In short, the fact that the Ghadir tradition is sound requires us to regard as false those traditions that state that the names of the Imams are mentioned in the Quran. More important, the Ghadir tradition took place during the Farewell Pilgrimage, which occurred toward the end of the Prophets life, and after the revelation of most of the Quran and its dissemination among Muslims. Moreover, the content of the last tra‌ dition cited above, related inal-Kafi [by al-Kulaynr, on the authority of the Imam al‌ Baqir] cannot be true in itself. This is because mentioning the name ofAlr (peace be upon him) is out of place in the context of proving the prophethood and challenging [the people] to bring forth the like of the Quran. Furthermore, the authentic tradi‌ tion reported by al-Kulaynr on the authority of AbU Ba Ir,
tions in the second group. Aba Ba Ir

I asked AbU AbdAllah [al-١;;adiq] about the [interpretation of] what God, the Exalted, says, which is, "Obey God, and obey the Messenger and those among you who wield authority" (Q. ٤:٥٩). He [al ١;;adiq] said: "The verse was revealed concerning Ali b. Abi Talib, al-I:Iasan, and ai-I:Iusayn." So I said, "People are saying, How come Ali and his family are not [specifically] named in the Book of God?" He said, "In that case, tell them that the $allit (prayer) was revealed to the Prophet, and in it there was no [specific] mention of three or four [units] until the Prophet was the one who ex‌ plained that to them."٣٩

Accordingly, this sound tradition overrules all those [second-group] traditions and explains their purport-namely, that the mention of Amrr al-Muminrns [Alis] name in those traditions is in the form of an exegesis or in the form of a revelation which came down [to the Prophet] without the command of conveyance, [thus not being part of the Quran]. In addition, those who had refused to pay allegiance to Aba Bakr did not resort to the argument thatAlrs name was mentioned in the Quran. Had his name been in the Quran, this would have provided them with the strongest argu‌ ment, especially since the collection of the Quran, according to those who maintain this belief, was done a considerable time after the matter of the caliphate had been decided. Indeed, this is among the clear sources of proof establishing the absence of [specific] mention of [Airs] name in the verses [of the Quran].

Third Group of Traditions

These are the traditions which ass.ert that alterations in the sense of addition and omission occurred in the Quran, and that the community after the time of the Prophet changed some words and substituted others in their place.
Among these traditions is the one reported by Ali b. Ibrahim al-Qummr, whose chain of transmission goes back to l:lurayz, who related it on the authority of the Imam al-Sadiq. He said, "[The sixth verse of al-FatiJ:ta was read as follows:] $irata man an amta alayhim ghayri al-magh¢ubi alayhim wa ghayri al-¢allln.٤٠
Another tradition is reported by al-Ayyashr from Hisham b. Salim. He said:

I asked the Imam al-Sadiq about what God, the Exalted, says in the Quran, which is, "Lo! God preferred Adam and Noah and the Family of Abraham and the Family of
Imran above [all His] creatures" (Q. ٣:٣٣). The Imam said, "The verse [as it was re‌
vealed] is The Family of Abraham and the Family ofMuJ:iammad above [all His] crea-