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Thursday 28th of March 2024
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Distortion [ta¦r¢f] in the Qur’¡n, Traditions and History

Ninth Discourse
Distortion [ta¦r¢f] in the Qur’¡n, Traditions and History
For many years, the Wahh¡b¢s have been trying to assume the leadership of Muslim society. From the day when imperialism created this movement, they have been dreaming for the realization of that cherished day, and along this line, they have been utilizing every possible means. They are converting the abundant God-given wealth of oil into dollars and through which they are attracting many Muslims toward themselves. They are equally making use of the historical merits and virtues of the land of °ij¡z to acquire authority; for example, the Prophet of Islam (¥) had been appointed for the Prophetic mission in that land and Islam began there as well. Since the spread of Islam from Mecca and Medina, and Medina even after the Prophet (¥) had been the capital of Islam and the center of decision-making, from where caliphs were appointed and dismissed, today Mecca and Medina must accordingly also be the center of Islam. In the same vein, the Qur’¡n was revealed in the land of °ij¡z, and the language of the people of that region has been the made of its expression (i.e. Arabic) the qiblah of the Muslims is, the holy city of Mecca and holy sites, and sacred stations are located there. The present king of this country is called the “Servant of the Two Holy Places” [kh¡dim al-¦aramayn] and his regime has enormous propaganda apparatuses at its disposal.
In conclusion, they believe that the Saudi king deserves to be the ruler and leader of the Muslims; that their Islam is the authentic Islam, that the Wahh¡b¢ creed is consistent with the Qur’¡n and the Sunnah of the Prophet (¥); that it is the sect of salvation, the reference and source of understanding Islam as well as the propagator and disseminator of religion; and that the other sects should also refer to this sect to understand the religion.
Since the philosophy behind the emergence of the nascent Wahh¡b¢ sect is the effacement of the Sh¢`ah and the creation of discord and dissension among Muslims, the Wahh¡b¢s are looking for weak points in Sh¢`ism so as to besmirch their prolific thought, which can guide both Arabs and non-Arabs, and thus weaken their most serious rival.
One example which they consider as weakness in Sh¢`ism is their belief in the principle of taqiyyah [dissimulation], which the Wahh¡b¢s consider as a form of nif¡q [hypocrisy]. Similarly, they regard the Sh¢`ah’s refusal to believe in the rightfulness of the first three caliphs as well as in the excellence of the Mother of the Faithful [umm al-mumin¢n] ‘ª’ishah as defect and shortcoming, and their alleged belief in the distortion [ta¦r¢f] of the Qur’¡n, etc.
Stating the futility of the accusations and points of weakness attributed to the Sh¢`ah itself requires a bulky treatise. As an example, we shall discuss here the accusation on the Sh¢`ah’s alleged belief in the ta¦r¢f of the Qur’¡n.
 
Belief in ta¦r¢f (alteration of the Qur'¡n) according to Sunn¢ and Sh¢`ah ‘ulam¡’
Just as the Sh¢`ah are not the only ones who discuss the subject of ta¦r¢f of the Qur'¡n, the Wahh¡b¢s are not the only ones to discuss the preservation of the Qur'¡n. Among Sh¢`ah ‘ulam¡’, a number of mu¦addith£n have believed in the ta¦r¢f of the Qur’¡n; of course, they mean ta¦r¢f in a particular sense and not in the sense the Wahh¡b¢s think.
A number of Sunn¢ ‘ulam¡’ also believe in ta¦r¢f. For more information, one may refer to books written on this subject.
Just as it is not correct to accuse Sunn¢s of ta¦r¢f of the Qur’¡n on account of the beliefs of a number of their past mu¦addith£n and ‘ulam¡’, applying this belief which is held by some Sh¢`ah mu¦addith£n to all their ‘ulam¡’, fuqah¡ and mu¦addith£n is no less incorrect.
A number of authoritative books of the Ahl as-Sunnah (for example, ¯a¦¢¦ al-Bukh¡r¢, vol. 4, p. 11; vol. 8, p. 209; ¯a¦¢¦ Muslim, vol. 5, p. 116; Musnad A¦mad ibn °anbal, vol. 1, p. 47; Muntakhab Kanz al-‘Umm¡l, vol. 3, p. 43), record traditions about ta¦r¢f of the Qur’¡n. Just as it is irrational to reject all these books, rejection the sayings and works of a number of those Sh¢`ah personalities who have believed in ta¦r¢f is also incorrect. For example, the book, Mustadrak, of Mu¦addith N£r¢ is not supposed to be overlooked just because his book, Fa¥l al-Khi§¡b attempts to prove the alleged ta¦r¢f of the Qur’¡n. It must be noted that the meaning of ta¦r¢f of the Qur’¡n according to Mu¦addith N£r¢ is different from what the Wahh¡b¢s mean.
