Introduction

All praise belongs to Allah subhanahu wa ta ‘ala. May salutations and peace be upon the Messenger of Allah, his family, and the entirety of his Companions. To proceed:

Throughout my compiling of the various works explaining the doctrine of the Imamiyyah regarding Tahrif (distortion of the Qur’an) as well as examining the statements, proofs, exigencies, and rebuttals which circulate among those who affirm it and those who reject it, I have found that their acknowledgment of the Khalifas’ compilation of the Qur’an, which is currently in our midst, would lead many of those who hold this opinion to believe that the Qur’an is distorted and deficient. This occurs from two angles:

Angle 1

Due to the doctrine of the Imamiyyah being centered around a poor opinion of the Khalifas radiya Llahu ‘anhum and believing they were disbelievers who conspired to destroy Islam and strove to extinguish its light. The natural consequence is creating doubt regarding the integrity of the Qur’an that they compiled and accusing them of distorting it and tampering with its verses by omitting some and altering the location of other verses in an attempt to expunge the right of Imamah and conceal their own disgrace, as is stated in Imami Shia narrations.

After making apparent their disbelief in Imamah and their conspiracy to destroy Islam—according to the Shia Imami—it is not possible that the Khalifas radiya Llahu ‘anhum had suddenly transformed into righteous, Godfearing believers during their efforts to compile the Qur’an and protect it from becoming lost. This is what the seal of the Muhaddithin of the Imamiyyah, Mirza Hussain al Nuri al Tabarsi, emphasised when he said:

وأما ثالثا في النقض بالنص الجلي علي خلافة أمير المؤمنين (ع) بعد رسول الله (ص) بلا فصل … وأنكره العامة من أصله … ولم يذكره أحد يوم السقيفة … فكيف صاروا في هذا المقام أجهل من العوام وأضل من الأنعام وأعدى عدو للإسلام وفي حفظ كلمات القران من البررة الأتقياء الكرام المعتنين بحراسة الدين ونشر الأحكام إن هذا إلا زور من القول وتناقض في الكلام

And thirdly: regarding refutation of the evident text regarding the Caliphate of Amir al Mu’minin ‘alayh al Salam immediately after the Messenger of Allah salla Llahu ‘alayhi wa sallam … which the ‘ammah (commonality, referring to the Ahlus Sunnah) outright deny … and none had mentioned it on the Day of Saqifah… How then could they have become at this juncture more ignorant than the general masses, more misguided than livestock, and the greatest enemies of Islam? However, when it came to protecting the words of the Qur’an, they are from amongst the dutiful, Godfearing, righteous ones, ever concerned with safeguarding the religion and disseminating the rulings? That is nothing but pure falsehood and a complete contradiction.^[1]

Angle 2

Considering that the Imamiyyah make the protection and transmission of the religion contingent upon the existence of an infallible Imam, therefore the natural consequence of attributing the compilation of the Qur’an to the Khalifas radiya Llahu ‘anhum is: they failed dismally in compiling the Qur’an in a manner that is pleasing to Allah subhanahu wa ta ‘ala, due to their fallibility. This is the view that is held by the Imami scholar, Muhammad Baqir al Majlisi, in his logical arguments to prove the distortion of the Qur’an. He said:

والعقل يحكم بأنه إذا كان القرآن متفرقا منتشرا عند الناس وتصدى غير المعصوم لجمعه يمتنع عادة أن يكون جمعه كاملا موافقا للواقع

Logic dictates that if the Qur’an was spread amongst the people and the fallible embarked on compiling it, naturally this would prevent such a compilation from being complete and consistent with reality.^[2]

That said, the interwoven evidence that this study will present from the books of the Imamiyyah establishing the Khalifas’ compilation of the Qur’an will flow in favour of the group holding the view that the Qur’an is distorted, granting them predominance due to the proofs and evidence they present over the group that rejects the distortion of the Qur’an.

