Did the Holy Qur’An Contain a Verse [Strive as You Struggled the First Time

Response to the doubt: Did the Holy Qur’an contain a verse [Strive as you struggled the first time], and the doubt about the statement of Abd al-Rahman ibn Awf: [It was dropped among what was dropped from the Qur’an]

Content of the Doubt

The enemies of Islam claim that the Holy Quran has been distorted, as the phrase “as you fought the first time” was deleted from it !!!

The enemies of Islam cite the following hadith as evidence:

Ibn Wahb informed us, saying: Sulayman ibn Bilal informed me, on the authority of Thawr ibn Zayd, on the authority of Abdullah ibn Abbas, that Umar ibn al-Khattab said to him: Tell me about Allah’s statement to the wives of the Prophet: {And do not display yourselves like that of the times of ignorance} [Surat al-Ahzab, verse 33]. Was there only one? Ibn Abbas said: Is there a first wife who does not have a last one? - He said: May Allah reward you, O Ibn Abbas, how did you say it? - He said: O Commander of the Faithful, was there ever a beginning that did not have an end? - He said: Then bring confirmation of what you say from the Book of Allah. He said: Yes, and strive in Allah’s cause with the striving due to Him as you strived the first time . Umar said: Then who ordered us to strive? He said: Two tribes of Quraysh: Makhzum and Abd Shams. Umar said: You are right.

Response to This Ridiculous Suspicion

First: The previous narration is a weak and fabricated narration, and it was invented with the aim of distorting the image of the Umayyads who are from the Banu Abd Shams. Therefore, the Imams of Islam pointed out the falsehood of this narration. For example, the researcher/ Imam bin Ali bin Imam says - in the margin of the book (Musnad Al-Faruq by Ibn Kathir) 2/559 the following:

Ibn al-Qayyim said in “Al - Manar Al-Munif” (p. 117): Every hadith criticizing the Umayyads is a lie .

The scholar Dr. Muhammad Abu Shaba commented - in the book ( Introduction to the Study of the Holy Qur’an) - page 307 - where he said:

[ Most of these narrations are false and none of them are authentic. Rather, they are strange and reprehensible narrations narrated by those who are fond of them.]

This is a false narration invented by an unknown person during the Umayyad era in order to attack them. He then attributed this narration to Ibn Abbas. Therefore, we notice a break in the chain of transmission of this narration. The narration is narrated by way of [Thawr ibn Zayd - on the authority of - Ibn Abbas] , but Thawr ibn Zayd did not meet Ibn Abbas and did not hear from him at all. This is because the narrator, Thawr ibn Zayd , died in the year 153 AH, while Ibn Abbas died in the year 68 AH. This means that there is a time difference between them.

Therefore, the following was stated in the margin of the book (Al-Qabas in Explanation of the Muwatta of Malik bin Anas) 1/619:

[It is a disconnected chain of transmission, because Thawr ibn Zayd did not meet Ibn Abbas.]

In Conclusion, the Narration is Weak, Its Chain of Transmission is Broken, and it is Not Authentic

The same narration was reported with another weak chain of transmission as follows:

Ibn Mardawayh said: Ishaq ibn Muhammad ibn Yahya told us, Ahmad ibn Amr told us, Ibrahim ibn Muhammad al-Shafi’i told us, on the authority of al-Darawardi , on the authority of Thawr ibn Yazid, on the authority of Ikrimah, on the authority of Ibn Abbas, that he said: …

But this narration is also weak☝; the narrator/ Abdul Aziz bin Muhammad Al-Darawerdi is known for his mistakes and poor memory, as the scholars of Hadith have informed us in the books of criticism and authentication. Therefore, Al-Darawerdi mistakenly inserted the name (Ikrimah) in the chain of transmission between Thawr bin Yazid and Ibn Abbas , so the chain of transmission of the narration became connected despite the fact that the original narration is a weak, disconnected narration that does not contain the name Ikrimah at all.

