Friday, September 10, 2010

Hadeeth: 17,000 verses in the Qur’aan, SaHeeH?

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السلام عليكم
            The strongest and most “authentic” hadeeth that has circled around the internet that might allude to the Qur’aan undergoing some sort of “taHreef” (distortion) is a hadeeth narrated in Al-Kaafi. But is it really “authentic”?

Here is the hadeeth:

عَلِيُّ بْنُ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ الْقُرْآنَ الَّذِي جَاءَ بِهِ جَبْرَئِيلُ ع إِلَى مُحَمَّدٍ ص سَبْعَةَ عَشَرَ أَلْفَ آيَةٍ
Aboo `Abd Allaah (عليه السلام) said: “The Qur’aan that Jibra’eel brought to Muhammad (صلى الله عليه واله وسلم) had 17,000 verses”
Source:
1.     Al-Kulayni, Al-Kaafi, vol. 2, Kitaab FaDl Al-Qur’aan, Ch. Rare Traditions, pg. 634, hadeeth # 28
Grading:
1.     Al-Majlisi said this hadeeth is Muwaththaq (Reliable)
--> Mir’aat Al-`Uqool, vol. 12, pg. 525
2.     Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is SaHeeH (Authentic)
--> RawDah Al-Muttaqoon, vol. 10, pg. 21
3.     Hoor Al-`Aamilee said this hadeeth is SaHeeH (Authentic)
--> Al-Fuwaa’id Al-Toosiyyah, topic # 96, pg. 483

Here are Al-Majlisi’s comments after he has graded this hadeeth in his Mir’aat Al-`Uqool:

فالخبر صحيح و لا يخفى أن هذا الخبر و كثير من الأخبار الصحيحة صريحة في نقص القرآن و تغييره، و عندي أن الأخبار في هذا الباب متواترة معنى، و طرح جميعها يوجب رفع الاعتماد عن الأخبار رأسا

"The khabar (hadeeth) is SaHeeH and it is obvious that this khabar (hadeeth) and other SaHeeH ones like it are clear about the Qur'aan being shortened and changed, and in my opinion, this is mutaawatir in meaning, and discarding these narrations would lead us to rejecting all akhbaar (narrations) in general."
Source:
1.     Al-Majlisi, Mir’aat Al-`Uqool, vol. 12, pg. 525

Al-Majlisi has unfortunately erred in his ijtihaad (opinion), and may Allaah (سبحانه و تعالى) forgive him inshaa’Allaah. Now inshaa’Allaah we will dissect this Hadeeth in depth and we will show that this hadeeth is actually considered da`eef (weak).

From the look of this hadeeth alone it seems that it is Da`eef (weak), because there are only two narrators (`Alee bin Al-Hakam & Hishaam bin Saalim) before Abaa `Abd Allaah (عليه السلام), our sixth Imaam. But this is not the case. Al-Kulayni has been known to do this, he truncates an isnaad if the previous hadeeth’s isnaad is relatively the same. So what we will need to do is go to the previous hadeeth. Here is the chain to the Previous hadeeth.

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ فَرْقَدٍ وَ الْمُعَلَّى بْنِ خُنَيْسٍ قَالا

As you can see the commonality between the isnaad is there, that being `Alee bin Al-Hakam, so the Hadeeth’s isnaad would actually look like this.

 محمد بن يحيى عن أحمد بن محمد عن علي بن الحكم عن هشام بن سالم عن أبي عبد الله ع قال

Any rijaal scholar or muHadithoon (hadeeth scholar) will look at this hadeeeth, and say, “Wow, Great chain.” But in actuality this hadeeth is Da`eef.

The fault in what Al-Majlisi and other hadeeth scholars have done is with aHmad bin Muhammad (in red) in the chain. By looking at this hadeeth and the tareeq (pathway) that `Alee bin Al-Hakam narrates to, the hadeeth scholars automatically assumed that the aHmad bin Muhammad is aHmad bin Muhammad bin `Eesaa. This is incorrect. It is actually aHmad bin Muhammad bin  Sayyaar (Al-Sayyaaree), a known da`eef (weak) person.

