Il existe des centaines de ahadith qui stipulent que le Coran n'a pas été falsifié. Le Coran de 'Ali (as) que l'Imam Mahdi (as) apportera, est le Coran accompagné de son tafsir, des commentaires contenant les noms et les détails des versets.

Voici un hadith attestant de l'intégrité du Coran en tout temps :


L’Imam Ar-Reda ('alayhi Salam) a dit : " Nous croyons en son Livre véridique dans lequel « le mensonge ne peut y accéder de n'importe quelle direction. Il est la Révélation du Sage absolu, du Digne de louange. »

Nous croyons également que son Livre prévaut sur tous les Livres (céleste) et qu'il est sans faille depuis son commencement jusqu'à sa fin.

Nous croyons en ses (versets) décisifs, allégoriques, particuliers, généraux (universels), en la promesse, la menace, l’abrogeant, l’abrogé, et les nouvelles. Aucune créature ne pourra jamais apporter son équivalent."


Voici une explication sur les confusions qui existent à ce sujet :

http://rouah12.unblog.fr/2010/12/21/tahrif-le-coran-na-pas-ete-falsifie-2/

Voici le Tafsir de la deuxième sourate al-Baqara, verset 2, de l'Imam Al-Askari ('alayhi Salam) :

ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ ٢


Voici le Livre qui n’est sujet à aucun doute. C’est un guide pour ceux qui craignent le Seigneur. 



"Dans lequel il n'y a pas de doute" - (Allah (SWT) dit : ) "Il ne fait aucun doute dans ce qui y apparaît, comme J'en avais Informé leurs Prophètes (asws) au sujet de Muhammad (saww), que Je lui Révélerai un Livre qui ne sera pas touché par le mensonge, qui sera lu par lui (saww) et sa communauté dans toutes les conditions. 

«Guide» - Déclarations éloignant de l'ignorance.

{Verily this Qur’an guides to that which is most upright.} (The Qur’an: The Night Journey (17):9.)

The Holy Qur’an is the eternal celestial message revealed by Allah to His prophet Muhammad (Blessings and Peace be upon him and his family) so that he might rescue a confused humanity from the darkness of doubt and ignorance to the light of certainty and knowledge, for the Qur’an delineates the road of guidance and righteousness in both religious and worldly affairs.

The Qur’an represents the foundation stone of Islam, which Allah has promised to keep free from corruption:

{We have sent down the Reminder and We shall be its protectors.}(The Qur’an: The Rocky Tract (15):9.)

Therefore the hand of corruption has not touched it like it has the other divine books. The Qur’an remains the eternal divine message that has come for humanity in its entirety. The enemies of Islam despite their efforts to the contrary, have not been able to fault the integrity of the Holy Qur’an after the challenge posed by Allah for them to bring forth even one chapter of its ilk. Human intellect has not been able to meet this challenge.

Allah Almighty says in the Qur’an:

{If you are in doubt as to that which We have sent down upon Our servant, then bring forward a chapter of its ilk and call upon your witnesses other than Allah if you speak the truth.} (The Qur’an: The Heifer (2):23)

The Prophet Compiled the Qur’an

Therefore, the Qur’an that we have possession of today with all its structure and compilation, the numbering of its verses, and the structure of its chapters and sections is the very same Qur’an that the Prophet Muhammad (S) gathered, collated, compiled and structured for Muslims during his life at the instigation of Allah. It has not been subject to any change or corruption, substitution or modification, addition or subtraction.

Support for this comes from a report in the exegesis of ‘Ali Ibn Ibrahim (Tafsir al-Qumi: vol.2, p.451, The People (114))  from Imam al-Saadiq (a) that the Messenger of Allah (S) ordered ‘Ali ibn Abi Talib (a) to collect the Qur’an saying:

‘Oh ‘Ali. The Qur’an is behind my bed, in scrolls, silk and papers. Take it and collate it and do not lose it as the Jews have lost the Torah.’ Thereupon Imam ‘Ali (a) took it and gathered it in a yellow garment and sealed it up.(Bihar Al-Anwar: vol.89, p.48, Beirut edition.)