The same weak narration was mentioned by Diya’ al-Din al-Maqdisi in the book Al-Ahadith al-Mukhtasarah, and he took it from Abdul Aziz al-Darawardi where he says:

Abu al-Qasim ibn Ahmad ibn Abi al-Qasim al-Khabbaz informed us that Muhammad ibn Raja’ ibn Ibrahim informed them, on the authority of Ahmad ibn Abd al-Rahman al-Dhakwani, on the authority of Abu Bakr Ahmad ibn Musa ibn Mardawayh, on the authority of Abdullah ibn Muhammad ibn Isa, on the authority of Ahmad ibn Mahdi, on the authority of Sa’id ibn Abi Maryam, on the authority of Abd Al-Aziz ibn Muhammad …]

The same weak narration was mentioned by Al-Qasim bin Salam in the book (The Virtues of the Qur’an) as follows:

[ Nuaim narrated to us, on the authority of Abd al-Aziz ibn Muhammad , on the authority of Thawr ibn Zayd, on the authority of Ikrimah, on the authority of Ibn Abbas… ]

The same weak narration was mentioned by Ishaq bin Ibrahim Al-Basti in his interpretation as follows:

Qatada told us: Abdul Aziz bin Muhammad told us , on the authority of Thawr, on the authority of Ikrimah, on the authority of Ibn Abbas …

The same weak narration was mentioned by Al-Tahawi in his book ( Explanation of the Problematic Hadiths):

Yazid ibn Sinan narrated to us, Saeed ibn Abi Maryam narrated to us, Abd al-Aziz ibn Muhammad narrated to us , on the authority of Thawr, on the authority of Ikrimah, on the authority of Ibn Abbas.

As you can see ☝, all four previous narrations were taken from Abdul Aziz bin Muhammad Al-Darawardi , who is known for his mistakes in transmitting hadiths, as we mentioned before. Therefore, he mistakenly inserted the name (Ikrimah) between Thawr and Ibn Abbas.

As for the chain of transmission of the original hadith, it does not include Ikrimah, and the original hadith has a broken chain of transmission and is therefore weak. Therefore, if you refer to the Tafsir of Ibn Wahb or Tafsir of al-Tabari, you will not find Ikrimah in the chain of transmission of the original hadith. In conclusion, al-Darawardi made a mistake and disagreed with those who are more trustworthy than him, and therefore his hadith is considered weak.

Even if we assume that the chain of transmission of the narration is authentic, the Qur’an will not accept it, because this narration is an individual narration, and the Qur’an is not accepted based on individual narrations, but rather based on mutawatir narrations. I will explain this point further in a moment, but let us first see the opinion of the imams of Islam regarding this narration:

Imam Al-Baqillani commented on it in his book (Al-Intisar li Al-Qur’an) 2/429 where he said:

[The gist of what is said about this is that all of these narrations are individual reports that cannot be verified or confirmed. It is not conceivable for us to attribute to any of the Companions or those below them proof of a Qur’an in addition to what we have in our hands, or a deficiency in it in the same way. Nor do we attribute to them anything that is not known or certain.]

Here ☝ Imam Al-Baqillani pointed out the weakness of this narration, especially since it is a single report. The Holy Quran is not accepted based on a single report, but rather based on mutawatir narrations. This is because the Quran requires transmission word for word, and therefore mutawatir narrations are required for it. As for the prophetic hadiths, they are transmitted by their meaning, and therefore a single report is sufficient as long as the meaning does not change.

This weak narration contradicts reason and history. The narration wants to make us believe that the companion Umar ibn al-Khattab and the companion Abd al-Rahman ibn Awf were afraid of Banu al-Mughira because of their corruption of the people. However, history tells us that Umar ibn al-Khattab himself appointed some members of Banu al-Mughira as leaders of the Muslims. For example:

Malik ibn al-Harith ibn Hisham al-Makhzumi , nicknamed “Shihab” , is the ancestor of the Shihabi princes. He was born in 8 BC and left Hijaz with his father to conquer the Levant during the Caliphate of Abu Bakr. His father was killed during the conquest of Damascus, so Omar ibn al-Khattab appointed him as a prince in Hauran in 15 AH. He settled in the village of Shahba and prevented the Christian Ghassanids from entering Hauran. He continued to rule until his death. He was brave, generous and eloquent. His reign lasted for 30 years and he died in 46 AH. This Malik ibn al-Harith is from Banu al-Mughira ,who are the main branch of (Makhzum) .

