The Bitter reality – Authentic Shia Narrations Declaring The Tahreef(Corruption) of the Qur’an

Authentic Shia Narrations Declaring The Tahreef(Corruption) of the Qur’an

In The Name of Allah, The Most Beneficent, The Most Merciful.

We often find Shias rejecting the existence of authentic and clear Shia reports that suggest that the Qur’an has been tampered with, so we provide the readers with some narrations that fit that category. Some are self-explanatory, but we will provide some explanations of the content and responses to some objections that we anticipate. Verses in this article will be bolded for easy reading, while tampered parts of verses will be reddened.

However, before getting to the narrations, we would like to briefly point out that it is accepted amongst even the staunchest anti-tahreef scholars that there are authentic narrations. Shias, for decades, have been quoting the esteemed Shia scholar Al-Khoei’s book Al-Bayan fi Tafseer Al-Qur’an to defend their position; a tahreef-free Qur’an. Yet, Al-Khoei himself makes an admission on (p. 233) that most of the narrations that clearly state that words have been removed from the Qur’an are weak. The key word here is “most”, as opposed to “all”. This in itself is a clear admission that there are some narrations that are authentic according to Al-Khoei’s (strict) standards.

Shia scholar Al-Khoei continued by suggesting that all narrations that imply tahreef should either be interpreted as something else, or rejected completely, since these narrations go against the consensus of the Shia scholars. However, have proven in one of their refutations to the ShiaPen site, which can be found here, that this is false, and there is a clear difference of opinion between the biggest Shia scholars regarding the matter of tahreef.

As for the narrations, we’ve picked out the clearest and most authentic narrations, so that no Shi’ee can argue that these can be interpreted to mean anything other than tahreef, or to reject them as weak.

In Al-Kafi, we read:


علي بن الحكم ، عن هشام بن سالم ، عن أبي عبد الله ( عليه السلام ) قال إن القرآن الذي جاء به جبرئيل ( عليه السلام ) إلى محمد ( صلى الله عليه وآله ) سبعة عشر ألف آية .

Ali bin Al-Hakam from Hisham bin Salim from Abi Abdullah (alaih al-salam), he said, “The Qur’an that Jibreel (as) brought down to Mohammad (salalahu alaihi wa salam) has seventeen thousand verses(17000).”

1.Al-Majlisi said this hadeeth is Muwaththaq (Reliable).Mir’aat Al-`Uqool, vol. 12, pg. 525
2. Al-Majlisi I (Al-Majlisi’s Father) said this hadeeth is Sahih (Authentic). RawDah Al-Muttaqoon, vol. 10, pg. 21.
3. Hoor Al-`Aamilee said this hadeeth is Sahih (Authentic). Al-Fuwaa’id Al-Toosiyyah, topic # 96, pg. 483

Comment: Esteemed Shia scholar Al-Majlisi argued that it is authentic and that it is a clear narration that suggest tahreef. He also argued that it is silly to believe that this narration suggests some sort of tafseer or anything other than tahreef.


أبو علي الأشعري عن محمد بن عبد الجبار عن صفوان عن إسحاق بن عمار عن أبي بصير عن أبي جعفر عليه السلام، قال: نزل القرآن أربعة أرباع، ربع فينا وربع في عدونا وربع أمثال وربع فرائض وأحكام.

Abu Ali Al-Asha’ari from Mohammad bin Abduljabbar from Safwan from Ishaq bin Ammar from Abi Al-Baseer from Abi Ja’afar (alaih al-salam), he said, “The Qur’an was revealed in four portions, a fourth about us, a fourth about our enemies, a fourth are parables, and a fourth are laws.”

Comment: It goes without saying that the Qur’an is not split into these categories, especially since there is nothing in the Qur’an regarding the enemies of Ahlulbayt at all.

3- Ali bin Ibrahim from his father from Ibn Abi Umair from Umar bin Uthayna from Buraid bin Mu’awiyah, he said: Abu Ja’afar recited, “O’ you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger and those in authority amongst you,” [Surat Al-Nisa’a: 59] He then said, “How can he order to obedience but not in disagreement? He said this to those that were ordered, those that were told to: Obey Allah and obey His Messenger.

Comment: This is a clear verse in which the Imam rejects a verse found in the Qur’an because of its content. He adds a few words in order to make it seem “more logical,” while in the process suggesting that the Book has been tampered with. This narration has an additional support from Tafseer al-Qummi.