Ahmad bin Muhammad bin Sayyaar is Da`eef Jiddan, Ghuluww, Faasid Madhhab (Very Weak, Exaggerator, and Corrupt beliefs) according to:
1.       Ibn Al-GhaDaa’iree, Kitaab Al-Du`afaa, pg. 40, person # 11
2.      Al-Najaashee, Rijaal, pg. 80, person # 192
3.      Al-Toosi, Fihrist, pg. 57, person # 70
4.      Al-Hillee, Al-KhulaaSah, pg. 203, person # 9 & pg. 268, person # 27
5.      Al-Khoei, Mu`jam Rijaal Al-Hadeeth, vol. 2, pg. 282, person # 871

This is what it said in Al-Toosi’s Fihrist under aHmad bin Muhammad bin Sayyaar’s name:

و صنف كتبا منها: كتاب ثواب القرآن كتاب الطب كتاب القراءات كتاب النوادر. أخبرنا بالنوادر خاصة الحسين بن عبيد الله عن أحمد بن محمد بن يحيى قال: حدثنا أبي قال: حدثنا السياري إلا بما كان فيه من غلو أو تخليط


“And he compiled these books: Kitaab Thawaab Al-Qur’aan (Rewards of the Qur’aan), Kitaab Al-Tibb (Medicine), Kitaab Al-Qiraa’aat (Recitations), and Kitaab Al-Nawaadir (Rare (hadeeth)). al-Husayn b. `Ubaydullah reported to us an-Nawadir specifically, from Ahmad b. Muhammad b. Yahya. He said: My father (Muhammad bin YaHya) narrated to us. He said: as-Sayyari narrated to us except for what was in it of ghuluww (exaggeration) or confusion.
Source:
1.     Al-Toosi, Fihrist, pg. 57, person # 70

I will talk about the book Kitaab Al-Qiraa’aat (Recitations) that is in green a little later. Notice the chain of narrates that Al-Toosi has received the books of Al-Sayyaaree from. He is narrating to the same person (Muhammad bin YaHya) as is stated in the isnaad of the 17,000 verses hadeeth.
محمد بن يحيى عن أحمد بن محمد

This is what is stated in Al-Najaashee’s Rijaal under aHmad bin Muhammad bin Sayyaar’s name:

كتاب ثواب القرآن كتاب الطب كتاب القراءات كتاب النوادر كتاب الغارات أخبرنا الحسين بن عبيد الله قال: حدثنا أحمد بن محمد بن يحيى و أخبرنا أبو عبد الله القزويني قال: حدثنا أحمد بن محمد بن يحيى عن أبيه قال: حدثنا السياري إلا ما كان من غلو و تخليط.


“Kitaab Thawaab Al-Qur’aan (Rewards of the Qur’aan), Kitaab Al-Tibb (Medicine), Kitaab Al-Qiraa’aat (Recitations), and Kitaab Al-Nawaadir (Rare (hadeeth)), Kitaab Al-Ghaaraat (Military Invasions): Reported to us Al-Hussayn bin `Ubayd Allaah He said: aHmad bin Muhammad bin YaHya narrated to us and Aboo `Abd Allaah Al-Qazweenee reported to us. He said: aHmad bin Muhammad bin YaHya narrated to us from his father (Muhammad bin YaHya). He said: Al-Sayyaaree narrated to us except what was in it of ghuluww or confusion"
Source:
1.     Al-Najaashee, Rijaal, pg. 80, person # 192

Once again, Al-Najaashee gives the chain of narrates to the books that he has received that has been authored by Al-Sayyaaree. And in this chain of narrator, you can see again, that he has mentioned the same person (Muhammad bin YaHya) whom he has narrated the 17,000 verses in the Qur’aan hadeeth to.

Now, in one of aHmad bin Muhammad bin Sayyaar’s books (Kitaab Al-Qaraa’aat) he has narrated this EXACT same hadeeth, same wording with the same chain that is presented in Al-Kaafi.

Al-Nooree had the book Kitaab Al-Qaraa’aat of aHmad bin Muhammad bin Sayyaar, and he has narrated this hadeeth in one of his books with the same chain.