Indeed, Omar bin Al-Khattab himself raised ( Abdul Rahman bin Al-Harith bin Hisham bin Al-Mughira) after the death of his father, and he is from Banu Al-Mughira from the Makhzum lineage.
There is also the companion/ Ikrimah bin Amr bin Hisham bin Al-Mughira , who was from Banu Makhzum. Abu Bakr appointed him over an army to fight the apostates from the people of Oman, and Ikrimah was victorious over them. Then Abu Bakr also sent him to Yemen. When Ikrimah finished fighting the apostates, he went to the Levant to fight with the Muslim armies during the days of Abu Bakr. Ikrimah had a great role in the Battle of Yarmouk, where his uncle Al-Harith bin Hisham bin Al-Mughira and Dirar bin Al-Azwar pledged allegiance to him, along with four hundred Muslims. They fought a fierce battle to defend the command center of the Muslim army until they were martyred.
There is also the companion Khalid ibn al-Walid ibn al-Mughira , who is from Banu Makhzum. The Prophet called him the Drawn Sword of Allah. He won more than 100 battles against the Byzantine Romans and the Sassanid Persians . Khalid ibn al-Walid had previously led the Islamic armies to fight the apostates. Khalid ibn al-Walid was famous for his decisive victories in the battles of al-Yamamah, Ullis, and al-Firaz. He was also famous for his military tactics that he used in the battles of al-Walaja and Yarmouk.
There is the companion/ Al-Walid bin Al-Walid bin Al-Mughirah Al-Makhzumi .
There is Fatima bint Amr, the grandmother of the Prophet Muhammad, who is from Banu Makhzum.
Mrs. Umm Salamah, the wife of the Prophet Muhammad, is: Hind bint Abi Umayyah ibn al-Mughira al-Makhzumiyyah .

And others from Banu Mughirah who were companions or assumed leadership during the time of the Rightly-Guided Caliphs themselves.

In Conclusion, the Previous Story is Weak and Contradicts History

# The enemies of Islam cite the following two narrations:

Yazid ibn Sinan narrated to us, Ibn Abi Maryam informed us, Nafi’ ibn Umar informed us, he said: Ibn Abi Mulaykah informed me, on the authority of Al-Miswar ibn Makhramah, he said: Umar ibn Al-Khattab said to Abd Al-Rahman ibn Awf: Did we not find in what Allah revealed to us that we should strive as you strived the first time? Indeed, we do not find it. He said: It was omitted among the other verses omitted from the Qur’an. Umar said: Do you fear that the people will return to disbelief? He said: As Allah wills. He said: If the people return to disbelief, their leaders will be the Banu So-and-so, and their ministers will be the Banu So-and-so.

Dawud ibn Amr narrated: Nafi’ ibn Umar narrated from Ibn Abi Mulaykah from Al-Miswar ibn Makhramah who said: Umar ibn Al-Khattab said to Abd Al-Rahman ibn Awf: Was it not among what was revealed to us: “Strive as you struggled the first time?” He said: “Yes.” He said: “Then I do not find it.” He said: “It was dropped from what was dropped from…” The Qur’an. He said: We fear that the people will return to disbelief. He said: As God wills. He said: If the people return to disbelief, their leaders will be the sons of so-and-so, and their ministers will be the sons of so-and-so.

