Rashin Jirkitar Kur'ani

Daga wikishia

Rashin jirkitar kur'ani ɗaya ne daga cikin aƙidun musulmai da firƙoƙin muslunci wanda kan asasin wannan aƙida da imani kur'anin da yake hannun musulmai shi ne dai kur'ani da aka yi wa Annabi (S.A.W) wahayinsa kuma ba a jirkita shi ba. Bakiɗayan musulmai sun yi ittifaƙi kan cewa harafi ɗaya bai ƙaru ba kan kur'ani wanda yake hannun musulmai, sai dai cewa game da tawaya suna da saɓanin ra'ayi, wasu tsiraru daga malaman musulmai suna kan ra'ayin cewa kur'ani ya samu tawaya, sun dogara da wasu adadin riwayoyi da ba'arinsu suka zo cikin madogaran ahlus-sunna da shi'a, amma tare da haka an samu wasu wahabiyawa suna danganta maganar jirkitar kur'ani a kan ƴan shi'a.

Mahangar mashshur na malaman shi'a shi ne cewa ta kowacce fuska kur'ani bai jirkita ba daga fuskar ƙari ne ko ragi, kur'anin da yake hannun musulmai shi ne dai kur'anin da aka saukarwa Annabi (S.A.W), malaman shi'a cikin kore jirkita ga kur'ani sun dogara da ayar hifzu da hadis saƙlaini da kuma wasu ba'arin riwayoyi da aka naƙalto daga Imamai ma'asumai ƙari kan dalili na hankali, haka kuma malaman shi'a riwayoyin da suke nuni kan tawayar kur'ani da suka zo a madogaran ahlus-sunna da shi'a riwayoyi ne da suke da matsala daga fuskar isnadi da abin da suke nuni, sun tafi kan cewa dogara da waɗannan riwayoyi ba zai iya tabbatar da tawayar kur'ani ba. An yi wallafe wallafe mai tarin yawa game da jirkitar kur'ani, ba'arinsu sun kasance kamar haka: Burhane Roshan, Al-burhan ala adami tahrif kur'an talifin Mirza Mahadi burujurdi da kuma Siyanatul Kur'an minal tahrifi, na Muhammad Hadi marifat.

Ma'anar Jirkita (Tahrif) Da Rabe-rabensa

Tahrifi yana nufin karkata da sauyi da jirkita magana daga yanda take da kuma halin asalinta[1] malaman sun ambaci rabe-rabensa[2] da za su zo cikin bayani a ƙasa:

Tahrifi Lafazi (Jirkita Ta Lafazi)

Canji cikin lafuzzan zance da yake da rabe-rabe kuma muhimman waɗannan rabe-rabe sune:[3]

  • Tahrifi cikin samun ƙari: wannan nau'in tahrifi dangane da kur'ani yana da ma'anar cewa wani ɓangare daga kur'ani da yake hannun musulmi baya daga ainahin kur'anin da ya sauka wurin Manzon Allah (S.A.W).[4]
  • Tahrifi na tawaya: da ma'anar cewa kur'anin da yake hannun musulmi a yanzu bai tattaro dukkanin kur'anin da ya sauka wurin Annabi (S.A.W) ba.[5]

Tahrifi Ma'anawi

Abin nufi da tahrifi ma'anawi ko kuma muhtawayi samun wani mai son jirkita ma'anar zance ya jirkita ta daga ma'anar da ma'abocin zance ya nufa,[6] tare da zuwa da wani bayani na daban da tafsiri da tawili koma bayan bayyananniyar ma'anar da zancen yake da ita.[7]

Sauran Ma'nonin Tahrifi

Rashin jerantuwar surori kan asasin jerantuwar saukarsu wanda ake kira da (Tahrifi maudi'i) canja kalma da wata kalma da take da kwatankwacin ma'anarta da ake kira da (Tahrif tabdilil kalima) da kuma ƙira'ar kalmomin kur'ani saɓanin sanannun ƙira'o'i da ake kiransa da (Tahrif ƙira'at) suna daga cikin sauran rabe-raben tahrifi.[8]

