Chapter Four: Shia scholars about the completeness of Quran


Shia Ulema have always attested to the present Quran being perfect and free from any addition or subtraction. In this chapter, we shall cite the opinions of some of the Shia Ulema:

Sheikh Saduq (d. 381 AH)

One of the greatest Shia scolars Sheikh Saduq (rah) says:

“Regarding the Quran our belief is that it is the word of Allah, His revelation which has descended from Him, it is His words and His book, Baatil can neither enter it from the front, nor from the back. It has been revealed by the All Knowing and All Wise Allah, its tales are true and its sayings are firm. It is not a collection of forged useless incidents. Allah is its Creator, its Revealer, its Protector, and he speaks from it too.”
E’tiqadaat by Sheikh Saduq, page 92

Sheikh Saduq (rah) further says:

“Our belief is that the Qur’an which Allah revealed to His Prophet Muhammad is (the same as) the one between the two covers (daffatayn). It is the one which is in the hands of the people, and is not greater in extent than that. The number of Surahs as generally accepted is one hundred and fourteen …whoever asserts that we claim that it is greater in length than that, is a liar.”
E’tiqadaat Sheikh Saduq 93, Published Iran

Sheikh Saduq (rah) then presents the following arguments to prove his claim:

“The narrations that have been revealed about the blessings (Thawab) for the recitation of the entire Quran, the narrations about the permissibility of reciting two Surahs in a single Rakah of non-obligatory (Nafl) Prayers, and the ones about the impermissibility of reciting two Surahs in a single Rakah of Obligatory prayers certify our claim that the Quran is the same that the people have in their hands at present, and the narrations that the whole of the Quran shouldn’t be recited in a single night, and narrations about not reciting the whole of the Quran in less than three days verify our claim.”
1. Ei’tidaqaat Sheikh Saduq, page 93
2. Tafseer al-Safi, page 13

The Belief of Muhammad bin Muhammad ibn Numan Baghdadi; Sheikh Al-Mufid (d. 413 AH)

The teacher of Syed Murtadha Ilm-ul-Huda, and the great Shia Aalim, Sheikh Mufid (rah) says:

“There are no flaws of words, verses or Surahs in the present Quran.”
Tafseer A’la al-Rehman, page 17

Perhaps the Nawasib were seeking the opportunity to bark at the Shia, but after this statement from this authentic and great Shia Scholar, their mouths will be shut.

Sheikh al Mufid (rah) further says:

أن الذي بين الدفتين من القرآن جميعه كلام الله و تنزيله، و ليس فيه شي‏ء من كلام البشر و هو جمهور المنزل

“Verily what is between the two covers of the Quran its whole content is Allah’s words and revelation, there is nothing from the words of mankind in it and its entirety is the revelation of Allah”
1. Mirat ul-Uqool, Volume 1, page 171.
2. al-Mesael al-Surweya, by Sheikh al Mufid, page 78

Belief of Syed Murtada Ali bin al Hussain al Musawi known as Ilm ul-Huda (d. 436 H)

Syed Murtadha Ilm-ul-Huda (rah) says:

“We have a firm belief that the Qur’an is complete in the same way that we believe in the existence of famous cities, or the great events that occurred through history. The reason for this firm belief is (firstly) due to the deep affection Muslims have towards the Qur’an, the other reason being it keeps this book of Almighty Allah, safe from any alteration. Also the Qur’an is (a sign of) the miracle of Prophet Muhammad’s Apostleship. It is the source and foundation via which we locate our religious edicts and regulations. It is for this reason that Muslim scholars throughout history have taken great care in its compilation to the extent that if they were unsure about the minutest of matters, they would to examine it (the Qur’an) rigorously. Our belief about the compilation being the exact copy (as the original) is as strong as our belief that the Qur’an is the Book of Allah (swt). The present Qur’an is exactly the same Qur’an that was compiled during the life of Prophet Muhammad (S).”
1. Tafseer Majma-ul-Bayan, Edition 1, Page 15, Published Iran
2. Tafseer al-Safi, Volume 1, page 34

Here Syed Murtadha Ilm ul-Huda has comprehensively replied to the queries of Sunnis, and asked how can the Quran be altered in such a situation?

Below Syed Murtadha (rah) further explains the issue, and declares the Quran being perfect, and has termed those who believe in the alteration of the Quran as Akhbaris, that have accepted weak narrations.

“The Holy Quran was collected during the lifetime of the Holy Prophet (s), and it was in the same way in which it exists now, and the evidence for it is that proper classes of the Holy Quran were held and taught during the life of the Holy Prophet (s). A group was assigned the duty of memorizing the Quran, and progress was presented to the Holy Prophet (s), wherein they would recite the Quran before the Prophet (s). Hadhrat Abdullah ibne-Mas’ud and Hadhrat Ubay Ibne-Ka’b even recited the Quran several times in front of the Prophet (s) after memorizing it. The simplest of thoughts prove the fact that the Quran was compiled in the lifetime of the Prophet (s), and those who have termed the Imamia and Hashwia against it are wrong. In reality, the people who believe in the alteration of the Quran, are Akhbaris, who narrated weak narrations themselves, and then believed in them being reliable, though weak narrations cannot be made the basis of changing correct and certain facts.”
Tafseer al-Safi, page 34

This belief of Syed al Murtada became so popular that some prestigious scholars of Ahle Sunnah also recorded it in their works. Ibn Hajar Asqalani narrates from Ibn Hazm that Syed al Murtada was amongst the scholars of the Imamia and he used to deem infidels whoever maintained the belief in the distortion of the Quran and same was the belief of his fellow scholars like Abul Qasim Razi and Abu Y`ali Tusi. [see Lisan al Mizan, Volume 4 page 224]

Belief of Sheikh Muhammad bin Hasan Abu Jafar Tusi known as Shiekh al Taifa (d. 460 AH)

“Sheikh al Tusi (rah) in his book al-Tibyaan says that raising questions about the tahrif of the Quran is inappropriate, because as far as the question of anything being added to the Quran is concerned, there is a complete consensus that no such thing has happened, and about anything being subtracted from it, apparently the belief of all the Muslims is also that this hasn’t occurred. The same is the “Sahih” statement especially in our religion, and it has been backed by Allamah Syed Murtadha [rah] and the same is proven from the Ahadith. No doubt both Shias and Sunnis have some single chain narrations that appear which can neither suffice for knowledge, nor can they be acted upon, therefore it is better to discard those.
1. Tafseer al-Safi, page 36.
2. Tafseer al-A’la al-Rehman, page 17
3. Al Bayan fi Tafsir al Quran, Volume 1 page 3
4. al-Tibyaan, by Sheikh Tusi, volume 1 page 3

Following this statement from someone of the caliber of Sheikh-e-Tusi (rah) the Nawasib should now remove their bigoted spectacles, since we have demonstrated that the Shia believe in the perfection of the present Quran, and those handful of narrations that have appeared against it are single chained, and they should know that Ahaad narrations are not followed.

The belief of Fazl bin Hassan known as Shaykh Tabrisi (d. 548)

The author of Tafseer-e-Majma’ ul-Bayan, Allamah Ali bin Ahmed Tabrisi says:

“Anything about the alleged additions made to the Quran are wrong and void anyway. With regards to the reduction from the Quran, some people from the Hashwia sect have narrated that changes and lapses have occurred in the Holy Quran, but we the Shia are opposed to this belief, that is we believe that no reduction has been made to the Holy Quran, ‘Ilm ul-Huda Syed Murtadha has said the same too, and this is a simple and clear statement, hopefully you people have come to know that the Shia belief is against any reduction or addition to the Holy Quran.”
1. Tafseer Majma’ ul-Bayan, page 5.
2. Tafseer al-Safi, page 13.