This report indicates that the Prophet (S) ordered that the Qur’an be collected and that Imam ‘Ali (a) was the one who collected it on the direct orders of the Prophet (S) during his lifetime.

Similarly, all Shi’a jurists agree on this point. In the Qur’anic exegesis Majma’ al-Bayan, al-Sayyid al-Murtada is quoted as saying that the Qur’an was compiled during the lifetime of the Messenger of Allah (S) in the form that we are in possession of today.

The evidence for this is that the Qur’an was studied and learnt by heart at that time as a whole so that a group of companions were chosen to memorise it. It was also shown to the Prophet (S) and recited in front of him. A group of the companions like ‘Abdullah ibn Mas’oud and Ubayy ibn Ka’b and others recited the Qur’an from beginning to end in front of the Prophet (S) a number of times all of which indicates that it was in a gathered and structured form and not disparate and scattered. The same was said by Sheikh al-Mufid, Sheikh al-Sadouq and other Shi’a scholars before the time of al-Murtada, and others after him like al- Tusi and the great Qur’anic exegete al-Tabari who died in 548 A.H. as well as all of our other great scholars up to the present day.

Zaid ibn Thabit is reported as having said: 'We used to collect the fragments of the verses of the Qur’an and put them in their appropriate places at the instruction of the Messenger of Allah (S). Despite this, the verses were still fragmented so the Prophet (S) ordered ‘Ali (a) to gather them in one place and warned us against losing them.’

It is reported that al-Sha’bi said: 'The Qur’an was collected during the time of the Prophet of Allah (S) by six men of the Ansar.’

In al-Sirat al-Mustaqim, Anas says: 'Four men collected the Qur’an during the life of the Prophet (S) those being my father, Mu’adh, Zaid (Ibn Thabit), and Abu Zaid.’ (Al-Sirat al-Mustaqim: vol.3, p.38.)

Qatada is reported as having said: 'I asked Anas about who compiled the Qur’an during the lifetime of the prophet (S). He said Four men of the Ansar, then mentioned their names.’

Also related from Anas: ‘The Prophet (S) died, four men having collected the Qur’an: Abu Darda’, Mu’adh ibn Jabal, Zaid ibn Thabit, and Abu Zaid.’ (Bihar Al-Anwar: vol.92, p.77.)

Finally from ‘Ali ibn Ribah: ‘Ali ibn Abi Talib (a) collected the Qur’an along with Ubayy ibn Ka’b during the lifetime of the Prophet (S).’

Other Evidence

There are other evidences which point to the fact that the Qur’an we have today is the very same as was gathered and structured during the time of the Messenger of Allah, with no additions or subtractions:

1. The ‘Opening’ Chapter

The naming of the first chapter of the Qur’an as the ‘opening’ chapter during the time of the Prophet means that it is the opening chapter of the Qur’an despite the fact that neither this chapter or even the first verse of it were the first chronologically to be revealed to the Prophet Muhammad. The naming of it as the ‘opening’ chapter during the Prophet’s lifetime shows that the book was collated together as a whole in the form existent today, and that the first chapter then is still the first chapter today.

2. The Hadith of the “Two Momentous Things”

The Prophet (S) used to say in this hadith that is widely related by both Sunnite and Shi’a scholars:

‘I leave with you the two momentous things – the book of Allah and the people of my household. As long as you adhere to these two you will never go astray after me.’  (See Bihar Al-Anwar: vol.13, p.147: ‘I leave with you the two momentous things – the book of Allah and my kin the people of my household. They will never separate until they arrive at the well (of Kauthar).’)

The book that the Prophet (S) left behind for his community is the gathered and structured whole and not scattered verses otherwise the name ‘book’ would not be ascribed to it.(In the lexicon Lisan al-‘Arab, under kataba, the word kitab (book) is a noun used for what is written as a gathered whole. In the dictionary al-Munjid, under kataba, the word kitab (book) is something in which there is writing. It is called this because in it chapters, sections and issues are gathered.)