Mahangar Musulmai Game Da Tahrifin Kur'ani

A cewar Sayyid abu ƙasim khuyi (Wafati 1371. h. shamsi) tare da larurar addini da ijma'i da kuma ittifaƙin bakiɗayan musulmai, tahrifi jirkita da ma'anar ƙaruwar wani lafazi cikin kur'ani kwata-kwata bai faru ba a cikin kur'ani[9] dangane da tahrifi da ma'anar tawaya cire ba'arin lafuzza da kalmomi daga kur'ani lallai akwai saɓani tsakanin malaman muslunci: mafi yawan malaman muslunci sun yi amanna shi ma wannan nau'i na tahrifi na tawaya samsam bai faru ba cikin kur'ani, kishiyar haka akwai wasu tsiraru da suka tafi kan cewa tahrifi na tawaya ya faru.[10]


Dangane da tahrifi ma'anawi, Sayyid khuyi cikin littafin Al-Bayan fi tafsiril al-kur'an ya rubuta cewa babu saɓani tsakanin musulmi cewa wannan nau'i na tahrifi ya faru, sannan ba'arin wasu lalatattun makarantu, suna ɗabbaka ayoyi da fassara kan abin da ya dace da ra'ayinsu tare da jirkita ainahin ma'anarsa,[11] cikin harshen shari'a an yi hani daga wannan nau'in tahrifi wanda aka fi sani da tafsiru bil ra'ayi, lallai shari'a ta yi hani kansa.[12] Bisa ra'ayin ba'arin masu bincike kan kur'ani, sauran ma'nonin tahrifi daga misalin canja kalma da maye gurbinta da wata kalmar da suke da ma'ana ɗaya, da kuma karantunsa saɓanin sanannun ƙira'o'i suma duka basu faru ba.[13]

Aƙidar Shi'a Dangane Da Tahrifin Kur'ani

Abin da ya shahara a wurin malaman shi'a shi ne cewa bawai kaɗai kore tahrifin samun ƙari cikin kur'ani ba, bari dai hatta tahrifin tawaya da nuƙusani shi ma korarre ne daga kur'ani, kur'anin da yake hannun musulmai shi ne dai kur'anin da aka saukarwa Annabi (S.A.W),[14] Shaik Saduƙ cikin littafin Al-Itiƙadat yana cewa imanin ƴan shi'a shi ne kur'anin nan da yake hannun musulmai shi ne kur'ani babu wani kur'ani bayan wannan, masu danganta tahrifin kur'ani ga shi'a ba komai suke faɗi sai tsuran ƙarya.[15]

Shaik ɗusi cikin muƙaddimar Tafsirul at-tibyan ya ce daga ingantacciyar mazhabar imamiyya ya tabbata cewa babu kowacce tawaya cikin kur'ani, sannan riwayoyi da suka zo daga shi'a da ahlus-sunna game da tawayar kur'ani riwayoyi ne da aka rawaito ta hanya guda ɗaya rak da basa bada yaƙini abin da ya fi dacewa shi ne watsi da su da kau da kai daga gare su.[16] Muhammad Jawad Balagi (Wafati:1352.h. ƙ) shi ma cikin littafin Ala'ul ar-rahman, ya naƙalto daga Muhaƙƙiƙ karki cewa riwayoyin tahrifi na tawaya da masu imani da su suke dogara da su, waɗannan riwayoyi sun yi hannun riga da abin da kur'ani ke shiryarwa zuwa gareshi, sunna mutawatira da ijma'i, idan har ba za a iya tawilinsu ba to wajibi ne ayi watsi da su.[17]

Kashiful giɗa (Wafati:1228, h. ƙ) daga cikin malamai faƙihai na shi'a tare da watsi da tahrifi na tawaya ya ce: bayani ƙarara na kur'ani da ijma'in malamai cikin kowanne zamani kan wannan al'amari shaida ce kan cewa babu tawaya cikin kur'ani, ba za ai la'akari da ra'ayin wasu tsiraru ba, sannan sahida ta biyu ita ce hujjar larurar rashin samun jirkita da tahrifi cikin kur'ani da kuma aiki da zahirin riwayoyi da suke shiryarwa kan watsi da tahrifi.[18]

