Verses 1–9

Examining Narrations

(1) In Tafsīr al-Qummī, with his chain of narration from his father, from Ibn Abī ‘Umayr, from ‘Umar b. Udhayna, from Rafā‘a, from Imām al-Ṣādiq who said: “On the Day of Resurrection, a caller will announce from the side of God: ‘None shall enter Paradise except a Muslim.’ On that day, those who disbelieved will wish they had been Muslims. He then recited: “Leave them to eat and enjoy and to be diverted by longings (by their activities). Soon they will know” (15:3).

Author’s Comment: A similar narration about the commentary of this verse has been reported by al-ʿAyyāshī, on the authority of ʿAṭāʾ al-Makkī, from both Imām al-Bāqir and Imām al-Ṣādiq.

(2) In al-Durr al-manthūr, al-Ṭabarānī in al-Awsaṭ and Ibn Mardawayh with a sound chain of narration reported from Jābir b. ‘Abd Allah who said: The Messenger of God stated: “There will be people from my community who will be punished for their sins, and they will remain in Hellfre as long as God wills. The polytheists will mock them, saying, ‘We do not see any beneft from your belief.’ No believer will remain except that God Almighty will eventually remove him from the Hellfre. The Messenger of God then recited: “Much will the faithless wish that they had been Muslims.”

23:131Author’s Comment: This same meaning has been reported in various ways on the authority of Abū Mūsā al-Ashaʿrī, Abū Saʿīd al-Khuḍrī, and Anas b. Mālik from the Messenger of God.

(3) In al-Durr al-manthūr, on the authority of Ibn Abī Ḥātim and Ibn al-Shāhīn’s Sharḥ madhāhib ahl al-sunnah, on the authority of ʿAlī b. Abī Ṭālib who said: The Messenger of God said: “Indeed, those who commit major sins from the monotheists of all nations, who die upon their major sins without remorse or repentance, if they enter Hellfre, their eyes will not turn blue, their faces will not turn black, they will not be chained with the devils, they won’t be shackled with chains, they won’t drink boiling water, and they won’t wear pitch. God has forbidden their bodies from eternal damnation due to monotheism and protected them from the fre because of their prostration. Among them, some will have the fre reaching their feet, some to their heels, some to their thighs, some to their waists, and some to their necks, depending on their sins and deeds. Some will remain in it for a month and then be taken out, some for a year and then be taken out, and the longest stay will be equivalent to the duration of the worldly life from the day it was created to the day it ends. When God wishes to remove them from it, the Jews, Christians, and others in Hellfre from other religions will say to the monotheists in Hellfre: ‘You believed in God, His Books, and His Messengers, yet today we and you are the same in the fre.’ At that point, God’s displeasure with them will be unparalleled, and He will move them from the fre to a spring between Heaven and the Path. They will grow there like the plants that grow rapidly in a torrent’s residue. Afterward, they will enter Paradise with an inscription on their foreheads: ‘These are the inmates of Hell, freed by the Merciful.’ They will reside in Paradise as long as God wills. Then, they will ask God Almighty to erase that inscription from their foreheads. God will send an angel to erase it. Then God will send angels with nails of fre who will seal those who remain in Hell with those nails. God will then forget them beside His Throne, and the inhabitants of Paradise will be preoccupied with their bounties and pleasures. This is what is meant by the verse: Much will the faithless wish that they had been Muslims.

23:132Author’s Comment: al-Tarthūth is a plant, and ḥamīl al-sayl refers to its residue carried by the torrent. Narrations from the Shiite sources have been reported that are close in meaning to this tradition.

(4) In al-Durr al-manthūr, Ahmad and Ibn Mardawaih narrate from Abū Saʿīd al-Khuḍrī that the Messenger of God planted a stick in front of him, another beside him, and another behind him. He asked, “Do you know what this is?” They replied, “God and His Messenger know best.” He said, “This stick represents the human, the one beside him signifes his lifespan, and the one behind him represents his hopes. Man pursues his hopes, but his lifespan interrupts it before he realizes.” I say: A narration with a similar meaning has also been conveyed through different chains from Anas. Author’s Comment: A similar narration has also been reported on the authority of Anas from the Messenger of God.

(5) In Majma’ al-bayyān al-bayān, from Amīr al-Muʾminīn, he said, “The two things I fear most for you are following desires and long hopes, for following desires prevents you from the truth, and long hopes make you forget the Hereafter.”

(6) And in Tafsīr al-Qummī, regarding His saying, “We do not send down the angels except in truth, and they would not be given any respite” he said, “If we were to send down the angels, they would not be given any respite and they would be destroyed.”

An Excursus on the Qur’an being Immune to Distortion (In Seven Sections)

Section One

Approximately fourteen centuries ago, the Arabian Prophet named Muḥammad declared his prophethood and embarked on his mission. This invitation was accepted by a group comprising both Arabs and non-Arabs. He presented a book, attributed to his Lord, which he named the Qur’an. This book articulated various teachings and the foundational tenets of the Divine Law to which he called people. He used the Qur’an as a testament to his mission, referring to it as a sign of his prophethood. It’s an established the Prophet brought forth and recited to his contemporaries. This implies that the text of the Qur’an has remained unaltered; it was never replaced by another, be it in a similar or different style, and then later circulated as the original Qur’an revealed to the Prophet. Only someone with impaired understanding could doubt this veracity. All scholars who have researched the topic of the distortion of the Qur’an, regardless of their stance, haven’t considered such a drastic alteration.

23:133historical truth that the Qur’an in our possession today is the very same one

The only variations these scholars have contemplated involve minor adjustments—perhaps an added or omitted sentence or verse, or slight changes in wording or diacritics. Nevertheless, they unanimously agree that the core of the Qur’an has been preserved since the Prophet’s time, with nothing added or omitted.

Furthermore, the Qur’an showcases distinct qualities across all its verses. The version we have today embodies the attributes it professes to possess, and none of these characteristics have been modifed or lost. The Qur’an also challenges humanity with its eloquence. The style exhibited in our current version is exceptionally magnifcent. This unparalleled style surpasses all known speeches from the most eloquent Arabs, whether in poetry, prose, speeches, letters, dialogues, or other forms. Such a style is consistently present throughout its verses.

The Qur’an also poses a challenge, asserting its consistency through the verse: “Do they not contemplate the Qur’an? Had it been from (someone) other than Allah, they would have surely found much discrepancy in it” (al-Nisa’:82). That which we have received perfectly embodies this claim. Should there be any ambiguity or perceived faw in a verse, another verse will elucidate it. In essence, what might seem a,s inconsistencies or contradictions at an initial glance are expounded upon elsewhere in the book.

The Qur’an presents various challenges, some of which are comprehensible even to those who are not fuent in Arabic. For instance, it declares: “Say, ‘Should all humans and jinn rally to bring the like of this Qur’an, they will not bring the like of it, even if they assisted one another’” (al-Isrā’:88). And again: “It is indeed a decisive word, and it is not a jest” (al-Ṭāriq:13-14). The rendition of the Qur’an we have today lucidly conveys the truth, leaving no space for doubt. It guides us to the pinnacle of understanding— be it the fundamentals of genuine knowledge, the overarching tenets of natural law, or the nuances of moral virtue. In its teachings, we fnd no inadequacies, contradictions, or errors. Every tenet aligns with the unifying spirit of monotheism, which serves as the foundational principle all Qur’anic teachings return to, whether examined individually or collectively.

23:134Furthermore, the Qur’an is rich with narratives of past prophets and their communities. The version available to us today narrates these accounts in a manner that aligns with pure faith, emphasizing the revered status of prophethood and the prophets’ unwavering devotion. When juxtaposing the Qur’anic tales of prophets with their counterparts in the Old and New Testament, it becomes evident that the Qur’an portrays them in the most dignifed manner.

The Qur’an contains numerous verses that speak of future battles and events. The version of the Qur’an we have today confrms these prophecies. The Qur’an also describes itself with various admirable attributes. It is referred to as a light and a guide leading to the straight path and fostering a righteous community. Indeed, the version we have in our hands today embodies all these characteristics, offering comprehensive guidance.

One of the most signifcant attributes that the Qur’an ascribes to itself is being a “reminder of God.” It serves as God’s perpetual and living sign. Through its verses, it elucidates His beautiful names, His sublime attributes, the method of His creation, His angels, His scriptures, His messengers, and His decrees. The Qur’an details the culmination of creation, including the resurrection and everything’s return to God. It discusses the eventual outcomes of souls, whether in success or despair, and elaborates on the intricacies of heaven and hell. All these elements remind us of God, mirroring how the Qur’an serves as a reminder with its defnitive truths. The version we possess today encompasses all these facets of being a divine reminder.

“Remembrance” (dhikr) is one of the most encompassing descriptions of the Qur’an’s role. Hence, it’s referred to as the Reminder in verses highlighting its protection from falsehood, alteration, and distortion. For instance, the verse states, “Indeed those who commit sacrilege in Our signs are not hidden from Us. Is someone who is cast in the Fire better off, or someone who arrives safely on the Day of Resurrection? Act as you wish; indeed He sees best what you do. Indeed those who defy the Reminder when it comes to them. Indeed it is an august Book: falsehood cannot approach it, from before it nor from behind it, (gradually) sent down (revelation) from One all-wise, all-laudable” (Fussilat:40-42). This emphasizes that falsehood cannot infltrate the Qur’an, be it through refutation, replacement, alteration, or distortion. Any of these would invalidate its attribute as a reminder. The Qur’an is also termed the Reminder in another verse discussing its preservation: “Indeed We have sent down the Reminder, and indeed We will preserve it” (15:9). This asserts that God has safeguarded the Qur’an from any change, be it in wording or sequence, ensuring it always serves as a reminder of Him.

