‫بسم هللا الرمحن الرحمي‬

MUSLIM UNIVERSITY OF MOROGORO

Course Title

INTRODUCTION TO QUR’AN AND HADITH STUDIES

Course Code: IS120

PART 1: THE HOLY QUR’AN

By
Abdi Kassim Jiba
Faculty of Islamic Studies

Semester 2 – 2022/2023

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 ‫بسم هللا الرمحن الرحيم‬
DEFINITION OF THE QUR’AN, ITS IMPORTANCE AND AUTHENTICITY

All perfect praise due to Allah (S.W), The Lord of the Worlds. I testify that there is none worthy of
worship except Allah, and that Muhammad (Peace and Blessing be upon him) is His slave and
Messenger. We ask Allah to exalt his mention as well as that of his family and all his companions.

Points to be discussed:
1. Definition of the Qur’an, linguistically and technically
2. History of the Noble Qur’an
3. Language of the Qur’an
4. Authenticity of the Qur’an
5. The importance of learning the Holy Qur’an
6. Respect and rights of the Holy Qur’an
7. Virtues of reading the Qur’an

Definition of the Qur’an, linguistically and technically

Linguistically, the Qur’an means 'reading' or 'recitation'. It is from the root word qara'a (to read).
Technically, the Qur’an can be defined as 'the book containing the speech of Allah revealed to the
Prophet Muhammad (Peace and Blessing be upon him) in Arabic and transmitted to us by
continuous testimony or tawaatur'.
Tawaatur in the terminology of the scholars of hadeeth means transmitting a narration or religious
text by a group of narrators from a group of narrators, generation after generation and so forth, and
they are all trustworthy people and it is absolutely impossible for them to agree on a lie.
The Qur’an also calls itself by alternative names, such as kitab, huda, furqan, and dhikr (book,
guide, distinguisher, and remembrance respectively). When the definite article, “al” is prefixed to
the Qur’an, it refers to the whole of the Book; but without this prefix, the Qur’an can mean either
the whole or a part of the Book. Thus, one may refer to a singular sura or ayah thereof as the
Qur’an, but not as al-Qur'an.
It is a proof of the prophecy of Muhammad (Peace and Blessing be upon him), the most
authoritative guide for Muslims, and the first source of the Shari’ah. The ulamaa (Muslim scholars)
are agreed on this, and some even say that it is the only source and that all other sources are
explanatory to the Qur’an.

The History of the Noble Qur’an

The Qur’an is the backbone of Islam. On this Sacred Book of Allah depends the Islamic call, state,
society and the civilization of the Muslim world. It is the last Divine revelation, which was sent
down to Prophet Muhammad (Peace and Blessing be upon him) the last and final of all Prophets,
may Allah exalt their mention. His task was to convey the message of worshipping One God,
Allah, without ascribing any partners to Him.

The Noble Qur’an, which is the source of guidance and mercy to mankind, is divided into one
hundred and fourteen (114) Suras (chapters) of varying lengths. Ninety-three chapters were
revealed in Makkah, while the remaining twenty-one were revealed in Madeenah.

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The revelation of the Qur’an began with the Surat al-'Alaq (96:1) starting with the words “Read in
the name of your Lord” ١ :‫ ﭽ ﭻ ﭼ ﭽ ﭾ ﭿ ﮀ ﭼ العلق‬and ending with the ayah in sura al-
Ma’idah
‫ﭧ ﭨ ﭽ ﭻ ﭼ ﭽ ﭾ ﭿ ﮀ ﮁ ﮂ ﮃ ﮄ ﮅﮆ ﮇ ﮈ ﮉ ﮊ‬
٣ :‫ﮋ ﮌ ﮍﮎ ﮏ ﮐ ﮑ ﮒ ﭼ المائدة‬
“Today I have perfected your religion for you and completed my favour toward you, and chosen
Islam as your religion”. (5:3)
Some disagree on this point, saying that the last ayah of the Qur’an was in al-Baqarah (2: 281) as
follows:
٢٨١ :‫البقرة‬ ‫ﭧ ﭨ ﭽ ﯸ ﯹ ﯺ ﯻ ﯼ ﯽﯾ ﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰆ ﰇﭼ‬
“Fear the day when you will be brought back to God; then every soul will be paid in full according
to whatever it has earned, and they will not be treated unjustly". (2:281)
Therefore, as we have seen there are 114 suras (chapters) and 6235 ayaat (verses) of unequal length
in the Qur’an. Each chapter has a separate title.
The longest suras appear first and the suras become shorter as the text proceeds. Both the order of
the ayaat within each sura, and the sequence of the suras, were re-arranged and finally determined
by the Prophet (Peace and Blessing be upon him) in the year of his demise.
The contents of the Qur’an are not classified subject-wise. The ayaat on various topics appear in
unexpected places, and no particular order can be ascertained in the sequence of its text. To give
just a few examples:
- The command concerning swalaah appears in the second sura, in the midst or other ayaat
which relate to the subject of divorce (al-Baqarah, 2:228-248).
- In the same sura, we find rules which relate to wine-drinking and war, followed by passages
concerning the treatment of orphans and the marriage of unbelieving women (al-Baqarah, 211-
216)
- Similarly, the ayaat relating to the pilgrimage of hajj occur both in sura al-Baqarah (196-2O3)
and sura al-Hajj (22:26-27). Rules on marriage divorce and revocation (rij'ah) are found in the
suras al-Baqarah, al-Talaq, and al-Nisa.
Some chapters in the Qur’an focus on:

• The call to Islam as guidance for humanity.

• They focus upon monotheism and the fight against polytheism and idolatry. Thus, stress is laid
on all that is related to faith.
• In other chapters, attention is given to legislation, acts of worship, relationships among people
and the laws that regulate matters within the Muslim community, government, and family
• A number of chapters inform about Resurrection, the Hereafter and the unseen;
• Others relate the stories of various Prophets and their calls to their people to return to Allah. We
see how the previous nations were severely punished when they disobeyed Allah and denied the
messages of previous Prophets, may Allah exalt their mention.
• In addition, several chapters focus on the story of creation and the development of human life.
• In fact, Makkan revelations made the Muslims' faith in Allah firmly established.
• On the other hand, Madeenan revelations were meant to translate the faith into action and give
details of the Divine Law.

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Its preservation

Allah will forever preserve the Qur’an against all attempts to destroy or corrupt it. Being guarded
by Allah, it will always remain pure. There does not exist a single copy with any variation from the
recognized text. Allah says: ٩ :‫ﭽ ﮗ ﮘ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﭼ الحجر‬meaning: “Verily,
it is We Who revealed the Dhikr (i.e. the Qur'an) and surely We will guard it (from
corruption)”.(15:9). Therefore, any attempt of alteration has resulted in failure.

Upon the command of the Prophet (Peace and Blessing be upon him) his Companions would write
down what was revealed of the Noble Qur’an. They used, for this purpose, palm branches stripped
of leaves, parchments, shoulder bones, stone tablets, etc. About forty people were involved in this
task. Among them was Zayd Ibn Thaabit who showed his work to the Prophet (Peace and Blessing
be upon him). Thus, the Qur’an was correctly arranged during the Prophet’s life, but it was not yet
compiled into one book. In the meantime, most of the Prophet’s Companions memorized the
Qur’an.

When Abu Bakr became a Caliph after the Prophet (Peace and Blessing be upon him) died, a large
number of the Companions were killed during the War of Apostasy. 'Umar Ibn Al-Khattaab (R.A)
went to the Caliph and discussed the idea of compiling the Qur’an into one volume. He was
disturbed, as most of those who memorized it had died. Then, Abu Bakr (R.A) called for Zayd and
commissioned him to collect the Qur’an into one book, which became known as the ‘Mus-haf.’

After Zayd (R.A) accomplished this great task and organized the Qur’an into one book, he
submitted the precious collection to Abu Bakr (R.A) who kept it in his possession until the end of
his life. During the caliphate of ‘Umar (R.A) it was kept with his daughter Hafsah (R.A) who was
also a wife of the Prophet (Peace and Blessing be upon him).

During the Caliphate of ‘Uthmaan (R.A) Islam reached many countries, and readers began to recite
the Qur’an in different ways (dialects). ‘Uthmaan (R.A) then had various copies made and sent
them out to the different Muslim lands, lest these dialects would cause alterations to the Qur’an,
and kept the original copy with Hafsah (R.A). Thus, the Qur’an remained preserved and the Caliph
was very much pleased with his achievement.

Today, every copy of the Qur’an conforms with the standard copy of ‘Uthmaan (R.A). In fact,
Muslims over the ages excelled in producing the best manuscripts of the Noble Qur’an in the most
wonderful handwriting. With the introduction of printing, more and more editions of the Noble
Qur’an became available all over the world.

Language of the Qur’an

The Qur’an clearly states that it is all communicated in pure and clear Arabic. Although the ulamaa
(Muslim scholars) are in agreement that words of non-Arabic origin occur in the Qur'an, they
are, nevertheless, words which were admitted and integrated into the language of the Arabs before
the revelation of the Qur’an. To give just a few examples, words such as:

• Qistwaas (scales - occurring in the Surat al-Isra', 17:35), ٣٥ :‫ﭽ ﯦ ﯧ ﯨﯩ ﭼ اإلسراء‬

