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April 29 2012
The following notes were taken from the sciences of the Quran classes by Mustapha Al Majzoub
Explanation : if Allah had not favoured a person He (swt) would allow that person to carry on about their lives ignorant and unprotected but when He (swt) shows His (swt) signs and gives them understanding of religion of Islam and guides them to the straight path He (swt) is in fact covering that person with His infinite Mercy and favour.
Abu Umamah (R.D.U.H) reported: The Messenger of Allah (s.a.w) said: the world, with all that it contains, is accursed except for the remembrance of Allah that which pleases Him (swt); and the religious scholars and seekers of knowledge.[At-Tirmidhi] Explanation : cursed means that there is more harm than benefit in it and in its consequence.
Abu Umamah (R.D.U.H) reported: The Messenger of Allah (s.a.w) said: the superiority of the learned over the devout worshipper is like my superiority over the most inferior amongst you (in good deeds). He went on to say; Allah, His Angels, the dwellers of the Heavens and the earth and even the ant in its hole and the fish in water supplicate in favour of those who teach people knowledge.[At-Tirmidhi] Explanation : Allah Azawajal does not supplicate (send prayers) on the learned or devout worshipper rather it means that He (swt) sends down His Mercy and blessings upon them.
Abu Darda (R.D.U.H) reported: The Messenger of Allah (s.a.w) said: he who follows a path in quest of knowledge, Allah will make the path of Jannah easy to him. The angels lower their wings over the seeker of knowledge, being pleased with what he does. The inhabitants of the Heavens and earth and even the fish in the depth of the oceans seek forgiveness for him. The superiority of the learned man over the devout worshipper is like that of the full moon to the rest of the stars (i.e. in brightness). The learned are the heirs of the Prophets who bequeath neither dinar or dirham but only that of knowledge; and he who acquires it, has in fact acquired an abundant portion.
[Abu Dawud and At-Tirmidhi]
The Quran is described as the following Mubin which means luminous light, glowing (see Quran 5: 15) Karim which means honourable and noble (See Quran 56: 77) Nur which means Sacred Light (see Quran 7: 157) Huda which means right guidance (see Quran 2: 1- 2)
Science of Quran means to look into its revelation, collection, order and arrangement, writing down, information about the reasons and occasions of revelation, where it was revealed i.e. Makah or Medina, about abrogating and abrogated verses and about clear and unclear verses. What is the difference between Hadith Qudsi (sacred Hadith) and Quran? Hadith Qudsi is a direct saying from Allah without the Prophet s.a.w interpreting it into his own words as he s.a.w had done with other Hadiths. So the words of a Hadith Qudsi are exact words from Allah much like in the Quran however the only difference is that firstly, Allah challenged mankind to produce a chapter equivalent to one of the Qurans chapter (and no one is able to do so which highlights the miraculous nature of the Quran) but this is not the case with Hadith Qudsi. Secondly the recitation of the Quran is used in prayer but a Hadith Qudsi is not recited during a prayer. Thirdly, the Quran is frequently reported but a Hadith Qudsi is not and yet it is still accepted. Also when reciting a Hadith Qudsi there is no need to be in a state of purity and having made ghusl such as the case when reciting from Quran. And when reciting the Quran there is a reward in each letter as it is considered ibaadah but there is no reward in reciting a Hadith Qudsi.
The wife of Prophet Muhammad (pbuh) whose name was Khadijah (before she embraced Islam had no religious affiliations herself); she had a Jewish relative but as mentioned earlier the Prophet (pbuh) had no prior knowledge of the people of the scriptures (Jews and Christians) so when the verses were revealed to the Prophet (pbuh) and he addressed the Jews and Christians "have you heard the story about Moses..." they were amazed to hear the Prophet (pbuh) speak accurately about the topic which is another miraculous sign that the Quran was from the One God of Moses and Jesus and that the Qur'an addresses all groups of people i.e. people of the scripture, polytheists, hypocrites and Muslims too.
