العلاقة بین فکرة التحریف ونظریة عدم جمع القرآن فی زمن الرسول الاکرم (ص)

فتح ظهور نصّ القرآن وتشکله، فی ضوء البحوث الدینیة من قبل المسلمین وغیرهم، آفاقاً جدیدةً وابعاداً مختلفة. انّ فکرة «تحریف القرآن» ذات ابعاد تاریخیة بالاضافة الى ابعادها الکلامیة. وهی زاویة تمّ التغاضی عنها فی دراسة تحریف القرآن بسبب هیمنة الجانب الکلامی. ویهدف هذا المقال الى اثبات انه بعد وفاة الرسول الاکرم (ص)، وقبل ظهور الفرق الاسلامیة، ترسخت على نحو ما اسس فکرة التحریف بموضوع جمع القرآن. علیه، من خلال تجاهل الروایات المهمة حول اشراف النبی الاکرم (ص) وادارته فی تنظیم القرآن وتجمیعه وتدوینه، من جهة، کان یتمّ الاصرار على عدم جمع القرآن فی حیاة الرسول (ص)، ومن جهة اخرى، یتمّ التاکید علی انّ جمع القرآن من قبل الخلفاء هو الخیار الوحید المنطبق على الواقع. یوکد هذا البحث على جمع القرآن فی زمن النبی الاکرم (ص) بنهج نقدی لمستندات جمع الخلفاء، ویعتبر الاعتقاد بالتحریف نتیجة لعدم قبول جمع القرآن اثناء حیاة الرسول الاکرم (ص) وقد راى کل هذا فی دور الحکام خلال التقلبات.

the relationship between the idea of distortion of the quran and the rejection of collecting the quran during the time of the prophet (pbuh)

the advent and formation of the quranic text has reached new horizons and proportions in the light of confessional and non-confessional studies. in addition to theosophical aspects, the notion of “distortion of the quran” has historical aspects which have been neglected in studies of the subject due to theosophical predominance. most studies on distortion have focused on opposing the distortability of the quran from various rational and narrative perspectives and consensus on the immunity of the quran from distortion. although recent valuable research has been carried out on the analysis of documents related to distortion, no independent article has been collected specifically on the relationship between the idea of distortion and the rejection of collecting the quran at the time of the prophet. the first and most basic hypothesis of distortion is the scattering of the quran following the death of the holy prophet, which was first shaped in the form of narratives and over time became an idea. although these narratives were not called distortions, their content undoubtedly provided the basis for other claims. later, a number of narratives on distortion were made and dealt with. this study seeks to demonstrate that after the demise of the holy prophet and before the emergence of islamic sects, foundations for the idea of distortion had been laid, which explains how, on the one hand, through ignoring the considerable number of narratives pointing out that collection, collation, and codification of the quran was supervised and managed by the holy prophet, it is maintained that the quran was not collected at the time of the prophet, and on the other hand, the collection of the quran by the caliphs is portrayed as the only factual alternative.this article, with a critical approach to the issue of distortion from this angle, while emphasizing the robustness of the reasons for collecting the quran during the holy prophet’s life, evaluates the evidence of distortion believers. it focuses on the narratives: “collection of the quran by the caliphs”, “ali’s mus’haf” with emphasis on its difference with the existing quran, “differentiations in readings” and “terms on what god has sent down” and attempts to highlight the weakness, non-rigor and instability of the idea of distortion. scholars, in their critique to the collection of the quran by the caliphs implicitly or explicitly, while considering leaving the quran scattered by the messenger as irrational (mousavi, 1995, 28; milani, 1417 ah, 55; darvaze, 1/86; 63 and 64) have regarded it in conflict with the quran as a miracle. in addition, the implication of rival narratives and reports (assuming they are true without any evidence for being false) is incomplete, and the possibility of forgery of these documents is not ruled out (boroujerdi, 1415 ah, 482). in addition, it should be added that the design and processing of the quran after the holy prophet can be analyzed and evaluated in line with the role of the rulers (see poster, 2000, pp. 449-448). importantly, for muslims, regardless of their sects and ideology, the only thing that they have in common or, more precisely, are in consensus is the authenticity of the quran. companions and followers, eyewitnesses of the revelation of the quran to the prophet (pbuh) ‍ and witnesses of the frequency and quotation of the quran, based on people hearings and notes, were so numerous that not the slightest change or modification in the text of the quran would have been hidden from their keen eyes. emphasizing the collection of the quran at the time of the holy prophet, through criticizing the documentation of the collection of the quran by caliphs, this study regards the belief in the distortion as the consequence of accepting that the quran was not collected during the holy prophet, and sees all this as accounted for by the role played by rulers in accessions and depositions.