Abu l-Qasim Al-Khu’i writes:
يطلق لفظ التحريف ويراد منه عدة معان على سبيل الاشتراك، فبعض منها واقع في القرآن باتفاق من المسلمين وبعض منها لم يقع فيه باتفاق منهم أيضا وبعض منها وقع الخلاف بينهم. واليك تفصيل ذلك
,,One uses the term distortion (tahrif) and means with it coinciding a number of different meanings. So some of it (meanings) took place with consensus of Muslims, while others of it did not take place with the consensus of them and about others of it there was a disagreement between them and you are now learning the details about it.” [Al-Bayan, page 197]
الأول نقل الشيء عن موضعه وتحويله إلى غيره ومنه قوله تعالى من الذين هادوا يحرفون الكلم عن مواضعه (٤:٤٦) ولا خلاف بين المسلمين في وقوع مثل هذا التحريف في كتاب الله فإن كل من فسر القرآن بغير حقيقته وحمله على غير معناه فقد حرفه. وترى كثيرا من أهل البدع والمذاهب الفاسدة قد حرفوا القرآن بتأويلهم آياته على آرائهم وأهوائهم وقد ورد المنع عن التحريف بهذا المعنى وذم فاعله في عدة من الروايات منها رواية الكافي بإسناده عن الباقر عليه السلام أنه كتب في رسالته إلى سعد الخير وكان من نبذهم الكتاب أن أقاموا حروفه وحرفوا حدوده، فهم يروونه ولا يرعونه، والجهال يعجبهم حفظهم للرواية، والعلماء يحزنهم تركهم للرعاية
,,The first is the conveyance of the meaning of one thing to another and its distortion to other than that and this includes the statement of God: ﴾There are those among the Jews, who distort the meaning of the words.﴿ (4:46) And there is no disagreement among the Muslims, that this distortion has taken place with the Scripture of God, because anyone who did not interpret the Qur’an truthfully and misinterpreted it, has distorted it and you see, that many of the people of the innovations and the false teachings have distorted the Qur’an, by interpreting its verses according to their opinions and inclinations and the prohibition of distortion in this sense and the condemnation of the one, who does so, came to light in a number of traditions, among which is the tradition in Al-Kafi which reports with a chain to Al-Baqir (a.) that he wrote in his epistle to Sa’d Al-Khair: ﴾To their throwing the Scripture behind their backs (2:101) belongs, that they raised their letters and falsified their barriers. So they narrate it and do not guard it and the ignorant take pleasure in their guarding the narration, while the knowledgeable are saddened by their failure to guard it.﴿” [Al-Bayan, page 197 – 198]
الثاني النقص أو الزيادة في الحروف أو في الحركات، مع حفظ القرآن وعدم ضياعه، وإن لم يكن متميزا في الخارج عن غيره والتحريف بهذا المعنى واقع في القرآن قطعا، فقد أثبتنا لك فيما تقدم عدم تواتر القراءات، ومعنى هذا أن القرآن المنزل إنما هو مطابق لاحدى القراءات، وأما غيرها فهو إما زيادة في القرآن وإما نقيصة فيه
,,The second is the omission or addition of letters or vowels, whereby the revealed Qur’an is preserved and not lost, even if it is outwardly not different from others and the distortion in this sense has definitely taken place with the Qur’an. So we have confirmed to you, in what preceded, that the readings have been transmitted non-consecutively (Mutawatir) and this means, that the Qur’an that has been transmitted down is in conformity with only one of the readings, but as for the others, they are either an addition to the Qur’an or an omission from it.” [Al-Bayan, page 198]
الثالث النقص أو الزيادة بكلمة أو كلمتين مع التحفظ على نفس القرآن المنزل والتحريف بهذا المعنى قد وقع في صدر الاسلام، وفي زمان الصحابة قطعا، ويدلنا على ذلك إجماع المسلمين على أن عثمان أحرق جملة من المصاحف وأمر ولاته بحرق كل مصحف غير ما جمعه، وهذا يدل على أن هذه المصاحف كانت مخالفة لما جمعه، وإلا لم يكن هناك سبب موجب لاحراقها، وقد ضبط جماعة من العلماء موارد الاختلاف بين المصاحف، منهم عبد الله ابن أبي دود السجستاني، وقد سمى كتابه هذا بكتاب المصاحف. وعلى ذلك فالتحريف واقع لا محالة إما من عثمان أو من كتاب تلك المصاحف، ولكنا سنبين بعد هذا إن شاء الله تعالى أن ما جمعه عثمان كان هو القرآن المعروف بين المسلمين، الذي تداولوه على النبي يدا بيد. فالتحريف بالزيادة والنقيصة إنما وقع في تلك المصاحف التي انقطعت بعد عهد عثمان، وأما القرآن الموجود فليس فيه زيادة ولا نقيصة. وجملة القول إن من يقول بعدم تواتر تلك المصاحف كما هو الصحيح فالتحريف بهذا المعنى وإن كان قد وقع عنده في الصدر الأول إلا أنه قد انقطع في زمان عثمان، وانحصر المصحف بما ثبت تواتره عن النبي وأما القائل بتواتر المصاحف بأجمعها، فلا بد له من الالتزام بوقوع التحريف بالمعنى المتنازع فيه في القرآن المنزل وبضياع شيء منه. وقد مر عليك تصريح الطبري، وجماعة آخرين بإلغاء عثمان للحروف الستة التي نزل بها القرآن، واقتصاره على حرف واحد
