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True Shia Beliefs in Quran Majeed

1. What are Shia Beliefs in Quran?Twelve Imami Shias today have three views regarding the existing Quran; (1)a minor proportion of them believe that it is in original sequence and the scriptis promised to be protected and preserved by Allah swt ; (2) a large number ofthem, accept it as an unaltered manuscript, but its revelation sequence hasbeen changed and is not in order as descended onto Prophet saww ; (3) anotherfraction believe that it has been doctored by the companions of Prophet saww during the time of first three Muslim Caliphs and it is neither according to itsrevelation sequence nor without alterations. However, all three shias groupsfollow the existing Quran as other Muslims do and are eagerly waiting for there-appearance of their 12 th Imam sws – who will reveal its original version ascompiled by Amir-ul-Momaneen sws .

A large number of masomeen sws ’s traditions clearly demonstrate that theexisting Quranic Vulgate (the 'Uthmanic version) was doctored by companionsof the Prophet saww . However, the first two Shia groups, believe that thesetraditions are unreliable (Nozubilllah) and rather follow the judgement ofprominent Shia scholars of who came after the Ghiabat-e-Qubra era anddeveloped this view. We will analyse this doctrine in the next section but herewe present some traditions of Masomeen sws that instruct their followers tokeep on following the existing Quran until the time of Imam Mehdi ajafj’s return.

From the time Abu Bakr returned the Quran, brought to Muslims by ImamAlisws and until the Occultation of Imam Mehdi ajafj, Masomeen sws have, secretlyinvited their disciples (while applying taqiyya ) to inform them about thealterations to the Quran but also instructed them to read the Qur'an likeeveryone else d oes, and to be satisfied with the official version until the returnof 12 th Imam ajafj.1

Sulam bin Qais Hilali 2 reports, once Talha la asked from Amir-ul-momaneen sws what do you say about the Book compiled by Ummer and Uthman? Is it allQuran or does it contains that is other than Quran?. Imam Ali sws replied, all

what is there is Quran, if you act upon it you will avoid the hell fire and enterinto the paradise. It, surely, contains those (verses) which make compulsoryour love, our rights and our mastership on people. Upon hearing this Talha la said, then this Quran is sufficeint for me, he asked again, what about theQuran which you have, who will inherent it and who will reveal its contentsand when? Imam Ali sws replied, I will pass it onto Hassan sws , who will leave it

1 As quoted by Mohammed Ali Amir-Moezzi, pp. 89, Divine Guide, see orignial ref. . AI-Kulayni, al- Rawcfa, vol. 1, pp. 75-79 (a letter of al-B~qir to Sa'd al-Khayyir, who must be Sa'd b. Turayf al-l:Ian+aIf; cf. al-Ardabllf, Jtimi' al-ruwdt, vol. 1, pp. 354-55), vol. 1, pp. 3-20 (a letter from Ja'far to his disciples-a.'f~tibihi), vol. I,pp. 179-84 (a letter from MOsa to 'Alfb. Suwayd al-Tamm~ al-Sa'l, a disciple of the seventh and eighth imams; cf. al-

Kashshf, Rijdl, p. 283, al-Naj~hf, Rijdl, s.v.; al-TOsi, Rijdl, p. 354, num. 16; al-'AII~a al-l:Iillf, Khuld.'fa, S.v.; al-Ardabllf,Jdmi' al-ruwdt, vol. I, p. 585. 2 Who companion of Mola Ali sws and has compiled the first Shia book containing traditions.

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with Hussain sws and then it will remain in Hussain sws ’s pure progeny until thetime of the last ‘One’ ajafj , hadith continues… 3

Hearing a disciple read the Qur'an, (probably according to original verse, afterlearning from Imam sws ), Imam Ja'far-e-Sadiq sws interrupted him and said:

"Stop that reading, and read as [other] people do, until our Resurrector risesup; he will read the Book of God Most High as it should be read, and he willunveil the Volume copied by (Amir-ul-Momaneen sws ).4

Sufyan b. aI-Sam said: 'I asked Abu AbdAllah (Imam Jafar-e-Sadiq sws ) aboutthe revelation of the Qur'an; he sws replied by saying 'Read it as you learned to(before you knew of our teaching). 5

2. Why Shia’s have Difference of Opinion about ExistingQuran?

As per a large number of traditions of masomeensws

well respected shiatheologians and narrators of traditions, i.e., al-Saffar al-Qummi, al-Kulaym, al-Nu'mam, continue to report traditions of masomeen sws related to the ‘Tahree f’of Quran Majeed. However, Ibn BabUye al-shaykh al-Saduq (d. 381/991) 6 ,who has been considered more ‘traditionalist/Akbari’ than ‘rationalist/Usooli’,is apparently the first famous Shia scholar, who not only ignored a largenumber of masomeen sws ‘ traditions on falsification and alteration of Quran,but also to adopt a position identical to that of the Sunnites: He says,"According to us [Imamites], the Qur'an revealed by God to the ProphetMuhammad saww is identical to the one between these two covers [ma bayna al-daffatayn; i.e., the official version]. Whoever suggests that the revealed text

was larger than the text established here is only a liar."7

, La ter on scholars,i.e., Al-Mufid, continued to follow Sheikh Suduk’s view point. 8 A brief note onthe misconception of Sunnis and Shias related to ‘Tahreef’ in Quran Majeed in

