBUH) and I said: This man recited a recitation that I disapproved of, and another entered and recited a recitation different from the recitation of his companion . The Messenger of Allah (PBUH) ordered them to recite, and the Prophet (PBUH) approved of their affair, and I no longer believed in the lie, even though I was in the pre-Islamic era. When the Messenger of Allah (PBUH) saw what had befallen me, he struck me on my chest and I sweated profusely, as if I was looking at Allah Almighty with fear . Then he said to me: O my father, he sent for me to recite the Qur’an in one letter. I replied to him: Make it easy for my nation. He replied to me a second time: Recite it in two letters. I replied to him: Make it easy for my nation. He replied to me a third time: Recite it in seven letters. For every repetition that you have repeated, you will have a question to ask of me. So I said: O Allah, forgive my nation, O Allah, forgive my nation. And I postponed the third time for the day when all of creation will yearn for me, even Abraham (PBUH) . Ibn Abd al-Barr, may God have mercy on him, said about the meaning of (letters) (Al-Tamhid) by Ibn Abd al-Barr 8/281 : They said that the meaning of the seven letters is: seven aspects of similar, similar meanings with different words; such as: approach, come, and come, and many of the people of knowledge agree on this . As for the traces that were raised, among them - and he cited with his chain of transmission -: Abu Juhaym al-Ansari said: Two men disagreed about a verse of the Qur’an, so one of them said: I received it from the Messenger of God, may God bless him and his family and grant them peace. The other said: I received it from the Messenger of God, may God bless him and his family and grant them peace .
The Messenger of God, may God bless him and his family and grant them peace, was asked about it, and he said: The Qur’an was revealed in seven letters, so do not dispute about the Qur’an, for dispute about it is disbelief .
Hammad bin Salamah narrated: Humayd told me on the authority of Anas on the authority of Ubadah bin al-Samit on the authority of Ubayy bin Ka’b on the authority of the Prophet, may God bless him and his family and grant them peace, who said: The Qur’an was revealed in seven letters .
Hammam bin Yahya narrated on the authority of Qatadah on the authority of Yahya bin Ya’mar on the authority of Sulayman bin Sard on the authority of Ubayy bin Ka’b who said: My father recited a verse, and Ibn Mas’ud recited a verse other than it, and another man recited a verse other than them, so we came to the Prophet , may God bless him and his family and grant them peace .
I said: Didn’t you recite such and such verse? Ibn Mas’ud said: Didn’t you recite such and such verse ? The Prophet, may God bless him and his family and grant them peace, said : All of you are good and comprehensive . I said: Not all of us are good or comprehensive . He said: He struck my chest and said: O my father, I recited the Qur’an. It was said: One or two letters? The angel who was with me said: Two letters. I said: Two letters. It was said: Two or three letters? The angel who was with me said: Three. I said: Three. Thus, until it reached seven letters, and none of them except Shafi Kaf. I said: Ghafooran Raheem, or I said: Samee'an Hakim, or I said: Aleeman Hakim, or Azizan Hakim, whichever you say, it is as you said . Some of them added to this hadith: unless you conclude a punishment with mercy, or a mercy with a punishment . Abu Omar - i.e. Ibn Abd al-Barr - said: As for his saying in this hadith, I said: Samee'an Hakim, and Ghafooran Raheem, and Aleeman Hakim, and the like; he only intended by it to give an example of the letters upon which the Qur’an was revealed, that they have meanings that agree in their concept but differ in their sound, and that there is no meaning and its opposite in any of them, nor an aspect that differs from an aspect in a way that negates it or opposes it, like mercy, which is the opposite of punishment and its opposite, and the like. All of this supports the statement of those who said that the meaning of the seven letters mentioned in the hadith is seven aspects of speech that agree in their meaning but differ in their wording; Towards: come and come, hurry and hurry, look and delay, and the like. We will cite from the narrations and sayings of the scholars of the countries in this chapter what will make it clear to you that what we have chosen is correct, God willing. Then he listed what was mentioned, so refer to it in the introduction. Al-Qurtubi, may God have mercy on him, said in his interpretation of these letters (Tafsir al-Qurtubi) 1/42 : What most scholars agree on: Sufyan ibn Uyaynah, Abdullah ibn Wahb, al-Tabari, al-Tahawi and others : is that what is meant is: seven aspects in close meanings with different words; such as: approach, come, and come . Al-Tahawi said: The clearest thing mentioned in that is the hadith of Abu Bakrah, who said: Gabriel came to the Prophet, may God bless him and his family and grant them peace, and said: Recite one letter. Michael said: Ask him for more. He said: Recite two letters. Michael said: Ask him for more. Until he reached seven letters. He said: Recite, and every healing is sufficient, unless you mix a verse of mercy with a verse of torment, or a verse of torment with a verse of mercy. Like: come, come, go, hurry, and hasten. Warqa’ narrated on the authority of Ibn Abi Nujayh, the uncle of Mujahid, on the authority of Ibn Abbas, on the authority of Ubayy ibn Ka’b: that he used to recite (For those who believe, give us respite) (For those who believe, give us respite) (For those who believe, delay us) (For those who believe, watch us). And with this chain of transmission on the authority of Ubayy: that he used to recite (Whenever it is illuminated for them, they walk therein) (They pass through it) (They strive therein) . In Bukhari and Muslim, Az-Zuhri said: These letters only refer to one matter; they do not differ in what is permissible or forbidden .
Al-Tahawi said: People were given more room in the letters because they were unable to memorize the Qur’an because they were illiterate and only a few of them could write, so they were given more room in the different words if the meaning was the same, and they were like that until many of them wrote and their languages returned to the language of the Messenger of Allah (may Allah bless him and his family and grant them peace), so they were able to memorize his words, and they were not able at that time to recite differently .
Ibn Abd al-Barr said: It became clear from this that those seven letters were only at a specific time due to a necessity that called for that, then that necessity was lifted and the rule of those seven letters was lifted and what the Qur’an is recited with returned to one letter .
Abu Dawud narrated on the authority of Abu who said: The Messenger of Allah (may Allah bless him and his family and grant them peace) said: O my father, I recited the Qur’an, and it was said to me: On one letter or two letters? So the angel who was with me said: Say on two letters. So I was asked: On two letters or three? So the angel who was with me said: Say on three. Until it reached seven letters. Then he said: There is nothing in it but what is sufficient and clear if you say: All-Hearing, All-Knowing, All-Mighty, All-Wise, as long as you do not mix a verse of torment with mercy, or a verse of mercy with torment .
Thabit bin Qasim attributed something similar to this hadith on the authority of Abu Hurairah on the authority of the Prophet,
may God bless him and his family and grant them peace, and he mentioned something similar from the words of Ibn Masoud. Sheikh Al-Islam spoke about this with words that are sufficient and clear for whoever seeks the truth, so he said, may God Almighty have mercy on him (Majmu' Al-Fatawa) 13/389 and after it in response to a question about the saying of the Prophet, may God bless him and his family and grant them peace: (The Qur’an was revealed in seven letters) :
What is meant by these seven? Are
these readings attributed to Nafi', Asim, and others the seven letters?