Danganta Aƙidar Tahrfin Kur'ani Kan Shi'a

Ɗabarsi (Wafati:548, h. ƙ) cikin littafin Majma'ul al-bayan ya ce wasu ba'arin shi'a tare da wasu jama'a da hashwiyya (firƙa ce ta ahlus-sunna da suke riƙe zahirin riwayoyi matsayin ma'auni) sun ambaci wasu riwayoyi kan asasinsu, tawaya ta faru cikin kur'ani.[19] masu imani da tahrifi da tawaya cikin kur'ani sun dogara da waɗannan riwayoyi da aka naƙalto cikin madogaran hadisai na shi'a.[20] da ahlus-sunna[21] aka kawo su ciki,[22] ance wasu ba'arin akhbariyun[23] tare da jingina da waɗannan riwayoyi suma sun tafi kan cewa akwai tawaya cikin kur'ani, sannan kur'anin da yake hannun musulmai bai tattaro bakiɗayan abin da ya sauka wurin Annabi (S.A.W) ba,[24] wannan ya zama dalili da sababin da ya sanya ba'arin wahabiyawa suke danganta aƙidar tahrifin kur'ani kan ƴan shi'a.[25]

Wannan tuhuma ta daɗa ƙaruwa musammam bayan yaɗuwar littafin Faslul al-khiɗab na Mirza husaini nuri a shekarar 1292[26] zuwa yau (ƙarni na sha biyar bayan hijira) wannan littafi yana cikin madogarai da ake dogara da su cikin danganta aƙidar tahrifin kur'ani kan ƴan shi'a[27] alal misali, Ihsan ilahi zahir, marubuci bawahabiye ɗan ƙasar pakistan, cikin littafinsa mai taken “Ash-shi'a wal al-kur'an” bayan ishara zuwa ga littafin Faslul al-khiɗab, sai ya danganta tahrifin kur'ani daga ƙari da tawaya kan bakiɗayan ƴan shi'a, ya ce Mirza husaini nuri bashi kaɗai ne ya ɗayanta da aƙidar jirkitar kur'ani ba, kaɗai dai ya tona asiri ne ya ye lulluɓin kan aƙidar da sauran malaman shi'a suke kanta suke ɓoyewa saboda taƙiyya.[28]

Amsar Da Malaman Shi'a Suka Bayar

A cewar Mirza mahadi burujurdi (Wafati:1347. H. shamsi) babban malamin fiƙihun shi'a kuma ɗaya daga cikin almajiran Shaik abdul-karim ha'iri yazdi cikin littafin Burhane roshan: Al-burhan ala adame tahrif al-kur'an, galibin riwayoyin tahrifin kur'ani daga jumlar riwayoyi 188 daga riwayoyi ne da Mirza muhammad nuri ya kawo cikin littafin Faslul al-khiɗab sun kasance ne daga littafin Ahmad ɗan Muhammad Sayyari[29] Abu ƙasim khuyi ya ce malaman ilimin rijal sun sanya Sayyari cikin jerin maƙaryata, kuma sun yi ittifaƙi kan gurbatar aƙidarsa.[30]

A cewar Agha buzurg taharani (Wafati:1398. H. ƙ) a cikin littafin Az-zari'a, haƙiƙa littafin Faslul al-khiɗab tun farkon wallafa shi malaman shi'a sun nuna rashin amincewarsu kansa[31] ta ƙai ga cewa Muhammad husaini khasiful giɗa wanda ya yi zamani ɗaya da marubucin littafin bayan ya yi nazarin littafin sai ya yi fatawar haramta buga shi,[32] an yi rubuce-rubuce masu cikin surar da zirin littafi mai cin gashin kansa,[33] ko kuma cikin bahasosin tafsirin kur'ani,[34] daga faƙihai da malaman tafsiri na shi'a duka cikin raddi kan wannan littafi.

