“Who is more unjust than he who invented a lie about God or said: ﴾Revelation has been sent down to me.﴿ Though nothing was revealed to him and who said: ﴾I will send down like that which God has sent down.﴿ Would you but see when the unjust are in the floods of death and the angels stretch out their hands while saying: ﴾give up your souls. This day you will be repaid with the punishment of disgrace for your habit of speaking unjustly about God and for your arrogance in dealing with His signs.﴿” [Al-An’am 6:93]
ومن اظلم ممن افترى على الله كذبا أو قال أوحى إلى ولم يوح اليه شيء ومن قال سأنزل مثل ما انزل الله ولو ترى إذ الظالمون في غمرات الموت والملائكة باسطوا أيديهم اخرجوا أنفسكم اليوم تجزون عذاب الهون بما كنتم تقولون على الله غير الحق وكنتم عن آياته تستكبرون
Abu Basir reported that Imam Al-Baqir (a.) said about the verse: ﴾Who is more unjust than the one who invented a lie about God or said: “Revelation has been sent down to me.” Although nothing was revealed to him and who said: (I will send down like that which God sent down.﴿ (6:93) said: “He who claimed leadership in the place of the Imam (a.).” Salam Ibn Mustanir reported that Imam Al-Baqir (a.) said about the verse: ﴾Today you will be repaid with the punishment of disgrace﴿ (6:93): “The thirst on the Day of Resurrection.”Fudail ibn Yasar reported that Imam Al-Baqir (a.) said about the verse: ﴾give up your souls. Today you will be repaid with the punishment of disgrace﴿ said: “The Thirst.” [Tafsir-ul-Ayyashi, vol. 1, p. 370]
أبو بصير عن محمد بن علي الباقر عليه السلام في قوله ومن أظلم ممن افترى على الله كذبا أو قال أوحى إلى ولم يوح إليه شيء ومن قال سأنزل مثل ما أنزل الله قال: من ادعى الإمامة دون الإمام عليه السلام وسلام بن المستنير عن محمد بن علي الباقر عليه السلام في قوله اليوم تجزون عذاب الهون قال: العطش يوم القيامة والفضيل بن يسار عن جعفر بن محمد الصادق عليه السلام في قوله: اخرجوا أنفسكم اليوم تجزون عذاب الهون قال: العطش
Abu Basir reported that Imam As-Sadiq (a.) said: “Abdullah Ibn Sa’d Ibn Abi Sarh, the milk brother of Uthman Ibn Affan, came to Medina and became a Muslim. He had a beautiful writing and when the revelation was sent down to the Messenger of God (s.), he would call him, whereupon he would write down what the Messenger of God (s.) dictated to him from the revelation.When the Messenger (s.) of God said to him ﴾The Knowing, the Seeing﴿, he wrote ﴾The Hearing, the Knowing﴿ and when he said ﴾God is knowledgeable about what you do﴿, he wrote ﴾Seeing﴿ and he separated between Ta’ and Ya’ and The Messenger of God (s.) said: ﴾It is one.﴿ Thereupon he became an disbelieving apostate and returned to Mecca and said to the Quraish: “By God, Muhammad does not know what he says. I say the like of what he says, but he did not reject it from me. So I send down like that which God sent down.” Therefore God sent down in relation to this: ﴾Who is more unjust than he who invented a lie about God.﴿ (6:93) When the Messenger of God (s.) conquered Mecca, the Messenger of God (s.) ordered his execution. Then Uthman brought him, holding him by the hand, while the Messenger of God (s.) was in the mosque and said: “O Messenger of God, forgive him.” So the Messenger of God (s.) kept silent. Then he repeated himself. So the Messenger of God (s.) kept silent. Then he repeated himself. So he said: “Agreed.” Now as he passed by, The Messenger (s.) of God said to his companions: ﴾Did I not say: “Whoever sees him, let him be executed?”