2. Failure of the Imamiyyah to present any authentic proof establishing the Prophetic compilation of the Qur’an.

BACK⇒ Return to Table of contents

 

2. Failure of the Imamiyyah to present any authentic proof establishing the Prophetic compilation of the Qur’an.

Whoever contemplates over what the Imami scholars have deduced to establish the Prophetic compilation of the Qur’an would be convinced of their failure to produce any transmitted proof—clear and authentic proof from their sources—establishing that! This failure becomes apparent in many forms; from amongst them:

 

a. Their failure to produce proof describing the phenomenon of the Prophetic compilation

The best and clearest of those who clarify the failure of the Imamiyyah to produce any proof establishing the Prophetic compilation of the Qur’an is the Imami scholar Muhammad Hadi Ma’rifah. He stated:

 

ولا بد أن يكون ثابتا في التاريخ ولا سيما في مثل هذا الحدث الخطير ولم يثبت لو كان لبان وللحدث التاريخي ثلاثة أركان أساسية بطن الحادثة زمن الحادثة ومحلها ولا بد لمن يزعم أن جمع القرآن بين دفتين وقع في زمن النبي صلى الله عليه وسلم وبأمر منه أن يضع يده أولا على الشخص أو الأشخاص الذين كلفهم النبي صلى الله عليه وسلم بالقيام بمثل هذه المهمة من كانوا ثم في أي زمان قبل الهجرة أو بعدها وفي أي عام وقعت هذه الحادثة وأخيرا أفي مكة أم في المدينة في المسجد أو في غيره من سائر البقاع وإذا كانت هذه الأركان مجهولة في مثل هذا الحادث الخطير فترك التعرض له أولى إذ لا مستند لهذه الدعوى تاريخيا

It is necessary that it be established in history, especially in the case of this significant occurrence; and it was not established. (If it was, it would have been clear.)

For historical incidents, there are three foundational principles:

1. 1. The crux of the incident.
   2. The time of the incident.
   3. Where it occurred.

It is necessary for the one who claims that the compilation of the Qur’an between two covers occurred during the era of the Prophet salla Llahu ‘alayhi wa sallam and by his salla Llahu ‘alayhi wa sallam command:

To firstly identify who was the individual or individuals whom the Messenger salla Llahu ‘alayhi wa sallam had burdened with this responsibility: who were they?

Thereafter, during which period: before the Hijrah or after the Hijrah? Also, in which year did this phenomenon occur?

Lastly, did this take place in Makkah or Madinah? In the Masjid, or any other place?

If these principles are not established regarding an incident of such importance; then not interfering is best, for there is no basis for such a historical claim!^[1]

 

What further emphasises the ignorance of the Imami scholars regarding these three principles upon which the incident of the Prophetic compilation of the Qur’an rests upon is how they refer to it in an unknown manner. This is a device used by the Arabs when they are uncertain regarding the doer of an action.

Here are some examples:

1. Jafar al Subhani established that through various statements:

 

قد ثبت فيما سبق أن القرآن جمع على عهد النبي صلى الله عليه وسلم… ما تضافر من أن القرآن جمع على عهده

a. It has been established from what has passed that the Qur’an was compiled during the era of the Prophet salla Llahu ‘alayhi wa sallam … All that further aids the fact that the Qur’an was compiled during the era of the Messenger salla Llahu ‘alayhi wa sallam.^[2]

 

إن الآيات القرآنية والروايات الصحيحة تدل على أن القرآن جمع في أيام النبي صلى الله عليه وسلم

b. The Qur’anic verses and authentic narrations all indicate that the Qur’an was compiled during the days of the Prophet salla Llahu ‘alayhi wa sallam.^[3]

 

إن المصحف الموجود هو المصحف الذي جمع في عهد الرسول صلى الله عليه وسلم

c. The current Mushaf is the Mushaf which was compiled during the era of the Messenger salla Llahu ‘alayhi wa sallam.^[4]

 

2. Abu al Qasim al Khu’i voiced in a manner which indicates their ignorance regarding the three principles upon which the Prophetic compilation of the Qur’an is built. From his statements are:

 

إن القرآن كان مجموعا في عهد النبي صلى الله عليه وسلم

a. The Qur’an was certainly compiled during the time of the Prophet salla Llahu ‘alayhi wa sallam.^[5]

 

يحصل له العلم اليقين بأن القرآن كان مجموعا على عهد رسول الله صلى الله عليه وسلم

b. It has resulted in certain knowledge that the Qur’an was compiled during the time of the Messenger salla Llahu ‘alayhi wa sallam.^[6]

 

If you consider these expressions (was compiled, it was compiled) you will be convinced of their ignorance regarding the three principles upon which the incident of the Prophetic compilation is built.

