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What are the reasons and evidence that the Quran has been preserved from distortion and holds greater authenticity compared to other heavenly scriptures? In the following text, we will comprehensively and fairly compare the Quran with other holy scriptures. By referencing Quranic evidence (such as its challenge, textual coherence, historical record of its compilation, and continuous transmission) and the criticisms leveled against Jewish and Christian holy books (such as distortion, contradictions, and non-monotheistic views), we will elaborate on the superior authenticity of the Quran. The Authenticity of the Quran: Evidence of Its Preservation from Distortion The Quran is the only divine book that has been completely preserved from distortion, and this divine preservation itself is a sign of its miraculous nature. The reasons for this claim include: 1. The Quran's Claim of Divine Origin The Quran explicitly declares itself to be the word of God: "We sent it down with truth, and with truth it descended."[1] And it proves this claim thus: "Indeed, this [Quran] is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down. Upon your heart, [O Muhammad] - that you may be one of the warners - In a clear Arabic tongue. And indeed, it is [mentioned] in the scriptures of the former peoples. Is it not sufficient for them that the scholars of the Children of Israel know it? And if We had revealed it to any of the non-Arabs and he had recited it to them, they would not have believed in it." [2] 2. The Quran's Challenge (The Challenge of Inimitability - Tahaddi) The Quran has challenged its opponents, stating that if they can, they should produce even a single surah (chapter) like it: "Say, 'If mankind and jinn were to gather in order to produce the like of this Quran, they could not produce the like of it, even if they were to each other assistants.'"[3] This is despite the fact that Prophet Muhammad (SAW) was unlettered (illiterate) and could not have authored such a book himself. As God says to His Prophet: "And you did not recite before it any scripture, nor did you inscribe one with your hand. Otherwise, the falsifiers would have had [cause for] doubt." [4] 3. Coherence and Absence of Contradictions The Quran also refers to its own harmony and coherence, stating: "Do they not then reflect on the Quran? Had it been from [any] other than Allah, they would surely have found in it much inconsistency." [5] The Holy Quran was revealed over the twenty-three years of Prophet Muhammad's mission, during a turbulent and eventful period filled with many ups and downs and bitter and sweet incidents. Yet, these changes did not affect the coherence of its content or its miraculous style. Various life events lead to different psychological and emotional states in humans, such as fear and hope, sorrow and joy, excitement and happiness, and these significantly influence a person's thoughts, speech, and actions, naturally causing variations in their speech. Given these points, the uniformity and harmony of the Quranic verses themselves are a testament to its miraculous nature. [6] 4. The Meticulous Recording and Continuous Transmission (Tawatur) of the Quran The recording of the Quran also played a significant role in its preservation and prevention of distortion. Ibn al-Nadim, a bibliographer from the 4th century AH, in his book Al-Fihrist, identifies the Mushaf of Imam Ali (AS) as the first complete Mushaf of the Quran. [7] After the passing of the Prophet (PBUH), Imam Ali (AS) compiled the Quran in his home in order of revelation, presenting it to the people and companions. Some companions did not accept this Mushaf, so Imam Ali (AS) removed it from public access. [8] In addition to Imam Ali, Zayd ibn Thabit and some companions such as Abdullah ibn Mas'ud, Ubayy ibn Ka'b, Miqdad ibn Aswad, Salim Mawla Abi Hudhayfa, Mu'adh ibn Jabal, and Abu Musa al-Ash'ari also undertook the compilation of the Quran. [9] This dedication continued until, during the time of Uthman, the third Caliph, a decision was made to standardize the Mushafs. For this purpose, twelve companions, including Zayd ibn Thabit, Abdullah ibn Zubayr, and Abdullah ibn Abbas, under the supervision of Ubayy ibn Ka'b, compiled the Quran.[10] The compiled Quran was approved by Imam Ali (AS), and he adhered to it even after becoming Caliph.[11] After Imam Ali (AS), subsequent Imams also affirmed Uthman's Quran and emphasized its preservation.[12] Thus, the Quran was transmitted in a preserved and written form from one generation to another, which indicates its high authenticity. Comparison with Other Holy Books In contrast, the Torah and the Gospels face serious challenges regarding their authenticity: Distortion in the Torah From the text of the current Torah itself, it appears that only one copy existed. Prophet Moses entrusted it to the Levite priests who carried the Ark of the Covenant, and also to the elders of the Children of Israel, instructing them to read it to the Children of Israel every seven years during the Feast in a public assembly. [13] Given these conditions, the question arises: what guarantee is there that the Torah, which was inaccessible to the general populace and was kept by a select few in a single copy, and read to the people at long intervals, was preserved from distortion? The language used in the current Torah indicates that the existing Torah is neither a divine writing nor was it authored by Prophet Moses. For instance, phrases like "The Lord said to Moses, Say to the Israelites"[14] bear witness to this. Furthermore, according to Jewish history and the Old Testament's own admission, during Nebuchadnezzar's attack on Jerusalem, all that was in the temple was either plundered or burned and destroyed. [15] One Christian scholar and expert stated: "In ancient times, people believed that Moses wrote the Torah, but new studies of the Bible show that answering the question of the origin and source of the books of the Torah is more difficult than initially thought; the Torah emerged over generations; initially, there were narratives that the Jewish people orally transmitted to each other, then these narratives were written in several collections, some of which were about history and others about laws; finally, in the fifth century BCE, these collections were gathered into one book; those who were involved in this complex and lengthy work were many, and the names of the vast majority of them have been forgotten by history, and according to Jews and