Jump to content

Draft:Authenticity of the Qur'an

Add links
From wikishia
The article Authenticity of the Qur'an is related to articles
: Miraculousness of the Qur'an and Protection of the Qur'an from Distortion
.
Shi'a Beliefs
Theology
Tawhid (Monotheism)Tawhid of Essence • Tawhid in Attributes • Tawhid in Actions • Tawhid in Worship
Other BeliefsTawassul • Shafa'a • Tabarruk
Divine Justice
Bada' • Amr Bayn al-Amrayn
Prophethood
Infallibility • 'Ilm al-ghayb • Mu'jiza • Integrity of the Holy Qur'an
Imamate
Infallibility • Wilaya • 'Ilm al-ghayb • Occultation of Imam al-Mahdi (a) (Minor Occultation,Major Occultation) • Reappearance of Imam al-Mahdi (a) • Raj'a
Resurrection
End Time • Hereafter • Barzakh • Embodiment of Actions •Bodily Resurrection • Al-Sirat • Tatayur al-Kutub • Mizan • Hashr
Other Outstanding Beliefs
Ahl al-Bayt (a) • The Fourteen Infallibles • Taqiyya • Marja'iyya • Tawalli • Tabarri

Authenticity of the Qur'an (Arabic: أصالة القرآن) is a common belief among Muslims that the Qur'an is the Word of God which was directly revealed to the Prophet of Islam (s) and its content is not derived from any other book, writing, or work. Based on this, the current Qur'an is exactly the same text that was revealed during the time of the Prophet (s), and no omission or addition has occurred in it.

The Qur'an is the primary source of the religion of Islam, a characteristic that increases the necessity of examining and verifying its authenticity. To prove the authenticity of the Qur'an, arguments such as the unletteredness (ummi) of the Prophet (s), the challenge (tahaddi) of the Qur'an, the internal consistency and harmony of the Qur'an, and the glad tidings of previous prophets have been presented. In the narrations transmitted from the Shi'a Imams, the divine and revelatory characteristics of the Qur'an are emphasized. Furthermore, the Imams have provided answers to objections regarding the Qur'an and its apparent discrepancies.

Opponents of the authenticity of the Qur'an, who are mostly non-Muslim Orientalists, rely on arguments such as the genius of the Prophet (s), the commonalities between the Qur'an and past religious books, the influence of the cultural and social atmosphere of the Prophet's (s) time on the Qur'an, internal contradictions within the Qur'an, and the perceived conflict between the Qur'an and human sciences to prove their claim.

Muslim scholars, especially Shi'as, have authored many works in response to the claims of Orientalists regarding the non-divine and derivative nature of the Qur'an, the most important of which is the book Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm written by Mohammad Hadi Ma'refat.

Status and Importance

According to researchers, the necessity of examining the authenticity of the Qur'an is important because some deny the divine nature of the Qur'an and consider it a human product.[1] Therefore, if the Qur'an's immunity from distortion is not proven, arguing based on its verses becomes doubtful, as the meaning intended by God might have been altered.[2] As the primary source of the religion, faith, and thought of Muslims, knowing the Qur'an is essential.[3]

Muslims believe that the existing Qur'an is the same Word of God that was revealed to the Prophet of Islam (s) during the period of his prophethood and mission, and it has not changed.[4] This belief is based on three principles:[5]

  1. Lack of Distortion (Tahrif): The modern Qur'an is the same Qur'an revealed to the Prophet (s), and no change has occurred in its words.[6] Shi'a scholars believe that nothing has been added to the Qur'an, and this is a matter of consensus.[7] Some even maintain that the preservation of the Qur'an from distortion is agreed upon by all Muslims and even non-Muslim scholars.[8] Of course, there are disagreements regarding details such as changes in diacritics or certain words.[9]
  2. Non-derivativeness: The Qur'an is a new and independent work, and content from previous works is not incorporated into it.[10]
  3. Revelatory Nature: The Qur'an is the Word of God and not the speech of the Prophet of Islam (s).[11]

Relationship between Authenticity and Miraculousness

A miracle is an extraordinary matter that appears from a person claiming prophethood by the will of God Almighty and is a sign of the truth of his claim.[12] Accordingly, one of the conditions for the Qur'an being a miracle is its divinity; meaning that it has come from God and is not the work of a human.[13]

Arguments Proving the Authenticity of the Qur'an

The belief in the divine and revelatory nature of the Qur'an is a general belief among Muslims.[14] According to a narration, Imam al-Sadiq (a) referred to verse 42 of Sura Fussilat to prove the divinity of the Qur'an, which states that falsehood cannot reach it from any direction and it is revealed from the All-Wise God.[15] Several arguments have been proposed to prove the authenticity of the Qur'an, some of which are mentioned below:

The Unletteredness (Ummi) of the Prophet (s)

The unlettered and unschooled nature of the Prophet (s) is one of the proofs supporting the authenticity of the Qur'an.[16] Based on this characteristic, Prophet Muhammad (s) is an individual who did not learn to read or write, and it is not reported in history that he studied under anyone to learn literature or scientific texts.[17] In this regard, it is said that such a person, at the age of forty, began to utter words that Arab literati were unable to challenge.[18] In numerous verses of the Qur'an, such as 48 of al-Ankabut, 16 of Yunus, 157 and 158 of al-A'raf, and 5 of al-Furqan, this argument for the divinity of the Qur'an is mentioned.[19]

Challenge (Tahaddi) of the Qur'an

Main articles: Tahaddi and Verses of Tahaddi

The challenge (tahaddi) of the Qur'an is stated as one of the rational arguments for proving its divinity.[20] Challenge means that the Qur'an calls others to match it; if they claim the Qur'an is not from God and is the work of the Prophet (s), they should bring something like it.[21] In three of the Verses of Tahaddi, deniers of the divinity of the Qur'an are invited to bring a match for it;[22] in one verse, they are asked to bring ten suras like it,[23] and in two other verses, the challenge is to bring a single sura like it.[24]

Internal Consistency and Harmony

One of the reasons for the divinity of the Qur'an is the existence of consistency and harmony in its verses.[25] Proponents argue that human characteristics such as evolution, being influenced by the environment, fallibility, and differences in talent are incompatible with the harmony and consistency found in the expression and content of Qur'anic verses, which confirms its divinity.[26] It is said that the Qur'an itself relies on this reason in Verse 82 of Sura al-Nisa'.Template:Note [27]

Glad Tidings of Past Prophets

According to Mohammad Hadi Ma'refat, a Shi'a commentator, the Qur'an cites the confirmation and glad tidings of previous prophets and heavenly books regarding its revelation to prove its divinity.[28] Verses such as Sura al-Shu'ara', Verse 196 and Sura al-Saff, Verse 6 point to this matter.[29]

Testimony of the Qur'an to Its Own Revelatory Nature

According to Mohammad Hadi Ma'refat, in verses of the Qur'an,[30] its revelatory and divine nature is explicitly stated, which is a proof of its authenticity;[31] however, Muhammad Taqi Misbah Yazdi does not consider this argument valid for those who deny the divinity of the Qur'an, as one cannot cite the Qur'an itself to them.[32]

Arguments Denying the Authenticity of the Qur'an

Doubts regarding the divinity of the Qur'an have existed since the era of its revelation.[33] In numerous verses of the Qur'an, it is said that the deniers of the Prophet called him a poet, a liar, and a madman,[34] and in some verses, the Prophet (s) is addressed as a sorcerer (sahir).[35]

In other verses, the attribution of soothsaying (kihana) to the Prophet (s) is rejected,[36] which meant communicating with jinn to receive unseen news.[37] They also claimed the Qur'an was human speech that the Prophet (s) uttered with the help of others and the legends of the ancients.[38]

It is said that the majority of opponents of the authenticity of the Qur'an who object to its revelatory and divine nature are non-Muslim Orientalists.[39] Several arguments have been cited to prove the lack of authenticity, including:

The Genius of the Prophet (s)

Based on this argument, prophets were social geniuses who acted to provide a mechanism called religion in the direction of social reform.[40] Morteza Motahhari attributes this view to Sayyid Ahmad Khan (d. 1898 CE), a religious modernist.[41] Sayyid Ahmad Khan considers the reality of wahy to be the internal expression of a truth that the Prophet perceived in his connection with God.[42] According to his belief, the Prophet is no different from other people, except that he possesses a higher faculty of reason that allowed him to discover these truths.[43] Based on this view, the angel of revelation is the Prophet's own conscience that perceives truths.[44]

Sayyid Mohammad Hossein Tabataba'i criticizes this view, considering this theory contrary to the reality of prophethood and its rational necessity.[45] In addition, the prophets themselves explicitly emphasized the revelatory nature and divine origin of these teachings, instances of which are also in the Qur'an.[46]