The Belief Allamah Ibn Shehr Ashob (d. 588)

“The Prophet (s) received a book that is guarded, neither is it changed, nor is it distorted.”
Manaqib-e-Aal-e-Abi Talib, Volume 1, page 187.

The belief of Syed al-Radhi (rah) (d. 406 H)

Allamah Syed Razi, the compiler of Nehj ul Balagha, says:

“It is such a great book that Baatil can neither enter it, from the front or behind, and it has been revealed by Allah {swt}.”
Haqaiq al-Taweel, page 102.

The belief of Allamah ibn al-Mutahar al-Heli (d. 726 H)

We read in Masael al-Mehanawyia by Allahmah ibn al-Mutahar al-Heli, page 121:

الحق أنه لا تبديل ولا تأخير ولا تقديم فيه وأنه لم يزد ولم ينقص ونعوذ بالله تعالى من أن يعتقد مثل ذلك

“The truth is that there are no changes in it and there is neither addition nor loss in it and we seek refuge from Allah about such beliefs”.

The belief of Shiekh Fath-Ullah Kashani (d 988 H)

“The Holy Quran is safe from any sort of addition or deletion, and that’s the belief of our sect.”
Tafseer Minhaj ul-Sadiqeen, page 5, published in Iran.

The Belief of Shaheed-e-Thalis; Qazi Noor Ullah Shostari (d. 1019 H)

“The Quran is of the same length as it is now, if anyone says that the Quran was lengthier, he is a liar. The Quran was completed and compiled during Prophet’s lifetime, and thousands of the companions used to scribe and memorize it. The Imamia sect believes in the perfection of the Quran, and the narrations about distortion have been narrated by some unreliable people, because several Ahadith instruct us to compare the narrations with the Holy Quran, and if they are not in conformance with the Quran, then they should be discarded. When such narrations are judged against the Holy Quran, they are found to be contradicting the Holy Quran’s verse:
“we will preserve it”
And the Shia commentators of the Holy Quran have explained this verse saying that Allah (swt) is the Protector of the Holy Quran from all sorts of distortions and alterations. If the Quran is accepted as being distorted and changed, then it means that it has the words of human beings, then if such is the case, then why are they unable to form a single similar verse like that revealed by Allah (swt)?

1. Masaib al-Nawaib, page 105.
2. Muqadimma Tafseer Haqqani, Volume 1, page 23.

Then he moves on to further say:
“The accusation leveled at the Shia (namely) that they believe in the distortion and alteration of the Holy Quran is wrong. No one from amongst the Shia believe this, and if there are exceptions, how can they be relied upon?”
Masaib al-Nawaib, page 105.

The belief of Shiekh Muhammad bin Hasan known as Bahauddin al Amali (d. 1031)

“The true belief is that Quran is free from Tahrif, and that Tahrif might be about addition or deletion, and the statement of Allah [sw] i.e ’We will most surely be its guardian’ also proves so. Moreover statements like the name of Ali (as) was mentioned in the verses like ’O Messenger! Deliver what has been revealed to you from your Lord’ but were subsequently deleted later, are unreliable statements in the eyes of the Ulema”
Ala Rehman, page 26

The Belief of Allamah Sadruddin Shirazi (d. 1050 AH)

Shaykh Sadr-uddin Sheerazi bette know as “Mulla Sadra” wrote a commentary on Usul-ul-Kafi. We read about his belief about the supposed Tahreef in the Quran:

“Research proves that the present Quran has neither been changed, nor has it been distorted, and no error has entered into its ranks.”
Tafseer of Ayat ul-Kursi, page 332.

The belief of Allamah Tuni (d. 1071 H)

In his book “Al Wafia fil Usool” page 148 states:

“It is popular that the Quran is still protected as it was revealed and is still recited in the same manner. No changes have taken place to it. Allah (swt) protected it and revealed:
“Surely We have revealed the Reminder and We will most surely be its guardian”

The belief and arguments of Allamah Mohsin Faiz Kashani (d. 1091 AH)

Allamah Mohsin Faiz Kashani who according to the Akhbari scholar Yusuf Al-Bahrani was an Akhbari (Lu’lu’atul-Bahrain page 121). Our readers should be reminded that amongst the practices of the Akhbariyah is the duty to accept all hadiths which have been attributed to the Holy Prophet (s) and the Imams (s) irrespective of their credibility. Returning to the discussion Shaikh Faiz Kashani is the author of Tafseer al-Safi and al Waafi and recorded traditions about tahrif in his works from Muhaditheen like Shaykh Kauleni, Ayashi etc and wrote a paragraph which Nawasib happily quote:

And as for the belief of our scholars in this matter, the apparent regarding Al-Kulayni is that he believed in tahreef and deletion of the Quran, as he has related narrations to this effect in his book Al-Kafi and did not disagree with such narrations, as he said at the beginning of his book that he believes in what he narrates therein.

What Nawasib cunningly do not quote is the very next and important sentence of Shaykh Faiz Kashani:

والصحيح من مذهب أصحابنا خلافه وهو الذي نصره المرتضى رضي الله عنه واستوفى الكلام فيه غاية الاستيفاء في جواب المسائل الطرابلسيات

“The correct view of the people of our sect is against that and that is what Al-Murtadha (R.A) confirmed explicitly in its explanation in his answers to ‘Al-Mesael Al-Tarabulseat’.”

Shaykh Faiz Kashani then goes on to argue that the Quran has been preserved and advance the arguments of various scholars as well as providing rational proofs for it. He says:

“If the alteration in the Quran is accepted, then certain problems occur, and one of those is that if the Quran is considered altered, then nothing in the Quran remains reliable.”
Tafseer al-Safi, volume 1 page 23

He further says:

“If the present Quran isn’t as much as it was when revealed, then nothing from the Quran remains Hujjah.”
Tafseer al-Safi, volume 1 page 33.

He goes on to further elaborate:

“If the Quran is incomplete or has additions, then the order of obedience to the Quran, and the instruction to attach oneself to it becomes redundant.”

He then affirmed his belief about the completeness of Quran by citing the Quran:

In additional Allah (swt) said: ’Most surely it is a Mighty Book Falsehood shall not come to it from before it nor from behind it and said Surely We have revealed the Reminder and We will most surely be its guardian.’ So how can it be corrupted and changed?

He further says:

“When numerous Ahadith have been narrated from the Prophet (s) whereby the reliability of the narrations may be assessed against their conformance with the Quran, and their non-reliability can be ascertained from their opposition to the Quran. If the Quran is considered altered, then what would be the use in forwarding such narrations?”

He adds by saying:

“The narrations about Tahrif are against the Book of Allah, and they degrade the Holy Quran, therefore it is obligatory to reject such narrations.”

He further says:

“What Hadhrat Ali (as) said to Talha also verifies our belief, namely O Talha! You will be safe from the Hell Fire and shall enter paradise if you follow everything that is written in the Quran.”
Tafseer al-Safi, volume 1 page 34.

As for Kashani’s statement about Shaykh Kulayni, he was not giving an out and out conclusion about Kulayni rather he used the word ‘apparent’.

The belief of Shaykh Muhammad Baqar Majlisi (d. 1111 H)

Shaykh Baqar Majlisi is also a prominent Shia scholar who Nawasib allege believe in Tahreef of the Quran and they base their proof on the statement of Shaykh Baqar Majlisi wherein he said that some of (Shia) traditions on Tahreef are Mutawatur (Mir’atul-Uqool, Vol 12 page 525). What these people deliberately avoid citing is the similar statement of Shaykh Majlisi written in Mir’atul-Uqool, Vol 3 page 31 wherein he says such traditions from both Shia and Sunni texts are Mutawatur .

