Appendix 1
February 11, 2025
SHA’BAN – MYTHS AND FACTS
February 13, 2025BACK⇒ Return to Table of contents
Appendix 2
Transmission of the consensus found in the reports of the Imamiyyah and the statements of their scholars regarding evidence of the Sahabah’s rejection of the Mushaf of ‘Ali.
A. Narrations
1. Muhammad ibn Yaqub al Kulayni narrates:
فقالوا هو ذا عندنا مصحف جامع فيه القرآن لا حاجة لنا فيه
They said, “Here we have a comprehensive Mushaf with the Qur’an in it. We have no need for it.”[1]
2. Sulaim ibn Qais narrates:
فقال عمر ما أغنانا ما معنا من القرآن عما تدعونا إليه
‘Umar said, “What we have of the Qur’an suffices us from what you are calling us to.”[2]
3. Ahmed ibn Abi Talib al Tabarsi mentions various narrations in his book al Ihtijaj, including:
فقالوا لا حاجة لنا به عندنا مثله
a. They said, “We have no use for it, since we have something similar to it.”[3]
قالوا لا حاجة لنا فيه نحن مستغنون عنه بما عندنا
b. They said, “We have no need for it, for what we have makes it unnecessary to us.”[4]
فوثب عمر وقال يا علي اردده فلا حاجة لنا فيه فأخذه علي عليه السلام وانصرف
c. ‘Umar jumped up and said, “O ‘Ali, take it back; we have no need of it.” So, ‘Ali ‘alayh al Salam took it and left.[5]
4. Ibn Shahrashub al Mazandarani narrates:
فقام إليه الثاني فقال له إن يكن عندك قرآن فعندنا مثله فلا حاجة لنا فيكما
The second person went to him and said, “If you have the Qur’an, we have the same, so we have no need for you two.”[6]
5. Abu al Hassan ‘Ali ibn al Hussain al Mas’udi narrates:
فقالوا لا حاجة لنا فيه ولا فيك
We have no need for it or for you.[7]
B. Statements of the scholars
1. Belief in this doctrine was confirmed by the head of the Imami Muhaddithin, Ibn Babawayh al Qummi, nicknamed al Saduq, who said:
كما كان أمير المؤمنين عليه السلام جمعه فلما جاءهم به قال هذا كتاب ربكم كما أنزل على نبيكم لم يزد فيه حرف ولم ينقص منه حرف فقالوا لا حاجة لنا فيه عندنا مثل الذي عندك فانصرف وهو يقول فنبذوه وراء ظهورهم واشتروا به ثمنا قليلا فبئس ما يشترون
The Commander of the Faithful ‘alayh al Salam had collected it. When he brought it to them, he said, “This is the Book of your Lord as it was revealed to your Prophet. Not a letter has been added to it, nor has a letter been subtracted from it.”
They said, “We have no need for it. We have similar to what you have.”
So, he turned away, saying, “They threw it behind their backs and bought with it a small price. How evil is that which they buy.”[8]
2. Al Fayd al Kashani said:
ويؤيد الأول قول أمير المؤمنين عليه السلام حين جمع القرآن وطلبوا منه أن يخرجه بعدما حرفوا ما عندهم منه فقال إن القرآن الذي عندي لا يمسه إلا المطهرون والأوصياء من ولدي إذا قام القائم من ولدي يظهره ويحمل الناس عليه فتجري به السنة
The first supports the statement of the Commander of the Faithful ‘alayh al Salam—when he collected the Qur’an and they asked him to bring it, after they had distorted what they had of it, so he said, “The Qur’an that I have is not to be touched except by the purified ones and the guardians from my descendants. When the Qa’im from my descendants rises, he will make it apparent and force people to follow it and he will bring the Sunnah with him.”[9]
3. Muhammad Baqir al Majlisi said:
وجمع أمير المؤمنين عليه السلام كما أنزل بعد الرسول صلى الله عليه وسلم وأخرج إلى الصحابة المنافقين فلم يقبلوا منه وهم قصدوا لجمعه في زمن عمر وعثمان
The Commander of the Faithful ‘alayh al Salam collected it after the Messenger salla Llahu ‘alayhi wa sallam just as it was revealed and he brought it to the hypocritical Sahabah, but they did not accept it from him. They intended to collect it during the time of ‘Umar and ‘Uthman.[10]
4. Ni’mat Allah al Jaza’iri said:
ولما مضى رسول الله صلى الله عليه وسلم إلى لقاء حبيبه وتفرقت الأهواء بعده جمع أمير المؤمنين عليه السلام القرآن كما أنزل وشده بردائه وأتى به إلى المسجد وفيه الأعرابيان وأعيان الصحابة فقال لهم هذا كتاب ربكم كما أنزل فقال له الأعرابي الجلف ليس لنا حاجة في هذا
a. When the Messenger of Allah salla Llahu ‘alayhi wa sallam left this life to meet his beloved Allah subhanahu wa ta ‘ala and the people’s selfish desires caused them to disunite, the Commander of the Faithful ‘alayh al Salam collected the Qur’an as it was revealed, tied it with his cloak, and brought it to the Masjid where the Two Bedouins[11] and the notables of the Sahabah were. He said to them, “This is the Book of your Lord as it was revealed.” The rude Bedouin said to him, “We have no need for this.”[12]
وروي أن أمير المؤمنين عليه السلام لما جمع القرآن بعد وفاة النبي صلى الله عليه وسلم شده بردائه وأتى به إلى المسجد إلى أبي بكر وأصحابه وأخبرهم أن هذا القرآن كما أنزل وأن النبي صلى الله عليه وسلم أمره بجمعه فقال الأعرابي لا حاجة بنا إليه عندنا مثله
b. It was narrated that when the Commander of the Faithful ‘alayh al Salam collected the Qur’an after the death of the Prophet salla Llahu ‘alayhi wa sallam, he tied it with his cloak and brought it to the Masjid to Abu Bakr and the Sahabah and then informed them that this Qur’an is as it was revealed and that the Prophet salla Llahu ‘alayhi wa sallam ordered him to collect it. The Bedouin said, “We have no need for it, we have something like it.”[13]
5. Muhammad Salih al Mazandarani confirms belief in this doctrine in his book, Sharh Usul al Kafi, in numerous statements, including:
