Ibn Abbas and Tahrif of the Qur’an?


Indeed! It is we who reveal the Reminder, and lo! We verily are its Guardian.” (Qur’an 15:9)


I believe about two months back a brother had sent me an article to look at. I believe the original article is found here:




I will leave the statements of this person in the black text. My response will be in

blue text. So let us begin.


The person in the above article says the following:


Those of you who are regular readers of my articles will be familiar with the name of Sahabi Abdullah Ibn Abbas (b.619-d.687). He has been previously cited on TheIslamissue for his cosmological views of the earth being spread on the back of a giant whale, citing chapter 68 verse 1 of the Quran as evidence, as well as his belief that the sun has literal setting and rising places on earth in a hint to chapter 18:86-90 of the Quran.”

His statements are regular citations by me and other individuals in the area of Islamic criticism for a few reasons, but the main one being the prayers that Muhammad made for Ibn Abbas regarding Quranic knowledge. For instance, in Ibn Majah 166 Muhammad said: “O Allah, teach him wisdom and the (correct) interpretation of the Book ”. In Bukhari 75 he said:  “O Allah! Bestow on him the knowledge of the Book (Qur’an).”

These statements of Muhammad hold such immense weight Islamicly speaking because, if the opinions and statements of Ibn Abbas are wrong, then it demonstrates that Allah did not answer Muhammads prayer. If they are correct then his words are Islamic fact.”

With that in mind, I would to present authentic narrations traced to Ibn Abbas which explicitly state that the current Uthmanic Quran contains errors in the form of mistakes committed by scribes, as well as deletions of entire sections of verses.”

My response: So this person is making two statements at the outset.

  1. That Allah (swt) answered the Prophet’s prayer.
  2. If Allah (swt) answered the Prophet’s prayer than what Ibn Abbas says is Islamic fact.


Let’s deal with the first point.

The idea that Allah (swt) always grants the request of the Blessed Messenger (saw) is refuted by Ibn Abbas (r.a) himself!

In fact It is quite lazy on behalf of the author to be unaware of this. In Tanwir al-Miqbas min Tafsir of Ibn Abbas under Qur’an 28:56 we find:

(Lo! You) O Muhammed (guide not) know not (whom you love) whom you love to accept faith (Abu Talib) but Allah guides) He gives success and leads (whom he will) to His religion Abu Bakr, ‘Umar and their fellow believers (And He is best aware of those who walk aright) to His religion.”


So it is possible that Allah (swt) didn’t grant the request of the Blessed Messenger (saw) concerning Ibn Abbas (r.a).


Let’s deal with the second point.

You will find that the author of this piece loves to make a big deal out of brackets. Well is it not interesting that he happens to make a point using a bracketed word not in the original text?

Look what the author said above:

O Allah, teach him wisdom and the (correct) interpretation of the Book.” If you leave out the bracketed word you have: “O Allah, teach him wisdom and the interpretation of the Book.” Nothing about being infallible.

Point of fact there is no group among the Muslims today that takes the Tafsir of Ibn Abbas (r.a) as the final say on any matter. We don’t even have the original tafsir of Ibn Abbas (r.a)! A convenient point that the author of the article left out. In fact the authorship of Tanwir al-Miqbas is disputed.


For the benefit of my Muslim sisters and brothers I would encourage you to read the first 10 pages (a very quick read) here: https://www.altafsir.com/Books/IbnAbbas.pdf


The author continues:


Evidence 1: Quran 26:214 has a deleted portion


In todays Uthmanic Quran, chapter 26 verse 214 reads as follows:


And warn thy tribe of near kindred,

Quran 26:214


However Ibn Abbas completely disagreed and said that the words “and thy group of selected people among them” is meant to be a part of the verse. This statement can be found in the hadith collections of Bukhari and Muslim:


Sahih-Bukhari 4971:

Narrated Ibn Abbas:  When the Verse:–’And warn your tribe of near-kindred, and thy group of selected people among them’ was revealed Allah’s Apostle went out, and when he had ascended As-Safa mountain, he shouted, “O Sabahah!” The people said, “Who is that?” “Then they gathered around him, whereupon he said, “Do you see? If I inform you that cavalrymen are proceeding up the side of this mountain, will you believe me?” They said, “We have never heard you telling a lie.” Then he said, “I am a plain warner to you of a coming severe punishment.” Abu Lahab said, “May you perish! You gathered us only for this reason? ” Then Abu Lahab went away. So the “Surat:–ul– Lahab” ‘Perish the hands of Abu Lahab!’ (111.1) was revealed.