Or one of them? What
is the reason that necessitated the difference between the readers regarding what the script of the Mushaf could bear? Is
it permissible to read according to the narration of Al-A'mash, Ibn Muhaysin, and other strange readings or not? If
reading with it is permissible, is it permissible to pray with it or not ?
He replied :
Praise be to Allah, Lord of the Worlds .
This is a major issue that has been discussed by various scholars, including jurists, reciters, scholars of hadith, exegesis, theology, and commentators on strange words, among others, to the point that a separate book has been written about it. However, we will mention the comprehensive points that point out the intended meaning of the answer, and we say :
There is no dispute among the respected scholars that the seven letters that the Prophet (peace and blessings of Allah be upon him and his family) mentioned that the Qur’an was revealed upon are not the readings of the seven famous reciters, but rather, the first to collect the readings of these was Imam Abu Bakr ibn Mujahid, who was at the beginning of the third century in Baghdad. …
until he said: There is no dispute among the Muslims that the seven letters upon which the Qur’an was revealed do not include a contradiction or opposition in meaning, but rather their meanings may be the same or similar, as Abdullah ibn Mas’ud said: It is like one of you saying: Come, come, come .
And the meaning of one of them may not be the meaning of the other, but both meanings are true, and this is a difference of variety and variation, not a difference of opposition and contradiction. This is as it came in the hadith attributed to the Prophet in this hadith (The Qur’an was revealed in seven letters. If you say: Forgiving, Most Merciful, or you say: Almighty, Most Wise, then God is like that, as long as you do not end a verse of mercy with a verse of punishment or a verse of punishment with a verse of mercy) …
And among the readings are those in which the meaning is consistent in one respect and different in another, such as His saying (yakhadhidunu) and (yakhadhidunu) and (yakkadbunu) and (yakkadbunu) and (lamastum) and (lamastum) and (until you purify them) and (tahaharna) and the like. All of these readings in which the meaning differs are true, and each reading from them with the other reading is like a verse with a verse. It is obligatory to believe in all of them, and to follow what it includes of meaning in knowledge and action. It is not permissible to abandon the requirement of one of them for the sake of the other thinking that this is a contradiction. Rather, as Abdullah ibn Mas`ud (may Allah be pleased with him) said (Whoever disbelieves in a letter of it has disbelieved in it all) …
Therefore, the followed scholars of Islam from the Salaf and the Imams did not dispute that it is not necessary to recite with these specific readings in all the lands of the Muslims. Rather, whoever has established the recitation of Al-A`mash, the Sheikh of Hamza, or the recitation of Ya`qub ibn Ishaq Al-Hadrami and the like of them, as he has established the recitation of Hamza and Al-Kisa`i, then he may recite with it without dispute between them. The respected scholars who are considered to be among the people of consensus and disagreement .
Rather, most of the scholars and imams who knew the reading of Hamza, such as Sufyan ibn Uyaynah, Ahmad ibn Hanbal, Bishr ibn al-Harith and others, prefer the reading of Abu Ja`far ibn al-Qa`qa` and Shaybah ibn Nasah al-Madaniyyah and the reading of the Basrans, such as the teachers of Ya`qub ibn Ishaq and others, over the readings of Hamza and al-Kisa`i .
The scholars and imams have said something about this that is well-known among the scholars. For this reason, the imams of the people of Iraq, who had established the readings of the ten or eleven, such as these seven, would collect that in books and recite it in prayer and outside of prayer. This is agreed upon by the scholars and none of them denied it .
As for what Qadi `Iyad mentioned - and those who transmitted his words - of the denial of Ibn Shanbudh, who used to recite with the anomalous readings in prayer during the fourth century, and a famous story happened to him, this was only in the anomalous readings outside the Mushaf, as we will explain .
None of the scholars denied the reading of the ten, but whoever is not knowledgeable about them or they are not proven to him, such as someone who is in a Muslim country in Morocco or elsewhere and some of these readings have not been connected to him, then he is not allowed to read what he does not know; because reading, as Zaid bin Thabit said, is a Sunnah that others take from the first. Also, what has been proven from the Prophet of the types of openings in prayer and the types of description of the call to prayer and the call to prayer and the description of the fear prayer and other than that, all of that is good and it is permissible to act upon it for whoever knows it .
As for the one who knows a type but does not know another, then he is not allowed to change what he knows to what he does not know, and he is not allowed to criticize the one who knows what he does not know of that or to contradict him, as the Prophet said: Do not differ, for those who came before you differed and were destroyed .
As for the anomalous reading that is outside the drawing of the Uthmanic Mushaf, such as : the reading of Ibn Masoud and Abu Dardaa (may Allah be pleased with them) (And by the night when it covers, and the day when it appears, and the male and the female) as has been proven in the two Sahihs .
And such as: the reading of Abdullah (So fasting three consecutive days) .
And as for his reading (If it was only one wineskin) ,
and the like; if this is proven from some of the Companions, is it permissible to read it in prayer? According
to two opinions of the scholars - they are two famous narrations from Imam Ahmad and two narrations from Malik -:
One of them: It is permissible; because the Companions and the Followers used to read with these letters in prayer .
The second: This is not permissible, and it is the opinion of most scholars, because these readings have not been proven to be transmitted by continuous chains of transmission from the Prophet, and even if they were, they were abrogated by the last presentation. It has been proven in the Sahihs on the authority of Aisha and Ibn Abbas, may Allah be pleased with them, that Gabriel, peace be upon him, used to review the Qur’an with the Prophet once every year, and in the year in which he passed away, he reviewed it with him twice. The last presentation is the reading of Zaid bin Thabit and others, and it is what the Rightly-Guided Caliphs, Abu Bakr, Omar, Othman and Ali, ordered to be written in the copies of the Qur’an. This
dispute must be based on the principle that the questioner asked about, which is: Are the seven readings one of the seven letters or not? The majority of scholars from the Salaf and Imams are of the opinion that they are one of the seven letters. Rather, they say that the Qur’an of Othman is one of the seven letters, and it includes the last presentation that the Prophet reviewed with Gabriel, and the well-known and widespread hadiths and reports indicate this opinion . Groups of jurists, reciters and theologians have said that this Mushaf includes the seven letters, and this was decided by groups of theologians such as Judge Abu Bakr al-Baqillani and others based on the fact that it is not permissible for the nation to neglect to transmit any of the seven letters. They agreed to transmit this Mushaf of Imam Uthmani and leave what is other than it, as Uthman ordered the transmission of the Qur’an from the pages in which Abu Bakr and Umar had written the Qur’an, then Uthman sent a Mushaf to every Muslim city after consulting the Companions and ordered that what is other than that be left . These people said: It is not permissible to forbid reading with some of the seven letters . And whoever supports the opinion of the first ones sometimes responds with what Muhammad ibn Jarir and others mentioned: that reading with the seven letters was not obligatory for the nation, but rather it was permissible for them and they were permitted to do so, and they were given the choice in which letter they chose, just as the arrangement of the surahs was not obligatory for them as stated in the text, but rather it was delegated to their own efforts; and for this reason the arrangement of Abdullah’s Mushaf was not in the same order as Zayd’s Mushaf, and likewise the Mushaf of others . As for the order of the verses of the surahs, it is revealed and explicitly stated, so they were not to place one verse before another in the script as they placed one surah before another, because the order of the verses is commanded by the text, while the order of the surahs is left to their own ijtihad . They said: The same applies to the seven letters. When the Companions saw that the nation would split, differ and fight if they did not agree on one letter, they agreed on that in a permissible way, and they were protected from agreeing on misguidance, and there was no abandonment of an obligation or doing something forbidden in that . Some of them say: The permission for the seven letters was at the beginning of Islam because preserving one letter would be difficult for them at first, but when their tongues became tamed in reading and their agreement on one letter was easy for them and it was more lenient for them, they agreed on the letter that was in the last presentation, and they say: It abrogated everything else . Their statement agrees with the statement of those who say: The letters of Ubayy ibn Ka’b, Ibn Mas’ud and others who differ from the script of this mushaf were abrogated . As for the one who said about Ibn Mas`ud: that he permitted reading according to the meaning, he lied about him. Rather, he said: I looked at the reciters and saw that their reading was close. It is like one of you saying: Come, come, come, so recite as you have been taught. - or something like that -. Then the one who permitted reading in a way that is outside the Mushaf from what was proven from the Companions said: That is permitted because it is from the seven letters in which the Qur’an was revealed. And the one who did not permit it has three objections :
Sometimes he says: It is not one of the seven letters .