23:135Some have mistakenly assumed that the pronoun “it” in the previously mentioned verse refers to the Prophet. However, this interpretation lacks a solid foundation. The context of the verse itself contradicts such a viewpoint. The disbelievers ridiculed the Prophet primarily due to the Qur’an, which he asserted was revealed to him by God. This sentiment is echoed in a verse we’ve previously discussed: “They said, ‘O you, to whom the Reminder has been sent down, you are indeed crazy’” (15:6).

From what we’ve detailed, it’s clear that the Qur’an, which God revealed to His Prophet, and described as a preserved dhikr (reminder), remains intact. It is divinely shielded against any additions, subtractions, or alterations, just as God promised His Prophet.

In conclusion, the Qur’an was sent down by God to His Prophet and is characterized in many verses with specifc qualities. If any of these characteristics were altered—whether through addition, subtraction, or a change in wording or sequence—it would undoubtedly affect that particular attribute. However, the Qur’an we have with us fully embodies these described attributes in the best possible way. There has been no distortion that deprives it of any of its qualities. The Qur’an we possess is the very one revealed to the Prophet. If we assume a verse was omitted or a change in grammar, letter, or sequence occurred, it must be in a manner that does not affect any of its qualities, such as its inimitability, superiority over other divine scriptures, guidance, luminosity, and its nature as a dhikr (reminder). This could be, for example, a repetitive verse being omitted or a minor difference in a dot or infection, and the like.

Section Two

There are many narrations from the Prophet, transmitted through both Shīʿah and Sunnī channels, that instruct us to refer to the Qur’an during times of confusion and to resolve dilemmas. These narrations afrm the absence of any distortion in the Qur’an.

23:136Furthermore, the frequently cited “Hadith of the two weighty things” (Ḥadīth al-Thaqalayn), found in both Shīʿah and Sunnī traditions, says, “I am leaving among you two momentous things: the Book of God and my progeny, my Ahl al-Bayt. If you cling to both of them, you will never be led astray after me.” This hadith would be rendered meaningless if it were advising us to adhere to a distorted book, as following such a book could not prevent misguidance.

There are also numerous narrations from both the Prophet and the Imāms emphasizing the need to cross-reference other narrations with the Qur’an. Some have mistakenly assumed that these narrations pertain solely to jurisprudential matters, suggesting that only verses related to legal rulings are free from distortion. Yet this notion is dispelled by the general wording of those narrations, which mandate us to validate other reports against the Qur’an. It is baseless to impose a specifc interpretation without supporting evidence.

Additionally, the phrasing of these narrations is explicit, or nearly so, in stating that the aim of comparing the narrations with the Qur’an is to discern the genuine from the fabricated. It is acknowledged that not only jurisprudential narrations were tampered with. In fact, there were stronger motives to interfere with narrations concerning beliefs, the tales of previous prophets and nations, and the descriptions of creation’s beginning and end. This is corroborated by the presence of fabricated reports drawn from Jewish traditions (al-Isrāʾīlīyāt) and other similar sources, which primarily delve into these subjects rather than jurisprudential matters.

Moreover, the reports that depict the Imāms citing various Qur’anic verses on diverse topics align with the Qur’an available to us today. This holds true even for those accounts that discuss the distortion of the Qur’an. Such reports strongly suggest that many of these references to distortion are, in fact, emphasizing the distinction between mere narration and authentic revelation. Moreover, commentary has been provided in line with the revelation, maintaining its depth and profound interpretation.

Furthermore, we have accounts from the Imāms stating that the Qur’an in the hands of the people today is indeed the divine revelation from God. This is despite the fact that its sequence differs from the arrangement made by Imām ʿAlī in his personal compilation. Additionally, Imām ʿAlī did not contribute to its ofcial assembly during the tenure of Abu Bakr and ʿUthmān. In this context, they have guided their Shia saying, “Recite the Qur’an as the people do.”

23:137These narrations suggest that if the current version of the Qur’an varies from what Imām ʿAlī compiled, the differences lie only in the sequencing of the chapters or the arrangement of specifc verses. Such variations do not alter the inherent meaning or the divine attributes ascribed to the Qur’an by God.

In conclusion, despite the variations in these accounts, they collectively and unequivocally afrm that the Qur’an we have today is the very same revelation bestowed upon the Prophet. It remains intact in its noble qualities, infuences, and blessings.¹

Section Three

A group from the hadith scholars of the Shīʿah, the Sunnīs, and the Ḥashwiyyah held the view that the Qur’an underwent distortion. This meant there were omissions and alterations in its phrasing or sequence. However, they unanimously agreed that nothing was added to it. In fact, no Muslim is known to have claimed any additions to it.

The consensus among the Muslim ummah is that the Qur’an is free from any additions. Nevertheless, various arguments have been presented suggesting that omissions and changes occurred within the Qur’an.

The First Argument: Numerous accounts are found in both Shīʿah and Sunnī sources. These accounts allude to some sūrahs, verses, sentences, words, and even letters that were omitted from the Qur’an. These omissions reportedly happened during the frst ofcial compilation of the Qur’an under Abū Bakr’s reign, and again during the second compilation under ʿUthmān’s rule. In Shīʿah sources, these accounts number over two thousand. Noteworthy Sunnī hadith collections like Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ al-Muslim, Sunan al-Nasāʾī, and Musnad of Aḥmad also mention them. Moreover, these accounts are referenced in tafsīr works, with al-Ālūsī highlighting the sheer volume of such narrations in his tafsīr.

23:138However, these narrations do not refer to the discrepancies between ʿAbdullāh b. Masʿūd’s personal copy and today’s Uthmanic codex, which differs in over sixty places. They don’t discuss the thirty-plus variations between Ubayy b. Kaʿb’s personal copy and the Uthmanic codex either. Nor do they touch upon the differences in the Uthmanic codices that were dispatched to Mecca, the Levant, Basra, Kufa, Yemen, and Bahrain, with one copy preserved in Medina. Variations in these codices ranged from forty-fve to ffty letters, depending on the source.

These discussions also don’t encompass the chapter sequence discrepancies between the Uthmanic codex and the one from Abū Bakr’s era. In the earlier codex, Sūrah al-Anfāl was classifed among the repeating chapters (al-mathānī), and Sūrah al-Barāʾah among the longer chapters (those with a hundred verses or more, termed al-maʾīn). However, both are listed among the lengthy chapters (al-ṭiwāl) in the Uthmanic Codex. Details on this will be explored in upcoming accounts.

Furthermore, they aren’t addressing the chapter sequence differences between the personal copies of ʿAbdullāh b. Masʿūd and Ubayy b. Kaʿb and the Uthmanic codex. They also aren’t pointing out the variations in the rare Qur’anic recitations from the Companions and the Followers, which might sum up to a thousand or more.

The Second Argument: It’s unreasonable to believe that the Qur’an would remain free of omissions and changes, especially when compiled by fallible individuals. Naturally, this version they assembled might not align perfectly with the true Qur’an as revealed to the Prophet.

The Third Argument: Narratives from both the general populace (al-’āmmah) and the specifc sect (al-khāṣṣah) state that after the Prophet’s passing, ʿAlī distanced himself from the masses. He only emerged for the congregational prayer, during which time he compiled the Qur’an. Upon completion, he presented it to the people, clarifying that it was the very Qur’an God had revealed to His Prophet and which he had gathered. Yet, the people declined it, considering their possession of the codex compiled by Zayd b. Thābit sufcient. If no discrepancies existed between ʿAlī’s personal copy and Zayd b. Thābit’s codex, there would be no rationale for ʿAlī to offer it to the public and advocate for it. Undoubtedly, ʿAlī was the most knowledgeable about the Qur’an after the Prophet. This is emphasized in the widely narrated Ḥadīth al-Thaqalayn and the unanimously accepted saying, “ʿAlī is with the truth, and the truth is with ʿAlī.”

23:139The Fourth Argument: Various narrations suggest that the events befalling the Children of Israel will similarly affect this nation, following in their footsteps precisely. The Qur’an and the narrations clearly indicate that the Children of Israel altered their prophet’s book. Hence, it is inevitable that this Ummah will similarly modify their divine scripture, the Qur’an.

In Ṣaḥīḥ al-Bukhārī, a narration from Abū Saʿīd al-Khudrī recounts the Messenger of God saying, “You will tread the path of those before you, mirroring their steps so closely that if they entered a lizard’s burrow, you would do likewise.” The listeners inquired, “O Messenger of God, are you referring to the Jews and the Christians?” He responded, “Who else?” This extensive narration, with minor variances in wording, is prevalent in the Sunni hadith compilations from various companions.

A version of this narration, abundant in Shīʿah works from the Imāms and the Prophet, conveys the Prophet saying, “You will follow the path of the preceding nations precisely, not surpassing them by even a span or a cubit. Even if they entered a lizard’s den, you would emulate them.” The listeners asked, “O Messenger of God, are you indicating the Jews and Christians?” He answered, “Who else am I referencing? You will dismantle the principles of Islam, piece by piece. The frst you will forsake is trust, and the last will be prayer.”

Response to the Argument of Consensus: Their claim of a unanimous agreement among the Muslim community regarding the Qur’an’s protection from any form of alteration (like additions) is fawed due to its circular reasoning.

Clarifcation: The concept of consensus (ijmāʿ) is not inherently a logical or defnitive argument. It serves primarily as a jurisprudential justifcation for those who recognize it. If it holds any weight in matters of belief, it can only give rise to conjecture (ẓann). This holds true regardless of whether such consensus arises from thorough scrutiny or is based on others’ testimonies. Some mistakenly argue that consensus derived from comprehensive analysis assures certainty in matters of belief. We counter this by stating that it merely reinforces conjecture. This is because such consensus collates the understanding derived from individual statements. Each of these, when considered separately, only fosters conjecture in comprehending the truth. The addition of one aligned statement to another only bolsters conjecture and does not culminate in certainty. Certainty is a distinct, uncomplicated belief, unlike conjecture, which cannot be merely a conglomeration of several conjectural statements.