Sayyid kamal haidari cikin littafi mai taken “Kur'an masuniyat az tahrif” ya kawo sunayen malaman tafsiri guda 32, faƙihai da masana kur'ani da suka yi rubutu cikin raddi da watsi da duk wata da'awar tahrifin ƙari ko tawaya cikin kur'ani.[35] Cikin ƙasida mai taken “Galiyan wa andishe tahrif kur'an” an yi bayanin cewa kashi uku na gungun gayyar riwayoyin da suka ƙunshi tahrifi sun zo ne ta hanyar gullatu.[36]

Dalilan Koruwar Tahrifi Daga Kur'ani

Masu imani da kore tahrifi cikin kur'ani, cikin tabbatar da da'awarsu sun dogara da dalilai da za su zo a ƙasa: Ayar zikri Kan asasin ra'ayin malaman tafsiri, kalmar “Zikru” cikin ayar

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

Ta zo da ma'anar cewa Allah ne ya saukarwa Annabi (S.A.W) kur'ani, kuma shi ne da kansa ya ɗauki nauyin kare shi daga tahrifi jirkita ta ƙari da tawaya.[37]

Riwaya

Cikin ba'arin riwayoyi bayani ya zo ƙarara,[38] kan kore tahrifi daga kur'ani hadis saƙlaini ɗaya daga cikin riwayoyi ne da ake dogara da su[39] cikin kore tahrifi jirkita daga barin kur'ani kan asasin wannan hadisi[40] akwai batun riƙo da kur'ani a kowanne zamani, daidai wannan lokaci imani da jirkitar kur'ani yana lazimta rashin yiwuwar riƙo da shi, kuma idan ya zamana kur'ani ya jirkita, babu larurar da za ta sanya Annabi (S.A.W) yin umarnin riƙo da shi[41] haka nan cikin ba'arin riwayoyi, ɗaya daga hanyoyin tantance riwaya ingantacciya daga wacce ba ta da inganci shi ne bijiro da ita kan kur'ani,[42] idan da kur'ani ya jirkita, babu larurar bijiro da riwayoyi kansa don tantance ingancinsu.[43] A cewar Shaik saduƙ a cikin littafin Al-itiƙadat, riwayoyin da aka naƙalto daga Imamai ma'asumai (A.S) game da falalolin surori da karantun kur'ani da ladan karanta kowacce sura,[44] haka kuma riwayoyi game da ladan khatamar kur'ani[45] bakiɗayansu suna tabbatar da rashin tahrifi da jirkitar kur'ani.[46]

Dalili Na Hankali

A cewar Mirza mahadi burujurdi, bayan aiko da Annabi (S.A.W) ya yi da'awowi guda uku: cewa an aiko shi ga dukkanin al'ummu, na biyu an soke bakiɗayan shari'a da ta gabace shi, wajibi a yi aiki da shari'ar da ya zo da ita, na uku Khatamiyyat (shi ne ƙarshen Annabi), bayansa ba za a sake aiko da wani manzo ko annabi ba,[47] tare da la'akari da wannan muƙaddima, hankali yana hukunta cewa lallai kur'ani wanda Allah ya saukarwa Annabinsa na ƙarshe domin shiriyar mutane har zuwa tashin alƙiyama, wajibi ne ya zamanto ya barrantu daga duk wani irin jirkita da tahrifi na ƙari da ragi.[48] kari da tawaya yana saɓawa da hukuncin luɗufi[49]

Wasu ba'ari tare da riƙo da ƙa'idatul luɗufi sun kafa hujja cewa aiko da annabawa da saukar da litattafai na sama daga Allah, sun kasance ne domin farin ciki bil adama duniya da lahira. ana ƙidaya hakan matsayin luɗufi, kuma littafin kur'ani an saukar da shi ne domin shiriya, bisa hukuncin wannan ƙa'ida ta luɗufi, wajibi ne kur'ani ya kuɓuta daga dukkanin jirkita daga ƙari ko ragi saboda faruwar hakan ya saɓawa ƙa'idar luɗufi.[50]

