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Shia view of the Quran

August 18, 2023

The Shia view of the Qur'an differs from the Sunni view, but the majority of both groups believe that the text is identical. While some Shia disputed the canonical validity of the Uthmanic codex,[1] the Shia Imams always rejected the idea of alteration of Qur'an's text. Only seven Shia scholars have believed in omissions in the Uthmanic codex.[2]

History

Main article: History of the Quran § Ali ibn Abi Talib

The Shī‘ah use the same Qur'an as Sunni Muslims, however they do not believe that it was first compiled by Uthman ibn Affan.[3] The Shī‘ah believe that the Qur'an was gathered and compiled by Muhammad during his lifetime.[4][5][6] This completed version of the Qur'an was kept next to the pulpit of Muhammad within the Mosque of Madinah, where scholars would come to transcribe more copies.[3] Furthermore, Grand Ayatollah Abu al-Qasim al-Khoei believed that Ali possessed a Quran (Tafseer) of his own, which included the divinely revealed commentary of the Quran.[7]

However, Shia have been accused since at least the 10th century by anti-Shia Sunni Muslims of espousing a theory that the contemporary Quran differs from what was revealed to Muhammad because it was (allegedly) edited to remove mention of the importance of Ali — the Shia icon and first Shia Imam. The idea that the Quran was distorted is regarded by these Sunnis as one of the most blatant examples of Shia "heresy".[8] (An example of a denunciation of tabdil — the belief that the Quran was altered — can be found in the work of the 11th century Muslim scholar Ibn Hazm replying to Christian debating point "that the Rawafid [a derogatory name for Shia] maintain that the Companions of your Prophet altered the Koran by way of omissions and additions".)[9]

According to the western Islamic scholar Etan Kohlberg, Twelver Shia did at one time believe in the distortion of the Quran — and it was common among Shia during the early Islamic centuries,[10] but waned during the era of the Būyid Amirs (934–1062).[citation needed] Kohlberg claims that Ibn Babawayh was the first major Twelver author "to adopt a position identical to that of the Sunnis".[11] This change in belief was primarily a result of the Shia "rise to power at the centre of the Sunni 'Abbasid caliphate," whence belief in the corruption of the Quran became untenable vis-a-vis the position of Sunni “orthodoxy”.[12] Among other reasons, the distortion was alleged to have been carried out to remove any references to the rights of Ali and the Imams,[13] the approval of their supporters and the disapproval of their enemies, such as specific Umayyads and Abbasids.[14] According to William St. Clair Tisdall, if such content had existed in the Quran then "Of course the Sunnite Khalifahs had very great reason to endeavour to suppress any such passages".[15]

Shia scholars who supported Qur'anic distortion

Some Shia scholars who supported the view that the Qur'anic text had been distorted were:

Many other Shia scholars have held ambiguous attitudes towards corruption of the Quran, such as Muhammad Baqir Majlisi (d. 1698), Mulla Ahmad Naraqi (d. 1829), Morteza Ansari (d. 1864), Mohammad-Kazem Khorasani (d. 1911) and Ruhollah Khomeini (d. 1989).[19]

Tafsīr and Additional Chapters

The Shī‘ah tafsīr on several verses are different from the traditional Sunni view either through a totally different interpretation or by giving the same interpretation, but giving that interpretation a larger impact on their jurisprudence. Shia also tend to interpret the Quran more allegorically (Batin) and less literally than Sunnis.[20] For example, Shia writers, including Ali Ibn Ibrahim Qomi, usually allegorically interpret the term Bani Isra'il (sons/tribe of Israel) as a code word for the Ahlul Bayt.[21]

William St. Clair Tisdall, among other western scholars,[22] has published on the account of differences in content of a Shi'ite version of the Quran.[23]

33:33

Hadith of The Cloak

4:24

4:24, or an-Nisa, 24, also called as "the verse of Mut‘ah", is the Qur'anic verse that some Shī'ites use to prove the legality of temporary marriages (Arabic: Nikah Mut'ah).

Sūrat al-wilāya

Sūrat al-nūrayn

Sura of Lights.