Christians, divine inspiration accompanied and supported all stages of the Torah's compilation." [16] What has been said indicates that the authenticity of the existing Torah cannot be assured, and this book has not been preserved from distortion and error. Distortion in the Gospels Regarding the New Testament, it must be said that Christians themselves admit that various parts of this covenant were neither from God nor from Jesus, but rather from ordinary people who believed in Jesus. Some of them were apostles and disciples of Jesus, while others, like Paul, Luke, and Mark, were not disciples or apostles, and some had never even seen Jesus. [17] It is interesting to note that among the four Gospels, Mark's Gospel is considered the oldest by researchers, yet he himself was not a direct disciple of Jesus. [18] Will Durant writes about the four Gospels: "In short, it is clear that there are many contradictions between one Gospel and other Gospels, and in all four Gospels, ambiguous historical information, suspicious similarities with myths of pagan gods, and fabricated events to prove the fulfillment of Old Testament prophecies are observed." [19] Therefore, the New Testament cannot be relied upon as the primary source of Christianity. Differences in the Concept of God Understanding God in the Quran: In the Quran, God is introduced descriptively. His worthy attributes are stated, and anything unworthy of Him is denied. In the Quranic worldview, God is unlike anything, [20] everyone is in need of Him, and He is free of all needs. [21] God is All-Knowing of everything, [22] and All-Powerful over everything. [23] He is closer to humans than their jugular vein, [24] possesses all perfections, [25] He is not a body and cannot be seen with eyes. [26] This is the Quran's perspective on knowing God and His greatness. Understanding God in the Holy Books: In the Old Testament, the story of Adam and Eve and their disobedience to the divine command is depicted in a strange way; as if God's purpose in prohibiting humans from eating from the forbidden tree was to prevent them from reaching a status like Him and attaining divinity. On the other hand, in this part of the Holy Book, it is stated that Adam and Eve heard the voice of God walking in the garden, as if He were a human. Furthermore, God is depicted as if He lies; because in this story, it is narrated that God told Adam and Eve that if they ate from this forbidden tree, they would die, yet they ate and did not die. [27] In another place, it is narrated that God appears in the form of a human and wrestles with Jacob, and Jacob cannot defeat Him. [28] What does depicting such a God, who has a body and is defeated by His prophet, do to monotheism and the understanding of God? In one part of the Old Testament, it is stated that Moses, with seventy elders of the Children of Israel, goes to see God on Mount Sinai, and they appear in the presence of God and see Him. [29] In another narration about Prophet Abraham, it is stated that three men entered upon Abraham, one of whom was God, and He promised Abraham that next year when He visited him, Abraham would have a child. Sarah laughed to herself at the thought of having a child at her age and did not believe this statement. It is interesting that this God eats and drinks during this encounter. [30] In the New Testament, it is explicitly stated that Jesus is God and God is in him. He is the Son of God and possesses divinity. [31] In another place, from the words of Jesus, it is stated: "I and the Father are one." [32] In another place, it is stated: "yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live." [33] Based on these very statements in Christian texts, the Council of Chalcedon in 451 AD expressed with greater clarity and emphasis: "Therefore, our one and only God, Jesus Christ, is complete in divinity and also in humanity. Both truly God and truly man, composed of a rational soul and body. Both consubstantial with God the Father in divinity and consubstantial with his human mother." [34] This is a summary of the theology in the New and Old Testaments. Differences in the Status of Prophets Prophets in the Quran: In the Quran, the status and position of prophets are considered very high, and God regards them as pure and virtuous individuals, adhering to every single divine command and regulation, compassionate towards people, and sincere and perfect individuals, to the extent that He sends peace upon them. [35] The Holy Quran explains the purity and infallibility of prophets thus: God sent the prophets as bearers of good news and warnings, and He sent down with them the Book in truth, so that they might judge between people concerning that in which they differed. [36] From this verse, it is well understood that God's purpose in sending messengers is to guide towards the path of truth. Among the characteristics attributed to these prophets is their knowledge of the unseen world. God says in this regard: "He is the Knower of the unseen, and He does not disclose His unseen to anyone, except to a messenger whom He has chosen. For indeed, He dispatches before him and behind him observers. That He may know that they have conveyed the messages of their Lord; and He has encompassed whatever is with them and has enumerated all things in number." [37] From the verse, it is well understood that firstly, the prophets are pleasing to God, and secondly, God has placed guardians over them to protect them from error, in addition to the fact that they are guided by God, [38] and we are commanded to obey them. [39] These are the characteristics of prophets in the Quran. Prophets in the Holy Books: 1. Attributing drunkenness and intoxication to Prophet Noah: Noah began to be a farmer and planted a vineyard. When he drank too much wine, he lay uncovered in his tent in a state of drunkenness. Ham, the father of Canaan, saw his father's nakedness, went out, and told his two brothers. Shem and Japheth, upon hearing this news, took a cloak, laid it across their shoulders, and walked backward to cover their father so that they would not see his nakedness. [40] 2. Attributing fornication and intoxication to Prophet Lot: Lot's daughters give their father wine and sleep with him, and each of them conceives a son from their father. [41] 3. Regarding Prophet David, it is stated: One day, while taking a stroll on the palace roof, he saw a beautiful woman bathing. So he brought her to the palace and committed adultery with her, even though her husband was on the battlefield. The woman became