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Uloom-ul-Quran
Sciences of the Quran
TOPIC: What is the Quran?
The Quran literally means that which is read or recited.
Root word: to read.
Technically, it is the miraculous words or speech of Allah (SWT); which has been revealed to the Prophet (SAW) in the
Arabic Language; through the medium of Angel Jibreel (AS); and which is complied between the two covers of the
mushaf beginning with Surah Fathihah and ending with Surah Nas; and which has been transmitted to us with Tawaatur
(numerous narrators who could not have conspired to tell a lie); and its recitation is worship.
Explanation of the definition of the Quran
1.- It is the speech of Allah: this excludes the hadith Qudsi, (i.e. the meaning of which is from Allah (SWT) and it is related
as if Allah(SWT) is speaking directly but the choice of words is from the Prophet (SAW) because he received it through a
dream or inspiration).
2.-Miraculous: that which goes beyond the normal human ability/ no one can imitate it or produce anything similar to it
or even a part of it.
The Quran is the greatest miracle of the Prophet (SAW).
The miraculous nature of the Quran implies that no one has the ability to produce anything similar to it. Therefore when
the disbelievers doubted the authenticity of the Quran, Allah (SWT) challenged them to produce something similar to it.
This challenge was laid down in four stages;
(1) To produce a speech similar to the whole Quran. Allah(SWT) says in the Holy Quran,
((Or do they say he fabricated it? Rather they do not believe! So let them bring a speech similar to it if they are truthful.))
[At Tur: (52: 33-34)]
However, they failed to answer the first challenge.
(2) To produce 10 chapters similar to those of the Quran. Allah (SWT) says in the Holy Quran,
((Or do they say he fabricated it? Say (to them): then you bring 10 chapters from your own selves which are similar to
the Quran and call upon whoever you can besides Allah (as witness) if you are truthful.)) [ Hud: (11:13)]
Again they failed to produce
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(3) To produce one chapter similar to any chapter of the Quran. This would apply to any chapter whether long
or short. So had they produced something similar to even the shortest chapter of the Quran they would
have answered the challenge but again they failed to do so. Allah (SWT) says in the Holy Quran,
((Or do they say he fabricated it? Say (to them): Then you bring one chapter similar to a chapter of the Quran and call
upon whosoever you can besides Allah (as witness) if you are truthful.)) [ Yunus: (10:38)]
(4) Then to prove their utter helplessness Allah (SWT) lessened the challenge even more. He says in the Holy
Quran,
((And if you are in doubt concerning that which we have revealed to our servant then bring one chapter (similar to
something) resembling the Quran and call upon your witness beside Allah if you are truthful.)) [ Baqarah: (2:23)]
When they were proven helpless to produce something resembling even the shortest chapter of the Quran,
Allah (SWT) proclaimed that none would be able to do so even if they were all to help one another.
He says in the Holy Quran,
((Say; if all of mankind and the jinns were to come together to produce something similar to this Quran they will never
be able to do so, even if they all helped one another.)) [ Israa: (17:88)]
3.-It was revealed to the heart of the prophet (SAW)
Allah says,
((And indeed, it (i.e. The Quran) is the revelation of the Lord of the worlds - The trust worthy spirit (i.e. Gabriel) has
brought it down - Upon your heart, (O Muhammad) that you may be of the warners - In a clear Arabic language.)) [Ash
Shuaraa: (26:192-195)]
4.-Its revelation was through the medium of Angel Jibreel (AS). This excluded all other forms of revelations such as
dreams, inspiration, direct speech, etc.
5.-It is between the covers of the mushaf beginning with Surah Fathihah and ending with Surah Nas. This excludes
everything outside of the mushaf and anything written before Surah Al-Fathihah or after Surah Nas.
6.-It has been transmitted with Tawaatur, so there is absolutely no doubt that every single letter of it is authentic and
that nothing has been left out of it.
7.-Its recitation is worship and nothing else is accepted in Salaah.
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TOPIC: Names and Attributes of the Quran

Names of the Quran
Allah (SWT) has mentioned several names for the Quran in various verses of the Quran:
1. Al Quran (That which is recited)
Allah (SWT) says,
((Verily, this Quran guides to that which is straightest)) [Al-Isra: (17:9)]
2. (The Book)
Allah (SWT) says,
((That is the book in which there is no doubt.)) [Al-Baqara: (2:2)]
3. (The Criterion; The Distinction) (That which shows the difference between right and wrong)
Allah (SWT) says,
((Blessed/ Glorifying is he who has sent down the furqan (criterion) so that it can be a warner to all the worlds.)) [Al-
Furqan: (25:1)]
4.

(A Reminder)
Allah (SWT) says,
((Verily we have sent down the reminder and verily we will preserve it.)) [Al-Hijr: (15:9)]
5. (That which is sent down)
Allah (SWT) says,
((And verily it is a message sent down by the Lord of the worlds.)) [Ash-Shuaraa: (26:192)]
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TOPIC: How did the Quran come down?
The Quran came down in two stages;
(1.) From the preserved tablet) ( to the house of honor ( ) in the lowest heaven ) ( all at
once in the night of power ) (.
(2.) From the house of honor ) ( to the heart of the Prophet (SAW) through the medium Angel Jibreel over a
period of 23 years, and it came down in parts as Allah (SWT) willed and according to the different questions
which were asked or incidences which took place. The beginning of this revelation was on the night of power (
).
TOPIC: Why was the Quran revealed in parts?
The books of the previous prophets were always revealed as a whole but the Quran of the Prophet(SAW) was revealed in
parts for many reasons some of which are:
1. Strengthening the Prophet(SAW) and making his heart firm since he was experiencing many hardships and a
great deal of opposition whist giving dawah (the call).
The verses of the Quran strengthened and motivated him and renewed his determination to continue with his
call.