,,The third is the omission or addition of a word or two, while preserving the revealed Qur’an in itself and the distortion in this sense definitely took place in the early days of Islam and in the time of the companions and this is what the consensus of Muslims indicates to us, that Uthman burned a number of codexes (Mushaf) and ordered his governors, to burn every codex, except the one, he collected and this indicates that these codexes differed from the one he collected and had this not been the case, then there would have been no reason requiring their burning and a group of scholars recorded the passages by which the codexes differed. Among them was Abdullah Ibn Abi Dawud As-Sijistani and he called this book of his as the ,,Book of the Codexes (Kitab-ul-Masahif).” Therefore the distortion definitely took place. Either by Uthman himself or by the one who wrote these codexes. However, we will explain hereafter, God willing, that what Uthman collected, is the common Qur’an between the Muslims, which they passed down from hand to hand from the Prophet (s.). Therefore the distortion by addition and omission took only place in those codexes, which came to an end after the time of Uthman, but as far as the existing Qur’an is concerned, there is neither addition nor omission in it. To summarize, the distortion in this sense is according to the one, who says, that those codexes were not transmitted consecutively, which is correct, even though according to him it took place in the early times of Islam, except that it came to an end in the time of Uthman and the codex was limited, to what was consecutively transmitted by the Prophet (s.). As for the one who says that all of the codexes were transmitted consecutively, there is no way for him to avoid, to be bound, that the distortion took place in the transmitted Qur’an in the sense about which there is disagreement and that something of it was lost and you have already been presented with the assertion of At-Tabari and a group of others, that Uthman abolished the six wordings in which the Qur’an was transmitted and restricted it to one wording.” [Al-Bayan, page 198 – 199]
الرابع التحريف بالزيادة والنقيصة في الآية والسورة مع التحفظ على القرآن المنزل، والتسالم على قراءة النبي إياها والتحريف بهذا المعنى أيضا واقع في القرآن قطعا. فالبسملة مثلا مما تسالم المسلمون على أن النبي قرأها قبل كل سورة غير سورة التوبة وقد وقع الخلاف في كونها من القرآن بين علماء السنة، فاختار جمع منهم أنها ليست من القرآن، بل ذهبت المالكية إلى كراهة الاتيان بها قبل قراءة الفاتحة في الصلاة المفروضة، إلا إذا نوى به المصلي الخروج من الخلاف، وذهب جماعة أخرى إلى أن البسملة من القرآن. وأما الشيعة فهم متسالمون على جزئية البسملة من كل سورة غير سورة التوبة، واختار هذا القول جماعة من علماء السنة أيضا – وستعرف تفصيل ذلك عند تفسيرنا سورة الفاتحة – وإذن فالقرآن المنزل من السماء قد وقع فيه التحريف يقينا، بالزيادة أو بالنقيصة
“The fourth is the distortion by addition and omission of a verse or chapter, while preserving the Qur’an that was revealed and the recognition, that the Prophet (s.) used to read it and the distortion in this sense has also definitely taken place. For example, the Muslims acknowledge that the Prophet (s.) read the Basmalah (In the name of God, the Gracious, the Merciful) before each chapter, with the exception of the chapter At-Tawbah, but the Sunni scholars have become divided over whether this belongs to the Qur’an. Thus, a group of them decided that it did not belong to the Qur’an. Rather, the Malikites took the position that it is frowned upon (Makruh) to recite it during the obligatory prayer before the reading of Al-Fatihah, unless the worshipper intends to escape the disagreement by doing so and another group took the position that the Basmalah belongs to the Qur’an. As for the Shi’ites, they recognize that the Basmalah is a part of every chapter except for the chapter At-Tawbah and this is also the position decided by a group of Sunni scholars and you will learn the details about it in our exegesis of the chapter Al-Fatihah. So there has certainly been a distortion of the Qur’an which has been sent down from the heaven by addition or omission.” [Al-Bayan, page 199]
الخامس التحريف بالزيادة بمعنى أن بعض المصحف الذي بأيدينا ليس من الكلام المنزل والتحريف بهذا المعنى باطل بإجماع المسلمين، بل هو مما علم بطلانه بالضرورة
,,The fifth is the distortion by addition and that in the sense, that a part of the codex (Mushaf), which is in our hands, does not belong to the wording which has been sent down and the distortion in this sense is false by the consensus of the Muslims. More so it belongs to that, which is necessarily known to be false.” [Al-Bayan, page 200]
السادس التحريف بالنقيصة، بمعنى أن المصحف الذي بأيدينا لا يشتمل على جميع القرآن الذي نزل من السماء فقد ضاع بعضه على الناس والتحريف بهذا المعنى هو الذي وقع فيه الخلاف فأثبته قوم ونفاه آخرون
,,The sixth is distortion by omission and that in the sense, that the codex (Mushaf), which is in our hands, does not contain the complete Qur’an, that was sent down from the heaven. So the people lost a part of it and there was a disagreement about the distortion in this sense. So some people confirmed it, while others denied it.” [Al-Bayan, page 200]
وجملة القول أن المشهور بين علماء الشيعة ومحققيهم بل المتسالم عليه بينهم هو القول بعدم التحريف نعم ذهب جماعة من المحدثين من الشيعة، وجمع من علماء أهل السنة إلى وقوع التحريف
,,In short the widely held view between the Shi’a scholars and their fact-checkers – rather the passable one between them – is that the distortion did not take place. Yes, a group of the Shia hadith scholars and a number of Sunni scholars believe, that the distortion took place.” [Al-Bayan, page 201]
Comment:
The scholars are the heirs of the prophets? Representatives of the Imams? Follow them?
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