Foreword
February 7, 20252. Failure of the Imamiyyah to present any authentic proof establishing the Prophetic compilation of the Qur’an.
February 7, 2025BACK⇒ Return to Table of contents
Chapter 1
Dismissing the Claim of the Prophetic Compilation of the Qur’an
I will review in this chapter how some Imami scholars refute the claim of the Prophetic compilation of the Qur’an. This will be through two proofs:
1. Imami scholars refuting the Prophetic compilation of the Qur’an.
From amongst their views are the following:
1. Muhammad al Tabrizi states:
أما المقدمة فهي أن القرآن المجيد لم يكن فى عهد الرسول صلى الله عليه وسلم مجموعا مرتبا بل كان منتشرا مشتتا عند الأصحاب في الألواح والصدور
As for the introduction, it is that the noble Qur’an was not compiled nor arranged in the time of the Messenger salla Llahu ‘alayhi wa sallam, rather it was scattered and spread amongst the Companions on scrolls and in their chests.[1]
2. Fakhr al Din al Turayhi states:
ولعله ترك جمعه في المصحف لئلا تسير به الركبان إلى البلدان فيشكل طرح ما نسخ منه فيؤدي إلى خلل عظيم
Perhaps he salla Llahu ‘alayhi wa sallam did not compile a Mushaf so that it does not get transported to another land, thus making it difficult to subtract from that Mushaf what had been abrogated, leading to a great defect.[2]
3. Muhammad Hadi al Tahrani al Najafi says:
وأما ما ذكر من أن القرآن في ذلك الزمان كان مجموعا مؤلفا على ما هو عليه الآن فمن الشناعة بمكان فإن القرآن كان ينزل نجوما وإنما تم بتمام عمر النبي صلى الله عليه وآله وسلم إجماعا فكيف يكون مؤلفا قبل نزوله وبالجملة فكون القرآن في ذلك الزمان مبثوثا غير مجموع في موضع واحد بحيث لا يؤمن عليه الضياع مما شاع وذاع
As for what is mentioned that the Qur’an during that era was compiled as it is now, that is utterly spurious. The Qur’an was revealed in piecemeal and its revelation was completed towards the end of the Prophet’s salla Llahu ‘alayhi wa sallam life according to consensus, so how then could it be compiled before its revelation? Generally, the Qur’an during that era was scattered and not compiled in one place such that it would be susceptible to loss; and that is widespread common knowledge.[3]
4. Muhammad Jawwad al Balaghi al Najafi says under the title, the second chapter regarding his compilation of the Qur’an into a single codex:
هذا ولما كان وحيه لا ينقطع في حياة رسول الله صلى الله عليه وسلم لم يكن كله مجموعا في مصحف واحد وإن كان ما أوحي منه مجموعا في قلوب المسلمين وكتاباتهم له
Since the revelation of the Qur’an did not stop during the life of the Messenger of Allah, thus—during that period—it was not compiled into one Mushaf, even though what was revealed was gathered in the hearts of the Muslims and in their recordings of the Qur’an.[4]
5. Al Fayd al Kashani says:
و أما كونه مجموعا في عهد النبي صلى الله عليه وسلم على ما هو عليه الآن فلم يثبت وكيف كان مجموعا وإنما كان ينزل نجوما وكان لا يتم إلا بتمام عمره
As for it being compiled in the time of the Prophet salla Llahu ‘alayhi wa sallam as it is now, this is not established. How could it have been compiled when it was revealed piecemeal and its revelation only reached completion at the end of his life?[5]
6. Agha Buzurk al Tahrani mentions various clear decisive proofs in his book, al Naqd al Latif fi Nafy al Tahrif ‘an al Qur’an al Sharif. From amongst them are:
الذي تحقق من كتب التواريخ في كيفية جمع القرآن الشريف بحيث ما وجدت له نافيا صريحا ولا مكذبا هو جمل مما شرحته آنفا من عدم كونه في عهد النبي صلى الله عليه وسلم مجموعا في موضع واحد كما هو اليوم