Commonalities between the Qur'an and Previous Books

Some non-Muslim scholars of Islam (Orientalists) rely on the common elements between the Qur'an and previous books to prove that the Qur'an is derived from books and texts before it.[47] For example, Ignác Goldziher (d. 1921 CE), a Jewish scholar of Islam, through a comparative study of the rulings and beliefs of Islam, Judaism, Christianity, and Zoroastrianism, considers the Qur'an a collection derived from the teachings of these religions.[48] Theodor Nöldeke (d. 1930 CE), a German Orientalist, believes that Muhammad (s) adapted most of his teachings from Jewish-minded Christians.[49] William Tisdall (d. 1928 CE) also, by stating similarities in the rituals of Islam and the Sabaeans, such as salat and sawm, considers their teachings one of the sources of the Qur'an.[50] Many books and research papers have been written by Orientalists in recent centuries to prove this claim.[51]

In criticizing this theory, Mohammad Hadi Ma'refat, through a comparative study of the content and appearance of the Qur'an with previous books, explains that these books cannot be the source of the Qur'an.[52] This comparison was made in a comparative study between the Qur'an, the Torah, and the Gospel regarding divine attributes, the status of human beings, the dignity and status of prophets, and stories related to the prophets.[53]

Influence of Cultural and Social Characteristics of the Time

Theodor Nöldeke considers the culture governing Arabian society as one of the influential factors on the teachings of Prophet Muhammad (s), including the belief in Jinn, the ritual of Hajj, and certain stories.[54] It has been claimed that today, if a prophet were to enter the social arena, he would not say any of the things previous prophets said about creation and existence, but would speak based on current scientific findings.[55] Some Orientalists like William Tisdall, Louis Cheikho (1859-1927 CE), and Aloys Sprenger (1813-1893 CE) consider the Qur'an to be derived from Arab poetic works due to its rhythm and rhymed prose (saj').[56]

Mohammad Hadi Ma'refat, by examining the cases raised as environmental and social influences on the Qur'an, states that contrary to this claim, the Qur'an abolished many incorrect pre-Islamic customs at the time of its revelation and presents commands and rulings contrary to the culture prevalent at that time in various matters.[57]

Discrepancies and Contradictions in the Qur'anic Text

One of the arguments raised against the divinity of the Qur'an is the claim of contradictions in its verses, which some have inferred through a superficial comparison of different verses.[58] In response to this claim, scholars of Qur'anic sciences like Badr al-Din al-Zarkashi have enumerated five primary sources for this illusion of contradiction:[59]

  1. Difference in states and changes in the thing being reported, such as the different stages of Adam's creation.[60]
  2. Difference in subject, such as God not speaking to disbelievers out of grace but speaking out of questioning and accountability.[61]
  3. Difference in perspectives and aspects of an act, such as attributing an act to humans from one perspective and negating it from another.[62]
  4. Difference in literal and metaphorical meanings, such as attributing and negating drunkenness to humans on the Day of Judgment.[63]
  5. Difference in aspect and consideration, such as the heart's tranquility of believers from the remembrance of God versus their anxiety and fear when remembering God out of awe and piety.[64] Mohammad Hadi Ma'refat has also responded to these doubts by examining the claimed cases.[65] Furthermore, some of these claimed discrepancies are addressed in narrations transmitted from the Shi'a Imams:
  • al-Shaykh al-Saduq narrates that a man went to Imam Ali (a) and raised his doubt because he observed seemingly contradictory verses in the Qur'an.[66] Imam Ali (a), with a precise explanation of each verse and by stating the perspective and context of their revelation, showed that there is no contradiction in the Qur'an and each verse refers to a specific context and purpose.[67] Ahmad b. Ali al-Tabrisi in al-Ihtijaj narrates that a group of atheists came to Imam Ali (a) and made resolving the apparent contradictions of the Qur'an a condition for becoming Muslim.[68] After hearing Imam Ali's (a) answers, they embraced Islam.[69]
  • Ibn Shahrashub in the book al-Manāqib narrates that Abu Ishaq al-Kindi, an Islamic philosopher contemporary with Imam al-Hasan al-Askari (a), was writing a book on the contradictions of the Qur'an.[70] The eleventh Imam of the Shi'as, through one of his students, made him realize that his understanding of the Qur'anic verses might be incorrect and that what he perceived as contradiction resulted from his insufficient understanding.[71] Under his influence, al-Kindi abandoned writing the book and burned his previous writings.[72]

Conflict between the Qur'an and Science, History, and Literature

Based on this argument, discrepancies are seen between the Qur'an and other sciences including empirical sciences, history, and literature, indicating that the Qur'an is not authentic.[73] Proponents have cited instances such as the pairing of all beings, the seven heavens, historical accounts of the Jews, and the incorrect use of pronouns.[74]

The claimed discrepancies between the Qur'an and science have also been examined and criticized.[75]

Bibliography of the Authenticity of the Qur'an

The book Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm by Mohammad Hadi Ma'refat

