History

&
Importance
of
Quran

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 An Introduction to the Holy Quran and its Characteristics
The Holy Quran was revealed on the Holy Prophet ‫ ﷺ‬in 23 years. After the
declaration of His prophet hood at the age of 40. This is the most sacred book
among the three others, Torat, Zabur and the Bible. Besides these four Holy Books,
other small Sahi-fas were also revealed on other prophets.
• By Quran means collecting, living beside and the recitation. By Quran,
Allah means reading it again and again.
• Allah named the Holy Quran in the following manners: Kitab, Al-furqan,
Kalam, Zikar., Huda, Shifa, etc.
• There are 114 Surah’s in the Holy Quran while by Surah means status,
height, pitch, boundary, ‘elevation and mercy. By Surah, it is meant to be
a chapter. In every Surah, there are verses called ayahs. By Ayah means
sign or miracle. It means every Ayah of the Holy Quran is a sign of the
Greatness of Allah. And every Ayah is a miracle in such a way that no
creature among men, jins and angels can create such an Ayah.
• The Holy Quran is divided into 30 parts called Paras and 7 Divisions each
called Manzil.
• It was revealed on ‘the Holy Prophet ‫ ﷺ‬through Wahi by the Great angel
Jibrael .
• The Holy Quran first started revealing at the age of 40. While the Holy
Prophet ‫ ﷺ‬was in cave Hira three miles away from the Holy Mecca.
• Up to 13 years the Holy Quran was revealed ‫ ﷺ‬in Mecca. When the Holy
Prophet remained there after the Declaration of His prophethood. For 10
years the rest of the Quran was revealed in Madinah after he migrated to
Madinah. Those Surah’s revealed in Mecca were called Mecca and those
revealed in Madinah were called Madni Surah’s.
• As soon as the verses of the Quran revealed. The followers of the Holy
Prophet ‫ﷺ‬learnt by heart and started following upon them.
• The present Quran which we have’ in our hands is just the same copy of
the Quran which is in LOHI MEHFUZ. Nobody could and even can not
change even a single word. Because Allah himself has taken the
responsibility of safeguarding the Holy Quran. While the other Holy
Books like Torah, Zabur. And the Bible have been changed by the past
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 generations to such an extent that most of their original matters have lost
their originality of meaning and the text.
• The Holy Quran can be introduced with the most important traits that no
book can parallel it in his universe.
Characteristics Of The Holy Quran.
1. The Quran is in the words of Allah:
. No book can claim to be in the language of Allah except the Holy Quran. This
book is a relationship between man and God through the Holy Prophet ‫ﷺ‬. This
Book being the Book of Allah has its elevation to such an extent that nobody can
judge of it.
2. Its Words are a Miracle:
The words of the Quran in the shape of verses are in such form that nobody can
claim to construct such words and this is the great miracle which has been
announced by Allah in the Holy Quran. It is also true that how the brain of the
creature can compete the wisdom of Allah who is the Creator of all.
3. The Quran is Concise:
The matter in the Quran has been described in such a manner that it logically
explains every relevant matter. Moreover, unnecessary and irrelevant things have
been left out. There is repetition of certain events which have been happening in
the previous generations. These events have direct effect and relationship with the
circumstances around us today. “…..Nothing have We omitted from the
Book….”(6:38)
4. There is Depth in the Subject:
Though the language of the Holy Quran is simple yet there is great depth in the
words. Every verse has a direct relationship with the events happening around us
today and till the Doom! S Day. Moreover, every verse is a clear directive towards
man’s life.
5. The Holy Quran Creates Mental and Social Revolution:
The Holy Quran is a book of revolution It is against dull life, lethargy, weakness
and dishonour in life. It leads the Muslims toward progress and change. By
progress Quran means economic mic and social progress, the Quran does not allow
the Muslims to remain slave of others. The Quran orders them to adopt Jihad and
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break the bonds of slavery and bring out a social revolution in this world till they
get command of this whole universe. They are ordered to break the forces of Shirk
and bring down the great powers which are not Muslims till they accept Islam. The
clear proof of this statement is that the Holy Prophet ‫ ﷺ‬and his followers fought
more than 105 battles within ten years after the declaration of Jehad.
For a Muslin there is no rest. The Sahabah whenever came back from a war they
were ordered by the Prophet ‫ ﷺ‬to go on another battle and in this way à chain of
wars and battles is found in the history of Islam during the period of the Holy
Prophet ‫ ﷺ‬and the Khulfa-i-Rashidin. Actually it is the greatness of Muslims that
they are accepted by Allah as His warriors. It is due to Jihad that Islam is found
today in all the corners of the world. It is due to absence of Jihad that that a large
part of world has not seen the light of Islam.
6. – The Holy Quran is the syllabus of Social Life:
The Holy Quran contains all matters social life beginning from family, passing
through the education, politics, economy and ending up to religion. It discusses all
the social institution of life, the Quran does not hesitate to discuss the husband and
wife relationship and their delicate bonds in which they have been tied. The Holy
Quran discusses on all economic matters pure, and impure and creating a fast line
between them one for the Muslims and other for the non-Muslims. There are
parent-children relationship; neighbour-hood principle, old and young relationship,
ruler and ruled relationship and all the matters whatever come to happen in the life
of man. Hence the Quran: can be called to be a syllabus of man’s social life.
7. The Holy Quran is a Guide to the Righteousness:
The Books describes two ways in this universe. One leads to the hell. This way
passes through those actions and attitudes and beliefs which have been forbidden
by Allah. The other way leads to the Heaven passing through the beliefs and
behaviours dictated by Allah and the Holy Prophet ‫ﷺ‬. In this way, this book is the
true guide bf right and wrong for man on this earth.
8. There is no doubt in this Book:
This book is free from all doubts and suspicions. It is free from all mistakes and
falsehood. This book is true in words and actions. Whatever has been said is free
from all proofs and experimentation. If anybody finds any doubt about the Book,

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there is doubt in his brain. He tries to find out mistakes in this Great Book it means
he has been led astray and fallen away from the true, path.
If he tries to make experimentation through observation of his eyes he will fail in
his mission use, there is order in the Holy Book that the believer’s belief in the
Holy Quran unseen i.e. without experimentation and observation. Because
experimentation observation is related to material objects only. The spiritual
matters are free from physical observations. They are only to be believed only by
order of Allah. And this is called faith OLIM. in Islam. This Book creates a group
of faithful people called Mominin and these are the Muslims the words of Quran,
and the beliefs in the unseen
9. The Book is Shifa for the People:
In the words of the Quran, “there is Shifa for the people in this (Book)”. It means
the Shifa has not been specified in certain diseases. It means the Book is Shifa for
all the diseases of man when he believes in the Book. Especially those diseases
which are not controlled by; the modern medical therapies have been controlled by
the Holy Quran, the mental and heart diseases in the form of disruption, frustration,
despair, restlessness and suicide etc. are those serious conditions of man” life
which have been directly controlled by the recitation of the Holy Quran.
When you feel a trouble of this type you open the Holy Book, read it with love and
keenness with the faith that no Book is superior to it in this world, then you find
the result after a few moments that the clouds of ill health are removed from the
brain and the heart. N therapy can claim to the solution of such diseases Such
diseases are getting in large number due to the increasing modern technology in
our life. Dissatisfaction and disorder is growing commoner in our life due to dis-
satisfaction of social needs of people So in this period of frustration and
aggression, the Holy Quran presents a very useful and simple treatment of the
same.
10. The Book invites towards faith and willfulness:
The Holy Quran is against: despair and cowardice. It creates the forces of hope and
directs towards the true path. This makes the Muslims to be an invincible power
that is why he not hesitate to face even the greatest power if Kufar and Shirk. The
Book creates the forces of bravery in its followers and makes them a dauntless