احمد بن محمد السياري في كتاب القراءات عن علي بن الحكم عن هشام بن سالم قال قال أبو عبدالله عليه السلام : القرآن الذي جاء به جبرئيل(ع) إلى محمد صلى الله عليه وآله عشرة الف آية
“aHmad bin Muhammad Al-Sayyaaree in his Kitaab Al-Qaraa’at (narrates) from `Alee bin Al-Hakam from Hishaam bin Saalim he said that Aboo `Abd Allaah (عليه السلام) said: “The Qur’aan that Jibra’eel brought to Muhammad (SAWAS) had 10,000 verses”
Source:
1.     Al-Nooree, FaSl Al-Kitaab, pg. 235

Here is what Al-Nooree has said after the hadeeth:

كذا في نسختي وهي سقيمة والظاهر سقوط كلمة سبعة قبل عشرة لاتحاده متناً وسنداً لما في الكافي

“So in my copy it is ill (wrong) and apparently the word saba`ah (seven) has been dropped before the `ashrah (ten). The same matn (content) and sanad (chain of narrators) that is in Al-Kaafi”

This shows that, Al-Nooree has said for some reason the seven before the ten was dropped from his copy of Al-Sayyaaree’s book, but he said that it is actually suppose to have the seven before the ten, making it 17,000 verses and not 10,000 verses.

Al-Sayyaar’s book is still in our possession, alHamdulillaah, and I will present to you a scanned copy of the Front image of the book and this EXACT hadeeth with the same sanad that is in his book.

(Front Cover – Kitaab Al-Qiraa’at by aHmad bin Muhammad bin Sayyaar)

(Hadeeth # 16 (Boxed in Black) – Pg. 9 of the book)


As you can see, this hadeeth that is in Al-Kaafi, is actually narrated from aHmad bin Muhammad bin Sayyaar, and not aHmad bin Muhammad bin `Eesaa, thus making this hadeeth da`eef (weak).

Now there are other aHaadeeth that might allude to some sort of taHreef, but the other aHaadeeth can all be reconciled easily.
1.     The hadeeth is da`eef (weak)
2.     The hadeeth is ta’wil (commentary) that has been added by our Imaams (عليه السلام) to explain a certain verse, such as, who was it narrated for, when was this narrated, etc.

You might find some people take out hadeeth in which it shows that our Imaams (عليه السلام) name is specifically mentioned in the Qur’aan, but those hadeeth are not only da`eef by sanad, but those aHaadeeth also go against a SaHeeH (authentic) hadeeth that is mentioned in our books.

In a lengthy tradition it states:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ وَ عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ أَبِي سَعِيدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ (النساء -: 59 -) فَقَالَ نَزَلَتْ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ وَ الْحَسَنِ وَ الْحُسَيْنِ ع فَقُلْتُ لَهُ إِنَّ النَّاسَ يَقُولُونَ فَمَا لَهُ لَمْ يُسَمِّ عَلِيّاً وَ أَهْلَ بَيْتِهِ ع فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ قَالَ فَقَالَ قُولُوا لَهُمْ إِنَّ رَسُولَ اللَّهِ ص نَزَلَتْ عَلَيْهِ الصَّلَاةُ وَ لَمْ يُسَمِّ اللَّهُ لَهُمْ ثَلَاثاً وَ لَا أَرْبَعاً حَتَّى كَانَ رَسُولُ اللَّهِ ص هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَ نَزَلَتْ عَلَيْهِ الزَّكَاةُ وَ لَمْ يُسَمِّ لَهُمْ مِنْ كُلِّ أَرْبَعِينَ دِرْهَماً دِرْهَمٌ حَتَّى كَانَ رَسُولُ اللَّهِ ص هُوَ الَّذِي فَسَّرَ ذَلِكَ لَهُمْ وَ نَزَلَ الْحَجُّ فَلَمْ يَقُلْ لَهُمْ طُوفُوا أُسْبُوعاً حَتَّى كَانَ رَسُولُ اللَّهِ …..

