https://en.wiki.al-mesbah.org/api.php?action=feedcontributions&feedformat=atom&user=AtaqaviAlmesbah English Wiki - User contributions [en]2026-10-04T22:35:26ZUser contributionsMediaWiki 1.43.9https://en.wiki.al-mesbah.org/index.php?title=MONOTHEISM_(TAWHID)&diff=66MONOTHEISM (TAWHID)2026-09-30T04:12:05Z<p>Ataqavi: </p>
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<div><gallery><br />
File:1.jpg|TAWHID<br />
</gallery>MONOTHEISM (TAWHID)<br />
[[Category:PRELIMINARY TOPICS]]<br />
[[Category:TYPES OF MONOTHEISM]]<br />
[[Category:'ADL (DIVINE JUSTICE) AND OTHER DIVINE ATTRIBUTES]]<br />
[[Category:POLYTHEISM (SHIRK)]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=File:1.jpg&diff=65File:1.jpg2026-09-30T04:05:27Z<p>Ataqavi: </p>
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<div></div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=What_is_Bid%E2%80%98ah_(Innovation),_and_How_Is_It_Defined%3F&diff=64What is Bid‘ah (Innovation), and How Is It Defined?2026-09-28T07:16:19Z<p>Ataqavi: </p>
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<div>== What is Bid‘ah (Innovation), and How Is It Defined? ==<br />
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Throughout history, the concept of bid‘ah has always been significant and often debated; from positive and constructive innovations to negative changes and transformations that may affect social, religious, and cultural structures, bid‘ah has always held a particular place in societies; understanding the concept of bid‘ah and distinguishing it from positive innovations and changes is essential, as this can help us consciously and effectively face transformations and changes; now let us examine the definition of "bid‘ah" in both literal and terminological contexts:<br />
<br />
=== Linguistic Meaning ===<br />
Literally, bid‘ah means creating something without a previous background and model;<ref>Fakhr al‑Dīn al‑Ṭurayḥī, ''Majmaʿ al‑Baḥrayn'', vol. 1, p. 164.</ref> this concept can pertain to speech or actions that have no precedent and are regarded as a sort of innovation; this is why Allah is called Badi‘ al-Samāwāt wa al-Arḍ, "The Originator of the heavens and the earth..." <ref>[https://quran.com/2/117 Al‑Baqarah: 117] «بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ»</ref> since He created the heavens and the earth without a model and resembling nothing that came before. <br />
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Elsewhere in the Holy Qur'an, it is stated: "Say, I am not a newcomer among the messengers..."; <ref>[https://quran.com/46/9 Al‑Aḥqāf: 9] «قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ»</ref> meaning say, I am not something new among the prophets, and many prophets have come before me; this verse also points to the same concept that innovation and novelty has also existed in the history of the prophets.<ref>Ibn Duraid, ''Jamharat al-Lughah'', vol. 1, p. 298; Muḥammad ibn Aḥmad al‑Azharī, ''Tahdhīb al‑Lughah'', vol. 2, p. 142; Abū Hilāl al‑ʿAskarī, ''Al‑Furūq fī al‑Lughah'', p. 126; al‑Rāghib al‑Iṣfahānī, ''Al‑Mufradāt fī Gharīb al‑Qurʾān'', p. 39.</ref><br />
<br />
=== Innovation in Terminology ===<br />
The terminological definition of bid‘ah means creating something new that has no basis in the Book and the traditions; as Sayyid Murtaḍa defines bid‘ah: It means adding to religion or subtracting from it with reference to religion;<ref>al‑Sayyid al‑Sharīf al‑Murtaḍā, ''Rasāʾil al‑Sharīf al‑Murtaḍā'', vol. 2, p. 264.</ref> likewise, Allameh Majlisi has stated in defining bid‘ah: "Bid‘ah in Sharia is something that has emerged after the Prophet (SAW) and has no specific text about it, and is not included in general religious principles, or there has been no specific or general prohibition regarding it."<ref>al‑ʿAllāmah al‑Majlisī, ''Biḥār al‑Anwār'', vol. 74, p. 202.</ref> Mohaghegh Aashtiani has defined bid‘ah as follows: "Any action that is not established by the legislator cannot be performed with the belief that it is from the legislator. However, it may be carried out in a way that seems to be from the legislator, or it may be introduced to others as if it were religious; and this is a form of legislation and an introduction into the religion even if the doer does not actually consider it religious. And this is the very definition of bid‘ah."<ref>al‑Mīrzā Muḥammad Ḥasan al‑Āshtiyānī, ''Baḥr al‑Fawāʾid fī Sharḥ al‑Farāʾid'', vol. 1, p. 384.</ref><br />
<br />
To further explain, we can describe bid‘ah in this way: bid‘ah is a type of intervention in the realm of divine legislation; meaning that the innovator intends to take God's place and create new laws and propagate them among people; in other words, bid‘ah means introducing new beliefs or religious practices without reference to credible sources like the Quran and the traditions of the infallible Imams (AS).<br />
<br />
In contrast to bid‘ah, "tradition" refers to a collection of beliefs, ethics, and practical rulings that were established by the Messenger of Allah (SAW) and the infallible Imams (AS).<ref>al‑Mullā Aḥmad al‑Narāqī, ''ʿAwāʾid al‑Ayyām'', p. 113. «... فالبدعة فعل قرره غير الشارع شرعا...»</ref><br />
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=== Conclusion ===<br />
In conclusion, it should be noted that bid‘ah, with all the complexities and multiple aspects it possesses, can be both challenging and opportunistic; the difference between bid‘ah and tradition is actually the difference between change without reference to principles and change with adherence to principles; understanding this distinction allows us to better manage transformations and benefit from beneficial renewal.<br />
<br />
== References ==<br />
<references /></div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=What_is_Bid%E2%80%98ah_(Innovation),_and_How_Is_It_Defined%3F&diff=63What is Bid‘ah (Innovation), and How Is It Defined?2026-09-28T07:10:41Z<p>Ataqavi: Created page with "== What is Bid‘ah (Innovation), and How Is It Defined? == Throughout history, the concept of bid‘ah has always been significant and often debated; from positive and constructive innovations to negative changes and transformations that may affect social, religious, and cultural structures, bid‘ah has always held a particular place in societies; understanding the concept of bid‘ah and distinguishing it from positive innovations and changes is essential, as this ca..."</p>
<hr />
<div>== What is Bid‘ah (Innovation), and How Is It Defined? ==<br />
<br />
Throughout history, the concept of bid‘ah has always been significant and often debated; from positive and constructive innovations to negative changes and transformations that may affect social, religious, and cultural structures, bid‘ah has always held a particular place in societies; understanding the concept of bid‘ah and distinguishing it from positive innovations and changes is essential, as this can help us consciously and effectively face transformations and changes; now let us examine the definition of "bid‘ah" in both literal and terminological contexts:<br />
<br />
=== Linguistic Meaning ===<br />
Literally, bid‘ah means creating something without a previous background and model;<ref>Fakhr al‑Dīn al‑Ṭurayḥī, ''Majmaʿ al‑Baḥrayn'', vol. 1, p. 164.</ref> this concept can pertain to speech or actions that have no precedent and are regarded as a sort of innovation; this is why Allah is called Badi‘ al-Samāwāt wa al-Arḍ, "The Originator of the heavens and the earth..."<ref>[https://quran.com/2/117 Al‑Baqarah: 117]. «بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ»</ref> since He created the heavens and the earth without a model and resembling nothing that came before. <br />
<br />
Elsewhere in the Holy Qur'an, it is stated: "Say, I am not a newcomer among the messengers...";<ref>[https://quran.com/46/9 Al‑Aḥqāf: 9]. «قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ»</ref> meaning say, I am not something new among the prophets, and many prophets have come before me; this verse also points to the same concept that innovation and novelty has also existed in the history of the prophets.<ref>Ibn Duraid, ''Jamharat al-Lughah'', vol. 1, p. 298; Muḥammad ibn Aḥmad al‑Azharī, ''Tahdhīb al‑Lughah'', vol. 2, p. 142; Abū Hilāl al‑ʿAskarī, ''Al‑Furūq fī al‑Lughah'', p. 126; al‑Rāghib al‑Iṣfahānī, ''Al‑Mufradāt fī Gharīb al‑Qurʾān'', p. 39.</ref><br />
<br />
=== Innovation in Terminology ===<br />
The terminological definition of bid‘ah means creating something new that has no basis in the Book and the traditions; as Sayyid Murtaḍa defines bid‘ah: It means adding to religion or subtracting from it with reference to religion;<ref>al‑Sayyid al‑Sharīf al‑Murtaḍā, ''Rasāʾil al‑Sharīf al‑Murtaḍā'', vol. 2, p. 264.</ref> likewise, Allameh Majlisi has stated in defining bid‘ah: "Bid‘ah in Sharia is something that has emerged after the Prophet (SAW) and has no specific text about it, and is not included in general religious principles, or there has been no specific or general prohibition regarding it."<ref>al‑ʿAllāmah al‑Majlisī, ''Biḥār al‑Anwār'', vol. 74, p. 202.</ref> Mohaghegh Aashtiani has defined bid‘ah as follows: "Any action that is not established by the legislator cannot be performed with the belief that it is from the legislator. However, it may be carried out in a way that seems to be from the legislator, or it may be introduced to others as if it were religious; and this is a form of legislation and an introduction into the religion even if the doer does not actually consider it religious. And this is the very definition of bid‘ah."<ref>al‑Mīrzā Muḥammad Ḥasan al‑Āshtiyānī, ''Baḥr al‑Fawāʾid fī Sharḥ al‑Farāʾid'', vol. 1, p. 384.</ref><br />
<br />
To further explain, we can describe bid‘ah in this way: bid‘ah is a type of intervention in the realm of divine legislation; meaning that the innovator intends to take God's place and create new laws and propagate them among people; in other words, bid‘ah means introducing new beliefs or religious practices without reference to credible sources like the Quran and the traditions of the infallible Imams (AS).<br />
<br />
In contrast to bid‘ah, "tradition" refers to a collection of beliefs, ethics, and practical rulings that were established by the Messenger of Allah (SAW) and the infallible Imams (AS).<ref>al‑Mullā Aḥmad al‑Narāqī, ''ʿAwāʾid al‑Ayyām'', p. 113. «... فالبدعة فعل قرره غير الشارع شرعا...»</ref><br />
<br />
=== Conclusion ===<br />
In conclusion, it should be noted that bid‘ah, with all the complexities and multiple aspects it possesses, can be both challenging and opportunistic; the difference between bid‘ah and tradition is actually the difference between change without reference to principles and change with adherence to principles; understanding this distinction allows us to better manage transformations and benefit from beneficial renewal.<br />
<br />
== References ==<br />
<references /></div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Category:INNOVATION_(BID%27AH)&diff=62Category:INNOVATION (BID'AH)2026-09-28T07:04:30Z<p>Ataqavi: Created page with "Category:What is Bid‘ah (Innovation), and How Is It Defined?"</p>
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<div>[[Category:What is Bid‘ah (Innovation), and How Is It Defined?]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Category:What_are_the_reasons_and_evidence_that_the_Quran_has_been_preserved_from_distortion_and_holds_greater_authenticity_compared_to_other_heavenly_scriptures%3F&diff=61Category:What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures?2026-09-28T06:44:05Z<p>Ataqavi: </p>
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<div>== What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures? ==<br />
In the following text, we will comprehensively and fairly compare the Quran with other holy scriptures. By referencing Quranic evidence (such as its challenge, textual coherence, historical record of its compilation, and continuous transmission) and the criticisms leveled against Jewish and Christian holy books (such as distortion, contradictions, and non-monotheistic views), we will elaborate on the superior authenticity of the Quran.<br />
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== The Authenticity of the Quran: Evidence of Its Preservation from Distortion ==<br />
The Quran is the only divine book that has been completely preserved from distortion, and this divine preservation itself is a sign of its miraculous nature. The reasons for this claim include:<br />
<br />
=== 1. The Quran's Claim of Divine Origin ===<br />
The Quran explicitly declares itself to be the word of God: "We sent it down with truth, and with truth it descended."<ref>[https://quran.com/17/105 Isra: 105]</ref> And it proves this claim thus: "Indeed, this [Quran] is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down. Upon your heart, [O Muhammad] - that you may be one of the warners - In a clear Arabic tongue. And indeed, it is [mentioned] in the scriptures of the former peoples. Is it not sufficient for them that the scholars of the Children of Israel know it? And if We had revealed it to any of the non-Arabs and he had recited it to them, they would not have believed in it."<ref>[https://quran.com/26/193-199 Shu'ara: 193-199]. «نَزَلَ بِهِ الرُّوحُ الْأَمِينُ * عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ * بِلِسَانٍ عَرَبِيٍّ مُبِينٍ * وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ * أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ * وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الْأَعْجَمِينَ * فَقَرَأَهُ عَلَيْهِمْ مَا كَانُوا بِهِ مُؤْمِنِينَ»</ref><br />
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=== 2. The Quran's Challenge (The Challenge of Inimitability - Tahaddi) ===<br />
The Quran has challenged its opponents, stating that if they can, they should produce even a single surah (chapter) like it: "Say, 'If mankind and jinn were to gather in order to produce the like of this Quran, they could not produce the like of it, even if they were to each other assistants.'"<ref>[https://quran.com/17/88 Isra: 88]. «قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا»</ref><br />
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This is despite the fact that Prophet Muhammad (SAW) was unlettered (illiterate) and could not have authored such a book himself. As God says to His Prophet: "And you did not recite before it any scripture, nor did you inscribe one with your hand. Otherwise, the falsifiers would have had [cause for] doubt."<ref>[https://quran.com/29/48 'Ankabut: 48]. «وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَارْتَابَ الْمُبْطِلُونَ»</ref><br />
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=== 3. Coherence and Absence of Contradictions ===<br />
The Quran also refers to its own harmony and coherence, stating: "Do they not then reflect on the Quran? Had it been from [any] other than Allah, they would surely have found in it much inconsistency."<ref>[https://quran.com/4/82 Nisa': 82]. «أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا»</ref> The Holy Quran was revealed over the twenty-three years of Prophet Muhammad's mission, during a turbulent and eventful period filled with many ups and downs and bitter and sweet incidents. Yet, these changes did not affect the coherence of its content or its miraculous style. Various life events lead to different psychological and emotional states in humans, such as fear and hope, sorrow and joy, excitement and happiness, and these significantly influence a person's thoughts, speech, and actions, naturally causing variations in their speech. Given these points, the uniformity and harmony of the Quranic verses themselves are a testament to its miraculous nature.<ref>Mesbah Yazdi, Mohammad Taghi, ''Amoozesh-e Aqa'ed'', vol. 1, p. 266.</ref><br />
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=== 4. The Meticulous Recording and Continuous Transmission (Tawatur) of the Quran ===<br />
The recording of the Quran also played a significant role in its preservation and prevention of distortion. Ibn al-Nadim, a bibliographer from the 4th century AH, in his book Al-Fihrist, identifies the Mushaf of Imam Ali (AS) as the first complete Mushaf of the Quran.<ref>Ibn Nadim, ''Al-Fihrist'', vol. 1, p. 45.</ref> After the passing of the Prophet (PBUH), Imam Ali (AS) compiled the Quran in his home in order of revelation, presenting it to the people and companions. Some companions did not accept this Mushaf, so Imam Ali (AS) removed it from public access.<ref>Ma'refat, Mohammad Hadi, ''Olum-e Qur'ani'', vol. 1, p. 122.</ref> In addition to Imam Ali, Zayd ibn Thabit and some companions such as Abdullah ibn Mas'ud, Ubayy ibn Ka'b, Miqdad ibn Aswad, Salim Mawla Abi Hudhayfa, Mu'adh ibn Jabal, and Abu Musa al-Ash'ari also undertook the compilation of the Quran.<ref>Ibid., p. 125.</ref> This dedication continued until, during the time of Uthman, the third Caliph, a decision was made to standardize the Mushafs. For this purpose, twelve companions, including Zayd ibn Thabit, Abdullah ibn Zubayr, and Abdullah ibn Abbas, under the supervision of Ubayy ibn Ka'b, compiled the Quran.<ref>Ibid., p. 137.</ref> The compiled Quran was approved by Imam Ali (AS), and he adhered to it even after becoming Caliph.<ref>Ibid., p. 138.</ref><br />
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After Imam Ali (AS), subsequent Imams also affirmed Uthman's Quran and emphasized its preservation.<ref>Ibid., p. 139.</ref> Thus, the Quran was transmitted in a preserved and written form from one generation to another, which indicates its high authenticity.<br />
<br />
== Comparison with Other Holy Books ==<br />
In contrast, the Torah and the Gospels face serious challenges regarding their authenticity:<br />
<br />
=== Distortion in the Torah ===<br />
From the text of the current Torah itself, it appears that only one copy existed. Prophet Moses entrusted it to the Levite priests who carried the Ark of the Covenant, and also to the elders of the Children of Israel, instructing them to read it to the Children of Israel every seven years during the Feast in a public assembly.<ref>[https://www.biblegateway.com/passage/?search=Deuteronomy+31%3A10-13&version=NIV The Holy Book, Deuteronomy 31:10-13].</ref> Given these conditions, the question arises: what guarantee is there that the Torah, which was inaccessible to the general populace and was kept by a select few in a single copy, and read to the people at long intervals, was preserved from distortion?<br />