 

• Muhammad Karim Khan al Kirmani acknowledged—in the form of a rebuttal against the claim of al Murtada regarding the Prophetic compilation—their failure to produce any clear authentic proofs. He says:

بالجملة كلامه رحمه الله على ما ترى مثل ساير تحقيقاته الكالمية وقد أوضحنا أمره في كل موضع ذكرناه وأوضح شيء في وهن قوله وقول من يقول بقوله عدم برهان لهم من كتاب أو سنة أو إجماع أو دليل عقل وإن هو إلا تنويق عبارات وتنميق خيالات

In short, his words (may Allah be pleased with him) as you see are similar to the rest of his theological affirmations. We have made clear his matter in every position which we have mentioned. The clearest point in the weakness of his view and those who adopt his view is the lack of proof from the Qur’an, Sunnah, consensus of the scholars, or any logical proof. This is nothing but elaboration of expressions and embellishment of fantasies.^[7]

 

• Lastly, Muhammad ‘Awdah emphasised the failure of the Imamiyyah to produce any proof establishing the details of that incident. He says:

 

وهذا هو الفهم الصحيح المفصل إذ لو كان المصحف مجموعا في عهد النبي صلى الله عليه وسلم وبإشراف منه لنقل إلينا ذلك بخبر صحيح صريح كالأخبار الدالة على جمع الصديق بصراحتها الواضحة

This is the correct detailed understanding; if the Mushaf was compiled in the time of the Prophet salla Llahu ‘alayhi wa sallam and under his supervision, that would have been transmitted to us via clear authentic narrations like the crystal clear narrations indicating to the compilation of al Siddiq.

 

He says:

 

إن الخوئي لم يذكر لنا صيغة علمية عملية لجمع القرآن على عهده ولا كيف تم

Al Khu’i makes no mention of any academic or practical formula by which the Qur’an was compiled during the era of the Messenger salla Llahu ‘alayhi wa sallam nor how it was completed!^[8]

 

Before I complete this illustration, I would like to request every intelligent, just Imami who desires to know the truth in this issue to ask himself:

• Why does the compilation of ‘Ali’s radiya Llahu ‘anhu Mushaf appear within Shia sources detailing when he compiled it, how he compiled it, how long it took to compile, and what he did after he compiled it?
• Why does the compilation of Abu Bakr’s radiya Llahu ‘anhu Mushaf appear within the sources of the Ahlus Sunnah detailing: when he compiled it, why he compiled it, how he compiled it, and who undertook the responsibility of compiling it?

On the other hand, we do not find for the claim of the Prophetic compilation of the Qur’an any proof from the narrations nor any clarification of its details; the like of: when did he salla Llahu ‘alayhi wa sallam compile it, how did he compile it, how did the compilation take place, who was made responsible with the actual compilation, and where did the compilation take place.

• Are the Mushafs compiled by ‘Ali and Abu Bakr radiya Llahu ‘anhuma of greater significance than the Prophetic Mushaf such that the books of narrations and biographies mention that at length? On the contrary, there are bereft of any mention regarding the Prophetic compilation?

 

If it were that the Prophetic compilation was authentic, it would have been widely circulated and the books of narrations would have been filled with it, because it is the greatest historical occurrence the receiver of revelation had carried out, notwithstanding that the books of narration have transmitted the minutest details of his conditions, his life, and his biography. So how then could this strange—rather impossible—agreement be reached by the transmitters to conceal it and turn away from mentioning it, knowing well that it is of the greatest historical events in the history of Islam due to it being attached to the Book of Islam and its eternal constitution?

 

b. The sources of the Imamiyyah lacking any authentic proof that establishes the Prophetic compilation.

What makes this lack of evidence clear is the method used by Jafar al Subhani, when he clearly states that the Prophetic compilation is established via the Hadith compilation of both groups—the Ahlus Sunnah and Shia Imamiyyah. However, he surprised me by focusing on the narrations from the sources of the Ahlus Sunnah only. This stands as an implicit acknowledgement of the lack of any clear authentic proof from the sources of the Imamiyyah establishing it. He says:

 

وأما الثاني فهناك روايات تدل على جمع القرآن في حياة الرسول صلى الله عليه وسلم ومن يقرأ المجاميع الحديثية عند الفريقين يجد عددا من الروايات التي تدل على أن القرآن كان قد جمع في حياة رسول الله صلى الله عليه وسلم ومنها …

