Question: Do the Twelver Shia not believe in our Quran?
Answer: Allah, the One without partner, revealed scriptures and scrolls to His prophets and messengers, and the last link in this chain is the Great Imam, our Master Muhammad, the Messenger of Allah, peace be upon him. Allah Almighty revealed the Quran to him through Gabriel, the trustworthy, as Allah Almighty says:
قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّـهِ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ ﴿٩٧﴾ Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael – then indeed, Allah is an enemy to the disbelievers.
“Say, whoever is an enemy to Gabriel – it is he who has brought it down upon your heart, [O Muhammad], by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers.” (So Allah is also an enemy to those who are enemies of Allah, His angels, His messengers, Gabriel, and Michael.)
This noble verse clarifies that Gabriel, the trustworthy, brought this Quran down to the Messenger of Allah, peace be upon him, and Allah Almighty Himself took the responsibility of its protection. Allah Almighty says:
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
“Indeed, We have sent down the Reminder, and indeed, We will be its guardian.”
At another place, it is said:
إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءَهُمْ وَإِنَّهُ لَكِتَابٌ عَزِيزٌ ﴿٤١﴾ No falsehood can approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy.
“It is indeed a mighty Book; falsehood cannot come to it from before it or behind it; it is sent down by the Wise, the Praiseworthy.”
It is clear that the Holy Quran is a book in which falsehood cannot enter, and the responsibility of its protection has been taken by the Lord of Majesty and Honor. The Holy Quran is an indisputable book; alteration and distortion are impossible in it. The miracle of the Holy Quran is that no one can bring a book like it, nor will anyone be able to. When the Holy Prophet, peace be upon him, began to recite this divine revelation to the people, the disbelievers said: “Make some changes in it, then we will accept your words.” Then Allah Almighty said:
وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا ائْتِ بِقُرْآنٍ غَيْرِ هَـذَا أَوْ بَدِّلْهُ قُلْ مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِنْ تِلْقَاءِ نَفْسِي إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ
“And when Our clear verses are recited to them, those who do not expect the meeting with Us say, ‘Bring us a Quran other than this or change it.’ Say, ‘It is not for me to change it of my own accord. I only follow what is revealed to me. Indeed, I fear, if I should disobey my Lord, the punishment of a tremendous Day.'”
It is understood that no one has the right to alter the divine revelation of the Holy Quran. For us, the Holy Quran is a complete and comprehensive book; there is no doubt, alteration, or distortion in it. Just as the Holy Prophet, peace be upon him, asked the companions, may Allah be pleased with them, to compile it, they compiled it accordingly. No Muslim believes in the distortion of the Quran. Imam Ibn Hazm, may Allah have mercy on him, quoted the accusation of the Christians:
و ايضا فان الروافض يزعمون ان اصهاب نبيكم بدلوا القرآن واسقطوا منه و زادوا فيه
“Also, the Rawafid claim that the companions of your Prophet, peace be upon him, altered the Holy Quran, omitted some verses, and added some.”
Answering this, Imam Ibn Hazm, may Allah have mercy on him, said:
واما قولهم في دعوي الروافض تبديل القراءت فان الروافض ليسوا من المسلمين انما هي فرق حدث اولها بعد موت النبي صلي الله عليه وسلم بخمس وعشرين سنة وكان مبداها اجابة ممن خذله الله تعاليٰ لدعوة من كاد الاسلام وهي طائفة تجري مجري اليهود والنصاري في الكذب والكفر
“As for the Christians’ claim that the Rawafid say the companions altered the Quran, the answer is that the Rawafid are not counted among Muslims. They are sects that emerged 25 years after the death of the Messenger of Allah, peace be upon him, and their origin was due to accepting the invitation of a person whom Allah disgraced and humiliated for conspiring against Islam. This Rawafid group is false and on the path of disbelief like Jews and Christians.”