Bukhari 4971


Sahih-Muslim 208a:


It is reported on the authority of Ibn ‘Abbas that when this verse was revealed: “And warn thy tribe of near kindred and thy group of selected people among them” the Messenger of Allah set off till he climbed Safa’ and called loudly: Be on your guard! They said: Who is it calling aloud? They said: Muhammad. They gathered round him, and he said: O sons of so and so, O sons of so and so, O sons of ‘Abd Manaf, O sons of ‘Abd al-Muttalib, and they gathered around him. He (the Apostle) said: If I were to inform you that there were horsemen emerging out of the foot of this mountain, would you believe me? They said: We have not experienced any lie from you. He said: Well, I am a warner to you before a severe torment. He (the narrator) said that Abu Lahab then said: Destruction to you! Is it for this you have gathered us? He (the Holy Prophet) then stood up, and this verse was revealed:” Perish the hands of Abu Lahab, and he indeed perished” (cxi. 1). A’mash recited this to the end of the Sura.

Muslim 208a


An interesting thing to note, is that the official translations for these narrations used by websites like QuranX completely distort the words of Ibn Abbas. The Bukhari translation simply doesn’t translate “and they group of selected people among them” into English. The Sahih-Muslim translation does, however those words are put into brackets to make the reader think it is not part of the original. The Arabic in both is also obfuscated as they both include brackets around the Uthmanic verse while not bracketing the Ibn Abbas addition.


My comments:

“And warn thy tribe of near kindred.”

“and thy group of selected people among them.” 

If we can accept that the Qur’an is an eclectic text, not in the sense of deriving information from various sources, but deriving information from various transmissions of the Qur’an than we do not have a problem here.



Evidence 2: Deletion has taken place in 18:79-80


In the Uthmanic Quran we read today, verses 18:79-80 read as follows:


As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force. And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.

Qur’an 18:79-80


Ibn Abbas however believed that the true Quran said the king took the “serviceable” boats by force and, referring to the boy, “he was a disbeliever”. This can be found in Sahih-Bukhari 4727:


Narrated Sa`id bin Jubair: I said to Ibn `Abbas, “Nauf-al-Bakali ” claims that Moses of Bani Israel was not Moses, the companion of Al-Khadir.” Ibn `Abbas said, “Allah’s enemy tells a lie! Ubai bin Ka`b narrated to us that Allah’s Messenger () said, ‘Moses got up to deliver a sermon before Bani Israel and he was asked, ‘Who is the most learned person among the people?’ Moses replied, ‘I (am the most learned).’ Allah then admonished Moses for he did not ascribe all knowledge to Allah only (Then) came the Divine Inspiration:– ‘Yes, one of Our slaves at the junction of the two seas is more learned than you.’ Moses said, ‘O my Lord ! How can meet him?’ Allah said, ‘Take a fish in a basket and wherever the fish is lost, follow it (you will find him at that place). So Moses set out along with his attendant Yusha` bin Noon, and they carried with them a fish till they reached a rock and rested there. Moses put his head down and slept. (Sufyan, a sub-narrator said that somebody other than `Amr said) ‘At the rock there was a water spring called ‘Al-Hayat’ and none came in touch with its water but became alive. So some of the water of that spring fell over that fish, so it moved and slipped out of the basket and entered the sea. When Moses woke up, he asked his attendant, ‘Bring our early meal’ (18.62). The narrator added: Moses did not suffer from fatigue except after he had passed the place he had been ordered to observe. His attendant Yusha` bin Noon said to him, ‘Do you remember (what happened) when we betook ourselves to the rock? I did indeed forget (about) the fish…’ (18.63) The narrator added: So they came back, retracing their steps and then they found in the sea, the way of the fish looking like a tunnel. So there was an astonishing event for his attendant, and there was tunnel for the fish. When they reached the rock, they found a man covered with a garment. Moses greeted him. The man said astonishingly, ‘Is there any such greeting in your land?’ Moses said, ‘I am Moses.’ The man said, ‘Moses of Bani Israel?’ Moses said, ‘Yes,’ and added, ‘may I follow you so that you teach me something of the Knowledge which you have been taught?’ (18.66). Al-Khadir said to him, ‘O Moses! You have something of Allah’s knowledge which Allah has taught you and which I do not know; and I have something of Allah’s knowledge which Allah has taught me and which you do not know.’ Moses said, ‘But I will follow you.’ Al-Khadir said, ‘Then if you follow me, ask me no question about anything until I myself speak to you concerning it.’ (18.70). After that both of them proceeded along the seashore. There passed by them a boat whose crew recognized Al-Khadir and received them on board free of charge. So they both got on board. A sparrow came and sat on the edge of the boat and dipped its beak unto the sea. Al-Khadir said to Moses. ‘My knowledge and your knowledge and all the creation’s knowledge compared to Allah’s knowledge is not more than the water taken by this sparrow’s beak.’ Then Moses was startled by Al-Khadir’s action of taking an adze and scuttling the boat with it. Moses said to him, ‘These people gave us a free lift, but you intentionally scuttled their boat so as to drown them. Surely you have…’ (18.71) Then they both proceeded and found a boy playing with other boys. Al-Khadir took hold of him by the head and cut it off. Moses said to him, ‘Have you killed an innocent soul who has killed nobody? Surely you have done an illegal thing! ‘ (18.74) He said, “Didn’t I tell you that you will not be able to have patient with me up to..but they refused to entertain them as their guests. There they found a wall therein at the point of collapsing.’ (18.75-77) Al-Khadir moved his hand thus and set it upright (repaired it). Moses said to him, ‘When we entered this town, they neither gave us hospitality nor fed us; if you had wished, you could have taken wages for it,’ Al- Khadir said, ‘This is the parting between you and me I will tell you the interpretation of (those things) about which you were unable to hold patience.’…(18.78) Allah’s Messenger () said, ‘We wished that Moses could have been more patient so that He (Allah) could have described to us more about their story.’ Ibn `Abbas used to recite:– ‘And in front (ahead) of them there was a king who used to seize every serviceable boat by force. (18.79)…and as for the boy he was a disbeliever.”
Bukhari 4727


This hadith can also be found in Tirmhidi 3149 and was classed Sahih by Darussalam and Hasan-Sahih by Tirmhidi. Note that the English translation of the Sahih-Bukhari hadith distort the words of Ibn Abbas by adding brackets around the world “serviceable”.


My comments: You will not fail to note that in the hadith that is quoted the following:

“Sufyan a sub narrator said.”

“The narrated added”

“The narrated added”

So we don’t even know if these are the words of Ibn Abbas as the hadith has words that are indicative of sickness.

Furthermore let’s look at the words of contention: 

serviceable boats would be an obvious addition to explain that the boats taken were serviceable as a king wouldn’t take not serviceable boats.

he was a disbeliever” Well, this actually has been explained by the Qur’an itself: 

and we feared lest he should oppress them by rebellion and disbelief.” (Qur’an 18:80)


Evidence 3: Quran 24:27 contains a “mistake”


The current Uthmanic Quran for chapter 24 verse 27 reads as follows:


O you who believe! Do not enter houses other than your own houses until you ascertain welcome and saluted their inmates; this is better for you, that you may be mindful.” Quran 24;27


Ibn Abbas however disagreed. He is recorded as saying there is a mistake committed by the scribe who wrote the verse down. This is recorded in multiple places such as Al-Mustadrak 3496 and tafsir Tabari.


Al-Mustadrak 3496:

Narrated Mujahid: Ibn Abbas (may Allah be pleased with them both) used to say about the statement of Allah ‘{do not enter houses other than your own houses until you ascertain welcome}’ It is a mistake by the scribe’ (actually its) ‘seek permission’’

Mustadrak 3496
Hadith grade:

Sahih according to Al-Hakim and Dhahabi


Tafsir Tabari, Volume 18 page 146:


Ibn Bashar <– Muhammad bin Jaffar <– Shu’aba <– Abi Bashir <– Sayd bin Jubayr <– Ibn Abbas about this verse ‘{O you who believe! Do not enter houses other than your own houses until you ascertain welcome and saluted their inmates}’ . He said: ‘It is a mistake by the scribe.‘{until you seek permission and saluted their inmates}’. 