Muslim scholars have authored works in response to these claims.[76]

  • Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm[77] written by Mohammad Hadi Ma'refat[78]. The author responds to the raised objections in 5 sections.[79]
  • Mustashriqān wa Qurʾān (Orientalists and the Qur'an), Mohammad Hassan Zamani.[80]
  • Qurʾān wa Mustashriqān (The Qur'an and the Orientalists), Mohammad Kazem Shaker.[81]
  • Iʿjāz-i Qurʾān az dīdgāh-i mustashriqān (Miraculousness of the Qur'an from the Perspective of Orientalists), Ra'is A'zam Shahid.[82]
  • Qurʾān az sū-yi mustashriqān: naqd-i taḥlīlī-yi shubuhāt-i wārida dar taḥrīf (The Qur'an according to Orientalists: An Analytical Critique of the Doubts Regarding Distortion), Farzad Dehghani and Hesam Emami Danaloo.[83]
  • Mustashriqān wa Qurʾān (naqd-i mabānī-yi Yūsuf Durra Ḥaddād-i Masīḥī dar inkār-i waḥyāniyyat-i Qurʾān al-Karīm) (Orientalists and the Qur'an: A Critique of the Foundations of the Christian Joseph Durra Haddad in Denying the Revelatory Nature of the Holy Qur'an), Alireza Heydari.[84]
  • Ṣiyānat-i Qurʾān al-Karīm (naqd-i shubuhāt-i barkhī az mustashriqān) (Protection of the Holy Qur'an: A Critique of the Doubts of Some Orientalists), Ali Karimpour Gharamaleki.[85]
  • Mustashriqān wa waḥy: naqd-i dīdgāh-i mustashriqān nisbat bi waḥy-i ilāhī-yi Qurʾānī (Orientalists and Revelation: A Critique of Orientalists' Views on Divine Qur'anic Revelation), Fatemeh Ghanbari Safari Koochi.[86]
  • Mustashriqān wa tārīkh-gudhārī-yi Qurʾān (Orientalists and the Dating of the Qur'an), Mohammad Javad Eskandarloo.[87]
  • Ārāʾ al-mustashriqīn ḥawl al-Qurʾān al-Karīm wa tafsīruh (Orientalists' Views on the Holy Qur'an and Its Interpretation), Omar Radwan.[88]
  • Rasm al-muṣḥaf al-ʿUthmānī wa awhām al-mustashriqīn fī qirāʾāt al-Qurʾān al-Karīm (The Ottoman Orthography of the Mushaf and the Illusions of Orientalists Regarding the Recitations of the Holy Qur'an), Abd al-Fattah Isma'il Shalabi.[89]
  • al-Mustashriqūn wa l-dirāsāt al-Qurʾāniyya (The Orientalists and Qur'anic Studies), Mohammad Hossein Ali Saghir.[90]
  • al-Qirāʾāt fī naẓar al-mustashriqīn wa l-mulḥidīn (The Recitations in the View of Orientalists and Atheists), Abd al-Fattah Abd al-Ghani Qadi.[91]
  • Shubuhāt ḥawl al-Qurʾān wa tafnīduhā (Doubts about the Qur'an and Their Refutation), Ghazi Inaya.[92]