23:140However, it’s undeniable that amalgamating such statements augments the conjecture’s robustness, pushing it closer to certainty without achieving it. This debunks the idea that a consensus derived by meticulously examining each statement guarantees certainty in beliefs. Shifting focus to the consensus relayed by a few scholars, it’s evident that this form of consensus can at best lead to conjecture, akin to infrequently reported traditions, which at most induce conjecture.

Consequently, consensus is merely a legal validation evoking conjecture. For Sunnīs, its validation as a legal proof lies in the Prophet’s narration: “My nation will not unanimously err or be misled.” For the Shīʿah, it’s validated because a consensus would inherently refect the view of the infallible or disclose the infallible’s stance.

Ultimately, the credibility of consensus as a pivotal argument hinges on the veracity of prophethood. It’s evident that the authenticity of prophethood relies on the Qur’an remaining unaltered, preserving its attributes like guidance, decisiveness, and its miraculous nature. The Qur’an, as a miracle, stands as the sole enduring testament to the Prophet’s divine mission. If the Qur’an were susceptible to modifcations—whether additions, deletions, or alterations—it would undermine verses that proclaim it as God’s unadulterated word. This would, in turn, invalidate it as evidence of the Prophet’s divine commission. If the Qur’an ceases to be a credible proof, the validity of consensus as an argument would also falter.

Merely afrming that our current version encompasses the genuine Qur’an doesn’t negate potential modifcations in its verses. Hence, our initial assertion that the book we possess today undoubtedly represents the Qur’an revealed to the Prophet doesn’t pertain to this discourse.

Response to the frst argument: The initial argument attempted to demonstrate that the Qur’an had experienced alterations and additions through various narrations.

23:141Firstly, relying on such narrations as legal proof becomes a circular argument, akin to how basing an argument on the consensus of the Muslim community can be. These narrations can be trusted only based on their transmission chains and the historical contexts they appear in. Notably, none of these narrations are widely reported (tawātur), nor do they have defnitive evidence compelling their acceptance. They are isolated, scattered narrations with discrepancies amongst themselves. Concerning their transmission chains, some are deemed authentic while others are seen as weak. Also, many of these narrations hardly suggest that the Qur’an has been altered. It’s exceptionally rare to fnd a narration on this topic that, without a doubt, is authentic in its transmission and conveys such an idea.

Furthermore, it’s important to remember that these infrequent narrations can be susceptible to fabrication and modifcation. Without a doubt, many fabricated stories, such as the isrāʾīlīyāt, have infltrated our hadith sources. Many narrations have also been manipulated or tampered with. Hence, a narration vulnerable to fabrication or alteration is not deemed a credible source.

We are also aware that these narrations sometimes mention verses and chapters that don’t mirror the Qur’an’s style, and at times, even contradict the Qur’an.

Previously, we noted that most of these narrations have weak transmission chains. We know this because their transmission chains either don’t directly trace back to the infallible (they are mursal) or are inherently weak. It’s a rarity to fnd narrations on this topic without these transmission issues.

We also highlighted that many of these narrations inadequately demonstrate that the Qur’an has been altered, as they often contain distorted quotations of verses used to explain other verses. For instance, there’s a narration from Imām ʿAlī that references a verse as an explanation: They are the ones whom God knows as to what is in their hearts. So let them alone (since the decree of them being miserable and their punishment has already been passed) and speak to them concerning themselves far-reaching words (al-Nisa’:63). Another narration from Imām al-Ṣādiq quotes a verse as an explanation: If you distort (the command) or disregard (what you have been ordered towards), God is indeed well aware of what you do (al-Nisa’:135). Many narrations explaining verses are mistakenly classifed as supporting the idea of Qur’anic distortion.

23:142Moreover, numerous narrations hinting at the reason a particular verse was revealed are wrongly grouped with narrations suggesting the Qur’an’s distortion. An example includes narrations quoting the verse: O Apostle! Communicate that which has been sent down to you (about Imām ʿAlī, al-Ma’idah:67) because it was revealed regarding him. Another narration recounts a group from the Banū Tamīm tribe shouting outside the Prophet’s room, “Come out!” The subsequent verse is cited as: Indeed those who call you from behind the apartments, (Banū Tamīm), most of them do not apply reason (al-Ḥujurāt:4). Incorrectly, it was believed that the mention of Banū Tamīm was initially part of the verse but was later omitted.

Numerous narrations about the applications of Qur’anic verses are mistakenly grouped with those concerning the distortion of the Qur’an. For instance, one narration mentions the verse as: And the wrongdoers (who deprived the progeny of Muḥammad of their rightful status) will come to know (al-Naml:227). Another narration cites the verse as: Whoever obeys God and His Apostle (in matters of guardianship of ʿAlī and subsequent Imāms) has truly achieved immense success (al-Aḥzāb: 71). There are several more narrations of this kind.

Additionally, certain narrations detail the invocations and supplications to be recited after specifc Qur’anic sections. These have been mistakenly considered as removed parts of the Qur’an, as seen in narrations that discuss the subject of Qur’an distortion. For instance, a narration cites ʿAbd al-ʿAzīz al-Muhtadī saying: “I inquired from (Imām) al-Riḍā about monotheism.” The Imām responded, “Whoever recites Sūrah al-Tawḥīd and believes in its message truly understands monotheism.” ʿAbd al-ʿAzīz then asked, “How should it be recited?” The Imām said, “Recite as the masses do, but append the phrase: ‘thus is the nature of my Lord.’”

Furthermore, some narrations believed to hint at Qur’an distortion are those with varying wordings for a single verse. For instance, some describe the verse as: Indeed, God assisted you at Badr when you were humbled (Āl ʿImrān:123). Other versions present it as: God assisted you at Badr when you were weak, while yet others suggest: God assisted you at Badr when you were few in number. Often, these variances provide context, indicating they are explanatory notes on the verse’s meaning. This is evident from narrations concerning the above verse, further substantiated by some narrations that assert, “Describing them as humbled isn’t ftting while the Prophet was among them.”

23:143However, sometimes such narrations are merely conficting reports which should be disregarded. An example is the Shīʿah and Sunnī sources’ mentions of the so-called “verse of stoning” (āyat al-rajm), where various versions of this purported verse exist. These narrations offer several variations of this supposed verse:

(1) “If an old man and old woman commit adultery, then stone them both at once, for they both followed their desires.”

(2) “An old man and old woman, when they commit adultery, stone them both at once because they followed their desires.”

(3) “An old man and an old woman, when they commit adultery, stone them both at once due to the pleasure they pursued.”

(4) One variation includes the phrase: “an exemplary punishment from God and God is All-Knowing and Wise.”

(5) Another ends with the phrase: “an exemplary punishment from

God and God is Almighty and All-Wise.”

Another example of this is the narrations about the “verse of the chair” (Āyat al-Kursī). Some narrations have mentioned the verse in the following manner: Allah—there is no God except Him—is the Living One, the All-sustainer. Neither drowsiness befalls Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth (and what is between them and below the soil. He is the Knower of the unseen and the visible realm, and He does not divulge His Unseen Knowledge to anyone.) Who is it that may intercede with Him except with His permission… He is the All-Exalted, the All-Supreme (and all praise belongs to God, Lord of all the worlds) (al-Baqarah:255).

Some narrations say that the verse continues until the phrase: and they shall remain in it forever (al-Baqarah:257) and they tack on the phrase “and all praise belongs to God, Lord of all the worlds” at the end of this.

In yet another narration, the following variation of the verse is mentioned: To Him belongs whatever is in the heavens and whatever is on the earth. (He is the Knower of the unseen and the visible realm, the Allbenefcent, the All-Merciful, the Originator of the heavens and the earth, the Master of majesty and generosity, the Lord of the great throne)… (al-Baqarah:255). The verse is then completed as we fnd it in the Qur’an today.

23:144Regarding the variance in these narrations of the conveyed verses, some narrators have posited that such discrepancies aren’t detrimental since they converge on the fundamental idea of alteration. However, it is countered that this justifcation doesn’t strengthen the weak evidence, and some of these narrations are contradictory.

Certainly, we have pointed out the prevalent fabrication and alteration in narrations. This becomes evident to anyone delving into the narrations concerning creation, stories of prophets and ancient civilizations, exegesis of the Qur’anic verses, and events from the dawn of Islam. Of utmost concern to religion’s adversaries, who are relentless in their efforts to extinguish the light of the Qur’an, snuffout its fame, and erase its infuence, is the Holy Qur’an itself. This Qur’an is the impenetrable sanctuary and the solid pillar safeguarding religious teachings. It stands as the ever-enduring shield promoting the prophetic mission. These foes are acutely aware that undermining the Qur’an’s authority would shake the foundation of prophethood, destabilize the religious order, and not a single cornerstone of Islam would hold frm.

What’s astonishing is those who rely on narrations—attributed either to the companions or the Imāms of the Ahl al-Bayt—alleging the distortion of the Qur’an and thereby questioning its authoritative stature. If the Qur’an’s credibility were to be challenged this way, both the prophethood and the foundational religious knowledge would be rendered void. What merit is there in asserting: “In history, a man claimed prophethood, presenting the Qur’an as his divine sign. Yet, after his passing, this miraculous Qur’an was purportedly altered. Our only means to afrm his proclamation rests on the unanimous agreement of his followers, all of whom vouched for his veracity and the miraculous nature of the Qur’an he brought forth. Furthermore, this consensus holds weight either because the aforementioned prophet declared it as evidence or because it unveils the stance of the Imāms from his lineage.” Such a rationale raises profound concerns.

Broadly speaking, the possibility of tampering or alteration—strongly indicated by both the evidence and contextual indications—undermines the credibility of these narrations and nullifes their signifcance. Consequently, they do not retain any legal or rational authority. This remains the case even for those among them that have authentic (ṣaḥīḥ) chains of transmission. The authenticity of the chain and the integrity of the narrators only dismisses their intentional lying; it doesn’t negate the potential for others to have manipulated their foundational texts and collections.

