The narrations concerning the distortion (taḥrīf) of the Qur'an, its collection, its revelation upon seven modes (aḥruf), and the abrogation of recitation (naskh al-tilāwah) have long been among the most challenging issues in Qur'anic sciences. These debates are further complicated by the apparent contradiction between the numerous narrations found in early Sunnī and Shīʿī sources—particularly the Ṣiḥāḥ al-Sittah—and the explicit Qur'anic verses affirming the preservation and inviolability of the Qur'an from any distortion. Among contemporary scholars, ʿAllāmah Sayyid Jaʿfar Murtaḍā al-ʿĀmilī, in his work Ḥaqāʾiq ḥawla al-Qurʾān al-Karīm, adopts a multi‑layered approach grounded in early Sunnī and Shīʿī sources to resolve this contradiction and critically examine these narrations. Despite the significance of this work, his methodology has not yet been systematically extracted and analyzed, and this research gap hinders a precise understanding of his scholarly approach. Employing a descriptive‑analytical method and qualitative content analysis, this study represents the first systematic effort to extract, classify, and analyze ʿAllāmah's methodological approaches. This research is essential as it can provide a methodological model for critiquing Qur'anic sciences narrations, while elucidating ʿAllāmah's approach and contributing to the resolution of the hermeneutical challenge posed by distortion narrations in Sunnī and Shīʿī sources. The findings indicate that his dominant method comprises five complementary approaches: the transmission‑critical method, the historical‑analytical method, the Qur'an‑centered method, the dialectical‑apologetic method, and the source‑critical method. The most prominent features of this methodological framework are the precedence of the Qur'an and reason over transmitted reports, the distinction between transmission and belief, the reconstruction of the political‑historical context of narrations, and source‑critical analysis. This article demonstrates that through these tools, the claim of verbal distortion can be refuted, and accusations against Shīʿism can be addressed through intra‑religious and extra‑religious arguments.