Tafsir Tabari 24:27


Ibn Hajar, when mentioning the Tabari narration among others, stated the following:


Sa’id ibn Mansur, al-Tabari and al-Bayhaqi in al-Shi’b have narrated through a Sahih chain that Ibn Abbas used to recite “until you seem permission” and used to say: ‘The scribe made a mistake’.
Fath al-Bari, Volume 11 page 8


Another very interesting thing to note are the comments by the various scholars of tafsir. From their words it is quite clear that were in panic over this Ibn Abbas testimony:




Be aware that the statement by Ibn Abbas is one that requires consideration because it questions the authenticity of the Quran that has been narrated by Tawatur and that it necessitates one to accept the authenticity of the Quran (over that) which has not been narrated by Tawatur and opening those two doors will question the authenticity of whole Quran.

Tafsir Razi 24:27

See also: Tafsir Ibn Adil, Tafsir Abu Hayyan, Tafsir Alusi Baghdadi,


My comments:

“Ascertain Welcome” and “Seek permission” are quite the same thing. 

Seek permission and saluted their inmates. In this case no one panicked.  Razi simply mentioned the possible implications and stated that we are going with tawatur, the over whelming mass testimony and transmission. 


Evidence 4: A mix up in 17:23


In todays Uthmanic Quran, chapter 17 verse 23 reads as follows:


Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not “Fie” unto them nor repulse them, but speak unto them a gracious word.

Qur’an 17:23


however Ibn Abbas disagreed, and was recorded in tafsir Razi volume 10 page 70 as saying:

Maimon bin Mehran narrated from Ibn Abbas that he said:

The actual word in this verse was ‘ووصى’ but ‘و’ got mixed with ‘ص’ that is why it is recited as ‘وَقَضَىٰ رَبُّكَ’. Then he said: ‘Had it been fate then none would have disobeyed Allah as it would have been impossible to go against fate of Allah’. This narration was narrated from him by Dahak and Saeed bin Jubair and this is the Qirat of Ali and Abdullah.

Tafsir Razi 17:23


Commenting on the authenticity of this Ibn Abbas claim, Ibn Hajar said:


A similar narration comes in regards to ‘And your Lord has commanded that you shall not serve (any) but Him’ He said: ووصى and و has joined صSayd bin Mansur narrated it with a great chain from him’
Fath al-Bari, Volume 8 page 373



Tafsir scholars much like in the previous section, also absolutely panicked at this evidence of corruption:




I know this saying is very weird as it no doubt opens the gates of Tahreef and changes in the Tareeq of Quran and if it is accepted then it will mean that Quran is out of protection and it will take out Quran from the status of Hujja and no doubt that it will open great criticism in religion” 

Tafsir Razi 17:23


Comments: Two Arabic letters got mixed up.

Yet we are told this is the Qir’aat of Ali (r.a) and Abdullah (r.a)


Evidence 5: Drowsy scribe makes a mistake in 13:31


I’m the current Uthmanic Quran we read the following for 13:31:


Had it been possible for a Lecture to cause the mountains to move, or the earth to be torn asunder, or the dead to speak, (this Qur’an would have done so). Nay, but Allah’s is the whole command. Do not those who believe know that, had Allah willed, He could have guided all mankind? As for those who disbelieve, disaster ceaseth not to strike them because of what they do, or it dwelleth near their home until the threat of Allah come to pass. Lo! Allah faileth not to keep the tryst.

