(Published in ‘Al-Jawwad’, March 1955 A.D.)
Rizwan says: “Again this year, read about some interesting beliefs and laws of Shia faith and gain lesson from them. Muslims all over the world believe that the Quran in our hands is the one revealed by Allah and that it is exactly as it was revealed upon the Holy Prophet (s.a.w.s.). However the Shia belief is exactly opposite; that the existing Quran is a fabricated one.”
The knowledge of Rizwan editor is apparent from the topic of this objection itself. Someone should ask him if the millions of copies of Quran seen worldwide were directly written and sent by Allah and delivered by Jibraeel, the trustworthy, to the houses of all Muslims? Or Muslims have themselves copied them from somewhere? If it is not so, and they have been copied from somewhere, why do you object to their being called ‘copied’? At the most you will claim that these copies are exactly as the real one; but your caliphs and scholars will oppose you so strongly that you would be shocked!
When the poor editor of Rizwan himself is unaware of his religion and has not read his own books of exegesis and traditions, there was no need for him to object to Shias. And since even Ahle Sunnat caliphs have emphatically declared that the existing Quran is a collection of changes, additions and deletions. Leave deletions. Leave alone Rizwan, all the people of their religion together cannot prove this till the Day of Judgment. Below we present the names of well-known Ahle Sunnat personalities who believe in distortions in the Holy Quran:
Rizwan says: “Again this year, read about some interesting beliefs and laws of Shia faith and gain lesson from them. Muslims all over the world believe that the Quran in our hands is the one revealed by Allah and that it is exactly as it was revealed upon the Holy Prophet (s.a.w.s.). However the Shia belief is exactly opposite; that the existing Quran is a fabricated one.”
The knowledge of Rizwan editor is apparent from the topic of this objection itself. Someone should ask him if the millions of copies of Quran seen worldwide were directly written and sent by Allah and delivered by Jibraeel, the trustworthy, to the houses of all Muslims? Or Muslims have themselves copied them from somewhere? If it is not so, and they have been copied from somewhere, why do you object to their being called ‘copied’? At the most you will claim that these copies are exactly as the real one; but your caliphs and scholars will oppose you so strongly that you would be shocked!
When the poor editor of Rizwan himself is unaware of his religion and has not read his own books of exegesis and traditions, there was no need for him to object to Shias. And since even Ahle Sunnat caliphs have emphatically declared that the existing Quran is a collection of changes, additions and deletions. Leave deletions. Leave alone Rizwan, all the people of their religion together cannot prove this till the Day of Judgment. Below we present the names of well-known Ahle Sunnat personalities who believe in distortions in the Holy Quran:
Prominent Ahle Sunnat personalities who consider the existing Quran defective and incomplete
Umar
He was the first among Ahle Sunnat leaders, who considered this Quran defective. It is narrated in the old editions of Sahih Bukhari that Umar said, “Allah sent Muhammad (s.a.w.s.) with truth and revealed the Book on him. The verse of ‘Rajm’ (stoning to death) was among the verses revealed by Allah. Thus, we read it, understood and remembered it. The Holy Prophet (s.a.w.s.) also did ‘Rajm’ and we also did ‘Rajm’ after him. I fear that after sometime people will say that they do not find the verse of ‘Rajm’ in the book of God. So they will leave a religious obligation and become deviated. Thus the verse of ‘Rajm’ is the Quranic punishment for adultery.”[1]
Note: Editing and revision of source books started in Egypt, at the end of the nineteenth century. As a result this prime narration was omitted till “we also did ‘Rajm’ after him.” from Sahih Bukhari 1311 A.H. edition, Published by Maktabul Jamhooriyyatul Arabiyyah, Cairo, Egypt. Refer Part VIII, page 208 of the above-mentioned edition.
He was the first among Ahle Sunnat leaders, who considered this Quran defective. It is narrated in the old editions of Sahih Bukhari that Umar said, “Allah sent Muhammad (s.a.w.s.) with truth and revealed the Book on him. The verse of ‘Rajm’ (stoning to death) was among the verses revealed by Allah. Thus, we read it, understood and remembered it. The Holy Prophet (s.a.w.s.) also did ‘Rajm’ and we also did ‘Rajm’ after him. I fear that after sometime people will say that they do not find the verse of ‘Rajm’ in the book of God. So they will leave a religious obligation and become deviated. Thus the verse of ‘Rajm’ is the Quranic punishment for adultery.”[1]
Note: Editing and revision of source books started in Egypt, at the end of the nineteenth century. As a result this prime narration was omitted till “we also did ‘Rajm’ after him.” from Sahih Bukhari 1311 A.H. edition, Published by Maktabul Jamhooriyyatul Arabiyyah, Cairo, Egypt. Refer Part VIII, page 208 of the above-mentioned edition.
[1] Sahih Bukhari
The second caliph, Umar also used to seek every opportunity to state that this verse has been excluded from Quran.