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The language used in the current Torah indicates that the existing Torah is neither a divine writing nor was it authored by Prophet Moses. For instance, phrases like "The Lord said to Moses, Say to the Israelites"<ref>[https://www.biblegateway.com/passage/?search=Numbers+5%3A5-6&version=NIV The Holy Book, Numbers 5:5-6].</ref> bear witness to this. Furthermore, according to Jewish history and the Old Testament's own admission, during Nebuchadnezzar's attack on Jerusalem, all that was in the temple was either plundered or burned and destroyed.<ref>[https://www.biblegateway.com/passage/?search=2+Kings+25%3A8-11&version=NIV The Holy Book, 2 Kings 25:8-11].</ref><br />
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One Christian scholar and expert stated: "In ancient times, people believed that Moses wrote the Torah, but new studies of the Bible show that answering the question of the origin and source of the books of the Torah is more difficult than initially thought; the Torah emerged over generations; initially, there were narratives that the Jewish people orally transmitted to each other, then these narratives were written in several collections, some of which were about history and others about laws; finally, in the fifth century BCE, these collections were gathered into one book; those who were involved in this complex and lengthy work were many, and the names of the vast majority of them have been forgotten by history, and according to Jews and Christians, divine inspiration accompanied and supported all stages of the Torah's compilation."<ref>Thomas Michel, ''Kalam-e Masihi (Christian Theology)'', p. 32.</ref><br />
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What has been said indicates that the authenticity of the existing Torah cannot be assured, and this book has not been preserved from distortion and error.<br />
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=== Distortion in the Gospels ===<br />
Regarding the New Testament, it must be said that Christians themselves admit that various parts of this covenant were neither from God nor from Jesus, but rather from ordinary people who believed in Jesus. Some of them were apostles and disciples of Jesus, while others, like Paul, Luke, and Mark, were not disciples or apostles, and some had never even seen Jesus.<ref>Ibid., pp. 42-43.</ref> It is interesting to note that among the four Gospels, Mark's Gospel is considered the oldest by researchers, yet he himself was not a direct disciple of Jesus.<ref>Ibid., p. 44.</ref> Will Durant writes about the four Gospels: "In short, it is clear that there are many contradictions between one Gospel and other Gospels, and in all four Gospels, ambiguous historical information, suspicious similarities with myths of pagan gods, and fabricated events to prove the fulfillment of Old Testament prophecies are observed."<ref>Durant, William James, ''Tarikh-e Tamaddon (The Story of Civilization)'', vol. 3, pp. 665-666.</ref><br />
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Therefore, the New Testament cannot be relied upon as the primary source of Christianity.<br />
<br />
== Differences in the Concept of God ==<br />
=== Understanding God in the Quran ===<br />
In the Quran, God is introduced descriptively. His worthy attributes are stated, and anything unworthy of Him is denied. In the Quranic worldview, God is unlike anything,<ref>[https://quran.com/42/11 Shura: 11]. «لَيْسَ كَمِثْلِهِ شَيْءٌ»</ref> everyone is in need of Him, and He is free of all needs.<ref>[https://quran.com/35/15 Fatir: 15]. «يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ»</ref> God is All-Knowing of everything,<ref>[https://quran.com/49/16 Hujurat: 16]. «وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ»</ref> and All-Powerful over everything.<ref>[https://quran.com/11/4 Hud: 4]. «إِلَى اللَّهِ مَرْجِعُكُمْ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ»</ref> He is closer to humans than their jugular vein,<ref>[https://quran.com/50/16 Qaf: 16]. «وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ»</ref> possesses all perfections,<ref>[https://quran.com/7/180 A'raf: 180]. «وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا»</ref> He is not a body and cannot be seen with eyes.<ref>[https://quran.com/6/103 An'am: 103]. «لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ»</ref> This is the Quran's perspective on knowing God and His greatness.<br />
<br />
=== Understanding God in the Holy Books ===<br />
In the Old Testament, the story of Adam and Eve and their disobedience to the divine command is depicted in a strange way; as if God's purpose in prohibiting humans from eating from the forbidden tree was to prevent them from reaching a status like Him and attaining divinity. On the other hand, in this part of the Holy Book, it is stated that Adam and Eve heard the voice of God walking in the garden, as if He were a human. Furthermore, God is depicted as if He lies; because in this story, it is narrated that God told Adam and Eve that if they ate from this forbidden tree, they would die, yet they ate and did not die.<ref>[https://www.biblegateway.com/passage/?search=Genesis+3%3A9-20&version=NIV The Holy Book, Genesis 3:9-20].</ref><br />
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In another place, it is narrated that God appears in the form of a human and wrestles with Jacob, and Jacob cannot defeat Him.<ref>[https://www.biblegateway.com/passage/?search=Genesis+32%3A25&version=NIV The Holy Book, Genesis 32:25].</ref> What does depicting such a God, who has a body and is defeated by His prophet, do to monotheism and the understanding of God? In one part of the Old Testament, it is stated that Moses, with seventy elders of the Children of Israel, goes to see God on Mount Sinai, and they appear in the presence of God and see Him.<ref>[https://www.biblegateway.com/passage/?search=Exodus+24%3A9-10&version=NIV The Holy Book, Exodus 24:9-10].</ref><br />
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In another narration about Prophet Abraham, it is stated that three men entered upon Abraham, one of whom was God, and He promised Abraham that next year when He visited him, Abraham would have a child. Sarah laughed to herself at the thought of having a child at her age and did not believe this statement. It is interesting that this God eats and drinks during this encounter.<ref>[https://www.biblegateway.com/passage/?search=Genesis+18%3A1&version=NIV The Holy Book, Genesis 18:1].</ref><br />
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In the New Testament, it is explicitly stated that Jesus is God and God is in him. He is the Son of God and possesses divinity.<ref>[https://www.biblegateway.com/passage/?search=John+1%3A1&version=NIV The Holy Book, Gospel of John 1:1].</ref> In another place, from the words of Jesus, it is stated: "I and the Father are one."<ref>[https://www.biblegateway.com/passage/?search=John+10%3A30&version=NIV The Holy Book, Gospel of John 10:30].</ref> In another place, it is stated: "yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live."<ref>[https://www.biblegateway.com/passage/?search=1+Corinthians+8%3A6&version=NIV The Holy Book, 1 Corinthians 8:6].</ref><br />
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Based on these very statements in Christian texts, the Council of Chalcedon in 451 AD expressed with greater clarity and emphasis: "Therefore, our one and only God, Jesus Christ, is complete in divinity and also in humanity. Both truly God and truly man, composed of a rational soul and body. Both consubstantial with God the Father in divinity and consubstantial with his human mother."<ref>Ann Marie B. Bahr, ''Dayerat-ol-Ma'aref-e Mosavvar-e Masihiat (Illustrated Encyclopedia of Christianity)'', vol. 1, p. 61.</ref><br />
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This is a summary of the theology in the New and Old Testaments.<br />
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== Differences in the Status of Prophets ==<br />
=== Prophets in the Quran ===<br />
In the Quran, the status and position of prophets are considered very high, and God regards them as pure and virtuous individuals, adhering to every single divine command and regulation, compassionate towards people, and sincere and perfect individuals, to the extent that He sends peace upon them.<ref>[https://quran.com/37/181 Saffat: 181]. «وَسَلَامٌ عَلَى الْمُرْسَلِينَ»</ref> The Holy Quran explains the purity and infallibility of prophets thus: God sent the prophets as bearers of good news and warnings, and He sent down with them the Book in truth, so that they might judge between people concerning that in which they differed.<ref>[https://quran.com/2/213 Baqara: 213]. «كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ»</ref><br />
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From this verse, it is well understood that God's purpose in sending messengers is to guide towards the path of truth.<br />
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Among the characteristics attributed to these prophets is their knowledge of the unseen world. God says in this regard: "He is the Knower of the unseen, and He does not disclose His unseen to anyone, except to a messenger whom He has chosen. For indeed, He dispatches before him and behind him observers. That He may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number."<ref>[https://quran.com/72/26-28 Jinn: 26-28]. «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا * إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا * لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدً»</ref><br />
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From the verse, it is well understood that firstly, the prophets are pleasing to God, and secondly, God has placed guardians over them to protect them from error, in addition to the fact that they are guided by God,<ref>[https://quran.com/6/90 An'am: 90]. «أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ»</ref> and we are commanded to obey them.<ref>[https://quran.com/47/33 Muhammad: 33]. «يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَلَا تُبۡطِلُوٓاْ أَعۡمَٰلَكُمۡ»</ref><br />
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These are the characteristics of prophets in the Quran.<br />
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=== Prophets in the Holy Books ===<br />
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# '''Attributing drunkenness and intoxication to Prophet Noah:''' Noah began to be a farmer and planted a vineyard. When he drank too much wine, he lay uncovered in his tent in a state of drunkenness. Ham, the father of Canaan, saw his father's nakedness, went out, and told his two brothers. Shem and Japheth, upon hearing this news, took a cloak, laid it across their shoulders, and walked backward to cover their father so that they would not see his nakedness.<ref>[https://www.biblegateway.com/passage/?search=Genesis+9%3A20&version=NIV The Holy Book, Genesis 9:20].</ref><br />
# '''Attributing fornication and intoxication to Prophet Lot:''' Lot's daughters give their father wine and sleep with him, and each of them conceives a son from their father.<ref>[https://www.biblegateway.com/passage/?search=Genesis+19%3A31&version=NIV The Holy Book, Genesis 19:31].</ref><br />
# '''Regarding Prophet David, it is stated:''' One day, while taking a stroll on the palace roof, he saw a beautiful woman bathing. So he brought her to the palace and committed adultery with her, even though her husband was on the battlefield. The woman became pregnant by David, so David ordered the army commander to place her husband on the front lines to be killed. With this order, the man was killed in battle, and David brought his wife to the palace and took her as his own wife.<ref>[https://www.biblegateway.com/passage/?search=2+Samuel+11%3A2&version=NIV The Holy Book, 2 Samuel 11:2].</ref> The second child born to this woman from David was Solomon.<ref>[https://www.biblegateway.com/passage/?search=2+Samuel+12%3A24&version=NIV The Holy Book, 2 Samuel 12:24].</ref><br />
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== Differences in the Concept of the Hereafter ==<br />
=== The Hereafter in the Quran ===<br />
In the Quran, various verses speak about the Hereafter, which can be broadly categorized as follows:<br />
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* Verses indicating that there is no argument for denying the Hereafter;<ref>[https://quran.com/45/32 Jathiya: 32], [https://quran.com/45/24 Jathiya: 24], [https://quran.com/28/39 Qasas: 39], [https://quran.com/18/36 Kahf: 36].</ref><br />
* Verses referring to phenomena similar to the Hereafter;<ref>[https://quran.com/2/259 Baqara: 259], [https://quran.com/2/260 Baqara: 260].</ref><br />
* Verses refuting the doubts of those who deny the Hereafter and proving its possibility;<ref>[https://quran.com/32/10-11 Sajda: 10-11], [https://quran.com/46/33 Ahqaf: 33].</ref><br />
* Verses introducing the Hereafter as a definite and unfailing divine promise;<ref>[https://quran.com/40/59 Ghafir: 59], [https://quran.com/22/7 Hajj: 7], [https://quran.com/42/7 Shura: 7].</ref><br />
* And finally, verses that rely on rational proofs for the necessity and certainty of the Hereafter.<ref>[https://quran.com/23/115 Muminoon: 115], [https://quran.com/30/19 Rum: 19].</ref><br />
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=== The Hereafter in the Holy Books ===<br />
In the Old Testament, there is no explicit mention of the Hereafter, and wherever there is talk of reward for good deeds and punishment for bad ones, it refers to worldly rewards and punishments, with no mention of the afterlife.<ref>[https://www.biblegateway.com/passage/?search=Deuteronomy+28%3A1&version=NIV The Holy Book, Deuteronomy 28:1].</ref><br />
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In the New Testament, however, some passages refer to the Hereafter, of which one example will be given: "You have heard that it was said, 'You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell."<ref>[https://www.biblegateway.com/passage/?search=Matthew+5%3A27&version=NIV The Holy Book, Gospel of Matthew 5:27].</ref><br />
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== Conclusion ==<br />
By comparing Quranic evidence with the criticisms leveled against the Holy Books, it becomes clear that the Quran is the only book that, with a strong historical record, rational and textual evidence, and internal coherence, has been preserved from distortion and can be relied upon as the most authentic religious text.<br />
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== References ==<br />
<references /></div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Category:What_are_the_reasons_and_evidence_that_the_Quran_has_been_preserved_from_distortion_and_holds_greater_authenticity_compared_to_other_heavenly_scriptures%3F&diff=60Category:What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures?2026-09-28T06:33:44Z<p>Ataqavi: </p>
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<div>== What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures? ==<br />
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In the following text, we will comprehensively and fairly compare the Quran with other holy scriptures. By referencing Quranic evidence (such as its challenge, textual coherence, historical record of its compilation, and continuous transmission) and the criticisms leveled against Jewish and Christian holy books (such as distortion, contradictions, and non-monotheistic views), we will elaborate on the superior authenticity of the Quran.<br />
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== The Authenticity of the Quran: Evidence of Its Preservation from Distortion ==<br />
The Quran is the only divine book that has been completely preserved from distortion, and this divine preservation itself is a sign of its miraculous nature. The reasons for this claim include:<br />
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=== 1. The Quran's Claim of Divine Origin ===<br />
The Quran explicitly declares itself to be the word of God: "We sent it down with truth, and with truth it descended."<ref>Isra: 105.</ref> And it proves this claim thus: "Indeed, this [Quran] is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down. Upon your heart, [O Muhammad] - that you may be one of the warners - In a clear Arabic tongue. And indeed, it is [mentioned] in the scriptures of the former peoples. Is it not sufficient for them that the scholars of the Children of Israel know it? And if We had revealed it to any of the non-Arabs and he had recited it to them, they would not have believed in it."<ref>Shu'ara: 193-199. «نَزَلَ بِهِ الرُّوحُ الْأَمِينُ * عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ * بِلِسَانٍ عَرَبِيٍّ مُبِينٍ * وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ * أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ * وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الْأَعْجَمِينَ * فَقَرَأَهُ عَلَيْهِمْ مَا كَانُوا بِهِ مُؤْمِنِينَ»</ref><br />
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=== 2. The Quran's Challenge (The Challenge of Inimitability - Tahaddi) ===<br />
The Quran has challenged its opponents, stating that if they can, they should produce even a single surah (chapter) like it: "Say, 'If mankind and jinn were to gather in order to produce the like of this Quran, they could not produce the like of it, even if they were to each other assistants.'"<ref>Isra: 88. «قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا»</ref><br />
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This is despite the fact that Prophet Muhammad (SAW) was unlettered (illiterate) and could not have authored such a book himself. As God says to His Prophet: "And you did not recite before it any scripture, nor did you inscribe one with your hand. Otherwise, the falsifiers would have had [cause for] doubt."<ref>'Ankabut: 48. «وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَارْتَابَ الْمُبْطِلُونَ»</ref><br />
