A compilation by Aboo Aamir
Recently, Toliat Mustafa (a native of Kishi, Oyo State, Nigeria), one of the Rāfiḍah active in Yorubaland albeit via the social media, claimed in a video while trying to belie Professor Abdul-Majeed Alaro, hafidhahullaah, who rightly asserted that the Shiah have this horrendous belief that the Qur'aan revealed to Prophet Muhammad - sallallahu alayhi wa sallam - was eventually tampered with by the glorious Sahabah, an agelong lie by the Rawaafid which Toliat, while espousing their vicious creed of Taqiyyah denied.
At the same time, however, he attempted to use the narration of ʿAbdullāh ibn Masʿūd (رضي الله عنه) regarding al-Muʿawwidhatayn to accuse the noble Ṣaḥābah of altering the Qur’ān. This is a blatant distortion.
This shameless Toliat, who ironically bears the name of one of the Ṣaḥābah whom the Rāfiḍah despise, Ṭalḥah ibn ʿUbaydillāh (رضي الله عنه), seeks to malign those whom Allāh Himself praised.
The truth is clear:
The Qur’ān was revealed and preserved by Allāh, memorized by thousands of Companions, compiled with their consensus, and transmitted mutawātir to this Ummah.
Ibn Masʿūd (رضي الله عنه) never denied revelation. He exercised caution and ijtihād, and the matter was clarified by consensus.
The doctrine of taḥrīf (Qur’ān distortion) is alien to Ahl al-Sunnah. It originates from the books of the Rāfiḍah themselves.
Here is the actual tnarration of Ibn Masʿūd in Ṣaḥīḥ al-Bukhārī:
Al-Imām al-Bukhārī recorded in his Ṣaḥīḥ:
Narrated Zirr ibn Hubaysh:
I asked Ubayy ibn Kaʿb, “O Abū al-Mundhir! Your brother Ibn Masʿūd says so-and-so (i.e., he does not write the Muʿawwidhatayn in his Muṣḥaf).”
Ubayy said: “I asked the Messenger of Allāh ﷺ about that, and he said: ‘It was said to me, “Say,” so I said it.’ So we say as the Messenger of Allāh ﷺ said.”
Ṣaḥīḥ al-Bukhārī, Kitāb Faḍā’il al-Qur’ān, ḥadīth no. 4977
Al-Imām Ibn Ḥajar al-ʿAsqalānī (رحمه الله) explained in Fatḥ al-Bārī (9/61):
“Ibn Masʿūd’s omission of the Muʿawwidhatayn was out of extreme caution, as he initially thought they were supplications for protection rather than Qur’ānic revelation. Later, consensus was established, including Ibn Masʿūd himself, that they are part of the Qur’ān.”
Al-Imām al-Nawawī (رحمه الله) said in al-Tibyān fī Ādāb Ḥamalat al-Qur’ān:
“The Ummah has unanimously agreed on the authenticity of the Muʿawwidhatayn. What is reported from Ibn Masʿūd is not a rejection but an early misunderstanding which he abandoned once consensus was established.”
Thus, this narration is not proof of taḥrīf. Rather, it demonstrates ijmāʿ and the preservation of the Qur’ān by the collective testimony of the Ummah.
It is not strange that some aspect of the Islamic knowledge would elude some of the Companions.
Abū Dāwūd narrated:
ʿAbdullāh ibn Masʿūd said:
“Shall I not pray for you the prayer of the Messenger of Allāh ﷺ?” Then he prayed and placed his hands between his knees (in rukūʿ).
Saʿd ibn Abī Waqqāṣ said: “We used to do that, then we were commanded to place our hands on our knees.”
Sunan Abī Dāwūd (ḥadīth 857), Jāmiʿ al-Tirmidhī (ḥadīth 260)
In another version:
Ibn Masʿūd (رضي الله عنه) said:
“The Messenger of Allāh ﷺ taught us the prayer. He stood and said the Takbīr. When he wanted to bow, he placed his hands between his knees and bowed. This reached Saʿd ibn Abī Waqqāṣ, and he said: ‘My brother has spoken the truth; we used to do this, then we were commanded to hold the knees.’”
Reported by Abū Dāwūd (747), al-Nasāʾī (1031, wording his), and Aḥmad. Authenticated by al-Albānī (Ṣaḥīḥ al-Nasāʾī, 1030)
This shows that a Companion may initially act on what he thought to be correct. Other Companions would then correct him with clear evidence.