From the explanation of Hafiz Ibn Hazm Andalusi, may Allah have mercy on him, it is clear that according to Ahl al-Hadith, no Muslim believes in the distortion of the Quran. They do not count the Rawafid among Muslims because they believe in the distortion of the Quran and hold corrupt beliefs. The Shia do not have faith in the present Quran, nor can they have it. The reasons are as follows:
1. An inseparable part of the Shia beliefs is that the transmitters of the Quran and narrators of Islam, i.e., the companions, may Allah be pleased with them, were a group of liars; not a single one truly accepted truth and sincerity from their hearts. According to them, the companions of the Messenger, peace be upon him, were divided into two groups: one group consisted of the three caliphs, may Allah be pleased with them, and thousands of companions; the other group consisted of Ali ibn Abi Talib, may Allah be pleased with him, and a few of his companions. They called the lies of the first group “hypocrisy” and the lies of the second group “taqiyya.” The trustworthy scholar Abu Ja’far Muhammad ibn Ya’qub al-Kulayni writes that Imam Baqir said:
كان الناس اهل ردة بعد النبي صلي الله عليه وسلم الا ثلاثة فقلت ومن الثلاثة ؟ فقال المقداد بن الاسود و ابو ذر الغفاري وسلمان الفارسي
“After the death of the Prophet, peace be upon him, people apostatized except for three persons.” The narrator said, “Who are those three?” They said, “Miqdad ibn Aswad, Abu Dharr al-Ghifari, and Salman al-Farsi (may Allah be pleased with them).”
Qazi Nurullah Shushtari wrote that from Imam Baqir:
ارتد الناس الا ثلاث نفر سلمان و ابو ذر والمقداد
“Except for three, all people apostatized: Salman al-Farsi, Abu Dharr al-Ghifari, and Miqdad ibn Aswad (may Allah be pleased with them).”
Then he writes:
يعني حضرت امام فرمود كه جميع مشاهير صحابه كه استماع نص نبوي در باب خلافت امير المومنين نموده بودند مرتد شدند الاسه نفر كه سلمان و ابوذر و مقداد است
“Imam Baqir, may Allah have mercy on him, said: ‘All famous companions apostatized despite hearing the prophetic text about the caliphate of Amir al-Mu’minin, except for three persons: Salman, Abu Dharr, and Miqdad.'”
Ahmad ibn Ali al-Tabarsi wrote:
وما من الامة احد بايع مكرها غير علي وابعتنا
“There was no one in the Ummah who pledged allegiance to Abu Bakr Siddiq, may Allah be pleased with him, with heartfelt satisfaction except four persons: Abu Dharr, Salman, Miqdad, and Ammar ibn Yasir (may Allah be pleased with them).”
From Tabarsi’s statement, it is understood that the entire Muslim Ummah pledged allegiance to Abu Bakr Siddiq, may Allah be pleased with him, wholeheartedly, except these four persons who pledged allegiance under compulsion, and what was in their hearts was not on their tongues. That is, their outward and inward were not the same (may Allah protect us). They verbally supported Abu Bakr, may Allah be pleased with him, but their hearts were with someone else.
The chief of the Imami Shia, Abu Ja’far al-Tusi, writes:
عن حمران قال قلت لابي جعفر ما اقلنا لو اجتمعنا علي شاة ما افنيناها قال فقال الا اخبرك باعجب من ذلك؟ قال فقلت بلي قال المهاجرون والانصار ذهبوا الا واشار بيده ثلاثة
“Himran said: I asked Imam Baqir, ‘Our numbers are so few that if we gather on one goat, we cannot even finish it.’ The Imam said: ‘Shall I tell you something stranger than this?’ I said: ‘Why not?’ He said: ‘Except for three, all the Muhajirin and Ansar had left, i.e., apostatized.'”
From the above references of the Shia, it is clear that according to them, after the death of the Messenger of Allah, peace be upon him, all the companions (may Allah protect us) apostatized, and this belief was transmitted from their alleged infallible Imams. To know more about the Shia stance on the companions, refer to Asad Haider’s book “Al-Sahaba fi Nazar al-Shi’a al-Imamiya,” published in Cairo, and the volumes of Baḥār al-Anwār by Baqir Majlisi, which contain criticisms. It becomes evident that according to them, the transmitters of Islam and the Quran were liars. Until the Shia accept the justice and greatness of the companions, their faith in the Holy Quran cannot be correct. Insulting and cursing the companions is their fundamental belief. With this belief, faith in the Holy Quran is impossible. For principles about taqiyya and concealment, refer to books like Usul al-Kafi.