Notes

  1. ↑ ʿInāya, Shubuhāt ḥawl al-Qurʾān wa tafnīduhā, Beirut, pp. 9-20.
  2. ↑ Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, p. 191.
  3. ↑ Muṭahharī, Majmūʿa-yi Āthār-i Ustād-i Shahīd Muṭahharī, 1384 SH, vol. 26, pp. 25-26.
  4. ↑ Ḥakīm, ʿUlūm al-Qurʾān, 1378 SH, p. 320.
  5. ↑ Muṭahharī, Majmūʿa-yi Āthār-i Ustād-i Shahīd Muṭahharī, 1384 SH, vol. 26, p. 32.
  6. ↑ Muṭahharī, Majmūʿa-yi Āthār-i Ustād-i Shahīd Muṭahharī, 1384 SH, vol. 26, p. 32; Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, pp. 192-193.
  7. ↑ al-Khūʾī, al-Bayān fī tafsīr al-Qurʾān, 1418 AH, p. 200.
  8. ↑ Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, p. 193.
  9. ↑ Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, p. 193.
  10. ↑ Muṭahharī, Majmūʿa-yi Āthār-i Ustād-i Shahīd Muṭahharī, 1384 SH, vol. 26, p. 32.
  11. ↑ Muṭahharī, Majmūʿa-yi Āthār-i Ustād-i Shahīd Muṭahharī, 1384 SH, vol. 26, p. 32.
  12. ↑ Miṣbāḥ Yazdī, Āmūzish-i ʿaqāʾid, 1398 SH, p. 262.
  13. ↑ Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, p. 123.
  14. ↑ Riḍāyī Iṣfahānī and Parvān, "Difāʿ-i dānishmandān-i Shīʿa az Qurʾān dar barābar-i shubha-yi iqtibās", p. 66.
  15. ↑ Ibn Bābūwayh, al-Tawḥīd, 1398 AH, p. 224.
  16. ↑ Ḥakīm, ʿUlūm al-Qurʾān, 1378 SH, p. 131; Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, p. 159.
  17. ↑ Ḥakīm, ʿUlūm al-Qurʾān, 1378 SH, pp. 131-133.
  18. ↑ Ḥakīm, ʿUlūm al-Qurʾān, 1378 SH, pp. 131-133.
  19. ↑ Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, pp. 159-163.
  20. ↑ Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, p. 109.
  21. ↑ Maʿrifat, al-Tamhīd fī ʿulūm al-Qurʾān, 1388 SH, vol. 4, p. 30.
  22. ↑ Sura al-Tur, verse 34; Sura al-Qasas, verse 49; Sura al-Isra', verse 88.
  23. ↑ Sura Hud, verse 13.
  24. ↑ Sura al-Baqara, verse 23; Sura Yunus, verse 38.
  25. ↑ Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, p. 139.
  26. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, pp. 248-249; Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, pp. 142-145.
  27. ↑ Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, p. 139.
  28. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, pp. 14-16; Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, p. 171.
  29. ↑ Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, pp. 172-178.
  30. ↑ Sura al-Nisa', verses 163-166; Sura al-An'am, verse 19.
  31. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, p. 14.
  32. ↑ Miṣbāḥ Yazdī, Qurʾān-shināsī, 1380 SH, p. 184.
  33. ↑ Shākir and Fayyāḍ, "Sayr-i taḥawwul-i dīdgāh-hā-yi khāwarshināsān dar-bāra-yi maṣādir-i Qurʾān", pp. 120-121.
  34. ↑ Shākir and Fayyāḍ, "Sayr-i taḥawwul-i dīdgāh-hā-yi khāwarshināsān dar-bāra-yi maṣādir-i Qurʾān", pp. 120-121.
  35. ↑ Sura al-An'am, verse 7; Sura Hud, verse 7; Sura al-Anbiya', verse 3; Sura al-Saffat, verse 15; Sura al-Ahqaf, verse 7; Sura al-Muddaththir, verse 24; Sura Yunus, verse 2; Sura Sad, verse 4; Sura al-Dhariyat, verse 52.
  36. ↑ Sura al-Haqqa, verse 42; Sura al-Tur, verse 29.
  37. ↑ Rāghib al-Iṣfahānī, al-Mufradāt fī gharīb al-Qurʾān, Beirut, p. 442.
  38. ↑ Sura al-Muddaththir, verse 25; Sura al-Furqan, verses 4 and 5.
  39. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, p. 6.
  40. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, 1390 AH, vol. 2, pp. 152-153; Muṭahharī, Majmūʿa-yi Āthār, 1384 SH, vol. 4, pp. 294-295.
  41. ↑ Muṭahharī, Majmūʿa-yi Āthār, 1384 SH, vol. 4, p. 294.
  42. ↑ Hindī, Tafsīr al-Qurʾān wa huwa l-hudā wa l-furqān, 1332 SH, vol. 1, p. 32.
  43. ↑ Hindī, Tafsīr al-Qurʾān wa huwa l-hudā wa l-furqān, 1332 SH, vol. 1, pp. 34-36.
  44. ↑ Muṭahharī, Majmūʿa-yi Āthār, 1384 SH, vol. 4, p. 294.
  45. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, 1390 AH, vol. 2, p. 153.
  46. ↑ Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, 1390 AH, vol. 2, p. 154.
  47. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, p. 11.
  48. ↑ Goldziher, al-ʿAqīda wa l-sharīʿa fī l-Islām, 1946 CE, pp. 17-20.
  49. ↑ Nöldeke, Tārīkh al-Qurʾān, 2008 CE, vol. 1, pp. 11 and 16.
  50. ↑ Raḍwān, Ārāʾ al-mustashriqīn ḥawl al-Qurʾān al-Karīm wa tafsīruh, 1413 AH, vol. 1, pp. 273-274.