ʿAbdullāh ibn Masʿūd (رضي الله عنه) was among the earliest Muslims, he migrated to Abyssinia and was a close companion of the Prophet ﷺ.
The Messenger of Allāh ﷺ said:
“Take the Qur’ān from four: Ibn Masʿūd, Ubayy ibn Kaʿb, Muʿādh ibn Jabal, and Sālim the freed slave of Abū Ḥudhayfah.”
Bukhārī (ḥadīth 4999)
Thus, accusing him of rejecting revelation is slander. Rather, his example shows how the Companions preserved and perfected the Sunnah collectively.
The real doctrine of Taḥrīf lies in the books of the Rāfiḍah, Toliat can only hide in the dungeon of taqiyyah because he knows that if the general Muslims were to know that about his evil sect, he would lose their attention.
Here are explicit quotations from the books Raafidee scholars:
Niʿmatullāh al-Jazāʾirī, Sharḥ al-Ṣaḥīfah al-Sajjādiyyah (p. 43):
“Indeed, the Commander of the Faithful (ʿAlī) compiled the Qur’ān as it was revealed after the death of the Messenger of Allāh ﷺ. He brought it to Abū Bakr, ʿUmar, and a group of people and presented it to them. They said: ‘We have no need for your Qur’ān nor for you. We have with us of the Qur’ān that which suffices us.’ Then the Imām said: ‘By Allāh, you will not see it again after this day until our Qāʾim rises.’”
al-Ṭabrisī, Faṣl al-Khiṭāb (p. 32):
“Indeed, the Commander of the Faithful (ʿAlī) gathered the Qur’ān as Allāh revealed it, and he brought it to them saying: ‘This is the Book of your Lord as it was revealed to your Prophet. Not a single letter is added nor a single letter is omitted.’ They said: ‘We have no need for it. With us is the same as what you have.’ So he left, saying: ‘Then they threw it behind their backs and sold it for a miserable price; and wretched is what they bought.’ (Āl ʿImrān 3:187).”
al-Ṭabrisī, al-Iḥtijāj (1/155):
“When the Messenger of Allāh ﷺ passed away, ʿAlī gathered the Qur’ān and brought it to the Muhājirūn and Anṣār and presented it to them, as the Messenger of Allāh ﷺ had instructed him to do. When Abū Bakr opened it, in the very first page there were the scandals of the people. ʿUmar leapt up and said: ‘O ʿAlī, return it, we have no need for it.’ So he (ʿAlī) took it back and left. Then they brought Zayd ibn Thābit – who was a reciter of the Qur’ān – and ʿUmar said to him: ‘Indeed, ʿAlī has come with the Qur’ān in which there are scandals of the Muhājirūn and the Anṣār.’ So Zayd responded positively… Later, when ʿUmar became caliph, he asked ʿAlī to hand over the Qur’ān so they might alter it among themselves.”
al-Khurasānī, al-Islām ʿalā Ḍawʾ al-Tashayyuʿ (p. 204):
“Indeed, we the Shīʿah admit that there is a Qur’ān written by Imām ʿAlī (ʿalayhi as-salām). He brought it to the Prophet’s Mosque, but al-Fārūq ʿUmar ibn al-Khaṭṭāb rejected it. So Imām ʿAlī returned it to his house, and it has remained with every Imām after him as a divine trust, preserved until the awaited Imām appears.”
Niʿmatullāh al-Jazāʾirī, Faṣl al-Khiṭāb (p. 31):
“The scholars have unanimously agreed upon the authenticity of the widespread, indeed mutawātir, reports which explicitly prove the occurrence of alteration in the Qur’ān.”
al-Mufīd, al-Masāʾil al-Sarūriyya (pp. 78–81):
“Indeed, we recite with this Qur’ān (the one in the people’s hands) until the Qāʾim rises, and then he will teach the people as Allāh revealed it… If a Shīʿī were to recite the Qur’ān according to what has reached us from the pure Imāms, he would put himself at risk from the people of opposition, would expose himself to tyrants, and would put his life in danger.”
al-Nūrī al-Ṭabrisī, Faṣl al-Khiṭāb fī Ithbāt Taḥrīf Kitāb Rabb al-Arbāb:
He presented several general evidences to “prove” that those four scholars (who denied Qur’ān corruption) only denied it out of taqiyyah.