pregnant by David, so David ordered the army commander to place her husband on the front lines to be killed. With this order, the man was killed in battle, and David brought his wife to the palace and took her as his own wife. [42] The second child born to this woman from David was Solomon. [43] Differences in the Concept of the Hereafter The Hereafter in the Quran: In the Quran, various verses speak about the Hereafter, which can be broadly categorized as follows: verses indicating that there is no argument for denying the Hereafter; [44] verses referring to phenomena similar to the Hereafter; [45] verses refuting the doubts of those who deny the Hereafter and proving its possibility; [46] verses introducing the Hereafter as a definite and unfailing divine promise; [47] and finally, verses that rely on rational proofs for the necessity and certainty of the Hereafter. [48] The Hereafter in the Holy Books: In the Old Testament, there is no explicit mention of the Hereafter, and wherever there is talk of reward for good deeds and punishment for bad ones, it refers to worldly rewards and punishments, with no mention of the afterlife. [49] In the New Testament, however, some passages refer to the Hereafter, of which one example will be given: "You have heard that it was said, 'You shall not commit adultery.' But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to stumble, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to stumble, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell." [50] Conclusion By comparing Quranic evidence with the criticisms leveled against the Holy Books, it becomes clear that the Quran is the only book that, with a strong historical record, rational and textual evidence, and internal coherence, has been preserved from distortion and can be relied upon as the most authentic religious text. [1] . Isra: 105. [2] . Shu'ara: 193-199. «نَزَلَ بِهِ الرُّوحُ الْأَمِينُ * عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ * بِلِسَانٍ عَرَبِيٍّ مُبِينٍ * وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ * أَوَلَمْ يَكُنْ لَهُمْ آيَةً أَنْ يَعْلَمَهُ عُلَمَاءُ بَنِي إِسْرَائِيلَ * وَلَوْ نَزَّلْنَاهُ عَلَى بَعْضِ الْأَعْجَمِينَ * فَقَرَأَهُ عَلَيْهِمْ مَا كَانُوا بِهِ مُؤْمِنِينَ» [3] . Isra: 88. «قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَىٰ أَنْ يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا» [4] . 'Ankabut :48. «وَمَا كُنْتَ تَتْلُو مِنْ قَبْلِهِ مِنْ كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ ۖ إِذًا لَارْتَابَ الْمُبْطِلُونَ» [5] . Nisa': 82. «أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا» [6] . Amoozesh-e Aqa'ed, Mesbah Yazdi, Mohammad Taghi, vol. 1, p. 266. [7] . Al-Fihrist, Ibn Nadim, vol. 1, p. 45. [8] . 'Olum-e Qur'ani, Ma'refat, Mohammad Hadi, vol. 1, p. 122. [9] . Ibid. p. 125. [10] . Ibid. p. 137. [11] . Ibid. p. 138. [12] . Ibid. p. 139. [13] . The Holy Book, Deuteronomy 31, Verse 10-13. [14] . The Holy Book, Numbers 5, Verse 5-6. [15] . The Holy Book, Kings 2, Chapter 25, Verse 8-11. [16] . Kalam-e Masihi (Christian Theology), Thomas Michel, p. 32. [17] . Ibid. pp. 42-43. [18] . Ibid. p. 44 [19] . Tarikh-e Tamaddon (The Story of Civilization), Durant, William James, vol. 3, pp. 665-666. [20] . Shura :11. «لَيْسَ كَمِثْلِهِ شَيْءٌ» [21] . Fatir:15. «يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ» [22] . Hujurat :16. «وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ» [23] . Hud:4. «إِلَى اللَّهِ مَرْجِعُكُمْ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [24] . Q:16. «وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ» [25] . A'raf :180. «وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا» [26] . An'am :103. «لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ» [27] . The Holy Book, Genesis, Chapter 3 from Verse 9 to Verse 20. [28] . The Holy Book, Genesis, Chapter 32, Verse 25. [29] . The Holy Book, Exodus, Chapter 24, Verse 9-10. [30] . The Holy Book, Genesis, Chapter 18, Verse 1. [31] . The Holy Book, Gospel of John, Chapter 1, Verse 1. [32] . The Holy Book, Gospel of John, Chapter 10, Verse 30. [33] . The Holy Book, Corinthians (1), Chapter 8, Verse 6. [34] . Dayerat-ol-Ma'aref-e Mosavvar-e Masihiat (Illustrated Encyclopedia of Christianity), Ann Marie B. Bahr, vol. 1, p. 61. [35] . Saffat: 181. «وَسَلَامٌ عَلَى الْمُرْسَلِينَ» [36] . Baqara: 213. «كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ» [37] . Jinn: 26-28. «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا * إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا * لِيَعْلَمَ أَنْ قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدً» [38] . An'am: 90. «أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ» [39] . Muhammad: 33. «يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَلَا تُبۡطِلُوٓاْ أَعۡمَٰلَكُمۡ» [40] . The Holy Book, Genesis, Chapter 9, Verse 20. [41] . The Holy Book, Genesis, Chapter 19, Verse 31. [42] . The Holy Book, Samuel 2, Chapter 11, Verse 2. [43] . The Holy Book, Samuel 2, Chapter 12, Verse 24. [44] . Jathiya: 32. «وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُمْ مَا نَدْرِي مَا السَّاعَةُ إِنْ نَظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ» ­_ Jathiya: 24. «وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ ۚ وَمَا لَهُمْ بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ» _ Qasas: 39. «وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ» _ Kahf: 36. «وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِنْ رُدِدْتُ إِلَىٰ رَبِّي لَأَجِدَنَّ خَيْرًا مِنْهَا مُنْقَلَبًا» [45] . Baqara: 259. «أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ...» _ Baqara: 260. «وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِنْ ۖ قَالَ بَلَىٰ وَلَٰكِنْ لِيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ أَرْبَعَةً مِنَ الطَّيْرِ ....» [46] . Sajda: 10-11. «وَقَالُوا أَإِذَا ضَلَلْنَا فِي الْأَرْضِ أَإِنَّا لَفِي خَلْقٍ جَدِيدٍ ۚ بَلْ هُمْ بِلِقَاءِ رَبِّهِمْ كَافِرُونَ * قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ» _ Ahqaf: 33. «أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ» [47] . Ghafir: 59. «إِنَّ السَّاعَةَ لَآتِيَةٌ لَا رَيْبَ فِيهَا وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يُؤْمِنُونَ» _ Hajj: 7. «وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ» _ Shura: 7. « وَتُنْذِرَ يَوْمَ الْجَمْعِ لَا رَيْبَ فِيهِ» [48] . Muminoon: 115. «أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ» __ Rum: 19. «يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ» [49] . The Holy Book, Deuteronomy 28, Verse 1. [50] . The Holy Book, Gospel of Matthew, Chapter 5, Verse 27.

