Part A: The Quraan is not a proof without a ‘qayim’ (one of their imams)
Allah Ta’ala: To those who requested a sign, Surah Ankabut(29:61), “It is not sufficient that we have sent down to you verses which
“The qur’an is not a proof without an imam, and Ali was the hujja (proof) on mankind after the messenger Muhammed (SAW)..”
Usul Al-Kafi:Vol.1, pg. 188
Ar-rijaal,Al kashi : pg.120
Wa 3alal Ar-risha’I As-suduq : pg. 192
This means that the saying of the imam is more eloquent than the saying of Allah. Imam Ali is claimed to have said : “This is the book of Allah the silent one, I am the book of Allah the spoken One.”
Al fusul Al Humimah, Al Hur Al amily: pg.235
“Ali is the tafseer of Kitaab Allah”
Al bihar: Vol.37 pg. 209
Al Tabrisi, Al hijaj: pg.31, 33
“And follow the light which has been sent to him..” Quran.
They understand it as the light being Ali and the imams.
Al kafi: Vol.1, pg.191
Qur’an 10:15 “And when our clear verses are recited
When it says a Qur’an other than this, they refer to Ali…
Tafseer al ‘Ayashi: Vol.2, page 120
Usul Al Kafi: Vol.1 Pg. 119
Tafseer al burhan: Vol. 2 page 180
Tafseer Nur Thaqalayn: Vol.2 page 296
Tafseer Al-Qummi: Vol.1 Page 310
Bihaar Al-Anwar: Vol.36, page. 80
Surah Tur 52:33,34
“Or do they say he has forged it, Nay they believe not…”
They say “has He forged it”, they say it means amir ul mu’minoon, and when it says let them bring something like unto it, they say it means someone from Allah, aka Imam ali RA.
And they say Ali is the only one who understood the qur’an properly.
Usul Al kafi: vol.1, pg.25
PART B: The Imams are special in their knowledge of the Qur’an, and no one knows its secrets except them.
Usul al-kafi “The messenger interpreted the Qur’an to Ali only” Vol.1 pg. 25
Wasa’l ul Shia: vol18, pg.131
“Allah sent down the Qur’an upon me, and whoever opposes it goes astray, and whoever searches for knowledge of the qur’an from other than Ali is destroyed.”
Wasail ul shia: Vol.18, pg.138
Bihaar al-Anwar, vol.7, pg.312 – Vol.19, pg.23
At-Tabari, Bishaar Al-Mustafa: pg.16
Al-Amaly As-sudooq: pg.40
Usul Al kafi Vol.1, pg.192, Is entitled : The imams are the guardians of Allah’s command, and they are the stores of His knowledge.
No Knowledge is hidden from them: Bihaar al anwar: vol.26, pg. 109
Wasa’il Ul Shia, (Al hur Al Amily): “Permissiblity to deduct rulings from apparent qur’an except from meanings from imams.”
“No-one knows the meaning of the Qur’an except the imams” Al Fusul Al mu’imah: pg.173
SURAH NAHL (16:44): “We have sent down the qur’an.”
Muhammed Rida an-Najafi, Ash-Shia wa raja’a: pg.19 “All the tafaasir, that comes from other than the ahlul bayt, are worthless and unreliable.”
“Imam is the ref. and trustworthy, who knows all the qur’an and that the qur’an cannot be proof without the imam.”
“The saying of the imam is the saying of Allah, and there is not different between what they say”
Al Mazambrani, sharhu jami’: Ali Al Kafi, chapter 2, page 272
There are chapters for this : “The designation to the messenger and the designation of the imams, for the matters of the deen.” Vol.1 Page 265
The deen has been perfected and completed, 5:3, 3:187
Usul Al kafi: Vol.1 pg.374: Reg. The saying of Allah (SWT): Surah A’raf:33, interpretation of this verse, “the qur’an has an outward and an inward, all Allah has declared unlawful in the Qur’an is the outward, and the inward which is forbidden, is the ‘tyrant imams’, and that everything which Allah has made lawful in the qur’an is the outward, and the inward from what Allah has made lawful, are the imams of the truth.”