23:145Further, as previously mentioned, some of the narrations that hint at the distortion of the Qur’an introduce verses and chapters that don’t resonate with the Qur’anic style. This disparity is evident to anyone examining them. Prominent examples include the purported chapters from the Qur’an known as Sūrah al-Khalʿ and Sūrah al-Ḥafd cited in Sunni sources.

Sūrah al-Khalʿ is reported to have said: “In the name of God, the Allbenefcent, the All-merciful. O God! We seek Your assistance and forgiveness. We praise You and do not reject You. We sever ties and abandon those who rebel against You.”

Sūrah al-Ḥafd is alleged to read: “In the name of God, the Allbenefcent, the All-merciful. O God! Only You do we worship, and to You do we pray and bow. Towards You, we rush and hasten. We yearn for Your mercy and dread Your punishment. Surely, Your punishment will seize the disbelievers.”

Another example of such narrations is the alleged “Sūrah al-Wilāyah” and others. The creators of these fabrications aimed to emulate the Qur’anic style. However, they deviated from the familiar Arabic prose and failed to capture the miraculous Divine style. As a result, their concoctions are jarring to the senses and are rejected by anyone with an appreciation for Arabic literary taste. You can review these narrations yourself to witness the truth of our claim. Most of those who consider these invented chapters and verses do so out of intense reverence for narrations, neglecting the Prophet’s directive to measure them against the Qur’an. If not for this oversight, a simple comparison would be sufcient to conclude that these are not the words of God.

Regarding our statement that these distorted narrations, even assuming their chains of transmission are authentic, contradict the Qur’an—our intention is not to suggest they merely confict with the apparent meaning of the verses: “Indeed, We have sent down the Reminder, and indeed We will preserve it” (15:9) and “Indeed, it is an august Book: falsehood cannot approach it, at present or in future” (Fussilat:41-42). If that were our only point, it would be a speculative argument since the clear wording of these verses provides speculative evidence. What we mean is that these narrations confict with the defnite evidence provided by the entirety of the Qur’an we possess, as we established in our frst argument refuting the possibility of distortion in the Qur’an.

23:146How can this be denied? The Qur’an we have in our possession showcases a miraculous and harmonious style throughout its parts. It is sufcient to refute any perceived inconsistencies within its verses and sections. It neither lacks nor falls short in conveying its genuine knowledge and divine holistic sciences. Its verses are interconnected, with its subsidiary teachings rooted in its foundational principles. Verses seamlessly fow from the peripherals to its core, among other unique characteristics of the Qur’anic structure as described by God.

Response to the second argument: The assertion is that fallible individuals cannot compile the Qur’an without introducing distortions. This claim is unfounded. Indeed, one could logically argue that the Qur’an’s compilation might not align with its true form if there were no contextual indications suggesting its fdelity. Yet, to state that logic demands discrepancies in the Qur’an solely because it was assembled by fallible humans is not correct.

Response to the third argument: The premise revolves around Imām ʿAlī’s compilation of the Qur’an and his subsequent presentation of it to the people. The argument suggests that if there were no variances between his rendition and the version widely circulated among Muslims, what would prompt him to introduce his version? However, this line of reasoning is fawed. The Imām’s presentation doesn’t imply differences in the core tenets of the faith or its various aspects. The distinction in his version primarily lies in the sequence of the chapters or verses within them, which were revealed incrementally, in a way that remains consistent with the religion’s truths.

If there were deviations related to the fundamental truths of the religion, Imām would have presented his copy with cogent reasoning, defending it against objections. He wouldn’t have merely showcased his version and allowed its rejection, as he’s pointed out in several instances. It is not documented that he ever cited a specifc chapter or verse from the Qur’an that distinctly referred to him. Had such references existed, he would have contested their omission or distortion.

23:147One might wonder if his actions were driven by a desire to uphold Muslim unity and prevent potential divisions. Yet, this idea is plausible only once there was consensus on the Qur’an’s codex, and it was recognized as the ofcial version. This perspective wouldn’t hold during its compilation and before its broad dissemination across regions.

It’s puzzling to think that thousands of verses regarding divine guardianship (walāyah) are absent from the Qur’an, allegedly known to just a minority of Muslims. Considering the Muslim community’s zealous commitment to absorbing the Qur’an as it was revealed to the Prophet, and given the Prophet’s meticulous efforts to elucidate its verses and broadcast them widely. The Qur’an clearly states the Prophet’s role in teaching it, as seen in: “and to teach them the Book and wisdom” (62:2). Another verse mentions: “so that you may clarify for the people that which has been sent down to them” (al-Naḥl:44). So, how could any part go missing? There are some accounts, though not with unbroken chains of narrators (mursal), suggesting missing verses at the onset of Sūrah al-Nisāʾ between: “If you fear that you may not deal justly with the orphans and then marry (other) women that you like” (al-Nisa’:3). These verses reportedly constitute over a third of the existing Qur’an, translating to over two thousand verses. Sunnī sources also allude to Sūrat Barāʾah initially having the basmalah and being comparable in length to Sūrah al-Baqarah. Furthermore, it’s said that Sūrah al-Aḥzāb lacks two hundred verses, making it initially longer than Sūrah al-Baqarah by that count. Other reports echo these sentiments.²

It’s pertinent to ask if it’s conceivable that countless verses were abrogated from recitation. A section of Sunnī Qur’anic commentators introduced this idea, suggesting that God had made parts of the Qur’an forgotten and thus abrogated in recitation. Numerous queries arise from this notion. For instance, what does it mean that God allowed a verse to be forgotten and removed from recitation? If God abrogated these verses because their directives were no longer valid, how do we regard the verses that are not practiced but remain in the Qur’an? Instances of such verses are: the directive about giving alms before privately conversing with the Prophet, the stipulation about male and female adulterers marrying each other, and the separation verse, among others.

23:148Commentators who accept verses being abrogated in recitation categorize them into two: (1) Those abrogated both in recitation and practice. (2) Verses abrogated from recitation but still applicable. The well-known “verse of stoning” belongs to the second group.

Another perspective posits that God causes verses to be forgotten and abrogates them in recitation because they lack some Qur’anic attributes. This would infer that God erases them by making them forgotten. Such an idea conficts with the Qur’anic description: “Indeed it is an august Book: falsehood cannot approach it, from before it nor from behind it” (Fussilat:41-42). This would also challenge the Qur’an’s integrity. Additionally, the Qur’an wouldn’t be defnitive, a beacon to the right path, or a miraculous challenge presented by the Prophet. Thus, every verse portraying the Qur’an as fawless, truthful, defnitive, illuminating, guiding, discerning truth from falsehood, miraculous, and safeguarded would be invalidated by this concept.

It is not justifable to believe that the Qur’anic verses, which are clearly unrestricted in their meanings based on their contexts, only describe the part of the Qur’an that is currently available to us. These descriptions shouldn’t be believed to exclude those verses that have been forgotten or had their recitation abrogated. In simpler terms, it’s incorrect to assert that only a section of the Qur’an is a decisive word, guide, light, distinction between truth and falsehood, and an eternal miracle.

Additionally, when a verse undergoes abrogation in recitation, it becomes entirely forgotten and nullifed. It’s no longer benefcial or applicable in addressing any issue. This notion stands in contrast to the Qur’an’s essence as a reminder.

To summarize, the narrations from both Sunnī and Shīʿah sources, discussing the distortion of the Qur’an and the claims of certain verses having their recitation abrogated, starkly contradict the Qur’an itself.

Response to the fourth argument: This argument pivots on narrations suggesting that events from the history of the Children of Israel will recur in this nation. One such event was the distortion of their divine scripture. There’s no doubt regarding the authenticity of these narrations. They have been extensively reported, either in tawātur (abundance) or mustafīḍ (near abundance). However, these narrations don’t imply that this nation will mirror the Children of Israel in every aspect. This is evident, even self-explanatory.

23:149The hinted similarity in these narrations indicates a mere partial resemblance in terms of outcomes. From this perspective, the parallel drawn with the Children of Israel concerning scripture distortion might simply suggest that disputes will arise within the Prophet’s nation, leading to divisions. This fragmentation will result in the emergence of seventy-three sects accusing one another of disbelief, reminiscent of how the Christians split into seventy-two sects and the Jews into seventy-one. Numerous narrations, considered by hadith scholars to be of tawātur status, have highlighted this.

It’s commonly known that each sect uses the Qur’an to substantiate its beliefs. However, this doesn’t imply quoting from different Qur’an versions or that its text has been altered. Their prejudices and uncritical reliance on certain exegesis narrations shape their interpretation of God’s Book. They often don’t distinguish between authentic and weak narrations and rarely validate them against the Qur’an.

In essence, these narrations hint at some resemblances between these two nations but not about distorting their scriptures. Thus, claiming that there have been changes or omissions in the Qur’an is in direct opposition to the Qur’an itself.

Section Four (Examining Narrations)

1) In the Tārīkh al-Ya’qūbī: ʿUmar b. al-Khaṭṭāb said to Abū Bakr, “O Khalīfah of the Messenger of God! Most of the bearers of the Qur’ān were killed on the Day of Yamāma. I fear for the Qur’ān that its bearers may vanish; shouldn’t you compile it?” Abū Bakr replied, “Should I do something that the Messenger of God didn’t?” Yet, ʿUmar persisted until Abū Bakr gathered and inscribed it on sheets. It had previously been scattered on palm stalks and other materials.

He then appointed twenty-fve men from the Quraysh and ffty from the Anṣār, saying, “Write down the Qur’ān and present it to Saʿīd b. al-ʿĀṣ, for he is eloquent.”

23:150Some have narrated that ʿAlī b. Abī Ṭālib compiled it shortly after the demise of the Messenger of God (blessings and peace be upon him and his family). He presented it, carrying it on a camel, saying, “This is the Qur’ān I have compiled.” It was mentioned that he had divided it into seven sections, and then he listed the sections.