Secondly, present are narrations indicating to the compilation of the Qur’an during the life of the Messenger salla Llahu ‘alayhi wa sallam. Whoever reads the Hadith compilations of both groups will find many narrations which indicate that the Qur’an was compiled during the life of the Messenger salla Llahu ‘alayhi wa sallam. From amongst them are…^[9]

 

He also states:

 

ولكن المسكين غفل عن أن الآيات القرآنية والروايات الصحيحة تدل على أن القرآن جمع في أيام حياته وأن نسبة جمعه إلى الخليفتين الأول والثاني أمر لا دليل عليه بل الدليل قائم على خلافه

However, the miserable one is unmindful of the Qur’anic verses as well as the authentic narrations indicating that the Qur’an was compiled during the life of the Messenger salla Llahu ‘alayhi wa sallam. Attributing the compilation to the first two Khalifas is a matter with no proof, rather proof is established to the contrary.^[10]

 

Why then did Subhani not transmit those authentic narrations from the sources of the Imamiyyah? Rather, he had to resort to some of the narrations present in the sources of the Ahlus Sunnah in order to cover up their impotence and failure!

 

c. Confounding between the documentation of the Qur’an and that documentation being compiled into a book

When the Imami scholars want to establish the Prophetic compilation of the Qur’an, they cite as proof verses of the Qur’an as well as ahadith claiming that they indicate to the Prophetic compilation. However, if an impartial individual were to contemplate, he would find that the furthest thing the verses and ahadith indicate to is that the Qur’an and its chapters were written in the time of the Messenger salla Llahu ‘alayhi wa sallam and under his supervision; and this is a matter that is clearly established by the Ahlus Sunnah.

There is a subtle difference between establishing the chapters and the verses of the Qur’an being written during the Prophetic era and between those writings being compiled into a book. The sources of the Ahlus Sunnah are clear in establishing the first and negating the second. From amongst their statements establishing the writing of the Qur’an during the Prophetic era is the following:

1. Abu ‘Abdullah al Harith ibn Asad al Muhasibi says in his book Fahm al Sunan:

 

كتابة القرآن ليست محدثة فإنه كان يأمر بكتابته ولكنه كان مفرقا في الرقاع والأكتاف والعسب وإنما أمر الصديق بنسخها من مكان إلى مكان وكان ذلك بمنزلة أوراق وجدت في بيت رسول الله فيها القرآن منتشر فجمعها جامع وربطها بخيط حتى لا يضيع منها شيء

The writing of the Qur’an is not an innovation, for the Messenger salla Llahu ‘alayhi wa sallam commanded that it be written; however, it was scattered on pieces of paper, shoulder bones, and palm leaves. [Abu Bakr] Al Siddiq commanded that it be copied from one place to another. This was akin to pages being found in the house of the Messenger of Allah salla Llahu ‘alayhi wa sallam upon which the Qur’an was scattered, which was gathered by a gatherer and bound by a string so that nothing from it would be lost.^[11]

 

2. Al Hafiz Ibn Hajar al ‘Asqalani says:

 

وقد أعلم الله تعالى في القرآن بأنه مجموع في الصحف في قوله يَتْلُوْ صُحُفًا مُّطَهَّرَةً [البينة: 2] الآية وكان القرآن مكتوبا في الصحف لكن كانت مفرقة فجمعها أبو بكر في مكان واحد ثم كانت بعده محفوظة إلى أن أمر عثمان بالنسخ منها فنسخ منها عدة مصاحف وأرسل بها إلى الأمصار كما سيأتي بيان ذلك

Allah subhanahu wa ta ‘ala had informed us in the Qur’an that it is compiled on pages in His statement: Reciting purified scriptures.^[12] The Qur’an was written on pages; however, it was scattered. Abu Bakr gathered it into one place. After him, it was preserved until ‘Uthman radiya Llahu ‘anhu commanded that it be copied, thus many of the Mushafs were copied and sent to the various cities; the explanation of this will soon follow.^[13]

 

3. Muhammad ‘Awdah said:

 

وقد نص العلماء على أن القرآن كله كتب على عهد النبي صلى الله عليه وسلم في الصحف والألواح والعسب لكن غير مجموع في موضع واحد ولا مرتب السور

The scholars^[14] have clearly stated that the entirety of the Qur’an was written in the time of the Prophet salla Llahu ‘alayhi wa sallam on pages, tablets, and palm-leaves; however, not compiled in one place nor the chapters placed in sequence.^[15]

 

4. What establishes the acknowledgement made by the Ahlus Sunnah regarding the writing of the Qur’an during the era of the Messenger salla Llahu ‘alayhi wa sallam is the existence of a group of Companions radiya Llahu ‘anhum who were known as the scribes of revelation. They were responsible for writing the verses which were revealed by the command of the Messenger salla Llahu ‘alayhi wa sallam and under his supervision.