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power in the world. The Book invites the people toward Islam and the Muslims are
given the force of truth. The weakness of falsehood and cowardice is removed
from them.
As soon as they get into Islam by reading the Holy Kallima. “There is no deity
except Allah, and Muhammad (SAW) is the Prophet of Allah” he gets a power
within himself that the darkness of Kufr and Shirk is removed and he feels alight in
his brain and heart. This light is the power of Islam, true guide, faith and Iman.
This light remains a guide throughout life for the Muslims in this world.

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 The difference between the Makki and Madni Surahs
Number of makki surah: 86
Makkan revelations are defined as all verses and chapters of the Quraan which were
brought by Jibreel to the Prophet before the Hijrah (i.e. before the Prophet’s
migration to Madeenah). These include verses which were revealed in Taif as well
as those revealed in other areas outside of Makkah. These revelations represent the
first stage of Islaamic movement in which its fundamentals were established.

1. Tawheed:

When Islaam was first presented to the people of Makkah, they were in a state of
disbelief. Most of them believed in Allaah (as the Lord, Creator, the Sustainer), but
they did not worship Him alone. Rather, they put between themselves and Allaah
many intermediaries. They made idols to represent these intermediaries and
worshipped them instead of Allaah. Thus, the early revelations taught the people
about Allaah’ s unity (Tawheed) and power over all things. They told the people that
Allaah was without parents, offspring or any partner who shared His powers. They
also pointed out that idols could neither bring good nor hold back evil. And they
questioned the logic of worshipping things which could not even see or hear.

2. Salaah:
After the first verses of revelation came informing the Prophet that he had been
chosen for prophet-hood, Allaah sent Jibreel to teach him the correct method of
prayer. This was necessary because the correct method of prayer could not be arrived
at by logical reasoning. Therefore, even the Prophet himself had to be taught the
correct method of worshipping Allah. Thus, the early verses called upon the
Prophet and his early band of followers to make their Salaah regularly.

Since the kuffars of Makkah were in the habit of worshipping idols in the belief that
these home-made gods would carry their prayers to Allah for them, the early verses
were also aimed at clarifying this misconception. The verses taught that Salaah
should only be made for and to Allaah, as He is the only one who can answer them.
Great stress was placed on Salaah because of its relationship to Tawheed. Correct
Salaah directed to Allah alone is the most basic way of putting Tawheed into
practice.

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3. The Unseen:

Since there was no way that human beings could possibly come to know about the
unseen world, the early verses taught them about its wonders, its mysteries, and its
horrors. The verses described Paradise and its pleasures in order to encourage the
believers to continue to do good deeds and to assure them of a reward. They also
described the Hell-fire and its torments in order to encourage the believers to strive
to avoid evil deeds. Description of the fire and its inhabitants also reassured the
believers that those who do wrong in this life will not escape Allah's
punishment. Such descriptions were also aimed at scaring the disbelievers into
reconsidering their position before it became too late. Some of the verses also
reasoned with those who could not accept the resurrection by giving them examples
from nature, such as rain falling on dead earth bringing it back to life.
{And it is Allah Who sends the winds, so that they raise up the clouds, and We
drive them to a dead land, and revive therewith the earth after its death. As such
(will be) the Resurrection!} [Surah Faatir (35): 9]

Others pointed out logically that the recreation of life would be easier than its
creation, although it is all the same to Allaah.
{And He it is Who originates the creation, then He will repeat it; and this is easier
for Him} [Surah al-Room (30): 27]

4. Allah’s Existence:

There were some individuals among the Makkans who were in the doubt about
Allaah’s very existence. Thus, some of the early verses presented logical arguments
proving Allaah’s existence. Sometimes proofs were taken from nature and the
creatures common to the society. Allaah asked the Makkans:

{Do they not look at the camels, how they are created. And at the heaven, how it is
raised. And at the mountains, how they are rooted. And at the earth, how it is
outspread} [Surah al-Ghaashiyah (88): 17-20]

At other times, straight logic was used. Allaah asked them if they were created from
nothing or if they created themselves:

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{Were they created by nothing or were they themselves the creators} [Surah al-Toor
(52):35]

The answer had to be one or the other. Since they knew they had not created
themselves, they had to realize that they were created. Even if they said that they
came from their parents and their parents came from their parents and so on. The
numbers eventually decreases to one who came from nothing. Thus, Allaah, the
Creator, has to be accepted for our own existence to make sense.

5. Challenges:
In order to prove to the Quraysh that the Quraan was from Allaah and that
Muhammad was a Prophet of Allaah, some of the Makkan verses challenged the
Arabs to imitate the Quraan. Many of the chapters began with individual letters like
in order to tease the Makkans with the same letters of the alphabet that they made
their flowery speeches and poetry with. Allaah revealed the Quraan with the same
letters, but they could not just imitate it. Since the Arabs were unable to produce
even a chapter resembling the smallest chapter of the Quraan, the miraculous nature
of the Qurâan and its divine origin were clearly proven to the people at that time.
However, many of them preferred to look at the Quraan as a magical spell, and the
Prophet as a master magician.
6. The People of Old:
The Makkan verses often mentioned historical examples of earlier civilizations, like
the `Aad and the Thamood. They were mentioned in order to warn those who had
rejected the message of Islaam. The verses spoke about the wonders of the ancient
civilizations. They listed the many blessings which Allaah had bestowed on the
peoples of those civilizations. Then they (the verses) recounted how the people
disobeyed Allaah and denied His blessings, and how Allaahâ’s punishment caught
them when they were totally unaware of what could become of them if Allaah so
willed. These examples were quite familiar to the Arabs because ruins of such
civilizations could still be seen. For example, the stone tombs of Maddain al-Saalih
were directly on the trade route to Syria.

7. Eemaan:
Very few laws were revealed in the Makkan verses. Instead, the verses concentrated
on the principles which would build the Eemaan of the early Muslims. These verses
spoke of the importance of fearing Allaah and being aware of His presence and
knowledge of all things. They were often filled with advice about being patient,

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perseverant, truthful and trustworthy, in order to build the moral spiritual character
of the early Muslims who were in a minority and under a lot of pressure from
Makkan society.
8. Short Verses:
The Makkan Surahs usually had short verses, catchy rhymes, and a very strong
rhythm. These qualities were meant to catch the attention of listeners who were
basically opposed to the message of Islaam. The verses had to be short because the
audience would not be willing to listen to long, drawn-out statements. As soon as
they heard any of the Quraan, they would stick their fingers in their ears and turn
away. Thus, the verses often had to strike home immediately.