2) In the Tārīkh Abū al-Fidāʾ: Many reciters from the Muhājirūn and Anṣār were killed in the battle against Musaylimah. Observing the large number of casualties, Abū Bakr ordered the Qur’ān to be compiled from the mouths of men, palm stalks, and hides. That compilation was kept with Ḥafṣa bint ʿUmar, the Prophet’s wife (blessings and peace be upon him and his family).

Author’s comment: The original source which both books are quoting from is Ṣaḥīḥ al-Bukhārī.

3) al-Bukhārī mentions this following narration on the authority of Zayd b. Thābit: Abū Bakr sent for me after the massacre of the people of Yamāma. When I arrived, ʿUmar b. al-Khaṭṭāb was with him. Abū Bakr said, “ʿUmar came to me and expressed his concerns that many Qur’ān reciters have been killed, and he fears that if the killings continue, much of the Qur’ān might be lost. He suggested that the Qur’ān should be compiled. I replied to ʿUmar, ‘How can we do something that the Messenger of God (blessings and peace be upon him and his family) didn’t do?’ ʿUmar replied, ‘By God, it is for the best.’ He kept revisiting this matter with me until God enlightened my heart to it, and I came to see the same point as ʿUmar.”

Zayd continued, “Abū Bakr said to me, ‘You are a wise young man, and we don’t doubt you. You used to write the revelations for the Messenger of God (blessings and peace be upon him and his family). So, search for the Qur’ān and compile it.’ By God, if they had ordered me to move a mountain, it wouldn’t have been heavier than this task. I said, ‘How can you do something that the Messenger of God (blessings and peace be upon him and his family) didn’t do?’ He replied, ‘By God, it’s for the best.’

Abū Bakr kept persuading me until God enlightened my heart to accept the task. I began gathering the Qur’ān from date palm leaves, white stones, and from the hearts of men. I found the last verses of Sūrat al-Tawba with Khuzayma al-Anṣārī, which no one else had: “Indeed, a Messenger has come to you...” until its conclusion. These sheets remained with Abū Bakr until he passed away, then with ʿUmar during his life, and after that with Ḥafṣa b.t ʿUmar.”

23:1514) From Ibn Abī Dāwūd, through the chain from Yaḥyā b. ʿAbd al-Raḥmān b. Ḥāṭib, it’s mentioned: ʿUmar arrived and declared, “Whoever has received any part of the Qur’ān from the Messenger of God (blessings and peace be upon him and his family), bring it forth.” The revelations were being written on sheets, boards, and date palm stalks. ʿUmar would not accept any verse unless it was verifed by two witnesses.

Another report from him, through the chain from Hishām b. ʿUrwa from his father, though with a missing link in the chain, mentions: Abū Bakr instructed ʿUmar and Zayd, “Sit at the mosque’s entrance, and whoever comes to you with verses from God’s Book, corroborated by two witnesses, write it down.”

5) In al-Itqān, from Ibn Ashtah regarding the manuscripts of the Qur’an, it is related from al-Layth b. Sa’d who said: “The frst person to compile the Qur’an was Abū Bakr, and it was written by Zayd. People would approach Zayd b. Thābit, and he would not document a verse without testimony from two just witnesses. The last verses of the Sūrah Barā’ah were only found with Abū Khuzaimah b. Thābit. He said, ‘Write it down, for the Messenger of God equated his testimony to that of two men.’ It was written. However, ʿUmar brought the verse of stoning, but it was not documented as he was the only witness.”

6) From Ibn Abī Dāwūd in the manuscripts, via Muḥammad b. Isḥāq from Yaḥyā b. ʿAbbād b. ʿAbdullāh b. al-Zubayr from his father, he said: “al-Hārith b. Khuzaimah came to me with these two verses from the end of Sūrah Barā’ah. He testifed, ‘I heard them from the Messenger of God, and I have memorized them.’ ʿUmar said, ‘I too testify. I have heard them.’ He further said, ‘Had there been three verses, I would have made them into a separate Sūrah. Check the last Sūrah of the Qur’an and place them at its end.’”

Also from him (Ibn Abī Dāwūd), through the path of Abī al-A’ālīyah from ʿUbay b. Ka’b: “When they compiled the Qur’an, upon reaching the verse in Sūrah Barā’ah, ‘God has turned aside their hearts, for they are a people who do not understand (al-Tawbah:127)’ they thought this was the last of what was revealed. However, ʿUbay said, ‘The Messenger of God recited to me after this two verses, “Certainly, a Messenger has come to you...” to the end of the Sūrah.’”

23:1527) In al-Itqān, from al-Deir A’āqūlī in his accounts, we were told by Ibrāhīm b. Yasār, who heard from Sufyān b. ʿUyayna from al-Zuhrī from ʿUbayd from Zayd b. Thābit who said, “The Prophet passed away, and the Qur’an was not yet compiled into a single document.”

8) In Mustadrak al-Hākim, through his chain of narrators from Zayd b. Thābit, he said: “We were with the Messenger of God compiling the Qur’an from pieces of parchment.”

Author’s comment: It’s possible that certain revealed verses were integrated into specifc chapters or that chapters of similar nature were grouped together, such as the extended chapters (al-ṭiwāl), the chapters with one hundred verses or more (al-maʾīn), and the in-depth chapters (al-mufaṣṣalāt). These classifcations are found in the Prophet’s narrations. Nevertheless, it’s indisputable that the Qur’an was compiled into a single volume after the Prophet’s passing. This context is crucial when delving into the subsequent narrations.

9) In Ṣaḥīḥ al-Nasa’ī, from Ibn ʿUmar, it was said: “I gathered the Qur’an and recited it every night. When this reached the Prophet, he said: ‘Recite it in one month.’”

10) In al-Itqān, from Ibn Abī Dāwūd with a good chain of narration, Muḥammad b. Kaʿb al-Quraẓī said: “During the time of the Messenger of God, fve from the Anṣār compiled the Qur’an: Muʿādh b. Jabal, ʿUbāda b. Ṣāmit, ʿUbay b. Kaʿb, Abū Dardā, and Abū Ayyūb al-Anṣārī.”

11) In the same source, from al-Bayhaqī in al-Madkhal, from Ibn Sīrīn, it was said: “During the time of the Messenger of God, four people compiled the Qur’an and there was no disagreement regarding them: Muʿādh b. Jabal, ʿUbay b. Kaʿb, Abū Zaid, and they differed regarding two out of three: Abū Dardā and ʿUthmān,” and it was also said: “ʿUthmān and Tamīm al-Dārī.”

23:15312) From the same source, from him and from Ibn Abī Dāwūd, from al-Shaʿbī, it was said: “During the Prophet’s era, seven individuals compiled the Qur’an: ʿUbay, Zaid, Muʿādh, Abū Dardā, Saʿīd b. ʿUbaid, Abū Zaid, and Mujamʿ b. Ḥāritha. He took all of it except for two or three chapters.”

13) Also, from the same source, from Ibn Ashtah in the Book of Maṣāḥif, through the chain from Kahmaṣ from Ibn Buraidah, it was said: “The frst to compile the Qur’an in a single volume was Sālim, the freed slave of Abū Ḥudhaifah. He swore that he would not wear his cloak until he had compiled it, and he did.”

Author’s comment: At most, these narrations indicate that they simply gathered the revealed chapters and verses. However, the meticulous arrangement of these chapters and verses as we see today, or in any other order, was not their focus. This was the initial compilation during the time of Abū Bakr.

Section Five

The Qur’ān was compiled a second time during the reign of ‘Uthmān due to discrepancies in the various manuscripts and the proliferation of readings.

1) al-Ya’qūbī mentioned in his history: ‘Uthmān gathered the Qur’ān, arranged it, and grouped the longer chapters with the longer ones and the shorter ones with the shorter ones. He then ordered copies of the Qur’ān to be made and distributed across various regions. Once compiled, he soaked them in hot water and vinegar. Some say he burned them, leaving no manuscript except for the one belonging to Ibn Mas’ūd.

Ibn Mas’ūd was in Kūfa and refused to hand over his manuscript to ‘Abdullah b. ‘Āmir. ‘Uthmān wrote to him, expressing deep concerns about the religion and the Muslim community. One day, Ibn Mas’ūd entered the mosque while ‘Uthmān was delivering a sermon. ‘Uthmān remarked about the arrival of a troublesome person and spoke harshly to Ibn Mas’ūd. Later, on ‘Uthmān’s order, Ibn Mas’ūd was assaulted, resulting in two broken ribs. ‘Ā’isha then spoke up, voicing her strong disapproval.

23:154‘Uthmān sent copies of the Qur’ān to various cities: one to Kūfa, one to Basra, one to Madīna, one to Mecca, one to Egypt, one to Shām, one to Bahrain, one to Yemen, and one to al-Jazeera.

He instructed people to follow one standardized version. The reason behind this decision was the information he received about people attributing the Qur’ān to certain families. He wanted a single, unifed version. Some say that Ibn Mas’ūd wrote to him about this matter, and when Ibn Mas’ūd learned that the manuscripts were being burned, he clarifed that this wasn’t his intention. Another claim suggests that Hudhayfa b. al-Yamān was the one who wrote to ‘Uthmān about this.

2) In “al-Itqān,” Bukhārī narrated from Anas that Ḥudhayfah b. al-Yamān came to ʿUthmān. Ḥudhayfah had been fghting alongside the people of Shām during the conquests of Armenia and Azerbaijan, as well as with the people of Iraq. He was alarmed by their differences in Qur’ānic recitation. He said to ʿUthmān, “Save this community before they differ about the Book like Jews and Christians did.” ʿUthmān then sent for Ḥafsah and asked her to send her manuscript of the Qur’ān, with the intention to copy it and then return it. Ḥafsah sent it to ʿUthmān, who then commanded Zaid b. Thābit, ʿAbdullāh b. Al-Zubair, Saʿīd b. al-ʿĀs, and ʿAbdur Raḥmān b. Ḥārith b. Ḥishām to transcribe copies. ʿUthmān said to the three Qurayshī men, “If you and Zaid b. Thābit disagree on any point in the Qur’ān, write it in the dialect of Quraish, for the Qur’ān was revealed in this dialect.” They did so, and when they had copied the sheets, ʿUthmān sent a copy to each of the main centers of the empire and ordered that all other Qur’ānic materials, whether fragmentary or complete copies, be burnt. Zaid said, “When we were copying the manuscript, I missed a verse from Sūrat al-Aḥzāb which I used to hear the Prophet reciting. We searched for it and found it with Khuzaima b. Thābit al-Anṣāri: ‘Among the Believers are men who have been true to their covenant with God.’ So, we included it in its Sūrah in the Qur’ān.”