إن أمير المؤمنين عليه السلام خطب الناس بالمدينة في مسجدها على رؤوس الأشهاد كما سيصرح به حين فرغ من جمع القرآن وتأليفه وجاء به للصحابة فلم يقبلوه لاشتماله على ما ينافي مذهبهم صريحا وهو عند الصاحب عليه السلام
a. The Commander of the Faithful ‘alayh al Salam addressed the people of Madinah in a sermon in the Masjid in front of all witnesses, announcing that he had finished collecting and composing the Qur’an. He then brought it to the Sahabah, but they did not accept it because it contained that which would explicitly contradict their ways, while it remained with its keeper ‘alayh al Salam.[14]
وكان هذا المصحف المدفوع إليه هو الذي جمعه أمير المؤمنين عليه السلام بعد وفاة النبي صلى الله عليه وسلم وأخرجه وقال هذا هو القرآن الذي أنزله سبحانه ورده قومه ولم يقبلوه وهو الموجود عند المعصوم ومن ذريته كما دل عليه الأخبار
b. This Mushaf that was given to him was the one that the Commander of the Faithful ‘alayh al Salam collected after the death of the Prophet salla Llahu ‘alayhi wa sallam and which he brought out and said, “This is the Qur’an that Allah subhanahu wa ta ‘ala has revealed.” But his people rejected it and would not accept it. It is the same one that is being kept with the Infallible One and with his descendants, as indicated by the reports.[15]
6. Murtada al Ansari said:
ولذا أعرضوا عن مصحف أمير المؤمنين عليه السلام لما عرضه عليهم فأخفاه لولده القائم عليهم السلام وعجل الله فرجه
Therefore, they turned away from the Mushaf of the Commander of the Faithful ‘alayh al Salam when he showed it to them, so he hid it for his descendant, the Qa’im ‘alayh al Salam, may Allah subhanahu wa ta ‘ala hasten his reappearance.[16]
7. Hussain al Nuri al Tabarsi said:
السادس عشر ظهور مصحف أمير المؤمنين الذي جمعه بعد وفاة رسول الله صلى الله عليه وسلم بلا تغيير ولا تبديل وما كان فيه منزلا عليه على سبيل الإعجاز وقد عرضه بعد جمعه على الصحابة فأعرضوا عنه فأخفاه بعد ذلك
Sixteenth: The appearance of the Mushaf of the Commander of the Faithful ‘alayh al Salam which he compiled after the death of the Messenger salla Llahu ‘alayhi wa sallam without change or alteration and the revealed miracle contained therein. After compiling it, he presented it to the Sahabah, but they turned away from it, so he concealed it after that.[17]
8. Mirza Muhammad Hassan al Ashtiyani said:
فنقول إنه لا خلاف بين علماء الشيعة في أنه كان لأمير المؤمنين عليه وعلى أخيه الرسول الأمين وأولادهما المنتجبين ألف سلام وصلاة وتحية قرآن مخصوص جمعه بعد وفاة رسول الله صلى الله عليه وسلم وقد عرضه على الناس والمنحرفين وأعرضوا عنه قائلين إنه لا حاجة لنا فيه فحجبه عنهم وأودعه ولده عليه السلام يتوارثه إمام عن إمام كسائر خصائص الإمامة والرسالة وهو الآن عند الحجة وإمام العصر عجل الله فرجه يظهر للناس بعد ظهوره ويأمرهم بقراءته وقد نطقت به الأخبار المستفيضة بل المتواترة معنى
We say that there is no difference of opinion among the scholars of the Shia that the Commander of the Faithful—thousand blessings, peace, and salutations be upon him, his brother the trustworthy Messenger, and their blessed offspring—had a special Qur’an that he collected after the death of the Messenger of Allah subhanahu wa ta ‘ala. He presented it to the people and the deviants, but they turned away from it, saying, “We have no need for it.” So he concealed it from them and entrusted it to his son ‘alayh al Salam to be inherited by Imam after Imam, like all the other special qualities of Imamah and messengership. And now it is with the Ultimate Proof and Imam of the Age[18]—may Allah hasten his reappearance—who will appear to the people and command them to read it. There is an abundance of narrations mentioning this meaning of the event, to the point where they can be considered mutawatir.[19]
9. Muhammad Taqi al Naqwi al Qayani al Khurasani said:
إن القرآن الذى جمعه علي بن أبي طالب لم يقبلوه عنادا له وعداوة لآل الرسول
The Qur’an that was compiled by ‘Ali ibn Abi Talib was rejected out of stubbornness towards him and enmity towards the family of the Messenger.[20]
10. Sheikh ‘Abbas, son of Sheikh Hassan, the author of the book Anwar al Faqahah, said:
ويمكن أن يكون المراد بالقرآن هنا القرآن الذي جمعه الأمير عليه السلام ولم يقبله الثاني وقال إن فيه ثلب جملة من رؤساء المهاجرين والأنصار ونحن ليس لنا حاجة بهذا القرآن وفي بعض الأخبار إن فيه ذم سبعين واحد باسمه من المنافقين ثم دعا زيد بن ثابت وقال له ائتني بقرآن لا يشمل على ذم أحد فاستمهله زيد وأتى بقرآن له
The Qur’an here may refer to the Qur’an that the Commander of the Faithful ‘alayh al Salam compiled and the Second did not accept it and said that it contained slander of a number of the leaders of the Muhajirin and Ansar and “We have no need for this Qur’an”. In some reports, it is said to contain the censure of seventy hypocrites by name. Then he (i.e. Abu Bakr) called Zaid ibn Thabit and said to him, “Bring me a Qur’an that does not contain censure of anyone.” Zaid asked him to give him time and brought him his own Qur’an.[21]
11. ‘Ali al Fani al Asfahani transmits from ‘Allamah al Majlisi the First, Muhammad Taqi:
وقال العلامة التقي المجلسي الأول في شرحه الفارسي على من لا يحضره الفقيه في باب ما يسجد عليه وما لا يسجد عليه وتواترت الأحاديث على أن عليا عليه السلام جمع القرآن بعد النبي صلى الله عليه وسلم وعرضه على الصحابة وقال هذا قرآن أنزله الله على الترتيب الذي نزله فقال المنافقون لا حاجة لنا إلى قرآنك نحن نجمع القرآن
