Examples of Shi`i Interpolation of the Qur’an Continued

Conclusion
May 17, 2016
Chapter Three – Examples of Shi`i Interpolation of the Qur’an
May 17, 2016

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31. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

لٰکِنِ اللّٰهُ یَشْهَدُ بِمَآ اَنْزَلَ اِلَیْكَ اَنْزَلَهبِعِلْمِهٖۚ وَالْمَلٰٓئِکَةُ یَشْهَدُوْنَؕ وَکَفٰی بِاللّٰهِ شَهِیْدًا

But Allah bears witness to that which He has revealed to you. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is Allah as Witness.[1]

 

Ibn Abi ‘Umair narrates from — Abu Basir from — Abu ‘Abdullah (al Sadiq), he said the following verse was revealed in this manner:

 

لكن اللّٰه يشهد بما أنزل إليك في علي أنزله بعلمه والملائكة يشهدون وكفى باللّٰه شهيداً

But Allah bears witness to that which He has revealed to you regarding ‘Ali. He has sent it down with His knowledge, and the angels bear witness (as well). And sufficient is Allah as Witness.[2]

 

32. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

یٰاَیُّهَا الَّذِیْنَ اٰمَنُوْٓا اَوْفُوْا بِالْعُقُوْدِ۬ ؕ

O you who have believed, fulfil [all] contracts.[3]

 

Ibn Abi ‘Umair narrates from — the Abu Jafar al Thani (Muhammad al Jawwad) regarding the following verse:

 

يأيها الذين آمنوا أوفوا بالعقود التي عقدت عليكم لأمير المؤمنين

O you who have believed, fulfill (all) contracts that I took upon you for Amir al Mu’minin.[4]

 

33. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

یٰاَیُّهَا الرَّسُوْلُ بَلِّغْ مَآ اُنْزِلَ اِلَیْكَ مِنْ رَّبِّكَؕ وَ اِنْ لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهؕ وَاللّٰهُ یَعْصِمُكَ مِنَ النَّاسِؕ

O Rasul, announce that which has been revealed to you from your Rabb, and if you do not, then you have not conveyed His message. And Allah will protect you from the people.[5]

 

يأيها الرسول بلغ ما أنزل إليك من ربك في علي وإن لم تفعل فما بلغت رسالتك واللّٰه يعصمك من الناس

O Rasul, announce that which has been revealed to you from your Rabb regarding ‘Ali, and if you do not, then you have not conveyed His message. And Allah will protect you from the people.[6]

 

34. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

لَقَدْ تَّابَ اللّٰهُ عَلَی النَّبِیِّ وَ الْمُهٰجِرِیْنَ وَ الْاَنْصَارِ الَّذِیْنَ اتَّبَعُوْهُ فِیْ سَاعَةِ الْعُسْرَةِ

Allah has already forgiven the Nabi and the Muhajirin and the Ansar who followed him in the hour of difficulty.[7]

 

لقد تاب اللّٰه بالنبي علٰى المهاجرين والأنصار الذين اتبعوه في ساعة العسرة

Allah has already forgiven the Nabi against the Muhajirin and the Ansar who followed him in the hour of difficulty.

 

Al Sadiq said: “This is how this verse was revealed.”[8]

 

35. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

یٰاَیُّهَا النَّبِیُّ جَاهِدِ الْكُفَّارَ وَالْمُنٰفِقِیْنَ

O Nabi salla Llahu ‘alayhi wa sallam, fight against the disbelievers and the hypocrites.[9]

 

The Imam said it was revealed as

 

يأيها النبي جاهد الكفار بالمنافقين

O Nabi, strive against the disbelievers using the hypocrites.

 

Because the Nabi salla Llahu ‘alayhi wa sallam did not fight the disbelievers with swords.[10]

 

36. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

وَ اِمَّا نُرِیَنَّكَ بَعْضَ الَّذِیْ نَعِدُهُمْ اَوْ نَتَوَفَّیَنَّكَ فَاِلَیْنَا مَرْجِعُهُمْ ثُمَّ اللّٰهُ شَهِیْدٌ عَلٰی مَا یَفْعَلُوْنَ

And whether We show you some of what We promise them, [O Muhammad], or We take you in death, to Us is their return; then, [either way], Allah is a witness concerning what they are doing.[11]

 