As for the group that rejects the distortion^[3], they are required to clarify their stance regarding the Khalifas’ compilation of the Qur’an, by either rejecting or affirming it. Notwithstanding that, holding the view that the Khalifas had compiled the Qur’an will ultimately lead them to adopting the view that the Qur’an is distorted, as explained in the previous two angles, thus it will prevent them from merging between the claim that the Khalifas had compiled the Qur’an and their belief that it had been protected and preserved.

Therefore, it becomes necessary for them to either abandon the view that the Qur’an is protected and not distorted or abandon the view that the Khalifas compiled the Qur’an. We find them leaning towards rejecting the Khalifas’ compilation of the Qur’an. At this juncture, they find no refuge except one, that is to cling to the claim of a Prophetic compilation of the Qur’an. However, their refuge under the view of the Prophetic compilation of the Qur’an did not stem from any study of the evidence found within the Imami sources nor from following the truth therein and complying with what it established. Rather, it is an attempt to flee from admitting to the Khalifas’ compilation of the Qur’an and what follows therefrom, i.e. the belief in its distortion. Whoever reads this study as well as the results that are uncovered from it will be certain of that, because the proofs which they rely upon in establishing the Prophetic compilation of the Qur’an is a farce and consists mainly of:

Weak and fragile deductions that are not appropriate to be relied upon in establishing a matter of such grave importance.
Application of discretion as well as logical deductions, which are not fit to be relied upon in dogmatic, historical matters such as this. Such matters need to be established through narration and not by application of discretion and logical deduction.^[4]
Hastening to adhere to some of the narrations of the Ahlus Sunnah in cases where the Shia Imami narrations forsake them regarding the prophetic compilation of the Qur’an ^[5], despite this being a reprehensible method according to every Shia who respects his intellect. How then do the scholars of the Imamiyyah claim to draw their beliefs and rulings from the narrations of the infallible Imams and judge via their statements, yet cast aside that claim by relying on the narrations of the Ahlus Sunnah to understand an incident of such grave historical and dogmatic importance in Islam?

To the best of my knowledge and research, I have not come across a single author who presented in detail the proofs present within Imami sources to determine the identity of the compiler of our current Qur’an.

I ask Allah subhanahu wa ta ‘ala for assistance and direction in explaining the truth in this matter.

May Allah subhanahu wa ta ‘ala send peace, salutations and blessings upon our Prophet Muhammad salla Llahu ‘alayhi wa sallam, as well as his family and the entirety of his Companions radiya Llahu ‘anhum.

Deserter of Shi’ism

‘Abdul Malik ibn ‘Abdur Rahman al Shafi’i

06.11.1445 (14.05.2024)

NEXT⇒ Foreword

^[1] Al Mirza Hussain al Nuri al Tabarsi: Fasl al Khitab Fi Tahrif Kitab Rabb al Arbab, 842.

^[2] Muhammad Baqir al Majlisi: Mir’at al ‘Uqul Fi Sharh Akhbar Al al Rasul, 31/3.

^[3] In this study, I will not undertake to explain the impetus behind the rejection. This would sway the study from its original theme, which is the compilation of the Qur’an. Perhaps it can be discussed in another study if Allah subhanahu wa ta ‘ala permits.

^[4] This is precisely what the erudite Imami scholar Muhammad Hadi Ma’rifah establishes in his book, al Tamhid fi ‘Ulum al Qur’an, 1/289. He says:

لكن يجب أن يعلم أن قضية جمع القرآن حدث من أحداث التاريخ وليست المسالة عقلانية قابلة للبحث والجدل فيها وعليه فيجب مراجعة النصوص التاريخية المستندة من غير أن يكون مجال التجاول الفكر فيها من أية حال

However, it is necessary to know that regarding the compilation of the Qur’an, it is an occurrence amongst historical occurrences and not a rational issue open for discussion and dispute. Based upon this, it is necessary to revisit the relied upon historical texts in a manner that doesn’t leave room for thought to wander.