Therefore, a number of the Sunn¢ and Sh¢`ah figures believe in the ta¦r¢f of the Qur’¡n, and the most important step in this context is the separation of the Wahh¡b¢ imperialist sect and their creation of the seed of discord between Sunn¢ and Sh¢`ah Muslims.
The Sh¢`ah vehemently deny ta¦r¢f of the Qur’¡n, believing that the Qur’¡n is the book on the basis of which all our beliefs and traditions (in order to know their authenticity or otherwise) must be presented, and the standard of the Islamic system. Keeping this importance of the Qur’¡n, if ta¦r¢f had really occurred in it, the infallible Im¡ms (‘a), who are the true guardians and protectors of the religion after the Prophet (¥), would definitely have pointed it out. In view of the proofs of the Sh¢`ah indicating the absence of ta¦r¢f, that group of the Sunn¢ ‘ulam¡’ which believes in ta¦r¢f of the Qur’¡n would have to attribute the occurrence of ta¦r¢f to the first three caliphs because the Qur’¡n was compiled during their reigns, and ‘Al¢ (‘a) abided by the Qur’¡n they had compiled.
One of the proofs of the Sh¢`ah on the absence of ta¦r¢f of the Qur’¡n is the statement of Imam ‘Al¢ (‘a) who says:
وَاعْلَمُوا إنَّ هَذَا القُرْآنَ هُوَ النَّاصِحُ الَّذِي لاَ يَغُشُّ، وَالهَادِي الَّذِي لاَ يُضِلُّ، وَالْمُحَدِّثُ الَّذِي لاَ يَكْذِبُ.
And know that this Qur’¡n is indeed an adviser who does not deceive, a leader who does not mislead, and a narrator who does not lie.
This ¦ad¢th shows the completeness of the Qur’¡n because the Qur’¡n could be a good guide, truthful adviser and similar descriptions only if it had not experienced any form of distortion.
The viewpoint of a number of jurists [fuqah¡]
The Sh¢`ah ‘ulam¡’ and mar¡ji‘ al-taql¢d generally reject the belief in ta¦r¢f. The works that have been written on this subject are so many that mentioning them is not an easy task and would need a separate section. Now, for the sake of information, it will suffice to mention some of them below:
1. ªyatull¡h ®iy¡’ ad-D¢n Ar¡k¢, Al-U¥£l, vol. 3, p. 93;
2. ªyatull¡h M£saw¢ Bujn£rd¢, Muntah¢’l-U¥£l, vol. 2, p. 81;
3. F¢r£z¡b¡d¢, ‘In¡yah al-U¥£l, vol. 3, p. 120; and
4. ªkh£nd Khur¡s¡n¢, Kif¡yah al-U¥£l, vol. 2, p. 63.
ªyatull¡h al-‘U¨m¡ Sayyid Ab£’l-Q¡sim al-Kh£’¢ says in this regard:
Ta¦r¢f of the Qur’¡n in the sense of the deletion of some of its verses or words is a fictitious affair as there is no truth in it.
The outstanding Sh¢`ah ‘¡lim, Im¡m Khomein¢ (r) thus said in one of his class sessions many years ago:
What the Akhb¡r¢s  say that there has been ta¦r¢f in the Qur’¡n is not true because their proof is a few traditions some of which are fabricated [maj‘£l], while others are ‘weak’ [¤a‘¢f],  and yet some others are subject to interpretation.
Similarly, in his message addressed to the pilgrims during the 1365 AHS (1986) °ajj season, Im¡m Khomein¢ had urged and encouraged the people to reflect and ponder over the Qur’¡n. In one part of the message, he has explicitly stated that no sort ta¦r¢f has ever been present in the Qur’¡n and it is reliable and trustworthy for all Muslims:
God forbid that this divine-heavenly book—which is the apparent and written form of the aggregate of names, attributes, signs, and expressions, and whose …written form has been handed to us without any defect and omission or commission in the tongue of revelation after descending from various stages and phases—be forgotten.
The Sh¢`ah belief in this regard is so clear that it no longer needs scholastic [kal¡m¢] interpretation, and for more information the reader may refer to books written on this subject.