3 Sulam bin Qais Hilali, pp. 101.4 "Kuffa 'an Mdhihi I-qira'a iqra' kama yaqra'u I-nas ["the people," inImamite terminology, al-nas is one of the words to refer to non-Shf'ite Muslims, the"Sunnis"] ~attii yaqumu I-qa'im fa-idha qama I-qa'im qara'a kitab Allah 'azza wa jalla 'alii ~addihi wa akhraja I-mu~~af alladhf katabahu 'A If," al-Kulaym, U~U/, "kitab fa~l al-Qur'an," bab al-nawadir, vol. 4, pp. 443-44, num.23 (= 3577).

5 "Sufyan b. al-Sam{ qata sa'altu AM 'Abdi'llah 'an tanzfl al-Qur'an qata'qra'u kama 'ullimtum," al-Kulaym, op. cit.,num. 15 (= 3569); on Sufyan b. alSam~ al-Bajall al-Kuff, see al-Tusf, Rijal, p. 213, num. 164; al-Ardabflf, Jami' al- ruwat, vol. 1, pp. 336-37. In another tradition that goes back to Ja'far, the Imamites were invited to follow the readingof the Qur'an of Ubayy b. Ka'b (cf. al-Kulaym, U~U/, vol. 4, pp. 445-46, num. 27 (= 3581); on Ubayy, the question ofdifferences in reading the Qur'an after 'Uthman's imposition of Zayd b. Thabit's recension and the bibliography thatrelates to it, see, e.g., R. Blachere, Le Coran, Paris, 1947, vol. I, pp. 34,39,54,58,75,92; F. M. Pareja et al.,Islamologie, pp. 604f.

6 Major Occultation of Imam ajafj started in 330.7 . Ibn Babuye, Risatat al-i'tiqadat, English translation by A. A. A. Fyzee, AShi'ite Creed, pp. 86-87.

8 . Sourdel, L'Imamisme vu par Ie cheikh al-Mufid, pp. 73-75); Fa~l b. alI:Iasan al-Tabarsf (548/1154), Majma' al- bayan, vol. 1, pp. 15, 30; al-Majlisf (111O/1699r.11i~ar al-anwar, vol. 19, pp. 19-20. We have seen how al-shanf al-Ra~(406/1016), a "rationalist" and disciple of al-Muffd, had censured the most telling of 'All's sentences regarding the

falsification of the original Qur'an (note 442). Cf. E. Kohlberg, "Some notes. . . ," pp. 214f. (on page 218, note 99, theauthor cites the traditionalist Md Taqf aI-Nun (d. 1320/1905), who accuses Ibn Babuye of denying for the first time thetraditions of the imams regarding the falsification of the integral Qur'an by the Sunnites).

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presented in Appendix I.

3. Why it is Important to believe in Tahreef in Quran?(1) First and the foremost, there are many traditions of masomeen sws whichindicate that the existing Quran has deliberately been altered in order toprotect some of their infamous people and their sinful and innovative acts, aswell as to obscure the eloquence status and rights of Rasool Allah saww and hispure progeny sws ;(2) The true meanings of some of Quranic Verses cannot be understood,without considering the fact that some words have deliberately been omitted.

Few selected traditions, related to (1) are presented in Appendix II . We willdiscuss (2) here in order to establish the practical implications of believing inalterations in Quran Majeed, prior to presenting masomeen sws ’s traditions(Appendix II) , followed by explanations of Quranic Verses which have beentaken completely out of context by many scholars in opposition to ‘Tahreef inQuran.

4. Why Quranic Verses that cannot be Explained withoutBelieving in Tahreef?

Those women who are in wedlock (are forbidden) by your Lord but all others are permissible for if you would like to propose to them within your limits of resources and for the sake of hournable relationship rather than an illegitimate association. And pay them the agreed

amount when you agree on the temporary marriage ‘Mutah’. Yet it will not be held against you, should you come to other terms about it even after what has been stipulated. Goad is Aware, Wise. (Women,4, Verse 24-25).

It is narrated from Imam Jafar-e-Sadiq sws that this verse was revealed likethis, (Famah Astumtahtum Bahy Minhunnah Ala Aj Musammah…..),mea ning that Thus when you carry out ‘Mutah’ with women for a fixedtime 9 than pay them the agreed Maher. 10 It is also narrated from ImamMohammed Baqir sws that upon the expiry of the ‘Mutah’ term you mayextend it by reciting (Asatahlultukay bajalin Akhara), meaning I have

made you permissible for myse lf for another term (which is clearlyindicated in following verse (4: 25). 11

Lets us take another example:

)for a specivid timeل ج ي أ إ

ي م س )م

9

10 Tafseer-e-Kafi, refers to AlKafi, pp. 106, reference is taken from Syed Imdad Hussain Kazmi, pp. 105.11 Syed Imdad Hussain Kazmi, pp. 105.

