The question of whether Shiite Muslims believe that the Qur'an—the holy book of Islam—was altered by the Companions of the Prophet Muhammad is one that often sparks confusion, polemic, and misinformation. At its heart lies a complex intersection of early Islamic history, sectarian rivalry, and differing theological worldviews. While some fringe views within Shiism historically entertained the idea of textual alteration (tahrif), the mainstream Shiite belief today—both among scholars and the lay community—is that the Qur'an has been preserved and is complete, just as in Sunni Islam.
To understand this issue properly, we need to explore the historical background, assess classical sources, and examine the evolution of doctrine among Twelver Shiites, the largest branch of Shi'a Islam.
Early Islamic History and the Sunni-Shi’a Divide
The divide between Sunni and Shi'a Islam traces back to disagreements over leadership after the death of the Prophet Muhammad in 632 CE. While Sunnis accepted Abu Bakr, a close companion of the Prophet, as the first caliph, Shiites believed that Ali ibn Abi Talib, the Prophet's cousin and son-in-law, was divinely appointed as his rightful successor.
This foundational dispute gave rise to long-standing political, theological, and legal differences. One of the most contentious topics historically has been the role of the Prophet’s Companions (Sahaba). Sunnis hold them in high regard, often seeing them as models of piety. Shiites, however, distinguish among the Companions, believing that some betrayed the Prophet's instructions regarding succession.
It is within this broader historical context that allegations of Qur'anic alteration surface.
The Doctrine of Tahrif: What Is It?
“Tahrif” in Arabic literally means "alteration" or "distortion." In Islamic discourse, it refers to the idea that a sacred text has been changed—either by omission, addition, or modification. Christians and Jews are accused in the Qur'an (e.g., Surah al-Baqarah 2:75) of having altered their scriptures. But the question arises: has the Qur'an itself suffered the same fate?
Within Shi’a history, especially in the early centuries, there were indeed isolated figures who suggested that some verses had been omitted or changed by political opponents—namely the first three caliphs: Abu Bakr, Umar, and Uthman—who are seen by Shiites as usurping the leadership that rightfully belonged to Ali. These early views, however, never became part of mainstream Twelver Shi'ism.
Early Shiite Sources and Claims of Alteration
Some of the earliest Shiite hadith collections, such as Kitab al-Kafi by al-Kulayni (d. 941 CE), contain narrations that imply or suggest that verses referring to Ali and the Ahl al-Bayt (the Prophet’s family) were removed from the Qur'an or altered. These narrations have often been cited by critics to accuse Shiites of believing in a corrupted Qur'an.
However, scholars caution against reading these texts at face value. First, early Islamic hadith collections—both Sunni and Shiite—include many weak, fabricated, or unreliable narrations. Second, some narrations in Shiite collections speak metaphorically or polemically, expressing frustration over the marginalization of Ali rather than making literal claims about the Qur'an's text.
It’s also important to note that these claims are not unique to Shiite sources. Early Sunni scholars, such as Ibn Abi Dawud (d. 929 CE), also documented variant readings and missing verses. The difference is that Sunni tradition largely resolved these discrepancies through the standardization of the Qur'anic text under Caliph Uthman, while early Shiites remained skeptical of Uthman’s role.
Mainstream Twelver Shiite View: The Qur'an is Intact
Despite the existence of early narrations suggesting textual alteration, the overwhelming consensus among Shiite scholars today is that the Qur'an has not been altered. This consensus is not new but has been firmly established since the classical period.
Prominent Twelver scholars such as:
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Al-Murtada (d. 1044 CE) – A leading Shiite theologian, he explicitly rejected the idea of tahrif and affirmed the Qur’an’s preservation.
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Al-Tusi (d. 1067 CE) – Also rejected the notion that verses had been removed or altered.
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Allama Tabataba’i (d. 1981) – One of the most influential Shiite scholars of the 20th century, he defended the integrity of the Qur’an in his Tafsir al-Mizan.
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Ayatollah Abu al-Qasim al-Khoei (d. 1992) – Wrote an extensive treatise affirming that the current Qur’anic text is exactly as revealed to the Prophet.
These scholars argue that any narrations suggesting alteration are either weak, fabricated, or misunderstood. Moreover, they contend that belief in the corruption of the Qur’an contradicts explicit Qur'anic verses which state that God will preserve His Book:
“Indeed, it is We who sent down the Qur'an, and indeed, We will be its guardian.”
(Surah al-Hijr 15:9)
This verse is central to both Sunni and Shiite doctrines on Qur'anic preservation.
What About Missing References to Ali?
Some critics argue that since Ali is not explicitly mentioned by name in the Qur'an, it suggests deliberate removal. Shiites respond to this in two ways:
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Symbolic Interpretation: Shiite exegetes often interpret certain verses as referring to Ali and the Ahl al-Bayt, though not by name. For example, the verse of Wilaya (5:55), the verse of purification (33:33), and the verse of Mubahala (3:61) are all seen by Shiites as implicitly referring to Ali and his family.
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Divine Wisdom: Mainstream Shiite thought holds that God deliberately did not mention Ali by name to test the community’s obedience. The Qur'an, according to this view, contains enough guidance for the discerning believer to recognize the rightful path, without undermining the principle of free will.
Thus, the absence of explicit names is not seen as evidence of textual alteration but as part of a divine plan.
Sectarian Polemics and Misrepresentation
The accusation that Shiites believe in a corrupted Qur'an is often used in sectarian polemics, especially by hardline Salafi critics. These arguments usually rely on isolated narrations, taken out of context, or ignore the overwhelming scholarly consensus within Shiism.
It is also worth noting that both Sunni and Shiite traditions include hadiths with controversial or exaggerated claims, especially when compiled centuries after the Prophet’s time. The presence of such narrations in a collection does not equate to doctrinal belief.
Moreover, contemporary Shiite institutions, such as seminaries in Qom and Najaf, and major Shiite publications, all affirm the completeness and integrity of the Qur'an. Shiites use the same Arabic Qur’an as Sunnis do—without any additions or omissions.
Conclusion: A Nuanced Reality
The claim that Shiites believe the Qur'an was altered by the Companions of the Prophet Muhammad is a misrepresentation of mainstream Shiite theology. While early Shiite texts include some narrations that imply textual changes—often reflecting political frustrations—they were never adopted as core doctrine.
Leading Shiite scholars for nearly a thousand years have consistently affirmed that the Qur’an has been perfectly preserved. The Qur'an used by Shiites today is identical to that used by Sunnis, and both traditions revere it as the unaltered word of God.
Understanding this issue requires historical nuance, intellectual honesty, and a rejection of simplistic sectarian narratives. Mischaracterizing the beliefs of others not only fosters misunderstanding but deepens divisions within the Muslim community. A more accurate, respectful engagement with the diversity of Islamic thought is not just an academic necessity—it’s a moral one.