3) In the same book, Ibn Ashtah narrated through Ayyūb from Abū Qilābah, who said a man from the tribe of Banī ʿĀmer told him that Anas b. Mālik said, “During ʿUthmān’s time, they differed about the Qur’ān, to the point where students and teachers would fght over it.” This reached ʿUthmān b. Affān, who commented, “You mock it and make mistakes in it. Those who are far from me are even more likely to make mistakes. O companions of Muḥammad, come together and write a standard copy for the people.” So, they gathered, and whenever they disagreed or were uncertain about a verse, they would say, “The Prophet recited this verse to so-and-so.” They would then send for that person, even if he was outside Madīnah, and ask him, “How did the Prophet recite this verse?” He would then tell them, and they would write it down, leaving space for it.

23:1554) In the same source, it is narrated from Ibn Abī Dāwūd, via Ibn Sīrīn, from Kathīr b. Afah, who stated, “When ʿUthmān intended to compile the copies of the Qur’an, he assembled twelve individuals from the Quraysh and the Anṣār. They requested the copy that was in the possession of Umm (the Mother of Believers), and it was subsequently brought to ʿUthmān. He oversaw their work, and if they had any disagreements concerning a particular matter, they would set it aside for later.” Muḥammad added, “I presume that whenever they deferred any issue, it was to consult the one among them who had most recently memorized the verse. They would then proceed to write it down based on his recitation.”

5) It is narrated from Ibn Abī Dāwūd, through Suwayd b. Ghafalah, who said, “ʿAlī stated, ‘Speak only well of ʿUthmān, for by God, what he did concerning the manuscripts of the Qur’an was based on a consensus from among us. He asked, “What do you say about these recitations? For it has reached me that some people claim: ‘My recitation is better than yours,’ and this is near blasphemy.” We asked, “What is your opinion?” He said, “I think that people should be united under a single manuscript of the Qur’an so that there is no division or disagreement.”’”

6) In al-Durr al-manthūr, it is reported from Ibn adh-Dharīs through ʿAlabāʾ b. Aḥmar that when ʿUthmān b. ʿAffān wanted to write the Qur’anic manuscripts, they intended to remove the ‘waw’ in the verse from Barāʾah: “Wa alladhīna yakanizūna adh-dhahaba wal-fdḍah.” Abū said, “You will either include it, or I will lay my sword on my shoulder.” So, they included it.

23:1567) In al-Itqān, it is narrated from Aḥmad, Abū Dāwūd, At-Tirmidhī, Al-Nasā’ī, Ibn Ḥibbān, and al-Ḥākim through Ibn ʿAbbās, who said, “I asked ʿUthmān: ‘What led you to place al-Anfāl, which is among the Mathānī, and Barāʾah, which is among the Mi’īn, close to each other without inserting the line Bismillah ar-Rahman ar-Rahim between them, and you included them among al-Sabʿ at-Tiwāl?’ ʿUthmān replied: ‘The Messenger of God received the revelation of chapters with multiple verses. Whenever something was revealed to him, he would call one of those who could write and say, “Place these verses in the chapter that mentions such and such.” al-Anfāl was one of the earliest chapters revealed in Medina, while Barāʾah was one of the last to be revealed. Their themes were similar, so I assumed they were from the same chapter. The Messenger of God passed away without clarifying that they were from the same chapter. That’s why I joined them without inserting the line Bismillah ar-Rahman ar-Rahim, and included them in al-Sabʿ at-Tiwāl.’”

Author’s comment: Based on the narrations mentioned, including that of Ibn Jubayr, the seven extended chapters are: (1) al-Baqarah (2) Āl ʿImrān (3) al-Nisāʾ (4) al-Māʾidah (5) al-Anʿām (6) al-Aʿrāf (7) Yūnus. Initially, during the primary compilation of the Qur’an, it appears these chapters were organized in this sequence. However, ʿUthmān later adjusted this arrangement. He positioned Sūrah al-Anfāl, categorized among the repeating chapters, alongside Sūrah al-Barāʾah, which belongs to the chapters of about a hundred verses that traditionally precede the repetitive ones. He placed these between Sūrah al-Aʿrāf and Sūrah Yūnus, ensuring Sūrah al-Anfāl preceded Sūrah al-Barāʾah.

Section Six

The narrations discussed in the two preceding sections are among the most renowned concerning the compilation of the Qur’an. They vary between authentic and inauthentic. These reports suggest that the initial ofcial compilation of the Qur’an during Abū Bakr’s reign involved compiling various sūrahs (chapters) that had been inscribed on palm stalks, thin white stones, shoulder blades, animal hides, and pieces of leather. Dispersed verses were appropriately integrated into their corresponding sūrahs.

The second ofcial compilation during ʿUthmān’s reign aimed to align the widespread versions of the Qur’an with the ofcial version from the frst compilation. This effort emerged due to discrepancies appearing in individual copies and the existence of variant readings. The goal was to consolidate the recitations into one uniformed copy. A noteworthy distinction between the second and the initial compilation is that Zayd incorporated the verse: “Among the faithful are men who have been true to their covenant with Allah...” (al-Aḥzāb: 23) into Sūrah al-Aḥzāb. Before this incorporation, this verse was absent from the Qur’an for ffteen years.

23:157Furthermore, al-Bukhārī narrated from Ibn al-Zubayr who said: I asked ʿUthmān, regarding the verse, “Those of you who die and leave widows” which another verse had abrogated, “Why did you neither keep it nor omit it?” ʿUthmān replied, “Oh nephew, I won’t change any of it from its place.”

Anyone who examines these narrations impartially will observe that, while they are singular and not frequently narrated (not tawātur), they are supported by unassailable external evidences. The Prophet communicated every revelation he received. He withheld nothing, educating and elucidating for his followers the meanings of what was divinely sent down to him—a fact explicitly stated in the Qur’an. Following his passing, a segment of his community persistently devoted themselves to the study and teaching of the Qur’an—both its meanings and recitation. They were known as the “Reciters of the Qur’an” (qurrāʾ). Regrettably, many of them perished in the Battle of Yamāmah.

Despite this loss, the fervor to learn and recite the Qur’an remained undiminished among the people. The Qur’an was never absent from the Muslim community, not even for a fraction of a day, until it was consolidated into a singular manuscript upon which consensus was reached. Thus, the Qur’an was preserved from the alterations that befell the Torah, the Gospel, and scriptures of other prophets.

Additionally, there exists an abundance of narrations in both Shīʿah and Sunnī traditions that describe the Prophet frequently reciting numerous Qur’anic chapters in the obligatory daily prayers and other recommended prayers. These recitations were heard publicly. The majority of the Qur’anic chapters, whether revealed in Mecca or Medina, are named in these traditions.

Furthermore, the narration from ʿUthmān b. Abī al-ʿĀṣ regarding the verse: “Indeed, Allah enjoins justice and kindness...” (al-Naḥl:90) highlights that the Prophet remarked, “Gabriel brought this verse to me and instructed me to position it correctly within the chapter.” Similar narrations suggest the Prophet recited entire chapters of the Qur’an, like Āl ʿImrān, al-Nisāʾ, among others. This implies that he directed the scribes of revelation to appropriately position certain verses within their respective chapters.

23:158Having elaborated on this, we emphasize that the most compelling evidence that the Qur’an remains unchanged is what we mentioned at the outset of this discourse. The Qur’an in our hands today possesses all the honorable attributes described by God Himself.

To summarize the essence of the narrations we’ve discussed:

Firstly: The text we have between the covers, referred to as the Qur’an, is undoubtedly the Word of God. It has neither seen additions nor undergone any alterations. However, while nothing has been changed or added, we cannot decisively deny the potential omission of certain parts. For instance, there are multiple reports suggesting that ʿUmar frequently referred to the so-called “verse of stoning.” Yet, this verse didn’t make its way into the ofcial text that we have now. The numerous narrations regarding this—which, according to Ālūsī in his Tafsīr, are too many to enumerate—do not suggest that these verses were annulled in recitation. We’ve already established the inaccuracy of such a claim. Asserting that some verses were annulled in recitation from the Qur’an and thus omitted is even more controversial than the assertion of distortion.

Furthermore, those who owned personal copies of the Qur’an, like ʿAlī, Ubayy b. Kaʿb, and ʿAbdullāh b. Masʿūd, did not contest the content of the ofcial version. An exception to this is the account that Ibn Masʿūd did not include Sūrah al-Falaq and Sūrah al-Nās in his personal manuscript. He believed: “These two chapters are a remedy sent down by Gabriel to the Messenger of God specifcally for al-Ḥasan and al-Ḥusayn.” However, this view was contested by other companions and the Imāms. Reports confrming them as chapters of the Qur’an are overwhelmingly numerous (tawātur).

In essence, while these narrations are individual accounts, they are corroborated by strong contextual evidence. They convincingly negate any additions or alterations to the Qur’an. However, they don’t conclusively dismiss the idea of omissions. They merely challenge this on a speculative level. Some argue that the reports on the Qur’an being modifed through addition, change, or omission are widespread (tawātur), but these claims are unfounded.

23:159The primary reason for our argument is the evidence we put forth at the start of our research. The Qur’an that is present with us today possesses the illustrious qualities with which God has described the genuine Qur’an He revealed to His Messenger. These qualities encompass it being a clear statement, an eliminator of disputes, a reminder, a guide, a light, a clarifer of authentic knowledge and natural laws, and a miraculous sign, among its other noble attributes.