• Ghassaaq (intense cold) in Surat al-Naba' (78:25) ٢٥ :‫ ﭽ ﯝ ﯞ ﯟ ﭼ النبأ‬and

• Sijjiil (baked clay - in al-Hijr, 15:74), ٧٤ :‫ﭽ ﭥ ﭦ ﭧ ﭨ ﭩ ﭼ الحجر‬

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All these words are of Greek, Turkish and Persian origins respectively. But this usage is confined to
odd or strange words; a phrase or a sentence of non-Arabic origin does not occur in the Qur’an.
Also there are other claims of Non-Arabic words in the Quran, these are:
‫( طُ ْور‬tuur) was Syriac for Mountain
َ (twafiqa) meant ‘To Intend’ in the Roman language
َ‫طفِق‬
‫( هُدْنَى‬hudnaa) was Hebrew for repentance.
‫( سِجل‬sijilli) was Persian for book
‫( سُ ْندُس‬sun’dus) meant ‘soft cloth’ in Hindi
‫( مِ ْشكَوة‬mishkaat) was shining lamp in the Ethiopian language
‫( سِر‬sirr) was Small River in the Greek language
Since the Qur’an consists of manifest revelation in Arabic, a translation of the Qur’an into another
language, or its commentary whether in Arabic or other languages, is not a part of the Qur’an.
However, Imam Abu Hanifah has held the view that the Qur’an is the name for a meaning only,
and as such, swalaah may be performed in its Persian translation. But the disciples of Abu Hanifah
have disagreed with this view and it is reported that Abu Hanifah himself reversed and overturned
his initial ruling, and this is now considered to be the correct view of the Hanafi School.
Prophet Muhammad (Peace and Blessing be upon him) himself memorized the Qur’an, and so did
his Companions. This was to a large extent; facilitated by the fact that the Qur’an was revealed in
piecemeal over a period of twenty-three years in relation to particular events.
Authenticity of the Qur’an
The fact that the Qur’an is authentic and that it is nothing but the Words of Allah, the Lord of the
Worlds, has been proved in more than one way:
First, we can refer to what was mentioned by Al-Qurtubi at the beginning of his Tafseer (exegesis)
about the kinds of miracles and the miraculous nature of the glorious Qur’an. He mentioned that:
The Qur’an is still transmitted from one generation to the next and can be traced back to the
Prophet (Peace and Blessing be upon him), whose existence is an indisputably established fact and
whose genuineness is proved by evidence and miracles. It is known that the Prophet (Peace and
Blessing be upon him), received the Qur’an from Jibreel (Gabriel) who took it from Allah The
Almighty. Therefore, the Qur’an was originally transmitted by two completely trustworthy beings
and this guarantees that it was not subjected to any additions or deletions.
After that, it was transmitted by so many people that they could never have lied in what they
reported or heard as they were so great in number.
The second thing is that, the Qur’an is being memorized in every age by millions of people; men,
women, young and old without any additions or deletions because Allah The Almighty has
promised to safeguard it.
The third thing is the numerous miraculous aspects of the Qur’an. Al-Qurtubi mentioned ten of
them, some of which are:
1. The magnificent composition and the unique style that differs from any other style that was
familiar to the Arabs or others.
2. Powerful, yet easy words. Anyone who knows that Allah the Almighty is the truth, will realize
that only He alone is capable of composing such powerful wordings.
3. The fact that it informs us about things that took place in the past and things that will take place
in the future; that cannot be known except through revelation.

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Therefore, the arguments to prove that the Qur’an is the word of Allah (S.W); are of two
categories:
a) The internal arguments, these are those evidences derived from the Qur’an itself
b) External arguments, these are evidences from the traditions of the prophet and reports from his
companions.
The internal arguments
1. Source of knowledge. It explains the authenticity of the Qur’an at two levels:
a- The limitation of the materialists’ concepts of knowledge
b- Having dismissed the materialists’ claim of the source of knowledge. It remains Allah
(S.W) the only source of knowledge
2. The claim to revelation. This is witnessed by the fact that the holy prophet was un-lettered, not
knowing how to read and write.
3. How the Qur’an was revealed to prophet Muhammad (96:1-5)
4. The process of compilation and preservation of the Qur’an. Although the Qur’an was revealed
in piece meal, the fact is that its message was meant to be presented to humanity in the form of
a book (Al-kitaab). Allah says: “Praise be to Allah, who has sent down unto His servant
(Muhammad) the book…” (18:1), 41:2-3, 12:2, 98:2-3, 2:2 [all these are internal evidences]
Soon after the commencement of the revelation, the holy prophet made definite arrangements
for the preservation of the revealed messages in writing. Abu Bakr the companion per
excellence, the wise and truthful (al-Siddiiq) was also entrusted with this task. Besides him we
find the names of several other personalities mentioned in the historical records as the holy
prophet’s scribes, who served as such in Makkah and Madina.
5. The process of preservation and propagation. It should be noted that although paper and
parchments were not available in abundance, all important literary works were preserved
through writing on parchments or on a paper. Allah says: “if we (i.e Allah) has sent unto thee
(o Muhammad)! A book (or a writing) on paper (or parchment), so that they could touch it
with their hands…” stated in (98:2, and 52:2-3)
It is necessary to observe here that the Qur’an was propagated by the holy prophet not only in
written form but also orally. (62:2)
6. The Qur’an points out the mistakes of the prophet (66: 1) and (80:1-12)
7. Authenticity of the prophecies of the Qur’an. The Qur’an is full of promises. Now, the
fulfillments of these promises indicate the authenticity of the Qur’an. Eg. Abu Lahb (111:1-5),
another promise is about the defeat of Roman emperor (30:1-6)
8. The Qur’an challenges mankind to produce its similitude. Allah says:

‫ﭽ ﭑ ﭒ ﭓﭔ ﭕ ﭖ ﭗﭘ ﭙ ﭚ ﭛ ﭜ ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ‬
١٣ :‫ﭣ ﭤ ﭼ هود‬
“Or they say, "He forged it.''Say: "Bring you then ten forged Surahs like unto it, and call
whomsoever you can, other than Allah, if you speak the truth!'' (11:13)
‫ﭽ ﯢﯣﯤﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ ﯰ ﯱ ﯲ ﯳ ﯴ ﯵ ﯶ ﭼ‬

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 “And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We
have sent down (i.e. the Qur'an) to Our servant (Muhammad), then produce a Surah
(chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if
you are truthful”. (2:23)
9. The revelation of the Qur’an was in piece meal (17:106), (16:101-102). The revelation on piece
meal in duration of 23 years is a manifestation of qualities of all knower and controller of man’s
history.
10. The attitudes of prophet towards revelation of the Qur’an – he feared to forget (72:16-17)

The importance of learning Qur’an

The Holy Qur’an is fountain head of entire learning, but there is a striking difference between the
Holy Qur’an and other books. The Qur’an is a word of Allah (SWT) and books on various branches
of knowledge are human studies of Allah’s creation. These books deal with specific subjects and
topics. A book on one discipline is quiet on other disciplines. They are no way comparable with the
Holy Qur’an. The Holy Qur’an is a treasure of our knowledge and learning that man may
need till end of time. All knowledge originates from the Holy Qur’an. This is the basic truth of
Islamic doctrine of knowledge. We need to get out of the darkness of ignorance and move towards
the limelight and bright future. The Holy Prophet (Peace and Blessing be upon him) said:

“O people I am leaving behind among you the Holy Book (Qur’an) and the Sunnah (way of
Prophet (Peace and Blessing be upon him), if you follow these in letter and spirit you will never
be strayed.”
(Hakim Al-Mustadrik, Book1 Hadith 318)

Therefore, the important of learning the Holy Qur’an is as follows:

1. Reading the Qur’an fulfils an Islamic duty.

2. The Qur’an will be a proof for us on the Day of Judgment
3. The Qur’an will intercede for us on the Day of Judgment.
4. Your status in this life will be raised.
5. The Qur’an is the key for peace and satisfaction.
6. There are ten rewards for each letter you recite from the Holy Qur’an.
7. The reciters of the Qur’an will be in the company of the noble and obedient angels.
8. Your position in Paradise is determined by the amount of Qur’an you memorize in this life!
9. The Qur’an will lead you to Paradise!
10. The holy Qur’an makes the character of its reader unprecedented and exemplary.
11. Students and teachers of the Holy Qur’an both have been praised many times in Ahadith
(traditions) the Prophet says: "‫ن َتَعَلَمَاَلْ رَقَْرآنَ َ َوعلَمَ َهر‬
َْ َ‫“ "خَ َْ ريرَك َْم َم‬The Best amongst you is (he) who
learns and teaches the Holy Qur’an.” (Sahih Al-Bukhari, Volume 4, Hadith no. 4739)

The curriculum of the Qur’an is actively involved in da`awah, propagation of true Islamic
teachings, reformation of the moral and spiritual affairs of Ummah, revival of Islamic sciences and
renaissance of Islam from its very first day. “Call for turning towards the Holy Qur’an” is one of
the main call for achieving these goals. In the recent era it is much difficult to force all Muslims
going to the Mosques and learn the Holy Qur’an with their busy life. But for the ease and
betterment of Muslim Ummah, It is also recommended to learn though online courses so that
Muslims may rebuild their association with the Qur’an and get knowledge of the Holy Qur’an by
comfort of their home.

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Therefore, the Holy Qur’an is:
1. The most truthful speech: Prophet Muhammad (Peace and Blessing be upon him) regularly read
the words of Allah to Muslims around him. These Muslims were very pleased and excited to
receive the words of Allah. Prophet Muhammad (Peace and Blessing be upon him) said: The
most truthful speech, the most eloquent advice, and the greatest stories are in the Book of
Allah. The Muslims listened carefully to what the Prophet (Peace and Blessing be upon him)
read, memorized the sentences and passages of the Qur’an, recited them regularly and followed
the teachings of the Qur’an. In order to preserve the words of Allah the Prophet (Peace and
Blessing be upon him) appointed special people known as “Scribes of the Qur’an” to write
down the words of Allah.
2. In original language: Prophet Muhammad (Peace and Blessing be upon him) was an Arab and
the majority of people in Makkah and Medina spoke Arabic. Therefore, the Qur’an was sent in
Arabic. Arabic is written from right to left. It is better to learn how to read the Qur’an in its
original language. Therefore, we will put efforts to learn Qur’an written in Arabic instead of
simply reading its translation in other languages.
3. The Holy Qur’an contains Allah’s message to all people. It tells people how to act correctly. It
guides us to a correct way of life in this world. The Book of Allah also talks about life after
death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. The
Qur’an encourages the worship of only one God Who creates and provides for them. The Book
forbids people from evil and condemns those who do wrong. It contains stories of the past
Prophets and the examples of bad and good people. People are advised in the Qur’an to be good
to others and respect them. It teaches people to live in peace and harmony.
4. Qur’an brings happiness in this world and the Hereafter. Following the Qur’an brings happiness
in this world and the world after death.
5. The only Divine book that has remained unchanged. Allah sent the Qur’an to His Prophet (Peace
and Blessing be upon him). A book sent by Allah to people is known as a Divine Book or a
Heavenly Book. Other Divine Books were also sent to previous Prophets (Peace and Blessing
be upon them). These are: Suhuf to Prophet Ibraheem, Zaboor to Prophet Dawood, Tawraah to
Prophet Mussa; and Injeel to Prophet ‘Isaa (Peace and Blessing be upon them).

The difference between the Qur’an and past revealed books is that; the Qur’an is the only
Divine Book that has remained unaltered. The Qur’an we have with us contains exactly the
same message that was sent to Prophet Muhammad (Peace and Blessing be upon him) by Allah
through the angle Jibriil.

6. The best companion. It can be of great help when a child or adult is feeling lonely.
7. Students get wise when they start reading the Qur’an in their childhood.
8. Muslims read the Qur’an to understand the true teachings of Islam.
9. A cure to mental and spiritual diseases.

Respect and rights of the Holy Qur’an

Now we have to know that the Holy Qur’an is not an ordinary book, but a Divine Book sent by
Allah the Almighty for the guidance of all people, we must show respect to it. Here are some of the
points we need to remember.