علي بن إبراهيم عن أبيه عن ابن أبي عمير عن عمر بن أذينة عن بريد بن معاوية، قال: تلا أبو جعفر عليه السلام: أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم فإن خفتم تنازعا في الأمر فردوه إلى الله وإلى الرسول وإلى أولي الأمر منكم، ثم قال: كيف يأمر بطاعتهم ويرخص في منازعتهم، إنما قال ذلك للمأمورين الذين قيل لهم: أطيعوا الله وأطيعوا الرسول.

Ali bin Ibrahim from his father from Hammad bin Eisa from Ibrahim bin Omar Al-Yamani from Abi Abdullah (alaihi alsalam), he said (Ibrahim), “I asked him about the meaning of, “Two just men among you.” [Surat Al-Ma’idah: 95]. He said, “The just is the Messenger (salalahu alaihi wa salam), his family, and the Imam after him,” He then said, “This was a mistake from a scribe.”

Comment: The narration attributed to the Imam suggests that the two witnesses that the verse talks about doesn’t refer to any two regular witnesses, but refers to the members of Ahlulbayt. The dual nature of the dialogue, according to the narration, is a “mistake” from the scribe. We have included apostrophes around the word mistake intentionally, since the narration hints that this was done intentionally in order to take rights away from Ahlulbayt.


محمد بن يحيى عن أحمد بن محمد عن ابن فضال عن الرضا عليه السلام: فأنزل عليه سكينته على رسوله وأيده بجنود لم تروها، قلت: هكذا نقرؤها وهكذا تنزيلها.

Mohammad bin Yahya from Ahmad bin Mohammad from Ibn Fadhal from Al-Redha (alaihi alsalam): “And Allah sent down His tranquility upon His Messenger and supported him with soldiers you did not see.” [Al-Tawba: 175] He said, “This is how we read it and this is how it was revealed.

Comment: The Imam is suggesting that words: upon his Messenger – were removed in order to give the verse more flexibility and to have it possibly refer to Abu Bakr. However, the Imam suggests that the original Qur’an was did not allow such confusion to occur, which caused the nawasib to tamper with it.


عدة من أصحابنا عن أحمد بن محمد عن أحمد بن محمد بن أبي نصر عن ثعلبة بن ميمون عن زرارة، قال: سألت أبا جعفر عليه سلام عن قول الله عز وجل: وكان رسولا نبيا، ما الرسول وما النبي؟ قال: النبي الذي يرى في منامه ويسمع صوت ولا يعاين الملك والرسول الذي يسمع الصوت ويرى في المنام ويعاين الملك، قلت: الإمام ما منزلته؟ قال: يسمع الصوت ولا يرى ولا يعاين الملك، ثم تلا هذه الآية: وما أرسلنا من قبلك من رسول ولا نبي ولا محدث.

A group of our companions from Ahmad bin Mohammad from Ahmad bin Mohammad bin Abi Nasr from Tha’laba bin Maymoon from Zurarah, he said, “I asked Abu Ja’afar about the words of Allah (azza wa jal): “And he was a messenger and a prophet.” What is a messenger and what is a prophet? He said, “A prophet sees in his sleep and hears sounds, but does not face the angels, while the messenger hears a sound, sees in dreams, and spots angels,” I (Zurarah) said, “What is the status of the Imam?” He said, “He hears a sound, he doesn’t see and doesn’t meet angels,” he then recited, “And we did not send before you any messenger or prophet or one who is spoken to.” [Al-Hajj: 52]

Comment: Like the previous narrations, the Imam recites the Qur’an differently. In this narration, we find that those appointed by Allah includes “those who are spoken to,” which refers to the Imams. However, this was supposedly dropped by the enemies of Ahlulbayt.

Al-Majlisi, after authenticating this report, points out that these words were from the Qur’an but were dropped from Uthman’s compilation.

7- A similar narration can be found in other books, like Basa’ir Al-Darajaat by Al-Saffar:

حدثنا أحمد بن محمد عن أحمد بن محمد بن أبي نصر عن تغلب (في رواية: ثعلبة) عن زرارة قال سألت أبا جعفر عليه السلام عن قول الله عز وجل وكان رسولا نبيا قلت ما هو الرسول من النبي قال النبي هو الذي يرى في منامه ويسمع الصوت ولا يعاين الملك والرسول يعاين الملك ويكلمه قلت فالامام ما منزلته قال يسمع الصوت ولا يرى ولا يعاين ثم تلا وما أرسلنا من قبلك من رسول ولا نبي ولا محدث .