“I asked Aboo ‘Abd Allaah (عليه السلام) about the words of Allaah (عَزَّ وَ جَلَّ): ‘Believers, obey Allah, His Messenger, and your leaders (who possess Divine Authority). . . .’ (4:59) “The Imam said, ‘This was sent from the heavens about `Alee ibn Abee Taalib, Al-Hassan and Al-Hussayn (عليه السلام).’ I then said, ‘People say, “Why did He not specify Ali and his family by their names in the Book of Allaah (عَزَّ وَ جَلَّ)?’ “The Imam said, ‘Say to them, “The command for prayer came to the Messenger of Allah but He has not specified (the number of the Rak‘ats) for them as being three or four. It, in fact, was the Messenger of Allah who explained to them this matter. The command for Zakat (a form of income tax) came to the Messenger of Allah and there was no specific taxable number such as one Dirham on every forty Dirham. It was the Messenger of Allah who explained it for them. The command for Hajj came to the Messenger of Allah. It did not say walk seven times around the Ka‘ba. It was the Messenger of Allah who explained it for them…”
Source:
1.     Al-Kulayni, Al-Kaafi, vol. 1, pg. 286 – 288, hadeeth # 1
Grading:
1.     Al-Majlisi said this hadeeth is SaHeeH (Authentic)
--> Mir’aat Al-`Uqool, vol. 3, pg. 213

One thing to mention about this hadeeth is that it goes through 6 different routes, this add more emphasis to how SaHeeH (authentic) this narration truly is.

In this hadeeth it shows that Allaah (سبحانه و تعالى) has said not specifically named the names of the Imaams (عليه السلام) merely because it is not the job of the Qur’aan to do so. Our 6th Imaam (عليه السلام) has given examples such how to pray salaah, pay zakaah, do Tawaaf seven times around the ka`bah. It was the job of the Prophet (صلى الله عليه واله وسلم) to fill in the details of these acts, just like it is the job of the Prophet (صلى الله عليه واله وسلم) to fill in the details regarding the Imaams (عليه السلام).

Any aHaadeeth that is taken out of Shee`ah books that shows the actual naming of the Imaams (عليه السلام) is either da`eef (weak) right away by isnaad, or that it is contradicting a highly SaHeeH hadeeth that goes through 6 different routes in the chain.

In conclusion, the most “authentic” hadeeth that alludes to some sort of taHreef, which is the 17,000 verses in the Qur’aan hadeeth is actually Da`eef (Weak), and all other Hadeeth can be reconciled as being either da`eef (weak) or ta’wil (commentary) on the verse.

I would like to thank Brother YaHya Seymour, who has compiled all this research for me, without him this article will not be possible. May Allaah (سبحانه و تعالى) bless him and his family. Aameen.

السلام عليكم

35 comments:

  1. Salamu Alaikom,

    Thank you brother for your very comprehensive examination of this hadith.

    Jazzak Allahu Khair

    ReplyDelete
  2. Asalaam alaikum

    Shukran! Well done for the hard work put into this article...May Allah bless you...

    carry on with the good articles...

    :)

    ReplyDelete
  3. Salam

    You might remember me from shichat : i am wasil/zurarah etc etc ..

    To be fair this is a fantastic article indeed! i am surprised because i always thought you are pro-sunnis and nawasib but this is is a good piece of work in defense of kiteb allah(The Quran) which is the most valuable thing we have today.

    yes i agree with you here 100%

    wassalam

    ReplyDelete
  4. Salam

    do you know some scholars or do you know some statments of some scholars who are in same opinion/conclusion like you in this matter?

    ReplyDelete
  5. Wa `Alaykum Assalaam, thank you Wasil for those kind words.

    And I haven't come across any scholar who has reached this conclusion, like I said if you just glance at the isnaad, it'll look SaHeeH right away, and they'll move on. So I haven't seen any scholar reach this conclusion or go through this method. Wallaahu A`lim.

    ReplyDelete
  6. Salam alaykom

    I am amazed at the brother who asked Nader Zaveri if his view is shared by a scholar!!!!!!! by Allah i am so amazed at some people's blind following of scholars! indeed tashayu today is in big big big trouble because of this attitude!! Scholars don't own the Madhab and they are just fallible mujtahid !! when will shia start using their brains.
    it doesn't need a scholar to know that Nader Zaveri is right here! a million % right and it's as clear as the sun how logical and accurate what he said.

    And to nader i say: if you just leave appeasing the salafis and sunnis and nawasib you would be a very good shia indeed.

    believe me i am more put off by ghulat and ignorants and worshippers of scholars than you but this shouldn't allow us to compromise with those who try to discredit our imams and their true shia ( a minority today unfortunately)

    ReplyDelete
  7. Brother Wasil, I don't appease the salafees, but I don't like to use weak arguments against them just like I don't like anyone using weak arguments to prove their points through our books.

