Ayatolla Isfahani on tahrif in Quran

Book: Araa’ Hawla Al-Quran (Views surrounding the Quran) p. 88

Author: Al-Sayid Ali Al-Faani Al-Asfahani

Question 5: Who are those who view [that the Quran was subject to] Tahreef (i.e. alteration), and what is their evidence?

Answer: The Answer [is] that a number of Muhaditheen (narrators) and memorizers of traditions deduced from narrations that [the Quran was subject to] Alteration by deductions [made from it]. For that reason they adopted that [the Quran] was subject to Tahreef (alteration) by deducting [from it].

The first from among them, in what I know, is Ali ibn Ibrahim in his Tafseer. Since it was mentioned in it: Abu Al-Hasan Ali Ibn Ibrahim Al-Hashimi Al-Qumi said:

From the Quran is Nasikh and Mansoukh (i.e. Abrogated verses and Abrogating verses) … and from it is a letter [placed] in place of another, and from it is what was Muharaf (altered), and from it is contrary to what Allah -Exalted is He- has revealed” … until he said … “As for what is Altered (Muharaf) from it is like His saying: {But Allah bears witness to that which He has revealed to you} about Ali, that is how it was revealed {… He has sent it down with His knowledge, and the angels bear witness [as well]}[Al-Nisaa 166], and His saying: {O Messenger, announce that which has been revealed to you from your Lord …} about Ali {… and if you do not, then you have not conveyed His message} [Al-Maeda 67]*. And His saying: {Indeed, those who disbelieve and commit wrong [or injustice] …} [in regards to] the rights of the Household of Mohammed {… – never will Allah forgive them, nor will He guide them to a path} [Al-Nisaa 168]**. {And those who have wronged …} the Household of Mohammed their rights {… are going to know to what [kind of] return they will be returned} [Al-shu’araa 227]. And His saying:{And if you could but see} those who have wronged Mohammed’s household their rights {are in the overwhelming pangs of death} [Al-Anaam 93], and from these are plenty which we will mention in its location [1]. What was intended from his speech has been complete.

That (i.e. that view of Tahreef) also appears from Al-Kulayni where he narrates traditions apparent in that and does not comment on it. Al-Sayid Al-Jazae’iri also goes to [that view of] Tahreef in his explanations on the two Tahzeebs, and has mentioned an elongated research on that matter in a Treatise which he named -Manbaa’ Al-Haya-”

* Original Arabic refers this verse to Al-Maeda 70, which is incorrect

** He refers the verse to Al-Nisaa 167, which is another mistake.

[1] Tafseer Al-Qumi Volume 1 page 9, 10, & 11.

2 thoughts on “Ayatolla Isfahani on tahrif in Quran

Comments are closed.