Allah precedes his Prophet in this regard by referring to the Qur’an again and again and in numerous verses as ‘The Book’, alluding to the fact that it is gathered and collated with Him on the preserved tablet – as certain commentators have stated, and that He showed the Prophet its compilation and structure and ordered him to compile and structure the Qur’an as it is compiled and structured in the preserved tablet, which the Prophet duly did.

Allah speaks in the Qur’an saying: {This is a blessed book which We have sent down, confirming (the revelation) before it, and to warn the mother of all cities and those around her, and those who believe in the hereafter will believe in it while they are steadfast in their prayers.}(The Qur’an: The Livestock (6): 92.)

He, Almighty is He, also says: {He has the keys to the unseen, none know of them save He and He knows what is in the land and in the sea, not a leaf drops but that He is aware of it nor a seed in the darkness of the earth, nor anything wet or dry but that it is in a clear book.}(The Qur’an: The Livestock (6): 59.)

He Almighty is He also says: {O people of the book, Our messenger has come to you to make plain to you much of that which you have been concealing of the book and to forgive much. From Allah has come to you a light and an elucidating book.} (The Qur’an: The Table Spread (5): 15.)

And He Almighty is He has said: {And this is a blessed book which We have sent down so follow ye it and adopt piety so may ye be shown mercy.} ( The Qur’an: The Livestock (6): 155.)

And He Almighty is He has said: {A book sent down to you so let there be no shame in your breast to warn with it and as a reminder to those who have faith.} (The Qur’an: The Heights (7): 2.)

And He Blessed is He has said: {A book whose verses have been made firm and then explained from the auspices of the wise the knowing.}(The Qur’an: The Prophet Hud (11): 1. )

And He The Almighty has said: {A book which We have sent down to you so you may bring the people out of the darkness and into the light by the permission of their Lord to the way of The All Mighty The All Praised.}(The Qur’an: The Prophet Abraham (14): 1.)

3. The Complete Recitation of the Qur’an

It is related that the Prophet (S) ordered that the Qur’an should be recited in its entirety during the month of Ramadan and at other times, and he made known the virtue and reward to be gained from its recitation. This complete recitation would have no meaning if the Qur’an had not been present as a complete structured whole as the meaning of a complete recitation (khatma) is to begin at the beginning of a book and to end at the end of it. (In the lexicon Lisan al-‘Arab, under the word khatama, a person khatama the Qur’an if he reads it to the end. In the dictionary Al-Wasit, khatama means to complete something and reach the end and finish with it, and it is said ‘finish the Qur’an.’ In the dictionary al-Munjid, it means to read the entire Qur’an.

)

The Prophet (S) said: ‘Whoever completes a recitation of the Qur’an, it is as if he has reached the station of prophethood except that he does not receive revelation.’ (Usul al-Kafi: vol.2, p.604.

)

The Prophet (S) also said: ‘When the believer reads the Qur’an, Allah looks upon him with mercy and for each verse gives him one-thousand Houris and for each letter gives him a light on the path. When he completes a recitation of the Qur’an, Allah rewards him with the reward of three-hundred and thirteen prophets who carried out the message of their Lord, and it is as if he has read every book that Allah has sent down upon His prophets, and Allah forbids his body from the fire and forgives him and his parents their sins.’ (Bihar Al-Anwar: vol.89, p.17.)

)

‘Abdullah Ibn Mas’oud and Ubayy Ibn Ka’b and others completed recitations of the Qur’an in front of the Prophet (S) a number of times. If the Qur’an had not been gathered together during his lifetime then this would not have been possible.

In the book Mutashabih al-Qur’an, the author says: « It is proven that the Prophet (S) read the Qur’an, compiled it and ordered that it be written down in this form. Every year he would read it for the Angel Gabriel once except the year of his death when he read it for him twice. A group of the companions recited it in its entirety in front of the Prophet among them Ubayy Ibn Ka’b. ‘Abdullah Ibn Mas’oud recited it ten times in front of the Prophet. » (Mutashabih al-Qur’an: vol.2, p.77.)