Qur’an 13:31


Ibn Abbas however insisted that this is incorrect and is recorded as saying (from Al-Itqan):


Ibn Abbas recited this verse as ‘ He was told that it is ‘أَفَلَمْ يَا۟يْـَٔسِ ٱلَّذِينَ’ to which Ibn Abbas replied: “The writer has written but I think that he may not have been wakeful at that time of writing this word. 
Al Itqan fi Uloom al Quran, Volume 1 page 238


Commenting on the authenticity of this statement of Ibn Abbas, Ibn Hajar said:

.ل‏ And Tabari and Abd bin Hamid narrated with a Sahih chain containing all the narrators from the rijal of Bukhari, from Ibn Abbas that he recited “‏أفلم يتبين‏” and said that the writer had written it يَا۟يْـٔwhen he was drowsy.
Fath al Bari, Volume 8 page 373


My comments:

If this writer of this piece interestingly enough made a scribal error when he says, “’Im the current Uthmanic Quran we read the following for 13:31”

Allahu Akbar! Is it not interesting how our Creator works? So this person who is trying to cast aspersions on the transmission of the Qur’an under a heading on: 
“Scribal errors”

writes: “I’m the current Uthmanic Quran we read the following for 13:41” Look at that! just that one slip of the pen or lack of alterness when typing completely changes the meaning of the sentence!

So is this person wanting to alert us to something IN the Qur’an? Or, is this person trying to convince us that they themselves are the current Uthmanic Qur’an? Of course not.


So if this is a scribal error it is not a problem. This is the opinion that is attributed to Ibn Abbas (r.a) on the matter.


Evidence 6: A deleted portion from 2:198


The current Uthmanic Quran records chapter 2 verse 198 this way:



It is no sin for you that ye seek the bounty of your Lord. But, when ye press on in the multitude from ‘Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.

Quran 2:198


The Ibn Abbas recitation however, went like this:


Sahih-Bukhari 1770:


Narrated Ibn Abbas: Dhul-Majaz and `Ukaz were the markets of the people during the Pre-Islamic period of ignorance. When the people embraced Islam, they disliked to do bargaining there till the following Holy Verses were revealed:– There is no harm for you If you seek of the bounty Of your Lord during the Hajj season.’

Bukhari 1770


Some might argue that this is not evidence of corruption because of the inclusion of brackets in the modern editions of Bukhari. However, this is not a particularly great argument as the older editions don’t actually have brackets included. For instance, the Sultani edition (Circa 1893):




My comments:

It is no sin for you that ye seek the bounty of your Lord.”

There is no harm for you If you seek of the bounty Of your Lord (During the Hajj season.”

This is not a particular strong argument at all.


The use of parenthesis and brackets dates back to the 1500s in the English language. I personally do not know when they are first used or introduced in the Arabic language. Thus, the argument is not a strong argument at all on account of the author himself not looking at what commentators have said about the text, circa 1893 or obviously prior to it.


Evidence 7: Deletion from 4:24


In the Uthmanic Quran, chapter 4 verse 24 reads as follows:


And all married women except those whom your right hands possess (this is) Allah’s ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.

Quran 4:24


However Ibn Abbas believed that there should be an additional part of the verse. We read in Tafsir Manthur by As-Suyuti, whom is quoting the sources of the testimony:


Narrated Abed bin Hamid, ibn Jarir, al-Anbari in his book al-Musahif and al-Hakim and he declared the chain as Sahih from Abi Nadhra who said: ‘I recited before Ibn Abbas ‘ye derive benefit from them, give them their dowers’. Ibn Abbas said: ‘ye derive benefit from them for a specific period’. I said: ‘We don’t recite it like this’. Ibn Abbas said: ‘By Allah it was revealed like that.’

Tafsir Manthur 2/140-141

The source of Al-Hakims narration which he declared Sahih is Al-Mustadrak volume 2 page 334, narration 3192. This was also declared as Sahih by Dhahabi according to the conditions of Imam Muslim.


 My comments:

Then as to those whom you profit by 

Ye derive benefit from them, give them their dowries as appointed.”

ye derive benefit from them, give them their dowers.”

“ye derive benefit from them for a specific period.” 

Even if it was established that it was revealed the way that Ibn Abbas had stated, it was shown to him that others do not recite it like that. Which again is not a problem if we have an eclectic Qur’an that derives from all the various modes of transmission. 