The excuses and distortions of Wahh¡bism
There is a ¦ad¢th recorded in U¥£l al-K¡f¢ stating the fact that °adrat F¡§imah (‘a) and Im¡m ‘Al¢ (‘a) each had a manuscript of the Qur’¡n from the time of the Prophet (‘a) in which they also used to record the daily events. And since U¥£l al-K¡f¢ is one of the oldest and most authentic Sh¢`ah texts, the Wahh¡b¢s have taken advantage of the existence of these traditions in U¥£l al-K¡f¢, saying: “Based on traditions recorded in authentic Sh¢`ah books, the Sh¢`ah regard the Qur’¡n of F¡§imah and ‘Al¢ as their main Qur’¡n and they regard the existing Qur’¡n as defective.” They raise this issue so that the Sh¢`ah would renounce their belief and say, “°adrat F¡§imah and ‘Al¢ (‘a) had no book at all.”
With the aim of discrediting the Sh¢`ah and creating the seed of Suun¢-Sh¢`ah discord, the Wahh¡b¢s magnify this issue so much that it would seem that authoritative sources and their ‘ulam¡’ do not hold such belief. Earlier pages, in this book, pointed out the references of these traditions in authoritative Sunn¢ texts. The ‘authoritativeness’ [i‘tib¡riyyah] of Sunn¢ and Sh¢`ah sources does not mean that everything recorded therein is absolutely authentic and acceptable, and does not require criticism, study, interpretation, or refutation. Of course, it is true that there are traditions about the Qur’¡nic manuscripts of °adrat F¡§imah (‘a) and Im¡m ‘Al¢ (‘a), and according to the belief of the Sh¢`ah these copies are in the possession of the Im¡m of the Age (al-Mahd¢) (‘a). These two manuscripts of the Qur’¡n are not inconsistent with the present Qur’¡n because this Qur’¡n is also complete. In the manuscripts of these two pure personages, the daily events as well as the commentary of the verses and circumstances surrounding their revelation are recorded, which can help us a lot in understanding the Qur’¡n.
 
Ta¦r¢f in the statements and works of the Prophet
Since the two schools, including the Wahh¡b¢s, reject ta¦r¢f of the Qur’¡n, it is appropriate to ask: Is not ta¦r¢f with respect to ¦ad¢ths of the Prophet (¥) blameworthy as well? If there is any ta¦r¢f in the statement of the Prophet (¥), what guarantee and proof are left for us concerning the immunity of his sayings?
In the books and writings of the Wahh¡b¢s, there are many instances where the Prophetic traditions are mutilated and subjected to ta¦r¢f, they are incompletely quoted and their primary sources are not usually presented. Most cases of distortion [ta¦r¢f], alteration [tabd¢l], and deletion [isq¡§] in ¦ad¢ths pertain to the Ahl al-Bayt (‘a), descriptions of Imam ‘Al¢ (‘a) and conformity of some verses of the Qur’¡n with the Im¡m (‘a), or affirmation of the Sh¢`ah creed. We shall cite some of these instances below:
First instance: One of the ¦ad¢ths being manipulated by this group is the ¦ad¢th known as thaqalayn [two precious things] when the Prophet (¥) said:
إنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ: كِتَابَ اللهِ وَعِتْرَتِي، أهْلَ بَيْتِي.
Verily, I am leaving among you two precious things: the Book of Allah and my progeny, the members of my Household.
Shaykh ‘Abd al-‘Az¢z ibn ‘Abd All¡h ibn B¡z,  the head of the Islamic Call, Guidance and Ift¡’ of Saudi Arabia, in one of his booklets published in 1364 AH, regards intellectual demonstration as a religious innovation [bid‘ah] and national praise such as that of Palestine and Lebanon and the vilification of others such America, the Soviet Union and Israel as a sin. Then, in page 8 of his booklet, he narrates the said ¦ad¢th:
إنَّهُ  خَطَبَ النَّاسَ يَوْمَ عَرَفَةَ، فَقَالَ: إنِّي تَارِكٌ فِيكُمْ مَا لَنْ تَضِلُّوا إنِ إعْتَصَمْتُمْ بِهِ: كِتَابَ اللهِ وَسُنَّتِي.
Verily, he (¥) addressed the people on the Day of ‘Arafah, saying: “I am leaving among you things which if firmly hold, you shall never go astray: the Book of Allah and my tradition [sunnat¢].”