2. According to the admission of Shia scholars, this Quran was compiled by the three caliphs and spread worldwide under their administration. The trustworthy confirmation of this present Quran is not found from their infallible Imams. The Shia belief about the three caliphs is that they were enemies of religion and gathered around the Messenger of Allah, peace be upon him, under the guise of Islam to seize power. Their influence over the Prophet was such that he did not perform any action without their permission, and due to their pressure, the Prophet could not openly and clearly declare the immediate caliphate of Ali ibn Abi Talib, may Allah be pleased with him. Therefore, how can something written and spread by enemies of religion be trustworthy and reliable? The Shia say that after the death of the Messenger of Allah, peace be upon him, people apostatized and opposed Ali ibn Abi Talib, may Allah be pleased with him, and seized power for themselves. Ali, may Allah be pleased with him, after washing, shrouding, and burying the Prophet, was confined to his house and began compiling the Quran. When he compiled the Quran, he brought it to the Ansar and Muhajirin because the Prophet had bequeathed this to him.
In “Fasl al-Khitab” it is stated:
فلما فتحه ابوبكر خرج في اول صفحة فتحها فضايع القوم فوثب عمر وقال يا علي ! اردده فلا حاجة لنا فيه فاخذه علي عليه السلام وانصرف
“When Abu Bakr opened it, the first page mentioned the disgrace and humiliation of the people, so Umar stood up and said: ‘O Ali! Take it away; we do not need it.’ Ali, may Allah be pleased with him, took that Quran and left.”
Then Zaid ibn Thabit, may Allah be pleased with him, was called to recite the Quran, and a new Quran was written, removing the verses that humiliated the Ansar and Muhajirin.
In another narration, when the companions said: “We do not need the Quran you compiled,” Ali, may Allah be pleased with him, said:
والله ما تروه بعد يومكم هذا
“By Allah! You will never see this Quran again after today.”
From the above, it is clear that according to the Shia, the present Quran was compiled by Abu Bakr and Umar, may Allah be pleased with them, and they had it written by Zaid ibn Thabit and spread it worldwide. The original Quran compiled by Ali, may Allah be pleased with him, was not accepted, so he concealed it. The Quran spread by Abu Bakr and Umar is the one read worldwide today, and its memorizers are present in every corner of the world. The Shia belief about Abu Bakr and Umar is as follows:
Mulla Baqir Majlisi wrote in his book:
ابوبكر و عمر۔۔۔ هر دو كافر بودندو هر كه ايشان را دوست دارد كافر است
“Abu Bakr and Umar were both disbelievers, and whoever befriends them is also a disbeliever.” (May Allah protect us)
Then he writes:
ودرين باب احاديث بسيار است ودركتب متفرق است واكثر دربحار الانوار مذكور است
“There are many narrations about this, present in various books, and most are mentioned in Baḥār al-Anwār.”
Baḥār al-Anwār is the book of Baqir Majlisi himself, published in 110 volumes and available in the author’s library. Majlisi wrote:
اعتقاد ما در براءت آنستكه بيزاري جو يند از بت هائے چهار گانه يعني ابوبكر و عمر وعثمان و معاويه وزنان چهار گانه يعني عائشه و حفصه وهند وام الحكم و از جميع اشياع واتباع ايشان و آنكه ايشان بدترين خلق خدا يند و آنكه تمام نمي شود اقرار بخدا و رسول وائمه مگر به بيزاري از دشمنان ايشان
“Our belief about Tabarra (disassociation) is to disassociate from four idols: Abu Bakr, Umar, Uthman, and Muawiya, and four women: Aisha, Hafsa, Hind, and Umm al-Hakam, and all their followers. They were the worst among Allah’s creation, and faith in Allah, the Messenger, and the Imams will not be complete until disassociation from these enemies is made.”