Misconceptions

There are some common disputed misconceptions and accusations about the Shī‘ah regarding their beliefs.

While Sunnis and the Shī‘ah accept the same text of the Qur'an, some, such as Muhibb-ud-Deen Al-Khatib,[citation needed] claim that Shī‘ah dispute the current version, including that they add two additional sūratayn, an-Nūrayn and al-Wilāya.[24] This accusation of tahrīf "tampering" is antithetical to scholars and is considered polemical.[25][26]

Shī‘ah Muslims consider the accusation that they are using a different Qur'an as one of the misconceptions about the Shi'a. The Shī‘ah recite the Qur'an according to the Qira’t of Hafs on authority of ‘Asim, which is the prevalent Qira’t in the Islamic world.[27]

The issue of Tahreef [tampering] has been a matter of disagreement between many classical Shia scholars. It has been mentioned that the likes of Muhammad Baqir Majlisi (author of Bihar al-Anwar), Muhammad ibn Ya'qub al-Kulayni (author of Kitab al-Kafi), Ni'matullah Al Jazaa'iri (author of Anwar Al Nu'maniyyah, d. 1701[28]) and Al Ayyaashi (author of Tafsir Ayyashi) among others were of the view that the present Qur'an is not the same as was revealed to Muhammad ibn Abdullah and omission/corruption has taken place. Overall, it is claimed that the Shia have more than 1,000 hadiths ascribed to the Shia Imams which indicate the distortion of the Quran.[29]

According to Muhammad Baqir Majlisi, the difference of opinion among the scholars and jurists was as follows:

No one from the people claimed…’: meaning, those other than the Imāms (as). What is meant by ‘the entire Qur’ān’ is all its words and letters, and what is meant by ‘as it was revealed’ is its arrangement, declensions, vowellike and vowelless diacritics, and the length of verses and chapters.

This is a refutation of the faction that claims that the Qur’ān is what is in the known copies and as read by the reciters of the seven variant readings and their likes.

Our associates differed concerning that; al-Şadūq ibn Bābawayh and a group opined that the Qur’ān did not alter from how it was revealed and nothing was deleted from it, while al-Kulaynī and al-Shaykh al-Mufīd—may Allāh sanctify both of their souls!—and a group opined that the whole Qur’ān is with the Imāms and what is in the copies is some of it. And the Commander of the Believers [`Alī] (as) compiled it as it was revealed after the Messenger, and went out to the hypocritical Companions, but they did not accept it from him and rather approached its compilation during the reigns of `Umar and `Uthmān, as it will soon be detailed in Kitāb al-Qur’ān.[30]

Some accused Shī‘ah of alleging that Fatimah had her own Mus'haf (Qur'an), the Mushaf of Fatimah, which was allegedly three times larger than the current Qur'an. Again, Shī‘ahs reject this as a misrepresentation of facts aimed at discrediting them. According to Momen Shiite Imams had certain books (including of Fatimah (Mashafe Fatimah) a book revealed by Gabriel to Fatimah to console her on the death of her father) in their possession, none of them were Quran.[31]