I Respond to This Suspicion and Say

As for the two previous narrations, they do not mean that a part of the Holy Quran was lost. Rather, the meaning of the two narrations is that Allah revealed a command to the Muslims, and the command was to strive as you did the first time . This command and this sentence were revealed to the Prophet Muhammad, so he conveyed it to us so that we would act upon its meaning, but Allah did not oblige us to recite it in prayer. It is similar to the Hadith Qudsi that Allah revealed to us so that we would act upon its meaning, but Allah did not oblige us to recite the Hadith Qudsi in prayer. Therefore, the companion Abdur-Rahman ibn Awf said that it was dropped along with what was dropped from the Quran . The word (Qur’an) here does not refer to the Holy Quran itself, but rather to (reading) , as the word (Qur’an ) in the Arabic language has more than one meaning depending on the context. The word (Qur’an) may mean the Holy Quran itself, which is the Book of Allah, or it may mean another meaning, which is: (reading something) . Thus, the companion Abd al-Rahman tells us that the phrase, “Strive as you struggled the first time,” is a phrase whose meaning we should act upon, but God did not require us to read and recite it in prayer. What is meant here by the word “Quran” in the context of the companion Abd al-Rahman’s words is “recitation . ”

So the word (Quran) in the Arabic language may sometimes mean (reading) , and here are the Arabic language dictionaries that talk about the matter👇:

The linguistic scholar Al-Hamdani says in the book (Shams Al-Ulum wa Dawa’a Al-Kalam Al-Arabi from Wounds) 8/5444 - the following:

[And the Qur’an: meaning reading]

Ibn Al-Atheer says in the book (Al-Nihaya fi Gharib Al-Hadith wa Al-Athar) 2/326 - the following:

It was said that he meant by the Qur’an reading, so it is the source of the verb qara’a, which means reading and Qur’an.

Dr. Ahmed Mukhtar Omar said - in the book (Dictionary of Contemporary Arabic Language) 3/1789 - the following:

[Q.R.A.: Qur’an, the source of the verb qara’a: “So when We have recited it, then follow its recitation, ” meaning its recitation.]

Al-Fayruzabadi said in the book (Al-Qamus Al-Muhit) 1/49 - the following:

He read it , reading it, and reciting it, and reciting it.

The following is mentioned in the pioneer dictionary:

[ Read - reads and reads, reading and reading and Quran ]

The word “Quran” also means “reading ,” and this is what Abd al-Rahman ibn Awf meant in his conversation with Umar ibn al-Khattab.

Even the Holy Qur’an itself sometimes used the word (Qur’an) to mean (reading) , as God Almighty says:

Do not move your tongue with it to hasten it. Indeed, upon Us is its collection and its recitation . So when We have recited it, then follow its recitation. [Surat Al-Qiyamah]

Here ☝, God mentioned the word (His Qur’an) in the previous noble verse, and what is meant by it is that Gabriel will recite the verses to the Prophet Muhammad, and the Prophet must follow Gabriel’s recitation to learn the correct recitation and reading. Therefore, Al-Tahir Ibn Ashur said about it in the book (Al-Tahrir wa Al-Tanwir) the following:

( And (Qur’an) in both places is a verbal noun meaning reading )

Al-Sam’ani said in his interpretation the following:

[ And “His Qur’an” means: We made it easy for you to recite it. So the Qur’an here means recitation . ]

Ibn Manzur said in his book (Lisan al-Arab) 1/128 the following:

And the Almighty’s saying: {Indeed, upon Us is its collection and its recitation }; meaning its collection and its recitation . So when We have recited it, then follow its recitation , meaning its recitation .

Imam Abu Bakr Al-Jazaery said in his book (The Easiest Interpretations) the following:

[ His Qur’an: meaning your recitation of it so that We make it flow through your tongue. ]

Al-Wahidi said in (Al-Wajeez) the following:

[ “Indeed, upon Us is its collection and its recitation ” - meaning, its recitation to you until you memorize it .]

The following is mentioned in the book (Al-Mukhtasar fi Al-Tafsir):

[ Indeed, upon Us is its collection and its recitation .] That is, … confirming its recitation on your tongue. ]

In conclusion, the word “Quran” has two different meanings depending on the context: it may refer to the Holy Quran itself, or it may refer to “reading something .” You should review the context to understand what is meant by the word “Quran” in the context of the conversation.