^[5] It might occur to the reader, after understanding this point specifically, that it was this impetus that drove me to author this work, since it was the starting point in my two works, al Fisam al Nakd and Dirasah li Tahqiq al Azimmah bayn ‘Ulama al Shia wa al Qur’an. Therein I imposed upon the Imamiyyah two choices specifically regarding the Khulafa’s compilation of the Qur’an. This prompted the authority of the Imamiyyah, Jafar al Subhani, to rebut me explaining that there is no need for them to be bound to these two choices. Rather, he brought about a third choice, which is that the Qur’an as we currently have was compiled by the Messenger salla Llahu ‘alayhi wa sallam and not the Khalifas radiya Llahu ‘anhum. I anticipated him bringing this due to the abundance of reliable evidence found within the Imami sources establishing his claim, especially after he mentioned is his book, Rasa’il wa Maqalat, 8/315:

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

Secondly, there are narrations that indicate to the compilation of the Qur’an during the life of the Messenger salla Llahu ‘alayhi wa sallam. Whoever reads the compilations of Hadith according to both groups (Shia and Sunni) would find numerous narrations indicating that the Qur’an was compiled in the life of the Messenger salla Llahu ‘alayhi wa sallam. From amongst them are…

My imposition is directed at the Imamiyyah. That would then necessitate that their establishing of the prophetic compilation of the Qur’an should be from their own sources and citing their own narrations. However, al Subhani took me by surprise when he intended using only the narrations of the Ahlus Sunnah as proof. This gave me the feeling that the sources of the Imamiyyah are bereft of any proof establishing the prophetic compilation of the Qur’an. If it were truly present, there would have been no delay in gathering them and citing them as proof. Thus, I set out to plunge myself into the sources of the Imamiyyah to study the subject of the compilation of the Qur’an according to them, which culminated in this study which—with Allah subhanahu wa ta ‘ala’s permission—will be a point of reference for all researchers and debaters. I firstly thank Allah subhanahu wa ta ‘ala for the ability and guidance. Thereafter, I express gratitude to the authority of the Imamiyyah, Jafar al Subhani, who presented me with a golden confession, which is that the sources of the Imamiyyah are bereft of any proof establishing the prophetic compilation of the Qur’an.

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Introduction

All praise belongs to Allah subhanahu wa ta ‘ala. May salutations and peace be upon the Messenger of Allah, his family, and the entirety of his Companions. To proceed:

Throughout my compiling of the various works explaining the doctrine of the Imamiyyah regarding Tahrif (distortion of the Qur’an) as well as examining the statements, proofs, exigencies, and rebuttals which circulate among those who affirm it and those who reject it, I have found that their acknowledgment of the Khalifas’ compilation of the Qur’an, which is currently in our midst, would lead many of those who hold this opinion to believe that the Qur’an is distorted and deficient. This occurs from two angles:

Angle 1

Due to the doctrine of the Imamiyyah being centered around a poor opinion of the Khalifas radiya Llahu ‘anhum and believing they were disbelievers who conspired to destroy Islam and strove to extinguish its light. The natural consequence is creating doubt regarding the integrity of the Qur’an that they compiled and accusing them of distorting it and tampering with its verses by omitting some and altering the location of other verses in an attempt to expunge the right of Imamah and conceal their own disgrace, as is stated in Imami Shia narrations.

After making apparent their disbelief in Imamah and their conspiracy to destroy Islam—according to the Shia Imami—it is not possible that the Khalifas radiya Llahu ‘anhum had suddenly transformed into righteous, Godfearing believers during their efforts to compile the Qur’an and protect it from becoming lost. This is what the seal of the Muhaddithin of the Imamiyyah, Mirza Hussain al Nuri al Tabarsi, emphasised when he said:

وأما ثالثا في النقض بالنص الجلي علي خلافة أمير المؤمنين (ع) بعد رسول الله (ص) بلا فصل … وأنكره العامة من أصله … ولم يذكره أحد يوم السقيفة … فكيف صاروا في هذا المقام أجهل من العوام وأضل من الأنعام وأعدى عدو للإسلام وفي حفظ كلمات القران من البررة الأتقياء الكرام المعتنين بحراسة الدين ونشر الأحكام إن هذا إلا زور من القول وتناقض في الكلام