Apart from the above two references, narrations on this topic are also present in the following books:
1) Itqan by Allamah Jalaluddin Suyuti
2) Muwatta by Imam Malik
3) Musnad of Imam Ahmad bin Hanbal (there are three narrations on this topic from Umar in this book)
It is apparent from the second narration quoted above that Umar did not dare to include this verse in the Holy Quran due to lack of witnesses.
The aunt of Abi Amamah bin Sahl
This lady companion also used to tell the Ahle Sunnat that the verse of stoning was present in the Holy Quran but it is now missing from the present version. Allamah Jalaluddin Suyuti narrates in Itqan: “It is narrated from Abu Amamah bin Sahl that his maternal aunt said that the Holy Prophet (s.a.w.s.) had taught them the verse of stoning: ‘When old men and women commit adultery, surely you stone them to death…’
Two whole chapters are missing from this Quran according to Umar
It is narrated that Umar bin Khattab recited the Qunut after Ruku (genuflection) and then recited two passages beginning with ‘In the name of Allah, the Beneficent, the Merciful’.
“Ibne Juraih says that the reason of reciting Bismillah was that some companions (like Ubayy bin Kaab, Abu Musa Ashari and Ibne Abbas) say that these are two Surahs (chapters) of Quran. They say that the chapters are Surah Khala and Surah Hafad.[1]
Umar bin Khattab believed in the deletion of yet another verse.
He said, “God sent Muhammad with truth and revealed the Book to him. The verse of stoning was among the verses, which were revealed. We did stoning after the Prophet (s.a.w.s.). We used to read this verse: ‘Do not hate your ancestors because it is infidelity to hate your ancestors.’
Tayalisi, Abu Ubaid and Tibrani have narrated from Umar that he said, “We used to recite this verse during the time of the Prophet (s.a.w.s.): ‘Do not dislike your ancestors because it is infidelity.’ Then Umar asked Zaid bin Thabit, “O Zaid, is it not so?” Zaid replied in the affirmative.[2]
These traditions not only prove the belief of Umar, but also that of Zaid bin Thabit, the collector of Quran, that the above verse was a part of Quran .
This lady companion also used to tell the Ahle Sunnat that the verse of stoning was present in the Holy Quran but it is now missing from the present version. Allamah Jalaluddin Suyuti narrates in Itqan: “It is narrated from Abu Amamah bin Sahl that his maternal aunt said that the Holy Prophet (s.a.w.s.) had taught them the verse of stoning: ‘When old men and women commit adultery, surely you stone them to death…’
Two whole chapters are missing from this Quran according to Umar
It is narrated that Umar bin Khattab recited the Qunut after Ruku (genuflection) and then recited two passages beginning with ‘In the name of Allah, the Beneficent, the Merciful’.
“Ibne Juraih says that the reason of reciting Bismillah was that some companions (like Ubayy bin Kaab, Abu Musa Ashari and Ibne Abbas) say that these are two Surahs (chapters) of Quran. They say that the chapters are Surah Khala and Surah Hafad.[1]
Umar bin Khattab believed in the deletion of yet another verse.
He said, “God sent Muhammad with truth and revealed the Book to him. The verse of stoning was among the verses, which were revealed. We did stoning after the Prophet (s.a.w.s.). We used to read this verse: ‘Do not hate your ancestors because it is infidelity to hate your ancestors.’
Tayalisi, Abu Ubaid and Tibrani have narrated from Umar that he said, “We used to recite this verse during the time of the Prophet (s.a.w.s.): ‘Do not dislike your ancestors because it is infidelity.’ Then Umar asked Zaid bin Thabit, “O Zaid, is it not so?” Zaid replied in the affirmative.[2]
These traditions not only prove the belief of Umar, but also that of Zaid bin Thabit, the collector of Quran, that the above verse was a part of Quran .
[1] Itqan by Allamah Jalaluddin Suyuti, Part One, Page 67, Egypt 1317 A.H.
[2] Tafsir Durre Manthur, Allamah Jalaluddin Suyuti
Ayesha
Ummul Momineen Ayesha, daughter of the first caliph has taught the Ahle Sunnat that hundreds of verses are missing from this Quran. Thus consider these narrations:
“Abu Ubaid writes in the ‘Book of Excellences’ and Ibne Anbari and Ibne Marduyah narrate that Ayesha said that there were two hundred verses in Surah Ahzab during the time of the Holy Prophet (s.a.w.s.). When Uthman wrote the Quran, more than this could not be found.”[1]
We should know that there are only seventy-three verses in Surah Ahzab. According to Ayesha’s belief one hundred and twenty seven verses are missing from it. Apart from Tafsir Durre Manthur, narrations on this topic from Ayesha are also present in the following books:
1) Itqan by Allamah Suyuti
2) Mahazerat by Allamah Raghib Isfahani
Apart from Ayesha, Akrama and Huzaifah also believed it and they used to explain the same to Ahle Sunnat. Ayesha says that many more verses were chewed up by her goat and could not be included in the written copy (Mus'haf). It is mentioned in the Sunni book, Bunyanul Haqaiq Sharh Kanzul Daqaiq about coming into the prohibited degree due to breastfeeding: “Shafei has said that one will not come into the prohibited degree unless a stomach-full breastfeeding is done at least five times. Because it is narrated from Ayesha that she said it was revealed in the Quran to breastfeed ten times. Then it was replaced by the order to do so five times. The Holy Prophet (s.a.w.s.) passed away and this verse was read in the Quran. This tradition is narrated by Imam Muslim.”