وإما نرينك يا محمد بعض الذين نعدهم من الرجعة وقيام القائم أو نتوفينك قبل ذلك فإلينا مرجعهم ثم اللّٰه شهيد على ما يفعلون

And whether We show you O Muhammad part of what We promise them of Raj’ah and the coming of al Qa’im (Mahdi) or we take you in death before it, to us is their return; then, (either way), Allah is a witness concerning what they are doing.[12]

 

37. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

وَ اِذَا قِیْلَ لَهُمْ مَّاذَآ اَنْزَلَ رَبُّكُمْۙ قَالُوْٓا اَسَاطِیْرُ الْاَوَّلِیْنَ

And when it is said to them, “what has your Rabb sent down?” They say, “Legends of the former peoples.”[13]

 

وإذا قيل لهم ما ذا أنزل ربكم في علي قالوا أساطير الأولين

And when it is said to them, “what has your Rabb sent down regarding ‘Ali?” They say, “legends of the former people.”[14]

 

38. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

وَلَا تَكُوْنُوْا کَالَّتِیْ نَقَضَتْ غَزْلَهَا مِنْۢ بَعْدِ قُوَّةٍ اَنْکَاثًاؕ تَتَّخِذُوْنَ اَیْمَانَكُمْ دَخَلًاۢ بَیْنَكُمْ اَنْ تَكُوْنَ اُمَّةٌ هِیَ اَرْبٰی مِنْ اُمَّةٍؕ

And do not be like she who untwisted her spun thread after it was strong [by] taking your oaths as [means of] deceit between you because one community is more plentiful [in number or wealth] than another community.[15]

 

أن تكون أئمة هي أزكى من أئمتكم

Because the Imams are more pure than your leaders.

 

It was then said, “O son of the Rasul of Allah, we normally read it as:

 

هي أمة أربى من أمة

One community is more plentiful (in number or wealth) than another community.

 

He replied:

 

Woe unto you, what is that which is more plentiful? He indicated with his hand to discard it:

إنما يبلوكم اللّٰه به

Allah only tries you thereby, i.e. with ‘Ali ibn Abi Talib.[16]

 

39. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

وَمَا جَعَلْنَا الرُّءْیَا الَّتِیْٓ اَرَیْنٰكَ اِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُوْنَةَ فِی الْقُرْاٰنِؕ

And We did not make the sight which We showed you except as a trial for the people, as was the accursed tree [mentioned] in the Qur’an.[17]

 

The Imam said:

 

وما جعلنا الرؤيا التي أريناك إلا فتنة لهم ليعمهوا فيها والشجرة الملعونة في القرآن

And We did not make the sight which We showed you except as a trial for them, in order for them to fall into blindness, as was the accursed tree], this is how the verse was revealed.[18]

 

40. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

اِذْ یَقُوْلُ الظّٰلِمُوْنَ اِنْ تَتَّبِعُوْنَ اِلَّا رَجُلًا مَّسْحُوْرًا ﴿47﴾ اُنْظُرْ کَیْفَ ضَرَبُوْا لَكَ الْاَمْثَالَ فَضَلُّوْا فَلَا یَسْتَطِیْعُوْنَ سَبِیْلًا

When the wrongdoers say, “you follow not but a man affected by magic.” Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way.[19]

 

وقال الظالمون لآل محمد حقهم إن تتبعون إلا رجلاً مسحوراً انظر كيف ضربوا لك الأمثال فلا يستطيعون سبيلاً

And the wrongdoers to the right of the family members of Muhammad say, “You follow not but a man affected by magic.” Look how they strike for you comparisons; so they cannot (find) a way.

 

Jibril ‘alayh al Salam brought this verse to the Nabi salla Llahu ‘alayhi wa sallam and ‘Ali ‘alayh al Salam in this manner.[20]

 

41. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

وَالَّذِیْنَ یَقُوْلُوْنَ رَبَّنَا هَبْ لَنَا مِنْ اَزْوَاجِنَا وَ ذُرِّیّٰتِنَا قُرَّةَ اَعْیُنٍ وَّ اجْعَلْنَا لِلْمُتَّقِیْنَ اِمَامًا

And those who say, “our Rabb, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.”[21]

 

This recitation was rendered in the presence of Abu ‘Abdullah (al Sadiq) and he said:

Indeed they have asked Allah something great, to make them a leader for the righteous.