In the book, Fat¦ al-Maj¢d, a tradition with a similar intention has been narrated, thus:
قَالَ : إنِّي تَارِكٌ فِيكُمْ مَا إنْ تَمَسَّكْتُمْ بِهِ لَنْ تَضِلُّوا: كِتَابَ اللهِ.
He (¥) said: ‘Verily, I am leaving something among you which if you take firm hold, you shall never go astray: the Book of Allah’.
The case of distortion [ta¦r¢f] is so vivid that there is a difference between the narration of the author of Fat¦ al-Maj¢d and that of ‘Abd All¡h ibn B¡z, who are both of the same creed. In the first instance, “the Book of Allah and my tradition” [kit¡b All¡h wa sunnat¢] is recorded while only “the Book of Allah” [kit¡b All¡h] is mentioned in the second instance. In spite of this, the Sunni references and sources, both traditions, notwithstanding their differences, have been distorted because all authoritative Sunn¢ references mention “the Book of Allah and the members of my Household” [kit¡b All¡h wa ahla bayt¢]. Since this indisputable tradition is in favor of the family of the Prophet (¥) and corroborated by the Sh¢`ah, however, the Wahh¡b¢s have manipulated it. The tradition has been narrated in the ¯a¦¢¦ Muslim, thus:
إنَّهُ  قَالَ: ”ألاَ أيُّهَا النَّاسُ! يُوشَكُ أنْ يَأتِيَ رَسُولُ رَبِّي فَأُجِيبُ؛ وَأنَا تَارِكٌ فِيكُمُ الثَّقَلَيْنِ: أوَّلُهُمَا كِتَابُ اللهِ، فِيهِ الْهُدَى وَالنُّورُ، فَخُذُوا بِكِتَابِ اللهِ وَاسْتَمْسِكُوا بِهِ.“ فَحَثَّ عَلَى كِتَابِ اللهِ وَرَغَّبَ فِيهِ. ثُمَّ قَالَ: ”وَأهْلُ بَيْتِي؛ أُذَكِّرُكُمُ اللهَ فِي أهْلِ بَيْتِي.“
He verily said: “Now to our purpose: O people, I am only a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah’s call, (would bid goodbye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it.” He exhorted (us) (to hold fast) to the Book of Allah and then said: “The second are the members of my Household; I remind you (of your duties) to the members of my family.”
In the Musnad of A¦mad ibn °anbal (pages 17 and 59), ¯a¦¢¦ at-Tirmidh¢ (volume 3, page 14), al-¯aw¡‘iq al-Mu¦riqah of Ibn °ajar al-‘Asqal¡n¢ (page 136), and other references of the Sunn¢s, a similar tradition with the term “the members of my Household” [ahla bayt¢] have been recorded. In the new books, however, such as Fat¦ al-Maj¢d, the booklet of ‘Abd All¡h ibn B¡z, and other booklets published by the Library of Masjid an-Nab¢ as well as in Mecca, one can find alterations, deletions and distortions. This is just one example of famous [mashh£r]  and uninterrupted [mutaw¡tir]  ¦ad¢ths in which ta¦r¢f has been done. Is this practice not a distortion, deviation and treachery to Islam and the history of Muslims?
Second instance (the identity of the saved sect): In the book, al-As’ilah wal-Ajwibah, there has been recorded a tradition allegedly from the Prophet (¥):
إنَّهُ  قَالَ: سَتَفْتَرِقُ هَذِهِ الأُمَّةُ عَلَى ثَلاَثٍ وَسَبْعِينَ فِرْقَةً؛ كُلُّهَا فِي النَّارِ إلاَّ وَاحِدَةً، وَهُمْ أهْلُ السُّنَّةِ وَالْجَمَاعَةِ.
Verily, he (¥) said: “This ummah will be divided into seventy-three sects and all of which shall be in the hellfire except one, and that is the Ahl as-Sunnah wa’l-Jam¡‘ah.”
In this ¦ad¢th, the expression, “Ahl as-Sunnah wa’l-Jam¡‘ah” has been inserted in order for them to claim that the Holy Prophet (¥) has approved of the Ahl as-Sunnah from the very beginning.
It must be said that the phrase, “Ahl as-Sunnah wa’l-Jam¡‘ah,” is not extant in any of the primary and authoritative references of the Ahl as-Sunnah. Since the Wahh¡b¢s could not add the name of their sect in the ¦ad¢th as Wahh¡bism is a nascent group, and on the other hand, since they associated themselves with the Ahl as-Sunnah and their mission is to magnify the Sunn¢-Sh¢`ah dichotomy, they have inserted the phrase, “Ahl as-Sunnah wa’l-Jam¡‘ah” in the ¦ad¢th so as to fortify the notion that the Prophet (¥) had approved of the Ahl as-Sunnah from the very beginning, and none other than them have been formally recognized.