When we go back to the conversation that took place between Omar bin Al-Khattab and Abd Al-Rahman bin Awf , we will know that the companion Abd Al-Rahman meant that the phrase: [Fight as you fought the first time] is a command that God revealed to His Prophet Muhammad to fight the infidels, but God did not require it to be read and recited in prayer.

The word (was dropped) mentioned in the hadith of Abd al-Rahman does not mean here (was lost or distorted), but rather it means (you are not required to read it) . Therefore, you will find Islamic books mentioning the phrase [the obligation was dropped], and they mean by it that this thing is no longer obligatory upon you. Therefore, the Kuwaiti Encyclopedia of Jurisprudence 25/81 says the following:

The jurists’ saying: The obligation has been dropped means that its requirement and the command to do it have been dropped .

For example: Hajj is an obligation on Muslims, and Muslims are required to perform Hajj. However, if there is a poor, sick Muslim, then Hajj is no longer required of him; that is, it is no longer obligatory for him.

Likewise, the imams of Islam often use the phrase [its recitation was omitted] to indicate a phrase that is not recited in prayer and is not placed in the Qur’an with the rest of the verses. For example:

Imam Al-Baqillani says in the book (Al-Intisar li Al-Quran) 1/408 - the following:

Today we do not find anyone who has memorized all that has been abrogated and whose recitation has been omitted , and this is something that is inevitable.

From him]

And my supporter, Al-Amin, says in the book (The Jurisprudential Selections of Sheikh Ubaidullah Al-Mubarakfuri, The Book of Fasting and Itikaf) 1/542 - the following:

[Even though the recitation of this word is omitted , its ruling remains .]

The word “fallen” here means that it is not recited in prayer, and it does not mean that it was lost or distorted in the Holy Qur’an.

By the way, even the books of the pagan Shiites sometimes mention the word (ousted) meaning (it is not obligatory to read it) ; for example:

The following is mentioned in the book (Mustadrak Al-Wasail wa Mustanbat Al-Masa’il), Vol. 4, p. 229:

[Al-Bihar, from the Book of Causes by Muhammad ibn Ali ibn Ibrahim, who said: The reason for omitting “In the Name of God, the Most Gracious, the Most Merciful” from Surat Bara’ah is that the Basmalah is a sign of security, and Bara’ah was given to the polytheists, so security was omitted from it.]

Now, let us go back to the words of the companion Abd al-Rahman ibn Awf when he said that the sentence was among those that were omitted from the Quran . What he meant was that this sentence is not obligatory to recite in prayer and it is not obligatory for a Muslim to recite it in prayer. Rather, the obligation of reciting it has been dropped from us. I told you a little while ago that the word (Quran) means (reading) , and the word (omitted) means (not obligatory) .

So, the companion Abd al-Rahman meant that the phrase: [Strive as you struggled the first time] is a phrase that is not obligatory to be recited in prayer.

In conclusion, the phrase: [Strive as you struggled the first time] is a command that God revealed to the Muslims and ordered them to struggle, but God did not require us to recite this same phrase in prayer. This phrase is similar to the hadith qudsi that God revealed to us, as we act upon the content of the hadith qudsi but do not recite it in prayer.

Therefore, Nizam al-Din al-Naysaburi said in his book (Ghara’ib al-Quran wa-Ragha’ib al-Furqan) 5/102 - the following:

[Scholars said: If this narration is authentic, then perhaps this addition to the interpretation of the Messenger, may God bless him and grant him peace, is not from the Qur’an itself, otherwise it would have been transmitted in successive narrations.]

The same words were mentioned by Al-Alusi in his interpretation.

Al-Fakhr Al-Razi said in his book (Keys to the Unseen) 23/255 - the following:

[And know that it is unlikely that this addition is from the Qur’an, otherwise it would have been transmitted like its counterparts. Perhaps if this is authentic from the Messenger, then he only said it as an explanation of the verse.]