Barrantuwar Shi'a Daga Imani Da Tahrifi Daga Mahangar Malaman Ahlus-sunna

Wasu ba'arin malaman ahlus-sunna sun yi bayani ƙarara cikin tabbatar da barrantuwar shi'a daga maganar tahrifin kur'ani[51] misali Abul al-hassan ash'ari (Wafati:324. h. ƙ) cikin maƙalatul al-Islamiyyin, wata firƙa kaɗai daga ƴan shi'a ake dangantawa maganar tahrifin kur'ani, ya ce wasu ba'ari daban daga shi'a da suke imani da imamanci waɗanda aka fi sani da imamiyya, suna kan ra'ayin cewa babu ƙari ko tawaya cikin kur'ani.[52]

Rahmatullahi dehlawi (Wafati:1308. H. shamsi) malamin ahlus-sunna mutumin ƙasar indiya, cikin littafin “Izharul haƙƙi” ya ce haƙiƙa kur'ani a wurin galibin malaman shi'a imamiyya ya barrantu daga duk wani nau'in tahrifi, kaɗai wasu ƴan tsiraru ne suke maganar tawaya cikinsu, kuma waɗannan mutane ba a la'akari da wannan magana ta su a cikin imamiyya.[53] Muhammad abdullahi daraz (Wafati: 1337: h. shamsi) malamin tafsiri mutumin misra, cikin littafinsa mai taken “Madkhal ila al-kur'anil al-karim” tare da kawo mahangar Shaik saduƙ cikin kore jirkitar kur'ani ya bayyana cewa Imamiyya suna kan wannan aƙida cewa kur'anin da yake hannun musulmai babu kowanne irin tahrifi daga ƙari ko tawaya,[54] Muhammad muhammad al-madani (Wafati: 1388. H. ƙ) malami ahlus-sunna ɗan ƙasar misra kuma ɗaya daga malaman jami'ar Al-Azhar cikin wata ƙasida da aka buga ta a mujallar “Risalatul al-islam” ya rubuta cewa masu zurfafa bincike na imamiyya da ahlus-sunna babu wanda yake maganar tahrifin kur'ani.[55]

Fihirisar Littafi

Littafin "Sayanat Al-Qur'an Min Al-Tahreef" na Mohammad Hadi Marafet

“Kitabe shinasi adame tahrifi kur'an” wani littafi ne da ya ƙunshi shafi 275 tare da tarrro rubuce-rubuce ɗai-ɗai har guda 500 game da maudu'in tahrifin kur'ani da Kazim ustadi ya tsara shi kuma a shekara ta 1392 aka buga shi da fito da shi wanda hukumar kula da ayyukan hajji da ziyara ta ɗauki nauyi[56] ba'arin muhimman rubuce-rubuce da malaman shi'a suka yi kan maudu'in tahrifin kur'ani sun kasance misalin haka:

  • Kashful al-Irtiyabi an tahrifi al-kitab, na Shaik mahmud tehrani, an ce shi ne farkon littafi da aka rubuta shi domin raddi kan littafin faslul khiɗab bayan fitowarsa[57] Agha buzurg taharani ya ce lokacin da marubucin littafin faslul khiɗab (Mirza husaini nuri) ya yi nazari kan wannan littafi ya wallafa risala cikin harshen farisanci kan raddi kan littafin faslul khiɗab tare da bada umarnin buga wannan littafi haɗe da littafin faslul khiɗab,[58] cikin wannan risala an ce abin da yake nufi da tahrifi bai kasance kur'anin da yake hannun musulmi ba wanda aka tattara shi a zamanin Usman, bari dai abin da yake nufi shi ne wani ɓangare daga wahayin da aka saukarwa Annabi (S.A.W) ya faɗi ba a dawwana shi ba cikin kur'ani.[59]
  • Burhane roshan; Al-burhan ala adami tahrifil al-kur'an, na Mirza muhammad mahadi burujurdi: cikin wannan littafi ya kawo dalilai cikin raddin tahrifin kur'ani,[60] haka kuma riwayoyin da aka dogara da su cikin littafin faslul khiɗab kan tahrifi riwayoyi da isnadinsu da mataninsu yake da matsala[61] marubucin ya kawo bayanin ra'ayin fiye da mutum 40 daga malaman tafsiri da fiƙihu da masana kur'ani na shi'a cikin raddi kan tahrifi.[62]
  • Siyanatul al-kur'an minal at-tahrifi, na Muhammad hadi marifat: littafi ne da ya tattaro fasalai guda takwas ya kuma ya ƙunshi bahasosi kamar haka: tahrifi a lugga da isɗilahi, dalilan kore tahrifi jirkita daga kur'ani, mahangar ba'arin malaman shi'a cikin yarda da rashin tahrifin kur'ani, shaidar ba'arin ma'abota ra'ayi daga ahlus-sunna cikin barrantar shi'a daga maganar tahrifin kur'ani, tahrifi cikin litattafan ahadaini, tahrifin a wurin firƙa hashawiyya, tahrifi a wurin akhbariyun tare da suka kan mahangar marubucin faslul khiɗab,[63] Ali nusairi ya fassara wannan littafi zuwa harshen farisanci, maɗabba'ar shimtu ta buga a shekarar 1379 h. shamsi. Da taken (Tahrif nafazir kur'an).[64]