a. What is confirmed from the books of history regarding the way the noble Qur’an was compiled such that I have not found a single outright rejector nor belier, this is the sum of what I had expounded on earlier regarding the Qur’an not being compiled during the era of the Prophet salla Llahu ‘alayhi wa sallam in one compilation as we have it today.[6]
علم بالتواتر من الأخبار والسير أن الجمع في موضع واحد وعلى الترتيب الذي عليه اليوم إنما حدث بعد رحلته
b. It is known via tawatur (mass transmission) from the narrations and biographies that the compiling of the Qur’an in one compilation according to the sequence that exists today only took place after his demise.[7]
المصرح به في كلمات أهل السير أن القرآن لم يكن في عهد رسول الله صلى الله عليه وسلم مجموعا بين الدفتين على الترتيب المشهود في اليوم وما كان في موضع واحد مرسوما ولا بالمصحف موسوما بل الجمع كذلك كان بعد رحلته
c. What is clear from the words of the historians is that the Qur’an was not compiled during the time of the Messenger of Allah salla Llahu ‘alayhi wa sallam between two covers in the sequence that is present today and it was not written in one place nor compiled in a branded Mushaf. Rather, the compilation took place after his demise.[8]
لكن الكل متفق على عدم الجمع في موضع واحد في عصره
d. Rather, all are unanimous upon the fact that the compilation of the Qur’an in one place did not take place in the time of the Messenger salla Llahu ‘alayhi wa sallam.[9]
لصراحة كلمات أهل السير في عدم تحقق هذا الجمع التدويني في موضع واحد في عهده
e. The words of the historians are clear stating the lack of certainty regarding this documented compilation in one place during the time of the Messenger salla Llahu ‘alayhi wa sallam.[10]
ولما انقطع الوحي بارتحاله وخيف ضياع بعض القرآن بانفصاله وجمعت عين تلك الأجزاء المنفصلة والآيات المنزلة المكتوبة والمحفوظة بلا زيادة ولا تحريف ولا تغيير ولا تزييف وجعلت بين الدفتين على الترتيب الباقي عين ذلك الجمع والترتيب إلى اليوم وهو کتاب الاسلام المنصرف إليه الإطلاق والمنتشر في الآفاق
f. When revelation ended by his demise and it was feared that a portion of the Qur’an would be lost due to it being scattered, those very scattered portions and revealed verses were gathered. They were written and protected without any increase nor any distortion nor any change nor any forgery, then placed between two covers based on the very sequence and compilation that exist up to this day. It is the book of Islam that is indispensable and widespread.[11]
لكن مر أن المراد منه الجمع في الحفظ لا الجمع في الكتابة المحدث بعد رحلته باتفاق أهل السير
g. However, it has passed that what is meant by compilation is, compilation in memory and not compilation in writing which was introduced after his demise. This is by the consensus of the historians.[12]
7. Muhammad Hussain al Tabataba’i mentions numerous views:
أقول ولعل المراد ضم بعض الآيات النازلة نجوما إلى بعض السور أو إلحاق بعض السور إلى بعضها مما يتماثل صنفا كالطوال والمئين والمفصلات فقد ورد لها ذكر في الأحاديث النبوية وإلا فتأليف القرآن وجمعه مصحفا واحدا إنما كان بعدما قبض النبي صلى الله عليه وسلم بلا إشكال
a. I hold the view that perhaps what is meant is combining some of the verses revealed piecemeal with some chapters or joining some chapters with others which bare a resemblance to create a category like the Tiwal, Mi’in and Mufassalat (categories of chapters of the Qur’an based on length); there are Prophetic narrations which make mention of them. If this is not that case, then the compilation of the Qur’an into one codex only took place after the Prophet’s salla Llahu ‘alayhi wa sallam demise without a doubt.[13]