 

It was said to him, “how was it then, O the son of the Rasul?” He answered, Allah revealed this verse like this:

 

الذين يقولون ربنا هب لنا من أزواجنا وذرياتنا قرة أعين واجعل لنا من المتقين إماماً

Those who say, “Our Rabb, grant us from among our wives and offspring comfort to our eyes and make for us a leader from the righteous.”[22]

 

42. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

هٰذَا کِتٰبُنَا یَنْطِقُ عَلَیْكُمْ بِالْحَقِّؕ

This, Our record, speaks about you in truth.[23]

 

Abu Basir narrates from — Abu ‘Abdullah (al Sadiq):

 

I recited the verse to him:

 

هٰذَا کِتٰبُنَا یَنْطِقُ عَلَیْكُمْ بِالْحَقِّ ؕ

This, Our record, speaks about you in truth.[24]

 

He said, “the record does not speak and will never speak, rather it is the Rasul salla Llahu ‘alayhi wa sallam who speaks through the record, Allah said:

 

هٰذَا کِتٰبُنَا یُنْطَقُ عَلَیْكُمْ بِالْحَقِّ ؕ

This is Our record, which was spoken to you in truth.

 

I said, “may I be sacrificed, we do not read it in this manner.” He said, “by Allah, this is how Jibril brought it down to Muhammad salla Llahu ‘alayhi wa sallam, but whatever was changed was changed from Allah’s Book.”[25]

 

43. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

وَكُنْتُمْ عَلٰی شَفَا حُفْرَةٍ مِّنَ النَّارِ فَاَنْقَذَكُمْ مِّنْهَاؕ

And you were on the edge of a pit of the Fire, and He saved you from it.[26]

 

Muhammad ibn Khalid narrates from — Abu ‘Abdullah (al Sadiq) the following verse:

 

وكنتم على شفا حفرة من النار فأنقذكم منها بمحمد

And you were on the edge of a pit of fire, and He saved you from it through Muhammad.

 

He said, “by Allah, this is how Jibril ‘alayh al Salam brought this verse to Muhammad salla Llahu ‘alayhi wa sallam.”[27]

 

44. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

وَلَوْ اَنَّا کَتَبْنَا عَلَیْهِمْ اَنِ اقْتُلُوْٓا اَنْفُسَكُمْ اَوِ اخْرُجُوْا مِنْ دِیَارِكُمْ مَّا فَعَلُوْهُ اِلَّا قَلِیْلٌ مِّنْهُمْؕ وَلَوْ اَنَّهُمْ فَعَلُوْا مَا یُوْعَظُوْنَ بِهٖ لَکَانَ خَیْرًا لَّهُمْ وَاَشَدَّ تَثْبِیْتًا

And if We had decreed upon them, “kill yourselves,” or “Leave your homes,” they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a firmer position [for them in faith].[28]

Abu Basir narrates from — Abu ‘Abdullah (al Sadiq):

 

ولو أنا كتبنا عليهم أن اقتلوا أنفسكم وسلموا الإمام تسليماً أو اخرجوا من دياركم رضي له ما فعلوه إلا قليل منهم ولو أن أهل الخلاف فعلوا ما يوعظون به لكان خيراً لهم وأشد تثبيتاً

And if We had decreed upon them, “Kill yourselves, and submit to the Imam in full submission” or “Leave your homes,” everyone would be pleased with what they have done except for a few of them. But if the people of dispute had done what they were instructed, it would have been better for them and a firmer position (for them in faith).

 

It is also mentioned in this verse:

 

ثُمَّ لَا یَجِدُوْا فِیْٓ اَنْفُسِهِمْ حَرَجًا مِّمَّا قَضَیْتَ وَیُسَلِّمُوْا تَسْلِیْمًا

and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.[29]

 

That it was revealed as:

 

ثم لا يجدوا في أنفسهم حرجاً مما قضيت من أمر الولي ويسلموا للّٰه الطاعة تسليماً

And then find within themselves no discomfort from what you have judged about the Wali and submit to Allah the obedience in (full, willing) submission.[30]

 

45. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

اُولٓئِكَ الَّذِیْنَ یَعْلَمُ اللّٰهُ مَا فِیْ قُلُوْبِهِمْۗ فَاَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُلْ لَّهُمْ فِیْٓ اَنْفُسِهِمْ قَوْلًا ۢ بَلِیْغًا