‘Allamah al Taqi al Majlisi the First said in his Persian commentary on Man La Yahduruhu al Faqih in the chapter on what should be used to prostrate upon and what should not be used to prostrate upon, “The ahadith have been transmitted in a mutawatir fashion that ‘Ali ‘alayh al Salam collected the Qur’an after the Prophet salla Llahu ‘alayhi wa sallam and presented it to the Sahabah, saying, ‘This is a Qur’an as revealed by Allah subhanahu wa ta ‘ala and in the order in which He revealed it.’ The hypocrites said, ‘We have no need of your Qur’an. We are the ones who have collected the Qur’an.’”[22]
12. Muhammad al Sadiqi said:
وما مصحف الإمام علي عليه السلام الذي جمعه بعد النبي صلى الله عليه وسلم إلا نفس هذا القرآن في متنه وإنما رفضوه للتفسيرات والتأويلات التي أوردها عن النبي صلى الله عليه وسلم في هوامشه مما فضحت جموع المنافقين ولذلك رفضوه
The Mushaf of al Imam ‘Ali ‘alayh al Salam which he compiled after the Prophet salla Llahu ‘alayhi wa sallam is nothing but the same Qur’an (i.e. as we have today) in its text. They only rejected it because of the interpretations and explanations that he included from the Prophet salla Llahu ‘alayhi wa sallam in its margins, which exposed the groups of hypocrites. Therefore, they rejected it.[23]
13. ‘Ali ibn Musa al Tabrizi said:
كما ورد في الأخبار أنه عليه السلام جمع القرآن بعد وفاة النبي وأتاه إلى القوم فلم يقبلوه فبقي مكنونا مخزونا حتى يظهره القائم عليه السلام
It was also mentioned in the reports that he ‘alayh al Salam collected the Qur’an after the death of the Prophet and brought it to the people, but they did not accept it. So it remained hidden and stored away until the Qa’im ‘alayh al Salam will reveal it.[24]
14. Muhammad al Tabrizi said:
نعم جمعت عند النبي صلى الله عليه وسلم نسخة متفرقة في الصحف والحرير والقراطيس ورتبها علي عليه السلام وألف القرآن كما نزل به الروح الأمين على قلب سيد المرسلين صلى الله عليه وسلم ثم عرضه على الأصحاب فأعرضوا عنه كما سيأتي الإشارة إليه ويشهد بذلك كله ملاحظة الآثار والأخبار وصار ما جمعه بعدما عرضه على الجبت والطاغوت وأتباعهما من ذخاير الإمامة ويدل على هذا المطلب الأخبار المتواترة بالمعنى
Yes, a scattered copy was collected with the Prophet salla Llahu ‘alayhi wa sallam in pages, silk, and papyri. ‘Ali ‘alayh al Salam arranged it and composed the Qur’an as it was revealed by the Trustworthy Spirit (i.e. Jibril) to the heart of the Master of Messengers salla Llahu ‘alayhi wa sallam. Then he presented it to the Sahabah, but they turned away from it, as will be made clear. All of this is attested to if one observes the narrations and reports. What he collected, after presenting it to al Jibt[25] and al Taghut[26] and their followers, became among the hidden treasures of the Imamah. This is the meaning indicated by the mutawatir reports.[27]
15. ‘Abbas al Qummi said:
ظهور مصحف أمير المؤمنين عليه السلام الذي دونه بعد وفاة النبي صلى الله عليه وسلم من دون تغيير وتبديل وفيه كل ما نزل على رسول الله صلى الله عليه وسلم على سبيل الإعجاز إذ بعد ما أكمله الإمام عليه السلام عرضه على الصحابة فأبوا أن يقبلوه فأخفاه فالمصحف باق على حاله حتى يظهره القائم عليه السلام ويأمر الناس بقراءته وحفظه وهذا الأمر من التكاليف الشاقة عليهم لاختلاف ترتيبه مع المصحف الموجود الذي أنسوا به
The appearance of the Mushaf of the Commander of the Faithful ‘alayh al Salam, which he wrote down after the death of the Prophet salla Llahu ‘alayhi wa sallam without changing or altering it. In it is everything that was revealed to the Messenger of Allah salla Llahu ‘alayhi wa sallam as a miracle. After the Imam ‘alayh al Salam completed it, he presented it to the Sahabah, but they refused to accept it, so he hid it. The Mushaf will remain as it is until the Qa’im ‘alayh al Salam reveals it and orders the people to read and memorise it. This will be challenging for them, since it will differ significantly in arrangement with the existing Mushaf that they have become accustomed to.[28]
16. Muhammad Hussain al Tabataba’i confirms belief in this doctrine in numerous statements:
والإمام أمير المؤمنين عليه السلام بالرغم من أنه كان أول من جمع القرآن على ترتيب النزول وردوا جمعه ولم يشركوه في الجمع الأول والثاني
a. The Imam, the Commander of the Faithful ‘alayh al Salam, despite the fact that he was the first to collect the Qur’an according to the order of revelation, they rejected his collection and did not include him in their first and second collection.
والنبي صلى الله عليه وسلم قد صرح معلنا أن عليا أعرف الناس بالعلوم الإسلامية والمفاهيم القرآنية ولم يسمحوا له بالمشاركة في جمع القرآن وهم على علم من أن عليا بعد وفاة النبي صلى الله عليه وسلم كان جليس داره يجمع القرآن ولم يذكر اسمه في أنديتهم واجتماعاتهم
b. The Prophet salla Llahu ‘alayhi wa sallam had declared and announced that ‘Ali was the most accomplished person in Islamic knowledge and concepts found in the Qur’an, but they would not allow him to participate in collecting the Qur’an, even though they knew that after the death of the Prophet subhanahu wa ta ‘ala, ‘Ali was sitting in his house compiling the Qur’an and his name was not mentioned in their conclaves and meetings.