Bayanin kula

  1. ↑ Moin, Farhang Moin, karkashin kalmar "Tahrifii".
  2. ↑ Misali, duba Khoui, al-Barhan fi Tafsir al-Qur'an, Est. Ma'raft, Sayanat al-Qur'an Min al-Tahrif, 1428 AH, shafi na 19-23.
  3. ↑ Rashidreza, Tafsir al-Manar, juzu'i na 5, shafi na 114.
  4. ↑ Khoi, Al-Barhan fi Tafsir al-Qur'an, Imam Al-Khoei Revival Foundation, shafi na 200.
  5. ↑ Khoei, Al-Bayan fi Tafsir al-Qur'an, Muassaseh Ihya Asare Imam Al-Khoei shafi na 200.
  6. ↑ Nasiri, “Mukaddima”, Bar Tahrif nagazir kur'an , wanda Mohammad Hadi Marafet ya rubuta, shafi na 4.
  7. ↑ Marfat, Sayanat al-Qur'an Min al-Tahrif, 1428 AH, shafi na 20; Rashidreza, Tafsir al-Manar, 1990, juzu'i na 5, shafi 114.
  8. ↑ Ma'raft, Sayana Al-Qur'an Min Al-Tahrif, 1428 AH, shafi 20-21.
  9. ↑ Khoi, Al-Barhan fi Tafsir al-Qur'an, Muassaseh Ihya asare Imam Al-Khoei , shafi na 200.
  10. ↑ Khoi, Al-Barhan fi Tafsir al-Qur'an, Muassaseh Ihya asare Imam Al-Khoei , shafi na 200.
  11. ↑ Khoi, Al-Barhan fi Tafsir al-Qur'an, Muassaseh Ihya asare Imam Al-Khoei , shafi na 197.
  12. ↑ Misali, duba Ibn Abi al-Juhumor, Awali al-Leali, 1403 AH, juzu'i na 4, shafi na 104; Har Ameli, Vasal al-Shia, 1416 AH, juzu'i na 27, shafi na 202-203; Ma'raft, Sayanat al-Qur'an Min al-Tahrif, 1428H, shafi na 20.
  13. ↑ Misali, duba Zarakshi, Al-Barhan fi Ulum al-Qur'an, 1376 AH, Juzu'i na 1, shafi na 256-260; Siyuti, al-Iqtan fi Ulum al-Qur'an, 1394 AH, juzu'i na 1, shafi na 216-217; Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 1, shafi 186; Ma'raft, Tamhid fi Ulum al-Qur'an, 1428 AH, Juzu'i na 1, shafi na 318.
  14. ↑ Khoei, Al-Bayan fi Tafsir al-Qur'an, Muassaseh Ihya Asare Imam Al-Khoei , shafi na 200.
  15. ↑ ↑ Sheikh Sadouq, Al-Atiqadat, 1414H, shafi na 84.
  16. ↑ Sheikh Tusi, Al-Tabyan fi Tafsir al-Qur'an, Ihya Tutas Arabi, Juzu'i na 1, shafi na 3.
  17. ↑ Balaghi, Ala'ur Rahman, 1420H, juzu'i na 1, shafi na 26.
  18. ↑ Kashf al-Ghita, Kashf al-Ghita an Mubhamat Sharia Al-Gharra, 1420 AH, juzu'i na 3, shafi na 453.
  19. ↑ Tabarsi, Majma al-Bayan, 1415 AH, juzu'i na 1, shafi na 30.
  20. ↑ Misali, duba Kulaini, Al-Kafi, 1407 AH, juzu'i na 1, shafi na 437 da juzu'i na 2, shafi: 633-634; Ayashi, Tafsir al-Ayyashi, 1380 AH, juzu'i na 1, shafi na 293.
