`Abd al-Latif al-Kazarani

Al-Khurasani and the Distortion of the Qur’an
May 17, 2016
Ni`mat Allah al-Jaza’iri and the Distortion of the Qur’an
May 17, 2016

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‘Abdul Latif al Kazarani

 

‘Abdul Latif al Kazarani[1] says in the second introduction of his Tafsir, Mir’at al Anwar wa Mishkat al Asrar[2]:

 

Know well that the truth, from which there is no escape, according to the following Mutawatir narrations, and others, is that in the Qur’an that we have in our possession there are alterations which took place after the demise of the Rasul salla Llahu ‘alayhi wa sallam. Those who compiled it after him omitted many words and verses from the Qur’an. The Qur’an, which is protected from alteration and which is in conformity with that which Allah revealed has not been documented by anyone except ‘Ali. He kept it in his possession until it was passed on to his son, Hassan… It continued in this manner until it finally reached al Qa’im (the Mahdi), and it is currently in his possession.

Therefore — as has been explicitly mentioned in a narration which we will mention shortly — when Allah, in His Infinite Knowledge, was aware of the occurrence of these ghastly actions by the corrupters in religion; that whenever they would come across a clear unambiguous verse not in their favour, or that which speaks of ‘Ali and his pure progeny they would omit it completely or distort it. The perfect Will of Allah, and His Encompassing Benevolence demanded the preservation of the laws of the Shia and Wilayah, protecting the external merits of the Rasul salla Llahu ‘alayhi wa sallam, his family members and the Imams in such a manner that it is protected from the change of the people of omission and distortion. This will remain with the people of understanding as long as Taklif (religious obligation) remains. Allah did not restrict Himself by mentioning that which is unequivocal only in His Book, rather the majority of His Book is about the inner meaning and is based on explanation, and it is also within the explanation of that which is apparent and evident. He indicates indirectly to the proofs of these meanings, He expresses it via symbolic references, concealment and some other ways of this kind so that His proof can be established upon the whole creation even after the omission of those who omit that which indicates to it in a very clear and beautiful manner.

 

His second introduction comprises of four chapters:

 

The first chapter: This chapter discusses some points pertaining to the documentation, incompleteness and the interpolation of the Qur’an, using the narrations quoted by the Shia in their books.

The second chapter: It discusses some points with regard to the documentation, incompleteness and the distortion of the Qur’an, as well as the differences about the Qur’an using the narrations quoted by the opponents in their books.

The third chapter: This chapter deals with the explanation of what was previously discussed of the narration that indicates clearly to the distortion of the Qur’an, this also shows the secret in indicating towards Wilayah and Imamah indirectly.

The fourth chapter: This chapter discusses briefly the views of their scholars with regard to whether distortion of the Qur’an took place or not, and refutation of those who do not accept the doctrine of Tahrif.

 
 

NEXT⇒ Al Khurasani and the Distortion of the Qur’an


[1] I did not come across his biography

[2] Quoting from the book al Tafsir wa al Mufassirun of Dr. Muhammad Hussain al Dhahabi (vol. 2 pg. 62)

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