Allah(SWT) says,
((And those who disbelieve say, Why was the Quran not revealed too him all at once? Thus (it is) that We may
strengthen thereby your heart. And We have spaced it distinctly.)) [Al-Furqan (25: 32)]
This strengthening of the Prophet(SAW) was achieved in the following ways;
(a.) The joy and happiness he would feel when he met Angel Jibreel(AS) to receive revelation from him.
(b.) The verses he received which encouraged him to have patience, which gave him glad tidings of victory and
foretold the defeat of the disbelievers.
2. It was easier for the believers to memorize the Quran.
3. Dealing with issues or providing answers to questions and/or solutions to problems as they came up, this is
more effective and it has a greater impact on those receiving the revelation at the time when guidance is
needed than having to return to the whole Quran to search for which verse is applicable to the situation.
4. Legislation of Laws in a gradual was. This was to achieve the following;
i. Giving priority to that which is most important. So the first verses which were revealed focused on
correcting the aqeedah of the people, strengthening their Emaan and getting rid of shirk and idolatry.
ii. Beginning with what is easily accepted and delaying what was more difficult to change because of the norms
and habit of the people; such as the prohibition of alcohol.
The prohibition of alcohol came down in four stages which allowed the people to gradually accept it over a
period of time.
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First Stage:
((And from the fruits of the palm trees and grapevines you take intoxicants and good provision. Indeed in that is a sign
for a person who reason)) [An-Nahl (16:67)]
In this verse Allah(SWT) praises the provision which come from the date palm but he mentions that which is taken from
the grapevine as merely intoxicants without describing it as something good. This is a hint that the food which is made
out of dates is better than the intoxicants which is made out of grapes.
Second Stage:
((They ask you about wine and gambling. Say, In them is great sin and (yet some) benefit for people. But their sin is
greater than their benefit.)) [Al-Baqarah (2:219)]
Allah(SWT) states clearly in this verse that in the use of intoxicants in great sin even though he does not prohibit it.
Third Stage:
((O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying))
[An-Nisa (4:43)]
Final Stage:
((O you who have believed, indeed, intoxicants, gambling, (sacrificing on) stone alters (to other than Allah), and divining
arrows are but defilement from the work of Satan, so avoid it that you may be successful.)) [Al-Maidah (5:90)]
5. The first verses of the Quran to be revealed were the first five verses of Suratul Alaq;
((Read: In the name of thy Lord Who created- Created man from a clot. - Read: And thy Lord is the Most
Bounteous, - Who teach by the pen, - Teach man that which he knew not. )) [Al-Alaq ( 96:1-5)]
As for the last revelation which the Prophet (SAW) received the stronger opinion is verse 281 of Suratul Baqarah;
((And guard yourselves against a day in which ye will be brought back to Allah. Then every soul will be paid in full
that which it hath earned, and they will not be wronged )) [Al Baqarah (2:281)]
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This verse was revealed nine nights before the death of the Prophet (SAW).
As for verse 3 of Suratul Maidah;
((Forbidden unto you (for food) are carrion and blood and swine-flesh, and that which hath been dedicated unto
any other than Allah, and the strangled, and the dead through beating, and the dead through falling from a
height, and that which hath been killed by (the goring of) horns, and the devoured of wild beasts, saving that
which ye make lawful (by the death-stroke), and that which hath been immolated unto idols. And (forbidden is it)
that ye swear by the divining arrows. This is an abomination. This day are those who disbelieve in despair of
(ever harming) your religion; so fear them not, fear Me! This day have I perfected your religion for you and
completed My favour unto you, and have chosen for you as religion AL-ISLAM. Whoso is forced by hunger, not
by will, to sin: (for him) lo! Allah is Forgiving, Merciful. )) [Al Maidah (5 :3)]
Which is said to be the last verse to be revealed, the correct opinion is that it was revealed during the farewell
pilgrimage 81 days before the death of the Prophet (SAW). The reason what this is taught by some to be the last
verse revealed is the meaning of the verse itself which speaks about the completion of the deen.
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TOPIC: Revelation
Definition; Revelation literally means, information that is newly disclosed especially surprising or valuable.
Technically, revelation is the process whereby Allah(SWT) informs whoever he chooses of his servants whatever he wants
to inform him regarding guidance and knowledge in a swift and secretive way which is not common to human beings.
Sub-Topic: Forms of Revelation
There are three (3) ways in which revelation came down;
(1) Inspiration of the meaning without speech. This can take place in one of two ways;
a. Through a dream and the dreams of prophets are all true, for example Prophet Ibrahim (AS) dreamt
about sacrificing his son, Prophet Ismail (AS). As for the dreams of people other than Prophets they can
sometimes be true visions from Allah and they can sometimes be from Shaytaan and they can
sometimes be mixed up vision or dreams.
b. Inspirational meaning into the heart as is related that the Prophet (SAW) said, Verily the scared spirit
(i.e. Jibreel) blew (the meaning) into my heart that no soul shall die until it has fulfill its provisions and its
lifespan, so fear Allah and seek your provisions in the best way.
(2) Speech from behind a curtain/barrier (hijab)
Allah says in the Quran,
((And Allah (SWT) spoke directly to Musa (AS))) [An-Nisa (4:164)]
(3) The angel comes to the Prophet (SAW) and gives him the revelation in one of two ways;
a. He came in his true angelic form and this is the hardest form of revelation would come to him on a very
cold day and his forehead would be dripping with sweat. This form of revelation is accompanied by the
ringing of a bell.
b. The angel comes to him in a form of a human being and gives him revelation.
All of the revelations of the Quran came in this third form of revelation (i.e. the angel coming to the Prophet (SAW).
Sub-Topic: Reasons for Revelation -

The verses of the Quran are of two types;
(1) Those which came down without a connection to a particular incident or question and these verses contained
stories of previous nations information about the unseen such as Jannah, Jahanam, the angels etc. as well as
Aklaaq (different aspects of good moral) and other such subjects matters.