  21. ↑ Misali, duba Ahmad Ibn Hanbal, Musnad Ahmad, 1416 AH, Juzu'i na 35, shafi na 134-133, 305, da 501; Ibn Majah, Sunan Ibn Majah, Revival of Al-Kitab al-Arabiya, Juzu'i na 1, shafi na 625; Siyuti, Al-Durrul al-Manthor, 1414 AH, juzu'i na 6, 559-560.
  22. ↑ Heydari, Alqur'ani wa Masuniyat az tahrif, 1392, shafi na 56.
  23. ↑ Balaghi, Ala-ur-Rahman, 1420 AH, juzu'i na 1, shafi na 25-26.
  24. ↑ Ma'raft, Sayanat al-Qur'an Min al-Tahrif, 1428H, shafi na 171.
  25. ↑ برای نمونه نگاه کنید به «عقیدة الشیعة الإمامیة فی القرآن الكریم»، سایت مشروع الحصن.
  26. ↑ Ma'raft, Sayanat al-Qur'an Min al-Tahrif, 1428 AH, 102; Mouadeb, Haddadian, "Barasi Dalali Riwayat tahrif nama dar kitabe Kafi", shafi na 32.
  27. ↑ Misali, duba al-Kiffari, Usul Madhhab al-Shi'a al-Imamiya al-Athni al-Ashriya (bincike da suka), 1414 AH, juzu'i na 1, shafi na 214 da 234.
  28. ↑ Zaheer, Al-Shi'a wa Al-Qur'ani, Idaratul Tarjumane Sunnah, shafi na 111.
  29. ↑ Boroujerdi, Barhan Roshan; Al-Barhan Ala Adame Alqur'ani, 1375H, shafi na 70.
  30. ↑ Khoi, Al-Bayan fi Tafsir al-Qur'an, Mu'assasa Ihya Asare Imam Al-Khoei, shafi na 226. ↑
  31. ↑ ↑ Agha Bozur Tehrani, al-Dhariyyah al-Tasanif al-Shia, 1408 AH, juzu'i na 16, shafi 231.
  32. ↑ Mouadeb, Haddadian, "Barasi dalali riwayat tahrifi nama dar kitabe Kafi", shafi na 32.
  33. ↑ Misali, duba Ostadi, Kitabe shinasi Adame Tahrif Kur'ani, 1392, shafi na 19-20.
  34. ↑ Misali, duba Balaghi, Ala'ur Rahman, 1420 AH, juzu'i na 1, shafi na 25-29; Khoei, Al-Bayan fi Tafsir al-Qur'an, Mu'assasa Ihya Asare Imam Al-Khoei, shafi na 259-220.
  35. ↑ Heydari, masuniyat qur'ani az tahrif, 1392, shafi na 17-22.
  36. ↑ Ahmadi, “Ghaliyan wa andishe tahrif Kur'ani” shafi na 220.
  37. ↑ Misali, duba Fakhr Razi, al-Tafsir al-Kabir, 1420 AH, juzu'i na 19, shafi na 123; Tabatabaei, Al-Mizan, 1363, juzu'i na 12, shafi 101; Qurtubi, Tafsir al-Qurtubi, Dar Ehiya al-Trath al-Arabi, Juzu'i na 1, shafi na 84; Tabarsi, Majmael Al-Bayan, 1415 AH, juzu'i na 6, shafi na 105; Ibn Ashur, Tahrir wa al-Tanvir, 1421H, juzu'i na 13, shafi na 17.
  38. ↑ Misali, dubi Kulaini, Al-Kafi, 1407H, juzu'i na 1, shafi na 286-287 da juzu'i na 2, shafi:627.