1. A part of the Qur’an carries the same respect as the entire Qur’an. Allah says: When the
Qur’an is recited, listen to it. (7:204).

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We know that when recitation takes place it is always a part of the Qur’an. Even then Allah uses
the word Qur’an for the part that is being recited. Therefore, if you have a binder or a booklet that
contains Suras (verses) and passages from the Qur’an, you have to treat it like a Qur’an.

2. The Qur’an should always be carried with proper care. When your college bag contains the
Qur’an, or a part of it, take extra care of the bag. Keep the bag slowly on the desk or floor
instead of letting it fall on its own. Use both hands to remove the Qur’an from your bag, place it
slowly on a desk or on a wooden carrier specially built for holding the Qur’an and open the
pages gently.
3. When the Qur’an is being recited, listen to it and be attentive (7:204). If you are busy with
something else then at least do not disturb the recitation by talking or making noise. There is
reward for listening to the Qur’an.

It was the practice of unbelievers in Makkah to make a lot of noise so that others could not listen to
the Qur’an (41:26). Do not be like them and instead lend your ears to the Qur’an and give it
respect. We often wish that God would talk to us. One way to achieve this is by reading the Qur’an.

4. The Qur’an should be recited regularly. It is disrespect to keep the Holy Qur’an unread. Prophet
Muhammad (Peace and Blessing be upon him) said: Brighten your homes with reciting Qur’an;
do not turn them into graves. Surely the house in which a lot of recitation takes place enjoys
many blessings and the members benefit from it. Such a household shines for the inhabitants of
Heaven as stars shine to the inhabitants of the earth. On the Day of Judgment, the Prophet
(Peace and Blessing be upon him) will complain to Allah about some Muslims who had
abandoned the Qur’an (25:30).
Indeed, hearts rust in the same way irons rust and the way to polish the hearts is reading the Qur’an.
The more Qur’an we read the better it is. We should discipline ourselves to read a good portion of
Qur’an daily. Satan would like us not to read, understand and study the Qur’an. Let us fight him
with all our strength and faith.

5. Children should get familiarized with the Qur’an early in their lives.
6. It is the right and respect of the Qur’an that it should be followed.
7. It is also the right and respect of the Qur’an that those who have the knowledge of the Qur’an
should teach it to others. This is among the noblest acts. Prophet Muhammad (Peace and
Blessing be upon him) said: The best of you is he who learns the Qur’an and teaches it.
8. Take the interpretations of the Qur’an from the Holy Prophet (Peace and Blessing be upon him)
and the companions – his students.
9. Once you have completed reading your lesson or referring to the Qur’an then close it gently
instead of leaving it open.
10. Do not put another book or any weight above the Qur’an. The Holy Book should always be
kept on the top in a pile / mass of books.
11. It is Haraam (forbidden) to make Najaasaat (impure things like blood and urine) touch the Qur’an.
12. Old and worn-out copies of the Qur’an should be disposed in safe places. This includes sending
them for recycling, burying them in the earth or casting in rivers.

Manners of reciting the Holy Qur’an

The Holy Qur’an is a special book and deserves respect. Now let us look at some of the manners of
reciting the Qur’an. It is the right of the Tilaawah (recitation of the Qur’an) that we follow the rules
when reciting the Qur’an.
1. Perform Wudhuu (abolution) before you read the Qur’an. Allah says: “None can touch it (the
Qur’an) save the purified ones”. (56:79).

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2. Read Du‘aa before Tilaawah. Reading of the Du‘aa helps to keep our focus and reminds us of
what we need to take from the Holy Book.
3. Always say A‘uudhubillaahi minash shaytwanir rajeem (‫انُال َّر ِجيْم‬
ِ ‫ط‬ َّ ‫ )اَع ُْو ُذُ ُباُ هللاُِ ِمنَ ُال‬when you
َ ‫ش ْي‬
begin reading the Qur’an. It means: I seek refuge in Allah from the cursed Shaytwan (satan).
This is what Allah instructs us to do in the Qur’an (16:98).
4. Next say Bismillaahir rahmaanir raheem ( ‫منُال َّرحِ يْم‬
ِ ‫س ِمُهللاُِال َّر ْح‬
ْ ِ‫ )ب‬The meaning of this phrase is: In
the name of Allah, the Beneficent, the Merciful.
5. Sit facing Qiblaah when reciting the Qur’an. Please note that this is the best direction to face.
However, where it may be difficult or impossible to face Qiblaah when reading the Qur’an (for
example if your desk is facing another direction) then it is all right not to face the Qiblaah.
6. Recite the Qur’an with Tarteel as instructed by Allah in (73:4). This means that we should
recite the Qur’an in a good voice with rhythm instead of plain reading.
7. Recite the Qur’an slowly. Allah said to the Prophet (Peace and Blessing be upon him): “Do not
move your tongue with it (Qur’an) to make haste therein” (75:16). The aayaat of the Qur’an
should be recited in slow tones with each word being pronounced clearly. The Prophet (Peace
and Blessing be upon him) advised Muslims not be concerned about finishing a Surah (chapter)
when reciting the Qur’an.
8. Be Humble when reciting the Qur’an. The Prophet (Peace and Blessing be upon him) says that
the best reciter is he who is humble when reciting the Qur’an and realizes his own
insignificance. Some people exhibit their insignificance and the awe/fear of talking to Allah
through weeping.
9. Try to understand the recitation. The Qur’an is a book of Guidance (2:2). It is necessary for us
to understand the message Allah sent all people through Prophet Muhammad (Peace and
Blessing be upon him).
10. Interact with the Qur’an. It is very important to react to the aayaat of the Qur’an when reciting.
When we come across aayaat on Paradise, Mercy and Grace of Allah, Good Outcome in the
hereafter, we should hope for these in our hearts. On the other hand if we are reading aayaat
(verses) that warn us about the punishment, fire, Hell, etc. we should pray to be saved from
these.
11. Open your heart and mind to the Qur’an and ponder over what you read. Allah often invites us
to think and ponder over the contents of the Qur’an. In (47:24) Allah says: Do they not then
think deeply in the Qur’an, or are their hearts locked up?
12. Perform Sajdah where required to do so. In the entire Qur’an there are 15 places where
performing of Sajdah is required.
13. Read one of the Du‘a after Tilaawah.

THE QUR’AN AND ITS SCIENCES

All perfect praise due to Allah (S.W), The Lord of the Worlds. I testify that there is none worthy of
worship except Allah, and that Muhammad is His slave and Messenger. We ask Allah to exalt his
mention as well as that of his family and all his companions.

Subtopics to be discussed
1. The revelation of the Holy Qur’an
2. The rationale of revelation of the Qur’an in piecemeal
10
3. Collection, compilation and preservation of the Qur’an
4. The distinction between Makki and Madani contents
5. Inimitability (i'jaz) of the Qur’an

THE REVELATION OF THE HOLY QUR’AN

Wahy (revelation)

Definitions of Wahy from a linguistic perspective

The term Wahy has several linguistic definitions as follows:

• To communicate in a manner that no one can hear or feel that there is communication taking
place.
• To communicate in a manner that is neither obvious nor apparent to anybody else.
• To communicate with symbols
• To describe human intuition, animal instincts, and evil whispers of Satan

The word Wahy has been used in the Qur’an from a Linguistic perspective as follows:
1. The natural order and laws of nature. Allah says:
١٢ :‫ﭙ ﭚﭛ ﭼ فصلت‬ ‫ﭧﭨﭽ ﭑ ﭒ ﭓ ﭔ ﭕ ﭖ ﭗ ﭘ‬
“Then He completed and finished their creation (as) seven heavens in two Days and He made in
each heaven its affair”. (Qur’an 41: 12)

2. Natural animal Instinct. Allah says:

٦٨ :‫ﮊ ﮋ ﮌ ﮍ ﮎ ﮏ ﮐ ﮑ ﮒ ﮓ ﮔ ﭼ النحل‬ ‫ﭧﭨﭽ ﮇ ﮈ ﮉ‬
Allah says: “And your Lord inspired the bee, saying: "Take you habitations in the mountains and
in the trees and in what they (humans) erect''. (Qur’an 16: 68)

3. Human intuition and emotion

‫ﭧ ﭨ ﭽ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣﭤ ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮﭯ ﭰ ﭱ‬
٧ :‫القصص‬ ‫ﭲ ﭳﭴ ﭵﭶ ﭼ‬
“And We inspired the mother of Musa: "Suckle him (Musa), but when you fear for him, then cast
him into the river and fear not, nor grieve. Verily, We shall bring him back to you, and shall make
him one of the Messengers''. (Qur’an 28: 7)

4. Signals or gestures
‫ﭧ ﭨ ﭽ ﮱ ﯓ ﯔ ﯕ ﯖﯗ ﯘ ﯙ ﯚ ﯛ ﯜ ﯝ ﯞ ﯟ ﯠ ﯡ ﯢ ﯣ‬
١١ - ١٠ :‫ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﭼ مريم‬
Allah says: “He (Zakariyya) said: "My Lord! Appoint for me a sign. He said: "Your sign is that
you shall not speak unto mankind for three nights, though having no bodily defect. Then he
came out to his people from the Mihrab and he indicated to them by signs to glorify (Allah) in
the morning and in the afternoon''. (19:10-11)
5. Evil whispers of Shaytaanُ (Satan)
١٢١ :‫األنعام‬ ‫ﭧ ﭨ ﭽ ﮋ ﮌ ﮍ ﮎ ﮏ ﮐﮑ ﮒ ﮓ ﮔ ﮕﭼ‬
11
Allah says: “And certainly, the Shayatin do inspire their friends to dispute with you, and if you obey
them, then you would indeed be polytheists”. (Qur’an 6: 121)

The methods of Wahy (‫)الوحي‬

1. Without an Intermediary
2. Through an intermediary
WITHOUT an Intermediary
1. Direct Speech from Allah
‫ﭧ ﭨ ﭽ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾ ﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰆ ﰇ ﰈ ﰉ ﰊ ﰋﰌ‬
٥١ :‫الشورى‬ ‫ﰍ ﰎﰏﰐ ﭼ‬
Allah says: “It is not given to any human being that Allah should speak to him unless (it be) by
revelation, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His
leave. Verily, He is Most High, Most Wise”. (42:51)

‫ﭧ ﭨ ﭽ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ ﯗ ﯘ ﯙ ﯚﯛ ﯜ ﯝ ﯞ ﯟ ﯠ ﯡ ﯢ‬
‫ﯣ ﯤ ﯥ ﯦ ﯧﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ ﯰ ﯱﯲ ﯳ ﯴ ﯵ‬
١٤٣ :‫األعراف‬ ‫ﯶﯷﯸ ﯹ ﯺﯻﯼ ﭼ‬
Allah says: “And when Musa came at the time and place appointed by Us, and his Lord (Allah)
spoke to him; he said: "O my Lord! Show me (Yourself), that I may look upon You. Allah said: "You
cannot see Me, but look upon the mountain; if it stands still in its place then you shall see Me. So
when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down
unconscious. Then when he recovered his senses he said: "Glory be to You, I turn to You in
repentance and I am the first of the believers”. (7: 143)