الوجه الثالث ما روته العامة والخاصة إن عليا عليه السلام اعتزل الناس بعد رحلة النبي صلى الله عليه وسلم ولم يرتد إلا للصلاة حتى جمع القرآن ثم حمله إلى الناس وأعلمهم أنه القرآن الذي أنزله الله على نبيه صلى الله عليه وسلم وقد جمعه فردوه واستغنوا عنه بما جمعه لهم زيد بن ثابت ولو كان كذلك لعارضهم بالاحتجاج ودافع فيه ولم يقنع بمجرد إعراضهم عما جمعه واستغنائهم عنه
c. The third aspect: what was narrated by the Sunni and Shia scholars: ‘Ali ‘alayh al Salam isolated himself from the people after the Prophet’s salla Llahu ‘alayhi wa sallam demise and did not return except for prayer until he collected the Qur’an. Then he carried it to the people and informed them that it was the Qur’an that Allah subhanahu wa ta ‘ala revealed to His Prophet salla Llahu ‘alayhi wa sallam and that he had collected it. They rejected it and dispensed with it because of what Zaid ibn Thabit had collected for them. If that were the case, he would have opposed them with arguments and defended it and he would not have been satisfied with their mere rejection of what he had collected and their dispensing with it.[29]
17. ‘Ali Akbar al Safarini mentions numerous statements in his book, al Durus al Tamhidiyyah fi al Qawa’id al Tafsiriyyah, including:
نتعرض هاهنا إلى عمدة نصوص المقام من هذه النصوص ما دل على أن الاختلاف في القراءات نشأ من رد المصحف الذي جمعه أمير المؤمنين والامتناع عن قبوله
a. Here we will discuss the main texts of the matter. Among these texts is what indicates that the difference in qira’at arose from the rejection of the Mushaf compiled by the Commander of the Faithful and refusal to accept it.[30]
ويفهم من هذه الصحيحة أن اختلاف القراءات إنما نشأ من لجاج هؤلاء المعاندين المنكرين وامتناعهم من قبول مصحف أمير المؤمنين
b. It is understood from this authentic report that the difference in qira’at arose from the obstinacy of these stubborn deniers and their refusal to accept the Mushaf of the Commander of the Faithful.[31]
فقد جمع القرآن ورتبه وأتى به القوم فلم يقبلوا منه
c. He collected the Qur’an, arranged it, and brought it to the people, but they did not accept it from him.[32]
18. Muhammad Hadi al Tahrani al Najafi mentions various statements in his book, Mahajjat al ‘Ulama’, such as:
فيحتمل أن يكون مصحف أمير المؤمنين عليه السلام مشتملا على جميع الأحرف فلم يقبلوه وردوه لأنه كان منافيا لمرامهم
a. It is possible that the Mushaf of the Commander of the Faithful ‘alayh al Salam contained all the styles of recitation, but they did not accept it and rejected it because it contradicted their objectives.[33]
نعم لو اجتمعت الإنس والجن على أن يظفروا على ما جمعه أمير المؤمنين عليه السلام وعرض عليهم فأعرضوا عنه ما استطاعوا
b. Yes, if mankind and the jinn gathered together to seize what the Commander of the Faithful ‘alayh al Salam had collected and presented to them but they (i.e. the Sahabah) turned away from it, they would not be able to.[34]
إعراضهم عما جمعه عيبة علم الله وموضع سره
c. Their turning away from what is collected by the protector of Allah’s subhanahu wa ta ‘ala knowledge and the guardian of His secret.[35]
أنهم إنما فعلوا ذلك لترك قبول ما جمعه عيبة علم الله
d. They only did it to reject what the protector of Allah’s subhanahu wa ta ‘ala knowledge had collected.[36]
19. Hussain al Burujirdi said:
و إنما المقصود في المقام أنه لما عمت البلية على أمة خير البرية وكان ما كان مما لست أذكره جلس مولانا أمير المؤمنين عليه السلام في بيته مشتغلا بجمع القرآن وتأليفه بوصية النبي صلى الله عليه وسلم فلما جمعه كما أنزل ولم يكن يعلم ذلك غيره أتى به إلى الناس فقال لهم هذا كتاب الله كما أنزل فقال بعضهم لا حاجة لنا إليك ولا إلى قرآنك
What is meant here is that when the calamity spread over the nation of the Best of Creation salla Llahu ‘alayhi wa sallam, and those events that I do not care to mention transpired, our master, the Commander of the Faithful ‘alayh al Salam, sat in his house preoccupied with collecting the Qur’an and compiling it according to the will of the Prophet salla Llahu ‘alayhi wa sallam. When he had collected it as it was revealed, with no one else knowing about it, he brought it to the people and said to the, “This is the Book of Allah as it was revealed.” Some of them said, “We have no need for you or your Qur’an.”[37]
20. Khomeini said:
وأما ما ذكره أمير المؤمنين في نهج البلاغة من قوله أني جمعت القرآن مع جميع تأويلاته وتنزيلاته فأبوا أن يقبلوه مني
As for what the Commander of the Faithful mentioned in Nahj al Balaghah, saying, “I collected the Qur’an with all its interpretations and revelations, but they refused to accept it from me.”[38]
21. Jafar al Subhani mentions numerous statements on this matter, including:
ثانيا من قال بأن عليا عليه السلام لم يخرج القرآن الذي أملاه عليه رسول الله صلى الله عليه وسلم خوفا من ارتداد الناس إن الشيعة يقولون عكس ذلك تماما وأن عليا عليه السلام جمع قرآنه ورتبه وفقا لنزول آياته ثم عرضه على القوم فرفضوه وقالوا ما عندك عندنا فاضطر لإبقائه محفوظا عنده
a. Secondly, who said that ‘Ali ‘alayh al Salam did not publicly proclaim the Qur’an which the Messenger of Allah salla Llahu ‘alayhi wa sallam had dictated to him out of fear that the people would become apostates? The Shia say the exact opposite and that ‘Ali ‘alayh al Salam collected his Qur’an and arranged it according to the order of the revelation of its verses. Then he presented it to the people, but they rejected it and said, “We already have whatever you have.” So he was forced to hold it in his safekeeping.
وحقيقة الأمر أنه لو وجد هذا المصحف بين أيدي المسلمين لانتفعوا به كما مر نقله عن الكلبي وغيره غير أن التعصب حال بين المسلمين وبين مصحفه عليه السلام
b. The truth of the matter is that if this Mushaf had ended up in the hands of Muslims, they would have benefited from it, as was mentioned by al Kalbi and others. However, fanaticism stood between the Muslims and his ‘alayh al Salam Mushaf.