    ReplyDelete
  8. salam

    i agree but not all shia use weak arguments against salafees ,I for instance never use weak arguments against them and so does many other shia but i agree that many today's so-called shia are misinformed unfortunately. concentrate on aspects of ghulu and on fighting it but beware not to fall into taqseer. but anyway this blog is good.

    ReplyDelete
  9. This is the best article in this blog. absolutely fantastic. I still think the hadith is mursal but it's good to shatter the argument of those who insist it's not. so hadith is weak and i say fabricated no matter which corner you look at it from.
    great work

    ReplyDelete
  10. bro Nader and other plz tell me how we can say that Ahmed bin Mohammad was actually Ahmed bin mohammad bin siyari? cuz there were many ahmed bin mohammad ...... and saying that this ahmed bin mohammad as Siyari (confidently) is i thing may be wrong!
    Plz reply me fast>>!

    so this can be defended?

    ReplyDelete
  11. Brother, if you read the full blog post from the beginning to the end, I prove that it is actually aHmad bin Muhammad bin Siyaaaree.

    You will have to read it one more time again, maybe.

    This is the nitty gritty of rijaal and diraayah al-hadeeth.

    ReplyDelete
  12. Thanks bro your article is really owesome!

    bro plz tell me if all the narrator of this hadith are authentic or not..

    Al - Kafi
    H 376, Ch. 24, h 13
    It is narrated from a number of our peole from Ahmad ibn Muhammad ibn Khalid fro some of
    our people from Muhammad ibn ‘Amr al-Kufi brother of Yahya from Murazim ibn
    Hakimwhos has said the following.

    I heard abu ‘Abdallah (a.s.) saying, "No prophet has ever proclaimed prophethood before
    acknowledging before Allah about five things. Acknowledgement of al-Bada’, of the wish of
    Allah, the prostration, affirmation of worshipping and obedience."

    ReplyDelete
  13. Assalaamu `Alaykum brother,

    This specific hadeeth you mentioned is not saheeh but it is da`eef (weak) because of it being mursal, here is the hadeeth:

    عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ عَمْرٍو الْكُوفِيِّ أَخِي يَحْيَى عَنْ مُرَازِمِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا تَنَبَّأَ نَبِيٌّ قَطُّ حَتَّى يُقِرَّ لِلَّهِ«» عَزَّ وَ جَلَّ بِخَمْسِ خِصَالٍ بِالْبَدَاءِ وَ الْمَشِيئَةِ وَ السُّجُودِ وَ الْعُبُودِيَّةِ وَ الطَّاعَةِ

    Source:
    Al-Kaafi, vol. 1, pg. 148, hadeeth # 13
    Grading:
    Al-Majlisi said this hadeeth is Mursal (disconnected)
    -> Mir'aat Al-`Uqool, vol. 2, pg. 141

    ^^ The reason why this hadeeth is "mursal" is because in the middle of the chain of narrators it says عَنْ بَعْضِ أَصْحَابِنَا which automatically makes the mursal, which is a form of da`eef hadeeth.

    This hadeeth with a similar matn (content) is found saheeh through other chains.

    1.)
    عَلِيٌّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَا بَعَثَ اللَّهُ«» عَزَّ وَ جَلَّ نَبِيّاً حَتَّى يَأْخُذَ عَلَيْهِ ثَلَاثَ خِصَالٍ الْإِقْرَارَ لَهُ بِالْعُبُودِيَّةِ وَ خَلْعَ الْأَنْدَادِ وَ أَنَّ اللَّهَ يُقَدِّمُ مَا يَشَاءُ وَ يُؤَخِّرُ مَا يَشَاءُ
    “Allah did not send any prophet without three characteristics. Acknowledgement (1) of being His servant and worshipper, (2) that there is nothing like Him and (3) that Allah may bring
    forward whatever He so wills and may take back whatever He so wills.”

    Source:
    Al-Kaafi, vol. 1, pg. 147, hadeeth # 3
    Grading:
    Al-Majlisi said this hadeeth is Hasan (Good)
    --> Mir'aat Al-`Uqool, vol. 2, pg. 137

    Here is another hadeeth:

    2.)
    عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ مَا بَعَثَ اللَّهُ نَبِيّاً قَطُّ إِلَّا بِتَحْرِيمِ الْخَمْرِ وَ أَنْ يُقِرَّ لِلَّهِ بِالْبَدَاءِ
    Al-RiDa (AS) said:"Allah never sent a prophet without the law that prohibits the use of wine and without belief in al-Bada.”