Those are the ones of whom Allah knows what is in their hearts, so turn away from them but admonish them and speak to them a far-reaching word.[31]

 

The Abu al Hassan al Awwal (Musa al Kazim) narrates that it was revealed as:

 

أولائك الذين يعلم اللّٰه ما في قلوبهم فأعرض عنهم فقد سبقت عليهم كلمة الشقاء وسبق لهم العذاب وقل لهم في أنفسهم قولا بليغاً

Those are the ones of whom Allah knows what is in their hearts, so turn away from them, indeed the word of wretchedness has preceded upon them and the punishment was predestined already but speak to them a far-reaching (i.e., effective) word.[32]

 

46. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

يٰاَیُّهَا الَّذِیْنَ اٰمَنُوْا شَهَادَةُ بَیْنِكُمْ اِذَا حَضَرَ اَحَدَكُمُ الْمَوْتُ حِیْنَ الْوَصِیَّةِ اثْنٰنِ ذَوَا عَدْلٍ مِّنْكُمْ

O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest – [that of] two just men from among you…[33]

 

Hammad ibn ‘Uthman reported:

 

I read to Abu ‘Abdullah (al Sadiq):

ذوا عدل منكم

Two just men among you.

 

He then said:

فهو عدل منكم

He is a just man among you.

 

This is where the scribes made a mistake in the Qur’an.[34]

 

47. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

اِلَّا تَنْصُرُوْهُ فَقَدْ نَصَرَهُ اللّٰهُ اِذْ اَخْرَجَهُ الَّذِیْنَ کَفَرُوْا ثَانِیَ اثْنَیْنِ اِذْ هُمَا فِی الْغَارِ اِذْ یَقُوْلُ لِصَاحِبِهٖ لَا تَحْزَنْ اِنَّ اللّٰهَ مَعَنَاۚ فَاَنْزَلَ اللّٰهُ سَکِیْنَتَهعَلَیْهِ وَاَیَّدَهبِجُنُوْدٍ لَّمْ تَرَوْهَا وَجَعَلَ کَلِمَةَ الَّذِیْنَ کَفَرُوا السُّفْلٰیؕ وَکَلِمَةُ اللّٰهِ هِیَ الْعُلْیَاؕ وَاللّٰهُ عَزِیْزٌ حَکِیْمٌ

If you do not aid the Nabi — Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, “do not grieve; indeed Allah is with us.” And Allah sent down his tranquillity upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah — that is the highest. And Allah is Exalted in Might and Wise.[35]

 

Ibn Fudal narrates from al Rida:

 

فأنزل اللّٰه سكينته على رسوله وأيده بجنود لم تروها

And Allah sent down His tranquillity upon His messenger and supported him with soldiers (i.e., angels) you did not see.

 

I said, “is it like this?” He said, “this is how we read, and this is how it was revealed.”[36]

 

48. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

فَبِاَیِّ اٰلَآءِ رَبِّكُمَا تُکَذِّبٰنِ

So which of the favours of your Rabb would you deny?

 

Ma’la ibn Muhammad narrated directly from the Imam that it read:

 

فبأي آلاء ربكما تكذبان أبالنبي أم بالوصي

So which of the favours of your Rabb would you deny, is it the favour of the Nabi or the Wasi?

 

This was revealed in Surah al Rahman.[37]

 

49. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

کَبُرَ عَلَی الْمُشْرِکِیْنَ مَا تَدْعُوْهُمْ اِلَیْهِؕ اَللّٰهُ یَجْتَبِیْٓ اِلَیْهِ مَنْ یَّشَآءُ وَ یَهْدِیْٓ اِلَیْهِ مَنْ یُّنِیْبُ

Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him].[38]

 

‘Abdullah ibn Jundub narrates from — al Rida:

 

كبر على المشركين ما تدعوهم إليه من ولاية علي أن اللّٰه يا محمد يهدي إليه من ينيب

Difficult for those who associate others with Allah is that to which you invite them regarding the Wilayah of ‘Ali, Indeed Allah, O Muhammad, guides to Himself whoever turns back (to Him).[39]

 

50. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

وَ اِذْ اَخَذَ رَبُّكَ مِنْۢ بَنِیْٓ اٰدَمَ مِنْ ظُهُوْرِهِمْ ذُرِّیَّتَهُمْ وَاَشْهَدَهُمْ عَلٰٓی اَنْفُسِهِمْۚ اَلَسْتُ بِرَبِّكُمْؕ قَالُوْا بَلٰی ۛ ۚ شَهِدْنَاۛ ۚ اَنْ تَقُوْلُوْا یَوْمَ الْقِیٰمَةِ اِنَّا كُنَّا عَنْ هٰذَا غٰفِلِیْنَ

And [mention] when your Rabb took from the children of Adam — from their loins — their descendants and made them testify of themselves, [saying to them], “am I not your Rabb?” They said, “yes, we have testified.” [This] — lest you should say on the day of Resurrection, “indeed, we were of this unaware.”[40]

 

Abu al Rabi’ al Qazzaz narrates from — Jabir from — Abu Jafar (al Baqir), he said:

 

I said to him, “why is ‘Ali known as Amir al Mu’minin?” He said, “it is Allah who named him and this is how He revealed it in His book:

 

وإذ أخذ ربك من بني آدم من ظهورهم وذريتهم وأشهدهم على أنفسهم ألست بربكم وأن محمداً رسولي وأن علياً أمير المؤمنين

And (mention) when your Rabb took from the children of Adam — from their loins — their descendants and made them testify of themselves, (saying to them), “am I not your Rabb, Muhammad is my Messenger and ‘Ali is Amir al Mu’minin?”[41]

 

51. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

هٰذٰنِ خَصْمٰنِ اخْتَصَمُوْا فِیْ رَبِّهِمْؗ فَالَّذِیْنَ کَفَرُوْا قُطِّعَتْ لَهُمْ ثِیَابٌ مِّنْ نَّارٍؕ

These are two adversaries who have disputed over their Lord. But those who disbelieved will have cut out for them garments of fire.[42]

 

It is reported that Abu Jafar (al Baqir) said it was revealed as:

 

هذان خصمان اختصموا في ربهم فالذين كفروا بولاية علي قطعت لهم ثياب من نار

These are two adversaries who have disputed over their Lord. But those who disbelieved in the Wilayah of ‘Ali will have cut out for them garments of fire.[43]

 

52. Allah subhanahu wa ta ‘ala states in the noble Qur’an:

 

وَاصْبِرْ عَلٰی مَا یَقُوْلُوْنَ وَ اهْجُرْهُمْ هَجْرًا جَمِیْلًا ﴿10﴾ وَ ذَرْنِیْ وَ الْمُکَذِّبِیْنَ اُولِی النَّعْمَةِ وَ مَهِّلْهُمْ قَلِیْلًا

And be patient over what they say and avoid them with gracious avoidance. And leave Me with [the matter of] the deniers, those of ease [in life], and allow them respite a little.[44]

 

Muhammad ibn al Fudayl narrates from the Abu al Hassan al Madi (Musa al Kazim):

 

فاصبر على ما يقولون واهجرهم هجراً جميلاً وذرني يا محمد والمكذبين بوصيك أولى النعمة ومهلهم قليلاً

And be patient over what they say and avoid them with gracious avoidance. And leave Me, O Muhammad with (the matter of) the deniers of your Wasi, those of ease (in life), and allow them respite a little.

I said, “is this a revelation?” He said, “yes.”[45]

 

Someone might say: the Shia are not the only ones to do this, rather there are many narrations from the Ahlus Sunnah consisting the distortion of the Qur’an, such as:

1. Imam Ahmed narrates in his al Musnad from Ibn ‘Abbas that a man came to ‘Umar and said, “drought has eaten us.” ‘Umar then said, “if a person were to have a valley or two (of gold) he would desire a third one.” Ibn ‘Abbas said, “nothing will fill the stomach of a human being except dust, and Allah accepts the repentance of those who repent.” Till the end of it, indeed the statement of Ibn ‘Abbas is Qur’an.