Sometimes he says: It is one of the abrogated letters .
Sometimes he says: It is one of the things that the Companions agreed to ignore .
Sometimes he says: There is no transmission to us that would prove the Qur’an with something like it .
This is the difference between the earlier and later scholars .
That is why there was a third opinion on the issue – and it is the choice of my grandfather Abu al-Barakat – that if he recites with these recitations in the obligatory recitation, which is al-Fatihah, when he is able to do so, his prayer is not valid, because he is not certain that he has performed the obligatory recitation due to the Qur’an not being proven by that. But if he recites with them in what is not obligatory, his prayer is not invalidated, because he is not certain that he has done something that invalidates the prayer, as it is possible that it is one of the seven letters in which it was revealed .
Until he said: And likewise, these seven readings are not the sum of one letter from the seven letters upon which the Qur’an was revealed by consensus of the respected scholars. Rather, the readings established from the imams of the reciters such as Al-A’mash, Ya’qub, Khalaf, Abu Ja’far Yazid ibn Al-Qa’qa’, Shaybah ibn Nasah and the like are in the same position as the readings established from these seven for those who have it established as it has been established. This is also something that the followed imams from the imams of the jurists and reciters and others did not dispute about. Rather, the people from the later generations disputed about the original Uthmani mushaf upon which the companions of the Messenger of Allah and those who followed them in righteousness and the nation after them agreed :
Is it, with what is in it of the seven readings and the full ten and other things, a letter from the seven letters upon which the Qur’an was revealed? Or is it the sum of the seven letters? According
to two famous opinions :
The first: The opinion of the imams of the Salaf and the scholars .
The second: The opinion of groups of the people of theology and reciters and others .
They agree that the seven letters do not contradict each other in a way that contradicts and conflicts with each other in meaning, but rather they confirm each other, just as the verses confirm each other.
Conclusion :
In conclusion, I would like to point out a matter, which is :
If you convey to a Shiite what is in Sahih al-Bukhari and other things that were previously mentioned about the existence of these readings at the time of the Prophet, may God bless him and his family and grant them peace, and their approval of them, then he is between two matters :
The first matter: That he believes in these hadiths, so he is between two states :
The first: That he acknowledges that this is not a distortion, so he is deducted .
The second: That he says that it is a distortion nevertheless, so he accuses the Messenger of God, may God bless him and his family and grant them peace, of that, and some Shiites have committed to this and accused the Messenger of God, may God bless him and his family and grant them peace, of distorting some of the revelation and concealing it .
The second matter: That he does not believe in these hadiths, and says: They are from your sources - the Sunnis - and I do not accept anything from them, so it is said to him :
What you conveyed of your claim that the Companions distorted the Qur’an, you only conveyed it from our sources, so you are between four matters :
If you use them as evidence against us to correct them, then you must correct these hadiths because they are from one source .
If these hadiths are not authenticated, then you have no argument with those narrations because they are not authentic in your view .
Even if those narrations are authenticated and these hadiths are weak, they are contradictory .
If you say: I do not correct this or that, but I am transmitting it in order to establish evidence against you from your sources, then we say: This answer to it is from our sources, so you have no evidence in it as you claimed, and it does not indicate what you mentioned. Sheikh Nasser bin Hamad Al-Fahd.
benefits:
Whoever claims that there are authentic narrations in the books of Sunnah that depend on any distortion of the Qur’an is a liar .
Whoever claims that the narrations of distortion among non-Sunnis are comparable to those among Sunnis is a liar, for two reasons :
First: The issue is not in narrations that may be authentic or weak, but in the statement of some of the imams of misguidance that the Qur’an has been distorted, changed and altered .
Second: Assuming that there are narrations of this kind among the Sunnis, they are invalid and false, and the Sunnis have rejected them and ruled that whoever believes in this distortion is an infidel and an apostate. This is something that the deviant sects that attack the Qur’an have not done, as they confirm the narrations and adopt what they indicate, and they do not dare to declare an infidel whoever believes in them and adheres to them.
Narrations in Sunni books that Shiites exploit to accuse Sunnis of distorting the Qur’an
It has been proven to the Sunnis that the recitation was abrogated and the readings differed or the hadiths or the weak and deviant readings that were mentioned in the form of hadiths in the books of the Sunnis and they interpreted them falsely and deceitfully as an attack on the Book of Allah. These narrations are:
The first narration:
Ibn Abbas narrated on the authority of Omar that he said: Allah the Almighty sent Muhammad with the truth and sent down the Book with him, and among what was sent down to him was the verse of stoning, so the Messenger of Allah, may Allah bless him and grant him peace, stoned and we stoned after him, then he said: We used to recite, and do not turn away from your fathers, for it is disbelief in you, or it is disbelief in you that you turn away from your fathers. Al-Khoei mentioned it in his book Al-Bayan, accusing the Sunnis of deleting the verse of stoning (Al-Bayan, p. 203).
Al-Suyuti mentioned it in his book Al-Itqan under the title: What was abrogated in its recitation without the ruling
(Al-Itqan, vol. 2, p. 718).
We say, as Muslim scholars have said, including al-Suyuti, that the verse of stoning ( the old man and the old woman if they commit adultery ) is a verse whose recitation was abrogated, and this abrogation was acknowledged by the great Shiite scholars, including:
Abu Ali al-Fadl al-Tabarsi, who said: Abrogation in the Qur’an is of three types, including what removes the wording and confirms the ruling, such as the verse of stoning (Majma’ al-Bayan fi Tafsir al-Quran, vol. 1, p. 406, explanation of verse 6 of Surat al-Baqarah).
Abu Ja’far Muhammad al-Tusi, known as Sheikh al-Ta’ifa, who said: Abrogation in the Qur’an is of three types, including what abrogated the wording but not its ruling, such as the verse of stoning, which is the statement ( the old man and the old woman if they commit adultery )
(al-Tabyan fi Tafsir al-Quran, vol. 1, p. 13, introduction by the author, and also p. 394, explanation of verse 106 of Surat al-Baqarah).