[1] Tafsir Durre Manthur, Allamah Jalaluddin Suyuti
Rejecting this saying he has written:
“Shafei even does not have the proof for breastfeeding five times because Ayesha said, “This is Quran and this verse was hidden under my pillow in a book. When the Holy Prophet (s.a.w.s.) passed away we were busy in that grief while some goats entered my room and chewed up the paper on which the verse was written.”
Imam Raghib Isfahani writes in Fanoonul Mahaziraat:
Ayesha said, “The verses of stoning and breastfeeding were revealed (in Quran). They were written on a paper and kept under my pillow. When we were busy with the Prophet’s last rites, a goat of the tribe came and chewed up the paper.”
Ayesha has taught the Ahle Sunnat that collectors of Quranic verses omitted many phrases from the verses. Imam Muslim writes in Sahih Muslim:
Abu Yunus, the slave of Ayesha said that Ayesha ordered him to transcribe a Quran for her and asked him to inform her when he reaches the verse, ‘Attend constantly to prayers and to the middle prayer.’[1] Abu Yunus says that when he reached this verse he informed her. She told him to write this verse as – ‘Attend constantly to prayers and to the middle prayer and the late afternoon (Asr) prayer and stand up truly obedient to Allah.’ And she said, “I have heard from the Holy Prophet (s.a.w.s.) in this way.”
Note: The words ‘and the late afternoon (Asr) prayer’ are not present in Quran.
[1] Surah Baqarah 2:238
The following tradition scholars and compilers of narration collections have quoted this narration and other narrations on this topic in the following books:
1) Abd bin Hamid (Jama’ Baynus Sahihain)
2) Abu Dawood (Sunan Abi Dawood)
3) Tirmidhi (Sahih Tirmidhi)
4) Nasai (Sunan Nasai)
5) Ibne Jurair
6) Ibne Abi Dawood
7) Ibne Anbari (In their Masahif)
8) Allamah Baihaqi (Sunan Baihaqi)
9) Allamah Suyuti (Tafsir Durre Manthur)
10) Imam Ahmad bin Hanbal (Musnad Ahmad)
11) Imam Malik (Muwatta)
Abdullah bin Abbas
He was a famous and reliable Ahle Sunnat exegesist and a scholar of Quranic sciences through the prayers of the Prophet (s.a.w.s.). He says:
Saeed bin Jubair said, “I said to Ibne Abbas ‘Surah Tawbah’. He said that it was not ‘Tawbah’ (Repentance) but was ‘Faziha’ (Denouncement). It continued to be revealed about the companions and Muslims to the extent that we thought that none of us would remain to be mentioned in it.”[1]
Allamah Suyuti has quoted this narration from the books of the following writers:
He was a famous and reliable Ahle Sunnat exegesist and a scholar of Quranic sciences through the prayers of the Prophet (s.a.w.s.). He says:
Saeed bin Jubair said, “I said to Ibne Abbas ‘Surah Tawbah’. He said that it was not ‘Tawbah’ (Repentance) but was ‘Faziha’ (Denouncement). It continued to be revealed about the companions and Muslims to the extent that we thought that none of us would remain to be mentioned in it.”[1]
Allamah Suyuti has quoted this narration from the books of the following writers:
[1] Tafsir Durre Manthur, Allamah Jalaluddin Suyuti
1) Abu Ubaid
2) Imam Ibnul Mundhir
3) Abu Ishaq
4) Ibne Marduyah
Apart from this, one more narration on this topic is quoted from the second caliph, Umar, from three sources. We know that not a single companion is mentioned by name in the Surah Barat leave aside the discussion of many. Hence the testimony of Umar and Abdullah bin Abbas proves that all those names have been omitted. We will discuss this later also.
Allamah Suyuti quotes in his book Itqan, from As Salat, the book of the Imam of Ahle Sunnat, Muhammad bin Nasr Maroozi that Surah Hafad and Surah Khala were present in the copy of Abdullah bin Abbas. (As we have already discussed these chapters under the topic of Umar, here we have just mentioned the source before continuing our discourse.)