See also

References

  1. ^ "Shīʿism and the Qurʾān". Encyclopaedia of the Qur'an. Leiden: Brill Publishers. 2004.
  2. ^ Modarressi, Hossein (1993). "Early Debates on the Integrity of the Qur'ān: A Brief Survey". Studia Islamica (77): 5–39. doi:10.2307/1595789. JSTOR 1595789.
  3. ^ a b Shirazi, Muhammad (2004). The Qur'an made simple. Vol. 10. London,UK: Fountain Books. pp. xxiv.
  4. ^ Shirazi, Muhammad (2001). The Qur'an - When was it compiled?. London,UK: Fountain Books. pp. 5, 7.
  5. ^ Shirazi, Muhammad (2004). The Qur'an made simple. Vol. 10. London,UK: Fountain Books. pp. xxi, xxiv, xxv.
  6. ^ Shirazi, Muhammad (2008). The Shi'a and their Beliefs. London,UK: Fountain Books. p. 29.
  7. ^ Brunner, Rainer; Ende, Werner, eds. (1 January 2001). The Twelver Shia in Modern Times: Religious Culture and Political History (illustrated ed.). BRILL. p. 187. ISBN 9789004118034.
  8. ^ Kohlberg & Amir-Moezzi 2009, p.24
  9. ^ Israel Friedlaender (1908). "The Heterodoxies of the Shiites in the Presentation of Ibn Hazm" (PDF). Journal of the American Oriental Society. American Oriental Society. 29: 61–2. Retrieved 11 April 2015. As for their argument regarding the Rawafid and their contention that the Koran readings were interpolated, the Rawafid do not belong to the Muslims. They consist of a number of sects, the first of which arose twenty-five years after the Prophet's death. It was originally the response of some people abandoned by Allah to the call of those who beguiled Islam, a party which followed the course of the Jews and Christians as regards falsehood and heresy. They are divided into various sections. The most extravagant of them assume the divinity of Ali b. Abi Talib and of a number of people besides him. The least extravagant of them believe that the sun was twice turned backwards for Ali.' How can one be indignant over lies coming from people whose lowest rank in lying is such (as described)?" He then proceeds elaborately to refute this charge. He cleverly beats the Rawafid with their own weapons by pointing to the fact that Ali himself, "who according to most of them is a god, a creator, and, according to some of them, a prophet endowed with speech, while in the opinion of the rest he is an infallible Imam, the obedience to whom is a religious command imposed by Law," did not object to the Koran in its present shape and, while Caliph, did not fight the interpolators, which would have been his sacred duty. "Thus the mendacity of the Rawafid becomes evident, and praise be unto Allah, the Lord of (all) Created Beings!" A brief reference to the same subject is contained Ed. IV, 14615: "unless the Rawafid fall back on ignoring the Quran and (assuming) omissions and additions in it. This is something whereby becomes evident their impudence, ignorance and stupidity.