If the Ahle Sunnah and Nasibi elements amongst them want to base their proof on the basis of this text, then by the same token they should likewise deem all the Sunni ulema the Kaafirs for they graded many Sunni traditions evidencing Tahreef or mistakes in the Quran to be ‘Sahih’. For example Imam Ibn Hajar Asqlani called a tradition ‘Sahh’ according to which the word ‘YAY-ASI’ in verse 13:31 has been written in Quran ‘by mistake’ while it should have actually been ‘YATBAIN’ (Fatah al Bari, Volume 8 page 373).

In order to know the actual belief of Shaykh Baqar Majlisi about the Quran, we read following his citation of a tradition that implies Tahrif in Quran as follows:

“If someone advance his doubts over present Quran being the actual book of Allah (swt) when there exist many traditions according to which the Imams (as) recited verses of the Quran in a manner that are different from the existing Quran for example “Ye are the best of Imams, evolved for mankind” , “Thus We have appointed you a middle Imams” and “They ask you the windfalls” - reply of such notion will be the same as already cited i.e these traditions that are counted amongst the ‘Akhbar Ahad’ and when they are (measured) against Quran then their authenticity is unsure therefore we do not rely on such traditions and haven’t abandoned whatever is found in the present Quran because we have been ordered to act upon it …”
Bihar al Anwar, Volume 89 page 75

The three verses mentioned in the text are 003.110 , 002.143 and 008.001.

At another place whilst explaining the verse 15:9, Shaykh Baqair Majlisi advanced his unequivocal belief in the authenticity of the Quran in the following manner:

” إنا نحن نزلنا الذكر ” أي القرآن ” وإنا له لحافظون ” عن الزيادة والنقصان والتغيير والتحريف

“We have revealed the Reminder” means the Quran “and We will most surely be its guardian” from addition, loss, change and Tahreef.
Bihar al-Anwar, Volume 9 page 113

In his another book Mirat al-Uqool, Volume 2 page 273, Shaykh Baqar Majlisi stated:

ليعلم أن للقرآن حملة يحفظونه عن التحريف في كل زمان

“It must be known that in every era, there are people who protect Quran from Tahreef”

The belief of Shiekh Muhammad bin al-Hasan bin al-Hurr al-’Aamili (d. 1104)

The author of Al-Wasa’il, Shiekh Muhammad bin al-Hasan bin al-Hurr al-’Aamili believed:

“One who ponders into the traditions and chapters of history will certainly know that the Quran is present at the highest stage of being Tawatur and there were plenty of Sahaba who were Hafid and Qaris of the Quran…”
Al Fasul al Muhimmah fi Talif al Ummah, page 166

The belief of Ibn Abi Jamhoor Ehsai (d. 9th century)

“The other point is that (amongst) the miracles that the Prophet Muhammad (s) brought with him, a permanent miracle is the Holy Quran. Research proves that the Holy Quran has neither changed, nor will it vanish like other miracles.”
Al-Mujalla, page 302.

The belief of Allamah Abdullah Bashirni Khurasani

“People have disagreed on the issue of the distortion of the Holy Quran, a few have said that additions have been made to it, and some have said that deletions have been committed to it. There are some narrations in this regard that have been collected by Kulaini and also Qummi in his Tafseer. But the accepted belief is that the Holy Quran is as protected and sound as it was revealed by Allah (swt), it has not been distorted, and He Himself protected it.”
Shrah Wafia, page 52, published in Lucknow.

The Belief of Shaykh Abu Ja’far Musawi (d. 1157)

“The main reason behind the compiling of this book is to teach us about the meanings of the words contained in the Qur’an. As far as the question of there being any addition or deletion in the Qur’an, there is no need to debate on this matter as everyone agrees that there has been no change made to it the comments of Sayyid Murtaza Alam ul-Huda have been discussed and proved. I have seen many commentaries in the books of the Shi’a and Ahl’ul Sunnah suggesting that the Qur’an is incomplete or that a verse has been transferred from its original place to another but these are secluded cases and cannot be relied upon. Is it not best to abandon such texts and let them become extinct? We are sure of the Qur’an being true. The Ummah has never objected or rejected Qur’an.”
Al Bayan Fil Tafseer-ul-Qur’an, 1st volume, Page 3, Published Najaf

Shiekh Ibrahim Kalbasi Asbahani (d. 1261)

“The belief of the Quran being lessened is from amongst those beliefs that carry no evidence”
Isharaat al Usool

The belief of Allamah Muhammad Hassan Ashtiani (d. 1319)

“The famous Mujtahideen and Usooleen widely believe that the Holy Quran has not been distorted, in fact many people have even claimed a consensus of opinion (ijma’) on this. There is in particular a complete consensus of opinion (ijma’) that no additions have been made to the Quran, and the narrations that point to deletions being made to the Quran contain weak chains, with very few exceptions.”
Behr ul-Fawaid, page 99, published in Iran.

The belief of Allamah Abul-Qasim al-Qumi (d. 1231 H)

“Syed Murtadha, Sheikh Saduq, Allamah Tabrisi and the entire sect and the Mujtahideen believe that the Quran has not been distorted.”
Qawaneen al-Usool, page 315.

The belief of Sheikh Jaffar Kashif ul-Ghita (d. 1228 AH); the author of Kashf ul Ghita

“There is no doubt that the Holy Quran is free of defects; The Qur’an is free from any change or harm due to the hidden protection of Allah (swt), and some verses in the Qur’an confirm this point, the scholars of all the eras (and languages) have likewise testified to this fact. There are a very few opinions that the Qur’an is incomplete, but such views are incorrect and they should not be adhered to, as the religion prohibits us from accepting them.”
1. Kashf-ul-Ghita, Page 315, Published Iran.
2. Tafseer Aala al-Rehman, page 17.

The belief of Allamah Muhammad Rida Muzaffar (d. 1381 H)

“We believe that the Holy Qur’an was revealed by Allah through the Holy Prophet of Islam dealing with every thing which is necessary for the guidance of mankind. It is an everlasting miracle of the Holy Prophet the like of which cannot be produced by the human mind. It excels in its eloquence, clarity, truth and knowledge. This Divine Book has not been tampered with by any one. This Holy Book that we recite today is the same Holy Qur’an which was revealed to the Holy Prophet. Any one who claims it to be otherwise is either an evil-doer, a mere sophist, or is sadly mistaken. All of those who have this line of thinking have gone astray as Allah in Qur’an said:

“Falsehood can not reach the Qur’an from any direction (41:42)”
1. The Beliefs of Shiite School, by Muhammad Ridha Mudhaffar, English version, p50-51
2. Maktab-e-Tashaiyo’, by Muhammad Ridha Mudaffar, Urdu version, page 82, published in Karachi.

The belief of Mullah Sadiq

“Mullah Sadiq in Sharah e Kulaini writes that this Quran would remain as it is until the arrival of Imam Mehdi (as).”
Tafseer Haqqani, Volume 1 page 63.

The Belief of Allamah Hasan Amoli

“Whosoever looks at the narrations with a bit of thought, would understand that deletions or additions to the Holy Quran are impossible. Even if (fpr arguments sake) someone develops this belief, we would convince him through two arguments.
That if the Quran was changed, then why didn’t the Imams of AhlulBayt (as), especially Ali (as) and Fatima (as) keep their Musahif safe, so that the Shia could implement and use that Quran? Had there been any addition or subtraction made to the Holy Quran; the requirement and the true spirit of Islam would have been to openly declaring that and expose such culprits. They would have certainly been supported by a few people as there are always a few people of the kind, if others would have left them at least Banu Hashim would have supported them, or at least Allah (swt) would have supported them for sure, just as he supported an Orphan, and weak child (Hadhrat Muhammad (s)) against the Quraish, and spread his religions across the entire world…..”