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On that day, neither man nor any sprite will be questioned about any offence of his [55:39]

Imam Mohemmed Baqir sws recited the above verse with ‘Minkum’ in front‘Ins wa Jaan’. A companion asked, the verse (which we read from Quran)

is without ‘Minkum’, Imam sws replied, it was originally included but the firstone who took it out from Quran was Ibn-e-Arvi (Usman la) because it wasa proof against him and his associates (l.a). If the above verse is without‘Minkum’ then Allah swt’s punishment of all human and Jin becomes void- asAllah swt would forgive everyone on the day of judgement and there wouldbe no reward or punishment for anyone (which contradicts many Quranicverses whe re the reward of Heaven and punishment of Hell are promisedby Allah swt).12

It is in Tafseer-e-Qummi, that Imam sws said this Verse is in favour of those(Shia), who love Amir-ul-Momaneen sws and hate Imam sws ’s enemies, andbelieve in Allah swt , ab ide by Allah swt’s permissible as Halal and non-permissible as Harram. 13

Below is another example (from two different sources) where ‘Al-Mohammed’ has been omitted and most of Shia scholars interpret the ‘Al-Imran’ as Prophet Mohammed saww ’s Ahlul Bait sws .

12 Alqatarah, vol. 2, Urdu, pp. 124, ref. Tafseer-e-Qummi, Fazial-e-Shia, Tradition, 76, Bahar-ul-Anwar, tradition 43.13 Maqbool Ahmed, pp. 1060.

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APPENDIX IMisconception on Preserving and protecting the Quran Majeed

The hypocrites, during and after Prophet’s time, were trying their best tocorrupt the Divine message, using whatever tactics they could devise, i.e.,

attributing lies to Rasool Allah saww , making mockery of the Quranic Verses andeven trying to alter them, as Allah swt says in the following Verse:

‘Indeed, all those who deliberately interfere in our ‘Aiat’ (verses) are know to Us’ Is that better off who will be thrown into hell fire or the one who will be in peace in the Hereafte r ? Do whatever you (all) may wish: He is Observant of anything you do. 14

Some of them are so illiterate that they do not know the Book except to speculate its meanings through their own imagination. Thus its too bad for those who write Our Book with their own hands and sell it for a little pri c e as being it is from Allah. Too bad for whatever they earn (from it). 15

Most Sunnis and Shias Muslims believe that Allah swt has promised in theQuran to protect and preserve His swt Book, as per the following verse:

Absolutely, we have revealed the ‘The Zikr’ and, absolutely, we will preserve it. [15:9]

This very important verse, however, have been misinterpreted for centuries,initially by Sunni scholars, who presented the above Verse when certainQuranic Verses either could not be explained or found against their order ofrevelation. Shia scholars, also started to share this view, after the majorOccultation of Imam Mehdi ajfj. We have included few examples from QuranMajeed in Appendix I-A , where it is clearly shown that order of QuranicVerses was altered. Anyway, lets focus on the above verse in our discussion

The meanings of ‘The Zikr’ are given in another Verse,

It is too bad for me! If I had not adopted So-and-So as a close friend! He

led me astray from ‘The Zikr’ after it was made know to me. Satan never looks after those, who become his victim. [25:28-29],

The true m e anings of ‘The Zikr’ is Wiliat-e-Amir-ul-momaneen sws , see Tafseer-e-Qummi, 16 , as in another verse [13:28],

God has prepared severe torment for them (who disobey), so heed God,Oh people of Wisdom, who have adhered to Amaan, indeed Allah has sent down onto you ‘The Zikr’. [65:10].

14 Ha Meem Sajjadah, Chapter 24, Verse 4015 Al Baqarh (The Cow), verse 78, 79.16 Pp. 327, Syed Imdad Hussain Kazmi

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It is narrated in Tafseer-e-Kafi, pp, 504, with reference to Imam Raza sws whileexplaining this verse that ‘Al Zikr’ means Rasool Allah saww and we are thepeople of ‘Al Zikr’ (Ahlul Zikr). 17

In another verse Allah swt Says:

This is an honourable Quran. (kept) in a protected Book. Which none but the purified can grasp, something sent down by the Lord of the Universe. [56:77-80]

It is written in Ahtijaj-e-Tabrasee, when Ummer (la) was made caliph by AbuBakr (la), he requested Amir-ul-momaneen sws to present that Quran whichhe sws had compiled, so that people may be able to compare what they havewith what is in your possession. Ummer la asked in these works, ‘O AbulHassan, if you find it appropriate then bring along that version of the Quranwhich you presented in front of Abut Bakr la in order to have generalconsensus on it. Amir-ul-momaneen sws replied, this is not the suitable time, Ibrought it to Abu Bakr to establish the truth so that no one can complain thathe was unaware of it (the revealed Quran) and could not complain (in thehereafter) that it was not made available to us. But in fact the Quran, whic h Ihave, cannot even be touched by anyone else but the ‘Mutahharun 18 ’,meaning myself and only my pure progeny. Ummer la then asked, ‘Is thereany time when it is going to be made available to public? Imam sws replied,yes, I know there is a time, when our ‘Qaim sws ’ will come to people a ndimplement its true commands and decision will be made on its true rulings. 19