ويؤيده ما كان عليه الأمر في زمن النبي صلى الله عليه وسلم فإن القرآن لم يكن مؤلفا بعد ولم يكن منه إلا سور أو آيات متفرقة في أيدي الناس
b. And what affirms this is what the condition was in the time of the Prophet salla Llahu ‘alayhi wa sallam. The Qur’an was not yet documented during that era. The only documented Qur’an were the scattered verses and chapters that existed with the people.[14]
8. Muhammad Hadi Ma’rifah mentions multiple views regarding this. From amongst them are:
وأما جمع السور وترتيبها بصورة مصحف مؤلفا بين دفتين فهذا قد حصل بعد وفاة النبي صلى الله عليه وسلم انقضى العهد النبوي والقرآن منثور على العسب واللخاف والرقاع وقطع الأديم وعظام الأكتاف والأضلاع وبعض الحرير والقراطيس وفي صدور الرجال
a. As for the compilation of the chapters and its sequence in the form of a Mushaf documented between two covers, this only occurred after the death of the Prophet salla Llahu ‘alayhi wa sallam. The prophetic era came to an end and the Qur’an was dispersed on palm branches, pieces of quilt, cloth, tanned skin, bones of the shoulder and ribs, pieces of silk, sheets of paper, and in the chests of men.[15]
ثالثا ترتيب السور بين دفتين في صورة مصحف كما هو الآن هذا أمر بقي مؤجلا إلى ما بعد وفاته حيث ترقب الوحي ونزول آيات وسور ما دام النبي صلى الله عليه وسلم على قيد الحياة
b. Thirdly, the sequence of the chapters of the Qur’an between two covers as they exist now is a matter that was delayed until after his death, because revelation of verses and chapters of the Qur’an were anticipated as long as the Prophet salla Llahu ‘alayhi wa sallam was alive.[16]
كانت السور مكتملة على عهده مرتبة آياتها وأسماؤها غير أن جمعها بين دفتين لم يكن حصل بعد نظرا لترقب نزول قرآن على عهده فما دام لم ينقطع الوحي لم يصح تأليف السور مصحفا إلا بعد الاكتمال وانقطاع الوحي الأمر الذي لم يكن يتحقق إلا بانقضاء عهد النبوة واكتمال الوحي
c. The chapters of the Qur’an reached completion in his time with its verses and names placed in proper order, notwithstanding that the compilation of the Qur’an between two covers only took place later due to the anticipation of revelation during his era. As long as revelation had not stopped, it would not be correct to organise the chapters into a Mushaf except after the completion of revelation. This is a matter that could only be realised after the era of Nubuwwah and the completion of the revelation.[17]
أما جمع السور بين دفتين وترتيبها كمصحف موحد فلم يحصل حينذاك نظرا لترقب نزول قرآن عليه فما لم ينقطع الوحي لا يصح جمع القرآن بين دفتين ككتاب
d. Regarding compiling the chapters of the Qur’an between two covers and arranging it into a unified Mushaf, it had not occurred at that point due to the anticipation of revelation of the Qur’an upon him. So long as revelation had not stopped, it would not be correct to compile the Qur’an between two covers as a book.[18]
ولكن من غير أن يجعل لها ترتيب أو تنظيم بتقديم الطوال على القصار على غرار تنظيمها الحاضر وذلك لأن القرآن لما ينته نزوله وكان يترقب نزول سور وآيات ما دام الوحي القرآني لم ينقطع والرسول صلى الله عليه وسلم على قيد الحياة
e. However, without arranging it in sequence by bringing forward the longer chapters before the shorter chapters in the manner it is currently arranged. This is because the revelation of the Qur’an had yet to end and the chapters of the Qur’an were being anticipated as long as the revelation had not come to an end and the Messenger salla Llahu ‘alayhi wa sallam was still alive.[19]