 

Here is a review of the leading Imami scholars who confused between the writing of the Qur’an and its compilation during the Prophetic era:

1. Jafar al Subhani:

 

ومعنى ذلك أنه كان عند نزول الوحي كتاب يكتبون القرآن كسائر الكتب السماوية فقد جاء في أول ما نزل على رسول الله صلى الله عليه وسلم من آيات ذكر القراءة والكتابة والقلم فهل يمكن بعد ذلك أن لا يكتب قرآنه طيلة حياته في صحف مكرمة وكيف يقسم سبحانه في كتابه المجيد بالقلم وبما يكتبون ويقول ن وَالْقَلَمِ وَمَا يَسْطُرُوْنَ [القلم: 1] ثم لا يكتب شيء بل يبقى في صدور الرجال والعسب واللخاف المبعثرة بين الناس ونرى أنه سبحانه يأمر بكتابة الدين ويقول يَأَيُّهَا الَّذِيْنَ آمَنُوْا إِذَا تَدَايَنْتُمْ بِدَيْنٍ إِلىٰ أَجَلٍ مُّسَمًّى فَاكْتُبُوْهُ وَلْيَكْتُبْ بَّيْنَكُمْ كَاتِبٌ بِالْعَدْلِ [البقرة: 282] فإذا أمر سبحانه المسلمين بكتابة الدين من الدراهم والدنانير فأولى أن يكتبوا آيات القرآن وهي دستورهم ومنهجهم

What is meant by this is that when revelation descended, the scribes used to write the Qur’an just as the other heavenly revealed books were written. What is mentioned in the first verses revealed to the Messenger salla Llahu ‘alayhi wa sallam is reading, writing, and the pen. Is it then possible that throughout the entirety of his life, the Qur’an was not written? How is it that Allah subhanahu wa ta ‘ala takes an oath by the pen and what it writes: Nun. By the pen and what they inscribe,^[16] yet nothing is written and it remains in the hearts of men, on palm branches, and shoulder bones scattered amongst the people.

And we see that Allah subhanahu wa ta ‘ala commands that debt be written. He states: O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice.^[17] So, if Allah subhanahu wa ta ‘ala had commanded the believers to write debt of silver coins and gold coins, then it is a fortiori that the verses of the Qur’an be written since it is their constitution and methodology!^[18]

 

Every explanation brought by al Subhani here indicates to the writing of the Qur’an during the Prophetic era; and this is exactly the view held by the scholars of the Ahlus Sunnah as was previously mentioned. However, it certainly does not indicate to the Qur’an being compiled into a book.

 

2. ‘Abdul Hussain Sharaf al Din al Musawi:

 

وقد كان القرآن زمن النبي صلى الله عليه وآله يطلق عليه الكتاب قال الله تعالى ذٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ [البقرة: 2] وهذا يشعر بأنه كان مجموعا ومكتوبا فإن ألفاظ القرآن إذا كانت محفوظة ولم تكن مكتوبة لا تسمى كتابا وأنما تسمى بذلك بعد الكتابة كما لا يخفى

During the time of the Prophet salla Llahu ‘alayhi wa sallam, the Qur’an used to be called a book. Allah subhanahu wa ta ‘ala says: This is the Book about which there is no doubt, a guidance for those conscious of Allah.^[19] This indicates that it was compiled and written. If the words of the Qur’an were memorised and not written, it would have not been called a book; it was only called that after the writing of the Qur’an as is evident.^[20]

 

The failure to produce any proof for the Prophetic compilation of the Qur’an has caused this scholar to fall into a shameful contradiction. On the one hand, he uses the naming of the Qur’an ‘the book’ only to prove it being written as he states, “If the words of the Qur’an were memorised and not written, it would have not been called a book; it was only called that after the writing of the Qur’an as is evident.” On the other hand, he uses it to prove the Qur’an being compiled and written by saying, “This indicates that it was compiled and written.”

If we were to overlook this contradiction and accept what he attests to at the end of his speech, using the naming of the Qur’an “the book” to prove that it was only written and not compiled, then this is exactly the view of the Ahlus Sunnah as was previously mentioned.