In another verse Allah swt says,

If there were only some Quran by which the mountains would travel away or the earth would crack open, or the dead would speak out! Rather command is wholly God’s. Do not those who believe despair,because God might have guided all mankind had He so wished? Disaster will continually afflict those who disbelieve because of what they produce, or it will settle down close to their home until God’s promise comes true. God does not break any appointment. [13:31]

The meanings of the above verse are explained in Tafseer-e-Safai, that themountains can be moved and the earth can be splitted and dead can bebrought back to life, was revealed to show the eloquence and grandeur statusof Quran. Imam Musa-e-Kazim sws says in Al-Kafi that the quran, which hasgot what is needed to move mountain s, crack open the earth and bring backto live the deads, is in our possession. 20

For centuries the Muslim scholars have been teaching the Muslim massesthat by verse 15:9, God means He will protect the ‘Mus-haf’ of any distortionor changes. The ‘Mus-haf’ is the Arabic name for the book in which QuranMajeed is collected. Many Muslims refer to the Mus-haf as the Quran for shortand both words have been used interchangeably. However the promise in

17 Pp. 733, Syed Imdad Hussain Kazmi18 Infallibles sws

19 Zimimah, Maqbool Ahmed, pp. 106420 Pp. 327, Syed Imdad Hussain Kazmi, no. 3.

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15:9, as we will see, has nothing to do with what the people write down as theQuran but rather it refers to the actual Quran placed into prophetMuhammad's heart, Verse 26:194, and preserved in master tablets by Allah swt .

Indeed, it is a glorious Quran. (preserved) on a guarded tablet. [85:21-22]

This means whatever change the people would do to the revealed Quran,whether done deliberately or not will be exposed and corrected as the originalis preserved with Allah swt.

Unlike the claims made by many Muslim scholars, the ‘Mus-hafs’ that existtoday and around the world are not the same as many of them still carry thehuman errors that were not corrected. They do not match word by word orletter by letter and they are not what Allha sws promised to preserve andprotect. Please see, few examples 21 , from a Sunni source, which points outto differences in the oldest as well as some of the latest Qurainc copies. Wealso present a short description on collection of Quran from the same source.

Brief summary of collection of the Quran :Shia believe Prophet saww ’s Quran was with Imam Ali sww which was notaccepted by Abu Bakr but according to Sunni history, Prophet Muhammad saww was the first to write down the Quran revealed to him and when he saww departed from this world, the whole Quran was completely written, althoughnot in one book, but rather on pieces of woods, papers, palm leaves,bones…etc. It was the first Khalifa, Abu Bakr who collected the Quran intoone book. The manuscript on which the Qur'an was collected, remained withAbu Bakr and then with Umar (the second Khalifa), and after him, it remainedwith Hafsa, 'Umar's daughter and one of the Prophet's wives. This copy of theQuran, was the only copy made after Muhammad's own copy. It is from thatcopy that Uthman, the third Khalifa, made other copies to distribute to differentregions of the Islamic Empire. Uthman returned Hafsa's copy of the Quran toher. Her copy however was later burned by Marwan b. Hakam (d.65/684).Burning of Hafsa's copy was the last chapter in covering up the alterations inQuran.

Of the copies made by Uthman, two still exist to our day. One is in the city ofTashkent, (Uzbekistan) and the second one is in Istanbul (Turkey).From these oldest copies more copies were made and distributed throughoutthe world. Although many famous Muslim scholars claim that all the copies ofthe Quran anywhere in the world are the same, they are only exposing theirignorance to the facts and mislead millions of Muslims to believe in theirwrong teachings. The only motive for them is their misunderstanding of andinability to comprehend verse 15:9. We will see later different Qurans writtendifferently. The most standardized editions of the Quran in the world today isthe one printed in Cairo, Egypt in 1924 (approved in 1918) and after that theKing Fahd edition in Saudi Arabia.

21 Rashad Khalifa, The Authorized English translation of the Quran . Millennium edition, 2000.

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Comparing the Egyptian edition to the oldest available Quran, the TashkentQuran, will show that there have been many human errors in the TashkentQuran that has to be corrected when the Egyptian edition was made. Theerrors were obvious because the Quran has always been completelymemorized and kept in its oral transmission to these days and can be verified

against any written book. It is impossible to consider that God meant topreserve and protect the written books for example by Uthman (the TashkentQuran), or any other human being for this matter when they are full of humanerrors. God's promise is to provide the mean to verify any written Quranagainst what He has in the Master tablets as we see in 85:21-22. God'spromise to preserve the correct Quran was proved when the writtenmanuscript of the Tashkent manuscript can be verified against the memorizedQuran.The human errors in Uthman's copy of the Quran shows that the scribes wereno more than human beings who made mistakes and their writings are notholy writings. Only the Quran, as God keeps it, is HOLY and intact and from itHe will guarantee for us the accuracy of future copies of the Quran. It is ofimportance to mention that all these human errors in the early writings of theQuran did not change the message of the Quran and were easily detectable.After all, the Quran is a message, worship God alone, and not just anotherpretty book of literature.