For more information please refer to the textbook A Brief Illustrated Guide To Understanding Islam by I. A Ibrahim or for the soft copy please visit www.islam-guide.com
The first revelation was Chapter 96- Al Alaq. recite in the Name of your Lord who created man from a single clinging substance (clot), recite and your Lord is the Most Generous who taught by the pen that which he (man) knew not. Quran 96: 1- 5 Then there was a waiting period between the first and second revelation which might have been few days, months and even years but the best opinion is a few days. During that time the Prophet s.a.w was in a state of shock and perplexity and depression. It is said that the pause in revelation occurred to give the Prophet s.a.w time to recover and absorb everything that had happen and is yet to happen and also to make the Prophet s.a.w yearn for the next revelation. Then, after the Prophet s.a.w saw Angel Jibreel in his true Angelic form he rushed home and the revelation came down Quran 74: 1 5. Then the revelation started coming strongly and frequently. Second revelation was Chapter 74 Al Mudaththir. O you who covers himself (with a garment), arise and warn and your Lord glorify, and your clothing purify and uncleanness avoid. Quran 74: 1-5
The last chapter revealed was 110- An Nasr, which was revealed in Mina during the farewell Hajj. When the victory of Allah has come and the conquest , and you see the people entering into the religion in multitudes, then exalt (Him) with praise of your Lord and ask forgiveness of Him. Indeed He is ever accepting of repentance. Quran 110: 1-3 And according to Ibn Abbas the last verse revealed was verse 281 in Chapter Al Baqarah. and fear a day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be treated unjustly. Quran 2: 281
When the Prophet s.a.w passed away the whole Quran was written down but not in one book. During Abu Bakr (the first caliph) reign there were the riddah (apostasy) wars in which sixty of the Quran memorises (who memorised the entire Quran) were killed. Umar ibn Al Khattab was concerned that the Quran would be lost in time and discussed with Abu Bakr about preserving it into one book, at first Abu Bakr opposed because it seemed to be an innovation in the religion but later on he realised its necessity (to preserve it) and that it was not a change in religion but a method of preservation as the Prophet s.a.w had instructed his companions to write down the Quran and so compiling it into one book was just the completion of what the Prophet s.a.w had began. Zayb ibn Thabit was in charge of compiling the Quran in to one book. He was chosen because he had memorised the entire Quran and was present when the Prophet s.a.w was revising the entire Quran in the last Ramadan of his s.a.w life, the Prophet s.a.w had asked him to write the Quran down as it was revealed and because Zayd was a beautiful recitor. Zayd began the process by collecting all the materials on which the Quran was written down on and gathered all those who memorised all or portions of the Quran. Then Zayd would compare what was written down with what he and the others had memorised and if it matched and they agreed they would write it down on pages of leather. Abu Bakr kept the first copy of the entire Quran and then on his deathbed he handed it over to Umar ibn Al Khattab, who he chose as the second caliph. Ten years after his assassination the Quran was handed over to his daughter and the wife of the Prophet s.a.w Hafsah who kept it in her house in Medina and it was made available to anyone who wished to read it or make copies or check the accuracy of what they have memorised. In total that copy of the Quran stayed intact for thirteen years and its recitation (there are seven other different dialects acceptable) was chosen to survive til the present time. Uthman was the third caliph and by then Islam had expanded to non Arab speaking countries. The non Arab speaking converts learnt the Quran from the early Muslims. The Prophet s.a.w had revealed the Quran in seven different dialects and the early Muslims taught the Quran in its different readings but this caused the non Arab speaking Muslims to differ and debate regarding
The Quran during Caliph Uthmanis era Ziyad, the Governor of Basrah (Iraq) requested that Abul Aswad Ad Dualee develop signs (dots and dashes) to make it easier for all the Muslims to read it correctly as someone in Iraq had made a major error in recitation which caused a change in meaning. The person recited Quran 9: 3 Annal laaha baree um minal mushrikeena wa rusulih (instead of) rusuluh meaning verily Allah and His Messenger are free from (any obligation) to the idolaters but because that person said rusulih he changed the meaning to verily Allah is free from (any obligation) to the idolaters and His Messenger. This is very bad to say that Allah has done as such. At first Ad Dualee delayed responding to the Governor for fear of changing the religion but after that incident he realised that it was necessary to prevent others from making major errors.
Note: the Quran seen today is from the Uthamani script however there were many additions added to it from the calligraphers and from Abul Aswad Ad Dualee (introduced dots and dashes).