The Qur’an is apparent and hidden: Al bihaar, vol.92, pg.78 – 106
Abu’l Hasan Ash-Shareef, ‘Mir’ayatul Anwar’, pg.3: ‘Every verse in the Qur’an, has a hidden and apparent meaning.’
“Most of the verses of the Qur’an was revealed in them, and regarding their enemies” ‘them’ is their imams, and ‘enemies’ are sahabah.
Tafsir as-safi, vol.1, pg.24
Usul Al-Kafi, vol.2, pg.627
Al-Burhaan, vol.1, pg.21
‘Most of the Qur’an, (1/3rd, ½) the latter ones say MOST of the qur’an, was revealed concerning their 12 imams, and their enemies.”
Abu’l Hasan Ash-Shareef, ‘Mir’atul Anwar’, Muqqadimatul burhaan, pg.4,
“In principle the revelation of the Qur’anic verses, is to direct and guide to the wilayah ul Nabi wa A’immah (12 imams), such that there is no good, except that it is informs that it is them and their followers, and that there is no evil except that it is applicable to their enemies.”
Al Majlisi in his book Al-Bihaar al-anwar, vol.23, pg. 354 and 390.
Chapter: ‘Interpretation of Al-mu’mineen (surah in the Qur’an), and that imaan and muslims and islam, is in them, meaning the imams, and in their leadership, and that the kuffar, and the mushriks, and kufr and shirk, and jibt and taghut, and laat and ‘uzza, and idols, in their enemies and their opponents.’
“The imams are the salaah and zakah and the hajj, and the rest of obedience, and their enemies are the fawahisha and dhunoob and rest of the evil things.”
Al Bihaar, vol.24, pg. 286
Chapter: “They are the verses of Allah and His signs and His books”
Ibis.Vol.24, pg.114 – 118: “They are 7 oft repeated verses” “they” are imams.
Surah Al-Furqan:55, “helper of shaytan” – Umar (second one), “against his ‘Lord’” – ‘Lord’ is Ali
Tafseer Al-Qummi – Vol.2 pg.115
Az-Zumar: 69, “The light is Ali” and it is enough for everyone.
Tafsir Al-Qummi, Vol.2, pg.253
Al Burhaan: Vol.4, pg.87
Tafsir As-Safi: Vol.4, pg.331
“Wajh Allah” Face of Allah is Imams.
Bihaar al anwar: vol.24, pg.191
And they attribute to Ja’far As-Sadiq, “Nahnu Wajhullah” ‘We are the face of Allah.’ Tafsir al Qummi
Usul Al kafi: Vol.1 Page 258, ‘The imams know their time of death and they choose to die.’
“Surah Al-Baqarah, verse 2, means the ‘Book wherein there is no doubt’ is Ali, and there is no doubt in this.”
Tafsir Al-Qummi vol.1, Page 30
Tafsir ‘Ayashi, vol.1, pg.26
Tafsir As-Safi, vol.1, pg.91, 92
Luqman:27 “This ayah means that the virtues of the imams would not be able to be enumerated.” – Abu’l Hasan Ali Muhammed
Bihaar Al Anwar: vol.24, pg. 174
Tahtal Uqool: pg.365
Ibn Shahra Shoob, manat ul Alee Ibn Abi Talib: Vol.3, page.508
Surah Al Fatiha: ‘Ihthini siraatul mustaqim’ ‘guide us to the straight path’ the straight path is Ali.
Surah Ash-Shams: verse 1
‘The shams is Alee’ – attributed to As-Sadiq falsely.
“Ummah” came 49 times in the Qur’an, and shia tafasir say it means imams: Mir’ayatul Anwar, pg.81
’22:45’: ‘Deserted well’ refers to Ali.