وقد سبق اتفاق كلمة المؤرخين ونصوص أرباب السير وأخبار الأمم ووافقهم أصحاب الحديث طرا على أن ترتيب السور حصل بعد وفاة الرسول صلى الله عليه وسلم ولم يكن بالترتيب الذي نزلت عليه السور
f. Mentioned previously was the consensus of the Historians as well as the texts of those specialising in biographical information and the history of nations and all the scholars of Hadith who agree with them; stating the organising of the chapters of the Qur’an in sequence only took place after the demise of the Messenger salla Llahu ‘alayhi wa sallam and it was not according to the sequence in which the Qur’an was revealed.[20]
وهكذا انقضى العهد النبوي السعيد والقرآن مجموع على هذا النمط بيد أنه لم يكتب تماما في صحف ولا رتب في مصاحف بل كتب منثورا على الرقاع وقطع الأديم والقراطيس مما ذكرناه
g. So, the blissful prophetic era came to an end whilst the Qur’an existed compiled in this fashion, although it was not documented completely in the form of a Mushaf nor arranged into codices, rather it was documented scattered on pieces of cloth, tanned skins, and pieces of paper as we have previously mentioned.[21]
قال سيدنا الطباطبائي لم يكن القرآن مؤلفا في زمن النبي صلى الله عليه وسلم ولم يكن منه سوى سور وآيات متفرقة في أيدي الناس
h. Al Tabataba’i said: The Qur’an was not compiled during the era of the Prophet salla Llahu ‘alayhi wa sallam; it existed as verses and chapters scattered in the hands of the people.[22]
9. Abu al Qasim al Khu’i emphatically rejects the Prophetic compilation saying:
فمن البين جدا أن السور لم تكن مترتبة في عصره على النهج المألوف بيننا لعدم جمع القرآن يومئذ وإنما حدث بعد ذلك
What is evidently clear is that the chapters of the Qur’an were not organised in the era of the Mesenger salla Llahu ‘alayhi wa sallam in the manner found in our current compilation, due to no compilation taking place then, rather it only occurred thereafter.[23]
10. Hashim Ma’ruf al Hassani says:
فأول ما قام به أن جمع القرآن الكريم وفسر غوامضه وبين مجمالته وأوضح المتشابه منه وكان في أيام الرسول صلى الله عليه وسلم يكتب في الألواح والرقاع بواسطة كتاب الوحي ولم يكن على عهده قد جمع في كتاب واحد
The first thing he set out to do is to gather the Qur’an, explain the obscure verses, and clarify the verses with multiple meanings. During the era of the Messenger salla Llahu ‘alayhi wa sallam, revelation was written on slates and pieces of cloth by the scribes who recorded revelation and the Qur’an was not compiled into one Mushaf during his lifetime.[24]
These are declarations by senior Imami scholars confirming consensus from both biographical scholars as well as historians negating the Prophetic compilation of the Qur’an. What leg then do they have to stand on?
[1] Muhammad al Tabrizi: Misbah al Wasa’il fi Matalib al Rasa’il, pg. 80.
[2] Fakhr al Din al Turayhi: Majma’ al Bahrayn, 1/398.
[3] Muhammad Hadi al Tahrani al Najafi: Mahajjat al ‘Ulama fi al Adillah al ‘Aqliyyah, 1/447-448.
[4] Muhammad Jawwad al Balaghi al Najafi: Ala’ al Rahman fi Tafsir al Qur’an, 1/18.
[5] Al Fayd al Kashani: Al Tafsir al Safi, 1/54.
[6] Al Naqd al Latif fi Nafy al Tahrif ‘an al Qur’an al Sharif, pg. 935.
[7] Ibid., pg. 944.
[8] Ibid., pg. 917.
[9] Ibid., pg. 918.
[10] Ibid., pg. 920.
[11] Ibid., pg. 915.
[12] Ibid., pg. 923.
[13] Muhammad Hussain al Tabataba’i: Al Mizan fi Tafsir al Qur’an, 12/120.
[14] Ibid., 3/77.
[15] Muhammad Hadi Ma’rifah: Al Tamhid fi ‘Ulum al Qur’an, 1/285.
[16] Ibid., 1/278.
[17] Ibid., 1/280.
[18] Ibid., 1/290.
[19] Ibid., 1/291-292.
[20] Ibid., 1/289.
[21] Ibid., 1/127.
[22] Ibid., 1/127.
[23] Abu al Qasim al Khu’i: Al Ijarah, pg. 502.