THE FEATURES OF MADEENAN REVELATIONS

Number of madani surah: 28

Madeenan revelations are all those verses and chapters of the Quran which
were revealed after the Hijrah. This includes verses which were revealed during the
battles, as well as those revealed in Makkah and Minaa during and after the
Farewell Pilgrimage. All of these verses are considered Madeenan because they
represent the revelations of the second stage of the Islaamic movement in which
the consolidation of the Islaamic state took place.

The following are some of the main characteristics of Madeenan verses:

1. Laws:
Once Madeenah had become the new center of the Islaamic movement, the
Islaamic state was born. The Prophet became the ruler over the Muslims of
Madeenah, as well as the Jews and the Arab idol-worshipers who lived there. A
constitution was drawn up and a system of justice was established. Thus, the verses
during the Madeenan stage contained many social, economical and spiritual laws
which were necessary for the organization and the development of an Islaamic
state. Zakaah, Sawm, and Hajj were revealed. Likewise, it was during this period
that drinking alcohol, eating swine, and gambling were all forbidden.

2. People of the Book:

In Madeenah, Muslims came in contact with the Jews for the first time. In order to
try to shake the beliefs of the Muslims, the Jews used to ask the Prophet various
questions about Allaah, the earlier Prophets, and the unseen. They asked questions

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about the origin of the soul and what it was made of. Thus, a number of Madeenan
verses represented answers to the many questions raised by the Jews. The Muslims
of Madeenah also came in contact with the Christians on a larger scale. As a result
of that, we find a number of Madeenan verses clarifying Christian misconceptions
about Prophet `Eesa (Jesus) and Allah. They pointed out that `Eesa’s birth was not
greater than that of Aadam who had neither father nor mother.
{Verily, the likeness of `Eesa before Allah is the likeness of Adam. He created him
from dust, then said to him: "Be!'' and he was} [Surah Aal-`Imraan (3): 59]

They also stressed that the miracles of `Eesa, such as bringing the dead back to life,
were only by Allaah’s permission. Thus, `Eesa was not a god nor the son of Allah,
and Allah was not the third of the three.

3. The Munafiqoon:

For the first time since the beginning of the final message we find people entering
Islaam, yet not believing in it. In Makkah, Muslims were oppressed and attacked, so
no one would enter Islaam unless he truly believed. On the other hand, the Muslims
of Madeenah were strong and they ruled the city. Thus, we find some people entering
Islaam in order to benefit from its strength and to oppose it from within. `Abdullaah
ibn Ubayy ibn Salool was about to be crowned King of Madeenah when the Prophet
arrived. The Prophet was made the ruler of Madeenah and Ibn Saloolâs hopes were
ruined. Since the Muslims were strong and he could not openly oppose them, he
accepted Islaam and worked against it from within. He eventually became the head
of the Munaafiqoon (hypocrites). Thus, the verses of the Madeenan stage warned the
Muslims about the dangers of the hypocrites and taught them how to deal effectively
with them.

4. Jihaad:
The right to fight against the enemy was given for the first time in al-Madeenah.
During the Makkan period, Muslims were forbidden to fight back. This was for two
basic reasons: (1) The Muslims were a minority and could easily be wiped out, and
(2) only the strong could survive the test. The Makkan period prepared the
foundation of the Islaamic movement to come. It was during the Madeenan stage
that a series of battles were fought against the forces of disbelief until finally Makkah
was conquered and the whole of the Arabian Peninsula came under the rule of
Islaam. Thus, a number of the Madeenan verses taught Muslims the Islaamic

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principles of war. For example, they taught how to deal with prisoners of war and
they forbade retreat during an attack except as a trick to trap the enemy. They also
encouraged the Muslims to prepare themselves with the best weapons and battle gear
they could find.

5. Long Verses:
The Madeenan verses tended to be longer than those of Makkah. In fact, there are a
number of Madeenan verses which are longer than the whole Surahs of the Makkan
period. The longest verse of the Qur’aan is the verse on loans in the Madeenan
Surah, al-Baqarah (2): 292. This verse contains approximately 143 words. The
shortest Surah of the Quraan is the Makkan Surah al-Kawthar, which contains a total
of only 11 separate words in its three short verses. The need to catch the attention of
unwilling listeners was no longer there because Islaam had become strong and its
followers were many. Thus, the audience at this stage was quite willing to listen
attentively to longer verses teaching the vital laws of Islaam.
6. Order of the Surahs:
Although all the Makkan verses were revealed during the same period, they were
neither memorized nor written in the same order of which they were revealed. Verses
from various Surahs were revealed at once. Whenever single verses were revealed,
the Prophet would tell his scribes to write it in the Surah to which it belonged. If a
new Surah was revealed, he would recite the Surah in the order it was to be recorded.
Once the Madeenan verses and Surahs began to be revealed, the Prophet would tell
his companions to place them before or after certain Makkan Surahs and verses.
Thus, when the revelation of the Quraan was complete, Makkan verses could be
found within the Madeenan Surahs and Madeenan verses within the Makkan Surahs.
The Prophet recorded the verses and the Surahs of the Quraan according to Allaah’s
command. The reason for that was that the verses were revealed according to the
needs of a developing community, whereas the order for reading purposes needed to
be varied so as not to make the Quraan seem one-sided in its presentation. The
mixture of verses and chapters from the two stages gives the reader a more balanced
picture of the message of Islaam. (And Allaah knows best)

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Revelation of Quran Between 610 to 632 AD

➢ Quran was revealed to the Prophet over the period of 23 years.

➢ The first revelation came in the year 610 AD.
Call to Prophethood/Account of First revelation/Experience of first revelation

➢ The youth of the Holy Prophet ‫ ﷺ‬was pristine and stainless.

➢ At the age of forty, Prophet ‫ ﷺ‬started retiring age in the cave of Hira.
➢ With the growing understanding he became aware of the corrupt society
around him.
➢ He didn’t believe on polytheism and was in search of his forefather’s God. He
realized that there is a true force which is controlling the universe.
➢ The first signs which indicate the arrival of Prophethood were the true dreams,
whatever vision he would have in his sleep would occur exactly in reality as
he had seen in the dream.
➢ He usually spent days in the cave of Hira with the supply of dates dry food
and water in a nearby mountain called Hira.
➢ This spells of loneliness become more frequent as he approached to the age
forty.
➢ Experience inside the cave
➢ One day, in the month of Ramadan, 610 A.D, Angel Jibrael appeared before
him in the shape of an old man. He asked him to read. Prophet ‫ ﷺ‬replied: “I
cannot read”. He hugged and squeezed the Prophet ‫ ﷺ‬and again asked to read.
Prophet ‫ ﷺ‬again replied “I cannot read”. Again the angel hugged and squeezed
the Prophet so hard. Until the Prophet ‫ ﷺ‬felt the suffocation. It happened
thrice. Now the Prophet was afraid of being hugged for forth time. So he
asked: “What shall I read”. Angel Jibrael then recited the first five versus of
Surah Alaq/Iqra. Angel recited the flowing versus:
➢ “Proclaim (or read) in the name of thy Lord and Cherisher, Who created.
▪ Created men, out of a (mere) clot of congealed blood.
▪ Proclaim! And thy Lord is Most Bountiful,
▪ He who taught (the use of) the pen.
▪ Taught man that which he knew not”(96:1-5)

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 ➢ Muhammad recited these verses after the angel, words were being printed on
his mind.
➢ It was the beginning of the Prophethood and revelations.