 
Therefore, once the expression, “Ahl as-Sunnah wa’l-Jam¡‘ah,” is added, this question springs to the mind:
Which group refers to the saved sect? Undoubtedly, the group, which is closer to the Book of Allah, the Sunnah of the Prophet (¥), and the Ahl al-Bayt (‘a) and takes more recourse to them, is the saved group. It is because in the traditions narrated in the Sunn¢ references it is emphasized that only the group which holds fast to the Book of Allah and the Ahl al-Bayt (‘a) will not go astray.
Third instance (ta¦r¢f of the phrase, “mut‘ah an-nis¡'”): In ¯a¦¢¦ al-Tirmidh¢, another authoritative Sunn¢ source, this tradition has been recorded:
سُئِلَ ابْنُ عُمَرَ عَنْ متْعَةِ النِّسَاءِ، فَقَالَ: ”هِيَ حَلاَلٌ.“ وَكَانَ السَّائِلُ مِنْ أهْلِ الشَّامِ، فَقَالَ لَهُ: ”إنَّ أبَاكَ قَدْ نَهَى عَنْهَا.“ فَقَالَ ابْنُ عُمَرَ: ”أرَأيْتَ إنْ كَانَ أبِي نَهَى عَنْهَا، وَصَنَعَهَا رَسُولُ اللهِ . أتَتْرُكُ السُّنَّةَ وَتَتْبَعُ قَوْلَ أبِي؟“
A certain man from Sh¡m  asked [‘Abd All¡h] ibn ‘Umar about mut‘ah [fixed-time marriage]. He said: “It is ¦al¡l [lawful].” The man from Sh¡m said: “Your father has prohibited it.” Ibn ‘Umar said: “If ever my father has prohibited it, and the Messenger of Allah has regarded it as lawful. Shall you abandon the Sunnah (of the Prophet) and follow my father’s opinion?”
In the new edition of ¯a¦¢¦ al-Tirmidh¢, however, this ¦ad¢th is totally expunged.  Of course, it must be said that ‘Umar ibn al-Kha§§¡b prohibited not only the mut‘ah for women but also the mut‘ah for °ajj [¦ajj at-tamattu‘].  The latter means that whenever the person in the state of i¦r¡m  [mu¦rim] finishes his rituals of ‘umrat at-tamattu‘ —as per instruction of the Prophet (¥)—provided that he has not yet donned the i¦r¡m for the ¦ajj, he may enjoy performing lawful sexual acts.
Ibn Kath¢r has narrated a ¦ad¢th similar to the one quoted above concerning the prohibition of mut‘ah:
…كَانَ ابْنُهُ عَبْدُ اللهِ يُخَالِفُهُ. فَقَالَ: ”إنَّ أبَاكَ يَنْهَى عَنْهَا.“ فَيَقُولُ: ”خَشِيتُ أنْ تَقَعَ عَلَيْكُمْ حِجَارَةٌ مِنَ السَّمَاءِ! قَدْ فَعَلَهَا رَسُولُ اللهِ . أَفَسُنَّةَ رَسُولِ اللهِ نَتْبَعُ أمْ سُنَّةَ عُمْرَ بْنِ الخَطَّابِ؟“
‘Abd All¡h was against the saying of his father. When it was said to him that his father had indeed prohibited the people from practicing mut‘ah, he said: “I am afraid lest stones from heaven fall on your heads (for saying so). The Messenger of Allah deemed it lawful. Shall I follow the Sunnah of the Messenger of Allah or the sunnah of (my father) ‘Umar ibn al-Kha§§¡b?”
It was said that mut‘ah for °ajj is a debatable subject and the Companions of the Prophet (¥) had no unanimity of view about it. The ²¡hiriyyah  believe that the practice of the Companions is the proof, but in view of the diverse opinions of the Companions in this regard, the saying of ‘Umar must be accepted:
متْعَتَانِ كَانَتَا عَلَى عَهْدِ رَسُولِ اللهِ  وَأنَا أنْهَى عَنْهُمَا وَأُعَاقبُ عَلَيْهِمَا: متْعَةُ الْحَجِّ وَمتْعَةُ النِّسَاءِ.