Notice that the author uses a different wording even before the “disputed” part? Then as to those whom you profit by. That is why I have re-phrased it as “Ye derive benefit from them”


Evidence 8: Ibn Abbas testified to the Satanic verses


Those who have researched Islam, especially from a skeptical standpoint will likely have heard of the story of the Satanic verses incident, however those whom read the story are most likely to read the accounts from Tabaris history and Ibn Ishaqs Sira. However whilst these traditions are generally either Mursal or weak or both, there are many less known hadiths that can be traced to Ibn Abbas with sahih chains of narration. For instance from Suyutis Tafsir Manthur:



Al-Bazaar and Al-Tabarani and Ibn Mardaweh and al-Ziya’ have narrated through a chain of all trustworthy narrators by the way of Sayd Bin Jubayr, from Ibn Abbas that The Messenger of God recited: “Have you seen al-Lat, al-‘Uzza and Manat, the third, the other?” and Satan cast onto his tongue: “Those high gharaniq: their intercession is to be hoped for! And the Mushrikun were greatly pleased by this and said: “He has mentioned our gods.” So Jibril came to him and said: “Recite to me what I brought you!” And he recited: “Have you seen al-Lat, al-‘Uzza and Manat, the third, the other? Those high gharaniq: their intercession is hoped for!” He said: “I did not bring you this! This is from Satan!, or he said: “This is from Satan! I did not bring you these”. So God sent down: “And We did not send before you any messenger or prophet, but when he desired, Satan cast something into his recitation” to the end of the verse.

Tafsir Manthur 22:52


Suyuti is not 100% correct in his attributions of the report. He mistakenly attaches this particular narration to Musnad Al-Bazzar and Mujam Al-Kabir by Tabarani. However, the narrations in those books are also Sahih:


Yusuf b. Hammad al-Basri <– Umayyah b. Khalid al-Basri <– Shu’bah b. Hajjaj Al-Basri <– Abu Bishr Ja‘far b. Abi Wahshiyyah al-Basri al-Wasiti <– Sa‘id b. Jubayr <– Ibn ‘Abbas: When the Prophet was in Mecca, he recited, “Have you seen al-Lat, al-‘Uzza and Manat, the third, the other?” And there ran upon his tongue “Those high gharaniq: intercession from them is to be hoped for! The Mushrikun of Mecca heard this and were pleased by it. This greatly distressed the Messenger of God. So God sent down: “We have not sent before you a Messenger or a Prophet but that when he tamanna, Satan cast something into his umniyyah’, then God removes that which Satan casts and establishes His Signs clearly.”

Musnad Bazzar hadith examined


Al-Husayn b. Ishaq al-Tustari and ‘Abdan ‘Abd Allah b. Ahmad [al-Ahwazi al-Jawallqi <– Yusuf b. Hammad <– Umayyah b. Khalid <– Shu’bah <– Abu Bishr <– Sa‘id b. Jubayr <– Ibn ‘Abbas.

The same hadith is also cited from the Tafsir of Ibn Mardawayh by al-Diya’ al-Maqdisi in his Mukhtarah and by al-Zayla‘I in his Takhrij ahadith al-Kashshaf. Al-Diya’ al-Maqdisi provides Ibn Mardawayh’s full isnad:

Ahmad b. Musa Ibn Mardawayh Al isbahani <– his father, Musa b. Mardawayh Al isbahani <– Ibrahim b. Muhammad b. Mattuwayh al-isbahani <– ‘Ali b. al-Husayn b. Junayd al-Razi AND Ahmad b. Muhammad b. ‘Asim al-Razi <– Yusuf b. Hammad al-Basri <– Umayyah b. Khalid al-Basri <– Shu’bah b. Hajjaj al-Basri <– Abu Bishr al-Basri <– Said b. Jubayr al-Kufi <– Ibn ‘Abbas: the Prophet recited Surat al-Najm, and when he reached, “Have you seen al-Lat, al-‘Uzza and Manat, the third, the other?,” Satan cast onto his tongue: Those high gharaniq: their intercession is to be hoped for!” When he reached the end of it, he made the sajdah, and the Muslims and Mushrikun made the sajdah [with him]. So God sent down: “We have not sent before you a Messenger or a Prophet but that when he tamanna, Satan cast (something),” to His words, “the suffering of a barren day”: the Day of Badr.

Tabarani/Mardawayh hadith examined


While some scholars such as Haythami have attempted to dispute the authenticity of the statement based on the content, they are authentic chains and they were deemed as such for instance by Qadhi Uthmani in his tafsir Mazhari for the verse, whom said the hadiths are “successive and strong”. Furthermore, there is yet another narration this time appearing in Samarqandis tafsir. While this narration has not been authenticated by the hadith scholars, its chain is no doubt authentic.