The Quraish Arabic was the main language spoken for trade and pilgrimage in Arabia. Similar to the example of English which is the main language in America and Australia and it is also known worldwide. However America and Australia have slight variation in sounds, accent and slang words and meanings and spelling of a word. Understanding the seven dialects Besides the seven authenticated dialects there are various other ways of reciting the Quran though it may not be authenticated. Thus the dialects were divided into muttawattir (authentic and approved as so many have approved it then it is unlikely to be untrue this includes the seven dialects) and ahad (transmitted by one but its authenticity can go back to the Companions. There are three dialects that fall into this category called mashoor) and lastly the shadh (exceptional. These can be traced back only to the tabiun). In order for the dialect to be accepted the scholars have put three conditions in which are the following: 1. Correctness according to Arabic grammar 2. Agreement with written text of Uthman 3. Traced back reliably to the Prophet s.a.w And the condition for preference is the above two points plus it is reported or preferred by the majority.
The types of reasons for revelation Sometimes, a revelation is specific to an aspect though its wording is quite vague and generalised and so because of this, people may understand it and include other circumstances which were not intended by Allah. Such as the verse from Quran 3: 188 you should not think that those who are happy with what they have brought about and enjoy being praised for things they have not done, will successfully escape the punishment. They will have a painful punishment. Marwan, understood the following verse to have meant that anyone who is happy about what they have done and likes to be praised for what they have not done will be punished but then, everyone would be punished as everyone is happy when they have done something and they do enjoy praises when they refrain from something So ibn Abbas explained that the reason for this revelation is intended for the people of the Book such as the Jews and Christians and then he recited the verse that came before it Quran 3: 187: And when Allah took the solemn pledge of those who were given a Book (of revelation), (saying to them), make it known to mankind and do not conceal it! But they cast this (pledge) behind their backs and bartered it away for a trifiling gain; and how evil was their bargain. Then Ibn Abbas explained that when the Prophet s.a.w would ask the people of the Book about something they would conceal it from him and gave something else in its place, and they would
The verses were mainly clear and concise as the audience (people of Makah) were basically opposed to the message of Islam and as soon as they heard any part of the Quran they would stick their fingers in their ears and turn away so it had to catch the attention of its listeners through quick and catchy rhymes and a strong rhythm.
The features of Medinan revelations All verses and chapters of the Quran revealed after the Hijrah are known as the Medinan verses. These verses included revelations during all the battles and during and after the farewell pilgrimage in Makah and Mina. The main characteristics of these revelations were : Laws : - the Prophet s.a.w became the leader of Medina and so revelations were regarding the social, economical and spiritual laws which organised the Islamic state. People of the book : - the Muslims came in contact with the Jews and Christians for the first time in Medina and the Jews used to ask the Prophet s.a.w questions to try and shake the beliefs of the Muslims and to catch the Prophet s.a.w as a liar but it never occurred. The Christians used to ask the Prophet s.a.w concerning Jesus (a.s) and to clarify for them.
These verses were mainly long and detailed as the people of Medina readily accepted Islam. The longest verse is the verse concerning loans found in the Quran chapter Al Baqarah : 282.
The order of the chapters in the Quran There were verses from various chapters that were revealed together and sometimes a whole chapter would be revealed at once and whenever there was a single verse revealed the Prophet s.a.w would tell his companions to write it down and place it in a certain chapter. Once the Medinan verses were revealed the Prophet s.a.w told his companions to place them before or after certain Makkan chapters or verses. This was all done by the command of Allah All Mighty. The reason for the mix may have been that the verses were revealed according to the needs of a developing community whereas the order for reading purposes were varied to make it clear that the Quran is not merely a historical document so by separating the verses from the sequential order of their revelations makes the general and universal aspects of their meanings more emphasized and clear.
The importance of distinguishing a Makkan and Medinan revelation It is important to know at which time a verse was revealed in order to apply it properly as the laws were revealed over a stretch of twenty three years and so some laws may cancel earlier laws and other laws were revealed gradually. Eg): the law concerning alcohol initially was a simple warning of its dangers as Allah said in the Quran 2: 219: And they ask you about khamr (alcohol) and maysir (gambling); tell them that they contain some benefit, but the sin is greater than the benefit. But some time after the above revelation Allah warned Muslims to stay away from the prayer whilst theyre intoxicated: verily khamr, maysir and azlaam (fortune telling) are filth, as a result of shaytaans work, so stay away from them. If a person was unaware of which order the verses were revealed he may think that it is allowed for him to benefit from the sale of alcohol or that it is allowed to consume alcohol as long as it does not intoxicate him before he is to perform his prayer.