﴿ Then someone said: ﴾I was waiting for you to give me a sign so that I may execute him.﴿ So the Messenger (s.) of God said: ﴾The prophets do not execute by a sign.﴿ So he was one of the dismissed (Tulaqa’). Then God told what happens to the enemies of the family of Muhammad (s.) at death.Thus He said: ﴾Would you but see when the unjust to the family of Muhammad are in the floods of death and the angels stretch forth their hands while saying: “give up your souls. This day you will be repaid with the punishment of disgrace.”﴿ (6:93) He said: “The thirst” (That you used to speak wrong about God and deal arrogantly with His signs.﴿ He said: ﴾You deny what God sent down about the family of Muhammad. ﴿ Then he said: ﴾You came to Us one by one as We created you the first time and you left behind your backs what We granted you and We do not see your intercessors with you about whom you claimed that they are partners of you. ﴿ (6:94) And the partners are their leaders: ﴾There has come between you a breach﴿ so the affection ﴾and you have lost that,﴿ so it has been nullified ﴾which you used to claim.﴿” I was told by my father, by his father, by some of our companions, that Abu Abdillah (As-Sadiq) said: “This verse has been sent down upon Mu’awiyah and the children of Umayyah and their partners and leaders.” [Tafsir-ul-Qumi, Vol. 1, p 210 – 211]
إبراهيم بن هاشم عن صفوان بن يحيى عن عبد الله بن مسكان عن أبي بصير عن جعفر بن محمد الصادق عليه السلام قال: إن عبد الله بن سعد بن أبي سرح أخا عثمان بن عفان من الرضاعة قدم المدينة واسلم وكان له خط حسن وكان إذا نزل الوحي على رسول الله صلى الله عليه وآله دعاه فكتب ما يمليه عليه رسول الله صلى الله عليه وآله من الوحي وكان إذا قال له رسول الله صلى الله عليه وآله سميع بصير يكتب سميع عليم وإذا قال والله بما تعملون خبير يكتب بصير، ويفرق بين التاء والياء وكان رسول الله صلى الله عليه وآله يقول هو واحد، فارتد كافرا ورجع إلى مكة وقال لقريش والله ما يدري محمد ما يقول انا أقول مثل ما يقول فلا ينكر علي ذلك فانا انزل مثل ما انزل الله فأنزل الله على نبيه صلى الله عليه وآله في ذلك ومن أظلم ممن افترى على الله كذبا الخ فلما فتح رسول الله صلى الله عليه وآله مكة امر رسول الله صلى الله عليه وآله بقتله، فجاء به عثمان قد اخذ بيده ورسول الله صلى الله عليه وآله في المسجد فقال يا رسول الله اعف عنه فسكت رسول الله صلى الله عليه وآله ثم أعاد فسكت رسول الله صلى الله عليه وآله ثم أعاد فقال هو لك، فلما مر قال رسول الله لأصحابه ألم أقل من رآه فليقتله، فقال رجل كانت عيني إليك يا رسول الله ان تشير إلي فاقتله، فقال رسول الله صلى الله عليه وآله ان الأنبياء لا يقتلون بالإشارة، فكان من الطلقاء ثم حكى عز وجل ما يلقى أعداء آل محمد عليه وآله السلام عند الموت فقال: ولو ترى إذ الظالمون آل محمد حقهم في غمرات الموت والملائكة باسطوا أيديهم اخرجوا أنفسكم اليوم تجزون عذاب الهون قال العطش بما كنتم تقولون على الله غير الحق وكنتم عن آياته تستكبرون قال ما انزل الله في آل محمد تجحدون به ثم قال ولقد جئتمونا فرادى كما خلقناكم أول مرة وتركتم ما خولناكم وراء ظهوركم وما نرى معكم شفعاءكم الذين زعمتم انهم فيكم شركاء والشركاء أئمتهم لقد تقطع بينكم يعني المودة وضل عنكم اي بطل ما كنتم تزعمون حدثني أبي عن أبيه عن بعض أصحابنا عن أبي عبد الله عليه السلام أنه قال: نزلت هذه الآية في معاوية وبني أمية وشركائهم وأئمتهم