What is the Shiite view on the distortion of the Quran? One of the accusations against Shiites is their belief in the distortion of the Quran; for example, one prominent Sunni scholar, Alusi, says about the Shiite belief in the distortion of the Quran: "Shiites believe that Uthman, Omar, and Abu Bakr have removed many verses and chapters of the Quran."[1] Fakhr Razi, also a respected Sunni scholar, has a similar view on this issue as Alusi.[2] However, these statements are nothing but false accusations, as throughout history, Shiite scholars have explicitly stated the position of Shiites regarding the issue of the distortion of the Quran, some of which are elaborated below: Sheikh Saduq: "We believe that the Quran revealed by Allah (SWT) to the Prophet (SAW) is the same book that is between its two covers and is accessible to all people, and nothing more... Anyone who attributes more than this to us is a liar."[3] Sheikh Mufid: Sheikh Mufid, while narrating a tradition on this issue, believes that the Ahl al-Bayt (AS) have ordered to recite what is between these two covers without any addition or subtraction.[4] Sayyid Murtadha: Our certainty in the correctness of the transmission of the Quran and its preservation intact is similar to our knowledge of the existence of cities and major world events and famous books and Arab poetry because there has been extraordinary attention and effort to safeguard the Quran, as it is a miracle of Prophethood and the main document of Islamic religious sciences and teachings.[5] Sheikh Tusi: Speaking of addition and subtraction in the Quran is not appropriate for this book, as any addition to the Quran has been unanimously considered invalid. Subtraction from the Quran contradicts the apparent teachings of Muslim scholars, and it is more appropriate to our correct belief. Sayyid Murtadha also confirms this and considers the contrary narrations as single news (Al-Khabar al Wahid).[6] Imam Khomeini: The late Imam has said about the distortion of the Quran, "Anyone with an iota of intellect should not believe in these words, as the reports are either inconclusive or fabricated, or they are strange and puzzling narrations, or they are authentic narrations that do not suggest any distortion but are related to the interpretation and explanation of the Quran."[7] Fadl ibn Shadhan Nishaburi: He says: Umar bin Khattab said: I fear it may be said that Umar inserted this verse into the Qur'an and made it a part of it. In the time of the Prophet of Allah (SAW), we used to recite the verse as follows: "Stone the elderly man and woman who have committed adultery out of desire, as a punishment ordained by the Mighty and Wise Allah."[8] If the Shiites did have a belief in distortion, it would not differentiate them from the Sunni who believe in the same. Thus, they are both in agreement on this belief. Tabrisi: He says about the distortion of the Quran that any addition to the Quran is considered false by the consensus of scholars, and any subtraction from it has been mentioned by some of our companions and a group of heretics among the Sunnis, but our true belief in our sect is contrary to that.[9] Allameh Hilli: In response to a question about the distortion of the Quran, he said, "There is indeed no change, delay, priority, addition, or subtraction in the Quran, and seeking refuge in Allah from such beliefs, which cast doubt on the eternal miracle of the Prophet of Allah, is a miracle that has been transmitted continuously."[10] Qadi Nurullah Shushtari: He says about the distortion of the Quran that the occurrence of distortion in the Quran, attributed to the Shiites, is not a belief of the general Imami Shiites, and only a few of them have said such things that do not have a credible position among the Shiites.[11] Based on the above statements, it is clear that the claim that Shiites believe in the distortion of the Qur'an is false, and Shiite scholars throughout history have confronted this accusation and clarified that the Qur'an has not been distorted. The late Agha Buzurg Tehrani has mentioned in his book the names of many scholars who have written books refuting the distortion of the Quran, including Abu al-Qasim Ahmad ibn Ali al-Kufi who wrote the book "Tabdil wa Tahreef."[12] Raha Hussein ibn Zaher Hussein al-Koopalpouri and Ali Naqi bin al-Sayyid Abu al-Hasan al-Naqvi al-Lakahnavi both have books on the distortion of the Quran in which they address this issue.[13] [1] . Tafsir-i Ruh al-Ma'ani: Al-Alusi, Shahab al-Din, vol: 1 p: 24. [2] . Al-Tafsir al-Kabir (Mafatih al-Ghaib): Al-Razi, Fakhr al-Din, vol: 19 p: 124. [3] . Al-'Aqa'id: Al-Sheikh al-Saduq, vol: 1 p: 84. [4] . Al-Masa'il al-Sarwiyyah: Al-Sheikh al-Mufid, vol: 1 p: 81. [5] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh al-Tabrisi, vol: 1 p: 43. [6] . Tafsir al-Tibyan: Al-Sheikh al-Tusi, vol1 p: 3. [7] . Tahzib al-Usul: Al-Sobhani, Al-Sheikh Ja'far; Presentations of the discussion of al-Sayyid Ruh Allah al-Khomeini, vol: 2 p: 417. [8] . Al-Izah: Al-Fadl ibn Shadhan, vol: 1 p: 217. [9] . Majma' al-Bayan fi Tafsir al-Qur'an: Al-Sheikh al-Tabrisi, vol: 1 p: 43. [10] . Ajwibah al-Masa'il al-Muhannaiyyah: Al-Allamah al-Hilli, vol: 1 p: 121. [11] . Musa'ib al-Nawasib: Al-Qadi al-Shahid Nur Allah al-Shushtari, vol: 1 p: 123. [12] . Al-Dhari'ah ila Tasanif al-Shi'ah: Al-Tehrani, Agha Buzurg, vol: 3 p: 311. [13] . Ibid. p: 394.

