They are with me dictated by the Prophet (‘s) and written in my own hand...

They are with me dictated by the Prophet (‘s) and written in my own hand, even the blood money required to compensate a scratch ".[^3] Again, there is another tradition in which Ali (‘a) is reported to have told an atheist while arguing with him that his codex "…… was a complete Book containing all the revelation and all the interpretations, all clear, canonical verses and those requiring elucidations, the abrogants and those abrogated. In short, every letter from Alif to Lam was there.

But they did not accept it ".[^4] Another tradition is in al-Kafi where the author narrates it with the chain of reporters ending up with Jabir who reports from Imam Mohammad Baqir (‘a): “No one can claim that he has a complete Qur’an with him, its exterior and its interior, except the successors of the Prophet (‘s) (i.e. al‑awsiya). ”[^5] And further, a report from Jabir says: "I heard Abu‑Ja'far (‘a) (i.e.

Imam Mohammad Baqir (‘a), say that whoever claims to have collected the total Qur’an as it was revealed is indeed a liar. None has collected and preserved it in the way it was revealed by Allah except Ali b. Abi Talib (‘a) and the Imams (‘a) after him ".[^6] The answer to all this is very simple. The codex prepared by Ali (‘a) differed from the existing Qur’an in the arrangement and order of the Surah s.

This is beyond any doubt, and has been accepted by the great scholars to an extent that we do not have to go to any length to prove it. Similarly, if we were to accept that the contents of his copy were more than the contents of this Qur’an, there is no evidence to prove that the addition found in his copy belonged to the text of the Qur’an. The truth is that those additions were by way of interpretation, explaining the original intention of the revelation.

Or, even if they formed a part of what was revealed by Allah, they came as interpretation, indicating the true meaning. In fact, this doubt originates from the meaning given to the two words: tanzil and tawil by the later scholars, in that they construe tanzil as that which was sent down as the Qur’an, and 'tawil' as that which is supposed to be the true meaning or interpretation of the word, a meaning which may differ from the immediate sense of the word. But these interpretations.

have been fabricated, because they are not in any way supported by the language nor are they in any way indicated by the authentic traditions of Ahl ul-Bayt (‘a) .