  10. ^ Ahmad ibn Muhammad al-Sayyari (2009). Kohlberg, Etan; Amir-Moezzi, Mohammad Ali (eds.). "Revelation and Falsification: The Kitab al-qira'at of Ahmad b. Muhammad al-Sayyari: Critical Edition with an Introduction and Notes by Etan Kohlberg and Mohammad Ali Amir-Moezzi". Texts and Studies on the Qurʼān. BRILL. 4: vii. ISSN 1567-2808.
  11. ^ a b Kohlberg & Amir-Moezzi 2009, p.27
  12. ^ Kohlberg & Amir-Moezzi 2009, p.26
  13. ^ a b Kohlberg & Amir-Moezzi 2009, p.vii
  14. ^ Kohlberg & Amir-Moezzi 2009, pp.20, 24
  15. ^ William St. Clair Tisdall (1913). Zwemer, Samuel Marinus (ed.). "Shi'ah Additions To The Koran" (PDF). The Moslem World. 3 (3): 229.
  16. ^ a b Abdolkarim Soroush (2009). The Expansion of Prophetic Experience: Essays on Historicity, Contingency and Plurality in Religion. BRILL. p. 145. ISBN 9789047424369.
  17. ^ Robert Gleave (2000). Inevitable Doubt: Two Theories of Shīʻī Jurisprudence. BRILL. pp. 64–5. ISBN 9789004115958.
  18. ^ Rainer Brünner (2004). Islamic Ecumenism In The 20th Century: The Azhar And Shiism Between Rapprochement And Restraint (revised ed.). BRILL. p. 336. ISBN 9789004125483. The Sunni reproach that the Shiites believe in another, i.e. falsified, Koran was already encountered in the heresiographic literature of the twentieth century and was emphatically denied by the Shia, whereas the Shiite defenders of a tahrif theory such as al-Tabrisi or his student Agha Bozorg al-Tehrani always remained in the minority.
  19. ^ Kohlberg & Amir-Moezzi 2009, pp.28–9
  20. ^ Diane Morgan (2010). Essential Islam: A Comprehensive Guide to Belief and Practice. ABC-CLIO. p. 34. ISBN 9780313360251.
  21. ^ David Cook (2008). Contemporary Muslim Apocalyptic Literature (reprint ed.). Syracuse University Press. pp. 103–5. ISBN 9780815631958.
  22. ^ Nöldeke, Theodor (2013). The History of the Qurʾān: By Theodor Nöldeke. Leiden - Boston: Brill. ISBN 978-90-04-21234-3.
  23. ^ "William St. Clair Tisdall, Shi'ah Additions To The Koran, In: The Moslem World, Vol. III, No. 3, July, 1913, pp. 227-241" (PDF). Muhammadanism.
  24. ^ "Shi'i Qur'an". bahai-library.com.
  25. ^ . www.al-shia.com. Archived from the original on 28 March 2003.{{cite web}}: CS1 maint: unfit URL (link)
  26. ^ . www.al-shia.com. Archived from the original on 25 April 2003.{{cite web}}: CS1 maint: unfit URL (link)
  27. ^ . 27 October 2009. Archived from the original on 27 October 2009.
  28. ^ Sajjad H. Rizvi (2010). "Sayyid Niʿmat Allāh al-Jazāʾirī and his Anthologies: Anti-Sufism, Shiʿism and Jokes in the Safavid World". Die Welt des Islams. BRILL. 50: 224–242. doi:10.1163/157006010x514497. Retrieved 5 April 2015.
  29. ^ HADDADIAN ABDORREZA; MOADDAB SEYYED REZA. "A STUDY ON TRADITIONS OF DISTORTION IN AYYASHI EXEGESIS". Hadith Studies. 4 (8): 141–166.
  30. ^ "مرآة العقول في شرح أخبار آل الرسول، ج3، ص: 1". gadir.free.fr.
  31. ^ Momen, Moojan (1985). An Introduction to Shi'i Islam. Yale University Press. pp. 39, 183. ISBN 978-0-300-03531-5.