The claim: The Qur'an is a book that everyone can understand, and all people can understand religious content correctly and clearly by referring directly to it. The alleged evidence: • The Quran was addressed to the people, and the Prophet recited it to ordinary people, and they understood it and embraced Islam. • God introduces the Qur'an as "مبین", which is translated to “clear” (تِلْکَ آیاتُ الْقُرْآنِ وَ کِتابٍ مُبینٍ = These are the verses of the Qur’ān and a clear Book - 27:1) · God says: "We have explained the verses of the Qur'an in detail (كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ = [This is] a book the verses of which have been made firm, and elaborated by the One who is All Wise, All Aware -11:1) • In the Qur'an, God has ordered people to contemplate the verses of the Qur'an (أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَ أَمۡ عَلَىٰ قُلُوبٍ أَقۡفَالُهَآ = Will they not contemplate the Quran? Do they have locks on their hearts? - 47:24), so it is understandable by contemplation. • The imams of Ahl al-Bayt have ordered people to present the Ahadith to the Qur'an to distinguish the correct reports from the fake ones so that the traditions that contradict the Qur'an are discarded. If the Qur'an were not understandable to people, it could not be used as a criterion for measuring the validity of hadith. Refutation: · In the Qur'an, God introduced the Prophet as the teacher of the Qur'an. (هُوَ ٱلَّذِي بَعَثَ فِي ٱلۡأُمِّيِّـۧنَ رَسُولࣰا مِّنۡهُمۡ يَتۡلُواْ عَلَيۡهِمۡ ءَايَٰتِهِۦ وَيُزَكِّيهِمۡ وَيُعَلِّمُهُمُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَإِن كَانُواْ مِن قَبۡلُ لَفِي ضَلَٰلࣲ مُّبِينࣲ = It is He who has sent among the unlettered [Arabs] a Messenger from themselves reciting to them His verses and purifying them and ص [i.e., the Qur’ān] and wisdom [i.e., the sunnah] - although they were before in clear error – 62:2) and if everyone could understand the Qur'an, there was no need for sending a teacher. · God says in the Qur'an that the explanation of the Qur'an is the responsibility of God himself (ثم انّ علینا بیانه = Then, it is undertaken by Us to explain it. 75:19) and He did this job through his messenger as it is mentioned in the following verse: (بِٱلۡبَيِّنَٰتِ وَٱلزُّبُرِۗ وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّكۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡهِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُونَ = [We sent them] with clear proofs and written ordinances. And We revealed to you the message [i.e., the Qur’ān] that you may make clear to the people what was sent down to them and that they might give thought. - 44:16) · In addition to Muhkam verses which are clear in terms of their meaning, which we are commanded to contemplate them, the Qur'an also has ambiguous verses (Mutashabih) that contain messages for us, and we should not neglect the wisdom of their revelation, and to understand it, we must refer to a clarification from God or from the divine teacher of the Qur'an [i.e. those firmly rooted in knowledge]. (هُوَ ٱلَّذِيٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتࣱ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتࣱۖ فَأَمَّا ٱلَّذِينَ فِي قُلُوبِهِمۡ زَيۡغࣱ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۖ وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُ وَٱلرَّـٰسِخُونَ فِي ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلࣱّ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ = It is He Who has revealed the Book to you. Some of its verses are absolutely clear and lucid, and these are the core of the Book. Others are ambiguous. Those in whose hearts there is perversity, always go about the ambiguous part, seeking mischief and seeking to arrive at its meaning arbitrarily, although none knows their true meaning except Allah, and those firmly rooted in knowledge [who] say: 'We believe in it; it is all from our Lord alone.' No one derives true admonition from anything except the men of understanding. - 3:7) · The meaning of all the verses of the Qur'an (both Muhkam and Mutashabih) is clear in the eyes of those who have been given its knowledge. (بَلۡ هُوَ ءَايَٰتُۢ بَيِّنَٰتࣱ فِي صُدُورِ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَۚ وَمَا يَجۡحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلظَّـٰلِمُونَ = But this ˹Quran˺ is ˹a set of˺ clear revelations ˹preserved˺ in the hearts of those gifted with knowledge. And none denies Our revelations except the ˹stubborn˺ wrongdoers. - 29:49) Not for all people. · The Qur'an has abrogator and abrogated verses as the Quran says: (مَا نَنسَخۡ مِنۡ ءَايَةٍ أَوۡ نُنسِهَا نَأۡتِ بِخَيۡرࣲ مِّنۡهَآ أَوۡ مِثۡلِهَآۗ أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَيۡءࣲ قَدِيرٌ = If We ever abrogate a verse or cause it to be forgotten, We replace it with a better or similar one. Do you not know that Allah is Most Capable of everything? - 2:106) and to distinguish between them, it is necessary to refer to the statement of the divine teachers of the Quran. · Although God introduces the Qur'an as an explanation of everything ( وَنَزَّلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ تِبۡيَٰنࣰا لِّكُلِّ شَيۡءࣲ وَهُدࣰى وَرَحۡمَةࣰ وَبُشۡرَىٰ لِلۡمُسۡلِمِينَ = We have revealed to you the Book as an explanation of all things, a guide, a mercy, and good news for those who ˹fully˺ submit. -16:89) but in the outward of the Qur’an, we cannot find the explanation and detail of all the subjects of our religion, let alone the explanation and detail of all the subjects of all sciences. The explanation of the verses of the Qur'an and the matters of religion is also the responsibility of God Himself ( كِتَابٌ أُحْكِمَتْ آيَاتُهُ ثُمَّ فُصِّلَتْ مِن لَّدُنْ حَكِيمٍ خَبِيرٍ = [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Aware - 11:1). Therefore, people must refer to the statement of God's proof and the inheritors of His knowledge who are given the knowledge. · For the Qur'an to be correctly understood, one should take into account the exceptions from general rulings and principles and bindings and restrictions of absolute statements, and observing such exceptions and bindings is not possible for the general public. · In the hadith of Thaqalain, the beloved Prophet of Islam (PBUH) mentioned that the salvation of the Ummah and their preservation from