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=== 3. Coherence and Absence of Contradictions ===<br />
The Quran also refers to its own harmony and coherence, stating: "Do they not then reflect on the Quran? Had it been from [any] other than Allah, they would surely have found in it much inconsistency."<ref>Nisa': 82. «أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا»</ref> The Holy Quran was revealed over the twenty-three years of Prophet Muhammad's mission, during a turbulent and eventful period filled with many ups and downs and bitter and sweet incidents. Yet, these changes did not affect the coherence of its content or its miraculous style. Various life events lead to different psychological and emotional states in humans, such as fear and hope, sorrow and joy, excitement and happiness, and these significantly influence a person's thoughts, speech, and actions, naturally causing variations in their speech. Given these points, the uniformity and harmony of the Quranic verses themselves are a testament to its miraculous nature.<ref>Mesbah Yazdi, Mohammad Taghi, ''Amoozesh-e Aqa'ed'', vol. 1, p. 266.</ref><br />
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=== 4. The Meticulous Recording and Continuous Transmission (Tawatur) of the Quran ===<br />
The recording of the Quran also played a significant role in its preservation and prevention of distortion. Ibn al-Nadim, a bibliographer from the 4th century AH, in his book Al-Fihrist, identifies the Mushaf of Imam Ali (AS) as the first complete Mushaf of the Quran.<ref>Ibn Nadim, ''Al-Fihrist'', vol. 1, p. 45.</ref> After the passing of the Prophet (PBUH), Imam Ali (AS) compiled the Quran in his home in order of revelation, presenting it to the people and companions. Some companions did not accept this Mushaf, so Imam Ali (AS) removed it from public access.<ref>Ma'refat, Mohammad Hadi, ''Olum-e Qur'ani'', vol. 1, p. 122.</ref> In addition to Imam Ali, Zayd ibn Thabit and some companions such as Abdullah ibn Mas'ud, Ubayy ibn Ka'b, Miqdad ibn Aswad, Salim Mawla Abi Hudhayfa, Mu'adh ibn Jabal, and Abu Musa al-Ash'ari also undertook the compilation of the Quran.<ref>Ibid., p. 125.</ref> This dedication continued until, during the time of Uthman, the third Caliph, a decision was made to standardize the Mushafs. For this purpose, twelve companions, including Zayd ibn Thabit, Abdullah ibn Zubayr, and Abdullah ibn Abbas, under the supervision of Ubayy ibn Ka'b, compiled the Quran.<ref>Ibid., p. 137.</ref> The compiled Quran was approved by Imam Ali (AS), and he adhered to it even after becoming Caliph.<ref>Ibid., p. 138.</ref><br />
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After Imam Ali (AS), subsequent Imams also affirmed Uthman's Quran and emphasized its preservation.<ref>Ibid., p. 139.</ref><br />
Thus, the Quran was transmitted in a preserved and written form from one generation to another, which indicates its high authenticity.<br />
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== Comparison with Other Holy Books ==<br />
In contrast, the Torah and the Gospels face serious challenges regarding their authenticity:<br />
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=== Distortion in the Torah ===<br />
From the text of the current Torah itself, it appears that only one copy existed. Prophet Moses entrusted it to the Levite priests who carried the Ark of the Covenant, and also to the elders of the Children of Israel, instructing them to read it to the Children of Israel every seven years during the Feast in a public assembly.<ref>The Holy Book, Deuteronomy 31, Verse 10-13.</ref> Given these conditions, the question arises: what guarantee is there that the Torah, which was inaccessible to the general populace and was kept by a select few in a single copy, and read to the people at long intervals, was preserved from distortion?<br />
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The language used in the current Torah indicates that the existing Torah is neither a divine writing nor was it authored by Prophet Moses. For instance, phrases like "The Lord said to Moses, Say to the Israelites"<ref>The Holy Book, Numbers 5, Verse 5-6.</ref> bear witness to this. Furthermore, according to Jewish history and the Old Testament's own admission, during Nebuchadnezzar's attack on Jerusalem, all that was in the temple was either plundered or burned and destroyed.<ref>The Holy Book, Kings 2, Chapter 25, Verse 8-11.</ref><br />
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One Christian scholar and expert stated: "In ancient times, people believed that Moses wrote the Torah, but new studies of the Bible show that answering the question of the origin and source of the books of the Torah is more difficult than initially thought; the Torah emerged over generations; initially, there were narratives that the Jewish people orally transmitted to each other, then these narratives were written in several collections, some of which were about history and others about laws; finally, in the fifth century BCE, these collections were gathered into one book; those who were involved in this complex and lengthy work were many, and the names of the vast majority of them have been forgotten by history, and according to Jews and Christians, divine inspiration accompanied and supported all stages of the Torah's compilation."<ref>Thomas Michel, ''Kalam-e Masihi (Christian Theology)'', p. 32.</ref><br />
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What has been said indicates that the authenticity of the existing Torah cannot be assured, and this book has not been preserved from distortion and error.<br />
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=== Distortion in the Gospels ===<br />
Regarding the New Testament, it must be said that Christians themselves admit that various parts of this covenant were neither from God nor from Jesus, but rather from ordinary people who believed in Jesus. Some of them were apostles and disciples of Jesus, while others, like Paul, Luke, and Mark, were not disciples or apostles, and some had never even seen Jesus.<ref>Ibid., pp. 42-43.</ref> It is interesting to note that among the four Gospels, Mark's Gospel is considered the oldest by researchers, yet he himself was not a direct disciple of Jesus.<ref>Ibid., p. 44.</ref> Will Durant writes about the four Gospels: "In short, it is clear that there are many contradictions between one Gospel and other Gospels, and in all four Gospels, ambiguous historical information, suspicious similarities with myths of pagan gods, and fabricated events to prove the fulfillment of Old Testament prophecies are observed."<ref>Durant, William James, ''Tarikh-e Tamaddon (The Story of Civilization)'', vol. 3, pp. 665-666.</ref><br />
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Therefore, the New Testament cannot be relied upon as the primary source of Christianity.<br />
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== Differences in the Concept of God ==<br />
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=== Understanding God in the Quran ===<br />
In the Quran, God is introduced descriptively. His worthy attributes are stated, and anything unworthy of Him is denied. In the Quranic worldview, God is unlike anything,<ref>Shura: 11. «لَيْسَ كَمِثْلِهِ شَيْءٌ»</ref> everyone is in need of Him, and He is free of all needs.<ref>Fatir: 15. «يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ»</ref> God is All-Knowing of everything,<ref>Hujurat: 16. «وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ»</ref> and All-Powerful over everything.<ref>Hud: 4. «إِلَى اللَّهِ مَرْجِعُكُمْ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ»</ref> He is closer to humans than their jugular vein,<ref>Q: 16. «وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ»</ref> possesses all perfections,<ref>A'raf: 180. «وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا»</ref> He is not a body and cannot be seen with eyes.<ref>An'am: 103. «لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ»</ref> This is the Quran's perspective on knowing God and His greatness.<br />
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=== Understanding God in the Holy Books ===<br />
In the Old Testament, the story of Adam and Eve and their disobedience to the divine command is depicted in a strange way; as if God's purpose in prohibiting humans from eating from the forbidden tree was to prevent them from reaching a status like Him and attaining divinity. On the other hand, in this part of the Holy Book, it is stated that Adam and Eve heard the voice of God walking in the garden, as if He were a human. Furthermore, God is depicted as if He lies; because in this story, it is narrated that God told Adam and Eve that if they ate from this forbidden tree, they would die, yet they ate and did not die.<ref>The Holy Book, Genesis, Chapter 3 from Verse 9 to Verse 20.</ref><br />
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In another place, it is narrated that God appears in the form of a human and wrestles with Jacob, and Jacob cannot defeat Him.<ref>The Holy Book, Genesis, Chapter 32, Verse 25.</ref> What does depicting such a God, who has a body and is defeated by His prophet, do to monotheism and the understanding of God? In one part of the Old Testament, it is stated that Moses, with seventy elders of the Children of Israel, goes to see God on Mount Sinai, and they appear in the presence of God and see Him.<ref>The Holy Book, Exodus, Chapter 24, Verse 9-10.</ref><br />
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In another narration about Prophet Abraham, it is stated that three men entered upon Abraham, one of whom was God, and He promised Abraham that next year when He visited him, Abraham would have a child. Sarah laughed to herself at the thought of having a child at her age and did not believe this statement. It is interesting that this God eats and drinks during this encounter.<ref>The Holy Book, Genesis, Chapter 18, Verse 1.</ref><br />
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In the New Testament, it is explicitly stated that Jesus is God and God is in him. He is the Son of God and possesses divinity.<ref>The Holy Book, Gospel of John, Chapter 1, Verse 1.</ref> In another place, from the words of Jesus, it is stated: "I and the Father are one."<ref>The Holy Book, Gospel of John, Chapter 10, Verse 30.</ref> In another place, it is stated: "yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live."<ref>The Holy Book, Corinthians (1), Chapter 8, Verse 6.</ref><br />
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Based on these very statements in Christian texts, the Council of Chalcedon in 451 AD expressed with greater clarity and emphasis: "Therefore, our one and only God, Jesus Christ, is complete in divinity and also in humanity. Both truly God and truly man, composed of a rational soul and body. Both consubstantial with God the Father in divinity and consubstantial with his human mother."<ref>Ann Marie B. Bahr, ''Dayerat-ol-Ma'aref-e Mosavvar-e Masihiat (Illustrated Encyclopedia of Christianity)'', vol. 1, p. 61.</ref><br />
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This is a summary of the theology in the New and Old Testaments.<br />
<br />
== Differences in the Status of Prophets ==<br />
<br />
=== Prophets in the Quran ===<br />
In the Quran, the status and position of prophets are considered very high, and God regards them as pure and virtuous individuals, adhering to every single divine command and regulation, compassionate towards people, and sincere and perfect individuals, to the extent that He sends peace upon them.<ref>Saffat: 181. «وَسَلَامٌ عَلَى الْمُرْسَلِينَ»</ref> The Holy Quran explains the purity and infallibility of prophets thus: God sent the prophets as bearers of good news and warnings, and He sent down with them the Book in truth, so that they might judge between people concerning that in which they differed.<ref>Baqara: 213. «كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ»</ref><br />
<br />
From this verse, it is well understood that God's purpose in sending messengers is to guide towards the path of truth.<br />
<br />
Among the characteristics attributed to these prophets is their knowledge of the unseen world. God says in this regard: "He is the Knower of the unseen, and He does not disclose His unseen to anyone, except to a messenger whom He has chosen. For indeed, He dispatches before him and behind him observers. That He may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number."<ref>Jinn: 26-28. «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا * إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا * لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدً»</ref><br />
<br />
From the verse, it is well understood that firstly, the prophets are pleasing to God, and secondly, God has placed guardians over them to protect them from error, in addition to the fact that they are guided by God,<ref>An'am: 90. «أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ»</ref> and we are commanded to obey them.<ref>Muhammad: 33. «يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَلَا تُبۡطِلُوٓاْ أَعۡمَٰلَكُمۡ»</ref><br />
<br />
These are the characteristics of prophets in the Quran.<br />
<br />
=== Prophets in the Holy Books ===<br />
# '''Attributing drunkenness and intoxication to Prophet Noah:''' Noah began to be a farmer and planted a vineyard. When he drank too much wine, he lay uncovered in his tent in a state of drunkenness. Ham, the father of Canaan, saw his father's nakedness, went out, and told his two brothers. Shem and Japheth, upon hearing this news, took a cloak, laid it across their shoulders, and walked backward to cover their father so that they would not see his nakedness.<ref>The Holy Book, Genesis, Chapter 9, Verse 20.</ref><br />
# '''Attributing fornication and intoxication to Prophet Lot:''' Lot's daughters give their father wine and sleep with him, and each of them conceives a son from their father.<ref>The Holy Book, Genesis, Chapter 19, Verse 31.</ref><br />
# '''Regarding Prophet David, it is stated:''' One day, while taking a stroll on the palace roof, he saw a beautiful woman bathing. So he brought her to the palace and committed adultery with her, even though her husband was on the battlefield. The woman became pregnant by David, so David ordered the army commander to place her husband on the front lines to be killed. With this order, the man was killed in battle, and David brought his wife to the palace and took her as his own wife.<ref>The Holy Book, Samuel 2, Chapter 11, Verse 2.</ref> The second child born to this woman from David was Solomon.<ref>The Holy Book, Samuel 2, Chapter 12, Verse 24.</ref><br />
<br />
== Differences in the Concept of the Hereafter ==<br />
<br />
=== The Hereafter in the Quran ===<br />
In the Quran, various verses speak about the Hereafter, which can be broadly categorized as follows:<br />
* Verses indicating that there is no argument for denying the Hereafter;<ref>Jathiya: 32. «وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُمْ مَا نَدْرِي مَا السَّاعَةُ إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ» _ Jathiya: 24. «وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُمْ بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ» _ Qasas: 39. «وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ» _ Kahf: 36. «وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا»</ref><br />
* Verses referring to phenomena similar to the Hereafter;<ref>Baqara: 259. «أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ...» _ Baqara: 260. «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ ....»</ref><br />
* Verses refuting the doubts of those who deny the Hereafter and proving its possibility;<ref>Sajda: 10-11. «وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ * قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ» _ Ahqaf: 33. «أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ»</ref><br />
* Verses introducing the Hereafter as a definite and unfailing divine promise;<ref>Ghafir: 59. «إِنَّ السَّاعَةَ لَآتِيَةٌ لَا رَيْبَ فِيهَا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ» _ Hajj: 7. «وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ» _ Shura: 7. «وَتُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ»</ref><br />
* And finally, verses that rely on rational proofs for the necessity and certainty of the Hereafter.<ref>Muminoon: 115. «أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ» _ Rum: 19. «يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ»</ref><br />
<br />
=== The Hereafter in the Holy Books ===<br />
In the Old Testament, there is no explicit mention of the Hereafter, and wherever there is talk of reward for good deeds and punishment for bad ones, it refers to worldly rewards and punishments, with no mention of the afterlife.<ref>The Holy Book, Deuteronomy 28, Verse 1.</ref><br />
<br />
In the New Testament, however, some passages refer to the Hereafter, of which one example will be given: "You have heard that it was said, 'You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell."<ref>The Holy Book, Gospel of Matthew, Chapter 5, Verse 27.</ref><br />
<br />
== Conclusion ==<br />
By comparing Quranic evidence with the criticisms leveled against the Holy Books, it becomes clear that the Quran is the only book that, with a strong historical record, rational and textual evidence, and internal coherence, has been preserved from distortion and can be relied upon as the most authentic religious text.<br />
<br />
== References ==<br />
<references /></div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Category:What_is_the_Shiite_view_on_the_distortion_of_the_Quran%3F&diff=59Category:What is the Shiite view on the distortion of the Quran?2026-09-28T05:58:55Z<p>Ataqavi: </p>
<hr />
<div>== What is the Shiite view on the distortion of the Quran? ==<br />
<br />