According to Abdullah bin Abbas, some verses are also omitted:
Ibne Abbas said that a man came to Umar to ask for something. Umar looked at him from head to toe to find a sign of poverty, then asked him, “How much property do you own?” He replied, “Forty camels.” Ibne Abbas said, “God and His Prophet (s.a.w.s.) have said the truth, that even if man gets two valleys full of gold he will desire for a third and nothing except dust can fill the stomach of man. And God accepts the repentance of the one who repents.” Umar asked, “What is this?” Ibne Abbas said, “Ubayy Ibne Kaab has taught me in the same way.” Then Umar took us to Ubayy Ibne Kaab and asked, “What is Ibne Abbas saying?” Ubayy Ibne Kaab said, “I have learnt the same from the Holy Prophet (s.a.w.s.).” Umar asked,
“Should I include it in Quran?” Ubayy Ibne Kaab replied in the affirmative.[1]
This narration is also mentioned by Allamah Suyuti in Tafsir Durre Manthur from Imam Ahmad bin Hanbal and quotes another narration on this topic from Ibne Zarees. The report of Ibne Zarees also shows that this verse is missing.
Ibne Zarees narrates from Ibne Abbas that they used to read this verse during the time of the Prophet – ‘Do not hate your ancestors because it is infidelity to hate your ancestors.’[2]
A narration of this topic from the second caliph has also been discussed previously. Apart from this, Abdullah Ibne Abbas also believed in the omission of some phrases from these verses. Ahle Sunnat scholars have mentioned this in their books: Faryabi, Imam Hakim, Ibne Marduyah and Allamah Baihaqi have quoted from Ibne Abbas in their books that he used to read this verse as: ‘The Prophet has a greater claim on the faithful than they have on themselves, and he is a father for them and his wives are (as) their mothers.’
Note: We know that the words, ‘and he is a father for them’ are not found anywhere in the Quran.
Hafsa
Hafsa, the second caliph’s daughter, like Ummul Momineen Ayesha, also believed that the words ‘and the late afternoon (Asr) prayer’ were mentioned after the words, ‘Attend constantly to prayers and to the middle prayer’ and they were omitted from the Quran by the collectors. Ummul Momineen asked Abu Rafe, her slave, to write a Quran in which she asked him to include the words ‘and the late afternoon (Asr) prayer’.
Hafsa, the second caliph’s daughter, like Ummul Momineen Ayesha, also believed that the words ‘and the late afternoon (Asr) prayer’ were mentioned after the words, ‘Attend constantly to prayers and to the middle prayer’ and they were omitted from the Quran by the collectors. Ummul Momineen asked Abu Rafe, her slave, to write a Quran in which she asked him to include the words ‘and the late afternoon (Asr) prayer’.
[1] Izalatul Khifa by Muhaddith Dehlavi
[2] Tafsir Durre Manthur, Allamah Jalaluddin Suyuti
A similar narration has already been discussed under the topic of Ayesha. For the sake of brevity I would just mention the source and move ahead. Narrations on this topic are mentioned in Tafsir Durre Manthur through the following sources:
1) Abdur Razzaq
2) Imam Bukhari (In Tarikh-e-Bukhari)
3) Ibne Jurair Tabari
4) Ibne Abi Dawood (In their own Mus’haf). The testimony of Ubayy Ibne Kaab is also present in the narrations of these scholars.
5) Imam Malik (Muwatta)
6) Abu Ubaid
7) Abd bin Hamid, the teacher of Imam Bukhari, Muslim, Tirmidhi and others.
8) Abu Ya’la
9) Ibne Anbari (In Masahif)
10) Imam Baihaqi (In his Sunan)
11) Allamah Ibne Hajar Asqalani has also narrated this tradition from Imam Malik in Fathul Bari Sharh Sahih Bukhari. The chain of Imam Malik’s narrators is as follows in Muwatta: Malik from Zaid bin Aslam from Amr bin Nafe.
12) Ibne Mundhir
Ubayy bin Kaab
The Holy Prophet (s.a.w.s.) commanded the Muslims to learn Quran from this famous companion and Quranic scholar, according to whom many verses that were previously part of Quran are now not included.
We mention them in brief here:
Abu Ubaid narrates from Ibne Sireen that Ubayy Ibne Kaab wrote in his copy of Quran the Surah Fatiha, Surah Falaq and Surah Naas and he also wrote the ‘Surah Khala’ and ‘Surah Hafad’.[1]
Allamah Suyuti has quoted a narration on this topic from Imam Muhammad bin Nasr Maroozi’s book, As Salah while narrations on this topic in Durre Manthur are taken from the following sources:
1) Ibne Zarees
2) Imam Muhammad bin Nasr Maroozi from the narration of Ahle Sunnat scholar, Shobi.
