Kummî Tefsirinde Kur’ân’ın Metni Konusundaki Tahrif İddialarının İncelenmesi
Examination of the Claims of Distortion on the Our’ān which is in al-Qummī Commentary

Summary/Abstract: In this study, the distortion of claims on the text of the Qur’ān in Tafsīr al-Qummī which is one of the main sources of Shī‘a has been investigated. al-Qummī, the first scholar of the Shi’ite scholars, claims that in the account of the commentary are distorted in the text of the Qur’ān with various subtitles, such as the verses that are in the land of Allah's descendants and distorted verses. While interpreting the verses, he discloses this claim in detail and sometimes gives the correct shapes of the revelations as the difference of interpretation, sometimes based on the narrations, and sometimes in the way of reading the verse. In this study, the verses alleged to be literally distorted in his commentary have been determined and this claim has been compared with other commentaries. The purpose of the article in this context is; in the case of al-Qummī exegesis, it is the examination of the verses allegedly distorted in the Qur’ān and the determination of the Shī‘ī commentators based on the doctrine of sects by changing the text of the Qur’ān.Summary: The Glorious Qur’ān, by almight Allah, it is a divine book that has been revealed to Muhammad (pbuh) through Gabriel. It has been preserved from all kinds of changing, transmutation and distortion, since the day the Qur’ān was revealed. “إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ” “We have, without doubt, sent down the message; and we will assuredly guard it (from corruption)”. This verse is the greatest proof that the Holy Qur’ān is under protection, and it has not been distorted or will not.Distortion (falsification) is the change of the sacred texts by adding or subtracting the original text, arbitrarily changing the meaning, or misinterpreting the actual text. This term is often used to describe Jews’ and Christians’ deliberately changing or misinterpreting their own sacred texts. However, this term is also used by the a few scholars of the Shī‘as Imamiyya sect for the Qur’ān. There are two schools who claims the distortion of the Qur’ān within the Imamiyya Shī‘ah. The first is the Akhbāris who claim that the Qur’ān has been distorted; and the second is the Usūlites who oppose this claim. Those who have Akhbārī thoughts do not only interpret the verses according to their sectarian teachings but go further and claim that these teachings are included in the text of the Qur’ān. As a matter of fact, one of those who have this idea is al-Qummī. The full name of al-Qummī, the first scholar of the Shi’ite scholars, is Abu’l-Hasan ‘Alī b. İbrāhīm b. Hāshim. It is mentioned that al-Qummī, who had no information about the date of his birth in the sources, died in 329 Hijri. He has written books in almost all of science such as Tafsīr, Hadith, Fiqh and History. Among the the books of al-Qummi, only the book he wrote in the field of commentary has reached the present day. Shī‘a accepts this commentary as the main source. This work, which is classified under the category of tafsīr bil riwayah (narration commentary), is regarded as tafsīr bil dirayah (acumen commentator) because he gives weight to his own opinions. al-Qummī, by trying to make the Qur’ān as book thats only support ʿAlī and his descendants, reflecting a complete ideology in the form of representation of political tafsīr in Shī‘a. It is seen in the issues mentioned in the preface of his tafsīr that he used the method that supports this ideology. As a matter of fact that al-Qummī in the preface attempt to explain the doctrines of the sect such as the imāmate, prophecy and the seized of Ahl al-bayt rigt of caliphate in the context of the verses that are different from that which Allah has revealed, distorted verses and taqdim and ta’khir verses in the Qur’ān text. Briefly, al-Qummī in the preface to of his tafsīr gives examples of some verses that are literally distorted, and explains these distortations in detail when interpreting the verses in question.al-Qummī gives in the “distorted verses” section that there are deficiencies in some of the verses and claims that the verse is revealed in this way by adding words that are not actually found in the verse. According to al-Qummī, one of the words extracted from the text of the Qur’ān is “‘Alī” that version of this words in Arabic is “علي”. These words are usually in the verses as “فى علي” means that “about ‘Alī”, “فى ولاية علي” “guardian of ‘Alī”, “فى حق علي” “about ‘Alī’s right”. According to al-Qummī, another expression derived from the Qur’ānic text is “آل محمد” means that “family of Muhammad”. He sometimes bases his claim on the narrations that the verses revealed in that way and sometimes verse recitated in that way among different recitations. al-Qummī says that some of the verses have been revealed as such by by adding various phrases to verses besides “فى علي” means that “about ‘Alī” and “آل محمد” “family of Muhammad”. Some of these words that added to verses are mentioned as the different style of recitation in other sources. In the other words this differentiate is related with how you are recitating. al-Qummī, another classification which he refers to regarding the allegation of distorting, is that some verses are different from those revealed. He gives examples of this issue in various forms. He sometimes claims that when someone reads a verse he interrupt the recitation by saying that “the verse has been revealed in this way” base on the narrations; sometimes saying that the verse is revealed differently by indicating the verse is not appropriate in terms of meaning and sometimes without making any axplenation claims that how the verse revealed. al-Qummī’s another distortion claim is that taqdim and ta’khir among the words constitute the verse. al-Qummī says that the verse is different from the one that was actually revealed, after he stated that it was taqdim and ta’khir among the words mentioned in the verses.al-Qummī proves the allegations of distortion on the text of the Qur’ān in various ways. One of the ways he follows in this context is that giving the expressions like “هكذا نزلت”/ “the verse was revealed in this way”, and “نزل جبرائيل بهذه الآية هكذا” “Gabriel sent down the verse in this way” by changing the the different kind of revealing of those verses. The second way al-Qummī follows is that mentioning the verse different from the fact that it is by changing the its originality. The third way he follows is that mentioning added words as the different kind of the recitation. However, al-Qummī did not use this method that much. Indeed, while Shī‘ī tafsīrs mention this kind of expressions as a different kind of recitation, al-Qummī mentions them as a different kind of revealing in his claim.Most of the verses alleged to have been distorted in the al-Qummī’s tafsīr are relate to the teachings of the Shī‘a sect. In this context, al-Qummī uses various expressions while explaining his claim that some verses in the Qur’ān has been distorted. By adding ‘Alī phrase, claims that “فمحى اسمه من هذا الموضع”/ “His name has deleted from this place”, and by adding “آل محمد”/ “Muhammad’s family”, claims that “فأسقطوا آل محمد من الكتاب”/ “Muhammad’s family has been reduced from the book”. Sometimes, making some changes on words such as changing the structure of the term “أمة”/ “ummah” as “أئمة” /“Imāmiyya”. Under the influence of the ideology of Shī‘a, al-Qummī assertes that Shī‘ah teachings such as prophethood, and Imāmiyya are not just Qur’ānic interpretations but rather are Qur’ānic teachings by adding words to the text of the Qur’ān and making some changes in the construction of the Qur’ān.

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