Al-Khalil b. Ahmad Al-Sijzī al-Samarqandi <– Ibrahim b. Muhammad b. Mattuwayh Al-Ishaban <– Ja’far b. Muhammad al-Tayalisi al-baghdadi <– Ibrahim b. Muhammad Ar’arah al-Basri al-baghdadi <– Abū ‘Asim al-Nabil al-Dahhak b.Makhlad al-Makki al-Basri <– Uthman b. Al-Aswad al-Makki <– Sa‘id b. Jubayr <– Ibn Abbas: The messenger of God recited: “And Manāt, the third, the other.” Then he said: Those high Gharāniq: indeed, intercession from them is to be hoped for!” So the Mushrikūn said, “He has mentioned our Gods.” Then the verse (22:52) was sent down.

Samarqandi narration examined


My response: 

The author himself says:  “Sayuti is not 100% correct in his attributions of the report. He mistakenly attaches this particular narration to Musnad Al Bazzar and Mujam Al-Kabir by Tabarani.”   

That even someone of the caliber of Shaykh Ibn Hajar Al Haythami disputes the authenticity of the reports. Quoting one Qadhi as a definitive statement for chains of transmission that are admittedly an issue of dispute is not solid evidence at all. 



From the evidence provided, it should become clear to the reader that the claim that the Quran is free from corruption is severely weakened as Ibn Abbas, the man with the knowledge and interpretation of the Quran lists at least 7 mistakes and endorses the Satanic verses. These opinions of Ibn Abbas are also well known among the Quran scholars, but reject them simply because it proves the Quran is a corrupted scripture.

If that isn’t telling, I don’t know what is.”


My response:


What is telling is that the author of the article no doubt put together what he/she felt was a great critique of the transmission of the Qur’an bringing out what he/she felt were the strongest proofs available.  They came up empty handed.  All praise be to Allah.




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4 responses to “Ibn Abbas and Tahrif of the Qur’an?

  1. Brother was Abu Huraria consider trustworthy in hadith???

  2. Point 1: you used a Tafsir to prove your point about Ibn Abbas saying that Allah doesn’t always grant Muhammads prayers…. Then a couple paragraphs down you denounce the tafsir! You can’t have it both ways, and furthermore: the tafsir doesn’t even say what you’re saying explicitly. If you go for instance to Asbab Al-Nuzul you find this:

    “At that point the Messenger of Allah, Allah bless him and give him peace, said: ‘By Allah, I will ask Allah for your forgiveness for as long as I am not forbidden from doing so’. Then, Allah, glorious and majestic is He, revealed (It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of Hell-fire) [9:113]. He also revealed about Abu Talib (Lo! thou (O Muhammad) guidest not whom thou lovest, but Allah guideth whom He will)”.”


    We see that Allah is warning Muhammad not to pray for Abu Talib. Allah doesn’t appear to be rejecting Muhammad’s prayers; He’s warning him beforehand not to even make those prayers.

    Furthermore, i have personally denounced this Tafsir:


    Your response to evidence 1 is just mental gymnastics at its finest I’m afraid.

    For evidence 2, we do know that it is the recitation of Ibn Abbas because it is Sayd bin Jubayr relaying the contents of Ibn Abbas’ recitation as can be seen clearly in the hadith of Tirmhidi linked in the original article.

    For evidence 3: they aren’t the same. I accept however that the translations i used were faulty in that they didn’t accurately portray this fault. تَسْتَأْنِسُوا۟ which is Uthmans recitation means “seeking familiarity” and the version of Ibn Abbas تستأذنوا means “seeking permission”. Two different things as one would logically seek “permission” before entering; “familiarity” would only occur at a later stage when one had already been invited in. Razi in fact relayed in his Tafsir that it was an issue to people that the Quran said “familiarity” because of how illogical it is and followed. One of his points to answer this issue was the fact that the codices of Ibn Abbas and Ibn Masud had the more logical تستأذنوا reading, but he had to reject these as i quoted him doing in my original article.

