Majority of late Muhaqqiqeen & Muhadditheen believed in Tahreef

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Grand Ayatullah says: Majority of late Muhaqqiqeen & Muhadditheen believed in Tahreef.

Bismillah al-Rahman al-Raheem, Allahumma Salli ‘ala Sayyidina wa Habibina wa Qudwatina Muhammadin wa ‘ala Alihi wa Sahbihi wa Sallim.

The subject is Tahreef al-Quran and we’ll be quoting the book “Miraat al-Anwar wa Mishkat al-Asrar” by grand Ayatullah abu al-Hassan al-‘Amili.

First of all let me explain two terms mentioned in the title of this thread:

Muhadditheen: Scholars of Hadith who research and compare the chains of transmission of various narrations, they know the condition of the narrators and can differentiate between what is authentic and what isn’t.

Muhaqqiqeen: Are Mujtahid scholars who look at the texts and draw rulings and religious verdicts.

first let us introduce this scholar:

تلامذة المجلسي – السيد أحمد الحسينى – ص 12 – 13المولى أبو الحسن الفتوني أبو الحسن بن محمد طاهر بن عبد الحميد بن موسى بن علي بن محمد بن معتوق ابن عبد الحميد النباطي العاملي ، الشريف الفتوني الغروي من أجلاء العلماء الأعاظم ، كما أن آباءه كانوا ذوي علم وفضل ، وقد وصف بالعالم العامل الفاضل الكامل المدقق العلامة أفقه المحدثين وأكمل الربانيين الشريف العدل ، رئيس المحدثين في زمانه وقدوة الفقهاء في أوانه . ولد بأصبهان نحو سنة 1070 ، وأكثر توطنه كان بالنجف الأشرف ، وفى اصبهان كان يسكن في محلة ( درب امام ) ولذا عرف ب‍ ( الامامي ) . له إجازة الحديث من العلامة المجلسي بتاريخ شعبان سنة 1096 وربيع الأول 1107 ، كما أنه قد أجيز أيضا من جماعة من العلماء الاعلام ، ومنهم الشيخ محمد ابن الحسن الحر العاملي والسيد نعمة الله الجزائري وخاله المير محمد صالح الخاتون آبادي . وقد أجاز كثيرا من العلماء ، منهم ابنه المولى أبو طالب الفتوني والشيخ أحمد ابن إسماعيل الجزائري والسيد نصر الله المدرس الحائري والشيخ عبد الله بن كرم الله الحويزي . قال العلامة النوري : وهذا الشيخ جليل القدر عظيم الشأن أفضل أهل عصره فيما أعلم . من تآليفه ( ضياء العالمين في بيان امامة المصطفين ) و ( الفوائد الغروية ) و ( مرآة الأنوار ومشكاة الاسرار ) و ( شريعة الشيعة ودلائل الشريعة ) و ( حقيقة مذهب الإمامية ) و ( تنزيه القميين ) و ( شرح الصحيفة السجادية ) و ( الفوائد المكية ) و ( نصائح الملوك ) . توفى بالنجف الأشرف سنة 1138 ( أو 1139 ) . ( الفيض القدسي ص 86 ، أعيان الشيعة 7 / 342 ، لؤلؤة البحرين ص 107 ، مستدرك الوسائل 3 / 385

In “Talamithat al-Majlisi” by Sayyed Ahmad al-Husseini pages 12 and 13 we read:
Al-Mawla abu al-Hassan al-Fatouni abu al-Hassan bin Muhammad Tahir bin ‘Abdul-Hamid bin Musa bin ‘Ali bin Muhammad bin Ma’atouq ibn ‘Abdul-Hamid al-Nabaty al-‘Amili, al-Shareef al-fatouni al-Gharawi from the virtuous great scholars, his fathers were men of knowledge and merit, he is described as the hard working scholar, the complete, the sharp observer, al-‘Allamah the most knowledgeable in fiqh amongst the Muhadditheen and people of Hadith, the honourable and just, head of the Muhadditheen in his era and an example to the Fuqahaa of his time. born in Isbahan around 1070 A.H, spent most his time in Najaf al-Ashraf, received Ijazah in Hadith from al-‘Allamah al-Majlisi in the month of Sha’aban 1096 A.H and Rabi’i al-Awwal 1107 A.H, he also received Ijazah from a group of the renowned scholars from them is Sheikh Muhammad ibn al-Hassan al-Hurr al-‘Amili and al-Sayyed Ni’imatullah al-Jazaeri and his uncle al-Mir Muhammad Saleh al-Khatoun Abadi. He in turn gave Ijazah to many scholars such as his son al-Mawla Abu Talib al-Fatouni, Sheikh Ahmad ibn Ismael al-Jazaeri, Sayyed Nasrallah al-Mudarris al-Haeree and Sheikh ‘Abdullah bin Karamullah al-Huwayzi. al-‘Allamah al-Noori said about him: This Sheikh is of great value and rank, the best of his era as far as I know. From his works “Bayan Imamat al-Mustafeen” “Fawaed al-Ghurawiyah” “Miraat al-Anwar wa Mishkaat al-Asrar” “Shariat al-Shia” “Haqiqat Madhab al-Imamiyah” “Tanzeeh al-Qummiyeen” “Sharh al-Saheefa al-Sajjadiyah” “Fawaed Makkiyah” “Nasaeh al-Mulouk”. died in Najaf in 1138. ( al-Faydh al-Qudsi p86, A’ayan al-Shia 7/342, Lulu al-Bahrain p107, Mustadrak al-Wasael 3/385, al-Kawakib al-Muntathirah – manuscript).