2. Through dreams
‫ﭧ ﭨ ﭽ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾ ﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰆ ﰇﰈ ﰉ ﰊ‬
١٠٢ :‫الصافات‬ ‫ﰋ ﰌ ﰍﰎ ﰏ ﰐ ﰑ ﰒ ﰓ ﰔ ﰕ ﭼ‬
Allah says: “And, when he (his son) was old enough to walk with him, he said: "O my son! I have
seen in a dream that I am slaughtering you. So look what you think! He said: "O my father! Do that
which you are commanded, if Allah wills, you shall find me of the patient”. (37:102)
THROUGH an intermediary

• Through Jibraeel (A.S)

a) Jibreel in the form of a human
b) Jibreel in the presence of the Sahabah (companions),
c) Jibraeel appearing in his real form

‫ﭧ ﭨ ﭽ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾ ﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰆ ﰇ ﰈ ﰉ ﰊ ﰋﰌ‬
٥١ :‫الشورى‬ ‫ﰍ ﰎﰏﰐ ﭼ‬

12
Allah says: “It is not given to any human being that Allah should speak to him unless (it be) by
revelation, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His
leave. Verily, He is Most High, Most Wise”. (42:51)

• Ringing of a Bell

MAIN STAGES OF REVELATION

:‫الفرقان‬ ‫ﭧ ﭨ ﭽ ﯯ ﯰ ﯱ ﯲ ﯳ ﯴ ﯵ ﯶ ﯷﯸ ﯹ ﯺ ﯻ ﯼﯽ ﯾ ﯿﭼ‬
٣٢
Allah says: “And those who disbelieve say: "Why is not the Qur'an revealed to him all at once!''
Thus, that We may strengthen your heart thereby. And We have revealed it to you gradually, in
stages”.(25:32)

Essentially, revelation of the Qur’an is usually referred to by the term "'Tanziil' of the Qur’an
which literally means: the descent or the 'sending down' of the Qur’an from the Heavens to the
Earth. Some of the aspects to be discussed in relationship to this would be the meaning of the
'Tanziil' and why it happened in stages, what was revealed first and what was revealed last, and the
significance of understanding the sequence in revealing the different parts of the Qur’an, among
others.

Certainly, the study of the 'Tanziil' of the Qur’an is one of the most important aspects of the
Sciences of the Qur’an, because it is related to the beginning of the last revelation, and to being
certain of its descent from Allah (S.W), which is the foundation of believing in the Qur’an as the
Word of Allah (S.W) that came from Him, as well as in the truthfulness of the Message of Prophet
Muhammad (Peace be upon him).

The Qur’an Was Revealed In Two Main Stages:

Stage One:

In this stage, the Qur’an was brought by Jibreel from the Preserved Tablet (in the Seventh Heaven)
down to the First Heaven (sky) and placed in the 'Place of Power or Honor'. First, the Qur’an
mentions the Preserved Tablets. Allah says: ‫ﭧﭨﭽ ﯮ ﯯ ﯰ ﯱ ﯲ ﯳ ﯴ ﯵ ﯶ ﭼ‬
٢٢ - ٢١ :‫البروج‬
This means: “Nay! This is a Glorious Qur’an, inscribed in a Preserved Tablet". [85:21-22]
Then it tells the fact that it was sent down during a specific night: Allah says:
٤ - ٢ :‫ﭽ ﭓ ﭔ ﭕ ﭖ ﭗ ﭘ ﭙ ﭚﭛ ﭜ ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭼ الدخان‬
It means: "By the Book that makes things clear; - We sent it down during a Blessed Night: for
We (ever) wish to warn (against Evil). In the (Night) is made distinct every affair of wisdom."
[44:2-4]

And He says: ١ :‫ ﭽ ﭑ ﭒ ﭓ ﭔ ﭕ ﭖ ﭼ القدر‬which means: "We have indeed sent down

this during the Night of Power." [Qur’an 97:1].

These two verses indicate that the Qur’an was revealed in a single blessed night in the month of
Ramadan that is called the 'Night of Power, or Decree'.

13
Stage Two:

This stage of revelation lasted for about 23 years in which the Qur’an was sent down in response to
the development of events and in accordance with the sequence needed to complete the delivery of
the Message.

The Prophet (Peace be upon him) after receiving revelation, would automatically memorize the
Qur’anic verses that were revealed to him and would recite them to whomever was in his company,
and order them (the Companions) to write them down immediately. The Messenger (Peace be upon
him) himself used to keep a copy of the revealed portions in his house. The Qur’an, the last of
Allah’s Scriptures, is divided into 114 'Surahs' (Chapters) of unequal length. It is the first
fundamental source of Islamic Shari’ah (Islamic Law). Allah (S.W), says:
١٠٦ :‫ﭧ ﭨ ﭽ ﭜ ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭥ ﭼ اإلسراء‬
This means: “And a Qur'an which We have divided (into parts), in order that you might recite it
to men at intervals. And We have revealed it by stages”. [Qur’an 17:106]
But Allah says: "If We had sent unto you (O Muhammad) a written (message) on parchment, so
that they could touch it with their hands, the unbelievers would have been sure to say: "This is
nothing but obvious magic."' [Qur’an 6:7]

٧ :‫ﯩ ﯪ ﯫ ﭼ األنعام‬ ‫ﭽﯛ ﯜ ﯝ ﯞ ﯟ ﯠ ﯡ ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ‬

Recording cynical speeches of the unbelievers, Almighty Allah (S.W) says:

٣٢ :‫ﭽ ﯯ ﯰ ﯱ ﯲ ﯳ ﯴ ﯵ ﯶ ﯷﯸ ﯹ ﯺ ﯻ ﯼﯽ ﯾ ﯿ ﰀ ﭼ الفرقان‬
Meaning: “And those who disbelieve say: "Why is not the Qur'an revealed to him all at once!''
Thus, that We may strengthen your heart thereby. And We have revealed it to you gradually, in
stages”. ( [Qur’an 25:32]

And the answer to that is the verse (which means): "…that your heart (O Muhammad) may be
strengthened, We have rehearsed it to you in slow, well-arranged stages, gradually." [Qur’an
25:32]

There is no nation that has ever cared about, revered, and preserved its Divine Scripture as the
Muslim nation has cared about, respected and preserved the Qur’an. Unlike the other Divine
Scriptures, the Qur’an is not kept in the hands of a particular group or elite of the Muslims, and for
this reason, it is not subject to suspicion that it might have been tampered with or altered. Rather, it
has always been within the reach of all Muslims.

The rationale/ logic of revelation of the Qur’an in piecemeal

1. To strengthen the resolve of the Prophet against the disbelievers.
The Qur’an itself explains the rationale of graduality (tanjim) in its revelation as follows:

‫ﭧ ﭨ ﭽ ﯯ ﯰ ﯱ ﯲ ﯳ ﯴ ﯵ ﯶ ﯷﯸ ﯹ ﯺ ﯻ ﯼﯽ‬
٣٢ :‫ﯾ ﯿ ﰀ ﭼ الفرقان‬

“The unbelievers say, why has not the Qur’an been sent down to him [Muhammad] all at once.
Thus [it is revealed] that your hearts may be strengthened, and We rehearse it to you gradually,
and well-arranged” (23:32).

14
Also Allah says: :‫ﭡ ﭢ ﭣ ﭤ ﭥ ﭼ اإلسراء‬ ‫ﭧﭨﭽ ﭜ ﭝ ﭞ ﭟ ﭠ‬
١٠٦
“It is a Qur’an We have divided into parts in order that you may recite it to people at intervals: We
have revealed it by stages” (17:106).
2. To make memorization easy for the Prophet.
3. To prove that it is a miraculous book.
4. To reveal the Laws of Shari’ah in a gradual Manner.
5. To prove the truthfulness of the Prophet.
6. To ease the process of revelation on the Prophet
7. Graduality in the revelation of Qur’an afforded the believers the opportunity to reflect over it
and to retain it in their memories.
8. Revelation over a period of time also facilitated continuous contact and renewal of spiritual
strength so that the hostility of the unbelievers toward the new faith did not weaken the hearts
of the Muslims.
9. Furthermore, in view of the widespread illiteracy of the Arabs at the time, had the Qur’an been
revealed all at once, they would have found it difficult to understand.
10. It was revealed piecemeal so as to avoid hardship to the believers. The Qur’anic legislation
concerning matters which touched the lives of the people was therefore not imposed all at once.

Eg, the ban on the consumption of alcohol was apparently/ in fact, subject to no restriction in the
early years. Later, the following Qur’anic passage was revealed in the form of a moral advice,
Allah says:
‫ﭧ ﭨ ﭽ ﯣ ﯤ ﯥ ﯦﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ ﯰ ﯱﯲ‬
٢١٩ :‫ﯳ ﯴ ﯵ ﯶ ﯷﯸ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾ ﯿ ﰀ ﭼ البقرة‬
“They ask you about alcohol and gambling say: in these there is great harm and also benefit for
the people, but their harm far outweighs their benefit” (2:219).
Then offering prayers while under the influence of alcohol was prohibited, Allah says:

٤٣ :‫ﭧ ﭨ ﭽﮣ ﮤ ﮥ ﮦ ﮧ ﮨ ﮩ ﮪ ﮫ ﮬ ﮭ ﮮﭼ النساء‬
“O you who believe! Do not approach Salah while you are in a drunken state until you know what
you are saying…” (4:43).
Finally a total ban on wine drinking was imposed and both alcohol and gambling were declared to
be works of the devil ... the devil wants to sow hostility and rancour among you. This shows the
gradual tackling of problems as and when they arose. Allah says:
‫ﭽﭑ ﭒﭓ ﭔﭕ ﭖ ﭗ ﭘﭙ ﭚ ﭛ ﭜ ﭝ ﭞ ﭟﭠ ﭡ ﭢ‬
:‫ﭣ ﭤ ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮ ﭯ ﭰ ﭱﭲ ﭳ ﭴ ﭵ ﭶ ﭼ المائدة‬
٩١- ٩٠
“O you who believe! Khamr, Maysir, Ansab, and Azlam are a Rijs of Shaytan's handiwork. So
avoid that in order that you may be successful. Shaytan wants only to excite enmity and hatred
between you with Khamr and Maysir, and hinder you from the remembrance of Allah and from the
Salah (the prayer). So, will you not then abstain”. (5:90-91)

15
Collection And Compilation Of The Glorious Qur’an
During the lifetime of the Prophet, the text of the Qur’an was preserved not only in memories, but
also in inscriptions on such available materials as flat stones, wood and bones, which would explain
why it could not have been compiled in a bound volume.