 

3. Abu al Qasim al Khu’i:

Sheikh Muhammad ‘Awdah set out to rebut al Khu’i to make clear his confusion between the writing of the Qur’an and the compilation of what was written. He says:

 

قوله إن هذه الروايات معارضة… جمع وكتب على… فقد روى جماعة… قلت أما دلالة هذه الروايات على أن القرآن كان يدون بين يدي رسول الله فلا شك في ذلك وأما دلالتها على أن المدون مجموع فهذا كذب ودعوى من كيس (الخوئي) المليء بالدعاوى الباطلة

His (Al Khu’i) statement: “Certainly, the narrations are contradictory.” “It was gathered and written upon.” “A group narrated.”

I say: As for these narrations proving that the Qur’an was recorded in writing, there is no doubt about that. As for them proving that the recording was compiled, this is a lie and claims from the bag of al Khu’i which is filled with spurious claims.^[21]

 

He also says:

 

إن قولك… أمر بكتابة القرآن على عهده خارج محل النزاع ذلك أن أحدا لم يخالفك في تدوين سور القرآن وإنما الخلاف في كون هذا المدون مجموع من أول وقت التدوين إلى آخره في موضع واحد وتقرير الحقائق المقررة تحقيق بارد

Your statement, “He salla Llahu ‘alayhi wa sallam commanded that the Qur’an be written during his time,” is outside the area of dispute, because there is not a single individual who will differ with you regarding the recording of the chapters of the Qur’an in writing. The difference is only regarding that recording of the Qur’an being compiled from the very outset until its completion in one place. Establishing well-known facts is a silly achievement.^[22]

 

Hence, the futility of the claim of the Prophetic compilation becomes clear to us from the angle of both proofs. We will end chapter one on that note.

 

NEXT⇒ Chapter 2 – The Calamities which result from claiming a Prophetic compilation of the Qur’an – Calamity 1: ‘Ali falling into the danger of contradicting the Prophetic guidance regarding the sequence of the Qur’an

---

^[1]  Muhammad Hadi Ma’rifah: Al Tamhid fi ‘Ulum al Qur’an, 1/289.

^[2]  Jafar al Subhani: Al Hadith al Nabawi bayn al Riwayah wa al Dirayah, pg. 102.

^[3]  Jafar al Subhani: Rasa’il wa Maqalat, 8/311.

^[4]  Ibid., 8/323.

^[5]  Abu Qasim al Khu’i: Al Bayan fi Tafsir al Qur’an, pg. 92.

^[6]  Ibid., pg. 251.

^[7]  Muhammad Karim Khan al Kirmani: Taqwim al Lisan fi Qira’ah al Qur’an, pg. 6.

^[8]  Muhammad ‘Awdah: Al Furqan bayn Mawqif Ahlus Sunnah wa al Rafidah min al Qur’an, pg. 131.

^[9]  Jafar al Subhani: Rasa’il wa Maqalat, 8/315.

^[10]  Ibid., 8/311.

^[11]  Badr al Din al Zarkashi: Al Burhan fi ‘Ulum al Qur’an, 1/238.

^[12]  Surah al Bayyinah: 2.

^[13]  Ibn Hajar al ‘Asqalani: Fath al Bari, 9/10.

^[14]  See: Shihab al Din Ahmed ibn Muhammad ibn Abi Bakr al Qastallani: Lata’if al Isharat li Funun al Qira’at, 1/51, al Majlis al A’la li Shu’un al Islamiyyah, pg. 1972; Makki ibn Abi Talib: Al Ibanah ‘an Ma’ani al Qira’at, pg. 33, Maktabah Nahdah Egypt, 1960; ‘Izz al Din ibn ‘Abdul Salam: Al Fawa’id fi Mushkil al Qur’an, pg. 27, Kuwait, Wazarah al Awqaf, 1964; Ibn Hajar al ‘Asqalani: Fath al Bari, 10/386; Jamal al Din al Suyuti: Al Itqan fi ‘Ulum al Qur’an, 1/168.

^[15]  Muhammad ‘Awdah: Al Furqan Bayn Mawqif Ahlus Sunnah wa al Rafidah Min al Qur’an, pg. 129-130.

^[16]  Surah al Qalam: 1.

^[17]  Surah al Baqarah: 282.

^[18]  Jafar al Subhani: Rasa’il wa Maqalat, 8/314-315.

^[19]  Surah al Baqarah: 2.

^[20]  ‘Abdul Hussain Sharaf al Din al Musawi: Ajwibat Masa’il Jar Allah, pg. 36-37.

^[21]  Muhammad ‘Awdah: Al Furqan Bayn Mawqif Ahlus Sunnah wa al Rafidah Min al Qur’an, pg. 99.

^[22]  Ibid., pg. 129.