[24] Hashim Ma’ruf al Hassani: Tarikh al Fiqh al Jafari, pg. 117.
BACK⇒ Return to Table of contents
Chapter 1
Dismissing the Claim of the Prophetic Compilation of the Qur’an
I will review in this chapter how some Imami scholars refute the claim of the Prophetic compilation of the Qur’an. This will be through two proofs:
1. Imami scholars refuting the Prophetic compilation of the Qur’an.
From amongst their views are the following:
1. Muhammad al Tabrizi states:
أما المقدمة فهي أن القرآن المجيد لم يكن فى عهد الرسول صلى الله عليه وسلم مجموعا مرتبا بل كان منتشرا مشتتا عند الأصحاب في الألواح والصدور
As for the introduction, it is that the noble Qur’an was not compiled nor arranged in the time of the Messenger salla Llahu ‘alayhi wa sallam, rather it was scattered and spread amongst the Companions on scrolls and in their chests.[1]
2. Fakhr al Din al Turayhi states:
ولعله ترك جمعه في المصحف لئلا تسير به الركبان إلى البلدان فيشكل طرح ما نسخ منه فيؤدي إلى خلل عظيم
Perhaps he salla Llahu ‘alayhi wa sallam did not compile a Mushaf so that it does not get transported to another land, thus making it difficult to subtract from that Mushaf what had been abrogated, leading to a great defect.[2]
3. Muhammad Hadi al Tahrani al Najafi says:
وأما ما ذكر من أن القرآن في ذلك الزمان كان مجموعا مؤلفا على ما هو عليه الآن فمن الشناعة بمكان فإن القرآن كان ينزل نجوما وإنما تم بتمام عمر النبي صلى الله عليه وآله وسلم إجماعا فكيف يكون مؤلفا قبل نزوله وبالجملة فكون القرآن في ذلك الزمان مبثوثا غير مجموع في موضع واحد بحيث لا يؤمن عليه الضياع مما شاع وذاع
As for what is mentioned that the Qur’an during that era was compiled as it is now, that is utterly spurious. The Qur’an was revealed in piecemeal and its revelation was completed towards the end of the Prophet’s salla Llahu ‘alayhi wa sallam life according to consensus, so how then could it be compiled before its revelation? Generally, the Qur’an during that era was scattered and not compiled in one place such that it would be susceptible to loss; and that is widespread common knowledge.[3]
4. Muhammad Jawwad al Balaghi al Najafi says under the title, the second chapter regarding his compilation of the Qur’an into a single codex:
هذا ولما كان وحيه لا ينقطع في حياة رسول الله صلى الله عليه وسلم لم يكن كله مجموعا في مصحف واحد وإن كان ما أوحي منه مجموعا في قلوب المسلمين وكتاباتهم له
Since the revelation of the Qur’an did not stop during the life of the Messenger of Allah, thus—during that period—it was not compiled into one Mushaf, even though what was revealed was gathered in the hearts of the Muslims and in their recordings of the Qur’an.[4]
5. Al Fayd al Kashani says:
و أما كونه مجموعا في عهد النبي صلى الله عليه وسلم على ما هو عليه الآن فلم يثبت وكيف كان مجموعا وإنما كان ينزل نجوما وكان لا يتم إلا بتمام عمره
As for it being compiled in the time of the Prophet salla Llahu ‘alayhi wa sallam as it is now, this is not established. How could it have been compiled when it was revealed piecemeal and its revelation only reached completion at the end of his life?[5]
6. Agha Buzurk al Tahrani mentions various clear decisive proofs in his book, al Naqd al Latif fi Nafy al Tahrif ‘an al Qur’an al Sharif. From amongst them are:
الذي تحقق من كتب التواريخ في كيفية جمع القرآن الشريف بحيث ما وجدت له نافيا صريحا ولا مكذبا هو جمل مما شرحته آنفا من عدم كونه في عهد النبي صلى الله عليه وسلم مجموعا في موضع واحد كما هو اليوم