Upon the command of the Prophet (Peace and Blessing be upon him) his Companions would write
down what was revealed of the Noble Qur’an. They used, for this purpose, palm branches stripped
of leaves, parchments, shoulder bones, stone tablets, etc. About forty people were involved in this
task. Among them was Zayd Ibn Thaabit who showed his work to the Prophet (Peace and Blessing
be upon him). Thus, the Qur’an was correctly arranged during the Prophet’s life, but it was not yet
compiled into one book. In the meantime, most of the Prophet’s Companions memorized the
Qur’an.

A large number of Muslims were killed in the war of apostasy, among whom were many of those
known for memorizing the Quran. ’Umar bin al Khattaab (R.A) whose brother Zayd (R.A) was
among the dead, thought deeply of what might happen if more such people were killed in further
confrontations. He reached the conclusion that if the Quran was to be preserved, it ought to be
compiled into one volume. At that time, it was scattered among the companions of The Prophet
(S.A.W) with each preserving a part of it. Methods of preservation differed- some had it written on
parchment (1); others on palm branches stripped of leaves; a third group on shoulder bones of
animals; and a fourth on stone tablets; a large number had also learnt it by heart. If many of those
who had memorized it were killed, then a part of the Holy Book might disappear. So ‘Umar (R.A)
went to the Caliph, who was then sitting in the mosque of The Prophet (S.A.W). He discussed his
idea with him, but Abu Bakr (R.A) rejected it because it had not been approved by The Prophet
(S.A.W). A lengthy debate followed, after which Abu Bakr (R.A) was convinced that ‘Umar (R.A)
was right.

He called for Zayd bin Thaabit (R.A) a youth of perfect character, and commissioned him to
compile the Quran into one volume. At first Zayd objected for the same reason, which had made
Abu Bakr (R.A) protest. Then he agreed, but felt that the commission was an extremely difficult
task. He had to collect every verse and every chapter from those who owned them, and then
classify them in the order, which was prescribed by The Prophet (S.A.W).
After Zayd (R.A) accomplished the task and had organized the Quran into one book, he submitted
the precious/valuable collection to Abu Bakr (R.A) who kept it in his possession until the end of his
life.
During ‘Umar's Caliphate it was placed in the custody of his daughter, Hafsah (R.A) The Prophet
(S.A.W)'s wife.
Finally, the third Caliph, ‘Uthmaan (R.A), once again utilized the services of Zayd to verify the
accuracy of the text and compiled it in a single Volume. This occurred when different readers
began to recite it differently; the Caliph had several copies of it, made and distributed them to the
various countries, which comprised the Islamic world, and all the remaining variations were then
destroyed. As a result only one authentic text has remained in use to this day.

Today, every copy of the Qur’an conforms with the standard copy of ‘Uthmaan (R.A). In fact,
Muslims over the ages excelled in producing the best manuscripts of the Noble Qur’an in the most
wonderful handwriting. With the introduction of printing, more and more editions of the Noble
Qur’an became available all over the world.

(1) the thin dried skin of some animals which was used in the past for writing on, or a high quality paper made to look
like this

16
The compilation of the Quran during the Caliphate of Abu Bakr (R.A) is regarded by many people
as his most significant achievement -- even more significant than the war of apostasy and the
conquests of 'Iraq and Syria. `Ali bin Abi Twaalib, may Allah (s.w) have pleased with him, used to
say: "May Allah (s.w) have mercy upon Abu Bakr (R.A)! He is worthy of being
superbly/wonderfully rewarded, because he was unique in compiling the Quran."
Why did the Prophet NOT compile the Quran during his time?

• There was no pressing need because many Swahabas had memorized the Qur’an

• The continuity of Qur’an being revealed during the lifetime of the Prophet. The last revelation
came nine days before he departed.

• The arrangement of the verses could only been done once all verses are revealed.
Characteristics of Makkahn and Madinese verses
The Qur’an was revealed in two distinct periods of the Prophet's mission in Makkah and Madinah
respectively. The larger part of the Qur’an, that is nineteen out of the total of thirty parts, was
received during the first twelve and a half years of the Prophet's residence in Makkah. The
remainder of the Qur'an was received after the Prophet's migration to Madinah over a period of just
over nine and a half years.
To be precise, the Makkahn period lasted twelve years, five months and thirteen days, and the
Madinan period, nine years, seven months and seven days.
The Makkan part or the Qur'an is mainly devoted to matters of belief:

• The Oneness of God (Tawhid),

• The necessity of the prophethood of Muhammad,
• The hereafter,
• Disputation with the unbelievers and their invitation to Islam.
But the Madinese part of the Qur’an also comprised:

• Legal rules and regulated the various aspects of life in the new environment of Madinah.
• Since the Madinese period signified the formation of the ummah (nation) and of the
nascent/emerging Islamic state,
• The Qur’anic emphasis was shifted to principles regulating the political, legal, social and
economic life of the new community.
• During this period Islam expanded to other parts of Arabia, and the Qur’anic response to the
need for rules to regulate matters of war and peace, the status and rights of the conquered
people

• Organization of the family and principles of government feature prominently in the Madinese
part of the Qur’an.
The distinction between Makki and Madani contents
With regard to distinguishing the Makki from the Madani contents of the Qur’an, the ulamaa have
applied three different criteria:
1) The time of the revelation, meaning that the part of the Qur’an which was revealed prior to the
Prophet’s migration to Madinah is classified as Makki and the remaining part which was
revealed after the occasion is identified as Madani regardless of the locality in which they were
received. In this way the ayaat which were actually revealed in Makkah after the Year of

17
 Victory (‘am al-fath) or during the Farewell Pilgrimage (hajjah al-wida) are accounted as
Madani. This is considered to be the most preferred of the three methods under discussion.
2) The place of revelation, which means that all the ayaat that were revealed while the Prophet
was in Makkah, or its neighbouring areas, are classified as Makki, and ayaat that were actually
revealed in Madinah or its surrounding areas are classified as Madani. This criterion is,
however, not conclusive in that it leaves out the ayaat which were received while the Prophet
was travelling to places such as Jerusalem or Tabuk.
3) The nature of the audience, which means that all the parts of the Qur’an which are addressed to
the people of Makkah are classified as Makki and those which are addressed to the people of
Madinah are classified as Madani. In this way all passages which begin with phrases such as 'O
mankind' or ‘O people' are Makki and those which open with phrases, such as 'O believers' are
typically Madarni.

MAKKI AND MADNI VERSES

a) Makki Chapters
Addressees - The Idolaters
Themes
(i) Stories of the previous nations
(ii) The Description of the hereafter
(iii)Tawhid / Oneness of Allah
(iv) Stories of the Prophets and their struggles
(v) Consoling the Prophet Muhammad
(vi) The praises, powers, glory, attributes of ALLAH
b) Madani Chapters
Addressees – Jews, Christians and Hypocrites

Themes
(i) Social, Cultural, Administrative and other laws
(ii) Laws of Worship
(iii)The battles
(iv) Bani Israeel
(v) Inheritance
Makki Chapters: 6, 7, 10 - 12, 14 - 21, 23, 25, 26-31, 33 - 46, 50-56, 67-75, 77-97, 100-End .
TOTAL: 86 Chapters
Madani Chapters: 2 - 5, 8, 9, 13, 22, 24, 32, 47- 49, 57- 66, 76, 98 - 99 and 110.
TOTAL: 28 Chapters
STYLE AND CHARACTERISTICS OF MAKKI AND MADNI CHAPTERS
a) Makki Chapters:
▪ Short verses
▪ Style of Rhythm at the end of verses
▪ Eloquent Verses
▪ Verses with ‫َكلا‬
▪ Chapters with abbreviated letters )‫ (مقطعات حروف‬except for Suratul Baqarah and Aali Imran
18
 b) Madani Chapters:

▪ Long verses

The classification of the Chapters

▪ ‫( الطوال‬twiwaal) - Surah Baqarah to Surah Tawbah

▪ ‫ن‬
ُ ‫( مئي‬maiin) - Surah Yunus to Surah Fatir

▪ ‫( مثاني‬mathaani) - Often repeated Surahs. Surah Yaseen to Surah Al-Hujuraat

▪ ‫( مفصل‬mufaswal) - Surah Al Hujuraat to Surah Naas

INIMITABILITY (I'JAZ) OF THE QUR’AN

This is reflected in at least four aspects of the Qur’an:

1. Linguistic excellence, many scholars have pointed out that there exists no piece of literature that
can match the literary excellence of the Qur’an with respect to both content and form. [Note for
example sura al-Baqarah (2:23) which reads:
‫ﭽﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ ﯰ ﯱ ﯲ ﯳ ﯴ‬
٢٣ :‫ﯵ ﯶ ﭼ البقرة‬
Meaning: “If you are in any doubt about what We have sent to Our servant, then bring a chapter
like it and call in your witnesses besides God, if you are truthful”. (2:23)
It is neither poetry nor writing style; its rhythm and its type and word structure are unique. It is the
spiritual miracle of the prophethood of Muhammad, who never learned to read or write, and it is
considered to have been far beyond his own ability to produce a linguistic artifact of this kind. In
more than one place, the Qur’an challenges those who deny its divine origin by asking them to
produce anything to match it.
2. Its narration of events which took place centuries ago, the accuracy of the Qur’anic narratives
concerning such events is generally confirmed by historical evidence.
3. Its accurate prediction of future events, such as the victory of the Muslims in the battle of Badr
(al-Anfal, 8:7), the conquest of Makkah (al-Fath, 48:27) and the eventual defeat of the Persians by
the Roman empire: The Romans were defeated in a land near-by, but even after this defeat, they
will be victorious in a few years (fi bidh’i sinin; literally in a period lasting up to ten years)' (al-
Rum, 30:2).
‫ﭧ ﭨ ﭽ ﮭ ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ ﯗ ﯘ ﯙ ﯚ ﯛ ﯜﯝ ﯞ‬

٤ - ٢ :‫ﯟ ﯠ ﯡ ﯢ ﯣﯤ ﯥ ﯦ ﯧ ﭼ الروم‬
The Romans were defeated by the Persians when the latter took Jerusalem in 614 A.D. But seven
years later the Persians were defeated when the Romans won the battle of Issus in 622.