al-Kulaynī, al-Kāfī (2/619):
“Abū al-Ḥasan was asked by one of his companions: ‘May I be your ransom! We hear verses of the Qur’ān recited differently from what we have, and we are unable to recite them as has reached us from you. Do we sin?’ He replied: ‘No. Recite as you have learned, for soon there will come to you the one who will teach you.’ (i.e., the hidden Imām).”
al-Kulaynī, al-Kāfī (2/633):
“Sālim ibn Salamah said: A man recited to Abū ʿAbdillāh while I was listening, some words of the Qur’ān that were not as the people recite. Abū ʿAbdillāh said: ‘Stop this recitation, and recite as the people recite until the Qāʾim rises. When he rises, he will recite the Book of Allāh as it truly is, then he will bring forth the Muṣḥaf which ʿAlī wrote. ʿAlī had brought it to the people after completing it, saying: “This is the Book of Allāh as He revealed it to Muḥammad ﷺ. I have collected it from the two tablets.” But they said: “We have with us a muṣḥaf containing the Qur’ān, and we have no need of this.” So he told them: “By Allāh, you will never see it after today. It was only upon me to inform you when I had gathered it, so that you may read it.”’”
Minhāj al-Barāʿah fī Sharḥ Nahj al-Balāghah (vol. 2, pp. 214–220, Beirut ed.):
“Imām ʿAlī was not able to correct the Qur’ān during his caliphate because of taqiyyah, and also so that it would remain as a proof against the distorters on the Day of Judgement. Likewise, the Imāms after him could not bring out the correct Qur’ān, out of fear of division among the people and their return to their original disbelief.”
al-Mufīd, as cited by al-Majlisī in Mirʾāt al-ʿUqūl and al-Baḥrānī in al-Durrar al-Najafiyyah:
“We do not recite the Qur’ān differently from what the people recite, because if one were to recite other than what is between the two covers, he would put himself in danger from the people of opposition, would incite the tyrants, and would expose himself to destruction. Until the Qāʾim rises, then he will recite the Qur’ān to the people as it was revealed by Allāh.”
The Rawaafid like Toliat Mustapha and his teacher, Abdullah Berende in Ilorin, would only deny the creed of alteration of the Qur'aan acting on Taqiyyah.
Taqiyyah is a pillar of religion among the Shia.
Their scholars explicitly state:
al-Kulaynī, al-Kāfī (2/217):
“Taqiyyah is from my religion and the religion of my forefathers. There is no īmān for the one who does not practice taqiyyah.”
And in al-Kāfī (2/219):
“Nine-tenths of religion is in taqiyyah, and there is no religion for the one who does not practice taqiyyah.”
al-Ṭūsī, al-Amālī:
“Taqiyyah is obligatory, and the one who abandons it is like the one who abandons ṣalāh.”
al-Mufīd, al-Masāʾil al-Sarūriyya (p. 81):
“It is obligatory to practice taqiyyah, and to abandon it is not permissible until the appearance of the Mahdī.”
al-Majlisī, Biḥār al-Anwār (75/421):
“Taqiyyah is obligatory; it is not permissible to abandon it until the appearance of al-Qāʾim. Whoever abandons it before his appearance is outside the religion of Allāh and the religion of the Imāmiyyah.”
Niʿmatullāh al-Jazāʾirī, al-Anwār al-Nuʿmāniyyah:
“Our ḥadīth about the obligation of taqiyyah is agreed upon, and whoever thinks it is not obligatory is misguided. Taqiyyah is obligatory until the Mahdī rises, and whoever abandons it before that has exited the religion.”
When a Rāfiḍī like Toliat Mustafa claims, “We do not believe the Qur’ān was changed”, he is simply practicing taqiyyah. Their own books and scholars clearly affirm Qur’ān distortion, concealment of a “hidden muṣḥaf,” and the belief that only the Mahdī will bring out the “true Qur’ān.”
By contrast, Ahl al-Sunnah believe and affirm that:
The Qur’ān is the unaltered Word of Allāh.
It was preserved by thousands of Companions.
It was transmitted mutawātir without change, addition, or omission.
Thus, the claims of Toliat Mustafa and his likes are false, deceptive, and betray the very teachings of their sect’s own authorities.
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