‘Sea’ came 33 times in the qur’an, and it means Imams and their enemies.
‘22:77’: the good means ‘al-wilayah.’
Surah An-Nahl:16, ‘And Landmarks by the day and stars by the night’, the stars refer to the prophet and the landmarks mean the imams.
The Year refers to the messenger SAW, and the 12 months refer to 12 imaams.
At-Tusi, Al-Ghayba, page 96
Ibn Shahra shoob, Manaqa ul Alee Ibn Abi Talib: vol1. Page 244
Bihaar Al-Anwar, vol.24, page 240
Al Burhaan, vol.2 page 122
Surah Al baqarah, verse 26: ‘Mosquito’ refers to Ali.
Al-Qummi, vol.1 page 35
Al-burhaan, vol.1 page 70
Surah Hajj: 73 ‘fly’ refers to Ali.
Surah Al Qasas: verse 30, ‘blessed place’ is karbala.
Surah Al-A’raf, verse 156, ‘mercy’ refers to Shia.
39:65 ‘associate with Allah’ here means if you associate with the wilayah of Ali all your deeds will be in vain.
Al Qummi: Vol.2 Page 251
Tafsir Furaat: pg.133
Al Burhaan: Vol.4 page 83
Tafsir As-Safi: Vol.4 page. 328
Abu’l Hasan Ash-Shareef, mir’ayatul Anwar: ‘The narrations are all replete and are all in support with each other that the meaning of Shirk in Allah’s Lordship and Shirk in worship, means shirk in wilayah and imamah (Rulership and allegiance).‘ Page 202
And this is how they concluded that they (sahabah) apostate.
Surah Muhammed-47:25 ‘this refers to so and so (Abu bakr and Umar and Uthmaan).’
Surah Al Fatiha:7 “‘Adh-dhaleen’ means those who don’t know their imam”
Tafsir Al-Qummi, vol.1, page.29
Al Kafi Vol.1 page 401 -402 ‘This style helped in spreading the acceptance, amongst the masses of the followers and the absence of intellect so the followers are called to believe in the sayings of the imams, even if they are in sharp contradiction to the qur’an.”
Tahreef in the QURAN
First book in which this claim of tahreef was recorded was in the book of Sulaym bin Qais, died year 90AH. It’s contents was praised, ‘Abjadh’ alphabets of the shia, secret of the secrets of ahlul bayt: Agha Bazrik At-Tahrani, Adhari’aa:vol.2 page 152, and Hamish was’ail al shia, vol.2, page 42, number 4.
An-nu’mani ‘there is no disagreement amongst all the shia, amongst those who carry the knowledge and transmitted it from the imams, there is no dispute that his book is one of the foundations amongst the greatest of foundations of the shia usool, and the oldest. Whatever is in that book is a reference to the shia.’ Al ghaybiya page 61.
Al majlisi ‘one of the foundations amongst the greatest of foundations.’ He then narrated 4 narrations from Ali Ibn Hussain, that he said, ‘sadaqa, sulaym’ sulaym spoke the truth.’ Bihaar al Anwar: vol.1, page 156-158.
Ali was named in that book, “‘Al awaal, Al akhar, Adh-dhahir…’ This description came from the sun to Ali, and this was heard by Abu bakr and Umar and the rest of the muhajirun, and they all fell unconscious.” The book of sulaym, Al-hilaali, page 38 print of Al-‘A’lami, and page 31, 32, print of An-Najaf.
Allah described Himself with these names, in surah 57, ayah 3.
Some books of the narrators of the shia, considered the one who narrated this book, from sulaym as weak! Abban Ibn Abi Ayash, yet Abban is considered weak by Ahlul sunnah, some of the shia even claim that the author is unknown, and some say it ‘is problematic, but it does not nullify most of which was narrated by others.’ Al-Khawansari, rawdatul jannaat, vol.4 page 68
Kulayni depended on it. Usul Al kafi, vol.1 page.252, and Dhaa3’imul Kufr, and also Al Qummi who is also known as As-Sudooq, in his book, fi Man la yahdhuruhul faqih. At-Tabrasi and etc. Also in other major books.