Tafseer Haqqani, Volume 1 page 63

The belief of Sheikh Muhammad Sadiq Tehrani ( d. 1330 H)

“The Tawatur of the Quran has always negated the concept of Tahrif, right from the revelation of the Quran till now; it has always been safe in the form of scriptures as well as the hearts of Muslims.”
Anees ul-A’laam, page 28

He further says:

“The Book of Allah is perfect and free from distortion and errors in the view of all the Athna-Ashari Shia, and if anyone believes in Tahrif of the Quran, his views are void, and unaccepted.”
Anees ul-A’laam, page 28

The belief of Allamah Shaykh Muhammad Hussein Kashif al Ghita (d. 1375)

“The Qur’an that we possess is the same text that Allah (swt) sent as a miracle, to bring fear to the people, to let them know about the commandments and the difference between good and bad. It has never been changed nor has any addition or subtraction ever occurred to it, all the scholars agree to this fact. Moreover these scholars agree to the fact that whoever alleges that Qur’an has been changed is wrong & there is a text in the great Quran that answers them ‘(Surely We have revealed the Reminder and We will most surely be its guardian)’ . Additionally, all the claims of the Qur’an being incomplete, whether made by Shi’as or Ahl’ul Sunnah, are very weak. These claims are not beneficial in any regard whether that be to attain knowledge or perform a good deed. These claims should be disregarded.”
Asal Shi’a wa Asoo-laha, Page 101-102, Published Najaf

The belief of Syed Abdul Hussain Sharaf-al-ddin al Amali (d. 1377 AH)

“Fourth Question: Tahrif took place in the Quran due to some lost letters and verses. This statement is attributed to Shias.
Answer: We ask protection from Allah (swt) from this statement, we ask protection from Allah (swt) from this ignorance and whoever attributes this belief to our madhab is either ignorant of our madhab or lies about it….”

 Ajwebat Al-Masail Jarallahal, pages 28 -37 by Sayed Abdul Hussain Sharaf al-ddin.

The belief of Syed Abdul Hussein Tayyab

“The Holy Quran from the first letter of the first word [Ba of Bism Illah] until the last letter of the last word (Seen of al-Naas) is the Word of Allah that has been revealed to the Prophet (s), and no alteration of distortion has occurred in it.”
Kalm-ul-Tayyab, page 391

He goes on to further say:

“All of the Scholars of the Imamia, and even the Ahl-e-Sunnah scholars unanimously believe that no addition or deletion has been made to the Holy Quran.”
Kalm-ul-Tayyab, page 291

He further says:

“Sheikh Bahai (rah) has said that the Holy Quran is protected from all forms of addition or deletion, and that this is proven from the words of Allah (swt) himself.”
Kalm ul-Tayyab, page 295

He then adds to it by saying:

“All those narrations that have come in respect of Tahrif of Quran, are all weak and unreliable due to one reason or the other. Below are a few evidences for it:
(a). All these narrations contradict each other, and in such a case the authenticity of the narrations are always affected
(b). The narrations negating Tahrif of the Quran are very authentic and reliable, therefore the weak narrations of Tahrif cannot withstand them.
(c). The narrations of Tahrif that are quoted hinder worship, and also attack the perfection and eloquence of the Quran.
(d). Even if the extra words and verses sited, are accepted as true, they constitute an explanation of Quranic verses and are not the actual words of the Quran.
(e). The narrations that suggest Tahrif in the Quran are against the ijma’ of the Shia as well as the Sunni Ulema.”

Kalm ul-Tayyab, page 293

He further testifies by saying:

“It is even reported about Muhaqqia-e-Thani that he had written a permanent article against the distortion of the Quran.”
Kalm ul-Tayyab, page 295

He further says:

“Our great teachers like Allamah Syed Mohammad Baqir and Grand Sheikh Allamah Jawad Balaghi were very persistent against Tahrif of the Quran.”
Kalm ul-Tayyab, page 295

He adds to it by further saying:

“In the presence of the testimonies of the Scholars, Teachers and experienced researchers, and the consensus on the perfection of the Quran, there remains no worth in the narrations about Tahrif in the Quran, and cannot in any way be relied upon.”
Kalm ul-Tayyab, page 295

The belief of Muhammad Jawad Mughnyia (d. 1400 H)

We read in Tafseer Al-Mubin by Muhammad Jawad Mughnyia, page 338:

أن هذا القرآن الموجود فعلاً بين الدفتين المألوف المعروف لدى كل الناس هو بالذات الذي نزل على محمد (ص) بلا تقليم و تطعيم.

“The Quran which exists between the two covers, which is known by all the people is exactly the same as that which was revealed upon the Prophet Muhammad (pbuh) without any addition or loss.”

The belief of Allamah Syed Mohammad Hussein Tabatabai, the author of al-Mizan (d. 1412)

Below are a few of his statements in respect of perfection of Quran, and against Tahrif :

“The verse INNA NAHNU NAZALNAZIKR is testifying to the protection of Quran from all sorts of Tahrif , because it is the Zikr of Allah (s), that has to remain prevalent for ever.”
Tafseer ul Meezan, volume 12, page 104, Published Iran

He further says:

“The Qur’an, which Almighty Allah descended on the Prophet Muhammad (S), is protected from any change.”
Tafseer ul Meezan, volume 12, page 109, Published Iran

He adds to it by saying:

“The Hadith al-Thaqlayn that is Mutawatir from both the sides, orders the obedience to Thaqlayn, now if the Book of Allah is distorted, then what is the reason for the order of sticking to it? The Holy Prophet (s) has said that the person remaining with the Quran will not be astray.”
Tafseer ul Meezan, volume 12, page 110, Published Iran

He further says:

“The Masoomeen (as) have declared the Quran to be the criteria for analyzing the Ahadith. If the Quran is itself distorted then how can the merit of any narration be checked according to it? Therefore the Quran is not altered or distorted.”
Tafseer ul Meezan, Volume 12, page 110, Published Iran

He further adds to it:

“All the narrations about Tahrif are Ahaad (single chained)”
Tafseer ul Meezan, Volume 12, page 111, Published Iran

The belief of Shareef Hussain bin Ali Alavi

In the court of King of Iraq, Malik Shah Saljooqi in the era of before 485 A.H., whilst debating with the representative of the Sunnis, Allamah Hussein bin Ali Alavi, the representative of Shia, stated:

“We don’t say such statements (tahrif), but this is a Sunnis statement, therefore the Quran is reliable according to us.”

Moreover we read:

“Our reliable scholars don’t believe in Tahrif”
Mo`tamir Ulema-e-Baghdad, by Maqatil bin Atia, page 91.

The Belief of Ayatullah al Udhma Syed Abul Qasim al-Khoei (d. 1413)

Ayatullah Syed Abul Qasim al-Khoei’s detailed work ‘Al-Bayan fi Tafsir al-Quran’ is not hidden from the masses wherein he rejected any notion of tahreef in the Holy Quran. Despite this, some Nawasib try to attribute the belief of Tahreef to al-Khoei through the partial quoting of his words. For example, the following passage is quoted by some Nawasib on the internet with an emphasis on the underlined sentences:

“There is no indication in these narrations pointing to the fact of tahreef as in the disputed meaning of the word. To explain that: a great number of these narrations, though they are of weak isnad, a good number of them were copied from the book of Ahmad b. Muhammad al-Sayyari, whom the scientists of Rijal have a consensus on the invalidity of his mazhab, and the fact he believes in the incarnation, as well as from Ali b. Muhammad al-Kufi who has been charged by the scientists of Rijal to be a liar and pointed to his invalid mazhab. However, the multitude of these narrations forces us to believe that some of them have definitely been issued by the infallibles (as), that is the least we can be sure of, and some of them have been narrated with a considerable Isnad, and therefore there is no need to examine each and every Isnad of them.”
Al-Bayaan fi Tafseer al-Quran, published by Al-’Alami Foundation, Beirut, Lebanon, 3rd ed. 1974, p. 226