(2) Verses which came down in relation to a particular incident or question which was put to the Prophet (SAW).
a. Example of a verse which came down in relation to an incident is;
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((Oh you who believe do not approach salaah when you are intoxicated until you know what you are
saying))[An-Nisa(4:43)]
Which was revealed after the incident when the Sahabi lead the salaah while being intoxicated and read
mistakenly, Say, O you disbelievers; I believe in that which you believe.
b. Example of a verse which came down in relation to a question is;
((And they ask you concerning the orphans say, the best thing for you is to work honestly in their
property and if you mix your affairs with theirs then they are your brothers. And Allah knows him who
means mischief from the one who means good))[Al-Baqarah(2:220)]
This verse was revealed in answer to a question which the sahabah asked the prophet (SAW) because
other verse were revealed before warning the guardians about touching the wealth of the orphans as a
result they use to separate the orphans food from theirs and on many occasions the extra would be left
out and would eventually spoil. They asked the prophet (SAW) about this and the verse was revealed.
There are many other verses I the Quran like this and many of them start with the word,
meaning they ask you.
The definition of

in relation to what have been mentioned is, the incident or question in relation to which a
particular verse or verses were revealed.
Sub-Topic: Benefits of Knowing
(1) Knowing the wisdom behind the ruling.
(2) Understanding the true meaning of the verse. Example; someone who reads the verse,
((And to Allah belongs the east and the West so wherever you turn you will find Allah(SWT))) [Al-Baqarah(2:115)]
May understand that facing the Qiblah is not a condition of Salah but if he understands the reason for revelation of the
verse he will know it applies to those who have mistakenly turn in the wrong direction of Salaah since some the
Prophets (SAW) companions who were out on a very dark night. They were unsure of the direction of the Qiblah so
each prayed according to their own Ijtihad. When this was mentioned to the Prophet (SAW) he recited this verse.
(3) Knowing the reason for revelation makes it easier to memorize the ruling because the ruling to which an
incident is connected remains clearly in the minds of the person; as opposed to another ruling to which no
incident is connected.
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TOPIC: Makki and Madani Chapters
Definition of Makki and Madani
Makki verses/chapters are those which were revealed before or during the Hijrah even if they were revealed outside of
Makkah.
Madani verses/chapters are those which were revealed after hijrah, even if they were revealed in makkah or anywhere
else outside of Madina.
Not all chapters are Makki or Madani in their entirety but some parts may be Makkiyah and others Madaniyah since the
Quran had not been revealed in the order in which we have it today.
How do we know which is Makki and that which is Madani?
There are two ways of knowing Makki from Madani;
1. Through

(narration/traditions); from the Sahabahs of the Prophet (SAW) who witness the revelation of the
Quran and knew where verses of the Surah/verses were revealed.
2. Through (intellect/reasoning); since we do not have narrations for every surah the scholars had to use their
reasoning to see when and where the other chapters were revealed. As a result there is difference of opinion on
some of the chapters as to whether they are Makki or Madani.
There are 82 Makki Chapters, 20 Madani Chapters and 12 Chapters which scholars hold a difference of opinion.
Sub-Topic:Benefits of Knowing Between Makki or Madani Chapters
(1) Understanding which verses were abrogated by which.
(2) Understanding the order in which laws/rulings were legislated.
(3) Understanding the Fiqh of the Seerah of the Prophet (SAW).
Sub-Topic:Qualities of Makki Chapters/Verses
1. The verses are generally short and powerful words are used.
2. Every surah which has; -the word

- (except Surah Al Baqarah, An-Nisa and Al-Hijj)
-
-single letters at the beginning ; ; ; ; ; ; (except Surah Al Baqarah and Al Imran)
-stories of previous nations (except Surah Al-Baqarah and Al Imran)
3. Makki chapters generally deal with Aqeedah and Aklaaq; and abandoning shirk and the customs of Jahiliyah.
Sub-Topic:Qualities of Madani Chapters/Verses
1. Madani verses are long and the words are simiple.
2. Madani verses generally deal with Islamic rulings and Laws in details.
3. Some of the subject matters mentioned in Madani verses are;
a) Punishments and Penalities
b) Jihad
c) Munafikoon (hypocrites) except Suratul Ankabut (chapter 29) which is Makki with the exception of the first
eleven verses and these are the ones which the munafikoon are mentioned.
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Topic: Preservation and compilation of the Quran.
The quran is preserved in two ways;
1. Preservation through memorization;
The prophet (SAW) was the first to memorize the quran. At first he use to repeat what the angel was saying out
of fear of forgetting until Allah(SWT) commanded him not to do so when he said in Surah Qiyamah,
((Stir not thy tongue herewith to hasten it. - Lo! upon Us (rests) the putting together thereof and the reading
thereof.))[Al-Qiyamah (Chapter 75:Verses 16-17]
In this way the Prophet (SAW) automatically memorized the Quran and was not required to make the effort to
do so, and likewise it was impossible for him to forget except something that Allah (SWT) wanted to abrogate.
As a form of revision and a means of teching the Sahabah; Jibreal (as) use to recite the whole Quran with the
prophet (SAW) once every year in the month of ramadhan. In the final year of the prophets life he did so twice
(in Ramadhan) and some of the Sahabah of the prophet witness that revision. Likewise many of the Sahabah of
the Prophet (SAW) memorized the Quran even in the lifetime of the Prophet (SAW). Among them were;
1. The Four Khulafa-e-Rashideen
2. Sad ibn Abi Waqqas
3. Talhah bin Ubaidullah
4. Abu Hurairah
5. Muadh bin Jabal
6. Zaid ibn Thabit
7. Ubayy ibn Kab
8. Abdullah ibn Masood
9. Abdullah ibn Abbas
10. Abdullah ibn Omar
After the Sahabah, numerous people in every generation continue to memorize the Quran and there are now
millions of people around the world who have memorized every single word of the Quran.