In the book Bihar Al-Anwar, the great scholar al-Majlisi says: ‘Al-Bukhari, Muslim, and al-Tirmidhi in their authenticated collections of hadith relate from Anas: ‘The Qur’an was collected during the lifetime of the Prophet by four men of the Ansar: Ubayy Ibn Ka’b, Mu’adh Ibn Jabal, Abu Zaid, and Zaid Ibn Thabit. » (Bihar Al-Anwar: vol.89, p.77.)

4. Between the Mihrab and the Pulpit

It is also reported that the entire Qur’an was placed in a written form between the mihrab and the pulpit (minbar) and that Muslims used to copy from it.

5. Presentation of Qur’an to the Messenger of Allah

It is related that Archangel Gabriel (a) used to present the Qur’an to the Prophet (S) once every year, and in the last year of the Prophet’s life he presented it to him twice. This would not have been possible had the Qur’an not been already gathered and collated.

The hadith report that when the Prophet (S) began to feel the effects of the illness, which afflicted him at the end of his life, he took the hand of ‘Ali (a) and said: ‘The trials have descended like the darkness of night. Gabriel used to present (the Qur’an) to me once every year but this year he presented (the Qur’an) to me twice. It seems to me that my time is near.’ (Qasas al-Anbiya’ of al-Rawandi: p.357, section 13.)

The Prophet (S) also said: ‘Gabriel used to present to me the Qur’an once per year but this year he presented it to me twice. I believe that my time is near.’ (Bihar Al-Anwar: vol.22, p.466 and vol.22, p.471.)

6. The Memorisation of the Qur’an

It is related that a group of the Companions of the Prophet had memorised the entire Qur’an by heart during the time of the Prophet. (In Bihar Al-Anwar: vol.41, p.147: ‘All are agreed upon the fact that Amir al-Mu’minin ‘Ali b. Abi Talib (a) had memorised the Qur’an during the time of the Prophet (S))

This is clear to anyone who refers to the commentary on the Qur’an by al-Balaghi.

7. Concordance with the Book of Allah

Another fact which shows that the Qur’an we have today is the same Qur’an revealed to the Messenger of Allah without literary corruption, or addition or subtraction are the traditions which order that any hadith related from the Messenger of Allah or his household should be compared with the Holy Qur’an in order that the wheat be separated from the chaff. These traditions say: ‘All (hadith) that is in concordance with the Book of Allah was said by the Messenger of Allah or his household. Anything that goes against the book of Allah is vain and false and was not said by them.

These traditions refer us to the Qur’an which we have with us today in order to tell the truth from the falsehood, which points to it being free from any addition or subtraction, substitution or corruption, as a corrupted book is not fit to be the source of knowledge of the true from the false.

Related from Ja’far al-Saadiq (a) is that the Prophet (S) said: ‘For every truth there is a reality and for every correct practice there is a guiding light, so whatever is in concord with the book of Allah then go by it and whatever contradicts the book of Allah then leave it.’ (Usul al-Kafi: vol.1, p.69.)

Related also from the Purified Imams

(a). ‘If you come across a hadith related from us then compare it with the book of Allah. Whatever is in agreement with the book of Allah then take it and whatever contradicts the book of Allah then reject it or refer it to us.’ . (Al-Tahdhib: vol.7, p.274.)

(b). ‘If you come across two hadiths related from us then compare them with the book of Allah, what is in concord then take it and what is in disagreement then reject it.’ (Al-Istibsar: vol.1, p.190.)

(c). ‘Whatever comes to you related from us then compare it with the book of Allah, whatever is in concord with it then accept it and what contradicts it then reject it.’ (Al-Istibsar: vol.3, p.157)

Furthermore, there are numerous Qur’anic verses and traditions which point out that the Qur’an was sent down upon the Messenger of Allah (S) in two ways: once it was sent down in its entirety upon the heart of the Messenger of Allah as in the Qur’anic verse: {Verily we sent down revelation on the night of Qadr.} (The Qur’an: The Decree (97): 1), and once more in instalments over the space of twenty-three years according to the appropriate occasions and issues.

The Prophet’s heart contained the Qur’an, which was revealed to him firstly in its entirety, then he collated and structured the Qur’an that was revealed to him secondly bit by bit according to the structure of the first revelation of the Qur’an. This is the very same Qur’an as that which exists with us today.

