Al Ardabili and the Distortion of the Qur’an
Al Ardabili and the Distortion of the Qur’an
Al Ardabili[1] says:
“Indeed ‘Uthman had ‘Abdullah ibn Mas’ud[2] killed after coercing him into abandoning the Mushaf that he had with him[3]. He compelled him (Ibn Mas’ud) to read from the Mushaf which was documented and arranged by Zaid ibn Thabit by his (‘Uthman’s) instruction.
Some have said, “‘Uthman instructed Marwan ibn al Hakam and Ziyad ibn Samurah, who were both his scribes, to transcribe from the Mushaf of ‘Abdullah that which pleases them, and to omit any part that is displeasing to them; and finally to wash away what remains (i.e. to erase it).”[4]
[1] He is Ahmed ibn Muhammad al Ardabili, the teacher of Ni’mat Allah al Jaza’iri al Musawi — the author of al Anwar al No’maniyyah. He narrates from al Sayed from al Sayigh.
Yusuf al Bahrani says about him: “He was a scholar who combined knowledge with practice [worship], a meticulous and investigative researcher, ascetic, a worshiper, pious, nobody was known like him in piety and asceticism. He is known to have supernatural feats and (arrived at) high stations (in spirituality).
Al Majlisi mentions him in al Bihar among those who have seen al Qa’im (the hidden Mahdi). He was also one of those upon whom the locks of the sacred Rowdah (tomb) opened up and the Imam conversed with him.
Al Sayed Mustafa mentions him in his book al Rijal, he says: “His status in terms of greatness, religiosity and trustworthiness is more famous than to be mentioned. He was a theologian, a jurist; one of high status, great reverence, and lofty rank. He was the most pious in his era, the most devoted to worship and most god-fearing. He authored many books; Ayatal Ahkam is one of them.”
Al Sayed Muhammad Bahr al ‘Ulum says: “The Master, al Ardabili, has reached, in terms of knowledge, virtue, piety and asceticism, the highest stations possible. Many reports have been narrated regarding his supernatural feats. He was highly revered by the Safavid kings and rulers the likes of Shah (Ismail) and Shah Tahmasp. There are numerous incidents with them that illustrate his revered status by them; and highlight their utmost appreciation of him. Most of the scholars who had written on Rijal have included his biography.”
Al Khowansari, the author of Rowdat al Jannat fi Ahwal al ‘Ulama’ wa al Sadat, says about him: “He read the books of the rational and revealed sciences to some students of the second martyr (Zayn al Din al Juba’i al ‘Amili), to some esteemed scholars of Iraq and in the great assemblies. He has a narration from al Sayed ‘Ali al Sayigh who is one of the great students of the second Shahid. Many great scholars studied under him, the likes of the authors of al Madarik and al Ma’alim, and Mowla ‘Abdullah al Tustari. He shared the same platform of teaching with Mowla ‘Abdullah al Yazdi, Mowla Mirzajan al Baghanwi under Mowla Jamal al Din Mahmud — who is one of the students of Mowla Jalal al Din al Dawani. Shah’Abbas Safawi al Musawi would honour him excessively in his absence, and would send to him lavish gifts and always requested him to go to Iran. He died in Najaf in the month of Safar 993 A.H.” Refer to Lu’lu’at al Bahrayn (pg. 148) and also refer to Anis al Musafir wa Jalis al Hadir of Yusuf Ahmed al Bahrani.
[2] Refer to our book Muftarayat al Shia ‘Ala ‘Uthman wa al Radd ‘Alayha
[3] Ibn Mas’ud radiya Llahu ‘anhu is considered by the Shia to be amongst the astray, and those who read the Qur’an contrary to how it was revealed. Al Kulayni narrates in al Kafi (vol. 4 pg. 456) and al Kashani narrates in al Wafi (vol. 2 pg. 237):
It is reported from ‘Abdullah ibn Farqad and al Mu’alla ibn Khunays, both of them said, “We were with Abu ‘Abdullah (al Sadiq) together with Rabi’ah al Ra’y, so he mentioned the virtues of Qur’an, immediately Abu ‘Abdullah said that Ibn Mas’ud does not read according to our recitation, thus he is astray. Rabi’ah then asked, ‘is he astray?’ He replied, ‘yes, he is.’ Abu ‘Abdullah then said, ‘as for us, we read the Qur’an according to the qira’ah of my father.’”
[4] Hadiqat al Shia of al Ardabili pg. 118, and pg. 119 of Farisi quoting from al Sunnah wa al Shia pg. 137.