Kamal al-Din Abd al-Rahman al-Ata’iqi al-Hilli, one of the scholars of the eighth century , who said: The abrogated is of three types, including what was abrogated in writing but its ruling remained, such as what was narrated from his statement (the old man and the old woman if they commit adultery, stone them both, as a punishment from Allah ). (The Abrogating and the Abrogated, p. 35, Ahlul Bayt Foundation, Beirut).
Muhammad Ali said: There are three types of abrogated, one of which was abrogated in writing but its ruling remained, such as the verse of stoning (Glimpses of the History of the Qur’an, p. 222, Al-A’lami Publications ) . Al-Kulayni mentioned the verse of stoning in Al-Kafi and the researcher of Al-Kafi, Ali Akbar Al-Ghafari, said that its recitation was abrogated (Al-Kafi, vol. 7, p. 176, in the margin, Dar Al-Adwaa, Beirut).
Muhammad Baqir Al-Majlisi corrected the narration of the verse of stoning in Al-Kafi and said that this verse was considered one of those whose recitation was abrogated but not its ruling (Mirat Al-Uqul, vol. 23, p. 267). Al-
Murtada, ‘Ilm Al-Huda, mentioned the verse of stoning in his book ( Al-Dhari’a ila Usul Al-Shari’a, vol. 2, p. 429).
The jurist Hamza bin Ali bin Zuhra mentioned the verse of stoning in his book (Ghunyat Al-Naz’u’ ila ‘Ilmi Al-Usul wa Al-Furu’, vol. 2, p. 343).
Also the second part of the narration is the Almighty’s saying: ( And do not turn away from your fathers, for that is disbelief on your part ) for this verse is one of those whose recitation was abrogated and Al-Suyuti mentioned it in Al-Itqan under the title of what was abrogated in recitation but not in ruling (Al-Itqan, Vol. 2, p. 720).
This abrogation was acknowledged by the great Shiite scholars, including:
Abu Ali Al-Fadl Al-Tabarsi when he said: Abrogation in the Qur’an is of various types, including lifting the ruling of the verse and its recitation, as narrated on the authority of Abu Bakr that he said: We used to recite (Do not turn away from your fathers, for that is disbelief (
Majma’ al-Bayan fi Tafsir al-Quran, commentary on verse 106 of Surat al-Baqarah).
Abu Ja’far al-Tusi said: There were things in the Quran that were abrogated in recitation, including ( Do not turn away from your fathers, for that is disbelief ) (al-Tibyan, vol. 1, p. 394, commentary on verse 106 of Surat al-Baqarah).
The second narration:
Umrah narrated on the authority of Aisha that she said: Among what was revealed in the Quran were ten known breastfeedings, then they were abrogated by five known breastfeedings, and the Messenger of Allah, may Allah bless him and grant him peace, died while they were among what was recited in the Quran ).
Al-Khoei included it in his book al-Bayan, accusing the Sunnis of attacking the Quran
(al-Bayan, p. 204).
Al-Suyuti included it in al-Itqan under the title of what was abrogated in recitation and its ruling together (al-Itqan, vol. 1, p. 715).
We say, as the scholars of the Muslims have said, that these breastfeedings are among those that we have abrogated in recitation and ruling,
and this abrogation has been acknowledged by the great Shiite scholars, including:
Abu Jaafar al-Tusi: He said that both the recitation and ruling have been abrogated, such as what was narrated from Aisha that she said: Among what Allah revealed were ten breastfeedings that make a marriage forbidden, then they were abrogated (al-Tibyan, vol. 1, p. 13, introduction of the author, and also his book al-‘Adda fi Usul al-Fiqh, vol. 2, p. 517, Qom).
Al-Murtada : He mentioned the abrogation of the hadith of breastfeedings in his book (al-Dhari’a ila Usul al-Shari’a, vol. 1, p. 429).
Hamza bin Ali bin Zuhra al-Halabi : He mentioned the abrogation of the hadith of breastfeedings in his book (Ghunyat al-Naz’u’ ila ‘Ilmi al-Usul wa al-Furu’, vol. 2, p. 344).
The third narration:
Abu Musa al-Ash'ari sent for the reciters of the people of Basra, and three hundred men who had recited the Qur'an entered upon him. He said, "You are the best of the people of Basra and their reciters, so recite it and do not let the time be long for you lest your hearts harden as the hearts of the Arabs who came before you hardened. We used to recite a surah that we likened in length and severity to Bara'ah, but I forgot it, but I memorized from it: If the son of Adam had two valleys full of wealth, he would seek a third valley, and nothing fills the belly of the son of Adam except dust." We used to recite a surah that we likened to one of the Musabbihat, but I forgot it, but I memorized from it: "O you who have believed, why do you say what you do not do, lest it be written as a testimony around your necks and you will be asked about it on the Day of Resurrection?"
Al-Khoei included it in Al-Bayan, accusing the Sunnis of casting aspersions on the Qur'an (Al-Bayan, p. 204).
Al-Suyuti included it in two separate narrations in Al-Itqan under the title: "What was abrogated in recitation but not in ruling" (Al-Itqan, vol. 2, p. 719).
This abrogation was acknowledged by the great Shiite scholars, including:
Abu Ali al-Tabarsi: He said that many narrations came that things were in the Quran, but their recitation was abrogated. Among them is what was narrated from Abu Musa that they used to recite (If the son of Adam had two valleys full of wealth, he would long for a third. And nothing will fill the belly of the son of Adam except dust. And Allah accepts the repentance of whoever repents and is then exalted) (Majma’ al-Bayan, explanation of verse 106 of Surah al-Baqarah).
Kamal al-Din al-Ata’iqi al-Hilli: He said that what was abrogated and its ruling is (If the son of Adam had two valleys full of silver, he would long for a third. And if he had a third, he would long for a fourth. And nothing will fill the belly of the son of Adam except dust. And Allah accepts the repentance of whoever repents and is then exalted) (al-Nasikh wa al-Mansukh, p. 34).
Abu Ja’far al-Tusi : He said that there were things in the Quran, but their recitation was abrogated, including (Nothing will fill the belly of the son of Adam except dust. And Allah accepts the repentance of whoever repents and is then exalted) (al-Tibyan, vol. 1, p. 394, explanation of verse 106 of Surah al-Baqarah).
The fourth narration:
Al-Miswar bin Makhramah narrated:Omar said to Abd al-Rahman ibn Awf: Did you not find in what was revealed to us that “strive as you struggled the first time?” We do not find it. He said: “It was omitted from what was omitted from the Qur’an . ”
Al-Khoei included this narration in his book Al-Bayan, accusing the Sunnis of attacking the Qur’an
(Al-Bayan, p. 204).
Al-Suyuti included it in Al-Itqan under the title “What was abrogated in its recitation but not its ruling” (Al-Itqan, vol. 2, p. 720).
We say as the Muslim scholars said: The narrator omitted it from what was omitted from the Qur’an, meaning its recitation was abrogated as part of what was abrogated in the Qur’an.