Ahmad bin Mohammad told us from Ahmad bin Mohammad bin Abi Nasr from Taghlab (in a narration Tha’laba) from Zurarah, he said, “I asked Aba Ja’afar (alaih al-salam) about Allah’s (azza wa jal) words, “And he was a messenger and a prophet.” I asked, “What is the difference between a messenger and a prophet?” He said, “A prophet is he who sees in his sleep and hears a sound, but spots no angels, while the messengers do face angels and speak to them.” I said, “What about the Imam, what is his status?” He said, “He hears but does not see or face them, then he recited, “And we did not send before you any messenger or prophet or one who is spoken to.” [Al-Hajj: 52]


حدثنا أحمد بن محمد عن الحسين سعيد عن فضالة عن الحرث البصري قال اتانا الحكم بن عيينة قال إن علي بن الحسين قال إن علم على كله في آية واحدة قال فخرج حمران بن أعين ليسئله فوجد علي بن الحسين قد قبض فقال لأبي جعفر عليه السلام ان الحكم بن عيينة حدثنا ان علي بن الحسين قال إن علم علي عليه السلام كله في آية واحدة قال أبو جعفر عليه السلام وما تدرى ما هو قال قلت لا قال هو قول الله تبارك وتعالى وما أرسلنا من قبلك من رسول ولا نبي ولا محدث .

Ahmad bin Mohammad from Al-Hussain (the son of) Sa’eed from Fidhala from Al-Harth Al-Basri (Al-Harith bin Al-Mugheera Al-Nasri), he said: Al-Hakam bin Uyayna said: Ali bin Al-Hussain said, “The knowledge of Ali can all be found in one verse,” He said, “So Himran bin A’ayan came out to ask him and found Ali bin Al-Hussain dead. He told Abi Ja’afar (alaih al-salam): Al-Hakam bin Uyayna told us that Ali bin Al-Hussain said, “The knowedge of Ali (alaih al-salam) can all be found in one verse,” Abu Ja’afar (alaih al-salam) said, “Don’t you know what it is?!” He said, “No.” He (Abu Ja’afar) said, “And we did not send before you any messenger or prophet or one who is spoken to.” [Al-Hajj: 52]

Comment: This last narration is significant because it provides a completely different route, which strengthens the previous narrations, which suggest tampering occurring in this verse.

9- As for Tafseer Al-Qummi (p. 81) (for those that believe in the reliability of the book), we quote the following tradition:

حدثني أبي عن الحسين بن خالد انه قره أبو الحسن الرضا عليه السلام :ألم الله لا إله إلا هو الحي القيوم لا تأخذه سنة ولا نوم له ما في السماوات وما في الأرض وما بينهما وما تحت الثرى عالم الغيب والشهادة الرحمن الرحيم من ذا الذي يشفع عنده الا باذنه يعلم ما بين أيديهم وما خلفهم ) قال ” ما بين أيديهم ” فأمور الأنبياء وما كان ” وما خلفهم ” اي ما لم يكن بعد ، قوله ” الا بما شاء ” اي بما يوحى إليهم ( ولا يؤده حفظهما ) اي لا يثقل عليه حفظ ما في السماوات وما في الأرض وقوله ( لا إكراه في الدين ) اي لا يكره أحد على دينه الا بعد ان قد تبين له الرشد من الغي ( فمن يكفر بالطاغوت ) وهم الذين غصبوا آل محمد حقهم ( فقد استمسك بالعروة الوثقى ) يعني الولاية ( لا انفصام لها ) اي حبل لا انقطاع له يعني أمير المؤمنين والأئمة بعده عليهم السلام ( الله ولي الذين آمنوا ) وهم الذين اتبعوا آل محمد عليهم السلام ( يخرجهم من الظلمات إلى النور والذين كفروا أولياؤهم الطاغوت ) هم الظالمون آل محمد والذين اتبعوا من غصبهم ( يخرجونهم من النور إلى الظلمات أولئك أصحاب النار هم فيها خالدون والحمد لله رب العالمين ) كذا نزلت.