going astray depends on the people's following the two precious and inseparable things: the Qur'an along with the Prophet's infallible progeny. Clarification: Based on the points mentioned earlier, the Arabic word “مبین”, which is used in several verses (like 27:1) as an attribute of the Qur’an, cannot be interpreted in the sense that all the verses of the Qur'an are clear and obvious and that the whole Qur'an is fully understandable for everyone, but rather according to exegesis books[1] [2], the possible meanings of the attribution of “مبین” to the Qur'an are as follows: 1- The Quran clarifies the distinction between the right (guidance) and the wrong (deviation) 2- The Qur'an reveals many truths 3- The fact that the Qur'an is a miracle is clear and obvious. Conclusion: For a complete and correct understanding of the Qur'an, people need referring to the inheritors of the knowledge of the Qur'an, that are, the Prophet and his infallible Ahl al-Bayt. That doesn’t mean that people should refrain from reciting the Qur’an or contemplating its verses, rather it is highly recommended for them to do so and take lessons from its radiant verses, but with this in mind that their understanding of the Qur’an may be incorrect or incomplete and for them to take it in as their belief they must check it with a specialist in the field of the Qur’an and Hadith (i.e. a well-versed scholar). [1] Atyab al-Bayan fi-Tafseer al-Qur’an, vol.8 p. 3 [2] Ruh al-Ma’aani fi-Tafseer al-Qur’an al’Azim, vol.10 p.152

What is the perspective of the Holy Quran regarding mourning? First, it must be understood that mourning has a Quranic foundation, and the Holy Quran relates the mourning of the prophets, some of which we will mention: Mourning of Prophet Jacob for Prophet Joseph: When the sons of Jacob took Joseph with them to the desert and threw him into a well, then falsely told their father that Joseph had been devoured by a wolf, Jacob, although he did not fully believe their words and doubted the killing of his son Joseph, cried so much out of separation from him that his eyes became blind.[1] Jacob’s weeping for his son Joseph was so intense that his other sons became distressed and complained to their father. Jacob replied to them: “I express my sorrow and sadness to Allah and complain to Him, and I know things that you do not know.” [2] Zamakhshari, a great Sunni scholar, narrates: The Messenger of Allah (SAW) asked Gabriel about the duration of Jacob’s weeping, and Gabriel answered that Jacob had been crying for seventy years. When the Prophet asked about the reward for this mourning, Gabriel replied that its reward equals that of one hundred martyrs.[3] Honoring the Symbols of Allah, a Sign of Piety: Allah Almighty says in the Holy Quran: "Whoever honors the symbols of Allah, it is a reflection of their piety". [4] Regarding the definition of the symbols of Allah (Ashā’ir Allāh), Shia and Sunni scholars have offered various explanations, some of which are as follows: Ibn Manzur in the book "Lisan al-Arab" quotes Zujaj as saying that the meaning of "Shawa'ir Allah" (the rituals of God) refers to all acts of worship that Allah has designated as signs and symbols of devotion; that is, things like the standing place in Hajj, the Sa'i (running) between Safa and Marwah, and the sacrifice. They are called "Shawa'ir" because anything that serves as a sign of worship is called a "Sha'irah." So anything that is a symbol or sign of worship is therefore called "Shawa'ir." [5] Also, the late Allama Tabataba’i described the symbols of Allah as “signs that guide a person toward Allah and are not limited to Safa and Marwa (rituals); therefore, any sign that reminds a person of Allah, honoring it leads to Allah-consciousness and includes all such signs.” [6] According to the definitions offered by Shia and Sunni scholars, one prominent example of the symbols of Allah is mourning the calamities of Allah’s saints, because the root of this mourning is love for Allah’s saints, which reminds humans of Allah. Therefore, honoring these mourning gatherings is counted among honoring the symbols of Allah. Mourning the Tragedies of the Prophet’s Family (Ahl al-Bayt) as an Example of Affection (Mawaddah): When the companions of the Messenger of Allah (PBUH) came to him and asked what reward he wanted for all the effort he had made in guiding them, Allah addressed the Prophet (PBUH) saying: “Say, I ask no reward except love for my near relatives” (Qurba, meaning the Ahl al-Bayt). [7] Love and friendship have signs, the least of which is that we rejoice in their happiness and mourn with them in their sadness. Imam Reza (AS) also advised Shibib’s son: “If you wish to be seated with us in Paradise, be sorrowful in our sadness, joyful in our happiness, and accept our guardianship; for if someone loves a stone, he will be resurrected with it on the Day of Judgment.” [8] Conclusion By a comprehensive look at the verses of the Holy Quran and authentic narrations, it becomes clear that mourning is not only lawful and divinely approved, but it is also a profound manifestation of love for the saints and a symbol of loyalty to divine guardianship. The mourning of Jacob for Joseph, honoring Allah's symbols, and the Quran’s recommendation of love for the Ahl al-Bayt all clearly testify to the high status of mourning in the Quranic epistemology. These symbols transcend individual emotions and form a spiritual connection with faith, piety, and adherence to guardianship. Mourning is not silent grief but a profound hymn of love, knowledge, and reverence for truth—a truth that guides humanity to fountains of light and guidance. Therefore, holding mourning ceremonies for the calamities of Allah’s saints is not only a sign of grief but also an expression of divine piety, awareness of guardianship, and continuation of the path of heavenly guidance. [1] . Yusuf: 12-18. [2] . Yusuf: 85-86. [3] . Al-Kashshaf ‘An Haqa’iq Ghawamid at-Tanzil: Zamakhshari, Vol. 2, p. 497. [4] . Hajj: 32. «ذَٰلِكَ وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ» [5] . Lisān al-ʿArab, Ibn Manẓūr, Vol. 4, p. 414. [6] . Al-Mizan fi Tafsir al-Quran: Allama Tabataba’i, Vol. 14, p. 373. [7] . Shura: 23. «قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ» [8] . Bihar al-Anwar: Al-Allama al-Majlisi, Vol. 44, p. 286.