2. Ubay ibn Ka’b reports as narrated by Imam Ahmed in his Musnad, he said: the Nabi salla Llahu ‘alayhi wa sallam said, indeed the Allah subhanahu wa ta ‘ala commanded me to recite the Qur’an to you.” He said; the Nabi salla Llahu ‘alayhi wa sallam read:

 

لم يكن الذين كفروا من أهل الكتاب

 

He says; the Nabi salla Llahu ‘alayhi wa sallam also read:

 

ولو ابن آدم سأل وادياً من مال فأعطيه لسأل ثانياً فأعطيه لسأل ثالثاً ولا يملأ جوف ابن آدم إلا التراب ويتوب الله على من تاب وإن ذلك الدين القويم عند الله الحنيفية غير المشركة ولا اليهودية ولا النصرانية ومن يفعل خيراً فلن يكفره.

If the son of Adam were to ask a valley of wealth and be granted it, he would surely ask for the second, and if he were to be granted it, he would surely ask for the third one. Nothing will fill the stomach of the son of Adam except dust, Allah accepts the repentance of those who repent. Indeed that is a straight religion by Allah, a pure din not of those who associate partners with Allah, or Judaism nor Christianity; whosoever does a good deed never will it be removed from him.

 

3. Muslim narrates in his Sahih from — Abu Harb ibn Abi al Aswad from — his father who said: “Abu Musa al ’Ash’ari sent a message to the qurra’ of Basrah, and three hundred men entered upon him who studied Qur’an. He said to them that; you are the best people of Basrah and their qurra’, so recite the Qur’an, and do not remain for a period without reading it or your hearts will become hardened like how the hearts of those before you were hardened. We used to read a chapter of the Qur’an and we regarded it to be equal in size and in heaviness as Bara’ah, but I was made to forget it, I only remember from this chapter the following part:

 

لو كان لابن آدم واديان من مال لابتغى واديا ثالثاً ولا يملأ جوف ابن آدم إلا التراب.

If the son of Adam were to have two valleys of wealth, definitely he would have desired the third one, and nothing will fill the stomach of the son of Adam except dust.

 

We also used to read a chapter of the Qur’an which we regarded it to be equal to one of the Musabbihat but I was made to forget it, I only remember the following:

 

يأيها الذين آمنوا لم تقولون ما لا تفعلون فتكتب شهادة في أعناقكم فتسألون عنها يوم القيامة.

O you who have believed, why do you say what you do not do? As a result the testimony will be recorded on your necks, and you will be answerable on the Day of Judgement.

 

4. It is reported in the Musnad of Imam Ahmed from Ubay ibn Ka’b, he said, “how many verses are you reading of Surah al Ahzab?” He (Zirr ibn Hubaysh) said, “seventy odd verses.” He said, “indeed I have read the same surah with the Rasul salla Llahu ‘alayhi wa sallam similar to the size of Surah al Baqarah or more than that, and indeed in this Surah there is the verse of rajm (stoning the adulterer).”

5. Zirr ibn Hubaysh narrates that Ubay ibn Ka’b said to me, “how do you read Surah al Ahzab and how much do you count?” I said to him, “seventy three verses.” He then said, “is that all? Indeed I can remember this surah being equivalent to Surah al Baqarah, we also read in this surah the following verse:

 

الشيخ والشيخة إذا زنيا فارجموهما البتة نكالاً من الله والله عليم حكيم

If a married man and a married woman commits adultery then stone them to death, this is an exemplary punishment from Allah, and Allah is all knowing all wise.

 

6. Bukhari narrates with his chain from ‘Umar ibn al Khattab regarding a particular hadith he says, “Allah sent Muhammad salla Llahu ‘alayhi wa sallam with truth, and revealed the Book upon him, part of what Allah has revealed is the verse of rajm, we read it and pondered upon it and memorised it as well, this is why the Nabi salla Llahu ‘alayhi wa sallam pelted and we too pelted after Him. I fear that in the course of time some people might say that by Allah we do not find the verse of rajm in the Book of Allah, as a result they will be misled by leaving out the obligation of Allah which He revealed.”

Until he said; we used to read the following as part of the Qur’an:

 

أن لا ترغبوا عن آبائكم فإنه كفر بكم أن ترغبوا عن آبائكم

Do not detest your parents, indeed it is a disbelief to detest your parents.

 
 

The response to all of the above is as follows:

 

Regarding the verse of rajm, this is one of those verses where the wording has been abrogated and the ruling still remains, the Sahabah did not write it since the abrogated verses are not written in the Mushaf.