Imam Ibn Adil also commented on it in his book ( Al-Lubab fi Ulum Al-Kitab) 14/157, where he said:

[ And know that it is unlikely that this addition is from the Qur’an, otherwise it would have been transmitted like its counterparts. Perhaps if it is authentic from the Messenger, he only said it as an explanation of the verse. ]

===

As for some fools who think that the Holy Qur’an has been distorted and that the phrase “strive as you struggled the first time” has been lost from it , I respond to them and say:

First: Regarding the conversation between Umar ibn al-Khattab and Abd al-Rahman ibn Awf , this conversation took place before Uthman ibn Affan copied the Qur’an. Umar ibn al-Khattab had died before Uthman’s caliphate. Therefore, the hadith does not accuse Uthman ibn Affan of distorting the Book of God at all. The dialogue took place before Uthman copied the Qur’an.

Second: The hadith does not accuse Abu Bakr Al-Siddiq of distorting the Book of God, because Abu Bakr did not remove any of the seven letters of the Book of God. Rather, Abu Bakr combined all seven letters together and did not remove any of them.

Third: If the phrase “Strive as you struggled the first time” were part of the Holy Quran itself, Umar ibn al-Khattab would have included it. He was the Commander of the Faithful and one of those who ordered the compilation of the verses into one book. However, neither Umar ibn al-Khattab nor Abd al-Rahman ibn Awf included this phrase in the Book of Allah. They knew full well that it was not part of the Book of Allah, the Almighty.

There is another story that I will mention and comment on, which is as follows:

Abu Muhammad Abdullah ibn Yahya ibn Abd al-Jabbar al-Sukari informed us in Baghdad. Ismail ibn Muhammad al-Saffar informed us. Ahmad ibn Mansur al-Ramadi informed us. Abd alRazzaq informed us. Ibn Uyaynah informed us. He said: Amr ibn Dinar informed us, on the authority of Ibn Abi Mulaykah, on the authority of al-Miswar ibn Makhramah. He said: Umar said: To Abd al-Rahman ibn Awf: Didn’t you know that we used to recite: “Strive for Allah with the striving due to Him at the end of time as you struggled at its beginning.” Abd al-Rahman said: “And when will that be, O Commander of the Faithful?” He said: “When the Umayyads are the princes and the Mughira are the ministers.”

However, the previous narration is not completely authentic because its text contains an anomaly; the narrator/ Abdullah bin Yahya bin Abdul Jabbar Al-Sakri contradicted the narration of one who is more trustworthy than him. Knowing that this narrator is only on the rank of truthful, meaning that he is lower than the rank of trustworthy narrators such as (Saeed bin Abi Maryam and Dawud bin Amr). The truthful narrator is truthful, but not with the same degree of mastery and precision that the trustworthy, steadfast and precise narrator possesses. These things are well-known in the science of Hadith; therefore, I said that the narration is not completely authentic.

Moreover, the narration did not explicitly state that the sentence that Omar ibn al-Khattab was reciting was part of the Holy Quran. We know that not everything that is recited is part of the Holy Quran itself. For example, the companion (Ali ibn Abi Talib) had a scroll of hadiths that he would read, but it was not part of the Holy Quran. We read school books, but they are not part of the Holy Quran.

Al-Aini narrated in the book “Nukhbat Al-Afkar” (14/140) the following:

Ali addressed us and said: We do not have a book that we can read to you except the Book of God, and this is the scroll - meaning, a scroll in its inkwell. Or he said: in the sheath of a sword that I took from the Messenger of God, in which are the obligatory charity.

Here ☝, Ali ibn Abi Talib was reading a newspaper of prophetic hadiths to learn jurisprudence from them. This means that not everything that is read is considered part of the Book of God. Rather, there are things that are read for study, knowledge, and understanding, but they are not part of the Book of God and are not recited in prayers.