My father narrated from Al-Hussain bin Khalid that Abu Al-Hasan Al-Redha read, “Alif Laam Meem, Allah – there is no deity except Him, the Ever-Living, the Self-Sustaining. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth and whatever is under the dust. The knower of the unseen the Most Gracious Most Merciful. Who is it that can intercede with Him except by His permission? He knows what is before them and what will be after them.” [Al-Baqara: 255] He said, “What is before them, means: the matters of the prophets, and what will be after them, means: what still is yet to happen.” And as for Him saying, “Except for what He wills, it means: what He reveals to them,” and as for Him saying, “Their preservation tires Him not, it means: preserving that which is on the heavens and earth does not tire Him.” And ask for him saying, “There shall be no compulsion in religion [Al-Baqara: 256], it means: that there is no compulsion after truth has been revealed from misguidance. So whoever disbelieves in taghut, [Al-Baqara: 256], are those that usurped the rights of the family of Mohammad. The most trustworthy handhold [Al-Baqara: 256], means, the wilayat. With no break in it [Al-Baqara: 256], which is a rope that doesn’t end, which is Ameer Al-Mu’mineen and the Imams after him (alaih al-salam). Allah is the Ally of those who believe [Al-Baqara: 257], who are the followers of the family of Mohammad (alaihim al-salam), He brings them out from the darkness into the light. And those who disbelieve – their allies are taghut, [Al-Baqara: 257], they are the oppressors of the family of Mohammad and those that followed their oppressors, “They take them out of the light into the darknesses, those are the companions of the Fire; they will abide eternally therein.” [Al-Baqara: 257], this is how it was revealed.

10- From Qurb Al-Isnad by Al-Himyari:

محمد بن عيسى قال : حدثنا إبراهيم بن عبد الحميد ، في سنة ثمان وتسعين ومائة في مسجد الحرام ، قال : دخلت على أبي عبد الله عليه السلام فأخرج إلي مصحفا . قال : فتصفحته فوقع بصري على موضع منه فإذا فيه مكتوب : هذه جهنم التي كنتما بها تكذبان فاصليا فيها لا تموتان فيها ولا تحييان . يعني الأولين.

Mohammad bin Eisa said: Ibrahim bin Abd Al-Hameed told us in the year one hundred and ninety-eight in Al-Masjid Al-Haram, he said, “I entered upon Abi Abdullah and he brought out a mus-haf,” I went through it and found in it, “This is the Hellfire that you two have used to deny; burn their in without life nor death,” meaning: the two first (caliphs). [Ya-Seen: 64]

Comment: The resemblance between the wording and style of these words and verse 64 from Surat Ya-Seen is uncanny. Most importantly, we find that this was found in the mus-haf of the Imam. Those that compiled narrations of tahreef, like Al-Nuri Al-Tabrasi, quoted this as proof to suggest that the Qur’an has been tampered with.

In addition to these reports, there are hundreds of narrations that can only be found in the book of Al-Sayyari. However, as Al-Khoei has stated, there is a consensus among Rijal scholars that he is a weak narrator.

Ironically, in this day and age, there are those that defend Al-Sayyari like Ayatollah Mohammad Al-Sanad who followed Al-Nuri Al-Tabrisi in his opinion. They both argued that Al-Sayyari was relied upon in his narrations by Al-Kulayni, Al-Barqi, Ibrahim bin Mohamad bin Abdullah, Al-Hasan bin Ali bin Ibrahim, Sa’ad bin Abdullah Al-Ash’ari, and many others, and therefore, should not be seen as a weak narrator. Al-Sanad also argued that Al-Sayyari was weakened because people didn’t like his narrations and could not grasp them. See p. 342-349 from Al-Ijtihad wal Taqleed fi Ilm Al-Rijal by Al-Sanad for details on why he believes that this man is reliable.

Regardless, whether one accepts Al-Sayyari or not, it is not all too strange that the narrations of tahreef have been seen as mutawatir according to Al-Majlisi and others, for as we have proven above, there are a good deal of authentic narrations that support this blasphemy.