  39. ↑ Misali, duba Sheikh Tusi, al-Tabyan fi Tafsir al-Qur'an, Ihya al-Trath al-Arabi, juzu'i na 1, shafi na 3-4; Khoei, Al-Bayan fi Tafsir al-Qur'an, Mu'assasa Ihya Asare Imam Al-Khoei, shafi na 216.
  40. ↑ Kulaini, Al-Kafi, 1407, Juzu'i na 1, shafi na 294.
  41. ↑ Sheikh Tusi, Al-Tabyan fi Tafsir al-Qur'an, Ihya turase Larabci, Juzu'i na 1, shafi na 3-4; Heydari, Qur'ani wa masuniyat az tahrifi, 1392, shafi na 44.
  42. ↑ Misali, duba Kulaini, al-Kafi, 1407 AH, juzu'i na 1, shafi na 69.
  43. ↑ Ma'raft, Sayanat al-Qur'an Min al-Tahrif, 1428 AH, shafi na 47-48.
  44. ↑ Sheikh Sadouq, Sawabul Amal wa Ikabul Amal, 1406 AH, shafi na 100 da shafi na 125-129.
  45. ↑ Sheikh Sadouq,Sawabul Amal wa Ikabul Amal, 1406 AH, shafi na 99-104.
  46. ↑ Sheikh Sadouq, Al-Ithiqadat, 1414H, shafi na 84.
  47. ↑ Boroujerdi, Barhan Roshan; Al-Barhan Ala Adame tahrif Al-ƙur'ani, 1375H, shafi na 12.
  48. ↑ Boroujerdi, Barhan Roshan; Al-Barhan Ala Adame tahrif Al-ƙur'ani, 1375H, shafi na 13.
  49. ↑ Taheri Khorramabadi, Adame Tahrifi ƙur'an, 1385, shafi na 106.
  50. ↑ Taheri Khorramabadi, Adame tahrif ƙur'ani, 1385, shafi na 106.
  51. ↑ Ma'raft, Sayanat al-Qur'an Min al-Tahrif, 1428H, shafi na 73.
  52. ↑ Ash'ari, Al-Islamiyin, 1400H, shafi
  53. ↑ Dehlavi, Izhar al-Haq, 1413 AH, shafi na 354.
  54. ↑ Daraz, Madkhal al-Qur'an al-Karim, 1404 AH, shafi na 39-40.
  55. ↑ Al-Madani, “Rajat al-Baathfi kulliat Shariah”, shafi na 381.
  56. ↑ Ostadi Kitabe shinasi adame tahrif qur'ani, 1392, shafi na 43.
  57. ↑ Agha Bozur Tehrani, al-Dhari'a al-Tasanif al-Shia, 1408 AH, juzu'i na 16, shafi 231.
  58. ↑ Agha Bozur Tehrani, al-Dhari'a al-Tasanif al-Shia, 1408 AH, juzu'i na 16, shafi 231.
  59. ↑ Agha Bozur Tehrani, al-Dhari'a al-Tasanif al-Shia, 1408 AH, juzu'i na 16, shafi 231-232
  60. ↑ Boroujerdi, Barhan Roshan; Al-Barhan Ala adame tahrif Alqur'ani, 1375 AH, shafi na 12-9.
  61. ↑ Boroujerdi, Barhan Roshan; Al-Barhan Ala adame tahrif Alqur'ani, 1375 AH, shafi na 53-88.
  62. ↑ Misali, duba Boroujerdi, Burhan Roshan; Al-Barhan Alaadame tahrif alqur'ani, 1375 AH, shafi na 106-160.
  63. ↑ Ma'raft, Sayanat al-Qur'an Min al-Tahrif, 1428H, shafi na 280.
  64. ↑ Marfat, Tahrif nafazir Kur'ani, 1379, shafi na 13-14.

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