Why a verse is considered al mansukh or al nasikh It is important to know which verse is al nasikh and which verse is al mansukh in order to correctly practice the Shariah (laws) of Allah.
How to recognize a mansukh or nasikh verse In order to identify which is mansukh and which verse is the nasikh one must have an understanding of the history of revelation (i.e. which verses of the Quran preceded another), to know of the reports from the Prophet s.a.w or the companions and to know of the ijma (consensus of the majority of Muslims, scholars upon what is mansukh and what is nasikh).
There are four categories of nasikh (replacement) verses : 1. Quran verse is revealed to cancel out another Quran verse 2. A Sunnah practice of the Prophet s.a.w cancels out the Quran verse (this is a controversial category as some say that the Quran should be superior in all cases all though the Sunnah of the Prophet s.a.w also came from Allah, thus both the Sunnah and Quran is from Allah and both should be taken as a strong source of evidence and information) 3. The Quranic verse cancels out a Sunnah 4. A Sunnah cancels out another Sunnah practice When a law was abrogated it may or may not be replaced; in the case of its replacement the new law is either of lesser difficulty, similar difficulty or more difficult.
Examples of the four categories of nasikh verses : 1. Initially in the Quran (4: 15) the punishment regarding women who committed illicit sexual relations was that after four witnesses testified against her she was to be sentenced to a life imprisonment in her home. But later on (as Allah says at the end of that verse that He will
There are three types of nasikh (replacement verses) in the Quran : 1. Abrogation of the recited verse together with its legal ruling which means that the law and the verse was removed from the Quran 2. Abrogation of the legal ruling without the recited verse which means that the verse is still found in the Quran but the law of that verse no longer applies 3. Abrogation of the recited verse without the legal ruling which means that the verse was removed from the Quran but the law still applies i.e. the verse regarding the punishment for illicit sexual relations was removed from Quran but the law is still applicable and can be found in the Sunnah of stoning the adulterers men and women.
Explaining muttashaabih verses In regards to muttashaabih Allah states in that above verse that none knows its taweel except Allah and this is an acceptable statement as the taweel of a muttashaabih verse its actuality (i.e. its time, its methodology or how-ness,) cannot be known to anyone besides Allah alone. But as the verse continues it reads none knows its taweel except Allah and those well grounded in knowledge which is also an acceptable statement as there are muttashaabih verses that may be understood by Allah and by those who have knowledge and are able to interpret it, Ibn Abbas stated I am of those well grounded in knowledge who know the meaning of the muttashaabih.
Examples of the mukham and muttashaabih The Quran is an example of what is mukham because it is perfect in its clarity and acts as a Criterion for good and evil and Allah has protected falsehood from seeping into it. (See Quran 41: 42).
The opinion of the Asharees Abu Hasan ibn Asharee was a famous scholar of Tawheed. In his studies he came to believe that the Attributes of Allah are all muttashaabih because its meaning (and its actuality and how-ness) is only known to Allah and he thought that the people who interpreted the Attributes of Allah were the people who Allah referred to as those who have a deviation in their hearts and who follow the muttashaabih. The Asharees claim that the following verses are muttashaabih because Allah alone knows of its apparent and actual meanings, these are : Quran 48: 10 (referring to the Hands of Allah) Quran 11: 37 (referring to the eyes of Allah) Quran 55: 27 (referring to the face of Allah) Quran 20: 5 (referring to the settling *Istiwaa+ of Allahs Throne) His followers then split into two groups regarding this matter, the first group believe that the meaning of these verses can never be known or understood by humanity but instead these meanings are entrusted to Allah and are not discussed any further and then they attributed this philosophy to the Salaf; while the second group believe that the apparent meaning can be interpreted to mean other meanings so for example the Hand of Allah is in reality the capability or power of Allah and the Istiwaa over the Throne in reality means the conquering of the Throne. In regards to the second group they have implied that: