The First Example Some Examples of Slanders Against Shi’ites

After this introduction I will get into the essential idea at which I aim. I.e giving some examples of what had been attributed to shi’ites in order to expel them from Islam, alienating moslems from them, and to finish them off. I will confine to three examples to be taken as criterion by which so many of what has been attributed to shi’ites can be compared:

The first example: The slander of saying that Quran is distorted.

The Holy Quran is Allah’s revealed speech which includes no vain at all, it is the source of our civilization and constitution, it is the well spring from which the nation drinks, it has a sacredness at the heart of evry moslem which cann’t be equated by anything.

As it is the main source of islamic legislation to which all other sources end the moslim can not be sure of the soundness of “Ahkaam” with saying that perversion has come over it, as additions or decrease or playing with its words and sentences (we have revealed Quran and we preserve it), because of this dignity evry moslem feels towards Quran so every sect or group says that there is a perversion in Quran they will be considered as a strange body or organ in the structure of the nation, they will be the place of indignation.

For that reason the first thing the kitchens of rule had cooked and asked their agents to market it was attributting the view of distortion in the Holy Quran to shi’ites, we shall see soon the verity of this attribution and what sunnis say in this concern in order that the trueness of what was attributed to shi’ites becomes clear.

Our jurisprudents and explainers have concured to disavow this attribution, to refute this slander in more than one of the source books of shi’ites so that you don’t come acroos a book of shi’ites which deals with the subjects and sciences of Quran without finding a research in which he refutes Quran distortion.

As it is not my aim here to inspect what has been written I only want to direct reader to some of the resources which explain Imameiah’s viewpoint plainly, in a sufficient amount to prove so I mention what satisfies the occasion:

The viewpoint of shi’ites public is that Quran is protected from distortion of any kind of addition or deficiency in its beginning until its end, circulated among moslems, one can be sure of that by turning to the introduction of “Tefseer El-Tebian by Sheikh Al-Toosi, and the introduction of Mejmeaelbaian by Tebressi,

and “keshfel kheta’a” by Sheikh Ja’afar in the chapter of Quran, and “ha’kul yakeen” by Muhsin Feiz kashani, “A’ala’ arrehmaan” by sheikh Mohammad Jawad elbalaghi, “Albaian” by seied Abul Qasim Khuei that was the view point of Mufeed, Behaei and Khazzi rather it is the viewpoint of All our researchers, as to what Is attributed to Alsheikh Al-kuleini in his book “Alkaafei” he mentions some narrations which state that there is perversion in Quran he himself controverts them, that is assured by the foolowing matters:

1) The Hadeeths which give the impression of mentioning perversion stated by Alkuleini are cited by him in the chapter of uncommon Hadeeths, the meaning of uncommon Haddiths is the odd Hadeeths which are not considered in practice, an odd Hadeeth when it contradicts with the Book and sunneh or when it is right in itself but it is opposed with another narration which is more common among narrators than it,

it is not considered, this is what our scholars adopt in the chapter of “Alta’adul waltarajeeh” since the narration of wrench contradicts with the Book and sunneh and it is contrasted with a more common and acceptable narration it is not put into effect.

2) It is stated in the issue of distinction between right and wrong narration that the narration is compared with the Book and sunneh if it agrees with them it is accepted, if it doesn’t it is discounted, and this is an evidence that those narrations are disregarded but they were narrated just as Bukhaari and Moslem have narrated the informations of alteration.

3) He stated the narration of Sa’adel Kheir in Rawzatel kafee”, it denies frankly any shortage in Quran, as AlBaqir (A.S) said to Sa’adel Khair: (one aspect of their casting off the Book was that they protected its letters and wasted or violated its laws) and it is clear of the completeness of the letters of Quran.

4) It is not necessary that the narrator who states a naration accepts its purport as it is stated in different branches of sciences.

This is only a mere sammurized idea about the distortion of the Holy Book and shi’ites attitude towards that, it is very plain, we have many evidences stating that shi’ites don’t say that Quran is distorted, rather those who maintain distortion in Quran in the meaning of addition or dimination other than shi’ites.

As for distortion in the meaning of altering the meaning of words, verses, and the reasons of revealation, shi’ites have a frank viewpiont in this concern, they say that distortion in this meaning has taken place by many narrators and explainers for unhidden motives.

We, after that, return to the viewpoint of a group of Ahlulsuneh who say that there is a decrease in Quran (according to their resources):

It is strange that those who say that there are diminutions in Quran are Ahlilsunneh their views are frank about the decrease in the Quran which is circulated among moslems to day disregarding whether they consider the corollaries of this view or not – they got as in the habit of adopting the view without complying with its corollaries, here is not the place of proving that, it has another place and research, we may deal with it in another occasion, I say that their views about that are frank but they charge others with it as we shall see in the coming examples.