(i). Nematullah Jazairi  States:

وأخبارنا متواترة بوقوع التحريف والسقط منه، بحيث لا يسعنا إنكاره، والعجب العجيب من الصدوق وأمين الإسلام الطبرسي والمرتضى في بعض كتبه كيف أنكروه وزعموا أن ما أنزله الله تعالى هو هذا المكتوب، مع ان فيه رد متواتر الأخبار

“And our traditions that tahrif and fallout (of verses) happened in the Quran are mutawatir, so we can’t deny them. And strange, strange how is that Saduq, Ameen of Islam at-Tabarsi and al-Murtada in some of their books rejected it, and claimed that what was revealed by Allah, that is this (what) is recorded (in present Quran), in this (stance) is rejection of MUTAWATTIR narrations”. (Nurul Anwar fi sharhil Sahifa as-Sajadiyah, p 43 by Nematullah Jazairi).

(ii). Baqir Majlisi in his “Miratul uqul” said:

و الأخبار من طريق الخاصة و العامة في النقص و التغيير متواترة، و العقل يحكم بأنه إذ كان القرآن متفرقا منتشرا عند الناس، و تصدي غير المعصوم لجمعه يمتنع عادة أن يكون جمعه كاملا موافقا للواقع، لكن لا ريب في أن الناس مكلفون بالعمل بما في المصاحف و تلاوته حتى يظهر القائم عليه السلام، و هذا معلوم متواتر من طريق أهل البيت عليهم السلام و أكثر أخبار هذا الباب مما يدل على النقص و التغيير و سيأتي كثير منها في الأبواب‏

” and traditions from the ways of the elite (i.e Shia) and the public (i.e Sunnah) regarding omission and change are Mutawattir(numerous), and logic dectates that if the Quran was seperated and spread amongst people, then if a fallible has tried to collect it, then it is highly unlikely that its collection would be complete and in compliance with reality. However, there is no doubt that people are obliged to work with what is included in the Mushafs and to read it until Al-Qayem appears, and this is known through numerous traditions (mutawatir) from the way of Ahlul Bayt and most traditions relating to this topic point to omission and change, and many of it will be related in the chapters…(Miratul uqul 3/31)

Comment: Baqir Majlisi’s view was further clarified by Ayatullah Kamal Haydari. [Please watch this video]

(iii). Shia scholar Muhammad al-Lucknawi wrote in “Darbat Haydari” 2/78:

[The claim that no corruption took place in the Qur’an is apparently corrupt, because the narrations showing this corruption have reached Tawatur.]

(iv). Shia scholar `Abdullah Shubbar said in “Masabih al-Anwar fi Hall Mushkilat al-Akhbar” 2/294-295:

[Most of what is in our hands today is the Qur’an that was revealed upon the Prophet (as) and many parts of it have been removed, as proven by the great amount of narrations that are almost Mutawatir, and we have clarified this in our book: Muniyah al-Muhasileen fi Haqiyat Tareeq al-Mujtahideen.]

(v). Shia scholar al-`Allamah Muhammad Salih al-Mazandarani in his “Sharhul Usul al-Kafi” (11/88), while he was discussing hadith from “al-Kafi” where stated that there were 17 000 verses in Quran, said:

كان الزائد على ذلك مما في الحديث سقط بالتحريف وإسقاط بعض القرآن وتحريفه ثبت من طرقنا بالتواتر معنى

“Addition on that (number of verses in present Quran) which (mentioned) in hadith omitted by tahrif. And omission of some (part) of Quran and tahrif of it is established from our ways by (ahadeeth) TAWATUR al-manawi”.

(vi). Shia scholar Sultan Muhammad al-Janabidhi says in “Tafsir Bayan al-Sa`adah fi Maqamat al-`Ibadah” pg.19:

[Know (O reader) that a plentiful amount of narrations from the pure Imams state that additions and deletions and corruption and change have taken place in it, in a way that leaves no doubt.]

(vii). Shia scholar Muhammad Mahdi al-Naraqi said in “Minhaj al-Ahkam” under the chapter “Hujjiyat Zawahir al-Kitab”:

[Deletion has taken place in the Qur’an, meaning: Parts of it have been removed, even if we do not know specifically where it is, as shown by the many un-contradicted narrations and proofs.]