Some discredited this book not due to the content within it, rather because he made the imams 13! In number.
It was referred to by all big scholars, the four major ones. And the latter generations of shia referred to it as ‘the’ reference. As affirmed by Al-Majlisi, Al Bihaar Al anwar, vol.1 page 32, and Al-hur Al-Amily, in his book wasa’il ul shia, vol.20, page 210, and others.
There are only 2 narrations in sulaym’s book which say omission occurred in the Book of Allah, and they were’nt so explicit. These narrations amplified later. In the 3rd century this lie was added to. Al Qummi, the shaykh of Al Kulayni, said, in tafsir al qummi, Vol.1, page 48, 100, 110, 118, 122, 123, 142, 159, vol.2, page 21, 111, 125, and others. He also stated this in the introduction to his tafsir, vol.1, page 10.
And their shaykh Al Kashaani, said himself that Al-Qummi’s tafsir is filled with it. And also shaykh An-nuri At-Tabrasi, ‘Al-Qummi, stated this creed, in the beginning of his tafsir and filled his book with his narration despite his statement, in the beginning that he will not mention narrations but from his shayookh and trustworthy references.’ At-Tabrasi’s, fakhlul khitaab, paper 13, from the manuscript, and paper 26, from the printed one. Despite this fact that it has been filled with this, the authority of the shia nowadays, Al-Kho’i, he authenticated ALL of the narrations in Al-Qummi, in mu’jam rijaal al hadeeth lil kho’i, vol.1 page 63. After Al-Qummi his student Al-Kulayni, Al-kafi, reported much of this falsehood in his book. Vol.1 page 413, and afterwards. Numbers of hadiths are, 8, 23, 25, 26, 27, 28, 31, 32, 45, 58, 59, 60, 64, in vol.2, many many places. Despite he said he will quote only authentic.
Al-Khashaani, affirmed that Al-Kulayni believed it was true about the tahreef of the qur’an, Tafsir As-Safi, introduction, page 52, and Al-A’lamy, page 40 printed in Tehran.
Al-Kulayni’s book Al-Kafi is recorded to be the highest authentic book for the Shia, due to Al-Kulayni living amongst the 4 greatest scholars of Shia, who claimed to have had meetings with the awaited Mahdi, so what is in the book should have been affirmed by those scholars in Bahgdad.
Al-Majlisi in his book, mir’atul ‘uqool, ruled that some of the narrations of Al-Kafi, were weak but also, he authenticated some of the narrations regarding tahreef also, of them, is, ‘the qur’an which jibreel AS brought to Muhammed SAW, was 17,000 ayah.’
An-Nuri At-Tabrasi, died 1320, and was buried in the sacred spot, he inserted his book, ‘this is a matter which is in agreement amongst the shia.’ He presented 1000 plus proofs, of verses which were omitted, and it is agreed upon by most of the books that are authentic within the Shia.
THE MUSHAF OF FATIMAH
Al Kafi: Vol.2 page 619 ‘Recite the qur’an until the teacher come.’
Al Kafi: ‘The promise came during the reign of their imam Abil Hasan.’
‘Teacher is mahdi’ – Sharhu Jami’in ‘alal kafi, vol.11, page 47.
Al Mufeed reported that, ‘they are commanded to recite was in the copies of the qur’an we have and do not transgress it, until the mahdi will come. So then people will recite the Qur’an as revealed by Allah and collected by Ameer ul mu’mineen.’ Bihaar Al anwar vol.92, page 74.