One of the accusations against Shiites is their belief in the distortion of the Quran; for example, one prominent Sunni scholar, Alusi, says about the Shiite belief in the distortion of the Quran: "Shiites believe that Uthman, Omar, and Abu Bakr have removed many verses and chapters of the Quran."<ref>[https://lib.eshia.ir/41932/1/24 Tafsir-i Ruh al-Ma'ani]: Al-Alusi, Shahab al-Din, vol: 1 p: 24.</ref> Fakhr Razi, also a respected Sunni scholar, has a similar view on this issue as Alusi.<ref>[https://lib.eshia.ir/41730/19/124 Al-Tafsir al-Kabir (Mafatih al-Ghaib)]: Al-Razi, Fakhr al-Din, vol: 19 p: 124.</ref><br />
<br />
However, these statements are nothing but false accusations, as throughout history, Shiite scholars have explicitly stated the position of Shiites regarding the issue of the distortion of the Quran, some of which are elaborated below:<br />
<br />
=== Sheikh Saduq ===<br />
"We believe that the Quran revealed by Allah (SWT) to the Prophet (SAW) is the same book that is between its two covers and is accessible to all people, and nothing more... Anyone who attributes more than this to us is a liar."<ref>[https://lib.eshia.ir/71470/1/84 Al-'Aqa'id]: Al-Sheikh al-Saduq, vol: 1 p: 84.</ref><br />
<br />
=== Sheikh Mufid ===<br />
Sheikh Mufid, while narrating a tradition on this issue, believes that the Ahl al-Bayt (AS) have ordered to recite what is between these two covers without any addition or subtraction.<ref>[https://lib.eshia.ir/10040/1/81 Al-Masa'il al-Sarwiyyah]: Al-Sheikh al-Mufid, vol: 1 p: 81.</ref><br />
<br />
=== Sayyid Murtadha ===<br />
Our certainty in the correctness of the transmission of the Quran and its preservation intact is similar to our knowledge of the existence of cities and major world events and famous books and Arab poetry because there has been extraordinary attention and effort to safeguard the Quran, as it is a miracle of Prophethood and the main document of Islamic religious sciences and teachings.<ref>[https://lib.eshia.ir/12023/1/43 Majma' al-Bayan fi Tafsir al-Qur'an]: Al-Sheikh al-Tabrisi, vol: 1 p: 43.</ref><br />
<br />
=== Sheikh Tusi ===<br />
Speaking of addition and subtraction in the Quran is not appropriate for this book, as any addition to the Quran has been unanimously considered invalid. Subtraction from the Quran contradicts the apparent teachings of Muslim scholars, and it is more appropriate to our correct belief. Sayyid Murtadha also confirms this and considers the contrary narrations as single news (Al-Khabar al Wahid).<ref>[https://lib.eshia.ir/86469/1/3 Tafsir al-Tibyan]: Al-Sheikh al-Tusi, vol1 p: 3.</ref><br />
<br />
=== Imam Khomeini ===<br />
The late Imam has said about the distortion of the Quran, "Anyone with an iota of intellect should not believe in these words, as the reports are either inconclusive or fabricated, or they are strange and puzzling narrations, or they are authentic narrations that do not suggest any distortion but are related to the interpretation and explanation of the Quran."<ref>[https://lib.eshia.ir/27915/2/417 Tahzib al-Usul]: Al-Sobhani, Al-Sheikh Ja'far; Presentations of the discussion of al-Sayyid Ruh Allah al-Khomeini, vol: 2 p: 417.</ref><br />
<br />
=== Fadl ibn Shadhan Nishaburi ===<br />
He says: Umar bin Khattab said: I fear it may be said that Umar inserted this verse into the Qur'an and made it a part of it. In the time of the Prophet of Allah (SAW), we used to recite the verse as follows: "Stone the elderly man and woman who have committed adultery out of desire, as a punishment ordained by the Mighty and Wise Allah."<ref>[https://lib.eshia.ir/15041/1/217 Al-Izah]: Al-Fadl ibn Shadhan, vol: 1 p: 217.</ref><br />
<br />
If the Shiites did have a belief in distortion, it would not differentiate them from the Sunni who believe in the same. Thus, they are both in agreement on this belief.<br />
<br />
=== Tabrisi ===<br />
He says about the distortion of the Quran that any addition to the Quran is considered false by the consensus of scholars, and any subtraction from it has been mentioned by some of our companions and a group of heretics among the Sunnis, but our true belief in our sect is contrary to that.<ref>[https://lib.eshia.ir/12023/1/43 Majma' al-Bayan fi Tafsir al-Qur'an]: Al-Sheikh al-Tabrisi, vol: 1 p: 43.</ref><br />
<br />
=== Allameh Hilli ===<br />
In response to a question about the distortion of the Quran, he said, "There is indeed no change, delay, priority, addition, or subtraction in the Quran, and seeking refuge in Allah from such beliefs, which cast doubt on the eternal miracle of the Prophet of Allah, is a miracle that has been transmitted continuously."<ref>[https://lib.eshia.ir/71521/1/121 Ajwibah al-Masa'il al-Muhannaiyyah]: Al-Allamah al-Hilli, vol: 1 p: 121.</ref><br />
<br />
=== Qadi Nurullah Shushtari ===<br />
He says about the distortion of the Quran that the occurrence of distortion in the Quran, attributed to the Shiites, is not a belief of the general Imami Shiites, and only a few of them have said such things that do not have a credible position among the Shiites.<ref>[https://pdf.lib.eshia.ir/94615/1/123 Musa'ib al-Nawasib]: Al-Qadi al-Shahid Nur Allah al-Shushtari, vol: 1 p: 123.</ref><br />
<br />
Based on the above statements, it is clear that the claim that Shiites believe in the distortion of the Qur'an is false, and Shiite scholars throughout history have confronted this accusation and clarified that the Qur'an has not been distorted.<br />
<br />
The late Agha Buzurg Tehrani has mentioned in his book the names of many scholars who have written books refuting the distortion of the Quran, including Abu al-Qasim Ahmad ibn Ali al-Kufi who wrote the book "Tabdil wa Tahreef."<ref>[https://lib.eshia.ir/71603/3/311 Al-Dhari'ah ila Tasanif al-Shi'ah]: Al-Tehrani, Agha Buzurg, vol: 3 p: 311.</ref> Raha Hussein ibn Zaher Hussein al-Koopalpouri and Ali Naqi bin al-Sayyid Abu al-Hasan al-Naqvi al-Lakahnavi both have books on the distortion of the Quran in which they address this issue.<ref>[https://lib.eshia.ir/71603/3/394 Ibid.] p: 394.</ref><br />
<br />
== References ==<br />
<references /></div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Category:What_is_the_Shiite_view_on_the_distortion_of_the_Quran%3F&diff=58Category:What is the Shiite view on the distortion of the Quran?2026-09-28T05:42:06Z<p>Ataqavi: </p>
<hr />
<div># What is the Shiite view on the distortion of the Quran?<br />
<br />
One of the accusations against Shiites is their belief in the distortion of the Quran; for example, one prominent Sunni scholar, Alusi, says about the Shiite belief in the distortion of the Quran: "Shiites believe that Uthman, Omar, and Abu Bakr have removed many verses and chapters of the Quran."[^1] Fakhr Razi, also a respected Sunni scholar, has a similar view on this issue as Alusi.[^2]<br />
<br />
However, these statements are nothing but false accusations, as throughout history, Shiite scholars have explicitly stated the position of Shiites regarding the issue of the distortion of the Quran, some of which are elaborated below:<br />
<br />
Sheikh Saduq:<br />
<br />
"We believe that the Quran revealed by Allah (SWT) to the Prophet (SAW) is the same book that is between its two covers and is accessible to all people, and nothing more... Anyone who attributes more than this to us is a liar."[^3]<br />
<br />
**Sheikh Mufid:**<br />
<br />
Sheikh Mufid, while narrating a tradition on this issue, believes that the Ahl al-Bayt (AS) have ordered to recite what is between these two covers without any addition or subtraction.[^4]<br />
<br />
**Sayyid Murtadha:**<br />
<br />
Our certainty in the correctness of the transmission of the Quran and its preservation intact is similar to our knowledge of the existence of cities and major world events and famous books and Arab poetry because there has been extraordinary attention and effort to safeguard the Quran, as it is a miracle of Prophethood and the main document of Islamic religious sciences and teachings.[^5]<br />
<br />
**Sheikh Tusi:**<br />
<br />
Speaking of addition and subtraction in the Quran is not appropriate for this book, as any addition to the Quran has been unanimously considered invalid. Subtraction from the Quran contradicts the apparent teachings of Muslim scholars, and it is more appropriate to our correct belief. Sayyid Murtadha also confirms this and considers the contrary narrations as single news (Al-Khabar al Wahid).[^6]<br />
<br />
**Imam Khomeini:**<br />
<br />
The late Imam has said about the distortion of the Quran, "Anyone with an iota of intellect should not believe in these words, as the reports are either inconclusive or fabricated, or they are strange and puzzling narrations, or they are authentic narrations that do not suggest any distortion but are related to the interpretation and explanation of the Quran."[^7]<br />
<br />
**Fadl ibn Shadhan Nishaburi:**<br />
<br />
He says: Umar bin Khattab said: I fear it may be said that Umar inserted this verse into the Qur'an and made it a part of it. In the time of the Prophet of Allah (SAW), we used to recite the verse as follows: "Stone the elderly man and woman who have committed adultery out of desire, as a punishment ordained by the Mighty and Wise Allah."[^8]<br />
<br />
If the Shiites did have a belief in distortion, it would not differentiate them from the Sunni who believe in the same. Thus, they are both in agreement on this belief.<br />
<br />
**Tabrisi:**<br />
<br />
He says about the distortion of the Quran that any addition to the Quran is considered false by the consensus of scholars, and any subtraction from it has been mentioned by some of our companions and a group of heretics among the Sunnis, but our true belief in our sect is contrary to that.[^9]<br />
<br />
**Allameh Hilli:**<br />
<br />
In response to a question about the distortion of the Quran, he said, "There is indeed no change, delay, priority, addition, or subtraction in the Quran, and seeking refuge in Allah from such beliefs, which cast doubt on the eternal miracle of the Prophet of Allah, is a miracle that has been transmitted continuously."[^10]<br />
<br />
**Qadi Nurullah Shushtari:**<br />
<br />
He says about the distortion of the Quran that the occurrence of distortion in the Quran, attributed to the Shiites, is not a belief of the general Imami Shiites, and only a few of them have said such things that do not have a credible position among the Shiites.[^11]<br />
<br />
Based on the above statements, it is clear that the claim that Shiites believe in the distortion of the Qur'an is false, and Shiite scholars throughout history have confronted this accusation and clarified that the Qur'an has not been distorted.<br />
<br />
The late Agha Buzurg Tehrani has mentioned in his book the names of many scholars who have written books refuting the distortion of the Quran, including Abu al-Qasim Ahmad ibn Ali al-Kufi who wrote the book "Tabdil wa Tahreef."[^12] Raha Hussein ibn Zaher Hussein al-Koopalpouri and Ali Naqi bin al-Sayyid Abu al-Hasan al-Naqvi al-Lakahnavi both have books on the distortion of the Quran in which they address this issue.[^13]<br />
<br />
[^1]: . [**Tafsir-i Ruh al-Ma'ani**](https://lib.eshia.ir/41932/1/24): Al-Alusi, Shahab al-Din, vol: 1 p: 24.<br />
<br />
[^2]: . [**Al-Tafsir al-Kabir (Mafatih al-Ghaib):**](https://lib.eshia.ir/41730/19/124) Al-Razi, Fakhr al-Din, vol: 19 p: 124.<br />
<br />
[^3]: . [**Al-'Aqa'id**](https://lib.eshia.ir/71470/1/84): Al-Sheikh al-Saduq, vol: 1 p: 84.<br />
<br />
[^4]: . [**Al-Masa'il al-Sarwiyyah**](https://lib.eshia.ir/10040/1/81): Al-Sheikh al-Mufid, vol: 1 p: 81.<br />
<br />
[^5]: . [**Majma' al-Bayan fi Tafsir al-Qur'an:**](https://lib.eshia.ir/12023/1/43) Al-Sheikh al-Tabrisi, vol: 1 p: 43.<br />
<br />
[^6]: . [**Tafsir al-Tibyan**](https://lib.eshia.ir/86469/1/3): Al-Sheikh al-Tusi, vol1 p: 3.<br />
<br />
[^7]: . [**Tahzib al-Usul:**](https://lib.eshia.ir/27915/2/417) Al-Sobhani, Al-Sheikh Ja'far; Presentations of the discussion of al-Sayyid Ruh Allah al-Khomeini, vol: 2 p: 417.<br />
<br />
[^8]: . [**Al-Izah**](https://lib.eshia.ir/15041/1/217): Al-Fadl ibn Shadhan, vol: 1 p: 217.<br />
<br />
[^9]: . [**Majma' al-Bayan fi Tafsir al-Qur'an:**](https://lib.eshia.ir/12023/1/43) Al-Sheikh al-Tabrisi, vol: 1 p: 43.<br />
<br />
[^10]: . [**Ajwibah al-Masa'il al-Muhannaiyyah**](https://lib.eshia.ir/71521/1/121): Al-Allamah al-Hilli, vol: 1 p: 121.<br />
<br />
[^11]: . [**Musa'ib al-Nawasib:**](https://pdf.lib.eshia.ir/94615/1/123) Al-Qadi al-Shahid Nur Allah al-Shushtari, vol: 1 p: 123.<br />
<br />
[^12]: . [**Al-Dhari'ah ila Tasanif al-Shi'ah**](https://lib.eshia.ir/71603/3/311): Al-Tehrani, Agha Buzurg, vol: 3 p: 311.<br />
<br />
[^13]: . [**Ibid.**](https://lib.eshia.ir/71603/3/394) p: 394.</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Category:What_is_the_Shiite_view_on_the_distortion_of_the_Quran%3F&diff=57Category:What is the Shiite view on the distortion of the Quran?2026-09-28T05:35:26Z<p>Ataqavi: /* Fadl ibn Shadhan Nishaburi */</p>
<hr />
<div> # What is the Shiite view on the distortion of the Quran?<br />
<br />
One of the accusations against Shiites is their belief in the distortion of the Quran; for example, one prominent Sunni scholar, Alusi, says about the Shiite belief in the distortion of the Quran: "Shiites believe that Uthman, Omar, and Abu Bakr have removed many verses and chapters of the Quran."[^1] Fakhr Razi, also a respected Sunni scholar, has a similar view on this issue as Alusi.[^2]<br />
<br />
However, these statements are nothing but false accusations, as throughout history, Shiite scholars have explicitly stated the position of Shiites regarding the issue of the distortion of the Quran, some of which are elaborated below:<br />
<br />
Sheikh Saduq:<br />
<br />
"We believe that the Quran revealed by Allah (SWT) to the Prophet (SAW) is the same book that is between its two covers and is accessible to all people, and nothing more... Anyone who attributes more than this to us is a liar."[^3]<br />
<br />
**Sheikh Mufid:**<br />
<br />
Sheikh Mufid, while narrating a tradition on this issue, believes that the Ahl al-Bayt (AS) have ordered to recite what is between these two covers without any addition or subtraction.[^4]<br />
<br />
**Sayyid Murtadha:**<br />
<br />
Our certainty in the correctness of the transmission of the Quran and its preservation intact is similar to our knowledge of the existence of cities and major world events and famous books and Arab poetry because there has been extraordinary attention and effort to safeguard the Quran, as it is a miracle of Prophethood and the main document of Islamic religious sciences and teachings.[^5]<br />
<br />
**Sheikh Tusi:**<br />
<br />
Speaking of addition and subtraction in the Quran is not appropriate for this book, as any addition to the Quran has been unanimously considered invalid. Subtraction from the Quran contradicts the apparent teachings of Muslim scholars, and it is more appropriate to our correct belief. Sayyid Murtadha also confirms this and considers the contrary narrations as single news (Al-Khabar al Wahid).[^6]<br />
<br />
**Imam Khomeini:**<br />
<br />
The late Imam has said about the distortion of the Quran, "Anyone with an iota of intellect should not believe in these words, as the reports are either inconclusive or fabricated, or they are strange and puzzling narrations, or they are authentic narrations that do not suggest any distortion but are related to the interpretation and explanation of the Quran."[^7]<br />
<br />
**Fadl ibn Shadhan Nishaburi:**<br />
<br />
He says: Umar bin Khattab said: I fear it may be said that Umar inserted this verse into the Qur'an and made it a part of it. In the time of the Prophet of Allah (SAW), we used to recite the verse as follows: "Stone the elderly man and woman who have committed adultery out of desire, as a punishment ordained by the Mighty and Wise Allah."[^8]<br />
<br />
If the Shiites did have a belief in distortion, it would not differentiate them from the Sunni who believe in the same. Thus, they are both in agreement on this belief.<br />
<br />
**Tabrisi:**<br />
<br />
He says about the distortion of the Quran that any addition to the Quran is considered false by the consensus of scholars, and any subtraction from it has been mentioned by some of our companions and a group of heretics among the Sunnis, but our true belief in our sect is contrary to that.[^9]<br />
<br />
**Allameh Hilli:**<br />
<br />
In response to a question about the distortion of the Quran, he said, "There is indeed no change, delay, priority, addition, or subtraction in the Quran, and seeking refuge in Allah from such beliefs, which cast doubt on the eternal miracle of the Prophet of Allah, is a miracle that has been transmitted continuously."[^10]<br />
<br />
**Qadi Nurullah Shushtari:**<br />
<br />
He says about the distortion of the Quran that the occurrence of distortion in the Quran, attributed to the Shiites, is not a belief of the general Imami Shiites, and only a few of them have said such things that do not have a credible position among the Shiites.[^11]<br />
<br />
Based on the above statements, it is clear that the claim that Shiites believe in the distortion of the Qur'an is false, and Shiite scholars throughout history have confronted this accusation and clarified that the Qur'an has not been distorted.<br />
<br />
The late Agha Buzurg Tehrani has mentioned in his book the names of many scholars who have written books refuting the distortion of the Quran, including Abu al-Qasim Ahmad ibn Ali al-Kufi who wrote the book "Tabdil wa Tahreef."[^12] Raha Hussein ibn Zaher Hussein al-Koopalpouri and Ali Naqi bin al-Sayyid Abu al-Hasan al-Naqvi al-Lakahnavi both have books on the distortion of the Quran in which they address this issue.[^13]<br />
<br />
[^1]: . [**Tafsir-i Ruh al-Ma'ani**](<nowiki>https://lib.eshia.ir/41932/1/24</nowiki>): Al-Alusi, Shahab al-Din, vol: 1 p: 24.<br />
<br />
[^2]: . [**Al-Tafsir al-Kabir (Mafatih al-Ghaib):**](<nowiki>https://lib.eshia.ir/41730/19/124</nowiki>) Al-Razi, Fakhr al-Din, vol: 19 p: 124.<br />
<br />
[^3]: . [**Al-'Aqa'id**](<nowiki>https://lib.eshia.ir/71470/1/84</nowiki>): Al-Sheikh al-Saduq, vol: 1 p: 84.<br />
<br />
[^4]: . [**Al-Masa'il al-Sarwiyyah**](<nowiki>https://lib.eshia.ir/10040/1/81</nowiki>): Al-Sheikh al-Mufid, vol: 1 p: 81.<br />
<br />
[^5]: . [**Majma' al-Bayan fi Tafsir al-Qur'an:**](<nowiki>https://lib.eshia.ir/12023/1/43</nowiki>) Al-Sheikh al-Tabrisi, vol: 1 p: 43.<br />