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And here are the scans from his book “Miraat al-Anwar”:

Arabic text:

اعلم أن الذي يظهر من ثقة الإسلام محمد بن يعقوب الكليني طاب ثراه أنه كان يعتقد التحريف والنقصان في القرآن لأنه روى روايات كثيرة في هذا المعنى في كتاب الكافي الذي صرح في أوله بأنه كان يثق فيما رواه فيه ولم يتعرض لقدح فيها ولا ذكر معارض لها، وكذلك شيخه علي بن إبراهيم القمي ره فإن تفسيره مملوء منه وله غلو فيه . . . ولقد قال بهذا القول أيضاً ووافق القمي والكليني ره جماعة من أصحابنا المفسرين كالعياشي والنعماني وفرات بن إبراهيم وغيرهم، وهو مذهب أكثر محققي محدثي المتأخرين، وقول الشيخ الأجل أحمد بن أبي طالب الطبرسي كما ينادي به كتابه الاحتجاج وقد نصره شيخنا العلامة باقر علوم أهل البيت عليه السلام وخادم أخبارهم عليه السلام في كتابه بحار الأنوار، وبسط الكلام فيه ما لا مزيد عليه.وعندي في وضوح صحة ذا القول بعد تتبع الأخبار وتفحص الآثار بحيث يمكن الحكم بكونه من ضروريات مذهب التشيع وإنه من أكبر مفاسد غصب الخلافة فتدبر حتى تعلم توهم الصدوق ره في هذا المقام . أنتهى

Translation:

“You must know that what is apparent from Thiqat al-Islam Muhammad ibn Ya’aqoub al-Kulayni may Allah increase his richness is that he used to believe in the corruption of the Quran and the deletion from it because he narrated many narrations that show this in his book al-Kafi which he openly said at its beginning that he believes in everything he narrated in his book, he did not comment on or criticize any of the narrations nor did he mention anything which contradicts this matter, this is also done by his sheikh and teacher ‘Ali ibn Ibrahim al-Qummi may Allah have mercy on his soul who filled his book of Tafseer with these narrations and he practised Ghulu in this matter … Also from those who used to say this and agree with al-Kulayni and al-Qummi may Allah have mercy on them are a group from our companions in the field of Tafseer such as al-‘Ayyashi and al-Nu’umani and Furat bin Ibrahim and others, and this is known as the Madhab of the Majority of the late Muhaqiqee al-Muhadditheen, also the saying of the greatest of scholars Ahmad bin abi Talib al-Tabrasi as he continuously stated in his book al-Ihtijaj and from those who supported this saying was our sheikh al-‘Allamah Baqir ‘Uloum Ahlul-Bayt peace be upon him and their servant may peace be upon them in his book Bihar al-Anwar, He talked about the matter extensively and we could not add anything more to what he said. I have many proofs for the authenticity of this truthful saying after tracing and researching the narrations that enable us to rule that this matter is from the necessities of our Shia Madhab and it is the result of the big corruption which occurred as a result of usurping the caliphate, so observe with wisdom and you will know that al-Saduq only had illusions in this matter.”

Source: Muqaddimat Tafseer al-Burhan, Miraat al-Anwar wa Mishkaat al-Asrar by Grand Ayatullah abu al-Hassan al-‘Amili, printed in al-A’alami Beirut Lebanon, second introduction pages 83 and 84.
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Comment:
Most of what Abu al-Hassan said is already known, he just repeated it so that those who deny can think twice before denying, from the benefits is that he clearly stated that the majority of the late Muhaqiqee al-Muhadditheen believed this matter and he was stating them by name until he got tired and just decided to say “The Majority believe this” but he did give a few examples such as:
1- al-Qummi
2- al-Kulayni.
3- al-‘Ayyashi.
4- al-Nu’umani.
5- Furat bin Ibrahim.
6- al-Tabrasi.
7- al-Majlisi.

May Allah save us from the true face of this sect and save those who have been fooled by the slogans of the sect.