Building on this point, it’s imperative to understand that the Qur’an’s claim to being the Word of God revealed to His Messenger is supported by these very eminent qualities. It does not require any external afrmation. This means that the Qur’an doesn’t depend on widespread transmission or nearly widespread transmission as long as these attributes are inherent within it. On the contrary, the Qur’an, characterized by these grand qualities, is evidence of its trustworthiness. This sets it apart from other books and scripts attributed to their respective authors. Likewise, it’s distinct from scholars’ statements, which rely on defnitive transmission and extensive or near-extensive reporting for validation. The Qur’an’s proof of authenticity is intrinsic.

In summary, the aforementioned narrations, as you can see, are individual ones surrounded by defnitive indicators negating any tampering, be it through additions or alterations, with absolute certainty except for assumptions. The claim of some regarding continuous transmission from three perspectives lacks a solid foundation.

To rely on this perspective is based on the argument we introduced at the beginning of these investigations: that the Qur’an in our possession embodies those noble attributes by which God has described the real Qur’an that He revealed to His Messenger. This signifes that the evidence of the Qur’an, in proving that it is the Speech of God sent down to His Messenger, is its very self, adorned with those distinguished attributes. This understanding does not hinge on any external factor; its evidence stands frm wherever it is established, in the hands of whoever it may be, and by whatever means it reaches us.

In other words, the Qur’an, which descended from God to the Prophet, does not rely on its noble attributes based on its confrmed transmission to him through continuous or frequent transmission, even if it possesses that. Instead, the matter is the opposite. Its possession of these noble attributes is the proof for its transmission. This is unlike books and letters attributed to authors and writers, or the sayings reported from scholars and thinkers, which require defnite transmission, or at least frequent or abundant transmission, to be considered authentic. The very essence of the Qur’an is the evidence for its authenticity.

23:160Secondly: The arrangement of the chapters (sūrahs) comes from the companions during the frst and second compilations. Evidence for this is what has been previously mentioned in the traditions regarding ‘Uthman’s placement of al-Anfāl and al-Barāʾah between al-A’rāf and Yūnus, even though they were positioned later in the frst compilation.

Another piece of evidence is the variations in the order of the chapters in the Qur’an of other companions compared to the frst and second compilations. It has been reported that the Qur’an of ʿAlī was arranged according to the order of revelation. It began with al-ʿAlaq, followed by al-Muddaththir, then al-Qalam, then al-Muzzammil, then al-Masad, then al-Takwīr, and so on until the end of the Meccan and Medinan revelations. This order was mentioned in al-Itqan as reported from Ibn Fāris. In Tārikh al-Yaʿqūbī, another order for ʿAlī’s Qur’an is mentioned.

It is reported from Ibn Ashṭah in his Kitāb al-Maṣāḥifs that, based on his chain of narrators from Abū Ja’far al-Kūfī, the arrangement of Abū (someone’s) codex signifcantly deviates from the commonly accepted version of the Qur’an. Similarly, through his narration from Jarīr b. ‘Abdul Ḥamīd, he describes the arrangement of ‘Abdullāh b. Mas’ūd’s codex. This arrangement starts with the longer chapters, followed by those roughly a hundred verses in length, then the medium length chapters, and fnally the short chapters. This order also contrasts with the widely accepted version of the Qur’an.

Many scholars hold the view that the arrangement of the chapters in the Qur’an is divinely ordained, asserting that the Prophet Muhammad was commanded to arrange them in this order through guidance from the Angel Gabriel, by the command of God Almighty. Some even went to the extreme of claiming that this has been transmitted through continuous chains of narrators. One wonders where this continuous chain is, given that the main narrations on this subject have already been presented, and they contain no such indication. There will also be a discussion on some scholars’ evidence for this claim, which is based on the belief that the Qur’an was frst sent down in its entirety to the lowest heaven from the Preserved Tablet, and then revealed in stages to the Prophet Muhammad.

23:161Thirdly: The placement of certain Qur’anic verses, which were revealed separately and are now located where they are, was not devoid of intervention by the companions through their independent reasoning. This is evident from the narrations regarding the frst compilation, as previously mentioned.

As for the narration from ‘Uthmān b. Abī al-’Ās from the Prophet which states, “Gabriel came to me and instructed me to place this verse in this particular position of the chapter: ‘Indeed, God commands justice and good conduct’ (the verse),” it does not necessarily indicate that the Prophet did this for every verse. If we were to assume this narration as reliable, it still does not provide evidence when we consider the preceding narrations that the Companions’ arrangement aligned with that of the Prophet. Mere positive assumptions about the Companions do not allow for narrations to serve as evidence of this. What it does suggest is that they would not intentionally deviate from the order he had conveyed for verses they were familiar with, but not necessarily for those they were unaware of.

In the earlier narrations regarding the frst compilation, it becomes evident that they were not fully aware of the positions of all the verses, nor the essence of them.

This understanding is further supported by extensive narrations from both Shi’a and Sunni sources which indicate that the Prophet and the believers would only come to know the completion of a chapter when the Basmala (Bismillāh al-Raḥmān al-Raḥīm) was revealed. This is narrated by Abū Dāwūd, al-Hākim, al-Bayhaqī, and al-Bazzār via Sa’īd b. Jubayr as found in al-Itqān, quoting Ibn ‘Abbās saying, “The Prophet would not recognize the conclusion of a chapter until ‘In the name of God, the Most Gracious, the Most Merciful’ was revealed to him.” al-Bazzār added, “When it was revealed, he recognized that the chapter had ended, and another one began or was facing him.”

Also, from al-Hākim through another chain from Sa’īd, from Ibn ‘Abbās, it was stated: “The Muslims would not know the conclusion of a chapter until ‘In the name of God, the Most Gracious, the Most Merciful’ was revealed. Once it was revealed, they knew that the chapter had concluded.” Its chain of narration meets the criteria of both al-Bukhāri and Muslim.

23:162Further, from al-Hākim through another source from Sa’īd, quoting Ibn ‘Abbās: “Whenever Gabriel came to the Prophet and recited ‘In the name of God, the Most Gracious, the Most Merciful’, he knew it introduced a new chapter.” The chain of this narration is authentic.

Comment: Similar narrations to this have been conveyed in several other reports, and this has also been narrated through Shi’a sources from al-Bāqir.

The narrations, as you see, are explicit in their indication that verses were arranged by the Prophet according to the order of revelation. Thus, verses revealed in Mecca were in Makki chapters, and those revealed in Madīnah were in Madanī chapters, unless a chapter was revealed partly in Mecca and partly in Madīnah. This exception only applies to a single chapter.

This necessitates the view that the observed differences in the placements of verses are based on the independent reasoning (ijtihād) of the companions.

To clarify, there are countless narrations regarding the reasons for revelation, which indicate that many verses in Madanī chapters were revealed in Mecca, and vice versa. Also, some verses of the Qur’an, revealed towards the end of the Prophet’s era, are found in chapters that were revealed at the beginning of the Hijrah. Between these times, many other chapters were revealed. An example is Sūrah al-Baqarah, which was revealed in the frst year of the Hijrah. It contains the verses about usury (ribā), and the narrations suggest they are among the last verses to be revealed to the Prophet. It has been narrated that ‘Umar b. al-Khaṭṭāb said, “The Messenger of God passed away without explaining the verses of usury to us.” Among these verses is the saying of God: “And fear a Day when you will be returned to God” (al-Baqarah:281). It has been reported that this was the last verse revealed to the Prophet.

These verses, which are scattered in topic and are placed in chapters that don’t align with their Makki or Madanī classifcation, are positioned out of their chronological order of revelation, and this seems to be due to the independent reasoning of the companions.

23:163Supporting this is what is mentioned in al-Itqān from Ibn Ḥajar al-‘Asqalānī, where it has been narrated that ‘Alī b. Abī Ṭālib collected the Qur’an in the order of revelation shortly after the death of the Prophet. This narration is documented by Ibn Abī Dāwūd and stands as one of the consistent evidences in the narrations of the Shi’a.

This is what is indicated by the apparent narrations of the aforementioned section. However, the majority insist that the ordering of the verses is divinely prescribed. The verses of the Muṣḥaf that circulates today, which is the Uthmānī Muṣḥaf, are arranged as the Prophet ordered, under the guidance of Gabriel. They interpret the apparent narrations to mean that the companions’ compilation was not about ordering but rather was a collection of what they knew and memorized from the Prophet concerning the chapters and their arranged verses, bound together in one place.

You are well-aware that the nature of the initial compilation, as indicated by the narrations, categorically refutes this claim.

Some might use as evidence what some have claimed as a consensus on this matter. al-Suyūṭī relayed in al-Itqān from al-Zarkashī the claim of a consensus on this, and from Abū Ja’far b. al-Zubayr, there’s a negation of any difference in this matter among Muslims. This is a reported consensus that should not be relied upon, especially after the existence of disagreement on the original alteration and the implications of the aforementioned narrations against it.

And sometimes they provide evidence based on the concept of tawātur (continuous, corroborated narration). This is found in the statements of many of them who claimed the continuity of the present order from the Prophet. This claim is astounding. It is conveyed in al-Itqān after quoting what was narrated by al-Bukhārī and others through various chains from Anas, who said: “The Prophet passed away, and the Qur’ān was not compiled by anyone except four: Abū al-Dardā’, Mu’ādh b. Jabal, Zayd b. Thābit, and Abū Zayd.” In another narration, it says “ʿUbayy b. Ka’b” instead of Abū al-Dardā’. al-Māzarī stated regarding this: “A group of heretics clung to this statement of Anas, but we do not concede to their interpretation of it. We admit it in its apparent sense, but how can they claim that the actual matter is as such? We admit it, but it does not necessarily mean that if many did not memorize the entire Qur’ān, then the majority didn’t memorize its compilation. It is not a condition for tawātur that every individual must memorize the entirety; rather, if everyone memorizes the whole, even if distributed among them, it sufces.”