<br />
[^6]: . [**Tafsir al-Tibyan**](<nowiki>https://lib.eshia.ir/86469/1/3</nowiki>): Al-Sheikh al-Tusi, vol1 p: 3.<br />
<br />
[^7]: . [**Tahzib al-Usul:**](<nowiki>https://lib.eshia.ir/27915/2/417</nowiki>) Al-Sobhani, Al-Sheikh Ja'far; Presentations of the discussion of al-Sayyid Ruh Allah al-Khomeini, vol: 2 p: 417.<br />
<br />
[^8]: . [**Al-Izah**](<nowiki>https://lib.eshia.ir/15041/1/217</nowiki>): Al-Fadl ibn Shadhan, vol: 1 p: 217.<br />
<br />
[^9]: . [**Majma' al-Bayan fi Tafsir al-Qur'an:**](<nowiki>https://lib.eshia.ir/12023/1/43</nowiki>) Al-Sheikh al-Tabrisi, vol: 1 p: 43.<br />
<br />
[^10]: . [**Ajwibah al-Masa'il al-Muhannaiyyah**](<nowiki>https://lib.eshia.ir/71521/1/121</nowiki>): Al-Allamah al-Hilli, vol: 1 p: 121.<br />
<br />
[^11]: . [**Musa'ib al-Nawasib:**](<nowiki>https://pdf.lib.eshia.ir/94615/1/123</nowiki>) Al-Qadi al-Shahid Nur Allah al-Shushtari, vol: 1 p: 123.<br />
<br />
[^12]: . [**Al-Dhari'ah ila Tasanif al-Shi'ah**](<nowiki>https://lib.eshia.ir/71603/3/311</nowiki>): Al-Tehrani, Agha Buzurg, vol: 3 p: 311.<br />
<br />
[^13]: . [**Ibid.**](<nowiki>https://lib.eshia.ir/71603/3/394</nowiki>) p: 394.</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Category:What_is_the_Shiite_view_on_the_distortion_of_the_Quran%3F&diff=56Category:What is the Shiite view on the distortion of the Quran?2026-09-28T05:19:23Z<p>Ataqavi: </p>
<hr />
<div>== What is the Shiite view on the distortion of the Quran? ==<br />
<br />
One of the accusations against Shiites is their belief in the distortion of the Quran; for example, one prominent Sunni scholar, Alusi, says about the Shiite belief in the distortion of the Quran: "Shiites believe that Uthman, Omar, and Abu Bakr have removed many verses and chapters of the Quran."<ref>Al-Alusi, Shahab al-Din, ''Tafsir-i Ruh al-Ma'ani'', vol. 1, p. 24.</ref> Fakhr Razi, also a respected Sunni scholar, has a similar view on this issue as Alusi.<ref>Al-Razi, Fakhr al-Din, ''Al-Tafsir al-Kabir (Mafatih al-Ghaib)'', vol. 19, p. 124.</ref><br />
<br />
However, these statements are nothing but false accusations, as throughout history, Shiite scholars have explicitly stated the position of Shiites regarding the issue of the distortion of the Quran, some of which are elaborated below:<br />
<br />
=== Sheikh Saduq ===<br />
"We believe that the Quran revealed by Allah (SWT) to the Prophet (SAW) is the same book that is between its two covers and is accessible to all people, and nothing more... Anyone who attributes more than this to us is a liar."<ref>Al-Sheikh al-Saduq, ''Al-'Aqa'id'', vol. 1, p. 84.</ref><br />
<br />
=== Sheikh Mufid ===<br />
Sheikh Mufid, while narrating a tradition on this issue, believes that the Ahl al-Bayt (AS) have ordered to recite what is between these two covers without any addition or subtraction.<ref>Al-Sheikh al-Mufid, ''Al-Masa'il al-Sarwiyyah'', vol. 1, p. 81.</ref><br />
<br />
=== Sayyid Murtadha ===<br />
Our certainty in the correctness of the transmission of the Quran and its preservation intact is similar to our knowledge of the existence of cities and major world events and famous books and Arab poetry because there has been extraordinary attention and effort to safeguard the Quran, as it is a miracle of Prophethood and the main document of Islamic religious sciences and teachings.<ref>Al-Sheikh al-Tabrisi, ''Majma' al-Bayan fi Tafsir al-Qur'an'', vol. 1, p. 43.</ref><br />
<br />
=== Sheikh Tusi ===<br />
Speaking of addition and subtraction in the Quran is not appropriate for this book, as any addition to the Quran has been unanimously considered invalid. Subtraction from the Quran contradicts the apparent teachings of Muslim scholars, and it is more appropriate to our correct belief. Sayyid Murtadha also confirms this and considers the contrary narrations as single news (Al-Khabar al Wahid).<ref>Al-Sheikh al-Tusi, ''Tafsir al-Tibyan'', vol. 1, p. 3.</ref><br />
<br />
=== Imam Khomeini ===<br />
The late Imam has said about the distortion of the Quran, "Anyone with an iota of intellect should not believe in these words, as the reports are either inconclusive or fabricated, or they are strange and puzzling narrations, or they are authentic narrations that do not suggest any distortion but are related to the interpretation and explanation of the Quran."<ref>Al-Sobhani, Al-Sheikh Ja'far; Presentations of the discussion of al-Sayyid Ruh Allah al-Khomeini, ''Tahzib al-Usul'', vol. 2, p. 417.</ref><br />
<br />
=== Fadl ibn Shadhan Nishaburi ===<br />
He says: Umar bin Khattab said: I fear it may be said that Umar inserted this verse into the Qur'an and made it a part of it. In the time of the Prophet of Allah (SAW), we used to recite the verse as follows: "Stone the elderly man and woman who have committed adultery out of desire, as a punishment ordained by the Mighty and Wise Allah."<ref>Al-Fadl ibn Shadhan, ''Al-Izah'', vol. 1, p. 217.</ref><br />
<br />
If the Shiites did have a belief in distortion, it would not differentiate them from the Sunni who believe in the same. Thus, they are both in agreement on this belief.<br />
<br />
=== Tabrisi ===<br />
He says about the distortion of the Quran that any addition to the Quran is considered false by the consensus of scholars, and any subtraction from it has been mentioned by some of our companions and a group of heretics among the Sunnis, but our true belief in our sect is contrary to that.<ref>Al-Sheikh al-Tabrisi, ''Majma' al-Bayan fi Tafsir al-Qur'an'', vol. 1, p. 43.</ref><br />
<br />
=== Allameh Hilli ===<br />
In response to a question about the distortion of the Quran, he said, "There is indeed no change, delay, priority, addition, or subtraction in the Quran, and seeking refuge in Allah from such beliefs, which cast doubt on the eternal miracle of the Prophet of Allah, is a miracle that has been transmitted continuously."<ref>Al-Allamah al-Hilli, ''Ajwibah al-Masa'il al-Muhannaiyyah'', vol. 1, p. 121.</ref><br />
<br />
=== Qadi Nurullah Shushtari ===<br />
He says about the distortion of the Quran that the occurrence of distortion in the Quran, attributed to the Shiites, is not a belief of the general Imami Shiites, and only a few of them have said such things that do not have a credible position among the Shiites.<ref>Al-Qadi al-Shahid Nur Allah al-Shushtari, ''Musa'ib al-Nawasib'', vol. 1, p. 123.</ref><br />
<br />
Based on the above statements, it is clear that the claim that Shiites believe in the distortion of the Qur'an is false, and Shiite scholars throughout history have confronted this accusation and clarified that the Qur'an has not been distorted.<br />
<br />
The late Agha Buzurg Tehrani has mentioned in his book the names of many scholars who have written books refuting the distortion of the Quran, including Abu al-Qasim Ahmad ibn Ali al-Kufi who wrote the book "Tabdil wa Tahreef."<ref>Al-Tehrani, Agha Buzurg, ''Al-Dhari'ah ila Tasanif al-Shi'ah'', vol. 3, p. 311.</ref> Raha Hussein ibn Zaher Hussein al-Koopalpouri and Ali Naqi bin al-Sayyid Abu al-Hasan al-Naqvi al-Lakahnavi both have books on the distortion of the Quran in which they address this issue.<ref>Ibid., p. 394.</ref><br />
<br />
== References ==<br />
<references /><br />
. Tafsir-i Ruh al-Ma'ani: Al-Alusi, Shahab al-Din, vol: 1 p: 24.<br />
. Al-Tafsir al-Kabir (Mafatih al-Ghaib): Al-Razi, Fakhr al-Din, vol: 19 p: 124.<br />
. Al-'Aqa'id: Al-Sheikh al-Saduq, vol: 1 p: 84.<br />
. Al-Masa'il al-Sarwiyyah: Al-Sheikh al-Mufid, vol: 1 p: 81.<br />
. Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh al-Tabrisi, vol: 1 p: 43.<br />
. Tafsir al-Tibyan: Al-Sheikh al-Tusi, vol1 p: 3. <br />
. Tahzib al-Usul: Al-Sobhani, Al-Sheikh Ja'far; Presentations of the discussion of al-Sayyid Ruh Allah al-Khomeini, vol: 2 p: 417.<br />
. Al-Izah: Al-Fadl ibn Shadhan, vol: 1 p: 217.<br />
. Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh al-Tabrisi, vol: 1 p: 43.<br />
. Ajwibah al-Masa'il al-Muhannaiyyah: Al-Allamah al-Hilli, vol: 1 p: 121.<br />
. Musa'ib al-Nawasib: Al-Qadi al-Shahid Nur Allah al-Shushtari, vol: 1 p: 123.<br />
. Al-Dhari'ah ila Tasanif al-Shi'ah: Al-Tehrani, Agha Buzurg, vol: 3 p: 311. <br />
. Ibid. p: 394.</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Category:What_is_the_Shiite_view_on_the_distortion_of_the_Quran%3F&diff=55Category:What is the Shiite view on the distortion of the Quran?2026-09-28T05:16:12Z<p>Ataqavi: /* What is the Shiite view on the distortion of the Quran? */</p>
<hr />
<div><br />
= What is the Shiite view on the distortion of the Quran? = <br />
<br />
One of the accusations against Shiites is their belief in the distortion of the Quran; for example, one prominent Sunni scholar, Alusi, says about the Shiite belief in the distortion of the Quran: "Shiites believe that Uthman, Omar, and Abu Bakr have removed many verses and chapters of the Quran."[1] Fakhr Razi, also a respected Sunni scholar, has a similar view on this issue as Alusi.[2]<br />
<br />
However, these statements are nothing but false accusations, as throughout history, Shiite scholars have explicitly stated the position of Shiites regarding the issue of the distortion of the Quran, some of which are elaborated below:<br />
<br />
Sheikh Saduq:<br />
<br />
"We believe that the Quran revealed by Allah (SWT) to the Prophet (SAW) is the same book that is between its two covers and is accessible to all people, and nothing more... Anyone who attributes more than this to us is a liar."[3]<br />
<br />
'''Sheikh Mufid:'''<br />
<br />
Sheikh Mufid, while narrating a tradition on this issue, believes that the Ahl al-Bayt (AS) have ordered to recite what is between these two covers without any addition or subtraction.[4]<br />
<br />
'''Sayyid Murtadha:'''<br />
<br />
Our certainty in the correctness of the transmission of the Quran and its preservation intact is similar to our knowledge of the existence of cities and major world events and famous books and Arab poetry because there has been extraordinary attention and effort to safeguard the Quran, as it is a miracle of Prophethood and the main document of Islamic religious sciences and teachings.[5]<br />
<br />
'''Sheikh Tusi:'''<br />
<br />
Speaking of addition and subtraction in the Quran is not appropriate for this book, as any addition to the Quran has been unanimously considered invalid. Subtraction from the Quran contradicts the apparent teachings of Muslim scholars, and it is more appropriate to our correct belief. Sayyid Murtadha also confirms this and considers the contrary narrations as single news (Al-Khabar al Wahid).[6]<br />
<br />
'''Imam Khomeini:'''<br />
<br />
The late Imam has said about the distortion of the Quran, "Anyone with an iota of intellect should not believe in these words, as the reports are either inconclusive or fabricated, or they are strange and puzzling narrations, or they are authentic narrations that do not suggest any distortion but are related to the interpretation and explanation of the Quran."[7]<br />
<br />
'''Fadl ibn Shadhan Nishaburi:'''<br />
<br />
He says: Umar bin Khattab said: I fear it may be said that Umar inserted this verse into the Qur'an and made it a part of it. In the time of the Prophet of Allah (SAW), we used to recite the verse as follows: "Stone the elderly man and woman who have committed adultery out of desire, as a punishment ordained by the Mighty and Wise Allah."[8]<br />
<br />
If the Shiites did have a belief in distortion, it would not differentiate them from the Sunni who believe in the same. Thus, they are both in agreement on this belief.<br />
<br />
'''Tabrisi:'''<br />
<br />
He says about the distortion of the Quran that any addition to the Quran is considered false by the consensus of scholars, and any subtraction from it has been mentioned by some of our companions and a group of heretics among the Sunnis, but our true belief in our sect is contrary to that.[9]<br />
<br />
'''Allameh Hilli:'''<br />
<br />
In response to a question about the distortion of the Quran, he said, "There is indeed no change, delay, priority, addition, or subtraction in the Quran, and seeking refuge in Allah from such beliefs, which cast doubt on the eternal miracle of the Prophet of Allah, is a miracle that has been transmitted continuously."[10]<br />
<br />
'''Qadi Nurullah Shushtari:'''<br />
<br />
He says about the distortion of the Quran that the occurrence of distortion in the Quran, attributed to the Shiites, is not a belief of the general Imami Shiites, and only a few of them have said such things that do not have a credible position among the Shiites.[11]<br />
<br />
Based on the above statements, it is clear that the claim that Shiites believe in the distortion of the Qur'an is false, and Shiite scholars throughout history have confronted this accusation and clarified that the Qur'an has not been distorted.<br />
<br />
The late Agha Buzurg Tehrani has mentioned in his book the names of many scholars who have written books refuting the distortion of the Quran, including Abu al-Qasim Ahmad ibn Ali al-Kufi who wrote the book "Tabdil wa Tahreef."[12] Raha Hussein ibn Zaher Hussein al-Koopalpouri and Ali Naqi bin al-Sayyid Abu al-Hasan al-Naqvi al-Lakahnavi both have books on the distortion of the Quran in which they address this issue.[13]<br />
<br />
== References ==<br />
<references /><br />
<br />
<br />
[1] . '''Tafsir-i Ruh al-Ma'ani''': Al-Alusi, Shahab al-Din, vol: 1 p: 24.<br />
<br />
[2] . '''Al-Tafsir al-Kabir (Mafatih al-Ghaib):''' Al-Razi, Fakhr al-Din, vol: 19 p: 124.<br />
<br />
[3] . '''Al-'Aqa'id''': Al-Sheikh al-Saduq, vol: 1 p: 84.<br />
<br />
[4] . '''Al-Masa'il al-Sarwiyyah''': Al-Sheikh al-Mufid, vol: 1 p: 81.<br />
<br />
[5] . '''Majma' al-Bayan fi Tafsir al-Qur'an:''' Al-Sheikh al-Tabrisi, vol: 1 p: 43.<br />
<br />
[6] . '''Tafsir al-Tibyan''': Al-Sheikh al-Tusi, vol1 p: 3. <br />
<br />
[7] . '''Tahzib al-Usul:''' Al-Sobhani, Al-Sheikh Ja'far; Presentations of the discussion of al-Sayyid Ruh Allah al-Khomeini, vol: 2 p: 417.<br />
<br />
[8] . '''Al-Izah''': Al-Fadl ibn Shadhan, vol: 1 p: 217.<br />
<br />
<sup>[9]</sup> . '''Majma' al-Bayan fi Tafsir al-Qur'an:''' Al-Sheikh al-Tabrisi, vol: 1 p: 43.<br />
<br />
<sup>[10]</sup> . '''Ajwibah al-Masa'il al-Muhannaiyyah''': Al-Allamah al-Hilli, vol: 1 p: 121.<br />
<br />
<sup>[11]</sup> . '''Musa'ib al-Nawasib:''' Al-Qadi al-Shahid Nur Allah al-Shushtari, vol: 1 p: 123.<br />
<br />
<sup>[12]</sup> . '''Al-Dhari'ah ila Tasanif al-Shi'ah''': Al-Tehrani, Agha Buzurg, vol: 3 p: 311. <br />
<br />
<sup>[13]</sup> . '''Ibid.''' p: 394.</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Category:What_is_the_Shiite_view_on_the_distortion_of_the_Quran%3F&diff=54Category:What is the Shiite view on the distortion of the Quran?2026-09-28T05:01:18Z<p>Ataqavi: Created page with " = What is the Shiite view on the distortion of the Quran? = One of the accusations against Shiites is their belief in the distortion of the Quran; for example, one prominent Sunni scholar, Alusi, says about the Shiite belief in the distortion of the Quran: "Shiites believe that Uthman, Omar, and Abu Bakr have removed many verses and chapters of the Quran."[1] Fakhr Razi, also a respected Sunni scholar, has a similar view on this issue as Alusi.[2] However, these stat..."</p>
<hr />
<div><br />
= What is the Shiite view on the distortion of the Quran? = <br />
<br />
One of the accusations against Shiites is their belief in the distortion of the Quran; for example, one prominent Sunni scholar, Alusi, says about the Shiite belief in the distortion of the Quran: "Shiites believe that Uthman, Omar, and Abu Bakr have removed many verses and chapters of the Quran."[1] Fakhr Razi, also a respected Sunni scholar, has a similar view on this issue as Alusi.[2]<br />
<br />
However, these statements are nothing but false accusations, as throughout history, Shiite scholars have explicitly stated the position of Shiites regarding the issue of the distortion of the Quran, some of which are elaborated below:<br />
<br />
Sheikh Saduq:<br />
<br />
"We believe that the Quran revealed by Allah (SWT) to the Prophet (SAW) is the same book that is between its two covers and is accessible to all people, and nothing more... Anyone who attributes more than this to us is a liar."[3]<br />
<br />
'''Sheikh Mufid:'''<br />
<br />
Sheikh Mufid, while narrating a tradition on this issue, believes that the Ahl al-Bayt (AS) have ordered to recite what is between these two covers without any addition or subtraction.[4]<br />
<br />
'''Sayyid Murtadha:'''<br />
<br />
Our certainty in the correctness of the transmission of the Quran and its preservation intact is similar to our knowledge of the existence of cities and major world events and famous books and Arab poetry because there has been extraordinary attention and effort to safeguard the Quran, as it is a miracle of Prophethood and the main document of Islamic religious sciences and teachings.[5]<br />
<br />
'''Sheikh Tusi:'''<br />
<br />
Speaking of addition and subtraction in the Quran is not appropriate for this book, as any addition to the Quran has been unanimously considered invalid. Subtraction from the Quran contradicts the apparent teachings of Muslim scholars, and it is more appropriate to our correct belief. Sayyid Murtadha also confirms this and considers the contrary narrations as single news (Al-Khabar al Wahid).[6]<br />
<br />
'''Imam Khomeini:'''<br />
<br />
The late Imam has said about the distortion of the Quran, "Anyone with an iota of intellect should not believe in these words, as the reports are either inconclusive or fabricated, or they are strange and puzzling narrations, or they are authentic narrations that do not suggest any distortion but are related to the interpretation and explanation of the Quran."[7]<br />
<br />
'''Fadl ibn Shadhan Nishaburi:'''<br />
<br />
He says: Umar bin Khattab said: I fear it may be said that Umar inserted this verse into the Qur'an and made it a part of it. In the time of the Prophet of Allah (SAW), we used to recite the verse as follows: "Stone the elderly man and woman who have committed adultery out of desire, as a punishment ordained by the Mighty and Wise Allah."[8]<br />
<br />