2. Preservation through Writing;
This was done on three separate occasions:
a) During the lifetime of the prophet (SAW); The prophet (SAW) had appointed scribes from among his
sahabahs and every time a revelation came down he would ask one of them to write it down, then read it to
him to ensure that there was no mistake then it would be placed in the house of the prophet (SAW). In this
way the whole Quran was written on different pieces of material that was available such as thin slabs of
rock , or broad pieces of bone, tanned skin, pieces of bark and broad leaves etc. These materials remained in
the house of the prophet (SAW) until his death and altogether contained all of the verses of Quran.
Additionally other sahabah would write parts of the Quran in the presence of the prophet (SAW) which they
would then keep for their personal use.
b) During the rule of Abu Bakr (RA); After the battle of Yamama in which more than 70 of the hufaid from
amongst the sahabahs were martyred/killed. Umar (RA) feared that the Quran would be lost and he
therefore suggested to Abu Bakr (RA) to compile it into a Mushaf (book). Abu Bakr (RA) eventually agreed
and gave the task to Zaid ibn Thabit (RA), who also eventually agreed to take up the task. He gathered all the
loose material from the house of the prophet (SAW) but before copying them he compared what was there
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with what other sahabahs had in their possession as an additional means of verification and demanded that
everyone produce two witnesses to prove that what he possessed was indeed written in the presence of the
prophet (SAW). In this way he compiled the whole Quran with the help of Umar (RA). The mushaf was then
kept in the house of Abu Bakr (RA) and afterwards with Umar (RA) until his death and then in the house of
his daughter Hafsah (RA) the wife of the prophet (SAW).
c) During the rule of Uthman (RA); The mushaf was first compiled during the rule of Abu Bakr (RA) out of fear
that part of it would be lost; during the rule of uthman (RA) the need arose once more to compile the quran
but this time out of fear of confusion and division.
One of the Sahabah , Hudaiyfah ibn Yaman realized that differences and disputes were developing because
people from different proviences had learnt the Quran with different variations and when they met with
oneanother they would accuse one another of tahreef i.e. distorting the Quran. He therefore hasten to
uthman (RA) and told him to take control of the matter before the Ummah became divided just like the Jews
and Christians. Uthman (RA) then sent for Zaid ibn Thabit and three others; Abdullah ibn Zubair, Sad ibn Ass
and Abdur Rahman ibn Al Harith ibn Hisham and gave them the task of making copies from the mushaf in
Hafsahs (RA) possession.
They made seven copied, six were sent out to; Kufar, Basra, Sham (Syria, Lebona, Jordon & Palestine), Egypt ,
Yemen, Bahrain, and the seventh remained with Uthman (RA) and it was called the Al-Mushaful Imam
meaning the leading or main Mushaf. Uthman (RA) the ordered that all other copies or parts of the Quran
be burnt so as to avoid any confusion in the future.
TOPIC: Verses and Chapters of the Quran.
The order of the verses and chapters of the Quran is i.e. from Allah (SWT) and not based on the opinion of the
shahabah, since Jibreal (AS) would tell the prophet (SAW) to put the verses/chapters in its rightful place. The number of
chapters by consensus of the scholars is 114. The longest chapter is Suratul Baqarah with 286 verses and the shortest is
surahtull Kawthar with only 3 verses.
The scholars agree that there are over 6200 verses in the Quran but they differ as to how much more. The fampous
opinion is that there are 6236 verses in the Quran. The reason for this difference is that some scholars count two verses
as one and a long verse as two while others dont/ However this does not affest the content of the Quran in anyway but
it remains the same.
As for the way in which the Quran is written (i.e. the script) it is different from the normal rules of modern Arabic
dictation, and this script was adopted by the sahabah who compiled the Quran and accepted by Uthman (RA) and the
Ummah as a whole. Many scholars say this writing must be maintained because changes may eventually lead to
fabrication.
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TOPIC: Seven Modes
We have been informed of several ahadeeth of the prophet (SAW) that the Quran has been revealed according to seven
ahruf/modes. The scholars have differed greatly concerning the meaning of the reality of these modes to the extent that
there are close to 40 opinions on the issue. In trying to understand this topic, one must reflect on the ahdeeth of the
prophet (SAW) related to it.
HADEETH 1:
[Jibreal (AS) taught me the Quran according to one ahruf and I continued to ask for more until the number reached
seven.] (Agreeed Upon)
HADEETH 2:
[The Quran has been revealed according to seven and each one is sufficient (and complete).] (Abu Yalaa)
HADEETH 3:
Hadeeth of Umar (RA) when he heard Hishaam ibn Hakeem reciting Suratul Furqaan, according to a different ahruf from
the way he had heard it, so he took him to the prophet (SAW) and complained about him. The prophet (SAW) asked
Hishaam to recite, so he recited as he had done before; after which the prophet (SAW) said, [Verily this Quran has been
revealed according to seven ahruf so recite what is easy for you.] (Agreed Upon)
HADEETH 4:
The prophet (SAW) said to Jibreal (AS): [Verily, I have been sent to an illerterate nation, among them is the old men and
women and the child. So Jibreal (AS) said, Then command them to recite the Quran according to seven different ahruf.]
(Trimidhi)
Sub-Topic: From these hadeeth we glean (take) the following facts:
1. The seven ahruf are differences in recitation/pronouncation which are clear to the lisitener as in hadeeth of
Umar (RA).
2. The wisdom behind the seven ahruf is to create ease for the Ummah sa he said in hadeeth Umar (RA) [so recite
what is easy for you] and as he said in another hadeeth when he was told that his Ummah should recite the
Quraan according to one ahruf [Verily my Ummah cannot manage that,] until it was increased to seven.