إن من هوان الدنيا على الله أن يشتغل علي عليه السلام بغرس النخل والحراثة وسقي البساتين ويكلف شاب كان عمره عند هجرة النبي صلى الله عليه وسلم أحد عشر عاما بمهمة جمع القرآن الكريم كل ذلك يدل أن وراء هذا المخطط هدفا ما
c. It is one of the lowest travesties of this world in the sight of Allah that ‘Ali salla Llahu ‘alayhi wa sallam should be busy planting palm trees, ploughing, and watering orchards, while a youngster who was barely eleven years old at the time of the Prophet’s salla Llahu ‘alayhi wa sallam Hijrah, should be assigned the task of collecting the Magnificent Qur’an! All of this indicates that there was an evil agenda behind this plan.[39]
22. Shihab al Din al Hussaini al Mar’ashi said:
وحيث كان مجموع علي عليه السلام مشتملا على التأويلات وكل ما نزل وكانت على خلاف مسلك الطواغيت لم يقبلوه
Since the collection of ‘Ali ‘alayh al Salam included interpretations and everything that was revealed and since it was opposed to the way of the tyrants, they did not accept it.[40]
23. Muhammad Karim Khan al Kirmani said:
وأمير المؤمنين عليه السلام آلى على نفسه أن لا يرتدي حتى يجمع القرآن فجلس في بيته ولم يرتد إلا للصلاة حتى جمع القرآن فأتاهم به فلم يقبلوه ولم يلتفتوا الى جمعه
The Commander of the Faithful ‘alayh al Salam vowed to himself that he would not wear a shirt until he had collected the Qur’an. So, he sat in his house and did not wear a shirt except for prayer until he had collected the Qur’an. Then he brought it to them, but they did not accept it and paid no attention to his collection.[41]
24. Muhammad al Fadil al Lankarani said:
نعم جمعت عند النبي صلى الله عليه وسلم متفرقة في الصحف والحرير والقراطيس ورثها علي عليه السلام ولما جمعها بعده بأمره ووصيته وألفه كما أنزل الله تعالى ثم عرضها عليهم فأعرضوا عنها وعما جاء به لدواع كانت ملازمة لدعوى الخلافة وطلب الرئاسة
a. Yes, it was collected by the Prophet salla Llahu ‘alayhi wa sallam, scattered in pages, silk, and papyri. ‘Ali ‘alayh al Salam inherited it. When he collected it after him by his command and will, and compiled it as Allah subhanahu wa ta ‘ala had revealed it, he presented it to them. They turned away from it and from what it contains for reasons connected to the claim of Caliphate and campaigning for leadership.[42]
أنه لم يكن مرتبا وإنما ألفه ورتبه أمير المؤمنين عليه السلام وقد هجروا مصحفه
b. It was not arranged (initially), but rather it was compiled and put in order by the Commander of the Faithful ‘alayh al Salam; yet they abandoned his copy of the Qur’an.[43]
25. ‘Ali al Kurani affirms this matter in many statements, including:
أما بعد وفاته صلى الله عليه وسلم وأحداث السقيفة وبيعة أبي بكر فقد جاءهم علي عليه السلام بنسخة القرآن بخط يده حسب أمر النبي صلى الله عليه وسلم فرفضوا اعتمادها
a. After his salla Llahu ‘alayhi wa sallam death, the events of Saqifah, and the pledge of allegiance to Abu Bakr, ‘Ali ‘alayh al Salam came to them with a copy of the Qur’an in his own handwriting, according to the command of the Prophet salla Llahu ‘alayhi wa sallam, but they refused to accept it.[44]
ففي الواقع لم تكن توجد مشكلة اسمها مشكلة جمع القرآن بل الدولة افتعلتها والدولة هنا تعني عمر الذي لم يقبل نسخة القرآن التي جاء بها علي عليه السلام لتكون النسخة الرسمية للمسلمين
b. In reality, the issue referred to as “the problem of collecting the Qur’an” was no problem at all, but the state created it; and the state here means ‘Umar, who did not accept the version of the Qur’an that ‘Ali ‘alayh al Salam produced in order to be the official version for Muslims.[45]
ومع ذلك فقد قام علي عليه السلام بواجبه نحو الأمة وقدم لهم نسخة القرآن بأمر النبي صلى الله عليه وسلم وخط علي ولكنهم رأوا المصلحة في عدم جعلها نسخة القرآن الرسمية
c. However, ‘Ali ‘alayh al Salam fulfilled his duty towards the Ummah and presented them with a copy of the Qur’an by order of the Prophet salla Llahu ‘alayhi wa sallam and in ‘Ali’s handwriting, but they saw benefit in not making it the official copy of the Qur’an.[46]
والنسخة التي كتبها بأمر النبي صلى الله عليه وسلم وعرضها عليهم فلم يقبلوها فجمعها وقال لهم أما والله ما ترونه بعد يومكم هذا أبدا إنما كان علي أن أخبركم حين جمعته لتقرؤوه
d. The copy he wrote by order of the Prophet salla Llahu ‘alayhi wa sallam and showed to them, they rejected. So, he collected it and said to them, “By Allah, you will never see it after this day. It was only my duty to inform you when I collected it so that you may read it.”[47]
26. ‘Ali al Milani confirms this matter in numerous statements, such as:
صحيح أن أمير المؤمنين عليه السلام جمع القرآن وقد أشرت إلى هذا من قبل فالإمام جاء بالقرآن إليهم فرفضوه وهذا أيضا موجود كان لعلي قرآن هذا موجود والكل يذكره علي جمع القرآن الكل يذكره
a. It is true that the Commander of the Faithful ‘alayh al Salam collected the Qur’an. I have mentioned this before. The Imam brought the Qur’an to them and they rejected it. This also exists. ‘Ali had a Qur’an; this exists and everyone remembers it. ‘Ali collected the Qur’an, everyone remembers it.