(viii). Esteemed Shia scholar al-Sayyid `Alī Khān al-Madanī (d. 1120), quotes some Shī`ī scholars who denied the belief in the distortion in his Riyāđ al-Sālikīn, and then concludes the Shī`ī opinion with:

وقال بعض المتأخرين من أصحابنا إسقاط بعض القرآن وتحريفه ثبت من طرقنا بالتواتر معنى كما يظهر لمن تأمل في كتب الأحاديث من أولها إلى آخرها ودلت الأخبار على وجود مصحف غير هذا المشهور بين الناس وهو موجود عند أهله والظاهر إنا مأمورين بقراءة ما في هذا القرآن ولا يجوز لنا الزيادة على ما فيه بما ورد في بعض الروايات أنه اسقط منه

“Some of our latter-day associates said: ‘The omission of some of the Qur’ān, and its distortion, is proven from our chains that are mass-transmitted in meaning [bi al-tawātur ma`nan], as it is obvious to the one who refers to our collections of narrations from their beginning to end. And the reports prove the existence of a copy (of the Qur’ān) other than this famous one among the people, and it is present with those it belongs to. However, it is obvious that we have been commanded to recite whatever is in this Qur’ān, and it is not permissible for us to add to it what has been reported to have been deleted from it in some narrations.”(Riyāđ al-Sālikīn fī Sharĥ Şaĥīfat Sayyid al-Sājidīn, of al-Sayyid `Alī Khān al-Madanī (d. 1120), page 392)

The Shia belief that narrations reaching Tawatur from the Imams state that the Qur’an was corrupted, this belief has been reported by many Shia scholars, one of their scholars called al-Noori al-Tabrasi has collected a huge amount of these narrations, their scholar Muhammad Hadi Ma`rifah wrote in “Siyanat al-Qur’an” pg.239:

[What al-Noori had collected from narrations of corruption, are more than a thousand and one hundred (1122) to be exact.]


It is Ahlul-Sunnah who were chosen by Allah(swt) to preserve the Quran and its recitation.

The Imami Shia of our time use many deceptive strategies in order to defend their beliefs, from these strategies is to accuse their opponents of defects that they themselves have. This tactic serves no purpose other than wasting time, it is an easy quick escape for them.

Here’s some quick examples to illustrate what we meant:

-The Shia are accused of adding an innovated expression to the text of the call to prayer “`Aliyyan Waliyullah”. They counter by saying that it is Ahlul-Sunnah who added the innovation of “al-Salat Khayrun min al-Nawm” to prayer, although we Ahlul-Sunnah can prove our case from authentic narrations and whereas the Shias cannot.

-The Shia are accused of believing in the corruption of the Qur’an, their books are full of narrations accusing the companions of deleting verses in favor of `Ali (ra) or narrations accusing them of changing the position of verses to corrupt the general meaning of the Qur’an. They counter by finding Sunni narrations about abrogation or different recitations and accuse the Muslims of believing in Tahreef.

-The Shia are accused of not placing any effort in preserving the Qur’an or its recitation or sciences. They counter by saying that it was they who preserved and collected the Qur’an, and that the most popular chain of transmission of Qur’an is a Shia one.

We’ll stop at this last example because this is the subject we would like to discuss. As we all know, the Qur’an is Mutawatir, meaning mass transmitted, meaning there were thousands of companions reciting the Qur’an and thousands upon thousands of  followers learning it and teaching it to their children. At this point one might question: “If so many people are reciting it, why then do we have a smaller number of chains for the Qur’an?” The answer is that these chains are documented by the specialists and the expert reciters, to preserve in a scientific and authentic way the exact recitation and pronunciation of the words, they’re not meant to preserve the text of the Qur’an but to preserve the way it was recited by our ancestors, and when we say “ancestors” we mean the best reciters of their time and not just any random Arab.

It is a popular fact that the Qur’an is collected, preserved and spread by Ahlul-Sunnah, so what’s the problem then?

The problem is that the Shia have a counter argument, whenever we tell them that Sunnis preserved the Qur’an, they say NO, it was the Imami Shia! They even claim that, the Qur’an which is being printed in Saudi is the recitation of Hafs, from`Asim, from al-Sulamy, from `Ali ibn abi Talib and they’re all Shia, not one of them is Sunni. Also Sunnies know that `Asim and Hafs are Shia which is why they accuse them of being liars! We challenge the Sunnies to provide us with one chain that they themselves preserved!