If Nawasib had actually taken the time and effort to read Al-Khoei’s work, they would have seen that he has classified tahrif according to a number of levels, the verse being tampered in the sense of alteration of the meaning, and the last being in the sense of addition of verses to the Quran, with various other types in between. This is based on the Ahadith and the Quran itself. He then goes on to say that tahrif has indeed occurred, but not the tahrif of adding or deleting verses rather tahreef in the meanings and two pages following the above passage, under the topic of ‘Actual Significance of the Traditions’ Sayyid al-Khoei explains that these traditions are not in the sense of additions or deletions of verses from the Quran, but they actually point to other dimensions of tahrif i.e. the Tahrif of the meaning:

“As for the remaining traditions, their apparent meaning points to tahrif in the sense of explaining the verses at variance with their actual meanings, which, in turn goes hand in hand with denying the excellence of the Family of the Prophet (ahl al-bayt) (peace be upon them)…”
Al-Bayaan fi Tafseer al-Quran, published by Al-’Alami Foundation, Beirut, Lebanon, 3rd ed. 1974, p. 228

As for the perfection of the Holy Quran, Al-Khoei has made it very clear throughout his book that:

“A large group of the great scholars have denied any chances of Tahrif in the Holy Quran, Sheikh al-Mufid, Sheikh al-Bhai, and researcher Qadhi Noor-Ullah and a few others are the leading ones to be mentioned. Every Shia Scholar who has authored a book on Imamate and has mentioned the “Mata’in” in it believes in the perfection of the Quran, because had they believed in Tahrif of Quran, they would have mentioned the burning of the Holy Quran.”
Al-Bayaan, page 201

“Whoever claims Tahrif , opposes the mind and rationality.”
Al-Bayaan, page 220

“Numerous groups have claimed an Ijma’ (consensus of opinion) on the perfection of the Holy Quran, and those who have claimed an Ijma’ includes Sheikh al-Mufid, Sheikh al-Bhai, Sheikh al-Tusi and many other great scholars.”
Al-Bayaan, page 233

“Research shows that most of the narrations about tahrif of Quran are daeef, and some do not prove any probability of Tahrif .”
Al-Bayaan, page 233

“Allamah Tabarsi has quoted a lengthy saying of Syed Murtadha ilm-ul-Huda and has denied the statements of Tahrif through logical arguments, and sound facts.”
Al-Bayaan, page 207

“This permissibility by the Imams is a proof that corruption didn’t take place in the Quran”
Al-Bayaan, page 215

“The narrations that hint towards Tahrif are Ahaad (Single narrations) which cannot be sufficient for the Ulema to act upon them.”
Al-Bayaan, page 221

“Allamah Kalyasi says that the narrations pointing to a distortion of the Quran are against the Ijma’-e-Ummat (Consensus of the Ummah’s opinion)”
Al-Bayaan, page 234

The belief of Allamah Ali Hairi

“The present Quran is free from all sorts of additions or deletions.”
1. Lawame’ al-Tanzeel, part 14, page 23
2. Tahreef-e-Quran (speech of Allamah Hairi at Mochi Darwaza Lahore), page 80.

The belief of Sayed Muhammad Shirazi (d. 1422 H)

Sayed Muhammad Shirazi states in Tafsir Taqrib al-Quran, volume 3 page 157:

أن هذا القرآن الذي هو بأيدينا اليوم بين الدفتين هو عين ما أنزل بلا أي تغيير أو تبديل

“Surely the Quran which is in our hands today is exactly the same as that which was revealed without any changes or alteration”

The belief of Mukaram Shirazi

Modern day scholar Mukaram Shirazi records in Tafsir al-Amthal, volume 8, page 20:

“The Quran has never been altered and what exists in our hands is the same as that which was revealed upon the bosom of the beloved prophet Muhammad (pbuh), surely neither is there any addition to it nor loss of even one word or even less than a letter.”

Here is the website of Allamah Mukaram Shirazi:

The belief of Sayed Muhammad Saeed al-Hakim

Another modern day Shia scholar Sayed Muhammad Saeed al-Hakim records in Fi Rehab al-Aqida, volume 1 page 143:

“What is between the two boards of Quran is the complete Quran.”

Here is the website of Sayed Muhammad Saeed al-Hakim

The belief of Sayed Sistani

Syed sistani stated in Ahdath al-Istiftaat al-Aqedia, page 454:

“The Quran that exists in our hands is the same as that which was revealed upon Allah’s messenger (pbuh) without addition or loss”

The belief of Allamah Shaykh Muhammad Jawad Balaghi Najafi (d. 1352 AH)

Here the descriptive statement of Allamah Jawad al-Balaghi from his Tafseer al-Aala al-Rehman (with Tafseer of Syed Abdullah Shabbar) page 17, second edition, (published in Iran is being presented) so that our unbiased and rational readers may get fully acquainted with the truth, that will in turn lead to them throwing the baseless materials of the Nawasib in the gutter.

This statement has also been recorded by the famed Allamah Syed Ali Naqi Naqvi (Lucknawi) in the introduction of his ‘Tafseer Fasl Khitab’ on page 175 (published by Idara Tarweej e Uloom e Islamiya, Karachi).

Translation of Muqadimah, Tafseer-e Fasl Khitab, page 175-181 Under The Imamia sect believes that no subtraction has occurred in the Quran”:

“The teacher of all the Muhaditheen and one of the most known traditionists, Sheikh al-Sadooq (rah) states in his book, al-Ei’teqadat: “We believe that the holy Quran that Allah (swt) revealed to the Prophet (s) is the same that lies with us between the two covers and nothing more than this, and whosoever accuses us of believing in a Quran lengthier than this, he is a blatant liar. He has taken those narrations which have come about the reduction of the verses of Quran in a different meaning.”

In the last part of Fasl-ul-Khitaab a statement of Sheikh al-Mufid [rah] has been recorded from his book al-Maqalaat, wherein he says that most of the followers of the Imamia sect believe that no subtraction has been done to the Holy Quran, not even that of a single sentence, single verse or a single word. No doubt, the explanations, the meanings and the details of revelations of the holy Quran compiled by Hadhrat Ali (as) had been reduced.

Syed Murtadha ilm-ul-Huda [rah] likewise affirmed the same belief, he states that nothing has been reduced from the Holy Quran, only a few from the Imamia sect and Hashwia opposed this view and they do not deserve any attention. The statements against this view they are from some people from the Akhbariyyah who have taken some daeef narrations as Sahih and have adopted this view.

In the beginning of Sheikh al-Tusi’s book al-Tibyaan it is stated that raising questions about the Tahrif of the Quran is inappropriate, because as far as the question of anything being added to the Quran is concerned, there is a complete consensus that no such thing has happened, and about anything being subtracted from it, apparently the belief of all the Muslims is that this has likewise not occurred, and the same is the “Sahih” statement especially in our religion, and it has been backed by Allamah Syed Murtadha [rah] and same is proven from the Ahadith. No doubt in both Shias and Sunnis some single chain narrations have certainly come which can neither suffice for knowledge, nor can they be acted upon, therefore it is better to discard them.

Exactly the same belief is described in Tafseer al-Majma’ al-Bayaan.

It is stated in Kashf-ul-Ghita Kitab al-Quran that the eighth discussion concerns mistakes in the Quran. Certainly the Holy Quran is protected from the mistakes and errors with the protection of Allah (swt) which is explicitly declared by the verse of the Holy Quran itself, and the Ulema of all the eras have had the same belief, except for the very few people who have gone against this and deserve no attention, and the narrations that point to errors in the Quran cannot be acted upon and neither should they be explained for this matter.

Sheikh Bahai says that there is a difference of opinion about Tahrif in the Quran, but the correct view is that it is protected from all sorts of subtractions or additions, and Allah (swt) says that He Himself is the Protector of the Quran, and the proof for it is that it is said that the term “Ameer ul-Mo’mineen” had been subtracted from numerous places, like: “Ya Aiyohal lazeena balagh ma unzila Ilaik fi Ali” etc which is completely unauthentic.