Experience outside the Cave

➢ Muhammad ‫ ﷺ‬was greatly shaken by the experience inside the cave. He ran
out of the cave. Suddenly he heard a voice. He saw the Angel Jibrael again
but now in its real shape. He was filling the whole horizon. Jibrael said:
➢ “O, Muhammad ‫ ﷺ‬you are the messenger of Allah and I am the Jibrael.”
➢ Wherever may he looked, he saw the same vision and heard the same voice.
➢ He stood there until the angel disappeared.

➢ After the experience he ran toward home. He narrated this event to Hazrat
Khadija. She comforted him and assured him that:
➢ “No harm comes to a man of his nature and that Allah would protect him from
all the evils.”
➢ She took him to her cousin Warqh bin Naufil who was a Christian scholar.
After hearing the event. He said:
➢ “It was the Angel Jibrael, Who has always brought revelations to the previous
messengers of God.”
➢ He confirmed his Prophethood in the light of Bible.
➢ He also informed that: “Your people will persecute you and they will throw
you out of the city or you yourself will migrate.”

• The revelation were stopped for a period, after the first revelation which cause
the prophet to worry.
• Once they started again they came strongly and frequently.
• The last revelation was received by him was in the plain of Arafat, after he
performed Hajj and delivered the sermon:
• “…. This day I perfected your religion for you, completed My favour upon
you, and have chosen for you Islam as your religion …” (5:3)

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Manner and Forms of Revelation/different ways of revelation/ Experiences of
Revelation.

The Holy Qur’an was revealed to the Holy Prophet (saw) in a variety of different
ways.

1. In the form of dreams:

Prophet Muhammad (saw) would sometimes receive divine revelations of the Holy
Qur’an in the form of dreams. Ayesha (ra) narrates that the beginning
of Wahi began in the form of true dreams. Whenever the Holy Prophet (saw)
would see a dream its true meaning and significance it would become clear by the
morning (Bukhari).

2. Revelation revealed directly into the heart :

The Holy Prophet (saw) also used to receive revelation directly into the heart.
Imaam Hakim narrates that the Holy Prophet (saw) stated:

“Angel Gibraeel conveyed a message into my heart. That no man can die until
his ‘rizk’ or resources have been completed. So Man should fear God and try all
means to achieve his resources. If there is a delay in receiving your due then do
not go astray to achieve it for whatever you will receive will be through Allah
and what he has already ordained”.

3. Revelation disclosed upon the sound of a bell:

Another method of revelation was at the sound of a bell. The Holy Prophet (saw)
would hear the ringing of a bell or a musical sweet sound, which would be
immediately followed by divine revelation. According to Hadrat Ayesha (r.a) once
the divine revelation began, Angel Gibraeel (a.s) would come at various times with
different ayahs of the Qur’an. According to her, the Holy Prophet (saw) himself
stated that:
“Sometimes wahi comes to me after a bell rings and that is a heavy time for me”.
(Bukhari)

This method of revelation appears to be the most difficult type for the Holy
Prophet (saw) to bear. If he (saw) was mounted on a camel and received revelation
after the ringing of a bell, the camel would be unable to bear its weight and be
forced to come down upon its knees. On another occasion it is narrated by Hazrat
Zaid bin Thabit (r.a) that the Holy Prophet’s (saw) thigh was resting on his thigh

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at the time of receiving wahi. The force of the revelation was so strong that it felt
as if his own thigh was breaking.

Hadrat Ayesha (r.a) also reports that during these occasions the Holy Prophet’s
(saw) brow would sweat or that his face would become very red.

4. Revelation Brought by an Angel in the Form of a Man:

One of the most common ways of receiving revelation was through Angel Gibraeel
(as). The Holy Qur’an states:

Say: Whoever is an enemy to Gibraeel – for he brings down the (revelation)to thy
heart by Allah’s will, a confirmation of what went before , and guidance and
glad tidings for those who believe, - Whoever is an enemy to Allah and His
angels and apostles, to Gibraeel and Michale, - Lo! Allah is an enemy to those
who reject faith”( Al-Bakarah: 2:97-98)

Angel Gibraeel (a.s) would sometimes come to the Holy Prophet (saw) in the form
of a man. Hadrat Umm e Salma (r.a) reports that: “once I saw Dhaya Qalbi in
front of the Prophet (saw) talking to him. The Prophet (saw) then asked me: “Do
you know who this man is?” I replied: “That was Dhaya Qalbi” By God I
thought it was him but the Prophet of God (saw) later announced in his Kutbah
it was the Angle Gibraeel”.

5. Revelation Through an Angel in his True Form:

Angel Gibraeel also came to the Holy Prophet (saw) in his actual angelic form.
Hadrat Abdullah ibn Masood (r.a) narrates that Prophet Muhammad (saw) said:
“When I saw Angel Gibraeel he had 600 wings”.

6. Revelation Directly from God:

God has directly communicated with some of His Prophets as with Prophet Musa
(a.s) on Mount Toor. The Holy Prophet (saw) spoke directly with Allah (swt)
during his ascent into the heavens, the Miraj. There, Allah (swt) gave divine
revelation to his Holy Prophet (saw) concerning the obligatory prayers.

It is interesting to note how the differing methods of communication reach their

climatic end with ‘Kalam Elahi’, Allah directly speaking to His beloved. Initially
Allah (swt) beckons His Prophet (saw) gently through dreams. Then revelation is
communicated directly into his heart. Thereafter the Angel Gibraeel (a.s) comes

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with revelation in the form of a man. As the Holy Prophet (saw) draws closer and
closer to Allah (swt) Angel Gibraeel (a.s) is shown in his full glory to him. Finally
Allah (swt) calls His beloved Prophet (saw) to the heavens and talks to him
directly in the finale of the Miraj-un-Nabi. Last two verses of surah Baqarah and
gift of five daily prayer was given at the time of Miraj.

• The revelations were not within his control (75:16-19).

• He had no idea when they were coming, and they were safeguarded by
Allah.