The famous Shia exegete Ali ibn Ibrahim Qummi states:
“The disbelief mentioned in the verse و کرہ الیکم الکفروالفسوق والعصیان refers to Abu Bakr, the immorality to Umar, and the disobedience to Uthman, may Allah be pleased with them.” (May Allah protect us)
Maulvi Maqbool Hussain Dehlavi writes:
“In Kafi and Tafsir Qummi, it is narrated from Imam Ja’far Sadiq, may Allah have mercy on him, that in حبب اليكم الايمان faith is meant, and in زينه فى قلوبكم the absent pronoun refers to Amir al-Mu’minin, and in کرہ الیکم الکفر والفسوق والعصیان disbelief refers to the first, immorality to the second, and disobedience to the third.”
From the above references, it is clear that according to the Shia, the administrators and transmitters of the Quran were the Rightly Guided Caliphs, may Allah be pleased with them, and they are the ones they hate most and disassociate from. This belief makes it impossible for them to have faith in the present Quran because accepting this Quran would invalidate their belief.
3. The third important reason is that there are more than two thousand narrations about the distortion of the Quran in the Shia’s primary books. When mentioning five types of distortion: (1) omission, (2) addition, (3) change of words, (4) change of letters, (5) corruption in the order of verses, chapters, and words, then among these narrations, three admissions by the Shia’s trustworthy scholars are:
① These narrations are mutawatir (mass-transmitted) and their number is not less than the narrations about the issue of Imamate.
② These narrations explicitly indicate the distortion of the Quran.
③ According to these narrations, the Shia also believe in the distortion of the Quran.
From Iran, Mirza Husayn ibn Muhammad Taqi Nuri Tabarsi published a book in 1298 AH titled “Fasl al-Khitab fi Ithbat Tahreef Kitab Rabb al-Arbab,” in which the author proved by every rational and transmitted method from the primary books of his religion that the Quran is distorted and altered. The Shia do not have faith in the present Quran, and this author is among the trustworthy Shia scholars. Among the many books printed in Iran and India about Shia narrators, most mention this with great titles. For example, Sheikh Abbasi Qummi wrote in “Fawa’id Razawiyya”
:
سحاب الفضل۔۔۔ بحر العلم الذي ليس له ساحل
“Mirza Husayn ibn Muhammad Nuri is a cloud of virtue… and a sea of knowledge without shore.”
Also, in another book, it is written:
امام ائمة الحديث كبار رجال الاسلام
“He is the Imam of the Imams of Hadith and among the great men of Islam.”
It is understood that the author of Fasl al-Khitab is a highly respected muhaddith and ocean of knowledge among the Shia, and he completed this book sitting in the shrine of Ali, may Allah be pleased with him. On the last page of his book, he writes:
وقد فرغ من تنميق هذه الاوراق رجاء الانتفاع بها في يوم يكشف عن ساق العبد المذنب المسيء حسين بن محمد تقي النوري الطبرسي في مشهد مولانا امير المومنين عليه السلام لليلتين ان بقيا من شهر جمادي الاخري من سنة اثنتين بعد الالف
“Sitting in the shrine of Amir al-Mu’minin, writing these pages, the sinful servant Husayn ibn Muhammad Taqi al-Nuri al-Tabarsi completed it on 28 Jumada al-Akhirah 1292 AH, hoping for benefit on the Day of Judgment.”
This place is sacred and blessed among the Shia, and when this author died, he was buried in the courtyard of Mashhad al-Murtadha in Najaf, which is the burial place of the pious among the Shia. Therefore, this author is a highly respected muhaddith among them, and by writing Fasl al-Khitab, he proved that the Shia do not accept this Quran.
In this book, it is written:
ان الاخبار الدالة علي ذلك تزيد علي الفي حديث وادعي استفافتها جماعة كالمفيد و المحقق الداماد والعلامة المجلسي وغيرهم
“There are more than two thousand narrations indicating the distortion of the Quran, and a group of scholars, such as Sheikh Mufid, Muhaqqiq Damad, and Allama Majlisi, have claimed their authenticity.”