We have already discussed Ibne Abbas’ report about the belief of Ubayy bin Kaab regarding the omission of the verse, ‘even if man gets two valleys full of gold...’ Following are some more examples:
1) Itqan by Allamah Suyuti
2) Mustadrak of Imam Hakim (The narration of Mustadrak also proves that this verse is of Surah Bayyinah).
3) Ibne Anbari from Abi Zar (from Itqan)
4) Ibne Atheer Jazari (Jame’ ul-Usool)
5) Imam Ahmad bin Hanbal
6) Imam Tirmidhi
Abu Ubaid narrates from Ibne Sireen that Ubayy Ibne Kaab wrote in his copy of Quran the Surah Fatiha, Surah Falaq and Surah Naas and he also wrote the ‘Surah Khala’ and ‘Surah Hafad’.[1]
Allamah Suyuti has quoted a narration on this topic from Imam Muhammad bin Nasr Maroozi’s book, As Salah while narrations on this topic in Durre Manthur are taken from the following sources:
1) Ibne Zarees
2) Imam Muhammad bin Nasr Maroozi from the narration of Ahle Sunnat scholar, Shobi.
We have already discussed Ibne Abbas’ report about the belief of Ubayy bin Kaab regarding the omission of the verse, ‘even if man gets two valleys full of gold...’ Following are some more examples:
1) Itqan by Allamah Suyuti
2) Mustadrak of Imam Hakim (The narration of Mustadrak also proves that this verse is of Surah Bayyinah).
3) Ibne Anbari from Abi Zar (from Itqan)
4) Ibne Atheer Jazari (Jame’ ul-Usool)
5) Imam Ahmad bin Hanbal
6) Imam Tirmidhi
7)Ibne Zarees (from Tafsir Durre Manthur)
[1] Itqan, Vol. 1, Pg. 67, Egypt, Allamah Jalaluddin Suyuti
Except for 3 and 7, all mention the omission of the following verse also:
“And the religion one near Allah is the upright one, not a Jew or Christian. And one who does good, then never denies.”
Ubayy bin Kaab believed one more sentence to be part of Quran, which is not present in the present version:
“Ubayy bin Kaab used to read this verse (Surah Fath 48:26) as:
When those who disbelieved harbored in their hearts (feelings of) disdain, the disdain of (the days of) ignorance, and if you disdain like they disdained in spoiling the sacred mosque, but Allah sent down His tranquility on His Apostle…”[1]
Now the part “and if you disdain like they disdained in spoiling the sacred mosque,” is not present in the Quran. Imam Nasai and Allamah Suyuti have also quoted narrations on this topic.
We have already mentioned while discussing about Abdullah bin Abbas that according to him the words, ‘The Prophet has a greater claim on the faithful than they have on themselves’ are followed by, ‘and he is a father for them’. Ubayy bin Kaab also believed this.
“Abdur Razzaq, Saeed bin Mansur, Ishaq bin Rahuyah, Ibne Mundhir and Allamah Baihaqi have narrated from Bajalah that Umar bin Khattab passed by a boy who was reciting the Holy Quran: ‘The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers and he is a father for them.’ Umar told the boy to omit the words ‘and he is a father for them’. The boy said to him that it was the Copy of Ubayy bin Kaab. Umar went to Ubayy bin Kaab to inquire about
it. Ubayy said, “I was always involved with the Quran while you were busy in the markets (hence I know it better than you).”[2]
[1] Mustadrak, Imam Hakim
[2] Tafsir Durre Manthur, Allamah Jalaluddin Suyuti
Under the discussion of mothers of believers, Ayesha, Hafasa and Umme Salma we have already seen that after the words, ‘Attend constantly to prayers and to the middle prayer...’ the words, ‘and the late afternoon (Asr) prayer’ were also present in the Quran. Abdur Razzaq, Bukhari, Ibne Jurair Tabari and Abi Dawood narrate that when Abu Rafe, Hafasa’s slave included this phrase on her order, he went to Kaab. He says, “I went to Ubayy bin Kaab and asked, ‘O Abu Mundhir! Hafasa claims thus.’ Ubayy said, ‘She is right. Don’t you see that we are busiest at the time of Noon (Zuhr) prayers?’” [1]
Abdullah bin Masud
According to Sahih Muslim and Istiab the Prophet has commanded us to learn Quran from this famous companion. However he is also seen to be a believer in the omission of many verses. Allamah Ibne Marduyah has narrated from Ibne Masud that he said, “During the time of the Holy Prophet (s.a.w.s.) we used to read as: ‘O Apostle! Deliver what has been revealed to you from your Lord; that Ali is the Master of the believers; and if you do it not, you have not delivered His message, and Allah will protect you from the people.”[2]
Note: But we know that, ‘Ali is the Master of the believers’ is not present in the existing Quran.[3]
According to Sahih Muslim and Istiab the Prophet has commanded us to learn Quran from this famous companion. However he is also seen to be a believer in the omission of many verses. Allamah Ibne Marduyah has narrated from Ibne Masud that he said, “During the time of the Holy Prophet (s.a.w.s.) we used to read as: ‘O Apostle! Deliver what has been revealed to you from your Lord; that Ali is the Master of the believers; and if you do it not, you have not delivered His message, and Allah will protect you from the people.”[2]
Note: But we know that, ‘Ali is the Master of the believers’ is not present in the existing Quran.[3]
[1] Tafsir Durre Manthur, Allamah Jalaluddin Suyuti
[2] Reference to Surah Maidah 5:67
[3] Tafsir Durre Manthur, Allamah Jalaluddin Suyuti
Mirza Muhammad bin Mo’tamid Khan Badkhashaani, a famous Ahle Sunnat scholar has also included this narration in his book, Miftahun Najah.