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 Compilation of Quran
During the lifetime of the Holy Prophet(pbuh):
• During the lifetime of Prophetpbuh Quran does not exist in a single copy.
• The Quran was revealed in portions.
• According to this condition though it could not until the last verse was
revealed, it was never without some form of arrangement.
• Every verse and clip was given its place in the book either was a revelation
was received by the Prophetpbuh he would summon on his literate
companions and dictated the text to them; he would then ask him to ensure
the perfect accuracy.
• He would also ask them to memorize the verses in order to recite them in
their daily prayers.
• The divine scribe was written about 40 in number.
• The Quran was written on thin and flat tablet of stone wood, branches of
palm trees, bones of camel, and the piece of leather and of clothe.
• The verses and chapters of Holy Quran were not compiled in the order of
revelation rather the arrangement of different verses and chapters of the
Holy Quran were done under the guidance of Hazrat Jibrael.
• According to Hazrat Usman every portion of the Quran was written down
and given its specified place at the bidding of the Prophetpbuh.
• It was customary with the messenger of Allah, when the verses of different
chapters were revealed to him.
• He would call one of his scribes and say to him write this verse in the
chapter were such and such verse occur?
• The Quran exist in a written form but no complete did copy existed at the
time.
• Nor could such a copy be made, while the Prophetpbuh was alive and still
receiving revelations the whole Quran.
• One arrangement was safely preserved in the memories of Hufaz.
• They recite loudly the text of the Quran every year in the month of
Ramadan.
• He went over the Holy Quran with Jibril every night in Ramadan.

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 • Those companions who have written it down used to bring their many script
and to compare it with the version of Holy Prophetpbuh so that they could
check the text and order of the Surah.
• In last year of Prophetpbuh life few months before his death.
• The Holy Prophetpbuh read out the complete text of the Holy Quran twice.
• This is how the divine message was recorded in scripted form and learnt by
heart to be preserved for coming generation during the lifetime of
Prophetpbuh.

During the Khilafat of Hazrat Abu Bakr:

• At the time of Holy Prophetpbuh Death no official copy of Quran existed
perhaps no one possessed the complete written text.
• As Hazrat Abu Bakr assumed the Khilafat office a war was waged against
the false Prophet Musailma of Yamama.
• About 600 to 700 Hufaz were martyred.
• Hazrat Umar realized that those who had memorized the Quran would
gradually from the world either owing to natural death or martyrdom in
future battles.
• Therefore it is necessary for the government to device a system to preserve
the Quran for future generations it would meet the same fate as the previous
scriptures.
• Therefore Hazrat Umar suggested Hazrat Abu Bakr that the Quran should be
compiled in a single official copy.
• Hazrat Abu Bakr hesitated and said:
➢ “He would not do the job left unfinished by the Holy Prophetpbuh”
• Hazrat Umar argued that under the circumstances the compilation of the
Quran had become an absolute necessity.
• According to Hazrat Abu Bakr:
➢ “Umar went on persuading me to accept his suggestion till I was
convinced that he was right so I accepted his suggestion.”
• Hazrat Abu Bakr directed Zaid-bin-Sabit, one of the scribe divine
revelations to collect the Quran verses from the every part of the Islamic
empire and compile them in a standard book form.
• Zaid-bin-Sabit has reported to have said that:

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 ➢ “When Hazrat Abu Bakr asked him to start the work, felt that it
would be far easier to carry a mountain on his head then to
shoulder such a great responsibility.’
• Hazrat Abu Bakr persuaded him until his opinion become same.
• A commission of 20 to 25 people was being appointed headed by Zaid-bin-
Sabit to compile the Quran.
• Zaid-bin-Sabit traced out and collected the chapters of the Holy Quran from
every person.
• He collected from palm leaves, stones, piece of wood and the people who
had committed it to memory.

Authentication tests on verses by Zaid-bin-Sabit:

• When written verse was brought to him, he would verify its authenticity by
putting four vigorous tests:
1) He tested its reliability against his own memory and then of other Hufaz.
2) No written verse accepted until two trustworthy witnesses have testified to the
fact that particular verse had been written in the presence of the Prophetpbuh.
Example:
• As Surah Ahzab verse 23 was present in the memory of Zaid-bin-Sabit
but no one possess the written text of it except Khuzaima-bin-Sabit Al
Ansari but he could not provide witness. So the verse was accepted in
reference with the Hadith that Prophetpbuh has given him the title Zush-
Shada-Tain (witness equal to two).
3) The verses were matched with the collection that different companions had
prepared for themselves.
4) On the matter of doubt. Ijma was being exercised no one has written
Tasmiyah before Surah Tooba. It was compiled without Bismillah by
exercising Ijma.
• Each Surah was written in separate foils and so the copy prepared by Zaid as
called “Umm”.
• The verses were arranged in accordance with the order identified by the
Prophet but the Surah’s were not so arranged.
• After preparing the Menu script, it was recited loudly in the mosque of
Prophet to eliminate all the death.

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 • The Script / Mashaf / Umm (Mother Copy) prepare by Zaid remained with
the first Caliph and after his death was transferred to Hazrat Umar.

During the Khilafat of Hazrat Umar:

• During ‘Umar’s caliphate, he took steps to ensure the Qur’an was taught and
memorised to ensure it was not corrupted.
• During his Caliphate, Umar took steps to ensure that the teaching of the
Holy Quran was spread extensively, and that a large number of persons
learnt the text by heart so that there could be no possibility of any corruption
in the text.
• Under the orders of Umar, hundreds of schools were opened throughout the
length and breadth of the islamic world for the teaching of the Holy Quran.
Highly qualified teachers were appointed for the purpose, and they were
given good salaries.
• Such Companions who had learnt the Holy Quran by heart were sent to
distant places to teach the Holy Quran. Muadh b. Jabal; Ibada b al Samit;
and Abu Darda were prominent companions who knew the Holy Quran by
heart. They were sent to Syria where Ibada headed the school at Hims: Abu
Darda at Damascus; and Muadh at Jerusalem.
• Umar took pains in promoting and popularising the study of the Holy Quran.
Special stipends were granted for the learning of the Holy Quran. In his
instructions to the Army, Umar exhorted the men to read and memorise the
Holy Quran.
• Umar was very particular the correct pronunciation of the words in the Holy
Quran. In his instructions to the teachers of the Holy Quran, Umar said:
• "Teach them the vowels of the Quran, as you teach its learning by heart."
• Umar also laid down that no one who was not versed in Arabic lexicology
should be permitted to teach the Holy Quran.
• He managed the learning of Quran During Taraweeh prayer.
• After his death the Mashaf was given to Hazrat Hafsa a widow of Holy
Prophet and daughter of Umar.
• The copy of Quran which was in the position of Hazrat Hafsa come to be
known as Mashaf-ul-Hafsa.

During the Khilafat of Hazrat Usman:

• The Khilafat of Hazrat Umar was a phase of Quick conquest.