If the Shiites did have a belief in distortion, it would not differentiate them from the Sunni who believe in the same. Thus, they are both in agreement on this belief.<br />
<br />
'''Tabrisi:'''<br />
<br />
He says about the distortion of the Quran that any addition to the Quran is considered false by the consensus of scholars, and any subtraction from it has been mentioned by some of our companions and a group of heretics among the Sunnis, but our true belief in our sect is contrary to that.[9]<br />
<br />
'''Allameh Hilli:'''<br />
<br />
In response to a question about the distortion of the Quran, he said, "There is indeed no change, delay, priority, addition, or subtraction in the Quran, and seeking refuge in Allah from such beliefs, which cast doubt on the eternal miracle of the Prophet of Allah, is a miracle that has been transmitted continuously."[10]<br />
<br />
'''Qadi Nurullah Shushtari:'''<br />
<br />
He says about the distortion of the Quran that the occurrence of distortion in the Quran, attributed to the Shiites, is not a belief of the general Imami Shiites, and only a few of them have said such things that do not have a credible position among the Shiites.[11]<br />
<br />
Based on the above statements, it is clear that the claim that Shiites believe in the distortion of the Qur'an is false, and Shiite scholars throughout history have confronted this accusation and clarified that the Qur'an has not been distorted.<br />
<br />
The late Agha Buzurg Tehrani has mentioned in his book the names of many scholars who have written books refuting the distortion of the Quran, including Abu al-Qasim Ahmad ibn Ali al-Kufi who wrote the book "Tabdil wa Tahreef."[12] Raha Hussein ibn Zaher Hussein al-Koopalpouri and Ali Naqi bin al-Sayyid Abu al-Hasan al-Naqvi al-Lakahnavi both have books on the distortion of the Quran in which they address this issue.[13]<br />
<br />
<br />
<br />
<br />
[1] . '''Tafsir-i Ruh al-Ma'ani''': Al-Alusi, Shahab al-Din, vol: 1 p: 24.<br />
<br />
[2] . '''Al-Tafsir al-Kabir (Mafatih al-Ghaib):''' Al-Razi, Fakhr al-Din, vol: 19 p: 124.<br />
<br />
[3] . '''Al-'Aqa'id''': Al-Sheikh al-Saduq, vol: 1 p: 84.<br />
<br />
[4] . '''Al-Masa'il al-Sarwiyyah''': Al-Sheikh al-Mufid, vol: 1 p: 81.<br />
<br />
[5] . '''Majma' al-Bayan fi Tafsir al-Qur'an:''' Al-Sheikh al-Tabrisi, vol: 1 p: 43.<br />
<br />
[6] . '''Tafsir al-Tibyan''': Al-Sheikh al-Tusi, vol1 p: 3. <br />
<br />
[7] . '''Tahzib al-Usul:''' Al-Sobhani, Al-Sheikh Ja'far; Presentations of the discussion of al-Sayyid Ruh Allah al-Khomeini, vol: 2 p: 417.<br />
<br />
[8] . '''Al-Izah''': Al-Fadl ibn Shadhan, vol: 1 p: 217.<br />
<br />
<sup>[9]</sup> . '''Majma' al-Bayan fi Tafsir al-Qur'an:''' Al-Sheikh al-Tabrisi, vol: 1 p: 43.<br />
<br />
<sup>[10]</sup> . '''Ajwibah al-Masa'il al-Muhannaiyyah''': Al-Allamah al-Hilli, vol: 1 p: 121.<br />
<br />
<sup>[11]</sup> . '''Musa'ib al-Nawasib:''' Al-Qadi al-Shahid Nur Allah al-Shushtari, vol: 1 p: 123.<br />
<br />
<sup>[12]</sup> . '''Al-Dhari'ah ila Tasanif al-Shi'ah''': Al-Tehrani, Agha Buzurg, vol: 3 p: 311. <br />
<br />
<sup>[13]</sup> . '''Ibid.''' p: 394.</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Category:What_are_the_reasons_and_evidence_that_the_Quran_has_been_preserved_from_distortion_and_holds_greater_authenticity_compared_to_other_heavenly_scriptures%3F&diff=53Category:What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures?2026-09-27T09:14:46Z<p>Ataqavi: Created page with " = What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures? = In the following text, we will comprehensively and fairly compare the Quran with other holy scriptures. By referencing Quranic evidence (such as its challenge, textual coherence, historical record of its compilation, and continuous transmission) and the criticisms leveled against Jewish and Christian holy books (..."</p>
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<div><br />
= What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures? =<br />
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<br />
In the following text, we will comprehensively and fairly compare the Quran with other holy scriptures. By referencing Quranic evidence (such as its challenge, textual coherence, historical record of its compilation, and continuous transmission) and the criticisms leveled against Jewish and Christian holy books (such as distortion, contradictions, and non-monotheistic views), we will elaborate on the superior authenticity of the Quran.<br />
<br />
'''The Authenticity of the Quran: Evidence of Its Preservation from Distortion'''<br />
<br />
The Quran is the only divine book that has been completely preserved from distortion, and this divine preservation itself is a sign of its miraculous nature. The reasons for this claim include:<br />
<br />
'''1. The Quran's Claim of Divine Origin'''<br />
<br />
The Quran explicitly declares itself to be the word of God: "We sent it down with truth, and with truth it descended."[1] And it proves this claim thus: "Indeed, this [Quran] is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down. Upon your heart, [O Muhammad] - that you may be one of the warners - In a clear Arabic tongue. And indeed, it is [mentioned] in the scriptures of the former peoples. Is it not sufficient for them that the scholars of the Children of Israel know it? And if We had revealed it to any of the non-Arabs and he had recited it to them, they would not have believed in it." [2]<br />
<br />
'''2. The Quran's Challenge (The Challenge of Inimitability - Tahaddi)'''<br />
<br />
The Quran has challenged its opponents, stating that if they can, they should produce even a single surah (chapter) like it: "Say, 'If mankind and jinn were to gather in order to produce the like of this Quran, they could not produce the like of it, even if they were to each other assistants.'"[3] This is despite the fact that Prophet Muhammad (SAW) was unlettered (illiterate) and could not have authored such a book himself. As God says to His Prophet: "And you did not recite before it any scripture, nor did you inscribe one with your hand. Otherwise, the falsifiers would have had [cause for] doubt." [4]<br />
<br />
'''3. Coherence and Absence of Contradictions'''<br />
<br />
The Quran also refers to its own harmony and coherence, stating: "Do they not then reflect on the Quran? Had it been from [any] other than Allah, they would surely have found in it much inconsistency." [5] The Holy Quran was revealed over the twenty-three years of Prophet Muhammad's mission, during a turbulent and eventful period filled with many ups and downs and bitter and sweet incidents. Yet, these changes did not affect the coherence of its content or its miraculous style. Various life events lead to different psychological and emotional states in humans, such as fear and hope, sorrow and joy, excitement and happiness, and these significantly influence a person's thoughts, speech, and actions, naturally causing variations in their speech. Given these points, the uniformity and harmony of the Quranic verses themselves are a testament to its miraculous nature. [6]<br />
<br />
'''4. The Meticulous Recording and Continuous Transmission (Tawatur) of the Quran'''<br />
<br />
The recording of the Quran also played a significant role in its preservation and prevention of distortion. Ibn al-Nadim, a bibliographer from the 4th century AH, in his book Al-Fihrist, identifies the Mushaf of Imam Ali (AS) as the first complete Mushaf of the Quran. [7] After the passing of the Prophet (PBUH), Imam Ali (AS) compiled the Quran in his home in order of revelation, presenting it to the people and companions. Some companions did not accept this Mushaf, so Imam Ali (AS) removed it from public access. [8] In addition to Imam Ali, Zayd ibn Thabit and some companions such as Abdullah ibn Mas'ud, Ubayy ibn Ka'b, Miqdad ibn Aswad, Salim Mawla Abi Hudhayfa, Mu'adh ibn Jabal, and Abu Musa al-Ash'ari also undertook the compilation of the Quran. [9] This dedication continued until, during the time of Uthman, the third Caliph, a decision was made to standardize the Mushafs. For this purpose, twelve companions, including Zayd ibn Thabit, Abdullah ibn Zubayr, and Abdullah ibn Abbas, under the supervision of Ubayy ibn Ka'b, compiled the Quran.[10] The compiled Quran was approved by Imam Ali (AS), and he adhered to it even after becoming Caliph.[11] After Imam Ali (AS), subsequent Imams also affirmed Uthman's Quran and emphasized its preservation.[12] Thus, the Quran was transmitted in a preserved and written form from one generation to another, which indicates its high authenticity.<br />
<br />
'''Comparison with Other Holy Books'''<br />
<br />
In contrast, the Torah and the Gospels face serious challenges regarding their authenticity:<br />
<br />
'''Distortion in the Torah'''<br />
<br />
From the text of the current Torah itself, it appears that only one copy existed. Prophet Moses entrusted it to the Levite priests who carried the Ark of the Covenant, and also to the elders of the Children of Israel, instructing them to read it to the Children of Israel every seven years during the Feast in a public assembly. [13] Given these conditions, the question arises: what guarantee is there that the Torah, which was inaccessible to the general populace and was kept by a select few in a single copy, and read to the people at long intervals, was preserved from distortion?<br />
<br />
The language used in the current Torah indicates that the existing Torah is neither a divine writing nor was it authored by Prophet Moses. For instance, phrases like "The Lord said to Moses, Say to the Israelites"[14] bear witness to this. Furthermore, according to Jewish history and the Old Testament's own admission, during Nebuchadnezzar's attack on Jerusalem, all that was in the temple was either plundered or burned and destroyed. [15]<br />
<br />
One Christian scholar and expert stated: "In ancient times, people believed that Moses wrote the Torah, but new studies of the Bible show that answering the question of the origin and source of the books of the Torah is more difficult than initially thought; the Torah emerged over generations; initially, there were narratives that the Jewish people orally transmitted to each other, then these narratives were written in several collections, some of which were about history and others about laws; finally, in the fifth century BCE, these collections were gathered into one book; those who were involved in this complex and lengthy work were many, and the names of the vast majority of them have been forgotten by history, and according to Jews and Christians, divine inspiration accompanied and supported all stages of the Torah's compilation." [16] What has been said indicates that the authenticity of the existing Torah cannot be assured, and this book has not been preserved from distortion and error.<br />
<br />
'''Distortion in the Gospels'''<br />
<br />
Regarding the New Testament, it must be said that Christians themselves admit that various parts of this covenant were neither from God nor from Jesus, but rather from ordinary people who believed in Jesus. Some of them were apostles and disciples of Jesus, while others, like Paul, Luke, and Mark, were not disciples or apostles, and some had never even seen Jesus. [17] It is interesting to note that among the four Gospels, Mark's Gospel is considered the oldest by researchers, yet he himself was not a direct disciple of Jesus. [18] Will Durant writes about the four Gospels: "In short, it is clear that there are many contradictions between one Gospel and other Gospels, and in all four Gospels, ambiguous historical information, suspicious similarities with myths of pagan gods, and fabricated events to prove the fulfillment of Old Testament prophecies are observed." [19] Therefore, the New Testament cannot be relied upon as the primary source of Christianity.<br />
<br />
'''Differences in the Concept of God'''<br />
<br />
'''Understanding God in the Quran:'''<br />
<br />
In the Quran, God is introduced descriptively. His worthy attributes are stated, and anything unworthy of Him is denied. In the Quranic worldview, God is unlike anything, [20] everyone is in need of Him, and He is free of all needs. [21] God is All-Knowing of everything, [22] and All-Powerful over everything. [23] He is closer to humans than their jugular vein, [24] possesses all perfections, [25] He is not a body and cannot be seen with eyes. [26] This is the Quran's perspective on knowing God and His greatness.<br />
<br />
'''Understanding God in the Holy Books:'''<br />
<br />
In the Old Testament, the story of Adam and Eve and their disobedience to the divine command is depicted in a strange way; as if God's purpose in prohibiting humans from eating from the forbidden tree was to prevent them from reaching a status like Him and attaining divinity. On the other hand, in this part of the Holy Book, it is stated that Adam and Eve heard the voice of God walking in the garden, as if He were a human. Furthermore, God is depicted as if He lies; because in this story, it is narrated that God told Adam and Eve that if they ate from this forbidden tree, they would die, yet they ate and did not die. [27]<br />
<br />
In another place, it is narrated that God appears in the form of a human and wrestles with Jacob, and Jacob cannot defeat Him. [28] What does depicting such a God, who has a body and is defeated by His prophet, do to monotheism and the understanding of God? In one part of the Old Testament, it is stated that Moses, with seventy elders of the Children of Israel, goes to see God on Mount Sinai, and they appear in the presence of God and see Him. [29]<br />
<br />
In another narration about Prophet Abraham, it is stated that three men entered upon Abraham, one of whom was God, and He promised Abraham that next year when He visited him, Abraham would have a child. Sarah laughed to herself at the thought of having a child at her age and did not believe this statement. It is interesting that this God eats and drinks during this encounter. [30]<br />
<br />
In the New Testament, it is explicitly stated that Jesus is God and God is in him. He is the Son of God and possesses divinity. [31] In another place, from the words of Jesus, it is stated: "I and the Father are one." [32] In another place, it is stated: "yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live." [33] Based on these very statements in Christian texts, the Council of Chalcedon in 451 AD expressed with greater clarity and emphasis: "Therefore, our one and only God, Jesus Christ, is complete in divinity and also in humanity. Both truly God and truly man, composed of a rational soul and body. Both consubstantial with God the Father in divinity and consubstantial with his human mother." [34] This is a summary of the theology in the New and Old Testaments.<br />
<br />
'''Differences in the Status of Prophets'''<br />
<br />
'''Prophets in the Quran:'''<br />
<br />
In the Quran, the status and position of prophets are considered very high, and God regards them as pure and virtuous individuals, adhering to every single divine command and regulation, compassionate towards people, and sincere and perfect individuals, to the extent that He sends peace upon them. [35] The Holy Quran explains the purity and infallibility of prophets thus: God sent the prophets as bearers of good news and warnings, and He sent down with them the Book in truth, so that they might judge between people concerning that in which they differed. [36] From this verse, it is well understood that God's purpose in sending messengers is to guide towards the path of truth.<br />
<br />
Among the characteristics attributed to these prophets is their knowledge of the unseen world. God says in this regard: "He is the Knower of the unseen, and He does not disclose His unseen to anyone, except to a messenger whom He has chosen. For indeed, He dispatches before him and behind him observers. That He may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number." [37] From the verse, it is well understood that firstly, the prophets are pleasing to God, and secondly, God has placed guardians over them to protect them from error, in addition to the fact that they are guided by God, [38] and we are commanded to obey them. [39] These are the characteristics of prophets in the Quran.<br />
<br />
'''Prophets in the Holy Books:'''<br />
<br />
1. Attributing drunkenness and intoxication to Prophet Noah: Noah began to be a farmer and planted a vineyard. When he drank too much wine, he lay uncovered in his tent in a state of drunkenness. Ham, the father of Canaan, saw his father's nakedness, went out, and told his two brothers. Shem and Japheth, upon hearing this news, took a cloak, laid it across their shoulders, and walked backward to cover their father so that they would not see his nakedness. [40]<br />
<br />
2. Attributing fornication and intoxication to Prophet Lot: Lot's daughters give their father wine and sleep with him, and each of them conceives a son from their father. [41]<br />
<br />
3. Regarding Prophet David, it is stated: One day, while taking a stroll on the palace roof, he saw a beautiful woman bathing. So he brought her to the palace and committed adultery with her, even though her husband was on the battlefield. The woman became pregnant by David, so David ordered the army commander to place her husband on the front lines to be killed. With this order, the man was killed in battle, and David brought his wife to the palace and took her as his own wife. [42] The second child born to this woman from David was Solomon. [43]<br />
<br />
'''Differences in the Concept of the Hereafter'''<br />
<br />
'''The Hereafter in the Quran:'''<br />
<br />
In the Quran, various verses speak about the Hereafter, which can be broadly categorized as follows: verses indicating that there is no argument for denying the Hereafter; [44] verses referring to phenomena similar to the Hereafter; [45] verses refuting the doubts of those who deny the Hereafter and proving its possibility; [46] verses introducing the Hereafter as a definite and unfailing divine promise; [47] and finally, verses that rely on rational proofs for the necessity and certainty of the Hereafter. [48]<br />
<br />
'''The Hereafter in the Holy Books:'''<br />
<br />