a. What is confirmed from the books of history regarding the way the noble Qur’an was compiled such that I have not found a single outright rejector nor belier, this is the sum of what I had expounded on earlier regarding the Qur’an not being compiled during the era of the Prophet salla Llahu ‘alayhi wa sallam in one compilation as we have it today.[6]
علم بالتواتر من الأخبار والسير أن الجمع في موضع واحد وعلى الترتيب الذي عليه اليوم إنما حدث بعد رحلته
b. It is known via tawatur (mass transmission) from the narrations and biographies that the compiling of the Qur’an in one compilation according to the sequence that exists today only took place after his demise.[7]
المصرح به في كلمات أهل السير أن القرآن لم يكن في عهد رسول الله صلى الله عليه وسلم مجموعا بين الدفتين على الترتيب المشهود في اليوم وما كان في موضع واحد مرسوما ولا بالمصحف موسوما بل الجمع كذلك كان بعد رحلته
c. What is clear from the words of the historians is that the Qur’an was not compiled during the time of the Messenger of Allah salla Llahu ‘alayhi wa sallam between two covers in the sequence that is present today and it was not written in one place nor compiled in a branded Mushaf. Rather, the compilation took place after his demise.[8]
لكن الكل متفق على عدم الجمع في موضع واحد في عصره
d. Rather, all are unanimous upon the fact that the compilation of the Qur’an in one place did not take place in the time of the Messenger salla Llahu ‘alayhi wa sallam.[9]
لصراحة كلمات أهل السير في عدم تحقق هذا الجمع التدويني في موضع واحد في عهده
e. The words of the historians are clear stating the lack of certainty regarding this documented compilation in one place during the time of the Messenger salla Llahu ‘alayhi wa sallam.[10]
ولما انقطع الوحي بارتحاله وخيف ضياع بعض القرآن بانفصاله وجمعت عين تلك الأجزاء المنفصلة والآيات المنزلة المكتوبة والمحفوظة بلا زيادة ولا تحريف ولا تغيير ولا تزييف وجعلت بين الدفتين على الترتيب الباقي عين ذلك الجمع والترتيب إلى اليوم وهو کتاب الاسلام المنصرف إليه الإطلاق والمنتشر في الآفاق
f. When revelation ended by his demise and it was feared that a portion of the Qur’an would be lost due to it being scattered, those very scattered portions and revealed verses were gathered. They were written and protected without any increase nor any distortion nor any change nor any forgery, then placed between two covers based on the very sequence and compilation that exist up to this day. It is the book of Islam that is indispensable and widespread.[11]
لكن مر أن المراد منه الجمع في الحفظ لا الجمع في الكتابة المحدث بعد رحلته باتفاق أهل السير
g. However, it has passed that what is meant by compilation is, compilation in memory and not compilation in writing which was introduced after his demise. This is by the consensus of the historians.[12]
7. Muhammad Hussain al Tabataba’i mentions numerous views:
أقول ولعل المراد ضم بعض الآيات النازلة نجوما إلى بعض السور أو إلحاق بعض السور إلى بعضها مما يتماثل صنفا كالطوال والمئين والمفصلات فقد ورد لها ذكر في الأحاديث النبوية وإلا فتأليف القرآن وجمعه مصحفا واحدا إنما كان بعدما قبض النبي صلى الله عليه وسلم بلا إشكال
a. I hold the view that perhaps what is meant is combining some of the verses revealed piecemeal with some chapters or joining some chapters with others which bare a resemblance to create a category like the Tiwal, Mi’in and Mufassalat (categories of chapters of the Qur’an based on length); there are Prophetic narrations which make mention of them. If this is not that case, then the compilation of the Qur’an into one codex only took place after the Prophet’s salla Llahu ‘alayhi wa sallam demise without a doubt.[13]