Ni’matullahi Jaza’ari, ‘ the imams commanded that their shia recite what is in this qur’an in their salaah and after their salaah until one who will emerge sahibu zamaan, and this qur’an will be lifted from the hands of people. And then will come the qur’an which Amir ul mu’mineen collected and people will judge by it.’ Al anwar An-Nu’maniyyah, vol.2 pages 363, 364
These narrations contradict others, ‘I do not give much attention to the Qur’an we have now, and whoever memorizes it while it is distorted will have difficulty to memorise what will come from the Mahdi.’ As reported in Mufeed, Al-Irshad, page 430. Al mufeed was referred to as the ‘upright brother’ of Imam Mahdi, and mawlana ar-rasheed, in the introduction of Al-ih’tijaaj, page 277.
Similarly reported in An-nu’mani in his book Al-Ghayba. This had a great impact on the Shia society to leave the Qur’an as attested to by Shaykh Musa Jawrallah, who lived amongst the shia for while, he didn’t find shia students nor scholars who memorised the Qur’an and not being able to recite it properly. And he said this could be from the influence of the myth of waiting for the awaited Mahdi’s mushaf.
Even those who denied the tampering of the Qur’an agree that there exists a mushaf of Ali, like Al-Qummi, in his book Al-I’qtiqadaat, Al-kho’i in his bayaan, page 223.
Al-Kulayni in his book Al-Kafi, has a special chapter, ‘chapter: The entire Qur’an was not compiled totally except by the imams.’ And reported six narrations.
If Ali compiled it, what is need for other imams compiling it?
‘Some reports claim that some special people have seen it, others say Ali compiled it, others say Ali and the other imams, and yet some say yes it is with Ali but it is waiting with the awaited imam.’ As Ni’matullah Jaza’iri claimed in his book, Al Anwar An-Nu’maniyyah, vol.2 page 360.
Some of the books attest to this fact, that Ali was free from this claim.
IN sunan Abee dawood, from Ali, ‘Don’t say about Uthmaan except that which is good, because By Allah he didn’t compile the Qur’an into one except that we are all in agreement with him.’ Reported By Suwait Bin Ghaflah, Authentic.
‘When Uthmaan saw the problem of having more than one copy of the Qur’an, he asked Ali, to bring the mushaf of Fatimah, which she kept due to her father’s SAW approval. And that Uthmaan compared with it the other sahabah mushafs.’ In Al-Ma’rashee’s Al-Ma’arifyyah Al jareeyah, page 24.
His all spread from Sulaym’s book. Their Shaykh, Abu’l Hasan Ash-Shareef student of majlisi, said, ‘it is possible to rule that this ‘fabrication’ spread in the convenience of the shia sect.’
Mir’ayatul Anwaar, page 49.
And their trustworthy Mazambrani, who died 1081AH, he stated ‘this is consecutive in their books.’
Sharhu Jaami’ ‘Alal kafi, vol.11, page 76
Similarly by Al Kashaani.
Their ref. in Iraq, Al-kho’i, they say that the narrations are replete, through the household are consecutive and decisive.
Al Mufeed who died 413Ah, said ‘this is consensus amongst the Imamite sect.’
Al Qummi, who died 381AH, and Ash-Shareef Al-Murtadha who died 436AH, and by At-Tusi who died 450AH, and by Ahmed (Not An-nuri) At-Tabrasi who died 548AH or 561AH, An-Nuri At-Tabrasi is of the opinion that it is consensus on that myth.
Al Qummi, in some of his books denounced this myth, and said that the Qur’an that Allah sent down is the true Qur’an.
Other shayookh said he is doing taqiyyah, due to the impact of this myth to the common muslims.
In Ibn Babaweyh, his other books have the narrations regarding the mushaf.
And the same holds true for the other shayookh.
Sayyid Ali al-Shahristaniy in his book “The Prohibition of Recording the Hadith: Causes and Effects ” at page 510:
`Ali ibn Ibrahim al-Qummiy, the compiler of the famous book of Tafsir that carries his name, has confirmed the authenticity of the Hadiths that he recorded in his book by bearing out that these Hadiths have been reported by trustworthy narrators from the Holy Imams.