This sort of thing has been posted on Shia forums and we’ve even seen one of their own (Shia) moderators refute it as it made no sense to him, we’ll quote his refutation to the misconception of some ignorant Shias:

[It sounds like you have no idea how the Qur’an was preserved according to the Sunnis. First of all, the 7 mutawatir Qiraa’aat, according to them, is not the Seven ahruf, but they are parts of different ahruf. Those narrations you quoted above are the different ahruf that no longer exist and were destroyed after standardization of the Uthmanic codex – the 5 imam Qur’ans were distributed to their respective city-states/regions (Medina, Makka, Shaam, Kufa and Basra). These imam Qur’ans differed with one another in terms of rasm – more or less letters/different letters, in a few places. The Medani and Kufi codex have like 52 differences in rasm. These original manuscripts had no nuqaat or tashkeel. No hamzas either.

Also, they do have sunni chains, seriously. I would suggest you open up al-Jazaris al-Nashr fee Qira’aat al-`Ashr and look up all the different Turuq for each of the different Qira’aat. Warsh alone has like 84 – not Shi’i at all, as far as I know. And it should be noted that these “Shi’a” in these chains and different Qiraa’aat cannot be proven to be Imami – as in believed in divine Imamah and `isma of those Imams etc etc. When classical Sunni literature just uses the word “Shi`ah” or “`Alawiy” by itself, it usually indicates what we’d call Zaydis or proto-Sunnis that were just politically Shi`ah or the like. Imami is shown more so when they use the word rafidhi or a “ghali” Shi`ah – someone with “extreme” Shi’ism. The only Rafidhi I know in the Qiraa’aat chains is Humran b. A`yun [ra], and they admit this and are okay with it cause transmitting Qur’an and transmitting hadith is different for them.

If you want to be really nit-picky, Sayyid al-Khui [ra] in his book al-Bayan goes out of his way to weaken ALL of the Qurraa’ and their reciters as problematic in some way.

What’s really problematic, for us, is that there is no “Shi`ah” collective effort to preserve the Qur’an. No books about Qira’ah from the early Shi`ah (except al-Sayyari’s book…which is problematic – this is a severe understatement). We had part in it, don’t get me wrong, but the information about that is preserved by them, not us.]{Screen Shot}

The above is accurate, and it is a good refutation of their comedic claim.  And the fact is that, Allah(swt) has honored and blessed Ahlul-Sunnah by allowing them to collect his words in a book, preserve its chain and recitation for later generations, and he honored them with printing, publishing and spreading his message to the people of the world. It is thus the duty of every Muslim to defend this religion if he is capable and to refute the people of innovation and deviance, that is surely from the best of struggle in the cause of Allah.

The Imami Shia sect known as the Ithna`Ashariyyah (Twelvers) have no chain of transmission to the Qur’an, not even a weak one, they only rely on Ahlul-Sunnah in this matter. For a detailed refutation of the above accusation that the Shia made, please refer this link{click here}.


Who compiled the Qur’an?

It is only recently that the Shia have started using weak and fabricated narrations in order to somehow prove that Ali supposedly compiled the Qur’an in a chronological fashion along with footnotes. This was only to serve as a cover for the mainstream Shia belief in Tahreef al-Qur’an.

The belief in Tahreef al-Qur’an has been putting Shia propagandists in a very difficult position because every sunni whether learned or ignorant is attached to the Qur’an and firmly believes that Allah have promised to preserve this Book and safeguard it from error or distortion. Therefore the only way foe the Shia to misguide Sunnis was to conceal their real beliefs and come up with this lame fabricated story about Ali compiling the Qur’an with footnotes that explain its verses. And without these footnotes of Ali, the Qur’an becomes merely a book of codes which require decoding, something (very conveniently for the Shia) only an Infallible can do.

As a consequence, this Qur’an currently in our possession is useless as no one can decode its verses.

In conclusion, after providing the clear and authentic material regarding this subject, we offer our extended hands to our brothers, inviting them to the true path. It is a disappointment that the madhab that has prided itself on championing the thaqalain, have failed to uphold the greater of the two; the book of Allah (subhanahu wa ta’ala).

“See how they will lie about themselves, and all that they used to forge will vanish from them.” [Quran 6:24]

It is only Allah (swt) who gives success, and blessings and peace be on the Seal of the Prophets, his Pure Progeny and his Noble Companions.


Article compiled from the articles of

One thought on “The Bitter reality – Authentic Shia Narrations Declaring The Tahreef(Corruption) of the Qur’an

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s