    For evidence 4: your response confuses me. Yes this was the reading of Ali Talib and Ibn Masud (as well as Ubai bin Ka’b, Mujahid Jabr and Al-Dhahaak) and this was also the reading of Ibn Abbas. Ibn Abbas is simply explaining why his version isn’t in the Uthman version, as you say: two Arabic letters got mixed up. He’s just explaining how this tahreef happened.

    For evidence 5: that’s a very childish point, and I’m sure you’re bright enough to know that a blogsite spelling error is not the same as a word change in the book of God that changes the meaning in the sense that the Uthman version contradicts the usual logic of Quranic narrative, which generally has a predictable moral compass. Good and belief are rewarded, while evil and unbelief are punished, and God rarely leaves his devotees in any doubt about where they stand in the balance, engendering in them great doubt and confusion. Furthermore this variant was in the codices of Ali and Ikrimah also. And yes, it is ibn Abbas’s opinion that this mistake occurred because of drowsiness. I have no reason to doubt that.

    Evidence 6: you didn’t address it, just went off topic with the bracket issue. Not quite sure what your point is either way.

    Evidence 7: yes i understand that others didn’t recite what Ibn Abbas believed, but again that just proves that the early Muslim community was in disagreement over what the Qur’an is meant to say, so my point still stands! Furthermore, many people agreed with Ibn Abbas, for instance it appears in the Codices of Ubai bin Ka’b (Tafsir Tabari 5/14-15), Ibn Masud (Sharh Sahih Muslim of al-Nawawi 9/179), Talha Musraf (Tafsir Thalabi 3/286) as well as the recitations of Muqatil Sulayman (Al-Ujab fi bayan al-asbab 2/858), Sayd Jubayr (Al-Musahif page 286 by Sulayman Sijistani) and Al-Sadi (Tafsir Tabari 5/18).

    “The author himself says: Sayuti is not 100% correct in his attributions of the report. He mistakenly attaches this particular narration to Musnad Al Bazzar and Mujam Al-Kabir by Tabarani.”  

    I mean, yes i did. Won’t deny that. Lol

    Furthermore, on the issue of scholars: I’m aware it is contentious among scholars. But if you quote a scholar like Haythami as proof against it, i will thus point out that scholars like Ibn Taymiyyah, Ibn Hajar Asqalani, Zamakshari, Muqatil Sulayman supported it

    As did many first century scholars such as Abu Aliyah, Abd Al-Rahman, Qatadah, Kab Qurazi and Mujahid Ibn Jabr






    In conclusion: your response in my opinion is lacking in that it severely lacked research into my position on tanwir Miqbas as well as a bizarre contradiction on your part with its use as well as an inability to grasp the changes that the variants of Ibn Abbas make. Furthermore, you clearly did not check my sources for evidence 2 otherwise you would not have written about Sufyan like that.

    Anyway, response done: have a good day/night!!

  3. Toby

    Dear Sir

    I hope that you are well in this stressful time. If I may ask, what is the Ibadi stance on the opinion of certain Sunnis that your prophet has some measure of pre-existence ? A friend of mine, who is interested in Sufism, sent me these quotes, sent me these quotes stating that the Islamic Prophet did indeed pre exist his birth as divine light:
    Bayhaqi, Dala’il un Nubuwah: Vol 5, Page 483.
    Abu Hurairah narrates from the Messenger of Allah that he said: When Allah created Adam He informed him of his descendants, at this Adam saw superiority of some over others, then he saw me towards the end in form of an “Illuminating light”. He said: O my Lord who is this? The Lord replied: This is your son Ahmad who is the first, and the last and on the Day of Judgment he will be first to do intercession.
    At-Tirmidhi, Ibn Hibban.
    The Prophet was asked: When were you a Prophet? To which Prophet replied : When Adam was between the spirit and the body.
    Ahmad ibn Hanbal, Musnad, IV, 127; `Irbad b. Sariya, Bayhaqi, Delail, I, 83.
    “Truly I was already, in the sight of Allah, the Seal of Prophets, when Adam was still kneaded in his clay. I shall inform you of the meaning (ta’wil) of this. It is the supplication of my father Ibrahim (Q 2:129) and the glad tidings of my brother `Isa to his people (Q 61:6); and the vision my mother saw the night I was delivered: she saw a light that lit the palaces of Syro-Palestine so that she could see them.”
    What is the Ibadi view of such a concept ?

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