It is mentioned in the famous book of Ahle Sunnat, Ma’arijun Nubuwwah, that Abdullah bin Masud read: “…and Allah sufficed the believers in fighting by Ali; and Allah is Strong, Mighty.”[1]
We know that the words, ‘Ali is the Master of the believers’ is not present in the verse of proclamation and the words ‘by Ali’ are absent from the verse, ‘and Allah sufficed…’ Hafiz Ibne Marduyah has also written about Ibne Masud that he used to read this verse as: “…and Allah sufficed the believers in fighting by Ali bin Abi Talib; and Allah is Strong, Mighty.” The following scholars have also included this narration in their books:
1) Allamah Suyuti (Tafsir Durre Manthur)
2) Ibne Asakir writer of Tarikh Damishq (History of Damascus)
3) Mirza Muhammad bin Mo’tamid Khan Badakhshani (In Miftahun Najah)
It is mentioned in Tafsir Thalabi that Abu Dawood said, “I read in the Quran of Abdullah bin Masud: ‘Surely Allah chose Adam and Nuh and the descendants of Ibrahim and the descendants of Imran and the descendants of Muhammad above the nations.’
Note: Though we know that the words, ‘and the descendants of Muhammad’ are not present in the Quran today.
[1] Reference to Surah Ahzab 33:25
Abdur Rahman bin Auf
He was a collector of Quran and brother-in-law of Uthman (husband of Uthman’s sister). He was the king-maker for the caliphate of Uthman and he was a famous companion. He was also of the opinion that many things have been omitted from this Quran. Consider this narration: Abu Ubaid has narrated from Masoor bin Makhzamah that Umar asked Abdur Rahman bin Auf, “Don’t you think that this verse is among the ones revealed: If they fight like you have done Jihad. Because we do not find this verse now.” Abdur Rahman replied, “This verse is among the things excluded from the Quran.”[1]
Along with Abdur Rahman, we also get the testimony of Umar from his narration. This verse and if you disdain like they disdained in spoiling the sacred mosque, is nowhere in Quran. Abdur Rahman bin Auf’s statement implies that they have not been omitted due to forgetfulness or mistake but it is done on purpose. God knows what was the reason behind it! The Ahle Sunnat know this better because this narration is found in their following books:
1) Tafsir Durre Manthur
2) Jama’-ul-Jawame
3) Kanzul Ummal
Abu Musa Ashari
He was a famous companion and the hero of arbitration after the Battle of Siffeen, who believed that two lengthy chapters have been omitted from the Holy Quran and that two verses of these chapters were still a part of Quran. He used to teach the Ahle Sunnat people not to consider this Quran complete.
[1] Itqan, Allamah Jalaluddin Suyuti
Abu Harb narrates that Abu Musa Ashari called the reciters of the Holy Quran of Basra. Three hundred reciters of Quran reported to him. He said to them, “You are the chosen ones and the reciters of the Holy Quran of the people of Basra. Recite the
Quran so that your hearts do not become hard like of the people before you. During the time of the Holy Prophet (s.a.w.s.), we used to read a chapter, which was as long as Surah Barat. I forgot that chapter but remember only this verse from it: “Even if man has two valleys full of gold he will desire for a third and nothing except dust can fill the stomach of man.” And we used to read another chapter like ‘Misbahaat’.[1] I forgot it too and remember only this verse: “O’ those who believe! What you say you don’t practice. Then the testimony is written on your necks.”[2]
Allamah Suyuti has recorded this narration in Tafsir Durre Manthur on the authority of the following sources:
1) Imam Muslim
2) Hafiz bin Marduyah (In Hilyatul Awliya)
3) Allamah Baihaqi (In Dalail)
And it is also quoted in Itqan on the authority of Ibne Abi Hatim.
From Tafsir Durre Manthur, we come to know, that Abu Musa Ashari considered Surah Khala: (O Allah indeed we seek Your help), as part of Quran and this chapter was present in his copy.