ويؤيده ما كان عليه الأمر في زمن النبي صلى الله عليه وسلم فإن القرآن لم يكن مؤلفا بعد ولم يكن منه إلا سور أو آيات متفرقة في أيدي الناس
b. And what affirms this is what the condition was in the time of the Prophet salla Llahu ‘alayhi wa sallam. The Qur’an was not yet documented during that era. The only documented Qur’an were the scattered verses and chapters that existed with the people.[14]
8. Muhammad Hadi Ma’rifah mentions multiple views regarding this. From amongst them are:
وأما جمع السور وترتيبها بصورة مصحف مؤلفا بين دفتين فهذا قد حصل بعد وفاة النبي صلى الله عليه وسلم انقضى العهد النبوي والقرآن منثور على العسب واللخاف والرقاع وقطع الأديم وعظام الأكتاف والأضلاع وبعض الحرير والقراطيس وفي صدور الرجال
a. As for the compilation of the chapters and its sequence in the form of a Mushaf documented between two covers, this only occurred after the death of the Prophet salla Llahu ‘alayhi wa sallam. The prophetic era came to an end and the Qur’an was dispersed on palm branches, pieces of quilt, cloth, tanned skin, bones of the shoulder and ribs, pieces of silk, sheets of paper, and in the chests of men.[15]
ثالثا ترتيب السور بين دفتين في صورة مصحف كما هو الآن هذا أمر بقي مؤجلا إلى ما بعد وفاته حيث ترقب الوحي ونزول آيات وسور ما دام النبي صلى الله عليه وسلم على قيد الحياة
b. Thirdly, the sequence of the chapters of the Qur’an between two covers as they exist now is a matter that was delayed until after his death, because revelation of verses and chapters of the Qur’an were anticipated as long as the Prophet salla Llahu ‘alayhi wa sallam was alive.[16]
كانت السور مكتملة على عهده مرتبة آياتها وأسماؤها غير أن جمعها بين دفتين لم يكن حصل بعد نظرا لترقب نزول قرآن على عهده فما دام لم ينقطع الوحي لم يصح تأليف السور مصحفا إلا بعد الاكتمال وانقطاع الوحي الأمر الذي لم يكن يتحقق إلا بانقضاء عهد النبوة واكتمال الوحي
c. The chapters of the Qur’an reached completion in his time with its verses and names placed in proper order, notwithstanding that the compilation of the Qur’an between two covers only took place later due to the anticipation of revelation during his era. As long as revelation had not stopped, it would not be correct to organise the chapters into a Mushaf except after the completion of revelation. This is a matter that could only be realised after the era of Nubuwwah and the completion of the revelation.[17]
أما جمع السور بين دفتين وترتيبها كمصحف موحد فلم يحصل حينذاك نظرا لترقب نزول قرآن عليه فما لم ينقطع الوحي لا يصح جمع القرآن بين دفتين ككتاب
d. Regarding compiling the chapters of the Qur’an between two covers and arranging it into a unified Mushaf, it had not occurred at that point due to the anticipation of revelation of the Qur’an upon him. So long as revelation had not stopped, it would not be correct to compile the Qur’an between two covers as a book.[18]
ولكن من غير أن يجعل لها ترتيب أو تنظيم بتقديم الطوال على القصار على غرار تنظيمها الحاضر وذلك لأن القرآن لما ينته نزوله وكان يترقب نزول سور وآيات ما دام الوحي القرآني لم ينقطع والرسول صلى الله عليه وسلم على قيد الحياة
e. However, without arranging it in sequence by bringing forward the longer chapters before the shorter chapters in the manner it is currently arranged. This is because the revelation of the Qur’an had yet to end and the chapters of the Qur’an were being anticipated as long as the revelation had not come to an end and the Messenger salla Llahu ‘alayhi wa sallam was still alive.[19]
وقد سبق اتفاق كلمة المؤرخين ونصوص أرباب السير وأخبار الأمم ووافقهم أصحاب الحديث طرا على أن ترتيب السور حصل بعد وفاة الرسول صلى الله عليه وسلم ولم يكن بالترتيب الذي نزلت عليه السور