Are all the Mus-hafs we have today written the same way ? The answer is no. All the claims by many famous scholars are false whenthey claim, that if you compare all Qurans around the world, you can neverfind any difference. They are different. God, however gave us the means toverify which book follows the rules and which does not. If God promised toprotect the Quran and preserve it while the Qurans around the world are sodifferent, then there has to be a way, a system, a measure, a verifiablemethod to check that protection. After 1974 we know that God gave us thatsystem and with it we can conclude easily which book is protected by Godand which book is not.We will only give few examples of how the scribes who wrote Uthman's Qurancommitted many errors to prove that God's promise does not apply to all thebooks written by humans even if they are the Sahaba, companions of theprophet. We will discuss the difference between the Hafs and Warsh edition ofthe Quran in another article as it will shed more light on the difference in the

Mus-hafs circulating these days among the Muslims.Examples of human errors in the Tashkent Quran, the oldest availableQuran: The modern editions of the Quran, are produced after making hundreds, nottwo corrections, to the Rasm (Orthography) of the Uthmanic manuscript. TheMuslim scholars added, Nuns, Seen, Alifs, Lams, Waw, Yaa, half words, fullwords, changed the Rasm of some words, deleted some words....etc.Here are some of the correction done in the Tashkent copy of the Quran incomparison with 1924 edition of the Quran in Egypt made after Hafs.Remember these are only some of many examples. In all the next examples,

the word ‘original’ means the Tashkent manuscript of the Quran.

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Adding Nuns ;The ‘original’ of 20:3 is without nun but the modern version includes it

The ‘original’ of 36:20 is missing the Yaa and Nun which the modern versionhas. The ‘original’ of 36:21 is missing a Meem which the modern version has

_____________________________________________________________________In the ‘original’ the letter form for fa or qaf is present in 19:72 whereas the

letter nun occurs in the modern versions

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Adding Seen ;The ‘original’ of 20:108 is without seen which is in the modern version.

__________________________________________________________________

Changing Seen into Sad ;In the ‘original’ of 7:69 there isa seen whereas in the modern versions theword has sad

__________________________________________________________________Adding Yaa ;The ‘original’ of 20:79 has nun whereas the modern version has yaa

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In the ‘original’ , 38:26 is without yaa whereas the modern version has one

________________________________________________________There is an extra yaa in 2:15 in the modern 1924 Egyptian Arabic EDITION

______________________________________________________________Adding Nun and Yaa ;The ‘original’ of 18:83 has the letter meem that was replaced by the lettersnun and yaa in the modern version.

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__________________________________________________________

Adding Whole words to the verses ;The pronoun huwa [he] is present in the Tashkent-Samarqand ‘original’ of2:284, whereas the modern Arabic version has the word Allah!!

________________________________________________________________In the modern version of 2:57 a word "Alykum" appears which is not in the‘original’ but a small portion remains in the margin where it was sought to‘add’ it.

_______________________________________________________________

Replacing an Alif with a Yaa;

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In the ‘original’ an alif in 5:99 was replaced in the modern Arabic version withyaa.

Changing Lam into Tha ;In the ‘original’ of 6:11, the letter lam precedes the mim whereas in themodern version a letter tha is in its place.

Removing words:In the ‘original’ of 7:27 there is the letters meem and nun, which are not in themodern Arabic version.

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Appendix I-A.

It is narrated from Imam Jafar-e-Sadiq sws that the first Quranic Verse revealedwas ‘Akra Bay Ism Rabbaqa ‘ and the last one was ‘Iza Nussr-Allah’. 22

Imam Jafar-e-Sadiq sws ’s companion asked regarding revelation order of Q uran

Majeed, Imamsws

replied, you just keep on reciting, the way it is compiled.23

Verse 234 of ‘Baqra’ says regarding the ‘Ida’ 24 period of widows to be 4months and 10 days whereas a later verse (240), in the same chapter,declares it to be one year. This clearly shows that a verse (234) which abortsa previous verses, has been placed before the aborted one (240):

Those of you who pass away and leave spouses behind, let (the latter) hold themselves back for four months and ten (days more). Once they reach the end of their term, you are not responsible for however they may dispose of themselves with due formality. Allah swt is informed of anything you do (Al Baqra, 234).

For those of you who pass away leaving (widowed) spouses, a will means making provision for a year without having them leave (home). If any women should leave, then you are not to blame for whomever they may dispose of themselves in all decency. Allah is Powerful, Wise. (Al Baqra, 240).

Similarly, Verses 44 and 45 are in reverse order, in Chapter ‘HUD’,It was said: ‘Earth, swallow your water! And: ‘Sky, clear up!’ so the water receded, the Command was accomplished, and she settled down on (Mt.) Judi. It was (also) said: ‘Away with such wrongdoing folk!’ (Hud,44) Noah called upon his Lord and said: ‘My Lord, my son belonged to my own family, while Your promise is true, and You are the wisest Judge!’ (Hud, 45).