Syed Mohsin Baghdadi in Shrah Wafia says that the accepted belief amongst our Ulema is that we have an Ijma’ that no subtraction has occurred with the Holy Quran.

Allamah Ali Bin Abdul `Aali Kirki has authored a complete book about the perfection of the Holy Quran, wherein he has quoted the statement of Sheikh al-Sadooq [rah] and then whilst discussing the narrations which point to Tahrif of the Quran, he has said that when any hadith is against the Quran or the Mutawatir ahadith, and any other possible explanation cannot be done, then that narration should be discarded.

Going against all these Ulema, a scholar of the present era Allamah Noori in Fasl-ul-Khitaab has sought to collect all those narrations that can be used in the matter of Tahrif of the Quran, and then has tried to give arguments from them. He has increased the number of narrations. If any person has a rational outlook and research oriented attitude and looks into the matter, he would understand that these narrations that are recorded in Tafseer al-‘ayaashi, firaat, ibn-e-Ibrahim etc are all adapted from a very few narrations, and then the narrations which are quoted in this case cannot be correct in any case, and some of them contradict each other so much that they all become very doubtful and objectionable.

Most of the mentioned primary source narrations (from which the others are adapted) also go back to a few people who are themselves unreliable when scrutinized through Rijaal. One of them has been termed as la-Madhab (Without any religion) whose narrations are weak and discarded, whilst one of the other narrators is known for narrating from weak narrators and having doubtful narrations. The Ulema of Rijaal call the third a liar and unreliable, and have not taken any narration from his Tafseer, or the person had an excessive hatred for Imam Ali ul-Redha (as), was a Ghaali and a Liar, and not even worth considering. Now if narrations from such narrators are taken then even the abundance of such narrations cannot justify a belief and neither can they prove the point of a person, because when the narrators are termed as liars, unreliable, la-Madhab and abandoned then their narrations cannot be used as authority. Even if the narrations are accepted for one reason or another, one should interpret the narrations as pointing towards the explanations, or interpretations [that the narrations deem as subtracted] and not the verses, or that the details about the person or the occasion on which the verse was revealed has been reduced, and Tahrif in the sense of meaning, not in the sense of words has occurred.

Like those narrations which are said to be revealed and have been brought by Jibrael (as), their accumulation indeed proves their meaningfulness. And by distortion it is meant the “Distortion of meaning” which is verified by the note written to Saa’d by Imam Mohammad Baqir (as) and which has been mentioned in Rawdha tul-Kafi that ‘those people had disregarded the Book of Allah by bringing alterations in its restricted limitations though their literal words were retained.’

Likewise the traditions which state that in Mushaf-e-Imam Ali (as) and Mushaf-e-Ibn Mas’ud, it has been narrated correspondingly, it in fact denotes the explanation and interpretation. To confirm its validity there is a narration of Hadhrat Ali (as) to a Zindeeq (non-muslim) that states that he had provided them with the complete book which included both the revelation and elucidation (Imam Ali’s compiled Quran). The traditions that we pointed out earlier are the four traditions narrated by Allamah Noori which say that the phrase “Bil-Wilayatal Ali” was mentioned in Mushaf-e-Fatima [sa], and some of them state that it is mentioned in Mushaf-e-Fatima [sa] just like that. It should be kept in mind that Mushaf-e-Fatima [sa] was not the Qur’an but it was a book that contained literary understanding. Just as it is proven from several traditions of Usul-al-Kafi that are mentioned in the chapters of Sahifa, Mushaf and Jamia, they include a quotation from Imam Jaffer Sadiq (as) that: “it does not contain anything from your Quran” and at some places it is said that: “I do not say that it contains the Quran” as it has come in Sahih and Hasan traditions.

Other than that, in the same chapter of Al-Kafi it is stated that the Ma’sumeen (as) are ‘the witnesses over the people’. In a Sahih tradition of Burayd it has been reported from Imam Mohammad Baqir (as) and in another tradition, which has been narrated from Imam Sadiq (as) that both of the Imams have said about “ja’alna kum ummata wasta”, that they (Aima) are the Ummat-e-Wast.

Amir-ul-Momineen (as) has clarified it under its tafseer that: “We are the ones about whom Allah said: ‘We declared you as the Ummat-e-Wast.’”
Now in Tafseer-e-Nu’mani and Tafseer Saa’d, it has been mentioned that the verse contains “Aima Wast”.
It should be understood as Tafseer only and it was that the meaning of ‘Ummat e Wast’ was “Aima wast’ which was altered by the people. Moreover, in the chapter of al-Kafi whee Ma’sumeen have been declared as the guides and leaders there are traditions from Fazal that he had asked the meaning of this verse from Imam Jafer Sadiq (as) i.e “Lakum Qoum Haad” (to each nation there is a guide), Imam said: “Each Imam is a guide to the nation and time in which he belongs.” In the tafseer of the same verse, Imam Baqir (as) said: the Holy Prophet is a warner and in every period there is a guide from us who guides towards the teachings of the Holy Prophet and the guide after the Holy Prophet is Ali— and after him there are his successors that are like them” .

Abu Baseer reports from Imam Al-Sadiq (as) and Abd al Rahim Qaseer reports from Imam Mohammad Baqir (as), all of the narrations state the same that Hazrat Mohammad (as) is a Warner, Ali bin Abi Talib (as) is the guide. Such narrations are also found in the text of Ahl-al-Sunnah. Such narrations have come from Abu Hurairah, Abu Barzah, Ibne-Abbas and also had Hadhrat Ali (as), Hakim has termed these narrations Sahih in his Mustadrak. [1]

Even after reading all these narrations can anybody give importance to the efforts in Fasl-ul-Khitaab that have been made after taking some narrations from some tafseer of Mataikhreen and Hashiya-e-Qibsaat of Meer Baqir Daamaad, and then it has been stated that there are numerous Shia and Sunni narrations that say that the verse in its correct form was: “Innama anta Manzara ne’ibad Ali likule Qaumun Haad” (You are just a warner and Ali is a guide for every nation)?

This is just a couplet of poetry that was recited by some poets, now a mere couplet of poetry cannot be taken as authority and then one cannot say that Shia and Sunni narrations both testify to the above mentioned statement, because the Shia and Sunni narrations are the ones that we have already cited above, and state what the Prophet (s) said was actually the words of Quran. Muhadith Noori has gone against this.

The narration in al-Kafi says that Imam Muhammad Baqir (as) said to Abu Hamza that the pagans used to say: “Rabbana Makkunna Mushrikeen” and this refers to the denial of the Wilayat of Ali (as). These words clearly shows that these words were a part of the tafseer and not a part of the verse. This also justifies the two weak narrations of Abu Baseer which say that the term “Bewilayate Ali” was included in the Quran was subsequently struck out.

“Umar bin Hinzala narrates that about this verse of Surah al-Baqarah “Mata’ ilal howil ghayr akhiraj” Imam Jafar al-Sadiq (as) said “Mukhrajaat”. By looking at the word MUKHRAJAAT one cannot even doubt that this has been used as nothing but a tafseer (explanation). This means that neither the word “Ikhraaj” nor meaning MUKHRAJAAT nor that this word was present and then it was removed. But in Fasl-ul-Khitaab, it has been recorded as an error and (concluded via) deduction.