  51. ↑ Shākir and Fayyāḍ, "Sayr-i taḥawwul-i dīdgāh-hā-yi khāwarshināsān dar-bāra-yi maṣādir-i Qurʾān", pp. 121-132; Riḍāyī Iṣfahānī and Parvān, "Difāʿ-i dānishmandān-i Shīʿa az Qurʾān dar barābar-i shubha-yi iqtibās", pp. 67-68.
  52. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, p. 16.
  53. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, pp. 16-109; Riḍāyī Iṣfahānī and Parvān, "Difāʿ-i dānishmandān-i Shīʿa az Qurʾān dar barābar-i shubha-yi iqtibās", pp. 76-80.
  54. ↑ Nöldeke, Tārīkh al-Qurʾān, 2008 CE, vol. 1, p. 18.
  55. ↑ Vasamaqī, Masīr-i payāmbarī, 1400 SH, p. 144.
  56. ↑ Raḍwān, Ārāʾ al-mustashriqīn ḥawl al-Qurʾān al-Karīm wa tafsīruh, 1413 AH, vol. 1, p. 255.
  57. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, p. 115.
  58. ↑ Duktur Suhā, Naqd-i Qurʾān, 1393 SH, pp. 783-815; Vasamaqī, Masīr-i payāmbarī, 1400 SH, pp. 117-123.
  59. ↑ al-Zarkashī, al-Burhān fī ʿulūm al-Qurʾān, vol. 2, pp. 183-192; Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, p. 249.
  60. ↑ al-Zarkashī, al-Burhān fī ʿulūm al-Qurʾān, vol. 2, pp. 183-184.
  61. ↑ al-Zarkashī, al-Burhān fī ʿulūm al-Qurʾān, vol. 2, p. 184.
  62. ↑ al-Zarkashī, al-Burhān fī ʿulūm al-Qurʾān, vol. 2, p. 188.
  63. ↑ al-Zarkashī, al-Burhān fī ʿulūm al-Qurʾān, vol. 2, p. 189.
  64. ↑ al-Zarkashī, al-Burhān fī ʿulūm al-Qurʾān, vol. 2, pp. 189-190.
  65. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, pp. 252-310.
  66. ↑ al-Ṣadūq, al-Tawḥīd, 1398 AH, pp. 254-269.
  67. ↑ Ibn Bābūwayh, al-Tawḥīd, 1398 AH, pp. 254-269; Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, pp. 244-245.
  68. ↑ al-Ṭabrisī, al-Iḥtijāj ʿalā ahl al-lajāj, 1403 AH, vol. 1, pp. 240-241.
  69. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, p. 245.
  70. ↑ Ibn Shahrāshūb, al-Manāqib, Allameh publication, vol. 4, p. 424.
  71. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 4, p. 424.
  72. ↑ Ibn Shahrāshūb, al-Manāqib, vol. 4, p. 424.
  73. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, pp. 311-416; Duktur Suhā, Naqd-i Qurʾān, 1393 SH, pp. 47-141.
  74. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, pp. 311-416; Duktur Suhā, Naqd-i Qurʾān, 1393 SH, pp. 47-141.
  75. ↑ Maʿrifat, Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm, 1423 AH, pp. 311-416.
  76. ↑ Riḍāyī Iṣfahānī and Parvān, "Difāʿ-i dānishmandān-i Shīʿa az Qurʾān dar barābar-i shubha-yi iqtibās", p. 68.
  77. ↑ ["Shubuhāt wa rudūd: ḥawl al-Qurʾān al-Karīm"], House of Books and Literature of Iran website.
  78. ↑ Riḍāyī Iṣfahānī and Parvān, "Difāʿ-i dānishmandān-i Shīʿa az Qurʾān dar barābar-i shubha-yi iqtibās", p. 68.
  79. ↑ Ḥakīm Bāshī, "Muʿarrifī-yi tawṣīfī-yi ‘Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm’", p. 2.
  80. ↑ ["Mustashriqān wa Qurʾān"], House of Books and Literature of Iran website.
  81. ↑ ["Qurʾān wa Mustashriqān"], House of Books and Literature of Iran website.
  82. ↑ ["Iʿjāz-i Qurʾān az dīdgāh-i mustashriqān"], House of Books and Literature of Iran website.
  83. ↑ ["Qurʾān az sū-yi mustashriqān: naqd-i taḥlīlī-yi shubuhāt-i wārida dar taḥrīf"], House of Books and Literature of Iran website.
  84. ↑ ["Mustashriqān wa Qurʾān (naqd-i mabānī-yi Yūsuf Durra Ḥaddād-i Masīḥī dar inkār-i waḥyāniyyat-i Qurʾān al-Karīm)"], House of Books and Literature of Iran website.
  85. ↑ ["Ṣiyānat-i Qurʾān al-Karīm (naqd-i shubuhāt-i barkhī az mustashriqān)"], House of Books and Literature of Iran website.
  86. ↑ ["Mustashriqān wa waḥy: naqd-i dīdgāh-i mustashriqān nisbat bi waḥy-i ilāhī-yi Qurʾānī"], House of Books and Literature of Iran website.
  87. ↑ ["Mustashriqān wa tārīkh-gudhārī-yi Qurʾān"], House of Books and Literature of Iran website.
  88. ↑ ["Ārāʾ al-mustashriqīn ḥawl al-Qurʾān al-Karīm wa tafsīruh"], Noor Digital Library.
  89. ↑ ["Rasm al-muṣḥaf al-ʿUthmānī wa awhām al-mustashriqīn fī qirāʾāt al-Qurʾān al-Karīm"], Noor Digital Library.
  90. ↑ ["al-Mustashriqūn wa l-dirāsāt al-Qurʾāniyya"], Noor Digital Library.
  91. ↑ ["al-Qirāʾāt fī naẓar al-mustashriqīn wa l-mulḥidīn"], Noor Digital Library.
  92. ↑ ["Shubuhāt ḥawl al-Qurʾān wa tafnīduhā"], Noor Digital Library.