August 18, 2023
shia, view, quran, shia, view, differs, from, sunni, view, majority, both, groups, believe, that, text, identical, while, some, shia, disputed, canonical, validity, uthmanic, codex, shia, imams, always, rejected, idea, alteration, text, only, seven, shia, scho. The Shia view of the Qur an differs from the Sunni view but the majority of both groups believe that the text is identical While some Shia disputed the canonical validity of the Uthmanic codex 1 the Shia Imams always rejected the idea of alteration of Qur an s text Only seven Shia scholars have believed in omissions in the Uthmanic codex 2 Contents 1 History 2 Shia scholars who supported Qur anic distortion 3 Tafsir and Additional Chapters 3 1 33 33 3 2 4 24 3 3 Surat al wilaya 3 4 Surat al nurayn 4 Misconceptions 5 See also 6 ReferencesHistory EditMain article History of the Quran Ali ibn Abi Talib The Shi ah use the same Qur an as Sunni Muslims however they do not believe that it was first compiled by Uthman ibn Affan 3 The Shi ah believe that the Qur an was gathered and compiled by Muhammad during his lifetime 4 5 6 This completed version of the Qur an was kept next to the pulpit of Muhammad within the Mosque of Madinah where scholars would come to transcribe more copies 3 Furthermore Grand Ayatollah Abu al Qasim al Khoei believed that Ali possessed a Quran Tafseer of his own which included the divinely revealed commentary of the Quran 7 However Shia have been accused since at least the 10th century by anti Shia Sunni Muslims of espousing a theory that the contemporary Quran differs from what was revealed to Muhammad because it was allegedly edited to remove mention of the importance of Ali the Shia icon and first Shia Imam The idea that the Quran was distorted is regarded by these Sunnis as one of the most blatant examples of Shia heresy 8 An example of a denunciation of tabdil the belief that the Quran was altered can be found in the work of the 11th century Muslim scholar Ibn Hazm replying to Christian debating point that the Rawafid a derogatory name for Shia maintain that the Companions of your Prophet altered the Koran by way of omissions and additions 9 According to the western Islamic scholar Etan Kohlberg Twelver Shia did at one time believe in the distortion of the Quran and it was common among Shia during the early Islamic centuries 10 but waned during the era of the Buyid Amirs 934 1062 citation needed Kohlberg claims that Ibn Babawayh was the first major Twelver author to adopt a position identical to that of the Sunnis 11 This change in belief was primarily a result of the Shia rise to power at the centre of the Sunni Abbasid caliphate whence belief in the corruption of the Quran became untenable vis a vis the position of Sunni orthodoxy 12 Among other reasons the distortion was alleged to have been carried out to remove any references to the rights of Ali and the Imams 13 the approval of their supporters and the disapproval of their enemies such as specific Umayyads and Abbasids 14 According to William St Clair Tisdall if such content had existed in the Quran then Of course the Sunnite Khalifahs had very great reason to endeavour to suppress any such passages 15 Shia scholars who supported Qur anic distortion EditSome Shia scholars who supported the view that the Qur anic text had been distorted were Shia author Ahmad ibn Muhammad al Sayyari 9th century 13 Ali Ibn Ibrahim Qomi d 919 16 Al Ayyaashi d 932 citation needed Muhammad ibn Ya qub al Kulayni d 941 citation needed Al Shaykh Al Mufid d 1022 spoke of the alteration which occurred in the ordering of Quranic verses ta lif 11 Mohsen Fayz Kashani d 1680 16 Ni matullah Al Jazaa iri d 1701 citation needed Muhammad Baqir Behbahani d 1791 who wrote in al Fawa id al ḥa iriyya It is clear from the many akhbar that corruption occurred Our position is that it is permitted to act upon one of the famous seven variants of the Qur an The indicator for this position is the statement or rather the order of the Imams that You must recite as the people recite until the day of the return of the qa im 17 misquoted Mirza Husain Noori Tabarsi d 1902 citation needed Agha Bozorg Tehrani d 1970 18 Many other Shia scholars have held ambiguous attitudes towards corruption of the Quran such as Muhammad Baqir Majlisi d 1698 Mulla Ahmad Naraqi d 1829 Morteza Ansari d 1864 Mohammad Kazem Khorasani d 1911 and Ruhollah Khomeini d 1989 19 Tafsir and Additional Chapters EditThe Shi ah tafsir on several verses are different from the traditional Sunni view either through a totally different interpretation or by giving the same interpretation but giving that interpretation a larger impact on their jurisprudence Shia also tend to interpret the Quran more allegorically Batin and less literally than Sunnis 20 For example Shia