4. Its scientific truth concerning the creation of man, the earth and the planetary system. Allah says:
‫ﭽﮕﮖﮗﮘ ﮙﮚﮛﮜﮝﮞ ﮟﮠﮡﮢﮣﮤ ﮥﮦﮧﮨﮩ‬
‫ﮪ ﮫ ﮬ ﮭ ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕﯖ ﯗ ﯘ ﯙ ﯚ ﯛ ﭼ‬
١٤ - ١٢ :‫المؤمنون‬
19
“We created man from an extract of clay, then We placed him as a drop of semen in a secure
resting-place. Then We turned the drop into a clot; next We turned the clot into tissue; and then We
turned the tissue into bones and clothed the bones with flesh”. (al-Mu'minun, 23:12-14).
• That all life originated in water (al-Anbiya', 21:30). Also He says:
٣٠ :‫األنبياء‬ ‫ﭽ ﮓ ﮔ ﮕ ﮖ ﮗ ﮘ ﮙ ﮚ ﮛ ﮜﮝ ﮞ ﮟ ﮠ ﮡ ﮢ ﮣﮤ ﮥ ﮦ ﭼ‬
“Have not those who disbelieve known that the heavens and the earth were joined together as one
united piece, and then We parted them! And We have made from water every living thing. Will
they not then believe”. (Al-Anbiya', 21:30)

• That originally the universe consisted of fiery gas (Ha-mim, 41: 11).
١١ :‫ﭧ ﭨ ﭽ ﯡ ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ ﯰﭼ فصلت‬
• That fertilization of certain plants is facilitated by the wind (al-Hijr, 15:22).
٢٢ :‫ﭧ ﭨ ﭽ ﮈ ﮉ ﮊ ﮋ ﮌ ﮍ ﮎ ﮏ ﮐ ﮑ ﮒ ﮓ ﭼ الحجر‬
Another manifestation of i’jaz in the Qur’an is to be seen in its humanitarian, legal and cultural
reforms that were unprecedented in the history of nations. Thus in the sphere of government, the
ruler and the ruled were both equally subjected to adjudication under the rule of law.

In the area of civil transactions and commerce, the Qur’an established mutual agreement as the
norm and essence of all contracts. The principal Qur’anic reform in the area of property was the
introduction of the doctrine of istikhlaf: the Qur’an declares that all property belongs to God, and
that man, in his capacity as the vicegerent of God, is a mere trustee, whose exercise of the right of
ownership is subjected to the maslahah of society to be supervised by the government.

In the sphere of international relations, treaty relations, the conduct of war, and treatment of
prisoners of war; all were regulated by a set of principles which aimed at the realization of justice
and respect for human dignity. Relations among individuals were to be governed by the principles
of freedom and equality, and the state was equally subjected to the observance, and indeed the
protection, of these values.

THE QUR’AN AND ITS RELATIONSHIP TO HADITH (SUNNAH)

All perfect praise due to Allah (S.W), The Lord of the Worlds. I testify that there is none worthy of
worship except Allah, and that Muhammad is His slave and Messenger. We ask Allah to exalt his
mention as well as that of his family and all his companions.

Points for discussion:

(i) What is Qur’an?
(ii) What is Hadith?
(iii)What is Sunnah?
(iv) Hadith al-Qudsi
(v) The difference between Hadith al- Qudsi and the Qur’an
(i) What is Qur’an?

The Qur'an is the word of Allah which was revealed to the Prophet Muhammad (May the peace
and blessings of Allah be upon him) and preserved both verbally and in writing by his Companions.

Apart from the Qur'an, whatever the Prophet uttered or did was also preserved by the Companions.
Thus, the sunnah includes the sayings of the Prophet (peace be upon him) known commonly as
ahadith (i.e. sayings), his practices, and actions which gained his approval.
20
Both the Qur'an and the sunnah fall under a common title - wahy (i.e. revelation or inspiration); the
difference between the two is that the Qur'an is a revelation which is recited (matluwu) in the
formal prayer (swalaat) while the sunnah is not recited in the formal prayers.

The Prophet (May the peace and blessings of Allah be upon him) and, not only received the verses
of the Qur'an from Allah, but also he received other revelation from time to time which is now
preserved in the form of ahadith.

(ii) What is Hadith?

Hadith is a speech, practice, approval, and character related to Prophet Muhammad (May the peace
and blessings of Allah be upon him).
Explanation of the definition:
Speech is what prophet Muhammad (May the peace and blessings of Allah be upon him) said
verbally instructing people.
Example: Omar Ibn Alkhattab said: I heared prophet Muhammad (May the peace and blessings of
Allah be upon him) saying, “The reward of deeds depends upon intentions and every person
will get the reward according to what he has intended. So whoever emigrates for worldly
benefits or for a woman to marry, his emigration will be for what he emigrated for.” (Al-
Bukhari)
Practice is what prophet Muhammad (May the peace and blessings of Allah be upon him) did
physically instructing people.
Example: ‘Aisha (may Allah be pleased with her) the wife of prophet Muhammad (May the peace
and blessings of Allah be upon him) commented in the non obligatory fasting of the Prophet and
she said: He used to fast so frequently so we think that he will not stop fasting, and he used not to
fast so we think he will not fast. (Al-Bukhari & Muslim)
Approval is what prophet Muhammad agreed upon what his companions faired.
Example: Abdullah Ibn-Omar said: Prophet Muhammad (May the peace and blessings of Allah be
upon him) after Al-Ahzab battle ordered his companions not to perform Asr prayer except in banee-
quraidhah (an area near Medinah). Some of the companions performed Asr prayer in banee-
quraidah while others performed Asr prayer on their way to banee-quraidah fearing the passage of
the time limit for Asr prayer. Prophet Muhammad did not blame any of the two groups. (Al-
Bukhari & Muslim)
Character is what prophet Muhammad (May the peace and blessings of Allah be upon him) used
to be as a person.
Example: Prophet Muhammad (May the peace and blessings of Allah be upon him) used to be the
most generous person and he was generous the most during the month of Ramadan. (Al-Bukhari &
Muslim)
(iii)What is Sunnah?

The term Sunnah literally comes from the root word ‘sanna’, which means to pave the way.
Sunnah can be used to describe a path that people follow.

In Islamic terminology, Sunnah applies to a prophetic sayings, actions, approvals, physical

features and character. It is the second source of Islamic legislation and must be in complete
agreement with the first source (i. e. the Qur’an).

21
His actions pertain to anything he did, as authentically reported by the Companions. His silent
approvals on different issues meant he didn’t oppose or mind what he saw, heard or knew of the
actions or sayings of his Companions. Sunnah also includes everything authentically narrated
concerning the Prophet's physical features and his traits.

The Qur’an and the Sunnah complement each other. Without the Sunnah, Islam is not complete,
likewise without the Qur’an, Islam is not complete.

Actually, Sunnah is so important that without it one cannot fully understand the Qur’an and Islam,
or be able to apply it to his life. Both of these sources guide us to the right path.

The Qur’an is the word of Allah, whereas the Sunnah is its practical interpretation. Sunnah also
gives a full account of the life of the Prophet (peace and blessings of Allah be upon him)

The Qur’an principally deals with basics. It is the Sunnah which gives the details and necessary
explanations of Qur’anic injunctions. For instance, Allah says in the Qur’an:
٤٣ :‫ﭽ ﮛ ﮜ …ﭼ البقرة‬
It means: "…Establish the prayer…” [2: 43]. But it does not specify how the prayer has to be
performed.

Even after knowing the details, it may not be possible to follow the divine injunctions contained in
the Qur’an. For not everything can be properly understood by words alone. Therefore, the
Messenger of Allah (peace and blessings be upon him) demonstrated before the believers how the
prayer was to be performed.

Thus, not only did the Prophet (peace and blessings of Allah be upon him) inform the believers of
the divine injunctions, but he also put these teachings into practice in all matters pertaining to
religion and daily life. He (peace and blessings of Allah be upon him) himself practiced these
injunctions thoroughly. His practice was not a private matter; it had the status of a detailed
interpretation and application of the Qur’an.

Al-Qur’an and Hadith al-Qudsi

The Qur’an

The Qur’an consists of manifest revelation (Wahyun dhwahir), which is defined as

communication from Allah to the Prophet Muhammad, conveyed by the angel Gabriel, in the very
words of Allah.

Manifest revelation differs from internal revelation (Wahyun batwin) in that the latter consists of
the inspiration (ilham) of concepts only that Allah inspired the Prophet, and the former conveyed
the concepts in his own words. All the sayings, or ahadith, of the Prophets fall under the category
of internal revelation, and as such they are not included in the Qur’an.

Hadith al-Qudsi

A brief word may be added here concerning Hadith Qudsi. In this variety of Hadith, the Prophet
narrates a concept directly from Allah. Hadith al-Qudsi differs from the other varieties of Hadith in
form only. The Prophet himself has not distinguished Hadith al-Qudsi from other ahadith, it was in
fact introduced as a separate category by the ulamaa (Muslim scholars) of Hadith at around the
fifth century Hijrah. Hadith in all of its varieties consists of divine inspiration which is
communicated in the words of the Prophet. No Hadith may be ranked on equal footing with the
22
Qur’an. The swalaah cannot be performed by reciting the Hadith, nor is the recitation of Hadith
considered as of the same spiritual merit as the Qur'an.

The difference between Hadith and Sunnah

Hadith and Sunnah are the same as a science. However, they may differ in other prospective if
applied to principles of Fiq-h and the science of Fiq-h. For example: according to principles of Fiq-
h. The character of Prophet Muhammad is exempted from the definition of Hadith and Sunnah.
While according to the science of Fiq-h, Sunnah means a thing that a Muslim is rewarded for doing
it and not punished for not doing it.

The difference between Hadith al- Qudsi and the Qur’an

The difference between the Noble Quran and Qudsi Hadith (sacred narration) would be clear by
mentioning the definition of each of them.
The Quran is the Word of Allah The Almighty that was revealed to Muhammad (peace and
blessings be upon him) as a miracle and whose recitation is an act of worship. Qudsi Hadith,
however, refers to what the Prophet (peace and blessings be upon him), related on behalf of Allah
The Almighty through his own words. It is neither a miracle nor is its recitation considered an act
of worship.
Thus, both the Quran and the Hadith al-Qudsi come from Allah The Almighty, but the recitation of
the Quran is an act of worship without which prayer is invalid. Quran is the greatest miracle with
which Allah The Almighty challenged all His Creatures. Allah The Almighty Says:
:‫ﭽ ﭜ ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮ ﭼ اإلسراء‬
٨٨
“Say, "If mankind and the jinn gathered in order to produce the like of this Quran, they could not
produce the like of it, even if they were to each other assistants”. [Quran 17:88]
Among the characteristics of the Quran is that only a person in a state of ritual purity is allowed to
touch it but it is allowed to do so in Hadith al-Qudsi
A Hadith al-Qudsi is derived from the Arabic word that means holiness, exaltation and purification.
It refers to what the Prophet (peace and blessings be upon him) attributes to Allah The Almighty as
His Words. Scholars had different opinions whether its wording comes from Allah The Almighty
or whether it is only the meaning of the Words of Allah and the Prophet (peace and blessings be
upon him) puts it in his own words. The Hadiths of the Prophet (peace and blessings be upon him)
is added to those two types of revelation and means what the Prophet (peace and blessings be upon
him) said to express a meaning revealed to him or explaining the meanings of the Quran. Allah The
Almighty Says:
٤ - ٣ :‫ﭽ ﭛ ﭜ ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭥ ﭼ النجم‬
“Nor does he speak from [his own] inclination. It is not but a revelation revealed”. [Quran 53:3-4]
A Hadith al-Qudsi takes the same ruling as the prophetic Hadith and contains those that are Saheeh
(authentic), Hasan (good), and Dha‘iif (weak). Both are called Hadiths of the Prophet (peace and
blessings be upon him).
Therefore, the difference between the Quran and Hadith al-Qudsi lies in the fact that the Quran was
revealed as a miracle and its recitation is an act of worship, but Hadith al-Qudsi is not. Another
difference is that the Quran was transmitted by Tawaatur, but Hadith al-Qudsi was not.