Question: What is the ruling of recitation or memorization of the holy Quran during the days where a lady is in the state of her monthly period (Haydh), or Janabah , or Nifas? Answer: There is no problem in the recitation or memorization of the holy Quran in such situations, except for the verses for which prostration (Sajdah) is obligatory. These verses are found in four chapters of the Quran: Surat al-Sajdah (Chapter 32) Verse 15 Surah Fussilat (Chapter 41) Verse 37 Surah al-Najm (Chapter 53) Verse 62 Surah al-Alaq (Chapter 96) Verse 19

How does the story of the Mubahala refer to Imam Ali's successorship after Rasulullah (s.a.w.s)? The story is pretty straightforward! when Rasulullah (s.a.w.s) went for the Mubahala, he was accompanied by 4 others: Lady Fatima (s.a), Imam Ali (a.s), and their two sons al-Hassan (a.s) and al-Hussain (a.s)[1]. Seeing Rasulullah (s.a.w.s) in that state, the Christians realized he was earnest. One of them said, “he’s sitting on his knees for Mubahala like the prophets”[2] trembled in fear and accepted to sign a peace pact with Muslims[3]. What makes the story of Mubahala even more interesting is they asked Rasulullah (s.a.w.s) why he had come with only his family. He answered because Allah (s.w.t) had instructed me to do so, referring to ayah 61 of Sura Aali Imran. The verse doesn't explicitly refer to Ahlulbayt (a.s) and devises a unique way to point to them. However, the phrase used for Ali (a.s) stands out. He is called the "nafs", signifying his similarity to Rasulullah (s.a.w.s) and elevating his status to be equal to Rasulullah (s.a.w.s). This argument is also echoed by Imam al-Hassan (a.s) in his letter to Mu’awiyah[4] and emphasized by Imam ar-Ridha (a.s) in his response to Ma’moun, highlighting the utmost closeness of Ali (a.s) to the position of Rasulullah (s.a.w.s) as his most important virtue. Finally, it is evident that Ali (a.s) holds the closest position to Prophet Muhammad (s.a.w.s) in terms of status and position, making him the most fitting person to succeed the prophet (s.a.w.s) and be designated as the leader of the Islamic nation. [1] Sayyed ibn Tawous, Sa’d as-Su’oud, p.90 [2] Ibn Shahr Ashoub, al-Manaqib, vol. 3, p.369 [3] Majlisi, Hayat al-Quloub, vol. 4, p.1305 [4] Shaykh at-Tousi, Amali, p. 563

How does the Quran signifies Immaculate Ahlulbayt (a.s) in narrating the event of Mubahala? In the event of Mubahala, there were 4 persons with Rasulullah (s.a.w.s): Imam Ali (a.s), Lady Fatima (s.a), Imam Hassan (a.s) and Imam Hussain (a.s). verse 61 of Surat "Aali Imran" Allah (s.w.t) refers to three groups to be present in Mubahala: 1. "[O]ur sons" -> which refers to Imam al-Hassan (a.s) and Imam al-Hussain (a.s) 2. "[O]ur women" -> which refers to Lady Fatima (s.a) 3. "[O]urselves" -> which refers to Imam Ali (a.s) Allama al-Majlisi claims that the narrations that prove the verse is about “Ahl al-Kisa” are Mutawatir[1] Al-Zamakhshari, a prominent Sunni scholar, considered this verse to be the strongest proof of the virtue of “Ahl al-Kisa”[2]. At-Tabarsi considers the verse as a sign of Lady Fatima’s superiority over all ladies in the world[3]. [1] Al-Majlisi, Haq al-Yaqin, vol. 1, p. 67 [2] Al-Zamakhshari, al-Kashshaf 1415 A.H, vol. 1, p. 370 [3] At-Tabarsi, Majma’ al-Bayan, vol. 2, p. 746

What is the story of the Mubahala? SUMMARY: The Mubahala was a solemn challenge issued by Prophet Muhammad (s.a.w.s) to Christian leaders from Najran to resolve a theological dispute. To emphasize the gravity of the situation, Muhammad (s.a.w.s) was accompanied by his closest family: his daughter Fatima (s.a), her husband Ali (a.s), and their two young sons, al-Hasan and al-Hussain (a.s), known collectively as Ahl al-Kisa. Upon witnessing this powerful display of faith and family, the Christian delegation backed down from the challenge, recognizing the immense spiritual authority and purity embodied by Muhammad (s.a.w.s) and his family (a.s). This event is considered a pivotal moment in Islamic history, affirming the truth of Islam and the special status of the Prophet's household. THE FULL STORY The event is said to have happened after the battle of Tabouk in the 9th year after Hijra. The Najran delegation was accompanied by "Abu Harith ibn Alqamah", the Archbishop of Najran, who traveled to Medina following Rasulullah's (s.a.w.s) letter claiming to be a prophet of God and inviting them to Islam. It's said before starting their journey, first, they had a scientific debate among themselves about the issue of whether Muhammad (s.a.w.s) was a prophet or not. When they went through some of their ancient Christian scriptures they realized there was a truth in Muhammad's (s.a.w.s) claim, so they sought to visit the prophet and talk with him. According to Muhammad's (s.a.w.s) order, the delegation stayed in Medina for 3 days before having any official discussion with him. That was a good opportunity to observe Muhammad's (s.a.w.s) actions and attitude. The more they observed, the clearer it became that a prophet of God was before them. Finally, the official meeting was held and the delegation started asking questions. Their very first question was about Prophet Isa (Jesus Christ). Prophet Muhammad (s.a.w.s) asserted that he was no one but a humble servant and a prophet of God (s.w.t), and to prove his words, he referred to this Quranic verse: Although Muhammad's argument seemed convincing, they adamantly insisted upon their position of Jesus being the son of God. Therefore, by Allah's order, Muhammad (s.a.w.s) invited them to Mubahala [the Quran 3:61]. A date was set and each party agreed to bring their companions for the ceremony as it was part of the custom. On the promised day, the delegation had brought all their men in the belief that their large numbers would attract God's favor. On the other hand, Prophet Muhammad (s.a.w.s) arrived with only a handful of his family members: his beloved daughter Lady Fatima (s.a), his cousin and son-in-law Ali (a.s), and his two lovely grandsons al-Hassan and al-Hussain (a.s). Upon seeing this, the heads of the delegation rushed to the presence of the prophet and asked, "Are you going to take part in Mubahala with only these people?!" The prophet replied, "Yes, they're the closest individuals to Allah after me." He remained steadfast in his belief. One of them said, "I see faces that, if they raise their hands in prayer, they can move mountains!" It is said that the signs of divine retribution appeared as well, so the delegation shivered in fear of the punishment and agreed to compromise.