Verses, 5 and 6 in ‘Infal’ and no. 15 later on is another example,

Just as your Lord sent you forth from your home (war of Badr) with Truth, even though a group of believers disliked it. They will argue with

you about the Truth even after it has been explained, just as if they were only being driven along towards death and were expecting it. (8:5-6)

Once can clearly see the verses are not according to revelation as, after thewar has been finished (5-6) Muslims are urged to keep on fighting, see verseno. 15:You who believe, whenever you meet those who disbelieve, do not turn your backs on them as they go marching along. (8:15)

22 Usool-e-Kafi, vol 5, pp, 305.23 Usool-e-Kafi, vol 5, pp, 308.24 Waiting period for a women prior to be eligible for another marriage.

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Verses, 13, then 14 in ‘Al-Lumaan’ 15 and 16 are not in according tosequence:

Thus Luqman told his son as he was instructing him: ‘My dear son, do not associate anything 9in your worship) of God (Alone). Association is

such a serious wrong!’. (31:13)

(We have commissioned (every) man to (look after) his parents: his mother bears him with one fainting spell after another fainting spell,while his wearing takes two years. Thank Me as well as your parents; towards Me Lies the Goal.’ (31:14)

Yet if either of them should strive to make you associate anything with Me which you have no knowledge about, do not obey them although you should (still) keep company with both of them properly during (their life in) this world. Follow the way of anyone who feels concerned about Me.Then to Me will be your return and I shall notify you about whatever you have been doing’ (31:15)

My dear son, if there existed the weight of a mustard seed, and it lay in some boulder in either Heaven or Earth, God would still bring it forth.God is so Gracious, Informed. (31:16)

Verses no. 13 and 16 are connected whereas no. 14 and 15 are not in thesequence.

Finally, in Sura-e-Ahzab (Veses 28 to 34) wifes of Prophet saww are addressed butthen ‘Aiat-e-Tatheer’ is placed there in order to include Prophet saww ’s wives in itwhereas wives have been cautioned in the earlier verses.

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APPENDIX II

Below are few references from Masomeen sws , including one to the famousverse of ‘Inna Anzanna..’ which most of us read several times a day, whenreciting Salat:

It is narrated from Imam Jafar-e-Sadiq sws :

ن ك آ ر ق ع ا م ه ج ن د ي أ ن د أ د ح ع أ ط ت م سء ص و ر إ ا ط غ ه و ب ر ھ ظ

‘None can ever claim that he has fully collected Quran, either in written form

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unstable and subject to loses . (‘Duwa Sanam-e-Qurash, see, http://hubeali.com/dua-e-saman-e-quraish.php ).

Other Tahreef Examples as per traditions of masomeen sws :

Additional examples are cited from Divine Guide by Mohammed Ali Amir-Moezzi’s book (English Version):

Among the direct indications we should include certain Qur'anic citations ofthe imams, citations different from the passages of the Qur'an that wepresently know. We will here outline but a few flagrant examples. Thedifferences or those things added to the text of 'Uthmanic Vulgate are initalics and bold (Omitted Words ):

• Qur'an 2:102: "And they approved, by fidelity to th e demons , whatthe demons told them about the kingdom of Solomon." 29

• Qur'an 2:205: "As soon as he turns his back, he attempts to corruptwhat he finds upon the earth, he destroys the harvest and the livestockby his injustice and wickedness , God does not like corruption." 30

• Qur'an 2:211: "Ask the Sons of Israel how many irrefutable proofs wehave given them, some of them had faith in them, some denied them, some recognized them, and others deformed them , but forhim who deforms th e gift of God after receiving it, God prepares aterrible punishment. " 31

• Qur'an 2:255: "All that is in the heavens and upon the earth belongs toHim, and all that is between the heavens and the earth, or under the earth, the Invisible World and the visible world; He is graci o usand merciful ; who can intercede with Him without his permission?" 32

• Qur'an 3:103: "You were on the edge of an abyss of fire, and He savedyou through Muhammad ." 33

• Qur'an 4:63: "God knows what is in their hearts, keep away from themfor the Word of Wretchedness is destined to them, as is torment [here the words "exhort them" are mis sin g]; address them inconvincing words, that apply to their situation." 34

• Qur'an 4:65-66: "Then they will not find in themselves the possibility ofescaping what you have decided about the cause of the Divine

Friend [i.e., the imam] and they will submit to God to obey totally /If

29 Tradition of Imam Ja'far sws ; "Wa'ttaba'a mil tatla al-shaya(ln bi walayat al-shayatfn'alii mulk Sulaymlln" al-Kulaynf, al-Rawcf.a, vol. 2, p. 114, num. 440.30 Tradition of Imam 'Ali sws ': "Wa idM tawa/lii sa'iifi I-arcf./i-yufsidafih/l wa yuhlika 1~arth wa I-nasi bi-~ulmihi wasu'sfratihi wa'/lahu la yu~ibbu 11asdd"; al-Kulaynf, alRawcf.a, vol. 2, p. 113, num. 435.31 Tradition of Imam Ja'far sws ; " Sal banI Isrd'lla kam dtaynahum min ayatin bayyina fa-minhum man amana waminhum man jahada wa minhum man aqarra wa minhum man baddala wa man yubaddil ni'mata'/lllh min ba'di mlljaathufa-inna'llaha shadid al-'iqdb"; al-Kulaynf, al-Rawcf.a, vol. 2, p. 114, num. 440.32 Tadition of Imam Musa-e-Kazim sws ; "Lahu ma fi I-samawat wa md fil-arcf. wa ma baynahuma wa ma t~ta I-tharii'alam al-ghayb wa 'alam al-shahada al-ra~man al-ral)fm man dM alladhl yashfa' u 'indahu ilia bi-idhnih," al-Kulaynf,al-Rawtja, vol. 2, p. ,113, num. 437.

