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Question text

Is there any intentional or unintentional omission in Quran?


This saying is directly quoted from the departed Sayyid Murtiza that he says:
Being aware of the correctness of the quotation of the Holy Quran is the same as knowing the cities, important and great events, famous books and poems of Arabs. There were strong motivations and deep concentrations behind quoting and protecting it, knowing that the Holy Quran is the miracle of the Prophet (s.a.w.), the origin of Islamic sciences and religious rules, and nothing can be compared with, Muslims do their utmost for protecting it, so they had been aware of all the differences in diacritic, recitation, lexicons and verses. The question is that how the Holy Quran had been changed in spite of these great attempts for protecting it?
He also says that: Being aware of the interpretation of the Holy Quran and its parts is the same as being aware of the whole of it (in the correct quotation), and it is a famous and certain book like the books of Sibiwayh and Muzzani. Those who pay attention to this matter are aware of not only its totality but also its details. It is clear that more attention has been paid to quote and record the Holy Quran than the book of Sibiwayh and the complete poetical works of Poets. [1]
The other point which should be mentioned is that distorting Quran is one of the unforgiveable crimes which being silent about it, is not allowable. Is it possible that the Holy Quran be distorted and Amir al-Muminin and his close friends such as Salman, Abuzar, Meqdad and the others remained silent on it while his highness and the daughter of the Prophet (s.a.w.) had opposed to dispossession of Fadak (the garden that the Prophet (s.a.w.) has given to Fatima (a.s.)? It is obvious that the Holy Quran is much more important than Fadak.
The evidence of the correctness of this saying is that, Abi ibn Ka’b disagreed with the third caliph on recitation of this verse:﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ﴾
[2]and (as for) those who hoard up gold and silver.
Abi ibn Ka’b insisted on reciting it with “و”, i.e. “والذين” because he had heard this verse from the Prophet (s.a.w.) in this way, but the third caliph believed that this verse should be recited without “و”, that is “الذين”. They argued with each other when they were writing the single version of the Holy Quran for sending it to different parts. Abi ibn Ka’b threatened him and said that: “this verse must be written with “و”, unless I draw my sword.” They wrote “و” necessarily. [3]
Imam Ali (a.s.) also ordered that Uthman’s grants from Bayt al- Mal (Muslims public treasury) should be returned to it, and said that: “I swear to Allah that if women were married or bondwomen were bought by those grants, I will return them, because the justice should be spread, whoever is annoyed by justice, he will be more annoyed by oppression”.[4]
If Quran was distorted, returning the omitted verses would be more necessary. We see that when Amir al- Muminan (a.s.) accepted the outer leadership, he sharply criticized performing prayer of Tarawih (Sunni prayer) congregationally and saying “بسم الله” (in the name of Allah) in Jahri prayers (the prayers which should be said loudly) quietly and some other new innovations. If such a distortion had been occurred in the Holy Quran at the time of three caliphs, Imam Ali (a.s.) would have been stood firm against it and returned what had been omitted to Quran without any fear.
Briefly, if anyone studies the life story of Muslims of early Islamic period, he will realize that distortion of Quran by omission is impossible. [5]

resources and references

[1] - Majma’ al- Bayan, vol. 1, p. 15 (part of the fifth art, published by Sayda)
[2] - Quran, al- Tawba, verse. 34.
[3] - Al- Dur al- Manthur, vol. 4, P. 179.
[4] - Nahj al- Balaghah, sermon no. 15 (the version by Subha Salih)
[5] - The Aspect of Shia Belief, p. 155.
Ref: www.makarem.ir

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