3. Each of these ahruf was taught by the prophet (SAW) and not by anyones opinion.
4. These ahruf must be related to differences in dialects amongst the Arabs because that is the only way in which
ease can be created. The old and very young are only accustom to their own dialect so they were taught by the
prophet (SAW) to recite what is easy for them.
5. The seven ahruf are not the seven qiraat because these develop in later generations. However there is a very
strong connection between the two.
Sub-Topic: What are the seven ahruf?
Despite the fact that we cannot be completely certain about the exact differences between one ahruf and another the
most logical explanation is that the seven ahruf are variations based on seven famous dialects of the Arabs at the time of
revelation, since not everyone knew the dialect of Qurayesh and many would have found difficulty in reciting according
to it.
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Sub-topic: Some variations between one ahruf and another.
These include:
- Use of different words with similar meanings in some verses

- Differences in some letters


- Differences in Iraab (Fatha/Kasrah/Dhummah)
- Differences in Fath and Imaalaa:

- Differences in Idaghaam:

- Differences in Madd:
(2, 4 or 6 beats in Warsh)
- Differences in Tafkeem and Tarqeeq:

- Differences in Tahqeeq and Tasheel of Hamza:

Sub-Topic: Relationship between the seven Ahruf and Qiraa-aat.
What remains of these ahruf (that which had not been abrogated) after the death of the prophet (SAW) are what later
developed into the different qiraa-aat present today, based on which scholar taught what variation.
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Topic: The Qiraa-aat and Quraa
As we have learnt when dealing with the seven ahruf the Prophet (SAW) taught his companions different variations in
reciting the Quran. These variations were gathered by various scholars in the latter generations in conformity to specific
rules to form the different qiraa-aat. Therefore we can say that the qiraa-aat are a result of the seven ahruf according to
which the Quran was revealed.
Several scholars became renowned for qiraa-aat since they had dedicated most of their lives to it and were the greatest
authorities on the subject. Their recitation became known as qiraa-aat mutawatir (transmitted through tawatur)
There are 10 of these qiraa-aat, each of which has been transmitted by two of the famous students of the scholars, with
slight variations between them.
The imam of the qiraa-aat (scholar who compiled it) is called the Qaari-
Each of his students is called a Raawi- , and the variation of his students is called Riwayah- .
Sub-Topic: Conditions of the acceptance of the qiraa-aat.
For any variations within any qiraa-aat to be accepted it must fulfill three conditions:
1. It must agree with the script of the one of the mushaf of Uthman (RA).
2. It must agree with the rules of Arabic grammar.
3. It must be transmitted with tawattur.
Any qiraa-aat which does not fulfill these conditions is called a Qiraah Ash-Shaadh ( ) (aberrant/unusal). This is
unacceptable as part of the Quran but can be used for the purpose of tafseer. There are four of these qiraa-aat.
Of the twenty acceptable riwayah the most famous ones today are: Hafs (95% muslims) , Warsh and Qaloon. Most of the
muslims around the world would recite one of these three.
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The Ten Readers & Their Transmitters plus The Four Aberrant Readings
The Three Readers (who complete the ten) and their transmitters
The Four Aberrant Readers and their transmitters
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TOPIC: Abrogation
Abrogation is the removal or cancelation of a ruling in the Shariah by another ruling which is revealed at a later date.
Sub-Topic: Types of Abrogation
There are four types of abrogation:
1. Abrogation of Quran by Quran. This is of three types;
a) Abrogation of the ruling and recitation together: In this case it is not permissible to recite this as quran nor
to act upon it as a ruling.
e.g. Aisha (RA) said, Part of what was revealed in the Quran before was [ten clear instances of breast
feeding creates tahrim] [ ], and that was later abrogated by five instances of breast
feeding.
b) Abrogation of the recitation alone with the ruling remaining: in this case the verse is no longer a part of the
quran so it cannot be recited as such but we act upon the ruling so long as it is accepted by the Ummah.
e.g. Umar (RA) narrated that a verse of Surah-tur-Nur was:

] ]
((The old man and the old woman if they commit adultery then stone them as a punishment form Allah and
Allah is the all mighty the all wise.))
N.B. The above two types of abrogation are very rare in the Quran.
c) Abrogation of the ruling but the recitation remains: This is the most prevalent type of abrogation in the
Quran. The verses continues to be recited as part of the Quran but the ruling has been abrogated and hence
we do not work according to it but rather according to the ruling which has been revealed afterwards.
e.g. The verses which were revealed at various stages of the prohibition of alcohol before it was finally
prohibited. These verses have still remained part of the Quran to show the process through which alcohol
was prohibited and how Allah (SWT) deals with complex issues in stages.
2. Abrogation of Sunnah by Quran.
e.g. The Muslims use to turn to Jerusalem in prayers in accordance with the sunnah of the Prophet (SAW) until
verse 134 of Suratul Baqarah was revealed commanding the Muslims to turn to the Masjidul Harram.
3. Abrogaton of the Quran by the Sunnah.
e.g. The prophet (SAW) said, [No inheriter is entitled to Wasiyah () (that which can be given by a will (i.e. 1/3
of his wealth)] and this has abrogated the ruling of verse 180 of Surah Baqarah in which the dying person is
encouraged to dedicate his wasiyah to his parents and close relatives.
4. Abrogation of Sunnah by Sunnah.
The prophet (SAW) said, [ I use to prohibit you from visiting the graves now visit them because they remind you
of the Akirah.]
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Sub-Topic: Wisdoms behind abrogation.
1. If the new ruling is easier than the old ruling then the wisdom is to show the mercy and favour of Allah upon the
servants by creating ease for them. Such as during the night of Ramadhan it was prohibited to eat, drink or have
marital relations until the time of suhoor or iftaar.
2. If the abrogation is from something easier to something harder then the wisdom is to move with the believers
from stage to stage so that they can gradually become accustom to the new ruling, such as with the prohibition
of alcohol.