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 • Imam Bukhari has narrated on the authority of Anas-bin-Malik that Hazrat
Huzaifa ibn ul Yamman reported after conquest of Syria and Iraq that new
converts of these countries recited Quran indifferent ways.
• This disturbed Hazrat Anas who went to Hazrat Usman, to take an
immediate action for the removal of these differences otherwise it might
create a rift among the Muslims.
• Hazrat Usman acquired the copy of Quran from Hafsa.
• He appointed Zaid along with 3 other knowledge companions.
• Abdullah-ibn-Zubair, Saad-bin-Aas and Abdur Rehman-bin-Aris who
assisted to make copies of Quran from originate text from Quraishi dialect.
• As the Quran has been revealed in this dialect.
• The Quran was read out loudly in Masjid-e-Nabwi to remove shadow of
doubts.
• The copies were then dispatched to the optical of every province with
instructions that in future copies should be made only from the official
authentic text.
• Hazrat Usman also ordered that if anyone had copy with different text
should be destroyed by fire for this Hazrat Usman is known as Jami-ul-
Quran.

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THE HOLY QURAN AS A SOUR OF ISLAMIC LAW (legal thinking)

• Quran is the most important & fundamental source of Islamic law.

• Provides guidance in all walks of life:
• The Qur’an was the first source of law and its passages were accepted
unanimously as being authentic.
• However, there were some differences of opinion in interpretation of some
of its passages.
• The legal or practical contents of the Qur’an constitute the basis of what is
known as Fiqh al-Qur’an, or the Juris corpus of the Qur’an.
• There are close to 350 legal ayat in the Qur’an, most of which were revealed
in response to problems that were encountered
“This is the Book; in it is sure guidance, without doubt, for those who fear God”
(2:2-3)
• The Quran further declares:
“Nothing have We omitted from the Book” (6:38)
And
“And We have sent down to you a Book explaining all things” (16:89)
• Quran instructs its followers to rely on it in working out details of Islamic
Law:

“Judge between them by what God has revealed and follow not their vain desires.”
(5:49)

• Code of laws in an Islamic state is the Quran:

“Follow only that what has been revealed to you by your Allah Almighty.” [Surah
Al Araf]

• It encompasses all related to individual and communal Muslim conduct.

• Some were revealed with the aim of repealing objectionable customs such as
infanticide, usury, gambling and unlimited polygamy.

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 • Others laid down penalties with which to enforce the reforms that the Qur’an
had introduced.
• Overall, the Qur’an confirmed and upheld the existing customs and
institutions of Arab society and only introduced changes that were deemed
necessary.
(1) Crime and punishment: Quran prescribes the simple rule of “an eye for an
eye” for many criminal matters:

“Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth and wounds
equal for equal. But if anyone remits the retaliation by way of charity, it is an
act of atonement for himself”. (5:45)

It prescribes punishment for fornication and libel/slander:

“The woman and the man guilty of adultery, flog each of them with a hundred
stripes” (24:2)

• Slander or false charge of adultery:

“And those who launch a charge against chaste women and do not produce four
witnesses, flog them with eighty stripes” (24:4)

(2) Guidance for personal behavior:

• Quran commands Muslim to shun drinking, gambling and other un-Islamic
practices:

“O you who believe! Intoxicants and gambling, sacrificing of stones and arrows
are all abomination of Satan’s handiwork: shun them so that you may prosper.”
(5:90)

• Similar guidance is found in the Quran about Islamic food laws:

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“Do not eat anything on which God’s name has not been pronounced.” (6:121)

Lawful to you are all beasts of cattle, with the exceptions named.” (5:1)

(3) Quran also provide guidelines about law of inheritance:

God direct, you concerning your children: to the male a portion to that of two
females” (4:11)

(4) several injunctions of the Quran which set as guidance for individuals:
“Come not nigh to the orphan’s property except to improve it”. This verse
explicitly speaks on the importance of how to treat an orphan’s property.

(5) Quran prescribed legal punishment for a thief, is to cut off the thief’s hand.
The following is a compilation of the various verses in the Qur’an which
shed light on stealing:
“[As for] the thief, the male and the female, amputate their hands in
recompense for what they earned [i.e. committed] as a deterrent [punishment]
from Allah. And Allah is Exalted in Might and Wise.” [Quran 5:38]
Quran also Instruct:
And eat up not one another’s property unjustly (in any illegal way e.g.
stealing, robbing, deceiving, etc.), nor give bribery to the rulers (judges before
presenting your cases) that you may knowingly eat up a part of the property
of others sinfully. (Quran 2:188)

(6) Finally Quran guides Muslim about acts of worship, e.g.

“And be steadfast in prayer, and give the poor due and bow down your heads
with those who bow down.” (2:43 etc).

“And establish regular Prayer and pay the poor due”.

“Fasting has been prescribed to you” (2:183)

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 • It is important to note that Quran does not provide all details of all
matters. For this, Sunnah/Hadith is employed together with the Quran.
• Collectively the Quran and the Sunnah are called the primary sources
of Islamic law.

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The Quran and the Sunnah / Hadith as sources of legal thinking
• Sunnah: literally, tradition. In Islamic law it means Prophet’s tradition.
• Hadith: literally: news or story; Hadith of the Prophet is the medium or
channel through which Sunnah has reached us, e.g the Hadith Books.
• Now, both are interchangeable terms.
• Quran & Sunnah are collectively called primary sources of Islamic laws.

Quranic support for using Sunnah in Islamic legal thinking

• Many verses support use of Sunnah

(1) “And obey God and obey the Messenger and those charge with authority
among you”. (4:59)
• Here Obey God means God’s Book, the Quran; obeying the messenger
means Prophet’s Sunnah
(2) “ So, take what the Messenger gives you, and refrain from what he
prohibits you”(59:7)

The Prophet’s approvals/disapprovals are binding on Muslims.

(3) “He who obeys the Messenger, obeys God” (4:80)

• It means obedience to God (Quran) and obedience of Holy Prophet
(Sunnah) are inter-related and both can not contradict each other.

Instruction of the Prophet himself regarding use of Sunnah.

(1) His instruction to various newly converted tribes in Madina:

“Remember this (Prophet’s teachings) and report it to those whom you
have left behind”
(2) His stress on the Sunnah during the Farewell Sermon, “Let him that is
present tell it to him that is absent”

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 (3) In another Hadith he highlighted the close relationship between Quran and
Sunnah:
“Judge upon the Book of God. If you do not find in it what you need, upon
the Sunnah of the Prophet.
(4) His wife Ayesha aptly remarked:
“His (Prophet’s) conduct is the Quran”

Examples of the sue of Quran and Sunnah in making Islamic Law:

Sunnah supports Quran either by fully interpreting the Quranic teachings or by

supplementing them; both can’t contradict……..

(1) Quran commands observance of the pillars of Islam: “And establish

regular prayer and pay the poor-due” (2:43)
• No details about: exact timing, format & similar details regarding daily
prayer.
• When the Prophet was asked about this by the companions, he replied:

“Say your prayers you have seen me say”

• He then demonstrated all acts and postures involved in a single Rakat.