23
The Qur’an shows the importance of the Sunnah

The Qur’an repeatedly reminds us of the importance of the Sunnah, enjoining us to strictly follow
the Prophet (peace and blessings of Allah be upon him).

Allah the Almighty Says:

٧ :‫ﭽ… ﮠ ﮡ ﮢ ﮣ ﮤ ﮥ ﮦ ﮧ…ﮨ ﭼ الحشر‬
This verse means: “…And whatever the Messenger has given you – take; and what he has
forbidden you – refrain from…”. [Qur’an 59:7]
Allah also says:
‫ﭽﯜ ﯝ ﯞ ﯟ ﯠ ﯡﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ‬
٦٥ :‫ﯬ ﯭ ﯮ ﯯ ﭼ النساء‬
It means: "But no, by your Lord, they will not [truly] believe until they make you [O Muhammad]
judge concerning that over which they dispute among themselves and then find within themselves
no discomfort from what you have judged and submit in [full, willing] submission.." [Qur’an 4:65)
Again, Allah says:
‫ﭽ ﭑ ﭒ ﭓ ﭔ ﭕ ﭖ ﭗ ﭘ ﭙ ﭚ ﭛ ﭜ ﭝ ﭞ ﭟ ﭠﭡ ﭢ ﭣ ﭤ ﭥ ﭦ‬
٣٦ :‫ﭧ ﭨ ﭩ ﭪ ﭼ األحزاب‬
This means: "It is not for a believing man or a believing woman, when Allah and His Messenger
have decided a matter, that they should [thereafter] have any choice about their affair. And
whoever disobeys Allah and His Messenger has certainly strayed into clear error." [Qur’an 33:36]

According to many verses in the Qur’an, the Muslim is bound to follow the Sunnah of the Prophet
(peace and blessings of Allah be upon him). No one remains Muslim if he does not accept the
Prophet’s Sunnah (peace and blessings be upon him).

The Sunnah is nothing but a reflection of the personality of the Prophet (peace and blessings of
Allah be upon him) who is to be obeyed at every cost.

The Sunnah was not, as is generally supposed, a thing of which the need may have been felt only
after the Prophet’s death, for it was very much needed in his lifetime. The two most important
religious institutions of Islam are Prayer and Zakaat (obligatory alms giving); yet when the
injunction relating to Prayer and Zakaat were delivered, and they were repeatedly revealed in both
Makkah and Madeenah, no details were supplied. 'Keep up prayers' is the Qur’anic injunction, and
it was the Prophet himself who by his own actions gave details of the prayer by saying: “Pray as
you see me praying”. [Al-Bukhaari]

Zakaah is again an obligation frequently repeated in the Qur’an, yet it was the Prophet (peace and
blessings of Allah be upon him) who gave the rules and regulations for its payment and collection.

These are two examples, but since Islam covers the entire sphere of human activities, hundreds of
points had to be explained by the Prophet (peace and blessings of Allah be upon him) in word and
deed.

The importance of the Sunnah, even as a second source of Islam, was an openly accepted issue by
the Companions of the Prophet (peace and blessings of Allah be upon him). Whenever they

24
couldn’t find a solution to a problem in the Qur’an, they would refer to the Sunnah. And they were
the most diligent in preserving it for those who came after them.

Authenticity of the Sunnah

There is more than one aspect of the authenticity of the Sunnah:

First, everyone, the ignorant and the knowledgeable, know very well that the Companions were
very keen on knowing what the Prophet (May the peace and blessings of Allah be upon him) did,
said, or approved of in order to follow his example.
The second thing is the effort that was exerted by scholars throughout the ages in order to transmit
the Sunnah.
In fact, they were extremely cautious in choosing those whom they could trust to report only the
truth. They did this to the extent that made Muhammad ibn Sireen say that; religious knowledge is
the religion itself and that is why investigating the source of information, meaning, the narrators in
this regard, is crucial. Hence, scholars stipulated certain rules for accepting narrated Hadiths and
this is called the Science of Hadith.
The third thing is that these Hadiths inform us about matters that took place in the past and that
will take place in the future.
According to the Scholars’ most valid opinion, Allah the Almighty has been guarding the Sunnah
the same way as the Qur’an has been guarded. This is for two reasons:
The first is that the Sunnah is included in what Allah the Almighty Says:
٩ :‫ﭽ ﮗ ﮘ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﭼ الحجر‬
Which means: “Indeed, it is We who sent down the Qur’an and indeed, We will be its
guardian”.[15:9]

Also He says:
٤٤ :‫ﭽ ﭢ ﭣﭤ ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮ ﭯ ﭼ النحل‬
It means: “And We revealed to you the message [i.e., the Qur’an] that you may make clear to the
people what was sent down to them”. [16:44]
The verse here refers to the fact that Allah The Exalted revealed the Sunnah to the Prophet (May
the peace and blessings of Allah be upon him) in order to explain the Qur’an and clarify its
meaning.
The second reason is that even if the Sunnah was not included in the previously mentioned verse, it
still must have been guarded by Allah the Almighty because guarding the Qur’an and its meanings
against perversion or change cannot be achieved without protecting the Sunnah that clarifies it.
This can be understood in light of the rule which states that what is necessary to fulfill an obligation
becomes in itself obligatory =َ‫ب‬
َ‫بَإَلََبَهََفَ رَهوَََواجَ ر‬
َ‫اَلَيَتَمََاَلَْواجَ ر‬
َ َ‫م‬

The Role of the Sunnah towards the Qur’an

The Sunnah cannot dispense with the Qur’an; Allah Almighty chose Muhammad (peace and
blessings be upon him) as His Prophet and selected him to deliver His final message. The Qur’an
was revealed to the Prophet (peace and blessings be upon him) in which Allah commanded him to
obey everything that was ordered of him; that is, to convey and explain His message to the people.

25
Allah Almighty says what means: “…And We revealed to you the message [i.e., the Qur’an] that
you may make clear to the people what was sent down to them…” [Qur’an: 16:44]

The declaration mentioned in the verse contains two commands:

1. To propagate the speech of Allah (i.e. the Qur’an). This is to openly communicate the Qur’an to
(all) mankind as Allah Almighty has revealed to the Prophet (peace and blessings be upon him)
that:
‫ﭽ ﭺ ﭻ ﭼ ﭽ ﭾ ﭿ ﮀ ﮁﮂ ﮃ ﮄ ﮅ ﮆ ﮇ ﮈﮉ ﮊ ﮋ ﮌ ﮍﮎ ﮏ ﮐ ﮑ‬
٦٧ :‫ﮒ ﮓ ﮔ ﮕ ﭼ المائدة‬
“O Messenger! Convey what has been sent down to you from your Lord. And if you do not, then
you have not conveyed His Message. Allah will protect you from mankind. Verily, Allah guides not
the people who disbelieve”. [Qur’an: 5:67]

‘Aisha (R.A) is reported to have said: “Whoever says that Muhammad (peace and blessings of
Allah be upon him) concealed anything that he was commanded to communicate has forged a great
lie against Allah.” Then she read the abovementioned verse. [Al-Bukhari & Muslim]

Another narration is found in the book of Imam Muslim which states: “If the Messenger of Allah
(peace and blessings be upon him) had concealed something that he was commanded to
communicate, he would have concealed the saying of the Almighty:
‫ﭽﭫ ﭬ ﭭ ﭮ ﭯﭰ ﭱ ﭲ ﭳ ﭴ ﭵﭶ ﭷ ﭸ ﭹﭺ ﭻ ﭼ‬
٣٧ :‫ﭽ ﭾ ﭿ ﮀ ﮁ ﮂ ﮃﮄ ﭼ األحزاب‬
“And [remember, O Muhammad], when you said to the one on whom Allah bestowed favour: 'Keep
your wife and fear Allah,' while you concealed within yourself that which Allah is to disclose. And
you feared the people, while Allah has more right that you fear Him”. [Qur’an: 33:37]

2. To clarify words, sentences or verses from the Qur’an that are not easily understood by most
people. Some verses may be comprehensive or general in their meaning, and the Sunnah
clarifies and defines them through the Prophet’s sayings, actions and confirmations.