Ibn Muskan reported that Abu Basir said about one of them (Al-Baqir & As-Sadiq): “I asked him about the word of God: ﴾Who is more unjust than he who invented a lie about God or said: “It has been revealed to me”? Although nothing was revealed to him.﴿ (6:93) He said: ﴾It was sent down for Ibn Abi Sarh, whom Uthman appointed for Egypt and he is the one, whose execution the Messenger of God (s.) had ordered on the day of the conquest of Mecca and he used to write it for the Messenger of God (s.). So when God sent down “God is the esteemed, wise” (2:220), he wrote: “God is knowledgeable, wise.” Then the Messenger of God (s.) said to him: ” Leave off it: ‘God is Knowing, Wise.’” And Ibn Abi Sarh used to say it to the hypocrites: “Certainly I say from myself the same as what he delivers. So he does not change it for me.” Therefore God sent down upon him that which He sent down.﴿” [Al-Kafi of Al-Kulaini, Volume 8, Page 201, Hadith 242]
أبو علي الأشعري عن محمد بن عبد الجبار عن صفوان بن يحيى عن ابن مسكان عن أبي بصير عن أحدهما (الباقر والصادق) عليهما السلام قال: سألته عن قول الله عز وجل: ومن أظلم ممن افترى على الله كذبا أو قال أوحى إلي ولم يوح إليه شيء قال نزلت في ابن أبي سرح الذي كان عثمان استعمله على مصر وهو من كان رسول الله صلى الله عليه وآله يوم فتح مكة هدر دمه وكان يكتب لرسول الله صلى الله عليه وآله فإذا أنزل الله عز وجل إن الله عزيز حكيم كتب إن الله عليم حكيم فيقول له رسول الله صلى الله عليه وآله: دعها فإن الله عليم حكيم وكان ابن أبي سرح يقول للمنافقين: إني لاقول من نفسي مثل ما يجيء به فما يغير علي فأنزل الله تبارك وتعالى فيه الذي أنزل
Adnan Ibn Alawi Al-Bahrani writes: “Rather, Ikrimah, Mujahid, Al-Farra’, Az-Zajjaj, Al-Jubba’i, Ibn Abbas and Abu Ja’far Al-Baqir (a. ) in Arba’in by Muhammad Tahir Al-Qumi and As-Sirat-ul-Mustaqim by Al-Amili reported that Uthman used to write down the revelation, whereupon he changed it and instead of “forgiving, merciful” he wrote “hearing, knowing” and instead of “hearing, knowing” he wrote “respected, wise” and the like. Therefore God sent down upon him: ﴾And he who said: “I will send down like that which God sent down.”﴿ (6:93) And according to the Muhadarat of Ar-Raghib, the people who wrote the codexes (Mus’haf) used not to omit the writing. Thus letters were placed where they did not belong and the proofs of this are more numerous than can be enumerated and we mentioned enough. Therefore, it is evident that the occurrence of corruption and alteration is neither to be rejected nor covered up. Rather, it is stated in Mir’at-ul-Uqul: ﴾The intellect arrives at the judgment that if the Qur’an was scattered among people and a fallible person took care of its collection, it is usually denied that its collection will turn out to be complete and in accordance with reality.﴿ The statement of Al-Murtada, As-Saduq and the scholar (At-Tusi) about rejecting it is void.” [Mashariq-ush-Shumus, page 129]
قال الشيخ عدنان بن علوي البحراني: بل في أربعين القمي محمد طاهر وصراط المستقيم العاملي روى عكرمة ومجاهد والسدي والفراء والزجاج والجبائي وابن عباس وأبو جعفر الباقر عليه السلام أن عثمان كان يكتب الوحي فيغيره فيكتب في موضع غفور رحيم سميع عليم وفي موضع سميع عليم عزيز حكيم ونحو ذلك فأنزل الله فيه: ومن قال سأنزل مثل ما أنزل الله إلى آخره وعن محاضرات الراغب كان القوم الذين كتبوا المصاحف لم يكونوا قد حذفوا الكتابة فلذلك وضعت أحرف على غير ما تجب أن تكون عليه والأدلة على ذلك أكثر من أن تحصى وفيما ذكرناه كفاية فظهر أن وقوع التحريف والتغيير مما لا يقبل الإنكار والاستتار بل في مرآة العقول: العقل يحكم بأنه إذا كان القرآن متفرقا منتشرا عند الناس وتصدى غير المعصوم لجمعه يمتنع عادة أن يكون جمعه كاملا موافقا للواقع فما عن المرتضى والصدوق والشيخ (الطوسي) من إنكار ذلك فاسد