In the Old Testament, there is no explicit mention of the Hereafter, and wherever there is talk of reward for good deeds and punishment for bad ones, it refers to worldly rewards and punishments, with no mention of the afterlife. [49] In the New Testament, however, some passages refer to the Hereafter, of which one example will be given: "You have heard that it was said, 'You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell." [50]<br />
<br />
'''Conclusion'''<br />
<br />
By comparing Quranic evidence with the criticisms leveled against the Holy Books, it becomes clear that the Quran is the only book that, with a strong historical record, rational and textual evidence, and internal coherence, has been preserved from distortion and can be relied upon as the most authentic religious text.<br />
<br />
----[1] . '''Isra: 105'''.<br />
<br />
[2] . '''Shu'ara: 193-199.''' «نَزَلَ بِهِ الرُّوحُ الْأَمِينُ * عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ * بِلِسَانٍ عَرَبِيٍّ مُبِينٍ * وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ * أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ * وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الْأَعْجَمِينَ * فَقَرَأَهُ عَلَيْهِمْ مَا كَانُوا بِهِ مُؤْمِنِينَ»<br />
<br />
[3] . '''Isra: 88.''' «قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا»<br />
<br />
[4] . '''<nowiki/>'Ankabut :48.''' «وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَارْتَابَ الْمُبْطِلُونَ» <br />
<br />
[5] . '''Nisa': 82.''' «أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا»<br />
<br />
[6] . '''Amoozesh-e Aqa'ed,''' Mesbah Yazdi, Mohammad Taghi, vol. 1, p. 266.<br />
<br />
[7] . '''Al-Fihrist''', Ibn Nadim, vol. 1, p. 45.<br />
<br />
[8] . '''<nowiki/>'Olum-e Qur'ani,''' Ma'refat, Mohammad Hadi, vol. 1, p. 122.<br />
<br />
[9] . '''Ibid.''' p. 125.<br />
<br />
[10] . '''Ibid'''. p. 137.<br />
<br />
[11] . '''Ibid.''' p. 138.<br />
<br />
[12] . '''Ibid.''' p. 139.<br />
<br />
[13] . '''The Holy Book, Deuteronomy 31''', Verse 10-13.<br />
<br />
[14] . '''The Holy Book, Numbers 5''', Verse 5-6.<br />
<br />
[15] . '''The Holy Book, Kings 2,''' Chapter 25, Verse 8-11.<br />
<br />
[16] . '''Kalam-e Masihi (Christian Theology),''' Thomas Michel, p. 32.<br />
<br />
[17] . '''Ibid.''' pp. 42-43.<br />
<br />
[18] . '''Ibid.''' p. 44<br />
<br />
[19] . '''Tarikh-e Tamaddon (The Story of Civilization),''' Durant, William James, vol. 3, pp. 665-666.<br />
<br />
[20] . '''Shura :11'''. «لَيْسَ كَمِثْلِهِ شَيْءٌ»<br />
<br />
[21] . '''Fatir:15'''. «يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ»<br />
<br />
[22] . '''Hujurat :16'''. «وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ»<br />
<br />
[23] . '''Hud:4.''' «إِلَى اللَّهِ مَرْجِعُكُمْ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ»<br />
<br />
[24] . '''Q:16.''' «وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ»<br />
<br />
[25] . '''A'raf :180'''. «وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا»<br />
<br />
[26] . '''An'am :103.''' «لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ»<br />
<br />
[27] . '''The Holy Book, Genesis''', Chapter 3 from Verse 9 to Verse 20.<br />
<br />
[28] . '''The Holy Book, Genesis,''' Chapter 32, Verse 25.<br />
<br />
[29] . '''The Holy Book, Exodus,''' Chapter 24, Verse 9-10.<br />
<br />
[30] . '''The Holy Book, Genesis,''' Chapter 18, Verse 1.<br />
<br />
[31] . '''The Holy Book, Gospel of John''', Chapter 1, Verse 1.<br />
<br />
[32] . '''The Holy Book, Gospel of John,''' Chapter 10, Verse 30.<br />
<br />
[33] . '''The Holy Book, Corinthians (1),''' Chapter 8, Verse 6.<br />
<br />
[34] . '''Dayerat-ol-Ma'aref-e Mosavvar-e Masihiat (Illustrated Encyclopedia of Christianity'''), Ann Marie B. Bahr, vol. 1, p. 61.<br />
<br />
[35] . '''Saffat: 181.''' «وَسَلَامٌ عَلَى الْمُرْسَلِينَ»<br />
<br />
[36] . '''Baqara: 213'''. «كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ»<br />
<br />
[37] . '''Jinn: 26-28.''' «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا * إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا * لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدً»<br />
<br />
[38] . '''An'am: 90'''. «أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ»<br />
<br />
[39] . '''Muhammad: 33.''' «يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَلَا تُبۡطِلُوٓاْ أَعۡمَٰلَكُمۡ»<br />
<br />
[40] . '''The Holy Book, Genesis,''' Chapter 9, Verse 20.<br />
<br />
[41] . '''The Holy Book, Genesis,''' Chapter 19, Verse 31.<br />
<br />
[42] . '''The Holy Book, Samuel 2''', Chapter 11, Verse 2.<br />
<br />
[43] . '''The Holy Book, Samuel 2,''' Chapter 12, Verse 24.<br />
<br />
[44] . '''Jathiya: 32'''. «وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُمْ مَا نَدْرِي مَا السَّاعَةُ إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ» _ '''Jathiya: 24'''. «وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُمْ بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ» _ '''Qasas: 39.''' «وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ» _ '''Kahf: 36.''' «وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا»<br />
<br />
[45] . '''Baqara: 259.''' «أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ...» _ '''Baqara: 260.''' «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ ....»<br />
<br />
[46] . '''Sajda: 10-11.''' «وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ * قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ» _ '''Ahqaf: 33.''' «أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ»<br />
<br />
[47] . '''Ghafir: 59.''' «إِنَّ السَّاعَةَ لَآتِيَةٌ لَا رَيْبَ فِيهَا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ» _ '''Hajj: 7.''' «وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ» _ '''Shura: 7'''. « وَتُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ»<br />
<br />
[48] . '''Muminoon: 115.''' «أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ» __ '''Rum: 19'''. «يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ» <br />
<br />
[49] . '''The Holy Book, Deuteronomy 28''', Verse 1.<br />
<br />
[50] . '''The Holy Book, Gospel of Matthew,''' Chapter 5, Verse 27.</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Category:IS_THE_QUR%27AN_A_SELF-STUDY_BOOK_FULLY_UNDERSTANDABLE_FOR_ALL_PEOPLE%3F&diff=52Category:IS THE QUR'AN A SELF-STUDY BOOK FULLY UNDERSTANDABLE FOR ALL PEOPLE?2026-09-27T09:11:14Z<p>Ataqavi: Created page with " = The claim: = The Qur'an is a book that everyone can understand, and all people can understand religious content correctly and clearly by referring directly to it. == The alleged evidence: == • The Quran was addressed to the people, and the Prophet recited it to ordinary people, and they understood it and embraced Islam. • God introduces the Qur'an as "مبین", which is translated to “clear” (تِلْکَ آیاتُ الْقُرْآنِ وَ کِتابٍ م..."</p>
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<div><br />
= The claim: =<br />
The Qur'an is a book that everyone can understand, and all people can understand religious content correctly and clearly by referring directly to it.<br />
<br />
== The alleged evidence: ==<br />
• The Quran was addressed to the people, and the Prophet recited it to ordinary people, and they understood it and embraced Islam.<br />
<br />
• God introduces the Qur'an as "مبین", which is translated to “clear” (تِلْکَ آیاتُ الْقُرْآنِ وَ کِتابٍ مُبینٍ = These are the verses of the Qur’ān and a clear Book - 27:1)<br />
<br />
· God says: "We have explained the verses of the Qur'an in detail (كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ = [This is] a book the verses of which have been made firm, and elaborated by the One who is All Wise, All Aware -11:1)<br />
<br />
• In the Qur'an, God has ordered people to contemplate the verses of the Qur'an (أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَ أَمۡ عَلَىٰ قُلُوبٍ أَقۡفَالُهَآ = Will they not contemplate the Quran? Do they have locks on their hearts? - 47:24), so it is understandable by contemplation.<br />
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• The imams of Ahl al-Bayt have ordered people to present the Ahadith to the Qur'an to distinguish the correct reports from the fake ones so that the traditions that contradict the Qur'an are discarded. If the Qur'an were not understandable to people, it could not be used as a criterion for measuring the validity of hadith.<br />
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= Refutation: =<br />
· In the Qur'an, God introduced the Prophet as the teacher of the Qur'an. (هُوَ ٱلَّذِي بَعَثَ فِي ٱلۡأُمِّيِّـۧنَ رَسُولࣰا مِّنۡهُمۡ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِهِۦ وَيُزَكِّيهِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِي ضَلَٰلࣲ مُّبِينࣲ = It is He who has sent among the unlettered [Arabs] a Messenger from themselves reciting to them His verses and purifying them and ص [i.e., the Qur’ān] and wisdom [i.e., the sunnah] - although they were before in clear error – 62:2) and if everyone could understand the Qur'an, there was no need for sending a teacher.<br />
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· God says in the Qur'an that the explanation of the Qur'an is the responsibility of God himself (ثم انّ علینا بیانه = Then, it is undertaken by Us to explain it. 75:19) and He did this job through his messenger as it is mentioned in the following verse: (بِٱلۡبَيِّنَٰتِ وَٱلزُّبُرِۗ وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّكۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡهِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُونَ = [We sent them] with clear proofs and written ordinances. And We revealed to you the message [i.e., the Qur’ān] that you may make clear to the people what was sent down to them and that they might give thought. - 44:16)<br />
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· In addition to Muhkam verses which are clear in terms of their meaning, which we are commanded to contemplate them, the Qur'an also has ambiguous verses (Mutashabih) that contain messages for us, and we should not neglect the wisdom of their revelation, and to understand it, we must refer to a clarification from God or from the divine teacher of the Qur'an [i.e. those firmly rooted in knowledge]. (هُوَ ٱلَّذِيٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتࣱ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتࣱۖ فَأَمَّا ٱلَّذِينَ فِي قُلُوبِهِمۡ زَيۡغࣱ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۖ وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُ وَٱلرَّـٰسِخُونَ فِي ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلࣱّ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ = It is He Who has revealed the Book to you. Some of its verses are absolutely clear and lucid, and these are the core of the Book. Others are ambiguous. Those in whose hearts there is perversity, always go about the ambiguous part, seeking mischief and seeking to arrive at its meaning arbitrarily, although none knows their true meaning except Allah, and those firmly rooted in knowledge [who] say: 'We believe in it; it is all from our Lord alone.' No one derives true admonition from anything except the men of understanding. - 3:7)<br />
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· The meaning of all the verses of the Qur'an (both Muhkam and Mutashabih) is clear in the eyes of those who have been given its knowledge. (بَلۡ هُوَ ءَايَٰتُۢ بَيِّنَٰتࣱ فِي صُدُورِ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَۚ وَمَا يَجۡحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلظَّـٰلِمُونَ = But this ˹Quran˺ is ˹a set of˺ clear revelations ˹preserved˺ in the hearts of those gifted with knowledge. And none denies Our revelations except the ˹stubborn˺ wrongdoers. - 29:49) Not for all people.<br />
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· The Qur'an has abrogator and abrogated verses as the Quran says: (مَا نَنسَخۡ مِنۡ ءَايَةٍ أَوۡ نُنسِهَا نَأۡتِ بِخَيۡرࣲ مِّنۡهَآ أَوۡ مِثۡلِهَآۗ أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءࣲ قَدِيرٌ = If We ever abrogate a verse or cause it to be forgotten, We replace it with a better or similar one. Do you not know that Allah is Most Capable of everything? - 2:106) and to distinguish between them, it is necessary to refer to the statement of the divine teachers of the Quran.<br />
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· Although God introduces the Qur'an as an explanation of everything ( وَنَزَّلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ تِبۡيَٰنࣰا لِّكُلِّ شَيۡءࣲ وَهُدࣰى وَرَحۡمَةࣰ وَبُشۡرَىٰ لِلۡمُسۡلِمِينَ = We have revealed to you the Book as an explanation of all things, a guide, a mercy, and good news for those who ˹fully˺ submit. -16:89) but in the outward of the Qur’an, we cannot find the explanation and detail of all the subjects of our religion, let alone the explanation and detail of all the subjects of all sciences. The explanation of the verses of the Qur'an and the matters of religion is also the responsibility of God Himself ( كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ = [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Aware - 11:1). Therefore, people must refer to the statement of God's proof and the inheritors of His knowledge who are given the knowledge.<br />
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· For the Qur'an to be correctly understood, one should take into account the exceptions from general rulings and principles and bindings and restrictions of absolute statements, and observing such exceptions and bindings is not possible for the general public.<br />
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· In the hadith of Thaqalain, the beloved Prophet of Islam (PBUH) mentioned that the salvation of the Ummah and their preservation from going astray depends on the people's following the two precious and inseparable things: the Qur'an along with the Prophet's infallible progeny.<br />
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== Clarification: ==<br />
Based on the points mentioned earlier, the Arabic word “مبین”, which is used in several verses (like 27:1) as an attribute of the Qur’an, cannot be interpreted in the sense that all the verses of the Qur'an are clear and obvious and that the whole Qur'an is fully understandable for everyone, but rather according to exegesis books[1] [2], the possible meanings of the attribution of “مبین” to the Qur'an are as follows:<br />
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1- The Quran clarifies the distinction between the right (guidance) and the wrong (deviation)<br />
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2- The Qur'an reveals many truths<br />
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3- The fact that the Qur'an is a miracle is clear and obvious.<br />
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'''Conclusion:'''<br />
<br />
For a complete and correct understanding of the Qur'an, people need referring to the inheritors of the knowledge of the Qur'an, that are, the Prophet and his infallible Ahl al-Bayt.<br />
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That doesn’t mean that people should refrain from reciting the Qur’an or contemplating its verses, rather it is highly recommended for them to do so and take lessons from its radiant verses, but with this in mind that their understanding of the Qur’an may be incorrect or incomplete and for them to take it in as their belief they must check it with a specialist in the field of the Qur’an and Hadith (i.e. a well-versed scholar).<br />
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----[1] Atyab al-Bayan fi-Tafseer al-Qur’an, vol.8 p. 3<br />
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[2] Ruh al-Ma’aani fi-Tafseer al-Qur’an al’Azim, vol.10 p.152</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=THE_NOBLE_QURAN&diff=51THE NOBLE QURAN2026-09-27T09:08:59Z<p>Ataqavi: </p>
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<div>THE NOBLE QURAN<br />
[[Category:IS THE QUR'AN A SELF-STUDY BOOK FULLY UNDERSTANDABLE FOR ALL PEOPLE?]]<br />
[[Category:What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures?]]<br />
[[Category:What is the Shiite view on the distortion of the Quran?]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=THE_NOBLE_QURAN&diff=50THE NOBLE QURAN2026-09-27T09:06:29Z<p>Ataqavi: </p>
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<div>THE NOBLE QURAN<br />
[[Category:THE QURAN AND OTHER HEAVENLY SCRIPTURES]]<br />
[[Category:THE SHIITE VIEW ON THE DISTORTION OF THE QURAN]]<br />
[[Category:IS THE QUR'AN A SELF-STUDY BOOK FULLY UNDERSTANDABLE FOR ALL PEOPLE?]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=49Main Page2026-09-27T09:04:05Z<p>Ataqavi: </p>
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<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[MONOTHEISM (TAWHID)]]<br />
<br />
- [[PROPHETHOOD|PROPHETHOOD (Nubuwwah)]]<br />
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- [[Imamate|IMAMATE]]<br />
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- [https://en.wiki.al-mesbah.org/index.php?title=MAHDISM&veaction=edit MAHDISM]<br />
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- [[RESURRECTION (MA'AD)]]<br />
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- [[SHIA STUDIES]]<br />
<br />
- [https://en.wiki.al-mesbah.org/index.php?title=NOTABLE_OCCASIONS&action=edit&redlink=1 NOTABLE OCCASIONS]<br />
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- [[FALSE CONCEPTIONS]]<br />
<br />
- [[THE NOBLE QURAN]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=FALSE_CONCEPTIONS&diff=48FALSE CONCEPTIONS2026-09-27T09:02:09Z<p>Ataqavi: Created page with "Category:INNOVATION (BID'AH) Category:GHULU"</p>
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<div>[[Category:INNOVATION (BID'AH)]]<br />
[[Category:GHULU]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=47Main Page2026-09-27T09:01:12Z<p>Ataqavi: </p>
<hr />
<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[MONOTHEISM (TAWHID)]]<br />
<br />
- [[PROPHETHOOD|PROPHETHOOD (Nubuwwah)]]<br />
<br />
- [[Imamate|IMAMATE]]<br />
<br />
- [https://en.wiki.al-mesbah.org/index.php?title=MAHDISM&veaction=edit MAHDISM]<br />
<br />
- [[RESURRECTION (MA'AD)]]<br />
<br />
- [[SHIA STUDIES]]<br />
<br />