Why has the name of Ahlul Bayt (AS) not been mentioned in the Quran? This question of why the name of Ahlul Bayt (AS) is not mentioned in the Quran was asked to Imam Sadiq (AS). The Imam (AS) replied: In the Quran, Allah (SW) has expressed generalities, and the elaboration of details is the responsibility of the Prophet of Allah (SW). Therefore, that Hajj is in the Quran, but its rules are expressed by the Prophet of Allah (SW). Prayer is mentioned in the Quran, but how many units should be performed is detailed by the Prophet of Allah (SW). Zakat is mentioned in the Quran, but its amount is determined by the Prophet of Allah (SW). The same applies to Imamate: the principle is mentioned in the Quran, but its delineation is performed by the Prophet of Allah (SW).[1] Imam Baqir (AS) said: Islam is founded on five things: prayer, zakat, fasting, Hajj, and Wilayah.[2] All generalities and principles of religion are in the Quran, but their explanation and commentary do not exist in the word of Allah. It must also be noted that in the Quran, there are instances where instead of the individual's name, their attributes are mentioned, such as: "The one who had knowledge from the Book said."[3] The same basis and method have been applied to the issue of Imamate because the Imamate is mentioned in the Quran,[4] but the exemplifications and names of the Imams are described by attributes. Just as the Quran states: "Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down."[5] Not only Shia scholars but also many Sunni scholars and interpreters like 'Adud al-Din Iji have stated that the verse was revealed about Ali ibn Abi Talib (AS).[6] Also, Allah elsewhere states: "O you who have faith, obey Allah and obey the Apostle and those vested with authority among you."[7] and the narrations explicitly state that the "Ulu'l-amr" in the verse refers to the Twelve Imams (AS).[8] Elsewhere, Allah says: "O you who have faith! Be wary of Allah, and be with the truthful."[9] Some Sunni scholars like Ganji and Hakim Haskani have stated that this verse was revealed in the description of Ali (AS).[10] In narrations, the meaning of Ahlul Bayt in the verse "Indeed, Allah desires to repel all impurity from you, O people of the household, and purify you with a thorough purification"[11] has been stated to refer to the infallible Imams.[12] Interestingly, according to some narrations, the term "Ali" in two verses: "And it is sublime and wise with Us in the Mother Book."[13] and "And We gave them a worthy and lofty repute."[14] has been interpreted as referring to Imam Ali (AS).[15] Another point to realize is that the Quran's method is not to mention details and the names of all individuals, just as out of all the divine prophets, only a few are mentioned by name in the Quran. In summary, despite the specification and identification of the Imam after the Prophet in the Quran in a way that removes any doubt or uncertainty, there was no need to mention their names in the Quran. The Quran's method of presentation is to express generalities, and Allah has left the expression of details and their interpretation to His prophet." [1] . Al-Kafi : Al-Sheikh Al-Kulayni, Vol: 1, Pp: 287, 286. [2] . Ibid, Volume: 2, p:18. [3] . An-Naml: 40 «قَالَ الَّذِي عِنْدَهُ عِلْمٌ مِنَ الْكِتَابِ» [4] . In some verses such as: «و جعلناهم ائمة یهدون بامرنا» (Al- Anbia: 73) or «إنِّى جَاعِلُكَ لِلنَّاسِ إمَاماً» (Al-Baqarah: 124). [5] . Al-Ma'idah: 55 «إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ» [6] . Jami' al-Bayan fi Tafsir al-Qur'an: Al-Iji, Muhammad ibn Abd al-Rahman, Vol: 1, p: 477. [7] . An-Nisa: 59 «يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ» [8] . Khazaz Razi, Kifayat al-Athar, Pp: 53-55/ Saduq, Kamal al-Din, Vol: 1, Pp: 254-253. [9] . At-Tawbah: 119 «يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ » [10] . Kifayat al-Talib fi Manaqib Ali ibn Abi Talib: Al-Ganji al-Shafi'i, Muhammad ibn Yusuf, Vol: 1, p: 236/ Shawahid al-Tanzeel li-Qawa'id al-Tafdil: Al-Hakim al-Haskani, Vol: 1, p: 341. [11] . Al-Ahzab: 33 «إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا » [12] . For more information, refer to the question: Who are the “Ahlulbayt” in the verse " إِنَّما يُريدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهيراً"? [13] . Az-Zukhruf: 4 «وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ» [14] . Al-Maryam: 50 «وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا» [15] . Al-Burhan fi Tafsir al-Qur'an: Al-Bahrani, Sayyid Hashim, Vol: 4, P: 845 / Ibid: Vol: 3, P:717