Shadhan Ibn Jibra’il reported that Miqdad Ibn Aswad said: “We were with the Messenger of God (s.) when he held on to the support of the Ka’bah and said: ﴾God, assist me and strengthen my back and widen my chest and increase the remembrance of me.﴿ Then Gabriel (a.) came down to him and said: ﴾Read, O Muhammad. ﴿ He said: ﴾What shall I read?﴿ He said: ﴾Read: “Did We not expand your chest and take away your burden, that was heavy on your back and increase the remembrance of you with your brother-in-law Ali, son of Abu Talib?”﴿ (94:1-4) So the Messenger of God (s.) read it and Abdullah ibn Mas’ud wrote it down in his codex (Mus’haf). Thereafter, Uthman ibn Affan removed it when he unified the codes.” [Al-Fada’il of Al-Qumi, page 151]
شاذان بن جبرئيل عن المقداد بن الأسود قال: كنا مع سيدنا رسول الله وهو متعلق باسناد الكعبة وهو يقول اللهم اعضدني واشدد أزري وأشرح صدري وارفع ذكري فنزل عليه جبرئيل عليه السلام وقال اقرأ يا محمد قال وما قرأ قال اقرأ ألم نشرح لك صدرك ووضعنا عنك وزرك الذي انقض ظهرك ورفعنا لك ذكرك مع علي بن أبي طالب صهرك فقرأها النبي صلى الله عليه وآله وأثبتها عبد الله بن مسعود في مصحفه فأسقطها عثمان بن عفان حين وحد المصاحف
Ni’matullah Al-Jaza’iri writes: “This Qur’an presently in the hands of the people is the writing of Uthman and they called it the Imam and burnt everything except it or concealed it.” [Al-Anwar-un-Nu’maniyyah, vol. 2, p. 316]
قال السيد نعمة الله الجزائري: هذا القرآن الموجود الآن في أيدي الناس هو خط عثمان وسموه الإمام وأحرقوا ما سواه أو أخفوه
Muyassir reported that Imam Ar-Rida (a.) said: “Neither do you see two of you in the Fire, no, by God, nor one.” So I said: “Where is that written in the Book of God?” Then he restrained himself for a while. He said: “So he came to be with him that day in the circumambulation (Tawaf). Then he said: ﴾O Muyassir, allow me to answer your question.﴿” He said: “I said: ﴾Where is it written in the Qur’an?﴿ Then he said: ﴾In the chapter of Ar-Rahman and it is the word of God: “On that day from among you neither Jinn nor man will be questioned about his sin.”﴿ (55:39) So I said to him: ﴾There is not in it “from among you”﴿ He said: ﴾The first to change it was (Uthman) Ibn Arwa and that is because it is convenient for him and his companions and if there were not in it “from among you”, then God’s punishment would be dropped from His creation. If neither man nor Jinn is asked about his sin, then whom should God punish on the Day of Resurrection?﴿” [Fada’il-ush-Shi’ah of As-Saduq, page 40 – 41, hadith 43]
محمد بن علي بن ماجيلويه عن محمد بن يحيى عن حنظلة عن ميسر عن علي بن موسى الرضا عليه السلام قال: لا يرى منكم في النار اثنان لا والله ولا واحد قال فقلت أين ذا من كتاب الله فامسك هنيئة قال فانى معه ذات يوم في الطواف إذ قال يا ميسر أذن لي في جوابك عن مسألتك كذا قال قلت فأين هو من القرآن فقال في سورة الرحمن وهو قول الله عز وجل فيومئذ لا يسال عن ذنبه منكم انس ولا جان فقلت له ليس فيها منكم قال: إن أول من قد غيرها (عثمان) ابن أروى وذلك أنها عليه وعلى أصحابه ولو لم يكن فيها منكم لسقط عقاب الله عز وجل عن خلقه إذا لم يسأله عن ذنبه انس ولا جان فلمن يعاقب الله إذا يوم القيامة
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