This and other evidence shows that the Qur’an we have today is the Qur’an that was gathered and collated at the command of Allah and His Messenger (S) during his lifetime without the addition or subtraction of a single letter, or any change or substitution.

For Allah has said: {Falsehood does not approach it (the Qur’an) from before it or from behind.} ( The Qur’an: (41): 42. )

and: {We have sent down the Reminder and We shall be its protectors.}  (The Qur’an: The Rocky Tract (15): 9.)

The Integrity of the Qur’an

The Qur’an, as we can show from evidences and from common sense, has not been subject to any additions or subtractions or any changes or alterations from the way in which the Messenger of Allah organised it during his life even though chronologically some verses were revealed before others. The Qur’an of the time of the Messenger of Allah is exactly the same as that which we have today. The Prophet himself specified the placing of verses and chapters in the way we see now and there are many traditions that testify to this.

It is widely related that the Prophet (S) said: ‘Whoever completes a recitation of the Qur’an will receive such and such a reward.’ (Usul al-Kafi: vol.2, p.604.)

Had the Qur’an not been complete then this would not have been possible. The Qur’an was also present at his time in a complete written form in the Prophet’s mosque, by the Prophet’s pulpit, from which anyone could make a copy.

Also, thousands of Muslims had memorised the entire Qur’an as the chronicles of the time report. In this way the integrity, structure and organisation of the Qur’an remained until this day.

The Qur’an of ‘Ali

As for the question of the Qur’an of ‘Ali which he presented and was not allowed (by the ruler of the time), what is meant by this are the commentaries and interpretations which he collected and which he himself mentioned in a speech related from him. It is clear that they did not want the commentary or interpretation because it was a special merit of ‘Ali’s.

Also, what is meant by the gathering of the Qur’an by ‘Umar or ‘Uthman, if this was the case, is that the scattered incomplete documents of the Qur’an written by the companions of the Prophet were brought together so there would not be one complete Qur’an and several incomplete versions. This is a natural thing, for example when the speeches of a lecturer are gathered by his students, some students will be absent for reasons of illness or travel or the like and hence not have the complete versions of the speeches. Those who had a full attendance record however will have the complete version.

‘Umar and ‘Uthman destroyed the scattered and different documents but not the complete Qur’an from the time of the Prophet.

I myself have seen copies of the Qur’an written over one thousand years ago in the coffer of the Shrine of Imam al-Hussein; they were absolutely no different to the Qur’an we have today. There are also a number of copies of the Qur’an written in the hand of the Imams in Iran and ‘Iraq and Turkey, all of which are the same as the Qur’an existent today with no changes.

The Different Readings

The ‘different readings’ are a modern phenomenon that arose from the opinions of a particular group. Muslims at the time of the great reciters and after them did not pay those opinions heed and were not concerned with them so as to change the Qur’an. For this reason, we would consider the prayer of those who practise these ‘readings’ to be invalid.

The ‘Corruption’ of the Qur’an’ in the Traditions

Those traditions that attest to the corruption of the Qur’an which are to be found in the books of the Sunnites and Shi’a alike are spurious and groundless traditions. Upon further examination we found that 90% of these traditions in the books of the Shi’a are related by a man called al-Sayaari who is, by the unanimous opinion of the biographers, a liar, forger of hadith and mislead. The rest of the traditions have either no valid chain of narration or no proof, as any careful examiner would find out. The Sunnite traditions also show themselves up to be false as is clear to anyone who cares to consult the narrations in the book of al-Bukhari and others.

http://rouah12.unblog.fr/2011/12/24/le-coran-na-pas-ete-falsifie-version-complete-avec-hadith-chiites/

Et une analyse du "Coran compilé par Imam 'Ali (as)" :

http://www.al-islam.org/encyclopedia/chapter8/4.html

Par ailleurs les miracles mathématiques du 19 confirment qu'aucune lettre n'a été ajoutée ou ôtée:

http://www.miraclesducoran.com/mathematique_03.html