- [https://en.wiki.al-mesbah.org/index.php?title=NOTABLE_OCCASIONS&action=edit&redlink=1 NOTABLE OCCASIONS]<br />
<br />
- FALSE CONCEPTIONS<br />
<br />
- [[THE NOBLE QURAN]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=46Main Page2026-09-27T09:00:05Z<p>Ataqavi: </p>
<hr />
<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[MONOTHEISM (TAWHID)]]<br />
<br />
- [[PROPHETHOOD|PROPHETHOOD (Nubuwwah)]]<br />
<br />
- [[Imamate|IMAMATE]]<br />
<br />
- [https://en.wiki.al-mesbah.org/index.php?title=MAHDISM&veaction=edit MAHDISM]<br />
<br />
- [[RESURRECTION (MA'AD)]]<br />
<br />
- [[SHIA STUDIES]]<br />
<br />
- [https://en.wiki.al-mesbah.org/index.php?title=NOTABLE_OCCASIONS&action=edit&redlink=1 NOTABLE OCCASIONS]<br />
<br />
- [[THE NOBLE QURAN]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=NOTABLE_OCCASIONS&diff=45NOTABLE OCCASIONS2026-09-27T08:56:31Z<p>Ataqavi: Created page with "Category:GHADEER Category:FATIMIYYAH Category:MUHARRAM Category:MUBAHALAH"</p>
<hr />
<div>[[Category:GHADEER]]<br />
[[Category:FATIMIYYAH]]<br />
[[Category:MUHARRAM]]<br />
[[Category:MUBAHALAH]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=44Main Page2026-09-27T08:55:10Z<p>Ataqavi: </p>
<hr />
<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[MONOTHEISM (TAWHID)]]<br />
<br />
- [[PROPHETHOOD|PROPHETHOOD (Nubuwwah)]]<br />
<br />
- [[Imamate|IMAMATE]]<br />
<br />
- [https://en.wiki.al-mesbah.org/index.php?title=MAHDISM&veaction=edit MAHDISM]<br />
<br />
- [[RESURRECTION (MA'AD)]]<br />
<br />
- [[SHIA STUDIES]]<br />
<br />
- [[NOTABLE OCCASIONS]]<br />
<br />
- [[THE NOBLE QURAN]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=MAHDISM&diff=43MAHDISM2026-09-27T08:53:21Z<p>Ataqavi: Created page with "Category:THE THEOLOGICAL FOUNDATIONS OF MAHDISM Category:THE OCCULTATION OF IMAM AL-MAHDI (AJTF) Category:THE PERSONALITY OF IMAM AL-MAHDI (AJTF) Category:THE FALSE CLAIMANTS Category:THE ADVENT OF IMAM AL-MAHDI (AJTF) AND THE WORLD GOVERNMENT"</p>
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<div>[[Category:THE THEOLOGICAL FOUNDATIONS OF MAHDISM]]<br />
[[Category:THE OCCULTATION OF IMAM AL-MAHDI (AJTF)]]<br />
[[Category:THE PERSONALITY OF IMAM AL-MAHDI (AJTF)]]<br />
[[Category:THE FALSE CLAIMANTS]]<br />
[[Category:THE ADVENT OF IMAM AL-MAHDI (AJTF) AND THE WORLD GOVERNMENT]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=42Main Page2026-09-27T08:35:54Z<p>Ataqavi: </p>
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<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
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This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
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## Key Topics<br />
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- [[MONOTHEISM (TAWHID)]]<br />
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- [[PROPHETHOOD|PROPHETHOOD (Nubuwwah)]]<br />
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- [[Imamate|IMAMATE]]<br />
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- [[RESURRECTION (MA'AD)]]<br />
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- [[SHIA STUDIES]]<br />
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- [[THE NOBLE QURAN]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=41Main Page2026-09-27T08:35:07Z<p>Ataqavi: </p>
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<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
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- [[MONOTHEISM (TAWHID)]]<br />
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- [[PROPHETHOOD|PROPHETHOOD (Nubuwwah)]]<br />
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- [[Imamate|IMAMATE]]<br />
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- [[RESURRECTION (MA'AD)]]<br />
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- [[THE NOBLE QURAN]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=SHIA_STUDIES&diff=40SHIA STUDIES2026-09-27T08:22:56Z<p>Ataqavi: </p>
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<div>SHIA STUDIES<br />
[[Category:ORIGINS]]<br />
[[Category:SHIA DISTINCTIVES]]<br />
[[Category:DENOMINATIONS]]<br />
[[Category:ABDULLAH IBN SABA']]<br />
[[Category:NOTABLE BELIEFS]]<br />
[[Category:NEO SALAFISM OF SHIA]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=RESURRECTION_(MA%27AD)&diff=39RESURRECTION (MA'AD)2026-09-27T06:32:45Z<p>Ataqavi: </p>
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<div>RESURRECTION (MA'AD)<br />
[[Category:BARZAKH]]<br />
[[Category:JUDGMENT]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Imamate&diff=38Imamate2026-09-27T06:03:59Z<p>Ataqavi: </p>
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<div>[[Category:THE MEANING OF IMAMATE]]<br />
[[Category:THE STATUS AND SIGNIFICANCE]]<br />
[[Category:ATTRIBUTES AND CONDITIONS OF IMAM]]<br />
[[Category:THE IMAMS OF SHIA (A.S)]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Imamate&diff=37Imamate2026-09-27T05:57:46Z<p>Ataqavi: Blanked the page</p>
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<div></div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=PROPHETHOOD&diff=36PROPHETHOOD2026-09-27T05:54:01Z<p>Ataqavi: </p>
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<div>[[Category:GENERAL PROPHETHOOD]]<br />
[[Category:SPECIFIC PROPHETHOOD]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=35Main Page2026-09-27T05:37:53Z<p>Ataqavi: </p>
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{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[MONOTHEISM (TAWHID)]]<br />
<br />
- [[PROPHETHOOD|PROPHETHOOD (Nubuwwah)]]<br />
<br />
- [[Imamate|IMAMATE]]<br />
<br />
- [[RESURRECTION (MA'AD)]]<br />
<br />
- [[SHIA STUDIES]]<br />
<br />
- [[THE NOBLE QURAN]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=34Main Page2026-09-27T05:33:08Z<p>Ataqavi: </p>
<hr />
<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[MONOTHEISM (TAWHID)]]<br />
<br />
- [[PROPHETHOOD|PROPHETHOOD (Nubuwwah)]]<br />
<br />
- [[Imamate|IMAMATE]]<br />
<br />
- [[RESURRECTION (MA'AD)]]<br />
<br />
- [[Questions on Shia Studies]] - [[Questions on the Quran]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=33Main Page2026-09-27T05:30:57Z<p>Ataqavi: </p>
<hr />
<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[MONOTHEISM (TAWHID)]]<br />
<br />
- [[PROPHETHOOD|PROPHETHOOD (Nubuwwah)]]<br />
<br />
- [[Imamate|IMAMATE]]<br />
<br />
- [[Questions on the Hereafter (Ma'ad)]] - [[Questions on Shia Studies]] - [[Questions on the Quran]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=32Main Page2026-09-27T05:30:07Z<p>Ataqavi: </p>
<hr />
<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[MONOTHEISM (TAWHID)]] - [[PROPHETHOOD|PROPHETHOOD (Nubuwwah)]] - [[Imamate|IMAMATE]] - [[Questions on the Hereafter (Ma'ad)]] - [[Questions on Shia Studies]] - [[Questions on the Quran]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=31Main Page2026-09-27T05:28:28Z<p>Ataqavi: </p>
<hr />
<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[MONOTHEISM (TAWHID)]] - [[PROPHETHOOD|PROPHETHOOD (Nubuwwah)]] - [[Questions on Divine Justice (Adl)]] - [[Questions on Imamate]] - [[Questions on the Hereafter (Ma'ad)]] - [[Questions on Shia Studies]] - [[Questions on the Quran]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=30Main Page2026-09-27T05:26:49Z<p>Ataqavi: </p>
<hr />
<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[MONOTHEISM (TAWHID)]] - <br />
<br />
* [[PROPHETHOOD]] (Nubuwwah) - [[Questions on Divine Justice (Adl)]] - [[Questions on Imamate]] - [[Questions on the Hereafter (Ma'ad)]] - [[Questions on Shia Studies]] - [[Questions on the Quran]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=29Main Page2026-09-27T05:23:49Z<p>Ataqavi: </p>
<hr />
<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[MONOTHEISM (TAWHID)]] - [[Questions on Prophethood (Nubuwwah)|Prophethood (Nubuwwah)]] - [[Questions on Divine Justice (Adl)]] - [[Questions on Imamate]] - [[Questions on the Hereafter (Ma'ad)]] - [[Questions on Shia Studies]] - [[Questions on the Quran]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=28Main Page2026-09-27T05:21:54Z<p>Ataqavi: </p>
<hr />
<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[Questions on Divine Unity (Tawhid)|MONOTHEISM (TAWHID)]] - [[Questions on Prophethood (Nubuwwah)|Prophethood (Nubuwwah)]] - [[Questions on Divine Justice (Adl)]] - [[Questions on Imamate]] - [[Questions on the Hereafter (Ma'ad)]] - [[Questions on Shia Studies]] - [[Questions on the Quran]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=Main_Page&diff=27Main Page2026-09-26T07:07:52Z<p>Ataqavi: </p>
<hr />
<div><br />
{{DEFAULTSORT:MONOTHEISM (TAWHID)}}Welcome to the **'''''Al-Mesbah English Wiki'''''**.<br />
<br />
This wiki addresses common questions regarding the beliefs of Twelver Shia Islam. Our goal is to provide clear, well-documented, and accessible answers for those interested in understanding Shia beliefs and theological foundations.<br />
<br />
## Key Topics<br />
<br />
- [[Questions on Divine Unity (Tawhid)|Divine Unity (Tawhid)]] - [[Questions on Prophethood (Nubuwwah)|Prophethood (Nubuwwah)]] - [[Questions on Divine Justice (Adl)]] - [[Questions on Imamate]] - [[Questions on the Hereafter (Ma'ad)]] - [[Questions on Shia Studies]] - [[Questions on the Quran]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=What_is_the_Resurrection_(Ma%E2%80%99ad)_and_what_is_the_necessity_of_its_existence%3F&diff=26What is the Resurrection (Ma’ad) and what is the necessity of its existence?2026-09-26T06:55:49Z<p>Ataqavi: Created page with "'''What is the Resurrection (Ma’ad) and what is the necessity of its existence?''' The Resurrection, as one of the important and fundamental concepts in Islamic beliefs, has not only been emphasized in the Quran and hadiths, but scholars have also discussed it in detail; The Resurrection refers to the eternal life of man after death and gives meaning to the court of divine justice in which human actions and behavior are measured; now we will examine it further: Ma..."</p>
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<div>'''What is the Resurrection (Ma’ad) and what is the necessity of its existence?'''<br />
<br />
<br />
The Resurrection, as one of the important and fundamental concepts in Islamic beliefs, has not only been emphasized in the Quran and hadiths, but scholars have also discussed it in detail; The Resurrection refers to the eternal life of man after death and gives meaning to the court of divine justice in which human actions and behavior are measured; now we will examine it further:<br />
<br />
Ma’ad (the Resurrection) literally means return.[1] In another definition, Ma’ad is a noun that means return and points out that this word can be used as a place name or a time name. [2]<br />
<br />
The term refers to a return to a world beyond the natural world. [3] In another definition, it is stated that the presence and existence of bodies for the second time and the return after death is called Ma’ad. [4] In this way, Ma’ad refers to a world beyond this material world, where the court of divine justice is established, and belief in Ma’ad means belief in the divine court; [5] the late Misbah, in explaining the meaning of Ma’ad, stated that the belief in the resurrection of a person who has passed away in the hereafter means belief in the eternal life of man. [6]<br />
<br />
The existence of the Resurrection (Ma’ad) is proof that creation is not in vain; Allah says: "Did you think that We created you without purpose and that you would not return to Us?" [7] Based on this verse, the proof that creation is not in vain is the existence of the resurrection and return to Allah.<br />
<br />
Another reason for the necessity of the resurrection is divine justice; given that some of Allah's servants are obedient and some are disobedient, Allah's behavior towards them can be imagined in several ways: either He rewards both groups, or He punishes both, or He leaves both. Since all three of these cases are contrary to divine justice, the only remaining way is for Allah to punish the disobedient servants and reward the obedient servants. Therefore, there must be another world in which Allah, in His justice, rewards and punishes His servants. [8]<br />
<br />
The late Bahrani says in this regard: We observe that both obedient and disobedient individuals die without receiving the reward and punishment they deserve; therefore, if they do not return to the Day of Judgment to receive reward and punishment, this means completely ignoring the concept of reward and punishment. [9]<br />
<br />
This rational reason is expressed in the divine word as follows; “Shall We treat those who believe and do righteous deeds as those who cause mischief on earth, or the righteous as those who do evil?” [10]<br />
<br />
Another important reason for the necessity of the Resurrection is that the Resurrection is the manifestation of the fulfillment of the promises of Allah Almighty. Allah has promised rewards to obedient servants in many verses, and undoubtedly keeping a promise is good, and breaking a promise is undesirable. Therefore, keeping a promise requires that the Resurrection will occur. [11]<br />
<br />
Sheikh Al-Tusi says in this regard: The necessity of fidelity to the promise, as well as wisdom, require that the Resurrection be necessary. [12] This rational reason is expressed in the divine word as follows: “Our Lord! You will surely gather all mankind on a Day about which there is no doubt; surely Allah does not break His promise.” [13]<br />
<br />
'''Conclusion'''<br />
<br />
Finally, the concept of Resurrection (Ma’ad) as a return to a world beyond the natural world is not only important religiously and religiously, but also rationally and philosophically; The Resurrection is the manifestation of divine justice and the fulfillment of Allah's promises to His servants; This belief in return and eternal life gives people hope and motivation to take the right path in the world and to engage in good deeds, because they know that Allah's reward and punishment await them; Therefore, resurrection not only has a profound impact on individual life, but also helps to establish justice and morality in society.<br />
<br />
----[1] . '''[https://lib.eshia.ir/40707/3/317/%D9%85%D8%B9%D8%A7%D8%AF Lisan al-Arab]:''' Ibn Manzur, Vol. 3, p. 317.<br />
<br />
[2] . '''[https://lib.eshia.ir/12606/1/63 Minhāj al-Rashād fī Ma‘rifat al-Ma‘ād:]''' Muḥammad Na‘īm, al-Ṭālaqānī, Vol. 1, p. 63.<br />
<br />
[3] . [https://lib.eshia.ir/11202/3/589/%D9%81%D9%88%D9%82 '''Taqrīrāt Falsafah Imām Khomeinī:'''] Rūḥ Allāh, Khomeinī, Vol. 3, p. 589.<br />
<br />
[4] . '''[https://lib.eshia.ir/27100/1/10 Al-Ma‘ād Yawm al-Qiyāmah]:''' ‘Alī Mūsā, al-Ka‘bī,Vol. 1, p. 10.<br />
<br />
[5] . '''[https://lib.eshia.ir/27550/1/6 Al-Ma‘ād wa ‘Ālam al-Ākhirah:]''' Nāṣir, Makāram Shīrāzī, Vol. 1, p. 6.<br />
<br />
[6] . [https://lib.eshia.ir/10216/1/363 '''Āmūzish ‘Aqā’id''':] Muḥammad Taqī, Miṣbāḥ Yazdī, Vol. 1, p. 363.<br />
<br />
[7] . '''Al-Mu’minūn: 115.''' «أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ» <br />
<br />
[8] . '''[https://lib.eshia.ir/26472/1/399/%D8%A7%D9%85_%D9%86%D8%AC%D8%B9%D9%84_%D8%A7%D9%84%D8%B0%DB%8C%D9%86 Muḥāḍarāt fī al-Ilāhiyyāt:]''' Shaykh Ja‘far, Subḥānī, Vol. 1, p. 399.<br />
<br />
[9] . '''[https://lib.eshia.ir/12179/1/146/%D9%85%D8%A7_%D9%8A%D8%B3%D8%AA%D8%AD%D9%82%D9%91%D9%87_%D9%85%D9%86_%D8%AB%D9%88%D8%A7%D8%A8_%D8%A3%D9%88_%D8%B9%D9%82%D8%A7%D8%A8 Qawā‘id al-Marām fī ‘Ilm al-Kalām:]''' Ibn Maytham, al-Baḥrānī, Vol. 1, p. 146.<br />
<br />
[10] . '''Saad: 28.''' «أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحاتِ كَالْمُفْسِدِينَ فِى الأَرْضِ* أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ» <br />
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[11] . '''[https://lib.eshia.ir/26472/1/400 Muḥāḍarāt fī al-Ilāhiyyāt]:''' Shaykh Ja‘far, Subḥānī,Vol. 1, p. 400.<br />
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[12] . '''[https://lib.eshia.ir/71402/1/405 Kashf al-Murād fī Sharḥ Tajrīd al-I‘tiqād]:''' Abū Manṣūr Jamāl al-Dīn Ḥasan ibn Yūsuf ibn Muṭahhar, ‘Allāmah Ḥillī,Vol. 1, p. 405.<br />
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[13] . '''Āl ‘Imrān: 9'''. «رَبَّنا إِنَّكَ جامِعُ النَّاسِ لِيَوْمٍ لا رَيْبَ فِيهِ إِنَّ اللَّهَ لا يُخْلِفُ الْمِيعادَ» </div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=MONOTHEISM_(TAWHID)&diff=25MONOTHEISM (TAWHID)2026-09-23T16:06:45Z<p>Ataqavi: </p>
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<div>MONOTHEISM (TAWHID)<br />
[[Category:PRELIMINARY TOPICS]]<br />
[[Category:TYPES OF MONOTHEISM]]<br />
[[Category:'ADL (DIVINE JUSTICE) AND OTHER DIVINE ATTRIBUTES]]<br />
[[Category:POLYTHEISM (SHIRK)]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=SHIA_STUDIES&diff=24SHIA STUDIES2026-09-23T15:56:39Z<p>Ataqavi: Created page with "SHIA STUDIES"</p>
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<div>SHIA STUDIES</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=RESURRECTION_(MA%27AD)&diff=23RESURRECTION (MA'AD)2026-09-23T15:56:18Z<p>Ataqavi: Created page with "RESURRECTION (MA'AD)"</p>
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<div>RESURRECTION (MA'AD)</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=MONOTHEISM_(TAWHID)&diff=22MONOTHEISM (TAWHID)2026-09-23T15:55:52Z<p>Ataqavi: Created page with "MONOTHEISM (TAWHID)"</p>
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<div>MONOTHEISM (TAWHID)</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=THE_NOBLE_QURAN&diff=21THE NOBLE QURAN2026-09-23T15:55:03Z<p>Ataqavi: Created page with "THE NOBLE QURAN"</p>
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<div>THE NOBLE QURAN</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=PROPHETHOOD&diff=20PROPHETHOOD2026-09-23T12:40:26Z<p>Ataqavi: </p>
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<div>[[Category:MONOTHEISM (TAWHID)]]<br />
[[Category:PROPHETHOOD]]<br />
[[Category:IMAMATE]]<br />
[[Category:RESURRECTION (MA'AD)]]<br />
[[Category:SHIA STUDIES]]<br />
[[Category:THE NOBLE QURAN]]</div>Ataqavihttps://en.wiki.al-mesbah.org/index.php?title=PROPHETHOOD&diff=19PROPHETHOOD2026-09-23T12:25:44Z<p>Ataqavi: Created page with "Category:PROPHETHOOD"</p>
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