References

  • The Holy Qur'an.
  • Ibn Bābūwayh, Muḥammad b. ʿAlī. al-Tawḥīd. Qom: Society of Seminary Teachers of Qom, 1398 AH.
  • Ibn Shahrāshūb, Muḥammad b. ʿAlī. al-Manāqib. Qom: Allameh publication, n.d.
  • ["Ārāʾ al-mustashriqīn ḥawl al-Qurʾān al-Karīm wa tafsīruh"], Noor Digital Library. Accessed: Khordad 18, 1402 SH.
  • ["Iʿjāz-i Qurʾān az dīdgāh-i mustashriqān"], House of Books and Literature of Iran website. Accessed: Khordad 18, 1402 SH.
  • Jaʿfariyān, Rasūl. Afsāna-yi taḥrīf-i Qurʾān. Tehran: Amīr Kabīr, 1382 SH.
  • Jawāhirī, Sayyid Muḥammad Ḥasan. Iʿjāz wa taḥaddī: pāsukh bi shubuhāt. Tehran: Institute for Islamic Culture and Thought, 1397 SH.
  • Ḥakīm, Muḥammad Bāqir. ʿUlūm al-Qurʾān. Translated by Muḥammad ʿAlī Lisānī. Tehran: Tibyan Publications, 1378 SH.
  • Ḥakīm Bāshī. "Muʿarrifī-yi tawṣīfī-yi ‘Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm’". Faṣlnāma-yi Pazhūhish-hā-yi Qurʾānī, vol. 9, no. 33, Khordad 1382 SH.
  • Khurramshāhī, Bahāʾ al-Dīn. Dānishnāma-yi Qurʾān wa Qurʾān-pazhūhī. Tehran: Doostan Publication, 1377 SH.
  • al-Khūʾī, Sayyid Abū l-Qāsim. al-Bayān fī tafsīr al-Qurʾān. Qom: Institute for the Revival of the Works of Imam al-Khoei, 1430 AH.
  • Duktur Suhā. Naqd-i Qurʾān. n.p., 2nd ed., 1393 SH.
  • Rāghib al-Iṣfahānī, Ḥusayn b. Muḥammad. al-Mufradāt fī gharīb al-Qurʾān. Beirut: Dār al-Maʿrifa, n.d.
  • ["Rasm al-muṣḥaf al-ʿUthmānī wa awhām al-mustashriqīn fī qirāʾāt al-Qurʾān al-Karīm"], Noor Digital Library. Accessed: Khordad 18, 1402 SH.
  • Riḍāyī Iṣfahānī, Muḥammad ʿAlī, and Ṣiddīqa Parvān. "Difāʿ-i dānishmandān-i Shīʿa az Qurʾān dar barābar-i shubha-yi iqtibās". Nashriyya-yi Qurʾān-pazhūhī-yi khāwarshināsān, no. 2, autumn and winter 1396 SH.
  • Raḍwān, ʿUmar b. Ibrāhīm. Ārāʾ al-mustashriqīn ḥawl al-Qurʾān al-Karīm wa tafsīruh. Riyadh: Dār Ṭayba, 1413 AH.
  • al-Zarkashī, Muḥammad b. Bahādur. al-Burhān fī ʿulūm al-Qurʾān. Beirut: Dār al-Maʿrifa, 1410 AH.
  • Hindī, Sayyid Aḥmad Khān. Tafsīr al-Qurʾān wa huwa l-hudā wa l-furqān. Translated by Muḥammad Taqī Fakhr-Dāʿī Gīlānī. Tehran: n.p., 1332 SH.
  • Shākir, Muḥammad Kāẓim, and Muḥammad Saʿīd Fayyāḍ. "Sayr-i taḥawwul-i dīdgāh-hā-yi khāwarshināsān dar-bāra-yi maṣādir-i Qurʾān". Majalla-yi Pazhūhish-hā-yi Qurʾān wa Ḥadīth, no. 1, 43rd year, 1389 SH.
  • ["Shubuhāt ḥawl al-Qurʾān wa tafnīduhā"], Noor Digital Library. Accessed: Khordad 18, 1402 SH.
  • ["Shubuhāt wa rudūd: ḥawl al-Qurʾān al-Karīm"], House of Books and Literature of Iran website. Accessed: Khordad 18, 1402 SH.