[‘Umar said:] There were two types of mut‘ah during the time of the Messenger of Allah which I prohibited and I shall punish whoever shall perform them: the mut‘ah for °ajj and the mut‘ah for women.
Now, this question is hereby posed: If the difference of opinion among Companions was the reason behind their acceptance of the saying of ‘Umar ibn al-Kha§§¡b, why did they not prefer the saying of ‘Abd All¡h ibn al-‘Abb¡s—a learned man, mu¦addith and well-informed of the sayings of the Prophet (¥)—who was of the opinion that the mut‘ah for °ajj had not been abrogated [mans£kh].
It can be deduced from the opposition of ‘Abd All¡h ibn al-‘Abb¡s and ‘Abd All¡h ibn ‘Umar that ‘Umar used his independent reasoning and prohibited the people—who had consensus of opinion that these were practiced during the time of the Prophet (¥)—from doing so. Does this view and opinion not go against the text [na¥¥] (of the Qur’¡n and ¦ad¢th)?
‘Abd All¡h ibn ‘Umar, ‘Abd All¡h ibn al-‘Abb¡s, and a number of the Companions were the first persons who differed with the opinion of the Caliph.
In view of the fact that the Wahh¡b¢s have regarded the Companions as worthy to be emulated, if certain people (such as the Sh¢`ah) while relying on indisputable proof would not accept the opinion and view of ‘Umar but instead accept the view of ‘Abd All¡h ibn ‘Umar, ‘Abd All¡h ibn al-‘Abb¡s, and other Companions, have they traversed the path of misguidance and disbelief [kufr]? If it is so, were Ibn ‘Umar, Ibn al-‘Abb¡s and other Companions also misguided and infidels?
Fourth instance: In Musnad A¦mad ibn °anbal we can come across eight traditions all of which indicate the brotherhood and fraternity between the Prophet (¥) and ‘Al¢ (‘a). In all of these traditions, the Prophet (¥) pointed at Im¡m ‘Al¢ ibn Ab¢ ±¡lib (‘a) and said:
هٰذَا أخِي.
This (‘Al¢) is my brother.
In the new editions of this book, however, all these traditions are expunged and no trace of them is left.
Fifth instance: In T¡r¢kh Ya‘q£b¢ until the 1358 AH edition, it is stated that this noble verse was revealed on the day of Ghad¢r Khumm:
﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمْ الإِسْلاَمَ دِينًا.﴾
Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion.
From its 1379 AH edition onward, however, that sentence which had been recorded for many centuries in that history book has been distorted and twisted as it is now claimed that the same verse was revealed on the Day of ‘Arafah. On account of the politics of ta¦r¢f, many graves, mosques and relics of the past have either been effaced or their names have been changed. The birth site of the Prophet (¥) [mawlid an-nab¢]; the birth site of ‘Al¢ (‘a) [mawlid ‘al¢]; the tombs of Prophet Ism¡‘¢l (Ishmael) (‘a) and his mother H¡jar on the two sides of °ijr Ism¡‘¢l (which until recently had been identified through a specific stone-mark); the location of Ghad¢r Khumm; the tomb and other relics of °adrat Khadij¡h al-Kubr¡; the Shi‘b Ab£ ±¡lib; the tomb of Ab£ ±¡lib; and many other relics have been destroyed by the Wahh¡b¢s, because each of them bespeaks of the historical events and happenings most of which, to some extent or other are to the detriment of the inverted school of Wahh¡bism. The site of the mub¡halah [imprecation]  has been changed into Masjid al-Ij¡bah by them. Today, if the residents of the city of Medina are asked about the location of the grave of F¡§imah (‘a), they do not know, and if those people who know the location of the mub¡halah would travel to that area, they would not be able to locate it easily.
Therefore, the Sh¢`ah do not believe whatsoever in ta¦r¢f, and only a limited number Sunn¢ and Sh¢`ah ‘ulam¡’ of the past held this belief. Ta¦r¢f in whatever form is rejected, whether it is ta¦r¢f of the Qur’¡n or ta¦r¢f of the ¦ad¢ths, history and historical places.
It is appropriate for the Muslim world to form a committee with the task of preserving the sayings of the Prophet (¥) as well as the ancient authoritative religious references and texts, and to make efforts in protecting the foundations of Islam. Perhaps, the secret behind the ¦ad¢th,
مَنْ حَفِظَ مِنْ أُمَّتِي أرْبَعِينَ حَدِيثاً…
“Whoever in my ummah preserves or memorizes four ¦ad¢ths…”
is a campaign against these distortions

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