The author quoted Sayyid Nimatullah al-Jazairi al-Shi’i:
ان الاصحاب قد اطبقوا علي صحة الاخبار المستفيضة بل المتواترة الدالة بصريحها علي وقوع التحريف في القرآن كلاما ومادة واعرابا والتصديق بها
“The followers of the Imami sect have agreed on the authenticity and even mutawatir status of these famous narrations, which explicitly indicate the distortion of the Holy Quran. This distortion is in words, content, and diacritics, and the Shia scholars have also agreed on the authenticity of these narrations.”
In the Shia’s trustworthy book Usul al-Kafi, it is narrated that Imam Ja’far Sadiq, may Allah have mercy on him, said:
ان القرآن الذي جاء به جبريل عليه السلام الي محمد سبعة عشر الف آية
“Indeed, the Quran that Gabriel brought to Muhammad, peace be upon him, had seventeen thousand verses.”
In the explanation of this hadith, Mulla Baqir Majlisi wrote:
فالخبر صحيح ولا يخفي ان هذا الخبرو كثيرا من الاخبار الصحيحة صريحة في نقص القرآن و تغييره وعندي ان الاخبار في هذا الباب متواتره معني وطرح جميعها يوجب رفع الاعتماد عن الاخبار راسا بل ظني ان الاخبار في هذا الباب لا يقصر عن اخبار الامامة فكيف يشبتونها بالخبر
“This report is authentic, so it should not remain hidden that this report and many other authentic narrations explicitly indicate omission and alteration in the Holy Quran. In my view, the narrations about the distortion of the Quran are mutawatir in meaning, and abandoning all narrations means losing trust in the entire collection of hadith. Rather, I believe that the narrations about the distortion of the Quran are no less than the narrations about the issue of Imamate. If these narrations are not accepted, then how will the issue of Imamate be proven by narration?”
Mirza Husayn ibn Muhammad Taqi Nuri Tabarsi wrote:
الاخبار الكثيرة المعتبرة الصريحة في وقوع السقط ودخول النقصان في الموجود من القرآن
“There are many trustworthy narrations explicitly indicating omission in the present Quran.”
Mulla Faiz Kashani wrote:
واما اعتقاد مشايخنا في ذلك فالظاهر من ثقة الاسلام محمد بن يعقوب الكليني انه كان يعتقد التحريف و النقصان في القرآن لانه كان روي روايات في هذا المعني في كتابه الكافي ولم يتعرض لقدح فيها مع انه ذكره في اول الكتاب انه كان يثق بما رواه فيه وكذلك استاذه علي بن ابراهيم القمي فان تفسيره مملو منه وله غلو فيه و كان الشيخ احمد بن ابي طالب الطبرسي فناه ايصا نسج علي منوالهما في كتاب الاحتجاج
“Anyway, regarding the distortion of the Quran, it is obvious that the trustworthy scholar Muhammad ibn Ya’qub al-Kulayni believed in the distortion and omission in the Quran because he narrated such narrations in his book Usul al-Kafi and did not criticize them, even though he mentioned at the beginning of his book that he trusts the narrations he included. Similarly, his teacher Ali ibn Ibrahim Qummi held the same belief. His Tafsir Qummi is full of such narrations, and he exaggerated in this matter. Sheikh Ahmad ibn Abi Talib Tabarsi also followed their methodology in his book Al-Ihtijaj.”