And thirdly: regarding refutation of the evident text regarding the Caliphate of Amir al Mu’minin ‘alayh al Salam immediately after the Messenger of Allah salla Llahu ‘alayhi wa sallam … which the ‘ammah (commonality, referring to the Ahlus Sunnah) outright deny … and none had mentioned it on the Day of Saqifah… How then could they have become at this juncture more ignorant than the general masses, more misguided than livestock, and the greatest enemies of Islam? However, when it came to protecting the words of the Qur’an, they are from amongst the dutiful, Godfearing, righteous ones, ever concerned with safeguarding the religion and disseminating the rulings? That is nothing but pure falsehood and a complete contradiction.^[1]

Angle 2

Considering that the Imamiyyah make the protection and transmission of the religion contingent upon the existence of an infallible Imam, therefore the natural consequence of attributing the compilation of the Qur’an to the Khalifas radiya Llahu ‘anhum is: they failed dismally in compiling the Qur’an in a manner that is pleasing to Allah subhanahu wa ta ‘ala, due to their fallibility. This is the view that is held by the Imami scholar, Muhammad Baqir al Majlisi, in his logical arguments to prove the distortion of the Qur’an. He said:

والعقل يحكم بأنه إذا كان القرآن متفرقا منتشرا عند الناس وتصدى غير المعصوم لجمعه يمتنع عادة أن يكون جمعه كاملا موافقا للواقع

Logic dictates that if the Qur’an was spread amongst the people and the fallible embarked on compiling it, naturally this would prevent such a compilation from being complete and consistent with reality.^[2]

That said, the interwoven evidence that this study will present from the books of the Imamiyyah establishing the Khalifas’ compilation of the Qur’an will flow in favour of the group holding the view that the Qur’an is distorted, granting them predominance due to the proofs and evidence they present over the group that rejects the distortion of the Qur’an.

As for the group that rejects the distortion^[3], they are required to clarify their stance regarding the Khalifas’ compilation of the Qur’an, by either rejecting or affirming it. Notwithstanding that, holding the view that the Khalifas had compiled the Qur’an will ultimately lead them to adopting the view that the Qur’an is distorted, as explained in the previous two angles, thus it will prevent them from merging between the claim that the Khalifas had compiled the Qur’an and their belief that it had been protected and preserved.

Therefore, it becomes necessary for them to either abandon the view that the Qur’an is protected and not distorted or abandon the view that the Khalifas compiled the Qur’an. We find them leaning towards rejecting the Khalifas’ compilation of the Qur’an. At this juncture, they find no refuge except one, that is to cling to the claim of a Prophetic compilation of the Qur’an. However, their refuge under the view of the Prophetic compilation of the Qur’an did not stem from any study of the evidence found within the Imami sources nor from following the truth therein and complying with what it established. Rather, it is an attempt to flee from admitting to the Khalifas’ compilation of the Qur’an and what follows therefrom, i.e. the belief in its distortion. Whoever reads this study as well as the results that are uncovered from it will be certain of that, because the proofs which they rely upon in establishing the Prophetic compilation of the Qur’an is a farce and consists mainly of:

Weak and fragile deductions that are not appropriate to be relied upon in establishing a matter of such grave importance.
Application of discretion as well as logical deductions, which are not fit to be relied upon in dogmatic, historical matters such as this. Such matters need to be established through narration and not by application of discretion and logical deduction.^[4]
Hastening to adhere to some of the narrations of the Ahlus Sunnah in cases where the Shia Imami narrations forsake them regarding the prophetic compilation of the Qur’an ^[5], despite this being a reprehensible method according to every Shia who respects his intellect. How then do the scholars of the Imamiyyah claim to draw their beliefs and rulings from the narrations of the infallible Imams and judge via their statements, yet cast aside that claim by relying on the narrations of the Ahlus Sunnah to understand an incident of such grave historical and dogmatic importance in Islam?