• He provided additional guidance by saying:

“There is no prayer for the one who does not recite the Opening Chapter of the
Book”

He also guided about the manners concerning the daily prayer, “When a person is
drowsy in his prayer, let him go to sleep until he knows what he recites”

(2) Similarly, the Quran is silent about how much one’s wealth (Nisab) is to be
paid as the charity tax (Zakat) since it simply commands Muslims to pay Zakat
and enlists those entitled to receive it (in 9:60)
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 • The Prophet gave all details, e.g. 2.5% of the wealth equivalent to 87.3
grams (7.5 tolas) of gold or 611.1 grams (52.5 tolas) of silver etc. he
furtherelaborated rate of Zakat on various other assets:
“No charity by tax I due on property amounting to less than five Uqivya of
silver, and no charity tax is due on fewer than five camels, and there is ho
charity tax on fewer than five Wasq of dates or grains”
(1 Wasq = 425 pounds/135 Kg; I Uqiya – Pound / 128 grams)
• He further instructed:
“Neither the property of different people should be hered together nor should
the joint property be spilt for fear of Zakat”
• Once some companion presented some dates of his farm to the Prophet
who was sitting with his grandson Hasan. Before accepting the dates,
he inquired whether they were being presented as charity or as gift and
declared that he and his descendants could not receive any charity; he
thus clarified details of Zakat regarding those who were not entitled to
receive it.
(3) Quran forbids practice or charging Riba (usury/interest) but gives no details
about the nature of Riba e.g.
“But God has permitted trade and forbidden Riba” (2:275)
• The Prophet after carefully observing the markets of Madina , Makka
etc concluded:
“The bartering of gold for gold is Riba, it it is from hand to hand and equal in
amount (and quality), and wheat grain for wheat grain is Riba except if it is
hand to hand and equal in amount (and quality). “ May clever traders used to
earn unfair profit by giving inferior quality commodities (dates, grains etc) in
exchange for superior quality commodities. This was one of the earliest from
of Riba/usury.
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 “O You believe! Intoxicants and gambling, sacrificing to stones and
diving of arrows are an abomination of Satan’s handiwork: shun them.”
(5:90).
• The Quran, however, mentions no punishment for drinking.
• The Prophet prescribed a punishment of whipping 40 stripes to a person
found guilty of drinking wine (later caliph Umar doubled this penalty)
• The Prophet applied this penalty in his life time e.g. by punching
Nauman Bin Bashir.

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 IJMA (CONSENSUS OF OPINION)

Literal meaning: agreeing upon, uniting in opinion

• In Islamic Law: consensus of Muslim scholars on an issue / challenge about

which when the Quran and Sunnah are silent.
• 3rd source of Islamic Law: may refer to consensus of scholars, companions or
the community in general.

Quranic support for Ijma:

1) “And obey God and obey the Messenger and those charged with authority
among you” (4:59) here “authority” means scholarly or political body that
makes collective efforts to tackle new challenges.
2) “If you do not know, ask of those who possess knowledge” (16:43) This
means that matter should be referred to the competent scholars for finding a
solution.
3) “Thus have We made you a community justly balanced” (2:143) Balance can
only be attained by consensus, avoiding division and rifts, while solving
problems.
4) “If anyone contends with the Messenger even after guidance has been plainly
conveyed to him, and follows a path other than that becoming to men of faith,
We shall leave him in the path he has”. (4:115) this verse highlights the
importance of following an agreed opinion that is based on the divine
guidance conveyed to us by the prophet.
• It also warns of consequence of not following the agreed decision.

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Hadith/Sunnah’s supports for Ijma.

I. “My community will never agree in error”. The Prophet expressed his good
faith about the outcome of joint efforts of his followers in exercise of law
making.
II. “Hand of God is on the community”. Prophet’s assurance of God support for
collective working of his community.
III. “Avoid the branching path and keep to the general community.” It is Prophet’s
instruction to guard against division among the Muslim and stress on
following the tradition of the community.
IV. Prophet’s custom of consulting his Shoora (Advisory Council) on all
important matters e.g. Salman Farsi’s advice of digging ditches around
Madina.
V. “Gather together the righteous from among my community and decide the
matter by their council and do not decide it by any man’s opinion.” This
implies the Prophet’s stress on working together on important and legal
matters.

Type of Ijma:

I. General agreement of the Muslims regarding articles of faith & pillars of

Islam: Tawhid, prophethood and finality of prophethood of the Holy Prophet,
belief in the Quran & other scripts; daily prayers and fasting etc.
II. Consensus of Muslim scholars on legal matters and new challenges. This may
be: Ijma of the companions, the Madinian Muslim community of earlier times
or the Muslim jurists etc. Such type may / may not be changed by the next
generations of the community. (Shia community believes that the Imams
(Prophet’s descendants) are also entitled to exercise Ijma.
III. Ijma of people i.e. general body of Muslim community.
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Who can perform Ijma?

Only Muslim Mujtahids or jurists can perform Ijma. He must possess the following
qualifications.
➢ Knowledge of Quran
➢ Knowledge of Sunnah
➢ Knowledge of Ijma
➢ Knowledge of Qiyas
➢ Knowledge of Maqasid-al-Shariah
➢ Knowledge of Islamic Jurisprudence
➢ He must be trustworthy
➢ He must be an adult
➢ He should be a Muslim
➢ He should be able to interpret Quran and Sunnah
➢ He must have knowledge of Arabic language
➢ He should be able to differentiate between false and authentic Hadith
➢ He should be wise and pious person

Examples of Ijma:

A: Quran and Ijma:

1) Share of grandfather in inheritance on the death of an orphan grandson:

“It is prescribed when death approaches any of you, if he leaves any goods,
he should make a bequest to parents and next of kin” (2:180). Now,
grandfather is not mentioned in the verse but it was agreed by Ijma that he
would take the father’s place.
2) Prohibition of marriage with grandmother or granddaughter: “Prohibited to
you (in marriage) are: your mothers, daughters, sister” (4:23) No mention of
granddaughter and grandmother in the verse, but it was agreed that they, too,
are enlisted in the same.
3) Election of Abu Bakr as the first caliph: “And obey God and obey the
Messenger and those charged with authority among you”. (4:59)

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 • On Prophet’s death the companions agreed there should be a successor
(caliph) to the Prophet to act as an authority for Muslims. Eventually, most of
them agreed on the choice of Abu Bakr.

B: Sunnah and Ijma:

1. An additional Azan for the Friday prayer. Single Azan was introduced by the
Prophet, and this tradition continued by the first two caliphs. Reports of many
Muslims missing the Friday prayer in the noise of market activity, due to
prosperity among Muslims. Caliph Uthman consulted the community and it
was agreed that an additional Azan should be delivered.
2. Compilation of the Quran, 633 AD. When all companions agreed that Quran
should to collected in a single Book, after the battle of Yamama during Abu
Bakr’s caliphate.
3. Funeral of a miscarried foetus. If in a miscarried foetus life is established by
its movement, a funeral prayer should be offered for it. It tells that on
observing life signs (heartbeat etc), funeral of miscarried foetus is to be
offered, but it does not specify what if life signs were not find. By consensus
of scholars, it was agreed upon that if life sings were not found in a miscarried
foetus then its funeral would not be offered and it would be simply buried by
wrapping in a coffin.