Quran so that your hearts do not become hard like of the people before you. During the time of the Holy Prophet (s.a.w.s.), we used to read a chapter, which was as long as Surah Barat. I forgot that chapter but remember only this verse from it: “Even if man has two valleys full of gold he will desire for a third and nothing except dust can fill the stomach of man.” And we used to read another chapter like ‘Misbahaat’.[1] I forgot it too and remember only this verse: “O’ those who believe! What you say you don’t practice. Then the testimony is written on your necks.”[2]
Allamah Suyuti has recorded this narration in Tafsir Durre Manthur on the authority of the following sources:
1) Imam Muslim
2) Hafiz bin Marduyah (In Hilyatul Awliya)
3) Allamah Baihaqi (In Dalail)
And it is also quoted in Itqan on the authority of Ibne Abi Hatim.
From Tafsir Durre Manthur, we come to know, that Abu Musa Ashari considered Surah Khala: (O Allah indeed we seek Your help), as part of Quran and this chapter was present in his copy.
[1] Chapters of Quran that begin with the words ‘Yusabbih’ (declares the glory), like Surah Hashr and Surah Jumah etc.
[2] Mustadrak, Imam Hakim
It is also narrated thus from Ibne Zarees. (We have already discussed about this chapter above, hence in order to avoid making the discussion lengthy we refrain from quoting the actual words.)
Musailimah bin Mukhallad Ansari
He was a companion of the Holy Prophet (s.a.w.s.) and was appointed as the governor of Egypt by the caliph. He used to be displeased over two missing verses of the Holy Quran. Consider this narration: Abu Sufyan Khala’ee states that one day Musailimah bin Mukhallad Ansari asked the people, “Tell me about the two verses of Quran which are not included in the written copy compiled now.” The people could offer no reply. Abul Kanood and Sa’ad bin Malik were among them. Then Musailimah said, “Those two verses are: 1) ‘Surely those who believed and those who fled (their home) and strove hard in the way of Allah by their wealth and their selves, but give them the good news that they are successful.’ 2) ‘And those who denied and helped them and fought with them. Those are the people on whom Allah has become angry. They do not know what is concealed from their eyes. It is the recompense of what they had done.’[1]
Abu Waqid Lilaithi
He was a companion of the Holy Prophet (s.a.w.s.) who had a great liking for the knowledge of Quran. He believed that a verse had been omitted from the existing Quran: Abu Waqid Lilaithi states that when some revelation used to descend on the Holy Prophet (s.a.w.s.) we used to come to him and he used to tell us about the revelation. One day I came to the Holy Prophet (s.a.w.s.). He said, “Allah says – Indeed we revealed the wealth for establishment of prayer and for the payment of
Zakat. And if there had been, for the son of Adam, a valley full of gold he would like to have a second one and if he has the second one he would desire for a third. And nothing fills the belly of the son of Adam, except dust. And Allah accepts the repentance of one who repents.”[2]
[1] Itqan, Allamah Jalaluddin Suyuti[2] Itqan, Allamah Jalaluddin Suyuti
This narration is quoted in Tafsir Durre Manthur on the authority of the following scholars:
1) Imam Ahmad bin Hanbal
2) Imam Tibrani (Mojam-e-Ausat)
3) Allamah Baihaqi (in She’bul Eemaan)
Zaid bin Arqam
He was a famous companion at whose house the Holy Prophet (s.a.w.s.) used to occasionally sit with the companions. He also believed in the omission of this same verse. For the sake of brevity I refrain from quoting the actual words. This narrations is recorded in Tafsir Durre Manthur on the authority of the following scholars:
1) Abu Ubaid
2) Imam Ahmad bin Hanbal
3) Abu Ya’laa
4) Imam Tibrani
He was a famous companion at whose house the Holy Prophet (s.a.w.s.) used to occasionally sit with the companions. He also believed in the omission of this same verse. For the sake of brevity I refrain from quoting the actual words. This narrations is recorded in Tafsir Durre Manthur on the authority of the following scholars:
1) Abu Ubaid
2) Imam Ahmad bin Hanbal
3) Abu Ya’laa
4) Imam Tibrani
Jabir bin Abdullah Ansari
He was a famous companion of the Holy Prophet (s.a.w.s.) whose claim the first caliph did not consider as needful of a witness. (while the claim of Sayyida Fatima was considered needful of testimony of a witness). He believed that the verse: “If man had a valley full of gold he would desire more wealth. And nothing satisfies the appetite of man except dust (death),” as part of Quran according to Tafsir Durre Manthur.
He was a famous companion of the Holy Prophet (s.a.w.s.) whose claim the first caliph did not consider as needful of a witness. (while the claim of Sayyida Fatima was considered needful of testimony of a witness). He believed that the verse: “If man had a valley full of gold he would desire more wealth. And nothing satisfies the appetite of man except dust (death),” as part of Quran according to Tafsir Durre Manthur.