ثم إنه عليه السلام رتب القرآن الكريم ودونه بعيد وفاة النبي صلى الله عليه وسلم من القراطيس التي كان مكتوبا عليها فكان له مصحف تام مرتب يختص به كما لعدة من الصحابة في الأيام اللاحقة وهذا من الأمور المسلمة تاريخيا عند جميع المسلمين ومن جلائل فضائل سيدنا أمير المؤمنين فلماذا لم يستفيدوا منه ولعل إعراض القوم عن مصحف علي هو السبب في قدح ابن حجر العسقلاني ومن تبعه كالآلوسي في الخبر الحاكي له
b. Then he ‘alayh al Salam arranged the Qur’an and compiled it shortly after the death of the Prophet salla Llahu ‘alayhi wa sallam from the papers on which it was written. He thus had a complete, arranged copy of the Qur’an that was his own, as did many of the Sahabah in the days that followed. This is one of the historically accepted matters among all Muslims and one of the great virtues of our Master, the Commander of the Faithful ‘alayh al Salam. So, why did they not benefit from it? Perhaps the people’s rejection of ‘Ali’s copy of the Qur’an is the reason for the criticism of Ibn Hajar al ‘Asqalani and those who followed him, such as al Alusi in the report that mentions it.[48]
نقل عن علامة الإمامية محسن الأعرجي الكاظمي قوله ثم ذكر أن القوم إنما ردوا مصحف علي عليه السلام لما اشتمل عليه من التأويل والتفسير
c. It was reported on the authority of the Imami scholar Muhsin al A’raji al Kazimi that he said, “He then mentioned that the people rejected the Mushaf of ‘Ali ‘alayh al Salam because of the interpretation and explanation it contained.”[49]
27. Muhammad Hussain al Hussaini al Tahrani affirms this fact in many statements, including:
أما روايات الخاصة فقد جاء فيها أنه عليه السلام حمل القرآن على بعير وجاء به إلى المسجد فقال هذا هو قرآنكم فقالوا له لا حاجة لنا بقرآنك ولم يلتفتوا إليه فعطف الإمام زمام بعيره وعاد إلى المنزل وقال أما إنكم لن ترونه إلى يوم القيامة
a. As for the narrations of the elite [i.e. Shia], it appears therein that he ‘alayh al Salam carried the Qur’an on a camel and came with it to the Masjid and said, “This is your Qur’an!” They said to him, “We have no need for your Qur’an!” And they did not pay attention to him, so the Imam turned the reins of his camel and returned home and declared, “You will not see it until the Day of Resurrection.”[50]
أقول وكذلك لا يتنافى مع ما رواه الشيعة والعامة من أن أمير المؤمنين عليه السلام عرض مصحفه عليهم فلم يقبلوا به
b. I say: Likewise, it does not contradict what the Shia and the Ahlus Sunnah narrated about the Commander of the Faithful ‘alayh al Salam presenting his copy of the Qur’an to them, but they did not accept it.[51]
ولم يضع رداءه على كتفه ولازم بيته ستة أشهر ورتب القرآن حسب نزوله وبين جميع ما يتعلق به ثم لفه في عباءة ووضعه على بعير وأتى به إلى المسجد وقال للحاضرين فيه هذا كتاب الله وأنا صاحب الولاية وهذا الثقلان ثقلا رسول الله صلى الله عليه وسلم إذ قال إني تارك فيكم الثقلين كتاب الله وعترتي أهل بيتي وإنهما لن يفترقا حتى يردا علي الحوض فقال عمر لا حاجة بنا إليك وعندنا كتاب الله فلا حاجة لنا لكتابك فأدار الإمام عليه السلام راحلته نحو منزله وهو يقرأ هذه الآية وَإِذْ أَخَذَ اللّٰهُ مِيْثٰـقَ الَّذِيْنَ أُوْتُوا الْكِتٰبَ لَتُبَيِّنَهُ لِلنَّاسِ وَلَا تَكْتُمُوْنَه فَنَبَذُوْهُ وَرَآءَ ظُهُوْرِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيْلًا فَبِئْسَ مَا يَشْتَرُوْنَ وقال أما إنكم لن ترون هذا الكتاب أبدا حتى صار عند الإمام المهدي عجل الله فرجه الشريف وها هو الآن لديه حتى يظهر إن شاء الله تعالى فيظهره عندئذ ويريه الناس
He did not put his cloak on his shoulder and stayed in his house for six months. He arranged the Qur’an according to its revelation and explained everything related to it, then he wrapped it in a cloak, put it on a camel, brought it to the Masjid, and said to those present, “This is the Book of Allah and I am the one entitled to your pledge of allegiance. These two weighty things are the weighty things mentioned by the Messenger of Allah salla Llahu ‘alayhi wa sallam, when he salla Llahu ‘alayhi wa sallam said, ‘I am leaving among you two weighty things, the Book of Allah and my family, the Ahlul Bayt, and these (two things) will endure until they return to me at my Pond.’”
‘Umar said, “We have no need for you, and we already have the Book of Allah, so we have no need for your book.”
Then the Imam ‘alayh al Salam turned his camel towards his house while he was reciting this verse: Remember, O Prophet, when Allah took the covenant of those who were given the Scripture to make it known to people and not hide it, yet they cast it behind their backs and traded it for a fleeting gain. What a miserable profit![52] He said, “You will never see this book until it is with al Imam al Mahdi (may Allah hasten his reappearance).”
Now it is with him until he appears, if Allah wills. Then he will reveal it and present it to the people.[53]
28. Muhammad Hadi Ma’rifah also confirms this matter in numerous statements, including:
كان ذاك الرفض القاسي لمصحف علي عليه السلام يستدعي في القيام بمهمة جمع القرآن مهما كلف الأمر بعد أن أحس الناس بضرورة جمع القرآن في مكان
a. That harsh rejection of the Mushaf of ‘Ali ‘alayh al Salam called for undertaking the task of collecting the Qur’an, no matter the cost, after people realised the necessity of collecting the Qur’an in one place.[54]
كان أمير المؤمنين عليه السلام أول من أبدى فكرة جمع القرآن بعد وفاة رسول الله صلى الله عليه وسلم مباشرة وإن كان جمعه هو رفض
b. The Commander of the Faithful ‘alayh al Salam was the first to express the idea of collecting the Qur’an immediately after the death of the Messenger of Allah salla Llahu ‘alayhi wa sallam, even though his collection was rejected.[55]
29. Muhammad al Hussaini al Shirazi said:
أما مسألة قرآن علي عليه السلام الذي جاء به فلم يقبلوه فإنما يراد ما جمعه عليه السلام من التفسير والتأويل كما ذكر ذلك أمير المؤمنين علي عليه السلام بنفسه في رواية رويت عنه
As for the issue of the Qur’an of ‘Ali ‘alayh al Salam that he brought, they did not accept it. What is meant is that which he ‘alayh al Salam collected of exegesis and interpretations, as the Commander of the Faithful, ‘Ali ‘alayh al Salam, himself mentioned in a narration from him.[56]
30. Baqir Sharif al Qurashi said:
وقبل أن أطوي الصفحات الأخيرة من هذا الكتاب أعرض إلى أن بعض الأخبار دلت على أن للإمام أمير المؤمنين عليه السلام مصحفا غير المصحف الموجود وقد جاء به إلى الصحابة فلم يقبلوا منه وهذا نص حديثه عليه السلام
Before I close the last pages of this book, I would like to point out that some reports indicate that the Imam, the Commander of the Faithful ‘alayh al Salam, had a copy of the Qur’an other than the existing one and he brought it to the Sahabah, but they did not accept it from him. This is the text of his ‘alayh al Salam hadith.[57]
31. Murtada al ‘Askari, also affirms this matter in various statements, including:
وكان مصحف الإمام علي قد أخفي بعد أن لم يقبلوه بعيد وفاة الرسول صلى الله عليه وسلم
a. Al Imam ‘Ali’s Mushaf was hidden after they rejected it, shortly after the death of the Messenger salla Llahu ‘alayhi wa sallam.[58]