As for what Al-Harith Al-Muhasibi claimed, where he says in his book ( Understanding the Qur’an) the following:

[And in Aisha’s copy of the Qur’an: “And strive for God with the striving due to Him” as you strived the first time. Then all of that was abrogated and its rulings were replaced by the Sunnah.]

I reply to him and say:

There is no evidence to prove that Aisha’s copy of the Qur’an contained the phrase: “As you fought the first time.” Al-Harith al-Muhasibi claimed this without any evidence or support. The Holy Qur’an must be transmitted with a sound, continuous chain of transmission. However, al-Harith al-Muhasibi did not provide us with the source of this information. Therefore, it must have been taken from an unknown source or from rumors, especially since al-Muhasibi lived in Iraq, one of the Islamic countries most filled with lies, rumors, and weak hadiths. It should be noted that al-Harith al-Muhasibi was born in 170 AH, meaning that there were more than 100 years between him and Lady Aisha. So how did he obtain this information?!

In conclusion, Al-Harith Al-Muhasibi’s words are not proven by valid evidence.

Point four:

As we mentioned before, the Holy Quran is not based on individual hadiths, because individual hadiths may narrate the meaning of a statement, not the letter. Therefore, a hadith may contain several similar words that convey the same meaning. However, the Holy Quran is transmitted by continuous narration, which requires that it be transmitted by the letter, not the meaning.

Therefore, if you look at all the narrations I mentioned in the article above, you will find that they convey the phrases with the meaning, which leads to multiple similar words. For example:

The first story was like this:

And strive for God with the striving due to Him as you strived the first time .

The second story was like this:

[ Strive as you struggled the first time ]

The third story was like this:

[ Strive for God with the striving due to Him at the end of time as you struggled at its beginning .]

If you look at the text of the three previous phrases☝ you will notice the difference in the wording, but they give the same meaning. This is why we, as Muslims, do not accept the Holy Quran based on individual narrations, because they often convey the meaning. Rather, it is required that the Holy Quran be conveyed according to the continuous letter, not according to the meaning.

Finally:

I am surprised by the pagan Shiites who repeat this hadith and consider it a slander against us, even though the pagan Shiite books say that when the Shiite Mahdi appears, he will recite the Holy Quran and inform people of the places where it has been distorted and changed!!!

The following is mentioned in the Shiite book called (Bihar al-Anwar), Vol. 53, p. 1:

[Then he recites the Qur’an, and the Muslims say: This, by God, is the true Qur’an that God revealed to Muhammad, and nothing has been omitted from it, distorted, or changed.]

The Shiite book called (Tafsir al-Safi) Vol. 1, p. 420 states the following:

[In Al-Ihtijaj by Al-Tabarsi, on the authority of the Commander of the Faithful, peace be upon him, he said: … It is among what I have mentioned of the omission of the hypocrites from the Qur’an , and between the statement about orphans and the marriage of women from the discourse and stories more than a third of the Qur’an. This and what is similar to it is what the incidents of the hypocrites have become clear to the people of contemplation and reflection, and the deniers and the people of the religions opposed to Islam found an excuse to disparage the Qur’an. If I were to explain to you everything that was omitted, distorted and changed for what is in this course, it would be long and what taqiyya forbids revealing of the virtues of the saints and the faults of the enemies would become clear.]

Here ☝ the pagan Shiites claim that more than a third of the Qur’an was lost between: “And if you fear that you will not be just toward the orphan girls ” *** and *** ” Then marry such women as seem good to you, two, three, or four” [An-Nisa’ 3]

The Shiite interpretation called “Al-Tafsir Al-Safi” (vol. 4, p. 282) states the following:

[And in the book Al-Ihtijaj, on the authority of the Commander of the Faithful, peace be upon him, he said: God named the Prophet with this name when He said: {By Ya Sin. By the Wise Qur’an. Indeed, you are among the messengers} because He knew that they would omit peace upon the family of Muhammad as they omitted others ]

The books of the pagan Shiites attack the Book of God and claim that it has been distorted and changed.

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