Buraidah
The famous companion, Buraidah, also considered this verse as part of Quran, as mentioned in Tafsir Durre Manthur on the authority of Hafiz Bazar and Ibne Zarees. We have omitted the real wordings to avoid making the discussion lengthy. Also this verse has already been discussed above.
The famous companion, Buraidah, also considered this verse as part of Quran, as mentioned in Tafsir Durre Manthur on the authority of Hafiz Bazar and Ibne Zarees. We have omitted the real wordings to avoid making the discussion lengthy. Also this verse has already been discussed above.
Akramah
It is impossible to narrate all his ‘excellences’ here. About him it is said that:
“It is stated from Akramah that Surah Ahzab was equal to Surah Baqarah or even longer than that; and it had the ‘Verse of Stoning’ in it.[1]
Now, while Ayesha says that Surah Ahzab had only two hundred verses this gentleman claims it was a little longer than Surah Baqarah. That is, it consisted of more than two hundred and eighty-six verses, but now only seventy-three remain.
It is impossible to narrate all his ‘excellences’ here. About him it is said that:
“It is stated from Akramah that Surah Ahzab was equal to Surah Baqarah or even longer than that; and it had the ‘Verse of Stoning’ in it.[1]
Now, while Ayesha says that Surah Ahzab had only two hundred verses this gentleman claims it was a little longer than Surah Baqarah. That is, it consisted of more than two hundred and eighty-six verses, but now only seventy-three remain.
[1] Tafsir Durre Manthur, Allamah Jalaluddin Suyuti
Huzaifah Yamani
This famous companion of the Holy Prophet (s.a.w.s.) has also taught the Ahle Sunnat that many verses have been omitted from Surah Ahzab. It is mentioned in Tafsir Durre Manthur on the authority of the history of Imam Bukhari:
“Imam Bukhari narrates from Huzaifah in his history, ‘I learnt Surah Ahzab from the Holy Prophet (s.a.w.s.) but forgot seventy-seven verses from it and now they are not found anywhere.’” Similarly he is also reported to have said that at least three-fourth of Surah Barat is missing.
This famous companion of the Holy Prophet (s.a.w.s.) has also taught the Ahle Sunnat that many verses have been omitted from Surah Ahzab. It is mentioned in Tafsir Durre Manthur on the authority of the history of Imam Bukhari:
“Imam Bukhari narrates from Huzaifah in his history, ‘I learnt Surah Ahzab from the Holy Prophet (s.a.w.s.) but forgot seventy-seven verses from it and now they are not found anywhere.’” Similarly he is also reported to have said that at least three-fourth of Surah Barat is missing.
In the words of Huzaifah, “Now you don’t read even one-fourth of Surah Barat.”[1]
This narration is mentioned in Itqan also. Today Surah Barat has a hundred and nine verses. According to Huzaifah at least three hundred and twenty-seven verses are omitted. Huzaifah also allegedly explains the reason for this omission:
Huzaifah said, “You call it Surah Tawbah. By Allah, it has not left anyone, but it denounced the defects of one and all. Ibne Abbas has referred to this chapter as Surah Faziha (that which denounces). He says, ‘It continued to be revealed for those people. Till we thought that it won’t spare anyone.’”[2]
Umar’s name has already been mentioned above in this connection. The actual narration is as follows:
Ibne Mundhir, Abul Shaykh and Ibne Marduyah have narrated from Ibne Abbas that someone mentioned Surah Tawbah in the presence of Umar. He said, “It is not Surah Tawbah but rather very close to chastisement. So close was it that it has not spared anyone.” Abu ash-Shaykh has narrated from Akramah that Umar said, “The revelation of Surah Barat did not end. Till we began to think that none of us shall be spared, but that a verse shall be revealed about him or her. And it is called Surah Faziha.”[3]
[1] Mustadrak, Imam Hakim
[2] Tafsir Kabir, Imam Fakhruddin Razi
[3] Tafsir Durre Manthur, Allamah Jalaluddin Suyuti
Imam Malik
The followers of this great scholar are called Maliki. Every sect of Ahle Sunnat believes that he possessed vast knowledge about the Islamic laws. He also used to say that Surah Barat was of the same length as Surah Baqarah.
Imam Malik said, “When the earlier part of Surah Barat was deleted, the ‘Bismillah’ (In the name of Allah) was also deleted along with it because it is proved that this chapter was of the same length as Surah Baqarah.”[1]
This narration is mentioned in Itqan on the authority of Mustadrak.
Thus we can conclude that according to the great Ahle Sunnat scholars who are considered the founders, architects and pillars of their religion, nearly nine hundred verses are missing from the Holy Quran. Since the first part (juz/para) of the Quran consists of about a hundred and fifty verses we can say that around six parts are missing. In other words, the Quran of Ahle Sunnat originally consisted of thirty-six parts (according to above narrations). Today, only thirty parts exist while six parts are concealed by their companions.
[1] Mustadrak, Imam Hakim
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