3. If the new ruling is similar in weight to the old ruling then the wisdom is to test the believers to see the extent of
their submission to the command of Allah(SWT). Such as the turning of the Qiblah from Jerusalem to Masjidul
Harram.
Additionally each specific case of abrogation will have its own wisdom behind it. E.g. The turning of the Qiblah from
Jerusalam to Masjidul Harram shows greater virtue of Masjidul Harram over Masjidul Aqsa and also emphasis the fact
that the Muslims follow the way of Ibrahim (AS).
TOPIC: Muhkam and Mutashaabih
Allah (SWT) says in Surah Al-Imran verse 7,
((Allah is the one hwo has sent down to you the book which contains verses which are Mukamaat (clear) which are the
foundation of the book, and other verses which are Mutashaabihaat (ambigueous). As for those in whose hearts is
devieation (from truth) they will follow that of it which is ambigueous seeking discord and seeking an interpretation
(suitable to them) and no one know its (true) interpretation except Allah(SWT). But those firm in knowlwdge say: We
believe in it; all (of it) is from our Lord And no one will be reminided except those of understainding.))
Based on the above verse the Quran contains two types of verse:
1. Verses which are Muhkamaat
2. Verses which are Mutashaabihaat
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Sub-Topic: Meaning of Mukamaat
Theses are the verses that have only one clear cut meaning according to the rules of Arabic language.
These are vearses whose meaninigs are clearly known such as verse 11 of Surah Shuaara where Allah (SWT)
says: ((There is nothing like him))
Verses which are related to rulings and deeds.
Abrogation does not take place with the verses that are Muhkam.
Sub-Topic: Meaning of Mutashaabihaat
These are ayahs that can have many meanings according to the rules of the Arabic language. Assignning
meanings to these ayahs requires through thinking so that acceptable meanings are given to them which are in
aggrement with the Arabic Language and the deen and do not contradict with the verses that are mauhkamaat.
In mutashaabih one cannot rely only upon the literal meaning but needs other clues to understand it clearly.
Mustashaabih consists of the verses which speak about belief and are to be believed whether one understands
them or not, such as the attributes of Allah etc.
Mutashaabih cannot be known by logic such as the time of the day of judgement or the time of the appearance
of the dajal or the meanings of the letters at the beginning of some surahs.
Sub-Topic: Types of Mutashaabihaat
1. Those which are impossible for the human being to understand such as the essence of Allah (SWT).
2. Those which can be understood by the learned scholars of Islam and not the common people such as the deeper
interpretations of many of the verses of the Quran, a gift which was given to ibn Abbass (RA).
Sub-Topic: Purpose of Mutashaabihaat
1. To test our belief in the unseen, since the true believer does not doubt what he is told but accepts with complete
certainity.
2. Iman Al-Razzi said, Since the words of the Quran is for both the common people as well as the scholars, the former
remains contented with simple and straight commandments like the Muhkamaat, whereas the scholars want to do
research and to think deeply, so for them there is enough material in the Quran in the form of Mutashabihaat.
3. Establishing the superemacy of the Quran; since the Mutashaabih would eventually make event he great scholars
helpless and finalyy they will resign by saying that Allah alone knows its meaning.
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Some examples of Mutshaabihaat:
1.
(( The Most Gracious did istiwaa above the throne.))
[Surah Ta-ha (Chapter 20: Verse 5)]
2.
((And (only) the wajh (literally meaning face) of your Lord will remain.))
[Surah Rahman (Chapter 55: Verse 27)
3.
(( The hand of Allah is above there hands...))
[Surah Al-Fath (Chapter 48: Verse 10)]
4.
(( And the heavens will be rolled up in his right hand.))
[Surah Az-Zumar (Chapter 39: Verse 67)]
Sub-Topic: Ideal Attitude Towards Mutashaabihaat
Imam Malik was asked about the ayah of Istiwaa (20:5) and he replied, The Istiwaa is known, the way in which it was
done (i.e. its description) is unknown and to ask about it is a bidah. Therefore the ideal attitude towards
Mutashaabihaat is to believe in it without delving into interpretation unless it is absolutely necessary.
It is related that the prophet (SAW) said: ((The Quran has not been revealed in such a way that one part of it will
contradict another. Whatever you understand of it act upon it, and whatever is mutashaabih have Eman in it.
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TOPIC: Tafseer and Mufaseerun
Tafseer is the science through which the meanings of the Quran are explained and its rulings and wisdom are extracted.
The Mufaseer is the one who explains the meaning of the Quran after being qualified to do so, some scholars have
mentioned that he must be qualified in fifteen (15) sciences including; The Arabic Language, Arabic Grammer, Sarf,
Balagah (Sciences of Arabic Eloquence), Uloom ul Quran, Aqeedah, Usool ul Fiqh, Fiqh, Asbab un Nusul, Nasiq an
Mansuq (science of Abrogation) etc.
Sub-Topic: Sources of Tafseer
There are 5 main sources from which the meaning of the Quran can be understood:
1. The Quran itself, since what may be summarized in one verse may be explained I detailed in another, or what
may be general in one verse may be specified in another etc.
2. The Ahadeeth of the Prophet (SAW) which explain the meanings of verses.
3. What the Sahabah has explained about the meanings of verses since they witnesses the revelation of the Quran
and understood its meaning. Ibn Masood (RA) is reported to have said, By the one whom besides whom there
is no other God, no verse has been revealed of the Quran except that I know where it was revealed and about
who it was revealed. This source also includes what hads been reported from the Tabieen concerning the
meaning of the verses if it is proven authentic, since they took their knowledge from the sahabah.
4. What is understood from the ayah according to the rules and meaning of the Arabic language since the Quran is
revealed in the Arabic language.