From the above references, it is clear that in the primary books of Ja’fari jurisprudence, there are more than two thousand narrations indicating the distortion of the Quran, and these narrations are mutawatir for them. Their status is the same as the narrations about the issue of Imamate, which is a fundamental principle of their religion. If they deny these narrations, they must deny their fundamental beliefs. These narrations explicitly state that the Quran has been distorted, with omissions, additions, changes in letters and words, etc., and their trustworthy scholars agree on the distortion of the Quran. Tafsir Qummi, one of their earliest and most respected tafsirs, authored by Ali ibn Ibrahim Qummi, who was a trustworthy muhaddith and mufassir and lived during the time of the eleventh Imam Hasan al-Askari, contains many narrations indicating the distortion of the Quran. His student Muhammad ibn Ya’qub al-Kulayni, author of Usul al-Kafi and other books, which are as authoritative for them as Sahih al-Bukhari is for us, also believes in the distortion of the Quran. Besides them, many of their scholars explicitly hold the belief in the distortion of the Quran. Some Shia mention four scholars who were not believers in distortion:
① Sayyid Sharif Murtadha ② Sheikh Saduq ③ Abu Ja’far al-Tusi ④ Abu Ali al-Tabarsi
But the truth is that they also believed in distortion. They adopted the claim that the Quran is not distorted as taqiyya and for some expediencies because Sayyid Sharif Murtadha wrote in his treatise “Al-Muhkam wal-Mutashabih Ma’ruf bi Ta’id al-Numani”
:
و أما ما حرف من كتاب الله فقوله كنتم خير ائمة أخرجت للناس تأمرون بالمعروف و تنهون عن المنكر فحرفت إلى خير أمة
The meaning is that in this verse, the word ائمه was changed to امه. Sayyid Sharif Murtadha mentioned many such examples here, making it clear that he believed the Holy Quran was distorted.
Mirza Husayn ibn Muhammad Taqi Nuri mentioned in Fasl al-Khitab that none of the predecessors agreed with this denial.
Sayyid Nimatullah al-Jazairi al-Shi’i wrote:
و الظاهر أن هذا القول إنما صدر منهم لاجل مصالح كثيره منها سد باب الطعن عليها بأنه إذا جاز هذا فى القرآن فكيف جاز العمل بقواعدو و احكامه مع جواز لحوق التحريف لها، كيف و هؤلاء الأعلام رووا فى مؤلفاتهم أخبارا كثيرة تشتمل على وقوع تلك الأمورفى القرآن وإن الآية هكذا انزلت غيرت إلى هذا
“It is obvious that their denial was based on some expediencies, one of which was to close the door of criticism. If distortion is permissible in the Quran, then how can its rules and laws be valid? Despite this, distortion did occur, so how could they hold the belief that the Quran is not distorted? They have recorded many narrations in their books indicating distortion of the Quran, showing that such and such verse was revealed in one way and then changed.”
It is understood that these four also claimed the Quran was not distorted as taqiyya and for some expediencies, although they believed in distortion. Some Shia argue that they accept this Quran and read and teach it, so how can they believe in its distortion? This is also a fallacy because they say this under the cover of taqiyya. They are commanded to continue reading this Quran until the Twelfth Imam brings the original Quran. When he brings the original Quran, then they will recite it.
Maulvi Maqbool Dehlavi writes about the word يعصرون in Surah Yusuf, verse 49:
“It appears that when the diacritics were apparently added to the Quran, for the sake of the wine-drinking caliphs, يُعْصَرُوْن was changed to يُعْصِرُوْن, altering the meaning by changing the vowel marks or changing the unknown to the known, making it easier for people to recognize their deeds. We are compelled by our Imam’s command to leave whatever changes these people make as they are and not lessen the punishment of the one who changes it. As far as possible, inform people of the original state. Bringing the Quran to its original state is the right of the Master of the Age, peace be upon him, and it will be recited according to the divine revelation in his time.”
Also see the Shia’s trustworthy books Al-Anwar al-Numaniyya 360/2, Al-Muqaddima al-Sadisah from Tafsir al-Safi 25/1, Basair al-Darajat vol. 4 p. 193.
From the above references, it is clear that they are compelled to read the Quran, and according to them, the original Quran will be brought by their Twelfth Imam Sahib al-Asr wal-Zaman. Until his appearance, they will continue to read this Quran, but in reality, they do not have faith in it.
Therefore, it is clear that their faith is neither in the Quran nor can it be. If they bring true faith in this Quran, the Ja’fari jurisprudence would be destroyed. May Allah grant the understanding of realities and the ability to act rightly and protect from false religions. For details of the Shia position, see their book “Fasl al-Khitab fi Ithbat Tahreef Kitab Rabb al-Arbab” and Allama Ihsan Ilahi Zaheer’s “Al-Shi’a wal-Quran.”