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 QIYAS (ANALOGICAL DEDUCTION)

• Literal meaning: measuring by comparing with some set standard.

• In Islamic Shariah: ability of an individual legal expert to reach a decision by
comparing a new situation (Far) with the principles contained in the Quran &
Sunnah (Asl).
• 4th source of Islamic law, used when the Quran, Sunnah & earlier examples
of Ijma are silent on a new Issue.

Support / Justification by the Quran and Sunnah:

• The Quran repeatedly commands its reader to ponder, observe & analyze:
i. “Then take admonition O you with insight” (59:2)
ii. “There are signs in this for people who understand” (13:3)
iii. “And We have put forth for men, in this Quran, every kind of parable
(similitude) so that they may receive admonition” (39:27)
• In fact, scholarly men can well understand various parables given in the Quran
and are also able to link them with new situation.
• These verses urge & encourage Muslims to understand the Quranic teachings
more deeply in order to apply them on various challenging situations.
iv. “Marry women of your choice: two or three or four; but if you fear that you
shall not be able to deal justly, then only one” (4:3) Now, a man himself will
know whether he can do justice or not, by exercising personal reasoning &
judgment.
v. Prophet’s dialogue with Mu’adh bin Jabal while appointing him governor of
Yemen. He gave him permission to exercise him own opinion when no answer
was found in the Quran & Sunnah.

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vi. Prophet’s saying: “ Judge upon the Book of God, if you do not find in it what
you need, upon the Sunnah of the Prophet, and if you don’t find in it also, then
use your personal opinion”
vii. Signing of the treaty of Hudaibiya: Makkan chief’s insistence to write,
“Muhammad bin Abdullah instead of “Muhammad, the Messenger of God.”
Prophet made no objection to Ali’s exercise of personal judgment. Ali had
respectfully refused to erase the wording “the Messenger of God.”

Examples of working of Qiyas:

• Important terms:
i. Asl or the fundamentals (Quran & Sunnah) with laws contained in them.
ii. The new issue/challenge/matter: Far’
iii. The effective cause / similarity between the Asl and the Far’: Illah.
iv. The final judgment thus made: Hukm

A-Quran & Qiyas:

i. “O you who believe! When the call is proclaimed to prayer on Friday, hasten
to the remembrance of God and leave off business…..” (62:9)
• Setting aside business on Friday for the prayer: Asl (fundamental law)
• Far’: what about other (non business) transactions?
• Illah: all transactions (business & non business) tend to distract believers from
remembrance of God.
• Hukam: all transactions to be set aside for the Friday prayer.
ii. “And if you find no water, then take for yourselves clean sand and with it rub
your face and hands” (4:43).

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 • Asl: permissibility of using clean sand to attain purity (by Tayammum instead
of Wudu)
• Far’: can other impurities on body/clothes be removed by clean sand, when
no water available?
• “Illah: water is better but sand has similar properties to rub of dirt/pollution.
• Hukm: clean sand to be used (in emergencies only) to remove impurity.
iii. “O you who believe! Intoxicants and gambling, sacrificing to stones and
arrows are an abomination of satan’s handiwork: shun them so that you may
prosper” (5:90)
• Asl, declaring khamr (intoxicant) as forbidden for Muslims. The Prophet also
stated that all intoxicants were khamr.
• Far’: new forms of drinks with intoxicating properties, regardless of way of
manufacture (heroine, hash etc)
• ‘Illah: ability of such drinks to intoxicate.
• Hukm: all such drinks are khamr because they intoxicate.

B- Qiyas & Sunnah

1. Asl: Prophet appointed Abu Bakr as leader of the prayers & pilgrimage.
Far’: Death of the Prophet & need of a leader.
‘Illah: Abu Bakr’s leadership qualities: one who leads in the prayers can lead
the community in general.
Hukm: Abu Bakr was chosen as 1st caliph (Successor to the Prophet).
2. A man asked the Prophet about performing pilgrimage on behalf of his late
father who had failed to fulfill the vow for pilgrimage.
Prophet: “What do you think you would do if your father died owing a debt?”

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 Prophet used the analogy (‘Illah) of paying off debt for the dead fathe rand
thus instructed the man to perform pilgrimage on behalf of his father.
3. Dried flour on Ayesha’s nails: her wudu was invalid. In modern time, wudu
of a woman would be invalid with nail polish on nails.
4. Punishment for drinking: Umar was advised by Ali to double the penalty (80,
instead of 40 stripes) for drinking, as the Quran prescribes 80 lashes for
slander:

“And those who launch a charge against chaste women and do not produce four
witnesses, flog them with eighty stripes” (24:4). An intoxicated person may level
charge against chaste women, so, he should receive the same punishment as for
slander.

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Q. Why Some Scholars Reject Qiyas?
Ans. Some of the Scholars such as Zahris & Shia reject Qiyas because of
several reasons….
1. A verse of the Qur'an says: "0 ye who believe! Put not yourselves forward
before God and His Apostle...." [Qur'an 49 : 1) These Scholars claim that Qiyas
(analogy) means "putting yourself forward‘
2. There are many sayings of the Companions in which they have condemned the
use of ra’i/ (personal opinion), and analogy is personal opinion.
3. Analogy leads to discord among the Muslims, because it does not lead to exactly
the same opinion when different jurists are exercising it and what leads to
differences should be shunned.
4. It cannot be said that the ahkam of the shari'ah are based
upon similarity and equality.
Arguments in favour of Qiyas
1. Quran repeatedly asks us to ‘use our reason’
2. Hadith of Mu'adh ibn Jabal
3. There are many cases in which the Prophet gave answers in a form that was
quite similar to analogy (eg Hajj on behalf of Mother)
4. The Companions used to settle cases by performing analogy & there are sayings
of the Companions to this effect.
5. The cases in the texts of the Qur'an and the Sunnah are limited and the cases that
are faced by human beings are unlimited, therefore there has to be some way of
extending the law in these sources to cover new cases as well so that the new cases
are settled according to Islamic legal norms.
6. New issues come forward that were unimaginable in the time of the Prophet

Practical Importance of Qiyas

1. The main point here is that the judge has to give relief to the litigants who come
to him.
2. It is not possible for him to say to them that "I cannot find anything in the Qur'an
and the Sunnah
3. to settle this case, therefore, I cannot help you."
4. The presumption is that a solution exists in the shari'ah and the judge has to
adopt some method of legal
reasoning to extend the law from the limited number of texts that he can employ
5. As long as he is required to do so, analogy is a good and strict method of legal
reasoning that maximises the chances of the discovery of the intention of the
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Importance of Ijma
1. It answers the queries of the people in various situations with logical reasoning
2. If something is explained very briefly in the Quran and Sunnah, Ijma can be
done for clarification
3. Since it is done by those who are scholars so there is no doubt in their work
4. Through Ijma the principles of Quran and Sunnah can be extended to new
situations
5. Ijma is source of uniting Muslims on new issues
6. It is a source of making the religion applicable to all times and places

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