  • ["Ṣiyānat-i Qurʾān al-Karīm (naqd-i shubuhāt-i barkhī az mustashriqān)"], House of Books and Literature of Iran website. Accessed: Khordad 18, 1402 SH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Beirut: Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH.
  • al-Ṭabrisī, Aḥmad b. ʿAlī. al-Iḥtijāj ʿalā ahl al-lajāj. Mashhad: Mortaza publication, 1403 AH.
  • ʿInāya, Ghāzī. Shubuhāt ḥawl al-Qurʾān wa tafnīduhā. Beirut: Dār wa Maktabat al-Hilāl, n.d.
  • ["al-Qirāʾāt fī naẓar al-mustashriqīn wa l-mulḥidīn"], Noor Digital Library. Accessed: Khordad 18, 1402 SH.
  • ["Qurʾān az sū-yi mustashriqān: naqd-i taḥlīlī-yi shubuhāt-i wārida dar taḥrīf"], House of Books and Literature of Iran website. Accessed: Khordad 18, 1402 SH.
  • ["Qurʾān wa Mustashriqān"], House of Books and Literature of Iran website. Accessed: Khordad 18, 1402 SH.
  • Goldziher, Ignác. al-ʿAqīda wa l-sharīʿa fī l-Islām. Beirut: Dār al-Rāʾid al-ʿArabī, 1946 CE.
  • ["al-Mustashriqūn wa l-dirāsāt al-Qurʾāniyya"], Noor Digital Library. Accessed: Khordad 18, 1402 SH.
  • ["Mustashriqān wa tārīkh-gudhārī-yi Qurʾān"], House of Books and Literature of Iran website. Accessed: Khordad 18, 1402 SH.
  • ["Mustashriqān wa Qurʾān"], House of Books and Literature of Iran website. Accessed: Khordad 18, 1402 SH.
  • ["Mustashriqān wa Qurʾān (naqd-i mabānī-yi Yūsuf Durra Ḥaddād-i Masīḥī dar inkār-i waḥyāniyyat-i Qurʾān al-Karīm)"], House of Books and Literature of Iran website. Accessed: Khordad 18, 1402 SH.
  • ["Mustashriqān wa waḥy: naqd-i dīdgāh-i mustashriqān nisbat bi waḥy-i ilāhī-yi Qurʾānī"], House of Books and Literature of Iran website. Accessed: Khordad 18, 1402 SH.
  • Miṣbāḥ Yazdī, Muḥammad Taqī. Āmūzish-i ʿaqāʾid. Qom: Imam Khomeini Educational and Research Institute, 1398 SH.
  • Miṣbāḥ Yazdī, Muḥammad Taqī. Qurʾān-shināsī. Qom: Imam Khomeini Educational and Research Institute, 1380 SH.
  • Muṭahharī, Murtaḍā. Majmūʿa-yi Āthār. Tehran: Sadra, 1384 SH.
  • Maʿrifat, Muḥammad Hādī. al-Tamhīd fī ʿulūm al-Qurʾān. Qom: al-Tamhid Publication, 1388 SH.
  • Maʿrifat, Muḥammad Hādī. Shubuhāt wa rudūd ḥawl al-Qurʾān al-Karīm. Qom: al-Tamhid Publication, 1423 AH.
  • ["Maʿnī-yi ‘Aṣālat’ dar ‘Lughat-nāma-yi Dehkhoda’"], Dehkhoda Dictionary Institute website. Accessed: Khordad 18, 1402 SH.
  • Nöldeke, Theodor. Tārīkh al-Qurʾān. Baghdad: al-Jamal, 2008 CE.
  • Vasamaqī, Ṣiddīqa. Masīr-i payāmbarī. Tehran: n.p., 1400 SH.
Retrieved from "https://en.wikishia.net/w/index.php?title=Draft:Authenticity_of_the_Qur%27an&oldid=207382"