    Source:
    Al-Kaafi, vol. 1, pg. 148, hadeeth # 15
    Grading:
    Al-Majlisi said this hadeeth is Hasan (Good)
    -> Mir'aat Al-`Uqool, vol. 2, pg. 142

    I hope that is what you were looking for brother.

    ReplyDelete
  14. jazak Allah dear Nader bro...!

    bro can you tell me why this belief in al-bada was compulsory for all PROPHETS to acknowledge?

    and bro one more request that i have seen ahadith in Al-Kafi narrating from IMAM that "any hadith that contradict with quran o sunnah(sahi) is useless statement"

    this is what i wanted to see and i have found!i like these ahadith!

    plz write a ARTICLE as well on these ahadith ... it will be beneficial for all of us ... and u know well then me!
    MAY ALLAH BLESS YOU AND YOUR LOVERS!

    ReplyDelete
  15. I don't know of the reason why Al-badaa' was compulsory for the Prophets to acknowledge, I haven't found an `illa (reason) stated in an authentic hadeeth, i don't want to make my own reasonings up.

    Yes I believe there is a saheeh hadeeth that talks about compare it with the Qur'aan, if it contradicts it, then throw it out.

    One issue with this though is, how do we know what that specific qur'aanic verse is saying, you must go to hadeeth that state this. Sometimes we might see a contradictions in our interpretation of a said verse, but by the tafseer of our imaams it doesnt' contradict their (as) interpretations.

    ReplyDelete
  16. Brother Farid has talked about this article here:

    http://islamic-forum.net/index.php?showtopic=14843&view=findpost&p=100663

    ReplyDelete
  17. One correction to Farid's claim, I did not simply use the source by Non-Muslim editors. What he forgot to read was Muhaddith al-Noori's book called FaSl al-Kitaab, where he says Ahmad bin Muhammad al-Sayyari in his Kitaab al-Qiraa'aat, so it shows that this hadeeth was in al-Sayyari's book, and not something the non-Muslims made up.

    ReplyDelete
  18. As you can see Muhaddith al-Noori says that this is the same hadeeth and matn that is in al-Sayyaari's Kitaab.

    كذا في نسختي وهي سقيمة والظاهر سقوط كلمة سبعة قبل عشرة لاتحاده متناً وسنداً لما في الكافي
    “So in my copy it is ill (wrong) and apparently the word saba`ah (seven) has been dropped before the `ashrah (ten). The same matn (content) and sanad (chain of narrators) that is in Al-Kaafi”

    ReplyDelete
  19. الرواية المذكورة يُقصد بها مجموع آيات القرآن الحكيم والوحي التأويلي الذي هو بمثابة الأحاديث القدسية، فمجموعها يبلغ مقدار سبعة عشر ألف آية، ولا يقصد بذلك أن القرآن ناقص أو محرف.
    قال الشيخ الصدوق رضوان الله تعالى عليه: "قد نزل من الوحي الذي ليس بقرآن ما لو جُمع إلى القرآن لكان مبلغه مقدار سبع عشرة ألف آية". (الاعتقادات للصدوق ص85)

    ReplyDelete
  20. Nader wat's ur opinion about "Tarjuma wa Tafseer Maqbool Ahmed Dehalvi"?
    There are many such proves in that book which proves that shia beleive in Tehreef Of Quran?

    ReplyDelete
  21. I love these books and these books are converted to audio in my company and many more books are converted into android application. You can also recite Holy Quran. Sahih Al-Muslim Hadith In Urdu

    ReplyDelete
  22. Salams,

    Its an interesting article, however Im not sure I agree with all the points. There are many narrations like this and Al Khoie has a good explanation in his Al Bayan, but I think instead of moving hadith like this to daef status and ignoring them, I agree with Majlisi and to do that basically removes the use of hadith as most can be weakend in someway or another.

    Instead I think these hadith are in 3 groups,
    1. Suggest a reduction, but to the Quran we have today which is the completed version.
    2.Then there are hadith which suggest general tahreef which is in terms of the meaning, which is undeniably true.
    3. That the wording we have today is wrong, and these hadith are generally very weak.


    ReplyDelete
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