regard is that these additions were the exegesis in the form of interpretations, and that which goes back to the explanation of the Divine Speech, or were in the form of revelations from God, explaining the intention [of the verses].
Furthermore, this error has stemmed from defining the terms tawfl and tanzfl according to the convention, among later scholars, of applying tanzfl to what was revealed as a Quran, and tawfl to the explanation of the intent of the words, consid‌ ering that to be a sense other than their literal one. However, the two meanings of these technical terms are modern conventions. There is no indication in the [classi‌ cal] lexicons to support this specific meaning of them. Hence, they must not be under‌ stood in this sense when they occur in the traditions transmitted on the authority of the Imams from ahl al-bayt.
At any rate, tawfl is a verbal noun derived from AWL, meaning "to return," as in
the sentence "He returned (awwala) the judgment to the people it concerned." The word tawll may also be used to mean the consequences and the eventual results of a matter. It is in this sense that the word occurs in the Quran:

And will teach you the interpretation (ta wil) of events (Q. ١٢:٦). Announce to us its interpretation (tawrlih) (Q. ١٢:٣٦). This is the interpretation of my dream (Q. ١٢:١٠٠). Such is the interpretation of that wherewith you could not bear (Q. ١٨:٨٢).

These are some of the examples of the usage of the word tawfl in the Quran. Ac‌ cordingly, the meaning of the word tawfl in the Quran is "that to which the speech refers," that is, its "eventual sense" regardless of whether it is apparent through the literal sense and can be understood by whoever knows Arabic, or whether it is an inner sense known to none save "those firmly established in knowledge" [cf. Q. ٣:٧].
Tanzfl is also a verbal noun, derived from the root NZL. It may be used to refer to that which "comes down, descends." This is the sense in which it is used in many verses of the Quran. Thus, God, the Exalted, says:

This is indeed a noble Quran. In a well-kept Book. Which none touches save the pu‌
rified. A revelation (tanzll) from the Lord of the Worlds (Q. ٥٦:٧٨-٨٠).

As mentioned earlier, not all that has been sent down from God [has to be in the form of a] revelation for it to be necessarily part of the Quran. Consequently, that which can be construed from the traditions regarding this point is that the codex of
Ali (peace be upon him) included additions consisting of tanzfl or tawfl, as explained above. There is no evidence in any of these traditions to substantiate that these addi‌ tions were part of the Quran. It is in this light that we must view what has been re‌ ported about the listing of the names of hypocrites in the text of Amir al-Muminin [Ali]. There, names were essentially listed as part of the exegesis [and not of the actual revealed text of the Quran].
This is corroborated by the irrefutable evidence provided earlier in connection with the absence of any omission from the Quran. In addition, the conduct of the Prophet (peace be upon him and his progeny) toward the hypocrites does not support such a thing [i.e., the view that the list of hypocrites was part of the Quran]. On the contrary, he behaved toward them with forbearance, to win their hearts, and concealed what he knew about their fraudulence. This is clear to anyone with the slightest knowledge of the Prophets life and his virtuous conduct. How could it be possible that he would