23:164As for his claim that the apparent meaning of Anas’s statement is not intended, this is something that should not be heeded in linguistic research based on the apparent wording unless supported by evidence from the speaker’s statement or a suitable alternative. Merely making a claim or relying on another’s statement does not sufce.

Certainly, if Anas’s words were interpreted contrary to their apparent meaning, it would have been necessary to understand that these four only compiled, during the Prophet’s time, the majority of the Qur’ān and most of its chapters and verses. It’s not that they and other companions compiled the entire Qur’ān as in the Musḥaf al-’Uthmānī, memorized the order of its chapters and verses, and knew the position of each verse in relation to the others. Zayd b. Thābit himself—who is one of the four mentioned in Anas’s narration and the one responsible for both the frst and second compilations—explicitly states in his narrations that he did not memorize all the verses.

Similarly, in al-Itqān, from Ibn Ashṭah in al-Muṣḥaf, with an authentic chain, from Muḥammad b. Sīrīn, it was said: “Abū Bakr died without having compiled the Qur’ān, and ‘Umar was killed without having compiled the Qur’ān.”

As for his statement: “We accept it, but where do they get the idea that the actual matter is as such?” It can be countered with: “Where does this claimant get the idea that the reality is as he claims, especially when the evidences are known to contradict what he claims?”

As for his statement: “It is sufcient for ensuring tawātur (consecutive transmission) that everyone memorizes the entire Qur’ān through distribution,” this is a clear fallacy. Because this only indicates that the entirety of the Qur’ān, as a whole, is transmitted by tawātur. However, the fact that each and every one of the Qur’ānic verses is memorized in its specifc place and context by tawātur is not evident, and this is clear.

In al-Itqān, it’s transmitted from al-Baghawī who said in his Sharḥ al-Sunnah: “The Companions compiled the Qur’ān between the two covers, which God revealed to His Messenger, without adding or omitting anything from it, fearing some of it might be lost with the departure of its memorizers. They wrote it as they heard it from the Messenger of God, without advancing or delaying anything, or imposing an order they did not take from the Messenger of God. The Messenger of God used to instruct his companions and teach them what was revealed to him from the Qur’ān in the order that is now in our Muṣḥafs, with Jibrīl dictating that to him and informing him, upon the revelation of every verse, that ‘this verse should be written after such-and-such verse in such-and-such chapter’. It’s confrmed that the effort of the Companions was in compiling it in one place, not in ordering it. Indeed, the Qur’ān is written in the Lawḥ al-Maḥfūẓ (Preserved Tablet) in this order. God revealed it all at once to the nearest heaven, then He revealed it piecemeal as needed. The order of revelation is different from the order of recitation.”

23:165And it was transmitted from Ibn al-Ḥaṣār who said: “The arrangement of the sūrahs and the placement of the verses in their positions was indeed by revelation. The Messenger of God used to say: ‘Place such-and-such verse in such-and-such position.’ Certainty has been attained from the consecutively transmitted reports about this order from the Messenger of God. And the Companions only agreed to place it this way in the Muṣḥaf. End of quote.” And it was also transmitted, something similar, from a group of others like al-Bayhaqī, al-Ṭaybī, and Ibn Ḥajar.

As for their statement: “The Companions compiled the Qur’ān between the two covers, which God revealed to His Messenger, without adding or omitting anything from it” there is nothing among the preceding narrations that indicates this. What is confrmed from their implications is that they only afrmed what was proven by evidence regarding the text of the verses. There’s no indication in that about the manner of arranging the verses that were revealed separately. However, it is clear, yes, in the narration from Ibn ‘Abbās about ‘Uthmān that points to this, but the matter is that he used to instruct some of the revelation scribes with that, which is different from informing all the Companions. And that narration contradicts the reports of the frst compilation and the news of the descent of Bismillah and others.

And as for their statement: “Indeed, the Prophet taught the Companions this order present in our Maṣāḥif through a directive from Gabriel and heavenly revelation,” it seems to be a reference to the hadith of ‘Uthmān b. Abī al-’Āṣ, previously mentioned, regarding the verse “Indeed, God commands justice and good conduct.” As you’ve learned from what has been mentioned, it is a single narration concerning a specifc position of a single verse. And how does that compare to the positions of all the scattered verses?

23:166As for their statement: “the Qur’ān is written in the Lawḥ al-Maḥfūẓ (Preserved Tablet) in this order. God revealed it all at once to the nearest heaven, then He revealed it piecemeal as needed.”—this is an allusion to what has been extensively reported from both the Shi’a and Sunni channels concerning the Qur’an’s descent all at once from the Preserved Tablet to the nearest heaven, and then its subsequent piecemeal revelation to the Prophet. However, the narrations do not have the slightest indication that the Qur’an was written in the Preserved Tablet and organized in the nearest heaven in the order found in the Muṣḥaf³ we have, and this is evident.

Certainly, there will be a discussion, if God wills, about the meaning of the Qur’an being written on the Preserved Tablet (al-Lawh al-Maḥfūẓ) and its descent to the nearest heaven in the context of the verses that are relevant to this, such as the beginnings of Sūrah al-Zukhrūf and Sūrah al-Dukhān, and Sūrah al-Qadr.

As for their statement: “Indeed, certainty has been attained through continuous transmission from the Messenger of God regarding this order present in the Maṣāḥif,” you have come to know that it is a claim devoid of evidence. This continuous transmission is not known concerning each verse, and how can it be when numerous narrations mention that Ibn Mas’ūd did not include the chapters of protection (Mu’awwidhatayn) in his Muṣḥaf, stating they were not part of the Qur’ān. Instead, he believed that Gabriel revealed them as protections for Ḥasan and Ḥusayn. He used to exclude them from the Maṣāḥif. No report suggests that he ever retracted this statement. So, how could this continuous transmission have remained hidden from him throughout his life after the initial compilation?

Section Seven

The discussion is related to the previous research regarding the narrations of forgetting. A general reference has been made to them, and they are several narrations reported through the channels of Ahl al-Sunnah concerning the abrogation and forgetting of the Qur’ān. They attributed to these narrations what has been reported about tampering with the Qur’ān, either through omission or alteration.

23:167Here are examples of these reports:

(1) In al-Durr al-manthūr, from Ibn Abī Ḥātim, al-Hākim regarding honorifc titles, Ibn ‘Adī, and Ibn ‘Asākir, from Ibn ‘Abbās who said: “What used to be revealed to the Prophet at night, he would forget by day. So, God revealed: ‘Whatever verse We abrogate or cause to be forgotten, We bring forth (in place of it) a better verse or similar.’”

(2) In the same source, from Abū Dāwūd regarding abrogations, and al-Bayhaqī in al-Dalā’il, from Abū ‘Umāmah: A group from the Anṣār, companions of the Prophet, informed him that a man woke up in the middle of the night intending to recite a chapter he had committed to memory, yet he couldn’t remember anything from it except “Bismillāh al-Raḥmān al-Raḥīm.” This happened to some of his companions. They inquired from the Messenger of God about the chapter. He remained silent for a moment and didn’t respond. Then he said: “It was abrogated last night, and it was removed from their chests and from everywhere it was present.”

Comment: The story is narrated through several channels, in terms that are closely related in content.

(3) In the same source, from ʿAbd al-Razzāq, Saʿīd b. Manṣūr, Abū Dāwūd in his book on abrogation, his son in al-Maṣāḥif, al-Nasā’ī, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Ḥātim, and al-Hākim, who authenticated it from Saʿd b. Abī Waqqāṣ: He read, “Whatever verse We abrogate or cause to be postponed...” It was said to him: “Indeed, Saʿīd b. al-Musayyib reads it as ‘cause to be forgotten.’” Saʿd responded, “The Qur’ān was not revealed to al-Musayyib nor to the family of al-Musayyib. God said: ‘We shall make you recite (the Qur’ān) so you shall not forget it,’ and ‘Remember your Lord when you forget.’”

Comment: By holding onto the two verses, he means that God removed forgetfulness from the Prophet, so it is necessary to read it as “cause to be postponed” from al-nasī’, meaning to leave or delay. Thus, by saying “Whatever verse We abrogate...” it means removing the verse from practice without removing it from recitation, like the verse of ṣadaqah al-najwā. And by saying “or cause to be postponed,” it means leaving the verse and lifting it from them entirely, removing it from both practice and recitation, as its interpretation has been narrated in this manner from Ibn ʿAbbās, Mujāhid, Qatādah, and others.

23:1684) In the same source, Ibn al-Anbārī narrated from Abū Dhabyān who said: Ibn ʿAbbās asked us, “Which of the two readings do you consider the frst?” We replied, “The reading of ʿAbdullāh and our reading is the latter.” He said, “The Messenger of God had Gabriel present the Qur’ān to him once every year in the month of Ramaḍān. And in the last year, he presented it to him twice, so ʿAbdullāh witnessed from it what was abrogated and what was changed.”

Comment: This meaning is narrated through other channels from Ibn ʿAbbās, ʿAbdullāh b. Masʿūd himself, and others from the Companions and the Tābiʿūn (Successors). There are other narrations regarding the concept of abrogation.

The essence of what is derived from them is that abrogation can be in ruling, like the abrogated verses that are afrmed in the Muṣḥaf. It might also be in recitation, with its ruling being abrogated or without its ruling being abrogated. It was previously discussed in the interpretation of His saying: “Whatever verse We abrogate...” (al-Baqarah:106) and it will be discussed in His saying: “When We replace one verse with another...” (al-Naḥl:101) that the two verses are unrelated to the concept of abrogation in the sense of omitting from recitation. It was also previously mentioned in earlier chapters that these narrations contradict the explicit text of the Qur’ān, so the appropriate course is to associate them with the narrations of alteration and to dismiss both sets entirely.