Let as review some of their views concerning their professing distortion in Quran, these are merely examples as to that who wants more details we shall refer to some of their resources:

1 – Al-sayoti stated in his book “Aletkhan Fi U’lum el Quran” in the chapter dealing with the numbers of surahs, words, and letters of Quran some narrations cited from the Caliph Au’mer Ibn el Khattab as saying “the letters of Quran are a thoausand thoausands and twenty seven thousands letters.

And Al-Tabarani stated that in a confident title with reference to Umar bin Al-khattab.

2 – The Author of “kenzelu’maal” narrated, from Zer Ibn Hubbeish” as saying: Aubei said to me: “O, Zer how do you read “Suretel Ahzaab” I replied 73 verses, he said: it has been equal to “Suret el Bakarah” or it had been longer than it.

The significance of these two narrations is that according to the caliph’s narrations, the present number of the letters of Quran are less than third of the original number, and the significance of the second narration is that the actual “suretel Ahzab” is athird of the revealed sureh”.

3 – Ahlil sunneh stated that the two surehs of “Alhafid walkhale’a” are of the short surahs of Quran that were not cited in Quran, the caliph Aumer Ibn elKhattab, these two missed short surehs has been read by him when he submisses to Allah in his prayer, they are as follows: (O Lord we depend on you and ask your forgiveness, ealogize you,

we don’t disbelieve in you, we take off and leave who disbelieve in you) (O Lord we worship you, pray to you and kneel, strive to you, we hope your mercy and fear your wrath, your torture will befall disbelievers) look up Alsayouti, the chapter of the nmuber of suras He narrated that from different ways. Although these two surahs are not in Quran.([^1])

4 - Ahmed Ibn Henbel stated in his “Mesned” in the first volume, narrating from Ibn Abbas Quoting Aumer Ibnel Khattab saying: Allah had sent Mohammad (s.w.a) by right and revealed to him alkitaab”, Ayatel rejem”.

“Do not be away from your fathers, it is infidelity on you to be away from your fathers”.

So the prophet threw stones and we threw after him we had been reading (wala terkhebo an A’abaeikum En kefera bek up Anter khebu an A’abaeikum”, this verse is not in Quran.([^2])

5) Alsayuuti stated in “Aletkhan” narrated from nafe’a from Ibn Aumer: Anyone of you must not say that I have taken (read) all the Quran as he doesn’t know what is the whole Quran, so much of Quran has been wasted.

But let him say I have taken what remained, appeared.([^3]) As it was narrated from A’aeisha the prophet’s wife she said: The sureh of Ahzaab had been read at the prophet’s time two handred verses, when Authmaan wrote Qurans we did not read of it but what we read now, these two narrations are very frank.

6)Imam Moslem narrated in his “Seheeh” in the third volume from Abiherb Ibn eabi elaswad from Abamous’al asha’ari, said to readers of Basrah: we had been reading a sureh like sureh Barra’h in length and violence, I for got it but I memorized of it, if man has two vallies of possessions he would seek a third valley, nothing can fill man’s abdomen but dust, we had been reading a sureh we likened it to one of “almusebbehat” I forgot it but I memorized of it,

o believers why do you say what you don’t practice, as it is written as a witness against you and you will be liable for it in the day of resurrection” nothing of these two surehs or “Aayeh” he cited is there in Quran, they are wasted according to his views, this is in addition to what we presented of examples.

The way Quran has been collected and written as it is narrated by Ahlisunneeh, their belife that its Telawa (recitation) abolishes some verses of Quran whether “Hukum” Abrogated or not, all that results in believing that Quran has been distorted t.e, it has decrements.

7- Ibn Majeh narrated from A’aeish the prophet’s wife as saying: the verse of pelting with stones and the verse of nursing baby until ten were revealed, these verses were written on a leaf under my bed stead, when the prophet died we were busy with his death, a poultry entered and ate it, this is also narrated by Al-Dumeiri in his book “Hayaat el Haiwan” in “Daajin” Our scholars elaborated in many of their books on discussing those who accept distortion in Quran and refuted their views,

one can look up the resources we mentioned, inspite of all that we illustrated only some examples, we have other resources enough to compose books and books in Ahlilsunneh and their professing to distortion but in spite of all that as we stated slanders don’t stop at a limit rather it is continous following the proverb “she accused me of what she has and went.

I believe that what we write and explain to refute these slanders doesn’t benefit but so little of those objective faithful persons who are searching for truths, as to the majority of our people aren’t truth seekers, they insist on falsitude and wrangling to the limit of calling sun as the black stone but our comfort is that we present our effort to that who searches for truth, may Allah benefit by it whom he wishes.

([^1]) Aletqan fi U’ulum el Quran: 1/ 143.

([^2]) Mesned Ibn Hanbel 1/58, Dar of kutub al elmera beirut 1993.

([^3]) Aletkhan 2/52.