The fifth narration:
Abu Sufyan Al-Kila’i narrated that Muslimah bin Mukhallad Al-Ansari said to them one day, “Tell me of two verses in the Quran that were not written in the Mushaf.” They did not tell him, and Abu Al-Kanud Sa’d bin Malik was with them. Ibn Muslimah said, “ Indeed, those who have believed and emigrated and striven in the cause of Allah with their wealth and their lives - indeed, you will be the successful ones. And those who have sheltered them and aided them and argued on their behalf against 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 .” Al-Khoei included
it in his book Al-Bayan, accusing the Sunnis of attacking the Quran (Al-Bayan, p. 205).
Al-Suyuti included it in his book Al-Itqan under the title “What was abrogated in its recitation but not its ruling” (Al-Itqan, vol. 2, p. 721).
So we say that if this narration is correct, then it is among those whose recitation was abrogated.
The sixth narration:
It was narrated by Zar who said: Abi bin Kaab said, O Zar ( How do you recite Surat Al-Ahzab? I said, Seventy-three verses. He said, It is comparable to Surat Al-Baqarah or is it longer than Surat Al-Baqarah ).
Al-Khoei included it in his book Al-Bayan, accusing the Sunnis of attacking the Qur’an (Al-Bayan, p. 204).
Al-Suyuti mentioned it in Al-Itqan under the title of what was abrogated in recitation but not in ruling (Al-Itqan, vol. 2, p. 718).
This abrogation was acknowledged by the great Shiite scholars, including:
Abu Ali Al-Tabarsi: He said... Thirdly, that the meaning of the delay is that the Qur’an is revealed and acted upon and recited, then it is delayed after that by being abrogated and its recitation is completely removed and erased so that it is not forgotten and its interpretation is not acted upon, like what was narrated on the authority of Zur bin Hubaish that Abi said to him: How many verses do you recite in Al-Ahzab? He said: Seventy-some verses. He said: I recited them while we were with the Messenger of God, may God bless him and grant him peace. They are longer than Surat Al-Baqarah (Majma’ Al-Bayan, vol. 1, p. 409, explanation of verse 106 of Al-Baqarah).
Abu Ja’far Al-Tusi : He said: There are many reports that there were things in the Qur’an whose recitation and number were abrogated, and he mentioned among them that Surat Al-Ahzab was equal to Surat Al-Baqarah in length (Al-Tibyan, vol. 1, p. 394, explanation of verse 106 of Al-Baqarah).
The seventh narration:
On the authority of Anas in the story of the companions of the well of Ma’unah who They were killed at the time when the Messenger of Allah (PBUH) was praying against their killers. Anas said: And a verse of the Quran was revealed about them, which we recited until it was lifted: “ If they convey from us to our people, we have met our Lord, and He is pleased with us and He is pleased with us .”
Rasool Ja’farian mentioned it in his book Akdhabat al-Tahrif, accusing the Sunnis of attacking the Quran (Akdhabat al-Tahrif, p. 47).
Al-Suyuti mentioned it in al-Itqan under the title “What was abrogated in its recitation but not its ruling” (Al-Itqan, vol. 2, p. 720).
We say, as the Muslim scholars have said, that what is meant by the word “until it was lifted” is until its recitation was abrogated. The great Shiite scholars have said this abrogation here, including:
Abu Ali al-Tabarsi.: He said: Many narrations came that things in the Qur’an were abrogated, including the narration on the authority of Anas that the seventy Ansar who were killed at Bir Ma’unah, we recited a book about them, “Convey from us to our people, ‘We have met our Lord, and He is pleased with us and satisfies us.’ Then that was lifted.” (Majma’ al-Bayan, vol. 1, p. 406).
Abu Ja’far al-Tusi said: There were things in the Qur’an whose recitation was abrogated, including the narration on the authority of Anas bin Malik that the seventy Ansar who were killed at Bir Ma’unah, we recited a book about them, “Convey from us to our people, ‘We have met our Lord, and He is pleased with us and satisfies us.’ Then that was lifted.” (Al-Tibyan, vol. 1, p. 394).
The eighth narration:
Hamida bint Abi Yunus narrated that she recited to my father when he was eighty years old from Aisha’s copy of the Qur’an, “Allah and His angels send blessings on the Prophet, ‘O you who believe, send blessings and salutations of peace.’ And upon those who pray in the first rows.” She said: Before Uthman changed the copies of the Qur’an.
Al-Khoei mentioned it in (Al-Bayan, p. 203).
Al-Suyuti mentioned it in Al-Itqan under the title of what was abrogated in recitation but not in ruling (Al-Itqan, Vol. 2, p. 718).
We say that the addition ( and for those who pray in the first rows, the recitation was abrogated and it was present before Uthman gathered the people on one Mushaf because Uthman deleted from the Qur’an the abrogated recitation and it is also considered an anomalous reading because it is not mutawatir.
The ninth narration:
What came in the two Surahs of Khul’ and Hafd in the Mushaf of Ibn Abbas and Ubayy ibn Ka’b ( O Allah, we seek Your help and ask for Your forgiveness and we praise You and we do not disbelieve in You and we disown and abandon whoever disbelieves in You. O Allah, You alone we worship and to You we pray and prostrate and to You we strive and hasten. We hope for Your mercy and fear Your punishment. Indeed, Your punishment is truly upon the disbelievers. ( ) .
Al-Khoei mentioned it in Al-Bayan, accusing the Sunnis of attacking the Qur’an (Al-Bayan, p. 205).
Al-Suyuti mentioned it. Al-Husayn ibn Al-Munadi said in his book Al-Nasikh wal-Mansukh: Among what was removed from the Qur’an but not removed from the hearts of those who memorized it are the two Surahs of Qunut in Witr and they are called Surahs Al-Khulu’ and Al-Hafd (i.e. these two Surahs were abrogated in recitation).
The tenth narration:
Abu Ubayd said: He told us Ismail bin Ibrahim, on the authority of Ayoub, on the authority of Nafi’, on the authority of Ibn Umar, said: None of you should say, “I have taken the entire Qur’an,” for how does he know that much of it has been lost? Rather, let him say, “I have taken what is apparent from it.”
Al-Khoei mentioned it in (Al-Bayan, p. 203).
Al-Suyuti mentioned it in Al-Itqan under the title “What was abrogated
in its recitation but not in its ruling” (Vol. 2, p. 718). We say, as the Muslim scholars have said, that what is meant by “What was abrogated in its recitation” is that its recitation was abrogated.
The eleventh narration:
Urwah bin Al-Zubayr narrated on the authority of Aisha, who said: Surat Al-Ahzab used to be recited in the time of the Prophet, peace and blessings be upon him, as two hundred verses, but when Uthman wrote the copies of the Qur’an, we could only estimate what is there now.
Al-Khoei mentioned it in (Al-Bayan, p. 203).
Al-Suyuti mentioned it in Al-Itqan under the title “What was abrogated in its recitation but not in its ruling” (Vol. 2, p. 718).
We say that Surat Al-Ahzab was long and many verses were abrogated from it, according to the admission of the two great Shiite scholars Al-Tusi and Al-Tabarsi. See the sixth narration.