The announcement of ‘Umar radiya Llahu ‘anhu about the pelting while he was on the pulpit and the silence of the Sahabah and others who were present without opposing him, is a proof indicating towards the validity of rajm and that the wording was abrogated. What strengthens this is the statement of ‘Ali radiya Llahu ‘anhu when he pelted a woman:

I have pelted by following the sunnah of Rasulullah salla Llahu ‘alayhi wa sallam.

 

This means that ‘Ali is not saying that rajm was revealed in the Qur’an nor is he indicating towards it.[46]

As for the hadith, “If the son of Adam were to have two valleys of wealth,” this hadith is insufficient proof for it to be considered Qur’an, which is a miracle, simply because if were Qur’an then it would have reached the level of Tawatur. Ibn ‘Abbas and Anas radiya Llahu ‘anhuma would not then have hesitated in including it with the Qur’an.[47]

 

As for the narration of Abu Musa in Muslim:

We used to read a surah then I was made to forget.

 

If this were referring to the Qur’an which is preserved one between the two covers, you would have seen thousands of the Sahabah remembering it. If one or more forgot it, the others would still remember it, and the one who remembers would be a proof against the one who forgot.

There are different types of revelation; some of it does not reach the level of the Qur’an. Qur’an is only that which is narrated with Tawatur in general and in detail, this is whatever is between the two covers of the Noble Qur’an without increment nor diminution.[48]

There is no single scholar of the Ahlus Sunnah who mentions these narrations except that he explains it in this manner, unlike the scholars of the Shia who explicitly mention the occurrence of distortion and omission in the Qur’an.

 
 

NEXT⇒ Conclusion


[1]  Surah al Nisa’: 166

[2]Tafsir al Qummi vol. 1 pg. 159.

[3]  Surah al Ma’idah: 1

[4]Tafsir al Qummi vol. 1 pg. 160.

[5]  Surah al Ma’idah: 67

[6]Tafsir al Qummi vol. 1 pg. 10 – 171.

[7]  Surah al Towbah: 117

[8]Tafsir al Qummi vol. 1 pg. 297.

[9]  Surah al Towbah: 73

[10]Tafsir al Qummi vol. 1 pg. 301.

[11]  Surah Yunus: 46

[12]Tafsir al Qummi vol. 1 pg. 312.

[13]  Surah al Nahl: 24

[14] Tafsir al Qummi vol. 1 pg. 383.

[15]  Surah al Nahl: 92

[16] Tafsir al Qummi vol. 1 pg. 389 and al Kafi vol. 2 pg. 87.

[17]  Surah Bani Isra’il: 60

[18]Tafsir al Qummi vol. 2 pg. 39.

[19]  Surah Bani Isra’il: 47

[20]Tafsir of al Qummi vol. 2 pg. 111.

[21]  Surah al Furqan: 74

[22]Tafsir of al Qummi vol. 2 pg. 117.

[23]  Surah al Jathiyah: 29

[24]  Surah al Jathiyah: 29

[25]Rowdat al Kafi of al Kulayni pg. 43

[26]  Surah Al ‘Imran: 103

[27]Rowdat al Kafi of al Kulayni pg. 159.

[28]  Surah al Nisa’: 66

[29]  Surah al Nisa’: 65

[30]Rowdat al Kafi of al Kulayni pg. 160.

[31]  Surah al Nisa’: 63

[32]  Rowdat al Kafi of al Kulayni pg. 160.

[33]  Surah al Ma’idah: 106

[34]  Rowdat al Kafi of al Kulayni pg. 1174.

[35]  Surah al Towbah: 40

[36]Rowdat al Kafi of al Kulayni pg. 309.

[37]Al Kafi vol. 1 pg. 421 – 422.

[38]  Surah al Shura: 13

[39]Al Kafi vol. 1 pg. 430.

[40]  Surah al A’raf: 172

[41]Al Kafi vol. 2 pg. 366.

[42]  Surah al Hajj: 19

[43]Al Kafi vol. 2 pg. 391 – 392.

[44]  Surah al Muzzammil: 10-11

[45]Al Kafi vol. 2 pg. 422.

[46]  Refer to Sahih Muslim with the commentary of al Nawawi vol. 11 pg. 191.

[47]Al Islam wa al Sahabah al Kiram of Bahjah al Baytar pg. 70.

[48]  Ibid

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