In these narrations the narration of Mohammad bin Muslim from Imam Jafar al-Sadiq (as) with a Sahih Chain is present in the beginning of al-Kafi’s chapter “Mana’ al-Zakaat”; it states that Hazrat Imam Jafar al-Sadiq (as) said that these people will be chained and that the things regarding which they were avaricious was from Zakat. It clearly shows that the word ‘Mina al Zakat’ is used as an explanation, not that it is the part of Quran. The same will be used as the commentary of the Mursal tradition of Ibn Abi Umair wherein he reported from Imam Jafar al-Sadiq (as) that Allah (swt) said: “Sayootufuna ma Bukhalu Bihi Mina al Zakat Yum al Qyamah”

This tradition will also mean the same that “Ma Bukhalu” means “Mina’ al-Zakaatwas not a part of the Qur’an which was subsequenlt expunged. Hence a Sahih narration from Abu Baseer that has been narrated from Imam Jafar al-Sadiq (as) as recorded in al-Kafi chapter “Nas al-Aima (as)” which says that Abu Baseer asked that people ask why the names of Ali (as) and his descendants are not in the Holy Qur’an, to which the Imam (as) replied: “Tell those people that in the Holy Quran it was revealed on the Prophet (s) that prayers (salat) are obligatory, but Allah has not said that there are three rakahs for Maghrib and four rakahs for ‘Isha, unless the Prophet (s) told the people about it, likewise the Quran provides an introduction about Zakat and Hajj, and the Prophet (s) provided details about them.” This narration proves that the Imam (as) deemed the view of those people as correct and that the name of Ameer ul-Mo’mineen (as) was not present in the Quran

The proof of this narration also comes a bit later in Saheeha-e-Fuzla in al-Kafi, in Abu-Lajarud’s narration from Imam Muhammad Baqir (as) and Abul Delem’s narration from Imam Jafar-e-Sadiq (as) wherein both of the Imams (as) without any reason for Taqqiyah recited the verse: ’ Messenger! proclaim the (message) which hath been sent to thee from thy Lord.’ They didn’t add the words “Fi-Ali” to it, that proves that some narrations which have the additional words of “Fi-Ali” are a commentary, whilst they were brought by Jibrael (as) as revelation they were not a part of the Holy Quran. This form of revelation used existed in the form of the words of Holy Prophet (s) because it is mentioned in the Quran that “Nor does he (Muhammad) speak out of his desire. Whatever he says is nothing but a revelation that is revealed” - which is always the revelation brought from Allah.

From amongst those narrations, is the narration by Fazeel from Imam Ali ul-Rida (as) in al-Kafi, Chapter 1 “Maini tanzeel filWilayah” in which the narrator recited the verse: “HAZAL LAZI KUNTUM BEH TAKZIBOON”, The Imam (as) said: “It means Ameer ul-Mo’mineen (as)”, then the narrator asked: “Is it Tanzeel”, the Imam (as) replied in the affirmative. In this tradition the Imam (as) used the word “Ameer al Momineen” along with the word “means” which clearly shows that this was not a part of the Quran. Now the narrators inquiry that if it was Tanzeel, and Imam (as)’s confirmation that it was doesn’t mean that it was a part of the Quran, because Tanzeel doesn’t always mean a part of the Quran, in fact it is also used by them to provide an explanation or explain the purpose of a verse. All these types of narrations make the arguments used to populate the pages of Fasl-ul-Khitaab makes null and void.

1. Mustadrak al-Hakim, Volume 3, page 129, by Hakim Neeshapuri, published in Hyderabad.
2. Tafseer Ibn Jareer, Volume 13, page 63, by Ibne-Jareer Tabri
3. Dur al-Manthur, Volume 4, page 45, by Suyuti, published in Beirut.

Beside these revered scholars of the Shia school, thefollowing scholars also maintained a belief in the authenticity and completeness of the Holy Quran.

  1. A paragraph by Shaikh Hassan Yusuf (d. 726) also known as Allamah Hilli in his book “Nihayaht al Usool” tells us that he was not a believer in Tahreef.
  2. Shaikh Zainuddin al-Bayazi Amili (d. 877) whilst providing a commentary of the verse 15:9 states that it is about the protection of Quran from any kind of Tahreef. See “Mubahith fi Uloom e Quran” by Allamah Urduabadi.
  3. Shaikh Ali bin Abdul A’ali al Kurki al Amili (d. 940) known as “Muhhaqiq Thani” wrote a complete book about the Quran being protected from Tahreef and Syed Muhsin Arji Baghdadi (d. 1228) in his book “Shrah Wafia fi Ilm al Usool” has cited it.
  4. Syed Ali bin Masoom alMadani Shirazi (d. 1118) in his book “Riad al Salikeen fi Shrah Sahifah Syed AlAbadeen” also states the same.
  5. Syed Muhammad Tabatabai (d. 1242) also held the same views. See “Mafatih al Usool”.
  6. Syed Muhammad Shahshahani (d. 1289) whilst discussing the topic of the Quran in his book “Urwatal Thiqa” clearly stated that there has been no Tahreef in the Quran and he also attributed same view to the Jamhur Mujtahideen. See ‘Al Bayan fi Tafsir al Quran’, page 200.
  7. Syed Mahdi (d. 1300) the author of “Minhaj Sharyah fi Rad e Ala Ibn Tamiyah”.
  8. Syed Husain Kohkumri Najafi (d. 1299) clearly stated that there has been no Tahreef in the Quran. See ‘Bashr alwsool Ila Ism`a Ilm al Usool’.
  9. Shaikh Musa Tabraizi (d. 1307) in his book “Shrah Rasail fi Ilm al Usool” also upholds same view.
  10. Shaikh Muhammad Hussain Shahrastanial Hairi (d. 1315) in his book “Risalat fi Hifz al Kitab al Ashraf An Shubhaat al Qol fi Tahreef” proves it from various arguments that there has been no Tahreef in Holy Quran. See ‘Al Marif al Jalilah’ Vol 1 Page 21.
  11. Shaikh Muhammad bin Hasan bin Abdullah al Najafi (d. 1323) in his book “Bashr alwasool Ila Israr Ilm al Usool” also maintained the same view about Quran.
  12. Shaikh Abdullah bin Shaikh Muhammad Hassan (d. 1351) while commenting on the view of Muhadith Nuri about Rabi` bin Kathim he also commented on his views of Tahreef. See Tanqeh al Maqal.
  13. Shaikh AbilHasan al Khanizi (d. 1343) the author of Datwat al Islamiyah.
  14. Shaikh Muhammad Nihawandi (d. 1371) the author of a Tafseer.
  15. Shaikh Aqa Buzurg Tehrani (d. 1389), book “Nafi al Tahreef an alQuran al Shareef”.

Note: We have obviously left out the Akhbari scholars from the list and haven’t commented on their remarks and they include Al-Jazairi, Abu al-Hassan al-Amili, Syed Adnan al-Bahraini, Yusuf al-Bahraini etc.

We have mentioned more than a few dozen Shia scholars spanning over 1200 years of Shia scholarship. Anyone who still accuse Shias of ascribing to Tahrif e Quran and denies our testimony and claims all such statements have been made in Taqqiyah is indeed a misguided mushrik for no one knows what one has in his heart except Allah (swt).

What about those who believed in Tahreef?

Amongst the different objections that come from Nawasib and some contemporary Sunnies are two connected questions:

  1. Why have the Shia Ulema never issued takfeer against that small number of scholars that ascribed to Tahreef
  2. Why have later Ulema not only praised them but quoted their works.

For such an objection we would like to ask a question:

“Why do you not examine the contents in your own garden in the first instance? Who on earth has given you the right to point out fingers at others for a matter that grows abundantly in your own garden?”

It is well known that Sahabah and Tabeeen used to deny and change some verses of the Quran (Majum’ Fatawa Vol 12 page 492-493), Ayesha used to recite some words in verse 2:238 which we can’t locate today and not only that, she insisted that the Prophet (s) used to recite it with those particular words (Sahih Muslim Book 004, Number 1316), Abi bin Kaab got furious at Umar who would recite verse 100 of Surah Taubah differently (Tafseer Dur e Manthur, Vol 3 page 269) etc. We have dedicated three chapters in this article for such Sunni references where you will find plenty of Sahabah that believed in the version of verses of Quran that differ from the present form.