writers including Ali Ibn Ibrahim Qomi usually allegorically interpret the term Bani Isra il sons tribe of Israel as a code word for the Ahlul Bayt 21 William St Clair Tisdall among other western scholars 22 has published on the account of differences in content of a Shi ite version of the Quran 23 33 33 Edit This section needs expansion You can help by adding to it June 2017 Hadith of The Cloak 4 24 Edit This section needs expansion You can help by adding to it June 2017 4 24 or an Nisa 24 also called as the verse of Mut ah is the Qur anic verse that some Shi ites use to prove the legality of temporary marriages Arabic Nikah Mut ah Surat al wilaya Edit This section needs expansion You can help by adding to it June 2017 Surat al nurayn Edit This section needs expansion You can help by adding to it June 2017 Sura of Lights Misconceptions EditThere are some common disputed misconceptions and accusations about the Shi ah regarding their beliefs While Sunnis and the Shi ah accept the same text of the Qur an some such as Muhibb ud Deen Al Khatib citation needed claim that Shi ah dispute the current version including that they add two additional suratayn an Nurayn and al Wilaya 24 This accusation of tahrif tampering is antithetical to scholars and is considered polemical 25 26 Shi ah Muslims consider the accusation that they are using a different Qur an as one of the misconceptions about the Shi a The Shi ah recite the Qur an according to the Qira t of Hafs on authority of Asim which is the prevalent Qira t in the Islamic world 27 The issue of Tahreef tampering has been a matter of disagreement between many classical Shia scholars It has been mentioned that the likes of Muhammad Baqir Majlisi author of Bihar al Anwar Muhammad ibn Ya qub al Kulayni author of Kitab al Kafi Ni matullah Al Jazaa iri author of Anwar Al Nu maniyyah d 1701 28 and Al Ayyaashi author of Tafsir Ayyashi among others were of the view that the present Qur an is not the same as was revealed to Muhammad ibn Abdullah and omission corruption has taken place Overall it is claimed that the Shia have more than 1 000 hadiths ascribed to the Shia Imams which indicate the distortion of the Quran 29 According to Muhammad Baqir Majlisi the difference of opinion among the scholars and jurists was as follows No one from the people claimed meaning those other than the Imams as What is meant by the entire Qur an is all its words and letters and what is meant by as it was revealed is its arrangement declensions vowellike and vowelless diacritics and the length of verses and chapters This is a refutation of the faction that claims that the Qur an is what is in the known copies and as read by the reciters of the seven variant readings and their likes Our associates differed concerning that al Saduq ibn Babawayh and a group opined that the Qur an did not alter from how it was revealed and nothing was deleted from it while al Kulayni and al Shaykh al Mufid may Allah sanctify both of their souls and a group opined that the whole Qur an is with the Imams and what is in the copies is some of it And the Commander of the Believers Ali as compiled it as it was revealed after the Messenger and went out to the hypocritical Companions but they did not accept it from him and rather approached its compilation during the reigns of Umar and Uthman as it will soon be detailed in Kitab al Qur an 30 Some accused Shi ah of alleging that Fatimah had her own Mus haf Qur an the Mushaf of Fatimah which was allegedly three times larger than the current Qur an Again Shi ahs reject this as a misrepresentation of facts aimed at discrediting them According to Momen Shiite Imams had certain books including of Fatimah Mashafe Fatimah a book revealed by Gabriel to Fatimah to console her on the death of her father in their possession none of them were Quran 31 See also Edit Shia Islam portal Islam portalList of Shia books Al Jafr book Al Jamia Criticism of Twelver Shia Islam Islamic schools and branches Schools of Islamic theologyReferences Edit Shiʿism and the Qurʾan Encyclopaedia of the Qur an Leiden Brill Publishers 2004 Modarressi Hossein 1993 Early Debates on the Integrity of the Qur an A Brief Survey Studia Islamica 77 5 39 doi 10 2307 1595789 JSTOR 1595789 a b Shirazi Muhammad 2004 The Qur an made simple Vol 10 London UK Fountain Books pp xxiv Shirazi Muhammad 2001 The Qur an When was it compiled London UK Fountain Books pp 5 7 Shirazi Muhammad 2004 The Qur an made simple Vol 10 London UK Fountain Books pp xxi xxiv xxv Shirazi Muhammad 2008 The Shi a and their Beliefs London UK Fountain Books p 29 Brunner Rainer Ende Werner eds 1 January 2001 The Twelver Shia in Modern Times Religious Culture and Political History illustrated ed BRILL p 187 ISBN 9789004118034 Kohlberg amp Amir Moezzi 2009 p 24 Israel