33 Tradition of Imam Ja'far sws ; "Wa kuntum 'alii shafd ~ufratin min al-nar fa-anqadhakum minhtJ bi-Mu~ammad," al-K aynf, al-Rawtja, vol. I, p. 265, num. 208ul34

Tradition of Imam 'Alisws

'; "U/d'ika lladhlna ya' lamu' /ldh ma fi qulabihim fa-a' ricf. 'anhum fa-qad sabaqat 'alayhimkalimat al-shaqli' wa sabaqa lahum al-'adhlib [here wa 'i'fhum is missing] wa qui lahum fi anfusihim qawlan ballghan," al-Kulaynf, alRawtja, vol. 1, p. 266, num. 211.

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we had told them: "Have yourselves put to death and submit totally to the imam, " or else "leave your houses for him’ they would not havedone so, except for a small number of them. If those who oppose [instead of: If they] followed the exhortations they received, it wouldtruly hav e been better for them and more conducive to greater

strength."35

• Qur'an 9:40: "God had His "Sakina" descend upon H is Prophet

[instead of: him] and sustained him with invisible Armies." 36 • Qur'an 9:128: "A Prophet, taken from among us [instead of: you] has

come to us [instead of: you]; the evil that weighs upon us (instead of:you) is heavy upon him; he ardently desires o ur (instead of: your)welfare; he is good and merciful toward believers." 37

• Qur'an 20:115: "In the past we confided to Adam words about Muhammad, 'Ali, Fatima, al-Hasan, al-Husayn, and the imams of their descendents , but he forgot." 38

• Qur'an 22:52: "Before you We sent neither a lawgiving prophet nor anon-lawgiving prophet, nor o ne inspired by angels, without Satanintervening in his desires ."39

• Qur'an 33:71: "Whoever obeys God and His Prophet regarding the holy powe r of 'Ali and the imams after him will enjoy greathappiness." 40

• Qur'an 42:13: "He has established for you, O Family of Muhammad ,that which he prescribed to Noah in religion, and what We reveal toyou, O Muhammad , and what We had prescribed to Abraham, toMoses, and to Jesus: "Establish the religion of the family of Muhammad , do not divide yourselves in it, and be united; how hard for

the associationists, those who associate other powers with the holy power of 'Ali , does that to which you are calling them through the holy power of 'Ali seem. Certainly God guides toward this religion, O

35 Tradition of Imam Ja'far sws ; "Thumma /d yajida fi anfusihim ~arajan mimmll qatjayta min amr al-wali' wa yusallima li'lIlih al-!3'a taslfmanlwa law annll katabna 'alayhim ani'qtula anfusakum wa sallamu I-imam tasli'man awi'khruja min diyarikum lahu ma fa'alahu illll qa/ll minhum wa law anna ahl al-khilaf [instead of: annahum] fa'ala ma ya'a'fan bihi lakana khayran lahum wa ashadda tathbltan," al-Kulaynf, alRawtja, vol. I, p. 265-66, num. 210.36 Tradition of Imam Ali Raza sws ; "Fa-anzala'/ldh saklnatahu 'alii rasQlihi [instead of: 'alayhi] wa ayyadahu bi-junadin lam tarawhtJ," al-Kulayni, al-Rawga, vol. 2, p. 231, num. 571; the beginning of the verse recounts the episode of theCave where the Prophet and Abu Bakr were hidden; the passage we have cited is marked, in the official Vulgate, bya certain ambiguity as to the identity of upon whom it was that the Sakina descended and who was sustained by theinvisible Armies: was it the Prophet, or AbU Bakr? According to the imams, the original Qur'an had no such