5. According to the context of the speech, so long as it does not conflict with the general rules of the shariah.
Sub-Topic: Ranks of Mufaseerun
A. Rank of the Sahabah: The most famous from among them were ten;
1) The Four Khulafa-e-Rashideen
2) Ibn Masood
3) Ibn Abbass
4) Ubay ibn Kabb
5) Zaid ibn Thabit
6) Abu Musa al Ashari
7) Abdullah ibn Zubair.
B. Rank of the Tabeein: They were divided into three famous groups;
1) Mufaseerun of Makkah: They took their knowlwdge from Ibn Abbass (RA) from amongst them were Sad
ibn Jubayr (died 94 AH) and Athou ibn Abi Rabaaha (died 114 AH)
2) Mufaseerun of Iraq: They took their knowlwdge from Ibn Masood (RA) from amongst them were Hasan
Al Basri (died 110 AH) and Qatadah (died 117 AH)
3) Mufaseerun of Madina: They took their knowledge from Ubay ibn Kabb (RA) from amongst them were
Muhammad ibn Kabb ( died 117 AH) and Zaid ibn Aslam (died 136 AH)
C. Rank of Tabee ut Tabeein and those who took from them.
This is the age in which the tabulation of Tafseer began from amongst them were: Shubah ibn Hajaaj (died 160
AH) and Sufyan ibn Uyayanah (died 198 AH). After them came the great Mufaseer, Muhammad ibn Jarir at-
Tabaree (210 AH) whose Tafseer is considered one of the greatest ever and he is considered the Shaykh of
Mufaseeruns.
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Sub Topic: Methodologies of Tafseer
(1.) Tafseer based on what has been related in the Quran, the Sunnah, the Sahabah and Tabeein; this type of
Tafseer is only based on narrations and does not include personal opinions about the meanings of the verses.
This methodology is called (Tafseer based on Narration)
Every other methodology falls under what is called (Tafseer based on Opinion)
However this does not mean that these mufaseerun completely ignore what has been narrated rather most of
their tafseer are a combination of the two.
The most famous books of tafseer which follow this first methodology are:
1. The Tafseer of Imam At-Tabaree which is called Jaami al Bayaan.
2. The Tafseer of Imam Ibn Katheer which is called Tafsseerul Quran al-Azeem
(2.) Tafseer based on the Arabic language; which foccouses mainly on the eloquence of the Quran and the beauty
of the language therein. E.g. The Tafseer of Imam Az-Zamina Khsharee al Kasshaaf.
(3.) Tafseer based on Fiqh; which explains the rulings which are derived from the verses of the Quran. The most
famous of these is the Tafseer of Imam Al-Qurtubi which is called Al-Jaami li Ahkaamil Quran. (That which
gathers all of the rulings of the Quran)
(4.) Tafseer based on Aqeedah; which focuses on explaination of matters of Aqeedah such as the Tafseer of Imam
Ar-Raazee which id called Mafaateehul Ghaib (Keys of the Unseen).
(5.) Contemporary Tafseer; Most comtemporary tafseer are a combination of all of these methodologies. They
generally explain the meaning of the words and verses whilst mentioning Asbab ul Nuzul and the main benefits
to be gained from the verses whether concerning the Arabic Language, Aqeedah, Fiqh etc. Some also mentions
mircles that are understood from these verses. Example of this methodology includes;
1. The Tafseer of Dr. Wahbah az Zuhailee which is called At-Tafseer al Muneer.
2. The Tafseer of At-Taahir ibn Aashoor which is called At-Tahrieer wat-Tanweer (liberation and
illumination).











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TOPIC: Ijazul Quran (The Miraculous Nature of The Quran)-
Sub-Topic: Why do we call the Quran a miracle?
The word Quran literally means that which is recited and therefore refers to the verses which were revealed to the
Prophet (SAW) and not to the physical book in which they are written. The book is called the Mushaf (pages which have
been put together) and the Quran is the contents of the book.
The Prophet (SAW) has told us that the Quran is his greatest miracle in the following words:
((Every prophet was given miracles because of which people believed in him and verily that which I have been given is
divine inspiration which Allah has revealed to me))
This therefore means that the Quran is not a physical miracle like those of the other prophets but rather one that is
understood through the language, meaning and guidance of the words of Allah (SWT).
For the Quran to be a miracle it must fulfill certain conditions:
1) It must be unique, extraordinary and inimitable, i.e. it is not humanly possible to produce a speech similar to it.
2) It must serve as a proof for the honesty of the prophet (SAW) in whatever he claims. Therefore there must be no
contradiction between the message of the Quran and the claims of the Prophet (SAW)
When we reflect on the Quran we see its miraculous nature in many different ways. Like the challenge that it poses to
the disbelievers to produce something similar to it. This was done in four stages as has been mentioned before. The fact
that no one has been able to effectively meet this challenge proves that the Quran possesses the quality of Ijaz.
The word Ijaz means to make powerless, helpless and incapable of doing something. Hence, Ijaz ul Quran means: the
inimitable and unique nature of the Quran which leaves its opponents helpless and incapable of meeting the challenge
which the revelation possess to them even though:
(1.) They have the motivation and the burning desire to answer the challenge and disprove the authenticity of the
Quran.
(2.) There is no barrier preventing them from answering the challenge.
Therefore the fact that the disbelievers did not come forward to answer this challenge proves that the Quran is beyond
human ability and therefore miraculous in nature.
Sub-Topic: Other aspects of the miraculous nature of the Quran
1. Its narrations about past events which were unknown to anyone at that time as Allah (SWT) says:
((That is from the news of the unseen which we revealed to you, (O Muhammad). You knew it not, neither you nor
your people before this)) [Surah Hud (11:49)]
2. It prophecies about the future events, some which have materialized exactly as the Quran predicted and other
which are yet to come in the future.
One example is the prophecy of the Roman victory over the Persians between 3-9 years after the revelation of
the first few verses of Surah Rum (30: 2-5) and the prophecy came to past 7 years after the verses were revealed.