f. Mentioned previously was the consensus of the Historians as well as the texts of those specialising in biographical information and the history of nations and all the scholars of Hadith who agree with them; stating the organising of the chapters of the Qur’an in sequence only took place after the demise of the Messenger salla Llahu ‘alayhi wa sallam and it was not according to the sequence in which the Qur’an was revealed.[20]
وهكذا انقضى العهد النبوي السعيد والقرآن مجموع على هذا النمط بيد أنه لم يكتب تماما في صحف ولا رتب في مصاحف بل كتب منثورا على الرقاع وقطع الأديم والقراطيس مما ذكرناه
g. So, the blissful prophetic era came to an end whilst the Qur’an existed compiled in this fashion, although it was not documented completely in the form of a Mushaf nor arranged into codices, rather it was documented scattered on pieces of cloth, tanned skins, and pieces of paper as we have previously mentioned.[21]
قال سيدنا الطباطبائي لم يكن القرآن مؤلفا في زمن النبي صلى الله عليه وسلم ولم يكن منه سوى سور وآيات متفرقة في أيدي الناس
h. Al Tabataba’i said: The Qur’an was not compiled during the era of the Prophet salla Llahu ‘alayhi wa sallam; it existed as verses and chapters scattered in the hands of the people.[22]
9. Abu al Qasim al Khu’i emphatically rejects the Prophetic compilation saying:
فمن البين جدا أن السور لم تكن مترتبة في عصره على النهج المألوف بيننا لعدم جمع القرآن يومئذ وإنما حدث بعد ذلك
What is evidently clear is that the chapters of the Qur’an were not organised in the era of the Mesenger salla Llahu ‘alayhi wa sallam in the manner found in our current compilation, due to no compilation taking place then, rather it only occurred thereafter.[23]
10. Hashim Ma’ruf al Hassani says:
فأول ما قام به أن جمع القرآن الكريم وفسر غوامضه وبين مجمالته وأوضح المتشابه منه وكان في أيام الرسول صلى الله عليه وسلم يكتب في الألواح والرقاع بواسطة كتاب الوحي ولم يكن على عهده قد جمع في كتاب واحد
The first thing he set out to do is to gather the Qur’an, explain the obscure verses, and clarify the verses with multiple meanings. During the era of the Messenger salla Llahu ‘alayhi wa sallam, revelation was written on slates and pieces of cloth by the scribes who recorded revelation and the Qur’an was not compiled into one Mushaf during his lifetime.[24]
These are declarations by senior Imami scholars confirming consensus from both biographical scholars as well as historians negating the Prophetic compilation of the Qur’an. What leg then do they have to stand on?
[1] Muhammad al Tabrizi: Misbah al Wasa’il fi Matalib al Rasa’il, pg. 80.
[2] Fakhr al Din al Turayhi: Majma’ al Bahrayn, 1/398.
[3] Muhammad Hadi al Tahrani al Najafi: Mahajjat al ‘Ulama fi al Adillah al ‘Aqliyyah, 1/447-448.
[4] Muhammad Jawwad al Balaghi al Najafi: Ala’ al Rahman fi Tafsir al Qur’an, 1/18.
[5] Al Fayd al Kashani: Al Tafsir al Safi, 1/54.
[6] Al Naqd al Latif fi Nafy al Tahrif ‘an al Qur’an al Sharif, pg. 935.
[7] Ibid., pg. 944.
[8] Ibid., pg. 917.
[9] Ibid., pg. 918.
[10] Ibid., pg. 920.
[11] Ibid., pg. 915.
[12] Ibid., pg. 923.
[13] Muhammad Hussain al Tabataba’i: Al Mizan fi Tafsir al Qur’an, 12/120.
[14] Ibid., 3/77.
[15] Muhammad Hadi Ma’rifah: Al Tamhid fi ‘Ulum al Qur’an, 1/285.
[16] Ibid., 1/278.
[17] Ibid., 1/280.
[18] Ibid., 1/290.
[19] Ibid., 1/291-292.
[20] Ibid., 1/289.
[21] Ibid., 1/127.
[22] Ibid., 1/127.
[23] Abu al Qasim al Khu’i: Al Ijarah, pg. 502.
[24] Hashim Ma’ruf al Hassani: Tarikh al Fiqh al Jafari, pg. 117.