In accordance with the question thrown as us, have such inquisitors abandoned their relationship with all those Sahabah and issued takfeer against them? If they haven’t done it so to date, they should steer clear from posing such questions until they implement it in their own house.

Refuting the ignorance shown by Ibn al-Hashimi al-Nasibi regarding Allama Abdul Kareem Mushtaq Shaheed

It seems that Ibn al-Hashimi has not been having a good time once he came to know of the plethora of texts recorded by some of his grand Pandits about Tahreef in the Quran, he decided to criticize the following remarks of Allamah Abdul Kareem Mushtaq in a state of panic. Ibn al Hashimi stated:

Answer 874 (by Allamah Abdul Kareem Mushtaq):
No doubt the Quran that is with Imam Mehdi is complete. It has in it all Mansukh verses as well as the present verses in the same order they were revealed and all explanatory notes and explanations are present in it. It has the complete interpretation of the Prophet. It has in it all the issues of past, present and future. And in that complete book everything wet or dry is mentioned in it. And you people (Sunnis) don’t believe in that properly ordered Quran and only believe in this present Quran which according to you has lost a large part of it. That means that your (Sunni) belief is weak, whereas we (Shias) believe in that complete Quran which was never separated from the Ahlel Bayt.
That is why in the Times of Justice (i.e. the End of Times) this Quran would appear and will defeat falsehood, and it will prove Allah’s Promise that this Quran has explanations of everything dry and wet in it and then not even any impure person can corrupt it. But only the pure can touch it. When Imam (Mehdi) will reveal this Quran to the world, falsehood will vanish from this world and Truth will rule.
The Holy Quran we have now with us (i.e. the present Quran) contains verses of that same Quran (that is with Imam Mehdi) but its order of verses is not the same, and it also does not contain the explanations given by the Prophet. When we accept the present Quran as the Word of Allah, then how can you doubt our belief? The weakness of belief is present in your (Sunni) religion who only believe the present Quran to be enough, and don’t believe in that part which is invisible. However, they admit that a large part of the Quran went wasted but they don’t believe this lost part as the Word of Allah, but rather by denying it, they (the Sunnis) believe in a weak Quran.
Our belief is on both the visible (verses) and invisible (verses). So we (Shias) are complete in beliefs, whereas you (Sunnis) believe in the visible (verses), and deny the invisible (verses). That is why you (Sunnis) are incomplete in faith when you proclaim that you believe in the total Quran which is the present Quran.
Even the claim of Quran is that it has everything dry or wet mentioned in it, whereas in the total Quran in which you (Sunnis) believe in (i.e the present Quran), you cannot find the mention of the existence of Pakistan in it, but the total Quran in which we believe in, it has everything of the past and the future mentioned in it. And that complete Quran is present under the protection of a guardian in this world (i.e. Imam Mehdi) which impure people cannot corrupt.
The situation of your Quran’s protection is such that every pure or impure person in whatever condition can touch it. There exists the possibility of mistakes and errors in its manuscript. You cannot even show the name of the republic of Pakistan in it, whereas our claim is that the manuscript of the Holy Quran is safe under the guardianship of our Imam (Mehdi). It has all those things which have happened (in the past) or will happen (in the future). Hence, our belief is complete and your belief is faulty because you believe in the partial Word of Allah and deny the rest of it, whereas we are the believers of both the partial and total Word of Allah.
(“Hazaar Tumhari Dus Hamari”, by Allamah Abdul Kareem Mushtaq, p.553-554)

Click here to download the original article by Ibn al Hashimi  


First of all it should be noted that the meaning and the context used is never clear if we:

[1] pick up something from the middle of the book
[2] seek to understand a different language.

If the Nasibi had pointed out something in particular then we could have provided a precise reply. From the outset until the end, Abdul Kareem Mushtaq Shaheed has actually explained the ‘mushaf’ (copy) of the Imams (as), that was transferred from one Imam (as) to the next one which currently is with the Imam e Zaman (as). At the same time he has compared that copy of Quran with the Sunni belief about the copy of the Quran which we all Muslims have, i.e. Sunnies believe that this is not the complete one as Ibn Umar testified that most of its part has been lost. It is therefore the Sunnies who should respond to the comments of Abdul Kareem Mushtaq Shaheed not us. As for his list of qualities about the copy which Imams of Ahlulbayt (as) possessed, this is not something new, we all know from Shia traditions as well as some Sunni traditions that the first Imam, Ali bin Abi Talib (as) had collected the Quran according to its revelation, i.e. in the order in which it had been sent down. This is the reason that Sunni Imam, Muhammad Ibn Sireen (33/653 – 110/729), the famous scholar and Tabayee regretted that this transcript had not passed into the hands of the Muslims, and said:

قال محمد ابن سيرين لو أصبت ذلك الكتاب كان فيه العلم

“If we could get that transcript, we would found a great knowledge in it”
1. Al-Sawaiq al-Muhriqa, v2, p375
2. Tarikh Dimashq, v42, p399

Abdul kareem Mushtaq has referred to the very ‘knowledge’ contained in the compilation of the Imam (as) which the Sunni Imam Ibn Sireen had pointed out.

We Shias of Ahlulbayt (as) believe that Allah (swt) has chosen twelve members of Ahlulbayt (as) as Imams and has equipped them with all sorts of necessary knowledge and the method of transferring that knowledge through the Imams is either directly or through a copy of the Quran that has been given to them and which transferred to each Imam. It is that copy of the Quran which Allamah Abdul Kareem Mushtaq was discussing; it is that copy of Quran which contain all sorts of past and future events and knowledge of anything that a divinely appointed guide would need, in short, this extent is referred to as the knowledge of every ‘wet and dry’ thing. Of course this vast knowledge of ‘wet and dry’ contains information on different states, in his case, Allamah Abdul Kareem Mushtaq gave the example of a country he lived in. So which part of it is not getting into the thick minds of Nawasib?

If this is still not clear to our opponents then allow us to cite the words of the great Sahabi Ibn Abbas (ra) which we read in Al-Itqan, Volume 2 page 332:

وابن عباس حتى قال لو ضاع لي عقال بعير لوجدته في كتاب الله تعالى

“If the bond of the camel was lost, I would find it in Allah’s book”

Can the thick headed Nawasib of show us any verse which helps one find the lost strap of his camel? Obviously there isn’t any such verse, rather it was a certain level of spirituality possessed by a pious person which would help him to understand some of the internal meanings of the Holy Quran which would enable him to find the lost strap. Similarly, the name of any country, names of its residents, their personal information cannot be literally found in Quran but those that have attained a high rank of spirituality through the blessings of Allah (swt), can come to know all such information on the basis of the knowledge that has been given to them about the internal meanings of Quran, and we all know that anyone who has this kind of knowledge can perform those acts which a normal and sinful Muslim would be unable to perform and its prime example comes from Quran itself wherein we read that a person Asif who possessed a partial knowledge of the Book had brought the throne of Queen Bilqis from another place of the world within the twinkling of an eye.

Therefore, when Abdul Kareem Mushtaq stated that we believed in both of the Qurans whilst Sunnies believe in only one, he was actually referring to the Shia’s belief in Imamate according to which Imams are given a certain copy of the Quran which we discussed above, whilst Sunnies don’t believe in it, hence our faith is greater than that of Sunnies. It was just Allamah Abdul Kareem Mushtaq’s rhetoric which didn’t find an entrance into the thick head of this Nasibi. It is just like any Sunni stating that he believed in the present Quran as well as in the Quran possessed by Ibn Abbas through which he could find the lost bond of his camel, it means that he believed in the present Quran as well as the far superior level of ‘spirituality’ possessed by Ibn Abbas which enabled him to find the lost strap of his camel through Quranic verses.


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