ambiguity. On the Qur'anic Sakina, which comes from the Hebrew shekina (in Iewish tradition: the immanence ofGod, his presence in a place, or God himself; in the Christian tradition it refers to the Glory of the Lord, the divinepresence) cf. D. Masson, Le Coran, vol. 1, Notes, Qur'an 2: 248-1. For the meaning uf sakina among the imams, see,e.g., Ibn Blibfiye, M a' Ilnl al-akhMr, pp. 284-85.37 Tradition of Imam Ja'far sws ; "Laqad jd'anli [ja'akum] rasa/un min anfusina [anfusikum] 'azlzun 'alayhi ma 'anitna {['anittum] ~arl.'fun 'alayna ['alaykum] bi 1 mu'minfn ra'afun ra~fm," al-Kulayni, al-Rawcfa, vol. 2, p. 231, num. 57038 Tradition of Imam Ja'far sws ; "Wa laqad 'ahidnd ilii Adama min qablu kalimatin fi Muhammad wa 'Ali wa Fatima wa al-Hasan wa al-Husayn wa I-a'imma min dhurriyy atihimfa-nasiya," al-Kulayni, U.'fal, "kit~b al-I]ujja," Mb fihi nukat wanutaf min altanzfl fi I-walaya, vol. 2, p. 283, num. 23.39 Tradition of Imam Ali sws ; "Wa md arsalnd min qablika min rasfll wa ld nabfwa I~ mul]addath ilia idhd tamannii alqii al-shayrdnjlumniyyatihi," Ba.'fa'ir, section 7, ch. 5, p. 319, num. 3, p. 321, num. 8; 'Alf b. Ibrahfm al-Qummi, Tafsfr,vol. 2, p. 89; Ibn B~bOye, '/lal, p. 183; this version of the verse is old, since it appeares in 'Abd All~h b. 'Abb~s's copy(d. 68/686. Cf. A. Jeffery, "Materials for the History of the Text of the Qur'~n," p. 202) and the famous traditionistQatMa (d. 117-18/735-36) is said to have followed Ibn 'Abb~s's reading (Cf. al-Majlisi, Bi~ar, vol. 7, p. 292). For theopinion of this version by the Sunnites, see also Ibn Shahr~shOb, Manaqib, vol. 3, p. 115 (citing. al-Ghazzalf's I~yd')

or al-Qastall~ni,lrshdd al-sdrf, vol. 6, p. 103.40 Tradition of Imam Ja'far sws ; "Wa man yuri'i 'llah wa rasalahu fi wal~yati 'An wa wal~yati I-a'imma min ba'dihi faqad faza fawzan 'a~fman," al-Kulayni, U.'fal, ibid., vol. 2, p. 279, num. 8.

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Muhammad , him who repents, him who accepts your call toward the holy'power of 'Ali " [instead of: God chooses and calls to thisReligion whomever He chooses; He guides toward it him whorepents]." 41

• Qur'an 70:1-3: "A questioner clamored for ineluctable punishment/Forthose who do not believe in the holy power of 'Alf, and no one canreject this punishment/That comes from God, the Master of Degrees."42

41 Tradition of Imam al-Riza sws "Shara'a lakum y~ ~I-Mulhammad min al-dfn md waHii bihi Na~an wa' lladhf aw~aynailayka yS Mul]ammad wa ma waHaynd bihi Ibrahfma wa Masii wa 'isii an aqfma dfn ~I-Mul]ammad [instead of: al-dfn]

wa la tatafarraqajlhi wa kana 'aliijama'atin kabura 'alii al-mushrikfn man ashraka bi-walaYati 'Alf ma tad' ahum ilayhimin walSyati 'Alf inna' lldha y~ Mul]ammad yahdf ilayhi man yunfb man yujibuka ila wal~yati 'Alf [instead of: yajtabfilayhi man yashd' wa yahdf ilayhi man yunfb J," al-Kulayni, al-Rawcfa, vol. 2, p. 163, num. 502; cf. also al-Kulayni,U.'fal, "ki~b al-hujja," bSb anna I-a'imma warithO 'ilm al-nabi wajami' al-anbiy~' . . . , vol. 1, pp. 324-29, num. I, andMb fihi nukat. . . ,vol. 2, p. 285, num. 32 (with variations); St Clair Tisdall, "Shi'ah Additions to the Koran," p. 239 (withvariations).42 Tradition of Imam Ali sws ; "Sa'ala sa'ilun bi-'adhdbin wdqi'flj l-ktifirfn bi-wal~yati 'An laysa lahu ddfi'/min Allahi dhf l- ma'arij," al-Kulayni, al-Rawcfa, vol. I, p. 83, num. 18. In his "kitftb al-I]ujja," al-Kulayni groups together in a singlechapter a number of traditions in which the Qur' anic citations of the imams, containing numerous references to 'An,the Impeccables, and their waldya, present more or less marked differences with the text of the official Vulgate; someof these have already been cited, and in the interest of brevity we will here only point out the references: al-Kulayni,U.'fal, kit~b al-I]ujja, Mb fihi nukat wa nutaf min al-tanzfl fi I-wal~ya, vol. 2, pp. 276-318, e.g. num. 1106 (number inthe work) (= 27, number in the chapter), 1110 (= 31),1124-27 (= 45-48),1130 (= 51),1137-39 (= 58-60),1143 (=64),1169 (= 90), 1170 (= 91). See also the early Imamite Qur'anic commentaries, such as al.'Askari's Tafslr (ed.Lucknow), p. 33; 'An b. Ibr~hlm al-Qummi"s Tafslr (upon which the essential part of Goldziher's study of the subject isbased), pp. 5-11; the Tafslr by Fur~t b. Ibr~hfm (in Bi~ar al-anwtir, vol. 1911, p. 15); or the Tafsfr by al-'Ayy~shl (Bi~tir alanw~~ol. -1911, pp. 15 and 30); for other Imamite sources, see E. Kohlberg, "Some Notes on the Im~mite Attitudeto the Qur'an " pp 211 14 For other references to the imams' Qur'an see Meir M Bar Asher "Variant Readings and