The Necessity of the Sunnah to Understand the Qur’an

Allah says:
٣٨ :‫ﭽ ﭟ ﭠ ﭡ ﭢﭼ المائدة‬
It means: “[As for] the thief, the male and the female, amputate their hands...” [Qur’an: 5:38
In the context of this verse, the thief and the hand are mentioned in a general manner. It is the
Sunnah that explains the first of them and places a restriction on it by explaining the meaning of the
word 'thief' to mean the one who steals something worth at least a quarter of a Dinar (a unit golden
currency) according to the saying of the Prophet (peace and blessings of Allah be upon him):
“There is no cutting of the hand unless the thing stolen is worth a quarter of a Dinar or more.” [Al-
Bukhari & Muslim]

The latter (i.e., how the hand is to be amputated) is explained by the actions of the Prophet (peace
and blessings of Allah be upon him) and his Companions. They would amputate the hand of the
thief from the wrist, as is known from a saying of the Prophet (peace and blessings of Allah be
upon him).
26
There are many other verses of the Qur’an that cannot be completely understood except
through the Sunnah, such as:

1. Allah says:
‫ﭽ ﯽ ﯾ ﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰆ ﰇ ﰈ ﰉ ﰊ ﰋ ﰌ ﰍﰎ ﰏ ﰐ ﰑ ﰒ‬
١٠١ :‫ﰓ ﰔ ﰕ ﭼ النساء‬
It means: “And when you travel throughout the land, there is no blame upon you for shortening the
prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the
disbelievers are ever to you a clear enemy.” [Qur’an: 4:101] It is obvious from this verse that fear
is a pre-requisite for the shortening of prayers. However, some of the Companions, may Allah be
pleased with them, asked the Prophet (peace and blessings of Allah be upon him): “Why do we
shorten our prayers while we feel safe?” He replied: “It is an allowance from Allah, so accept it.”
[Muslim]

2. Allah says:
٣٢ :‫ﭽ ﭣ ﭤ ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭﭮ …ﭼ األعراف‬
It means: “Say: 'Who has forbidden the adornment of [i.e., from] Allah which He has produced for
His servants and the good [lawful] things of provision?...” [Qur’an: 7:32]

But the Sunnah has forbidden some 'adornments', and this is evident from the saying of the Prophet
(peace and blessings of Allah be upon him): “The wearing of silk and gold has been made unlawful
for males and lawful for the females of my nation.” [At-Tirmithi]

3. Allah says:
‫ﭽﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡ ﮢ ﮣ ﮤ ﮥ ﮦ ﮧ ﮨ ﮩ ﮪ ﮫ ﮬ ﮭ‬
١٤٥ :‫ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖﯗ …ﭼ األنعام‬
It means: “Say: 'I do not find within that which was revealed to me [anything] forbidden to one who
would eat it unless it be a dead animal or blood spilled out or the flesh of swine – for indeed, it is
impure - or it be [that slaughtered in] disobedience, dedicated to other than Allah…” [Qur’an:
6:145]

But the Sunnah has forbidden many things not mentioned in the abovementioned verse; an example
of this lies in the saying of the Prophet (peace and blessings of Allah be upon him): “All predatory
animals with tusks and every bird with claws are forbidden for consumption." There are other
narrations that have forbidden the consumption of such animals, such as the one where the Prophet
(peace and blessings of Allah be upon him) is reported to have said: “Allah and His Messenger
have prohibited the consumption of domesticated donkeys, for they are filth.” [Al-Bukhari &
Muslim]

There are many other examples that show the necessity of the Sunnah within Islamic Law. There is
no other way to understand the Qur’an correctly except with the interpretation of the Sunnah.

The inadequacy of philology to understand the Qur’an

The Companions of the Prophet (peace and blessings of Allah be upon him) were the most
knowledgeable of people in the Arabic language, yet, if they were to attempt to understand the
verses quoted above by relying on the Arabic language alone, then they would have erred.

27
It is agreed upon by the majority of Muslim scholars, past and present, that the Qur’an should first
and foremost be interpreted by the Qur’an itself, then by the Sunnah, then by the sayings of the
Companions, and so on.

It is here that the cause of deviation of scholastic theologians (Ahl Al-Kalaam), both ancient and
modern, becomes clear, as well as their opposition to our righteous predecessors in doctrine and
law.

In short, what is obligatory upon all Muslims is that they do not separate the Qur’an from the
Sunnah; moreover, it is obligatory to follow both of them and to formulate laws using both. This is
a safeguard for the people, so that they do not hesitate and regress, as explained by the Prophet
(peace and blessings of Allah be upon him): “I am leaving behind two things - you will never go
astray if you hold fast to them: the Qur’an and my Sunnah.” [At-Tirmidhi]

A Muslim must accept and follow the Sunnah

Allah says: “Nor does he speak from [his own] inclination. It is not but a revelation revealed”.
[Qur’an 53:3-4]

Muslim scholars are in total agreement that if a person refuses to accept the Sunnah of the Prophet
(peace and blessings of Allah be upon him) and obey it as an integral part of the religion (Islam), a
revelation from Allah Almighty that is a Divine source of Islam and an explanation of the Qur’an,
and a perfect example for all mankind to follow, then he is an apostate or a disbeliever.

Imaam Ibn Hazm said: “If a person says: “I only accept what I find in the Qur’an, he becomes a
disbeliever according to the consensus of Muslims.”

In the past as well as in our times, Muslims have seen amongst their ranks a few who now and then
claim that they do not need the Sunnah or they do not believe in it or reject it altogether. Some of
those who may say that claim to be Muslims but they only follow and obey the Qur’an and nothing
else. However, Allah Almighty, whom they claim to obey has clearly stated in many places of the
Noble Qur’an that everyone, regardless of any situation or status, should obey the Prophet (peace
and blessings of Allah be upon him) in all times and conditions, and when they do so, then they
have achieved obedience to Allah. Allah Almighty Says:
٨٠ :‫النساء‬ ‫ﭽ ﭑ ﭒ ﭓ ﭔ ﭕ ﭖﭗ ﭘ ﭙ ﭚ ﭛ ﭜ ﭝ ﭞ ﭼ‬
It means: “He who obeys the Messenger has obeyed Allah...”. [Qur’an 4:80]

Moreover, Allah Says:

‫ﭽﯜ ﯝ ﯞ ﯟ ﯠ ﯡﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ‬
٦٥ :‫ﯬ ﯭ ﯮ ﯯ ﭼ النساء‬
It means: “But no, by your Lord, they will not [truly] believe until they make you [O Muhammad]
judge concerning that over which they dispute among themselves and then find within themselves
no discomfort from what you have judged and submit in [full, willing] submission”. [Qur’an 4:65]

Here Allah makes it clear that one who does not accept the verdicts of the Prophet (peace and
blessings of Allah be upon him) is not a believer.

Others disregard the Sunnah because they say that the Prophet's authority was only valid while he
was alive. This is totally baseless, and they have to reject the Qur’an with it, if this were to be true.
Allah Says:
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 ١٥٨ :‫ ﭼ األعراف‬...‫ﭽ ﮢ ﮣ ﮤ ﮥ ﮦ ﮧ ﮨ ﮩ‬
This means: “Say [O Muhammad] 'O mankind, indeed I am the Messenger of Allah to you all...”.
[Qur’an 7:158]

This makes it clear that Muhammad (peace and blessings of Allah be upon him) was sent to all
people and for all times.

Finally, some reject the Sunnah because they say that there are flaws in its recording. They claim
that too many Hadiths were fabricated or "projected back," or were not recorded until later
generations.

Hadith and Sunnah scholars have responded to all such claims throughout history. They showed
definite evidence that the Hadith recording was established at the time when the Prophet (peace
and blessings of Allah be upon him) was alive. As for fabricated Hadiths, the methodology
followed by these scholars insured that none of them was to remain uncovered. Muslims do not
accept but the Hadiths that were proven acceptable under that methodology. Actually, this fact
makes Islam unique among all religions. It rendered it immune to corruption and change.
Allah Almighty Says: ٣٢ :‫ﭽ ﭾ ﭿ ﮀ ﮁﮂ ﮃ ﮄ ﮅ ﮆ ﮇ ﮈ ﮉ ﮊ ﭼ آل عمران‬
It means: {Say, 'Obey Allah and the Messenger.' But if they turn away – then indeed, Allah does not
like the disbelievers.} [Qur’an 3:32].

Also He says:
‫ﭽ ﯵ ﯶ ﯷ ﯸ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰆ ﰇ ﰈ ﰉ‬
٥٩ :‫ﰊ ﰋ ﰌ ﰍﰎ ﰏ ﰐ ﰑ ﰒ ﰓ ﭼ النساء‬
“O you who have believed, obey Allah and obey the Messenger and those in authority among you.
And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in
Allah and the Last Day. That is the best [way] and best in result”. [Qur’an 4:59]

Thus, to deny any part of the Sunnah is disbelief. However, this does not mean that one who doubts
the authenticity of a particular Hadith is a disbeliever.

In order to know the relationship between Qur’an and Sunnah you must ask yourself the important
questions like:

• How do we worship Allah?

• Do we worship Him any way we want?
• Is there a correct methodology to worshipping Allah? Where does it come from?
• Is it sufficient for us to say and do whatever it is that we feel is worship and then call it worship
and it will be accepted as such?
Let us consider this verse:٣٣ :‫ﭽ ﮀ ﮁ ﮂ ﮃ ﮄ ﮅ ﮆ ﮇ ﮈ ﮉ ﮊ ﭼ محمد‬
which means): "O you who believe! Obey Allah and obey the Messenger, and make not vain your
deeds!". [Qur’an; 47: 33]

You must know that the Qur’an and the Sunnah do not contradict one another, rather they
complement one another. When Allah says in this verse that the Messenger (peace and blessings of
Allah be upon him) is to be obeyed, he is not only talking to that honorable group of Muslims that

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accompanied the Prophet (peace and blessings of Allah be upon him) during his lifetime. He is
speaking to all of the Muslims that will come up until the Last Day.

Additionally, Allah Says:

‫ﭽ ﯵ ﯶ ﯷ ﯸ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰆ ﰇ ﰈ ﰉ‬
٥٩ :‫ﰊ ﰋ ﰌ ﰍﰎ ﰏ ﰐ ﰑ ﰒ ﰓ ﭼ النساء‬
It means: "…(And) if you differ in anything amongst yourselves, refer it to Allah and His
Messenger, if you believe in Allah and the Last Day. That is better and more suitable for final
determination". [Qur’an; 4: 59]

Once again, if we try to leave off the importance of the Sunnah, then how do we implement this
verse of the Qur’an? Allah orders us to refer our differences to Him. This means for us to seek our
answers from the Qur’an. He also attaches the Messenger (peace and blessings be upon him) to that
particular order when He stated for us to refer to Him. If we leave off the Sunnah then this part of
the verse has no meaning. Allah Says:
٨٠ :‫… ﭼ النساء‬. ‫ﭽ ﭑ ﭒ ﭓ ﭔ ﭕ ﭖﭗ‬
"Whoever obeys the Messenger, has obeyed Allah". [Qur’an; 4: 80] ….

How can the Muslims of today follow the Prophet (peace and blessings of Allah be upon him) and
not refer to his Sunnah? How can we say that we love Allah and not try to follow the methodology
of His Prophet (peace and blessings be upon him)?

Finally I would like to conclude with a Hadith from the Messenger of Allah (peace and blessings
be upon him) that was collected by Imaam Maalik in his book called al-Muwattwa. The Prophet
(peace and blessings of Allah be upon him) said: "I have left behind two matters. Those who hold
fast to them will never go astray: The Book of Allah and the Sunnah of His Messenger".

The reason that many of the Muslims are going astray today is because they are not only leaving off
the Sunnah but they are leaving the Qur’an as well! If you are not giving the Sunnah its rights, then
you are not giving the Qur’an its rights.

Without the Sunnah then the second statement of your Shahaadah (testimony of faith) also has no
meaning i.e "‫هللا‬ ‫"أشهد أن ال إله إال هللا وأشهد أن حممدا رسول‬

Wabillahit Tawfiiq

13/03/2023

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