Friedlaender 1908 The Heterodoxies of the Shiites in the Presentation of Ibn Hazm PDF Journal of the American Oriental Society American Oriental Society 29 61 2 Retrieved 11 April 2015 As for their argument regarding the Rawafid and their contention that the Koran readings were interpolated the Rawafid do not belong to the Muslims They consist of a number of sects the first of which arose twenty five years after the Prophet s death It was originally the response of some people abandoned by Allah to the call of those who beguiled Islam a party which followed the course of the Jews and Christians as regards falsehood and heresy They are divided into various sections The most extravagant of them assume the divinity of Ali b Abi Talib and of a number of people besides him The least extravagant of them believe that the sun was twice turned backwards for Ali How can one be indignant over lies coming from people whose lowest rank in lying is such as described He then proceeds elaborately to refute this charge He cleverly beats the Rawafid with their own weapons by pointing to the fact that Ali himself who according to most of them is a god a creator and according to some of them a prophet endowed with speech while in the opinion of the rest he is an infallible Imam the obedience to whom is a religious command imposed by Law did not object to the Koran in its present shape and while Caliph did not fight the interpolators which would have been his sacred duty Thus the mendacity of the Rawafid becomes evident and praise be unto Allah the Lord of all Created Beings A brief reference to the same subject is contained Ed IV 14615 unless the Rawafid fall back on ignoring the Quran and assuming omissions and additions in it This is something whereby becomes evident their impudence ignorance and stupidity Ahmad ibn Muhammad al Sayyari 2009 Kohlberg Etan Amir Moezzi Mohammad Ali eds Revelation and Falsification The Kitab al qira at of Ahmad b Muhammad al Sayyari Critical Edition with an Introduction and Notes by Etan Kohlberg and Mohammad Ali Amir Moezzi Texts and Studies on the Qurʼan BRILL 4 vii ISSN 1567 2808 a b Kohlberg amp Amir Moezzi 2009 p 27 Kohlberg amp Amir Moezzi 2009 p 26 a b Kohlberg amp Amir Moezzi 2009 p vii Kohlberg amp Amir Moezzi 2009 pp 20 24 William St Clair Tisdall 1913 Zwemer Samuel Marinus ed Shi ah Additions To The Koran PDF The Moslem World 3 3 229 a b Abdolkarim Soroush 2009 The Expansion of Prophetic Experience Essays on Historicity Contingency and Plurality in Religion BRILL p 145 ISBN 9789047424369 Robert Gleave 2000 Inevitable Doubt Two Theories of Shiʻi Jurisprudence BRILL pp 64 5 ISBN 9789004115958 Rainer Brunner 2004 Islamic Ecumenism In The 20th Century The Azhar And Shiism Between Rapprochement And Restraint revised ed BRILL p 336 ISBN 9789004125483 The Sunni reproach that the Shiites believe in another i e falsified Koran was already encountered in the heresiographic literature of the twentieth century and was emphatically denied by the Shia whereas the Shiite defenders of a tahrif theory such as al Tabrisi or his student Agha Bozorg al Tehrani always remained in the minority Kohlberg amp Amir Moezzi 2009 pp 28 9 Diane Morgan 2010 Essential Islam A Comprehensive Guide to Belief and Practice ABC CLIO p 34 ISBN 9780313360251 David Cook 2008 Contemporary Muslim Apocalyptic Literature reprint ed Syracuse University Press pp 103 5 ISBN 9780815631958 Noldeke Theodor 2013 The History of the Qurʾan By Theodor Noldeke Leiden Boston Brill ISBN 978 90 04 21234 3 William St Clair Tisdall Shi ah Additions To The Koran In The Moslem World Vol III No 3 July 1913 pp 227 241 PDF Muhammadanism Shi i Qur an bahai library com al shia com www al shia com Archived from the original on 28 March 2003 a href Template Cite web html title Template Cite web cite web a CS1 maint unfit URL link al shia com www al shia com Archived from the original on 25 April 2003 a href Template Cite web html title Template Cite web cite web a CS1 maint unfit URL link Noorullah Website Is the Qur an Corrupted Shi ites View 27 October 2009 Archived from the original on 27 October 2009 Sajjad H Rizvi 2010 Sayyid Niʿmat Allah al Jazaʾiri and his Anthologies Anti Sufism Shiʿism and Jokes in the Safavid World Die Welt des Islams BRILL 50 224 242 doi 10 1163 157006010x514497 Retrieved 5 April 2015 HADDADIAN ABDORREZA MOADDAB SEYYED REZA A STUDY ON TRADITIONS OF DISTORTION IN AYYASHI EXEGESIS Hadith Studies 4 8 141 166 مرآة العقول في شرح أخبار آل الرسول ج3 ص 1 gadir free fr Momen Moojan 1985 An Introduction to Shi i Islam Yale University Press pp 39 183 ISBN 978 0 300 03531 5 Retrieved from https en wikipedia org w index php title Shia view of the Quran amp oldid 1168067620, wikipedia, wiki, book, books, library,

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