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((The Romans have been defeated- In the nearest land. But they, after their defeat, will overcome. Within
three to nine years. To Allah belongs the command [i.e. the decree] before and after. And that day the believers
will rejoice In the victory of Allah. He gives victory to whom he wills, and he is the Exalted in Might, the
Merciful.))[Surah Rum (30: 2-5)]
3. The laws and guidance of the Quran which are the most perfect for the human being and most suitable to ever
time and place until the last day. No man made law can ever be as ideal and all-encompassing as it.
4. The way in which the Quran was revealed and compiled over a period of twenty five (25) years and yet its order
and coherence is perfect and it contains no contradictions.
Allah (SWT) says,
((Do they not reflect upon the Quran? If it had been from any other than Allah they would have found within
much contradictions.)) [Surah Nisa (4:82)]
5.
Scientific facts mentioned in the Quran: The Quran is not a book of science but the scripture of guidance for
mankind. However to prove its authenticity Allah has mentioned many facts about his creation therein.
Many of these facts are only now being discovered through the advancement of technology and it was
previously impossible for anyone to know the. These are signs that the Quran is not from a human being but
rather from the All-Knowing Creator of everything.
Allah (SWT) says,
((We will show them our signs in the horizons and within themselves until it becomes clear to the that it is the
truth)) [Surah Fussilat (41:53)]
Some examples of this are:
(1.) The detailed description of the fetus in the womb.
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((O mankind! If ye are in doubt concerning the Resurrection, then lo! We have created you from dust, then from a drop
of seed, then from a clot, then from a little lump of flesh shapely and shapeless, that We may make (it) clear for you.
And We cause what We will to remain in the wombs for an appointed time, and afterward We bring you forth as infants,
then (give you growth) that ye attain your full strength. And among you there is he who dieth (young), and among you
there is he who is brought back to the most abject time of life, so that, after knowledge, he knoweth naught. And thou
(Muhammad) seest the earth barren, but when We send down water thereon, it doth thrill and swell and put forth every
lovely kind (of growth).)) [Surah Hajj (22:5)]
(2.) That the heavens and the earth were previously one body before they were split apart. This coincides
with the Big Bang Theory.
((Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and
we made every living thing of water? Will they not then believe?)) [Surah Anbiyah (21:30)]
(3.) Every living thing is created from water.
((Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and
we made every living thing of water? Will they not then believe?)) [Surah Anbiyah (21:30)]
(4.) The miracle of Iron.
((We verily sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind
may observe right measure; and He revealed iron, wherein is mighty power and (many) uses for mankind, and that Allah
may know him who helpeth Him and His messengers, though unseen. Lo! Allah is Strong, Almighty.)) [Surah Hadeed
(57:25)]
(5.) The mountains act as pegs to keep the earth stable.
((And He hath cast into the earth firm hills that it quake not with you, and streams and roads that ye may find a way.))
[Surah Nahl (16:15)]
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TOPIC: Translation of the Quran
Translation is the converting of the meaning of a text from one language to another.
Translation is of two types:
1. Literal translation of the word of the text without looking at the context or the deeper meaning which may be
intended. This type of translation according to the scholars is allowed since it does not give an accurate picture
of the intended meaning in many cases.
For example,
((And do not make your hand chained to your neck or extend it completely and thereby become blamed and insolvent.))
[Surah Israa (17:29)]
This translation does not give us the direct meaning of the verse according to its context.
2. Explanatory translation; this is where the translator attempts to explain the meaning which he understands
based on the context in which it is stated. This translation is therefore not the actual Quran in another language
but rather a personal attempt to convert the basic meaning of the Quran into that language. Therefore we do
not call translation the Quran in English but rather we say: Translation of the meaning of the Quran.
Furthermore this is the very basic meaning and there is much greater meaning that is intended form the words
of the Quran which can only be understood through the study of Tafseer.
This is the type of translation that is allowed and therefore when translating the above verse one would
probably say,
((And do not make your hands tied to your necks (out of miserliness) nor extend it completely (out of wastefulness) and
thereby become blamed and insolvent.)) [Surah Israa (17:29)]
In summary translation takes the following rulings:
(1.) Reading it is not an Ibadah like reading the Arabic.
(2.) It is not permissible to read it in Salaah.
(3.) According to the opinion which says that it is not permissible to touch the mushaf without wudoo touching the
translation is not restricted by having wudoo. (i.e. There is no sin or blame to touch the translation without
wudoo.)
(4.) We do not call it Translation of the Quran, but Translation of the Meaning of the Quran.
The Quran is what was revealed from Allah to the prophet (SAW) in the Arabic language alone. The
translation is the words of a human being trying to transfer those meanings into another language.
(5.) Rulings are not derived from the translations but rather from the actual Quran in Arabic.
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TOPIC: Adaab of Reciting the Quran.
1. To be in a state of wudoo as much as possible.
2. To recite in a place that is clean and the best place is the masjid.
3. To sit facing the Qiblah and to be in a state of tranquility and reverence and respect for the Quran.
4. To begin recitation with Istiaadah and Basmillah even if beginning from the middle of a surah.
5. To recite the Quran properly according to the rules of Tajweed even if reciting quickly.
6. To beautify ones voice when reciting the Quran without extravagance and not making that the main objective of
recitation.
7. To recite from the Mushaf if possible because looking into the Mushaf is in itself a form of Ibadah.
8. To reflect on the meanings of the Quran during recitation if possible.
9. To make Sujud after reciting an ayah of Sajdah.
10. After finishing a Qatma (recitation of the complete Quran) it is Sunnah to start a second one immediately by
reciting Al-Fatihah and the first verses of Surah Baqarah.
11. After finishing a Qatma it is Sunnah to make dua since the Prophet (SAW) said, ((Whoever completes the
recitation of the Quran his dua (at that time) is answered.))
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