What is meant by (When Uthman wrote the copies of the Qur’an, we did not estimate from them except what is now) is that when Uthman gathered the people on one copy of the Qur’an, he did not write down the abrogated recitation. Of course, Surat Al-Ahzab was longer with the abrogated verses, and when the abrogated verses were deleted, the surahs were shortened, and they are what is present now and are transmitted by the transmission of the Qur’an.
The twelfth narration:
Al-Khoei said: Al-Tabarani narrated with a reliable chain of transmission on the authority of Omar bin Al-Khattab, with a chain of transmission traceable to the Prophet (peace and blessings of God be upon him): “ The Qur’an is one thousand and twenty-seven thousand letters .” (Al-Bayan, p. 202). We say that this narration is a lie attributed to Omar, may God be pleased with him (Da’if Al-Jami’ by Al-Albani, narration number 4133). The thirteenth narration: Abdul-Razzaq told us on the authority of Ibn Jurayj on the authority of Amr bin Dinar who said: I heard from Jalal Al-Tamimi who said: Omar bin Al-Khattab found a copy of the Qur’an in the lap of a boy in the mosque, in which the Prophet is closer to the believers than themselves, and he is their father . This narration was mentioned by the Shiite Rasool Ja’farian in his book The Lie of the Distortion of the Qur’an. He changed the title of the book to The Name of the Qur’an and Claims of Distortion, accusing the Sunnis of attacking the Qur’an (The Lie of Distortion, p. 49). We say that the phrase “and he is their father” is a copy of recitation and is considered one of the anomalous readings. This reading was acknowledged by the most prominent Shiite scholars, including : Mohsen, nicknamed Al-Faydh Al-Kashani : In his book Tafsir Al-Safi, he said about Al-Baqir and Al-Sadiq, peace be upon them, that they are reciters and his wives are their mothers and he is their father. (Safi Interpretation, Vol. 4, p. 164, Interpretation of the verse “The Prophet is the first... Surah Al-Ahzab”) Muhammad al-Janabdhi, nicknamed Sultan Ali Shah, when he interpreted the verse ( The Prophet is closer to the believers than their own selves, and his wives are their mothers (he said it was revealed while he was a father to them, and his wives and their mothers)) . The fourteenth narration: On the authority of Urwa, he said: It was written in Aisha’s Mushaf ( Guard the prayers, and the middle prayer, and the afternoon prayer ) . The Shiite Rasool Ja’farian mentioned it in his book The Lie of Distortion, accusing the Sunnis of attacking the Qur’an (The Lie of Distortion, p. 43). We say that the afternoon prayer is one of the recitations that was abrogated and is considered one of the deviant readings that are not transmitted. This deviant reading was mentioned by the great Shiite scholars, including : Ali bin Ibrahim al-Qummi in his interpretation, he said: On the authority of Abu Abdullah, peace be upon him, that he read: Guard the prayers, and the middle prayer, and the afternoon prayer, and stand before God, devoutly obedient) (Tafsir al-Qummi, vol. 1, p. 106, interpretation of verse 238 of Surat al-Baqarah). Hashim al-Bahrani said in his interpretation, and in some readings (Guard the prayers, and the middle prayer, and the afternoon prayer, and stand (To Allah, devoutly obedient) (Tafsir Al-Burhan, Vol. 1, p. 230, Verse 238, Al-Baqarah). Muhsin, known as Al-Faydh Al-Kashani : In his interpretation, he said on the authority of Al-Qummi, on the authority of Al-Sadiq (AS), that he recited: “Guard the prayers, the middle prayer, and the afternoon prayer, and stand before Allah, devoutly obedient.” (Tafsir Al-Safi, Vol. 1, p. 269). Muhammad bin Masoud Al-Ayyashi : In his interpretation, it was narrated on the authority of Muhammad bin Muslim, on the authority of Abu Jaafar, who said: I said to him: “The middle prayer.” He said: “Guard the prayers, the middle prayer, and the afternoon prayer, and stand before Allah, devoutly obedient.” (Tafsir Al-Ayyashi, Vol. 1, Verse 238, Al-Baqarah). The fifteenth narration : Qabsa bin Uqbah narrated to us... on the authority of Ibrahim bin Alqama, who said: I entered with a group of the companions of Abdullah Al-Sham, and Abu Al-Darda’ heard about us, so he came to us and said: “Is there anyone among you who recites?” We said: “Yes.” He said: “Which one of you?” They pointed to me and he said, “Read.” So I read, “By the night when it covers and the day when it appears and the male and the female.” He said, “Did you hear it from the mouth of your companion?” I said, “Yes.” He said, “And I heard it from the mouth of the Prophet, may God bless him and grant him peace, and these people refuse us.”
Rasool Ja'farian mentioned it in his book The Lie of the Distortion of the Qur'an, accusing the Sunnis of attacking the Qur'an (The Lie of Distortion, p. 46).
This reading is considered anomalous and not mutawatir, and the mutawatir reading is (And He created the male and the female) and it is called the Ahad reading (Al-Itqan by Al-Suyuti, Vol. 1, p. 240).
Al-Tabarsi said : In his book Majma’ al-Bayan fi Tafsir Surat al-Layl (in the anomalies are the reading of the Prophet, may God bless him and grant him peace, and the reading of Ali ibn Abi Talib, peace be upon him, Ibn Masoud, Abu al-Darda’, and Ibn Abbas (and the day when it appears and creates the male and female without (ma) and this was narrated from Abu Abdullah. This is an admission from the Shiites that there is an anomalous reading that omits the letter (ma) from the verse and therefore if the reading is anomalous it does not matter if it changes a letter or two letters or a word or two words because it is an anomalous reading, meaning it is not transmitted and is not from the Qur’an that was agreed upon by the Companions when Uthman, may God be pleased with him, compiled it.
The sixteenth narration:
Aban ibn Imran told us that he said to Abd al-Rahman ibn Aswad that you read ( the path of those upon whom You have bestowed favor, not of those who have incurred wrath and not of those who have gone astray ).
Rasool Ja’farian mentioned it in his book The Lie of Distortion of the Qur’an, accusing the Sunnis of attacking the Qur’an (The Lie of Distortion, p. 38).
This reading is considered anomalous, and this reading has been acknowledged by Shiite interpreters, including :
Muhammad ibn Masoud al-Ayyashi : He said: In his interpretation of Ibn Rafi’ah in (not those who have incurred wrath and not those who have gone astray) and thus it was revealed and the book’s commentator, Mr. Hashim Al-Mahalati, commented on it and said that not those who have gone astray have different readings (Tafsir Al-Ayyashi, Vol. 1, p. 38).
Ali bin Ibrahim Al-Qummi in his interpretation (Tafsir Al-Qummi, Vol. 1, p. 58).
The seventeenth narration:
The Hadith of the Cranes This story was weakened by Abu Bakr Al-Arabi (Ahkam Al-Quran, Surah Al-Hajj, Verse 52), Al-Qurtubi (Al-Jami’ li Ahkam Al-Quran Al-Kareem, Vol. 12, p. 81, 82) and Sheikh Al-Albani, may God have mercy on him. Sheikh Al-Albani said (The narrations of the story... are flawed by being sent, weak, or unknown, and there is nothing in them that can be used as evidence. Then what confirms its weakness, or rather its invalidity, is what is in it of differences and strangeness that are not befitting the status of prophethood and messengership). Sheikh Al-Albani, may God have mercy on him, has a special book on the invalidity of this story in terms of chain of transmission and text (Nasb Al-Majaniq Li-Nafs Qissat Al-Gharaniq).
Eighteenth narration :
Abu Bakr bin Abi Dawood said in Al-Masahif: Abu Al-Tahir told us, Ibn Wahb told us, he asked Malik about the Mushaf of Uthman, may God be pleased with him, and he said, “It is gone.” (Al-Masahif by Ibn Abi Dawood, p. 44).
We say that there is nothing to indicate that Imam Malik, may God have mercy on him, said that what is between the two covers is not the Mushaf that Uthman, may God be pleased with him, compiled and distributed in the countries, but rather it is another Mushaf. What is meant by this trace is the Mushaf that is called the Imam Mushaf, which is the Mushaf that was with the Commander of the Faithful, Uthman, may God be pleased with him and satisfy him, and he read it and kept it for himself. The Mushafs that were written by Uthman, may God be pleased with him, are six, according to the correct opinion: the Imam Mushaf, which is called the specific Madani Mushaf, which is the one that Uthman kept for himself, the general Madani Mushaf, which is the Mushaf that was in the hands of the people of Madinah, the Makkan Mushaf, the Shami Mushaf, the Kufi Mushaf, and the Basran Mushaf.
Nineteenth narration :
What Al-Hajjaj bin Yusuf wrote and what he changed in the Uthmanic Mushaf is mentioned in the Mushafs: Abu Hatim Al-Sijistani told us, Ibad bin Suhaib told us, on the authority of Awf bin Abi Jamila, that Al-Hajjaj bin Yusuf changed eleven letters in the Mushaf of Uthman. He said: The cow was (not seen and look) without a ha’, so he changed it (not seen). The table was (shari’ah and minhaaj) so he changed it (shari’ah and minhaaj). It was in Yunus (he is the one who resurrects you) so he changed it (yasirukum). It was in Yusuf (inna ya bikum ya’ila) so he changed it (inna ana’bikum ya’ila). It was in the believers (they say to Allah, Allah, Allah) all three of them, so he made the other two. It was in the Ash-Shu’ara’ in the story of Noah (of those who are driven out) and in the story of Lot (of those who are stoned) so he changed the story of Noah (of those who are stoned) and the story of Law (of those who are driven out). It was in Az-Zukhruf (we have divided their livelihood between them) so he changed it (their livelihood). It was in those who disbelieved (of water other than Yasin). So he changed it (from water other than stagnant water) and it was in iron (So those who believe and fear Allah will have a great reward) so he changed it (and spend) and it was in If the sun is wrapped (And he is not a doubter about the unseen) so he changed it (a miser).
We say the narration is very weak, it contains Ibad bin Suhaib and he is weak in hadith and we distort the hadith and see the book (Al-Masahif by Al-Sijistani p. 157 - p. 272, Al-Diaa Library Tanta edition - edited by Muhammad Abduh).
The twentieth narration :
Ibn Abbas said in his saying: ( Do not enter houses other than your own houses until you ask permission ) he said the writer’s mistakes (until you ask permission) Al-Hakim said this is correct according to the condition of the two sheikhs and they did not include it. Al-Dhahabi said in Al-Talkhees according to the condition of Al-Bukhari and Muslim (Al-Mustadrak ala Al-Sahihain vol. 2 p. 430 Hadith 3496 Dar Al-Kutub Al-Ilmiyyah).
Firstly, we say that this narration is not proven from Ibn Abbas and it is rejected because it is narrated by Jaafar bin Ayyas from Mujahid. Imam Ahmad said: “Shu’bah used to weaken the hadith of Abu Bishr from Mujahid.” Yahya bin Ma’in said: “Shu’bah criticized him in his interpretation from Mujahid.”
Ibn Hajar said in At-Taqreeb: “He is trustworthy and one of the most reliable people regarding Saeed bin Jubair.” Shu’bah criticized him regarding Habib bin Salem and Mujahid.
Secondly: Abu Hayyan said: “Whoever narrated from Ibn Abbas said that his saying ‘you seek permission’ is a mistake or a mistake from the writer and that he read ‘until you seek permission’, so he is a slanderer against Islam and an atheist in religion. Ibn Abbas is innocent of this saying and ‘you seek permission’ is firmly rooted in meaning, the meaning of which is clear in the speech of the Arabs.” (Tafsir Al-Bahr Al-Muhit 6/, Al-Itqan fi Ulum Al-Quran 2/276).
Thirdly: It is proven that Ibn Abbas read it as ‘you seek permission’ and interpreted it as ‘seeking permission. On the authority of Ibn Abbas regarding his statement: (O you who have believed, do not enter houses other than your own houses until you have asked permission and greeted their inhabitants) An-Nur: 27, he said: Asking permission (Narrated by At-Tabari in his Tafsir 18/110).
The twenty-first narration :
Al-Suyuti said... and what Ibn Ashtah and Ibn Abi Hatim narrated on the authority of Ata’ on the authority of Ibn Abbas regarding the statement of Allah the Almighty (The parable of His light is like a niche ) he said: It is a mistake from the writer, it is greater than for His light to be like the light of a niche, rather it is (The parable of the light of the believer is like a niche) (Al-Itqan 1/393) and Abu Ubaid said in Fada’il Al-Qur’an, Hajjaj told us on the authority of Ibn Jurayj on the authority of Mujahid that he used to recite it: Like the light of the believers is like a niche in which is a lamp (Fada’il Al-Qur’an 2/129 Hadith 646).
We say firstly that none of the narrators of the recitation transmitted that Ibn Abbas used to recite: Like the light of the believer, and this indicates the invalidity of this transmission from him, because how could he recite what he believed to be wrong and leave what he believed to be correct?
Secondly Ibn al-Anbari and others weakened these narrations and opposed them with other narrations from Ibn Abbas and others confirming these letters in the recitation (Al-Itqan fi Ulum al-Quran 2/276).
Thirdly, Sheikh al-Islam Ibn Taymiyyah said: Whoever claims that the writer made a mistake is the one who made a grave mistake, because the Qur’an was transmitted by continuous chain of transmission and several copies of the Qur’an were written, so how can a mistake be imagined in this (Majmu’ Fatawa Sheikh al-Islam Ibn Taymiyyah 15/255).
Fourthly, Ibn Abbas, may God be pleased with them both, took the Qur’an from Zayd ibn Thabit and Ubayy ibn Ka’b, and they were the ones who collected the Qur’an by the order of Abu Bakr, may God be pleased with him, as well. He was the scribe of the revelation and wrote by the order of the Prophet, may God bless him and grant him peace, and his approval. Ibn Abbas knew that about him and was certain of it, so it is unreasonable that he would take the Qur’an from them and criticize what they wrote in the copies of the Qur’an
(Manahil al-Irfan 1/392).
Fifthly , this is indicated by the fact that Abdullah bin Abbas was one of the younger companions and he read the Qur’an with Ubayy bin Ka’b (may Allah be pleased with him) and Zayd bin Thabit (may Allah be pleased with him) (An-Nashr fi al-Qira’at al-‘Ashr 1/178, 122 and Ma’rifat al-Qurra’ al-Kibar 1/57, 45).
The recitation from Ibn Abbas was narrated by Abu Ja’far, Nafi’, Ibn Kathir, Abu Amr and other reciters, and there is nothing in their recitation that these people have attached to it, rather his recitation is in agreement with the reciters of the group.
Sixthly: It was narrated that Ubayy (may Allah be pleased with him) used to recite (like the light of the believer), which is an anomalous recitation that contradicts the script of the Qur’ans, and it should be understood that he (may Allah be pleased with him) intended to explain the pronoun in the transmitted recitation or that it is an abrogated recitation (Al-Bahr al-Muhit 6/418 and Manahil al-Irfan 1/391).
The twenty-second narration :
On the authority of Aisha, she said: The verse of stoning and breastfeeding an adult ten times was revealed, and it was in a scroll under my bed. When the Messenger of Allah (peace and blessings of Allah be upon him) died and we were preoccupied with his death, a rooster came and ate it (Ibn Majah 1/625-626 Hadith 1944).
We say first that in the chain of transmission of the hadith is Muhammad ibn Ishaq, who is a mudallis, and he narrated it through his chain of transmission through his chain of transmission. Ibn Hajar mentioned him in the third category of mudallis, which is the category of those who frequently committed tadlis, so the imams did not use their hadiths except for what they explicitly stated they heard, and some of them rejected their hadiths completely.
Ibn Hajar (may Allah have mercy on him) said: He is truthful, and is famous for tadlis from the weak and unknown, and from worse than them. Ahmad, al-Darqutni, and others described him as such (Tabaqat al-Mudalliseen, p. 51, al-Manar edition).
Secondly, if we assume that it is correct, then what would happen? Because the transmission of the Qur’an relies on memorization in the chests, rather than writing in lines, and it is proven that those who wrote the revelation for the Messenger of Allah, may Allah bless him and grant him peace, from the Companions, they also wrote for themselves, so losing a page from that and what was written on it does not change anything in the memorization of the Noble Qur’an as long as there is something similar with many of the Companions, may Allah be pleased with them.
The twenty-third narration :
Abu Ubaid said in the Virtues of the Qur’an: Hajjaj told us on the authority of Harun bin Musa, who said: Al-Zubayr bin Khuraiit told me on the authority of Ikrimah, who said: When the copies of the Qur’an were written, they were presented to Uthman, and he found letters of incorrect pronunciation in them, so he said: Do not change them, for the Arabs will change them, or he said: They will express them in their tongues, if the writer was from Thaqeef and the one dictating was from Hudhayl, these letters would not have been found in them (Fada’il al-Qur’an 2/171, hadith 738).
We say that the narration is weak and not authentically attributed to Uthman, as its chain of transmission is weak, confused and disconnected. It was narrated by Qatada from Uthman as a mursal, and it was narrated by Nasr ibn Asim from him as a musnad, but it includes Abdullah ibn Fatima, who is unknown (Al-Itqan fi Ulum Al-Quran 2/270).
The twenty-fourth narration :
Ibn Masoud denied the two Mu’awwidhat .
We say first that Al-Nouri said in his commentary on Al-Muhadhdhab: The Muslims agreed that the two Mu’awwidhat and Al-Fatihah are from the Qur’an and that whoever denies any of them is an unbeliever. What was transmitted from Ibn Masoud is false and not authentic (Al-Majmu’ 3/396).
Judge Abu Bakr said: It was not authentically reported from him that they are not from the Qur’an, nor was it reported from him that he omitted them and dropped them from his copy of the Qur’an for reasons and interpretations (Al-Intisar li-Qur’an 1/61).
Ibn Hazm said at the beginning of his book Al-Muhalla: This is a lie against Ibn Masoud that is fabricated. Rather, it was authentically reported from him that he read the two Mu’awwidhat and Al-Fatihah.
Secondly , assuming this narration is correct, Ibn Masoud did not deny that Al-Fatihah was part of the Quran, but rather he denied that it was included in the Quran. Judge Abu Bakr Ibn Al-Tayyib said in the book Al-Taqreeb: Abdullah Ibn Masoud did not deny that Al-Mu’awwidhatayn and Al-Fatihah were part of the Quran, but rather he denied that they were included in the Mushaf and that Al-Hamd was included because it was his Sunnah to include only what the Prophet (peace and blessings of Allah be upon him) ordered to be included and wrote, and we did not find him writing that or hearing him order it. This is an interpretation from him and not a denial that they were part of the Quran.
Thirdly, there is no doubt that Abdullah Ibn Masoud did not deny that Al-Mu’awwidhatayn were included in the Quran, due to the availability of textual and rational evidence for that. As for erasing them from the Quran, perhaps there was a problem or a delusion that occurred to the narrator that he was reciting Al-Ta’wud instead of Al-Mu’awwidhatayn, so he transmitted that and the narrators conveyed it to us (Abdul Sattar Al-Sheikh in his book Abdullah Ibn Masoud, p. 137 and following).
Fourthly, how could Ibn Masoud deny the two Mu'awwidhat, while it has been proven with authentic chains of transmission that the reading of Asim, the reading of Hamza, the reading of Al-Kisa'i, and the reading of Khalaf all go back to Ibn Masoud, and among these readings are the two Mu'awwidhat and Al-Fatihah, which are part of the Qur'an and are included in it, so attributing to him the denial that they are part of the Qur'an is a grave mistake.
Fifthly, there are many textual and rational evidences that indicate that Ibn Masoud did not deny the two Mu'awwidhat, including:
Ibn Masoud witnessed the final presentation of the Qur'an, which included these two Surahs.
The Prophet, may Allah's prayers and peace be upon him, ordered the Companions and those who came after them to take the Qur'an from Abdullah, and he does not speak from his own desires, and Allah cannot cause his tongue to produce anything that results in anything but truth and goodness. Is it reasonable for the Messenger of Allah, may Allah's prayers and peace be upon him, to utter words urging people to take the Qur'an from a man who denies the two Mu'awwidhat?
The great Quran was compiled during the era of Abu Bakr, including these two Surahs, without dispute. The compilation was done in the presence of the Companions, especially their reciters, and among their notables was Abdullah. If he had something in his mind about those two Surahs, he would have revealed it and the Companions would have debated him, for they debated about less than that. If something like that had happened, it would have been known and spread.
The twenty-fifth narration:
The existence of the verse ( There has certainly come to you a Messenger from among yourselves) (At-Tawbah 128) with the Companion Khuzaymah ibn Thabit, may Allah be pleased with him, in writing, and it was not found with anyone else, i.e. it is not mutawatir.
The response: This verse is proven by its mutawatir transmission from the Companions, who memorized it in their hearts, even if they did not write it in their scrolls. Writing is not a condition for mutawatir, but rather it was documentation beyond what mutawatir requires. For this reason, Ibn Hajar, may Allah have mercy on him, said that the truth is that what is meant by negation is the denial of its existence in writing, not the denial of its being memorized (Fath Al-Bari 8/631), (Kitab Al-Masahif by Al-Sijistani, edited by Muhammad Abduh, p. 25, Al-Farouq Al-Hadith edition, Cairo).
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