ولما توفي الرسول صلى الله عليه وسلم بادر الإمام علي عليه السلام إلى تدوين القرآن في كتاب واحد كما أن عددا من الصحابة غير الإمام أيضا مثل ابن مسعود كانت لديهم نسخة من القرآن مدونة لكن الخليفة أبا بكر لم يقتن تلك النسخ بل أمر جمعا من الصحابة بتدوين القرآن ككتاب
b. When the Messenger of Allah salla Llahu ‘alayhi wa sallam passed away, al Imam ‘Ali ‘alayh al Salam took the initiative to write down the Qur’an in one book. A number of the Sahabah other than the Imam, such as Ibn Mas’ud, also had written copies of the Qur’an, but the Khalifah, Abu Bakr, did not acquire those copies. Rather, he ordered a group of Sahabah to write down the Qur’an as a book.[59]
32. ‘Ali al Shahrastani said:
كما أنه منع من الأخذ بالقرآن الذي جمعه وفسره علي بن أبي طالب عن رسول الله لأنه وجد فيه الكثير من التفسير السياقي والبياني والذي يكشف فيه فضائحهم ويبين منزلة المطهرين من آل البيت ويكشف جهل الخلفاء بالأحكام الشرعية وعلوم السماء
He also prohibited taking the Qur’an that ‘Ali ibn Abi Talib compiled and interpreted from the Messenger of Allah salla Llahu ‘alayhi wa sallam, because he found in it a lot of contextual and rhetorical interpretation that reveals their scandals, clarifies the status of the purified ones from the Ahlul Bayt, and reveals the ignorance of the Khalifas of the legal rulings and the divine sciences.[60]
33. ‘Ali al Bahbahani said:
فإن شواهد مخالفة أهل البيت عليهم السلام مع المتصدين لأمر الخلافة واضحة لائحة… ومنها هجر القرآن الذي ألفه وجمعه مولانا أمير المؤمنين عليه السلام بحيث لا يطلع عليه أحد من المسلمين إلا أهل البيت عليهم السلام مع أنه عليه السلام أول من جمعه بأمر رسول الله صلى الله عليه وسلم ووصيته وأعلم الأمة باتفاقهم وأحد الثقلين الذي لا يفارق القرآن ولا يفارقه فردهم القرآن الذي ألفه بأمر رسول الله صلى الله عليه وسلم كما أنزل عليه أمين الوحي جبرائيل لا يكون إلا عن مخالفتهم معه عليه السلام
The proofs that the Ahlul Bayt ‘alayhim al Salam are opposed to those who are in charge of the Caliphate is clear and evident. Among them: abandoning the Qur’an that our master, the Commander of the Faithful ‘alayh al Salam, composed and compiled, so that no one from the Muslims could see it except the Ahlul Bayt ‘alayhim al Salam, even though he ‘alayh al Salam was the first to compile it by the command and will of the Messenger of Allah salla Llahu ‘alayhi wa sallam. He was the most knowledgeable in the Ummah about their agreement and one of the two weighty things that does not separate from the Qur’an, nor does the Qur’an separate from it. So, their rejection of the Qur’an that he composed by the command of the Messenger of Allah salla Llahu ‘alayhi wa sallam, as it was revealed to him by the one trusted to convey revelation, Jibril, could only be due to their opposition to him ‘alayh al Salam.[61]
34. Al Sayed Muhammad Mahdi al Khurasan said:
لذلك انصرف بعد وفاة النبي صلى الله عليه وسلم وبعد أن صرفت عنه الخلافة إلى جمع القرآن تنزيلا وتأويلا وعرضه على المخالفين فأبوا قبوله وهو أول كتاب جمع التنزيل والتأويل ولم يسبقه أحد من المسلمين إلى مثله
Therefore, after the death of the Prophet salla Llahu ‘alayhi wa sallam and after the Caliphate was taken away from him, he devoted himself to collecting the Qur’an, its revelation and interpretations, and presented it to the opponents, but they refused to accept it. It is the first book to collect the revelation and its interpretations; no Muslim had preceded him in anything like it.[62]
35. ‘Abdullah ‘Ali Ahmed al Daqqaq confirms this matter in many statements, such as:
تؤكد الروايات الواردة في مصادر الشيعة الإمامية أن الخلافة قد رفضت مصحف الإمام علي عليه السلام بما أن روايات الإمامية الدالة على إعراض الخلافة عن مصحف الإمام علي عليه السلام كثيرة يحصل لنا اطمئنان بأن إعراض الخلافة عنه كان قد وقع وتحقق إذن الموقف الذي نرى صحته ووقوعه من قبل الخلافة هو الإعراض عن مصحف الإمام علي عليه السلام ورفضه بل ومحاولة إيجاد البديل وليس الإمضاء الذي لم نلمس له أثرا في حياتهم
a. The narrations mentioned in the Imami Shia sources confirm that the Caliphate rejected the Mushaf of al Imam ‘Ali ‘alayh al Salam. Since the Imami narrations indicating the Caliphate’s rejection of the Mushaf of al Imam ‘Ali ‘alayh al Salam are abundant, we are reassured that the Caliphate’s rejection of it had indeed occurred and was a reality. Therefore, the position that we see as correct and factual regarding the Caliphate is that they turned away from the Mushaf of al Imam ‘Ali ‘alayh al Salam and rejected it and even tried to find an alternative instead of the original, of which we don’t see a single trace in their lives.[63]
تنص الروايات الواردة في مصادر الإمامية على أن الإمام عليا عليه السلام قد صرح بأسماء أهل الحق والباطل في المصحف العلوي كما أن بعض الروايات قد نصت على أن فضائح القوم كانت موجودة في المصحف العلوي فلذلك رفضته الخلافة
b. Narrations in Imami sources state that al Imam ‘Ali ‘alayh al Salam declared the names of the people of truth and falsehood in the ‘Alawi Mushaf. Some narrations also state that the scandals of the people were present in the ‘Alawi Mushaf and therefore the Caliphate rejected it.[64]
ما ذكر من أن الخلافة قد أعرضت عن المصحف حينما رأت الفضائح فخشيت من ذلك كما في الرواية فلما فتحه أبو بكر خرج في أول صفحة فتحها فضائح القوم فوثب عمر وقال يا علي اردده فلا حاجة لنا فيه فنلاحظ أن الإعراض جاء كردة فعل على ما جاء في المصحف من فضائح فكان الإعراض عنه لإخفائها
c. It was mentioned that the Caliphate turned away from the Qur’an when it saw the scandals and feared that, as appears in the narration. When Abu Bakr opened it, the scandals of the people appeared on the first page, so ‘Umar jumped up and said, “O ‘Ali, take it back, for we have no need for it.” So, we note that the rejection came as a reaction to the scandals mentioned in the Qur’an and thus the turning away from took place in order to hide them.[65]
36. Lastly, Dr. Zuhayr Baytar said:
لكنهم لما تنكروا له كان عليهم أن يعملوا برأيهم فرفضوا القرآن الذي جمعه لهم عليهم السلام على أسباب النزول لكي لا يختلف في التأويل وجمعوه على النحو المعلوم
a. But when they denied it, they had to act according to their opinion, so they rejected the Qur’an that he had compiled for them according to the reasons for revelation so that there would be no difference in interpretation and they compiled it according to the known manner.[66]
والواقع أن أمير المؤمنين عليا عليه السلام بقي يقوم بدور المحامي عن السنة والكتاب فكما سبق القول جمع القرآن على أسباب النزول لما لذلك من علاقة بالتأويل فرفضوه لما يظهر من حقائق لا توافق ما بنوا عليه
b. The reality is that the Commander of the Faithful, ‘Ali ‘alayh al Salam, continued to act as an advocate for the Sunnah and the Qur’an. So, as previously stated, he compiled the Qur’an according to the reasons for revelation, because of its connection to interpretation, so they rejected it because it exposed facts that contradicted that which they had built up.[67]
[1] Al Kulayni: Al Kafi, 2/633.
