Faid Al-Mannan in responding to those who claimed that Al-Hajjaj distorted the Qur’an of Othman

Praise be to God, His sufficiency, and peace be upon His servants whom He has chosen. Now

the Christians raise a suspicion that Al-Hajjaj distorted and changed the Qur’an when he came to rectify it,
and here is the suspicion transferred from their website:

Al-Hajjaj changed the letters of the Qur’an and changed at least ten words, and Al-Sijistani wrote a book called “What Al-Hajjaj Changed.” In the Qur’an of Othman, “

to respond, we say:

1- The rational evidence: How is it that if Al-Hajjaj changed these letters, no one would blame him for his memorization??
Or do the Christians want to convince us that no one memorized the Qur’an during the days of the pilgrims?

2- The transmissional evidence: First, the story of the dotting of the Qur’an is not as the Christians narrated it, but it is as follows ((as stated in Madhahil al-Irfan, Part One, from pages 280 to page 281))

Al-Zarqani said: It is known that the Qur’an Al-Uthmani was not inscribed... Whether it was this or that, the dictionary - that is, the dotting - of the Qur’an did not occur according to the famous rule except during the reign of Abd al-Malik ibn Marwan,

so Abd al-Malik ibn Marwan ordered al-Hajjaj to take care of this important matter, and al-Hajjaj appointed two men in obedience to the Commander of the Faithful for this. They are:

1- Nasr bin Asim Al-Laithi
2- Yahya bin Yamar Al-Adwani

, and they are students of Abu Al-Aswad Al-Dawli.

The question now is: Is this Qur’an the first dotted Qur’an?????
We say no, the Qur’an was dotted by Abu Al-Aswad Al-Du’ali and Ibn Sirin had a dotted Qur’an, but both of the Qur’an were dotted in particular, not in general.

As for what was raised about Al-Hajjaj distorting the Qur’an, here is the complete narration:

On the authority of Abbad bin Suhaib, on the authority of Awf bin Abi Jamila, that Al-Hajjaj bin Yusuf changed the Qur’an. Othman had eleven letters. He said: It was in Al-Baqarah: 259 {it was not possible and see} without a ha, so other than it “it was not possible”.
It was in the table: 48 {law and method}, so he changed it to “law and method.”
And it was in Yunus: 22 {It is He who spreads you}, so he changed it to “He will lead you.”
It was in Joseph: 45 {I bring you its interpretation}, so he changed it to “I inform you of its interpretation.”
It was in Az-Zukhruf: 32 {We apportioned among them their livelihood}, so he changed it to “their livelihood.”
It was in Al-Takwir: 24 {And what is upon the unseen with two suspicions}, so he changed it with {with two suspicions}... etc..
The book “The Qur’ans” by Al-Sijistani (p. 49).

Here is the ruling on Abbad bin Suhaib:

1- Ali bin al-Madini said: His hadith is gone.
2- Al-Bukhari said: Abandoned.
3- Al-Tirmidhi said: Abandoned
. 4- Ibn Hibban said: He was a Qadari preacher, and yet he narrated things that if a novice in this industry heard them, he would bear witness.
5- Al-Dhahabi said: It is abandoned, and

the narration is fabricated.

Here is the opinion of the Shiites on this matter:

Al-Khoei - who is one of the Shiites - said: This claim resembles the ravings of feverish people and the myths of madmen. How could this great sermon not be mentioned by a historian in his history, nor a critic in his criticism along with what is in it? Of its importance, and the many reasons for transferring it? How was it not transmitted by any Muslim at the time? How did Muslims turn a blind eye to this work after the end of Al-Hajjaj’s era and the end of his authority? Suppose that he was able to collect copies of all the Qur’an, and not a single copy from the far-flung Muslim countries deviated from his ability. Was he able to remove it from the chests of Muslims and the hearts of those who had memorized the Qur’an, and their number at that time could only be counted by God?

By the way:
Imam al-Sijistani did not write a book called “What al-Hajjaj changed in the Mushaf of Othman.” All that is there is that Imam al-Sijistani translated the aforementioned narration from al-Hajjaj by saying: (Chapter What al-Hajjaj bin Yusuf wrote in the Mushaf).