[2] Ibn Qais: Kitab Sulaim ibn Qais, pg. 147.
[3] Al Ihtijaj, 1/107.
[4] Al Ihtijaj, 1/383.
[5] Al Ihtijaj, 1/228.
[6] Al Mazandarani: Manaqib Al Abi Talib, 1/320.
[7] Al Mas’udi: Ithbat al Wasiyyah li al Imam ‘Ali ibn Abi Talib, pg. 146.
[8] Al Qummi: Al I’tiqadat fi Din al Imamiyyah, pg. 86.
[9] Al Kashani: Tafsir al Asfa, 2/1260.
[10] Al Majlisi: Mir’at al ‘Uqul fi Sharh al Akhbar Al Rasul, 2/321.
[11] A derogatory term used by the Shia for Abu Bakr and ‘Umar radiya Llahu ‘anhuma.
[12] Al Jaza’iri: Manba’ al Hayat, pg. 69.
[13] Al Jaza’iri: Nur al Barahin, 1/528.
[14] Sharh Usul al Kafi, 11/236.
[15] Sharh Usul al Kafi, 11/83.
[16] Al Ansari: Kitab al Salah, pg. 119.
[17] Al Tabarsi: Al Najm al Thaqib, 1/292.
[18] A Shia reference to the Mahdi.
[19] Al Ashtiyani: Bahr al Fawa’id fi Sharh al Fara’id, 2/22.
[20] Al Khurasani: Miftah al Sa’adah fi Sharh Nahj al Balaghah, 2/382.
[21] Sheikh ‘Abbas: Risalah fi al Imamah, pg. 89.
[22] Al Asfahani: Ara’ Hawl al Qur’an, pg. 95-96.
[23] Al Sadiqi: Al Furqan fi Tafsir al Qur’an bi al Qur’an wa al Sunnah, 29/283.
[24] Al Tabrizi: Mir’at al Kutub, pg. 32.
[25] Al Jibt (the Tyrant) is one of the derogatory names used by the Shia for Abu Bakr al Siddiq radiya Llahu ‘anhu.
[26] Al Taghut (the False Idol) is one of the derogatory names used by the Shia for ‘Umar al Faruq radiya Llahu ‘anhu.
[27] Al Tabrizi: Misbah al Wasa’il fi Matalib al Rasa’il, pg. 80-81.
[28] Al Qummi: Muntaha al Amal fi Tawarikh al Prophet wa al Al, 2/714.
[29] Al Tabataba’i: Al Mizan fi Tafsir al Qur’an, 12/109-116.
[30] Al Durus al Tamhidiyyah, 2/207.
[31] Al Durus al Tamhidiyyah, 2/208.
[32] Al Durus al Tamhidiyyah, 2/117.
[33] Mahajjat al ‘Ulama’, 1/472-473.
[34] Mahajjat al ‘Ulama’, 1/387.
[35] Mahajjat al ‘Ulama’, 1/580.
[36] Mahajjat al ‘Ulama’, 1/581.
[37] Al Burujirdi: Tafsir al Sirat al Mustaqim, 2/532.
[38] Khomeini: Tanqih al Usul, 3/132.
[39] Al Subhani: Rasa’il wa Maqalat, 8/330.
[40] Al Mar’ashi: Al Qawl al Fasil fi al Radd ‘ala Mudda’i al Tahrif, pg. 26.
[41] Al Kirmani: Taqwim al Lisan fi Qira’at al Qur’an, pg. 6.
[42] Al Lankarani: Madkhal al Tafsir, pg. 264.
[43] Ibid., pg. 292.
[44] Al Kurani: Tadwin al Qur’an, pg. 181.
[45] Al Kurani: Alf Su’al wa Ishkal, 1/243.
[46] Al Kurani: Tadwin al Qur’an, pg. 256.
[47] Al Kurani: Maktabat al Talib, pg. 95.
[48] Al Milani: Al Tahqiq fi Nafyi al Tahrif ‘an al Qur’an al Sharif, pg. 278.
[49] Ibid., pg. 26.
[50] Al Tahrani: Nur Malakut al Qur’an, 4/345.
[51] Ibid., 4/343.
[52] Surah Al ‘Imran: 187.
[53] Al Tahrani: Ma’rifat al Imam, 14/63-64.
[54] Ma’rifah: Talkhis al Tamhid, 1/156.
[55] Ma’rifah: Al Tamhid fi ‘Ulum al Qur’an, 2/239.
[56] Al Shirazi: Mata Jumi’a al Qur’an, pg. 16.
[57] Al Qurashi: Fi Rihab al Shia, pg. 63.
[58] Al ‘Askari: Al Qur’an al Karim wa Riwayat al Madrasatayn, 2/649.
[59] Al ‘Askari: Ma’alim al Madrasatayn, 2/29.
[60] Al Shahrastani: Ash-hadu anna ‘Aliyyan Wali Allah fi al Adhan bayn al Shar’iyyah wa al Ibtida’, pg. 197.
[61] Al Bahbahani: Misbah al Hidayah fi Ithbat al Wilayah, pg. 102-103.
[62] Al Khurasan: Ikmal al Nuqsan min Tafsir Muntakhab al Tibyan, pg. 9.
[63] Al Daqqaq: Haqiqat Mushaf al Imam ‘Ali ‘inda al Sunnah wa al Shia, pg. 309-314.
[64] Ibid., pg. 403.
[65] Ibid., pg. 313.
[66] Baytar: Al Imamah tilk al Haqiqah al Qur’aniyyah, pg. 49.
[67] Ibid., pg. 50.