Topic # 2: History, Importance & Compilation of Holy Qur'An

KHS* ISLAMIYAT NOTES SERIES
TOPIC # 2: HISTORY, IMPORTANCE & COMPILATION OF HOLY

QURAN
2.1
Root Words of the Quran:
The word Quran can be derived from four root words, each with their own individual meanings.
The first root word is Qaraa whose literal meaning is to collect or to compile. In this respect the
Quran is a book which was collected and codified under the divine protection of Allah (SWT). When
Angel Gabriel (AS) used to bring the divine revelation of Allah (SWT) to the Holy Prophet Muhammad
(SAWS) he had already been instructed by God to reveal the exact placement of each ayah (in the
relevant Surah) as well as the arrangement of the Surahs and their names. Since this was the case it
was impossible for others to interfere in the Quran in any manner or form. It will remain in its actual
and original state until the Day of Judgement the Quran itself testifies to its divine protection:
It
is for us to collect and recite it (75:17)
In the context of the Quran, the word Qaraa is also taken as being the book which contains all
knowledge of the universe. Every as aspect of life as we know has been codified and collected within
it[1]. An answer to any question man wishes to have answered can be found in the verses of the Holy
Quran:
And we have sent down to thee the Book explaining all things, a guide, a mercy and glad tidings to
Muslims. (16:89) AND
A detailed exposition of every thing. (12:11)
The second root word is Qarana meaning a union or conjunction. The root word does not specify
what the union consists of, merely that a process of combination is indicated. Another academic
implication of the word Qarana is that the Quran is combined with guidance, the two being
inseparable. The Holy Quran refers to this combination:
This is the book: it is guidance sure,
without doubt. (2:2)
For one who had certainly sent unto them a book, based on knowledge, which we explained in detail;
a guidance and mercy to all those who believe. (7:52)
The third root word is Qiraathun meaning to read or recite. In reference to the Quran this is one of
its most important features. Although other books that claim to be divinely revealed are also read and
recited, the Holy Quran has a specific characteristic, superiority and individuality compared to them.
The fourth and final root word of the word Quran is Qirain which is the plural of Qarina which
meaning evidence, argument or symbol. In the context of the Quran this is taken to mean how one
verse interprets, elaborates and gives arguments and evidences for previous verses. In ayah 5 of
surah Al-Fatiha[4] for example, man is told to ask Allah for the right path:
Guide us Thou on the
right path.
The following verse then answers this request and explains what the right path is:
The path of those whom You have favored. Not those who have earned your anger or gone astray.
(1:6-7)
That is why Allah (SWT) himself gives it divine protection:
We have, without doubt, sent down the message; And We will assuredly guard it (from corruption.
(15:9)
2.2
Meaning of the Word Qurn:
sohrwardypk@gmail.com
0300-2547897
Page 1

The Holy Quran is the literal word of Allah (SWT), divinely revealed to Prophet Muhammad (SAWS)
through the Angel Gabriel (AS). Before any attempt is made to describe the meanings of the word
Quran the etymological base of the Arabic language needs a brief explanation first. The Arabic
language is one of the richest languages in the world word containing many meanings and hidden
depths, which have no comparison in the English language. In order to appreciate the true meaning
and understanding of a particular word a threefold inquiry has to take place, looking into the: 1.
etymological
base
of
each
word
2. its grammatical category
3. its contextual location
2.3
Introduction to Holy Quran:
The Holy Qurn is the most widely read book in the history of mankind, a source of immense
inspiration, guidance and wisdom for millions of Muslims all over the world. It is the pivotal point of
imaan, faith, and integral to the foundations of an Islamic society being the basis of its shariah,
Islamic legal injunctions and law. As such one of the aims of Minhaj-ul-Qurn is to ensure a continuous
link remains between the body of the Islamic community, the ummah and its heart, the Holy Qurn. It
is a book not just to be read, but to be studied, understood and ultimately revered. This paper is an
attempt to provide an introduction to the Holy Qurn so that Muslims and non-Muslims alike can have
an insight into its complexity but also understand its necessity to the Islamic faith and its importance
to the Holy Prophets (saw) status. The research regarding this paper is based entirely on the books,
lectures and notes of Shaykh-ul-Islam so all credit is due to him for his unending efforts. However
since I have had the honor to compile this paper I take the ultimate responsibility of any mistakes that
may occur in this compilation, I thus seek forgiveness from Almighty Allah for any errors that may
occur.
2.4
IMPORTANCE THE HOLY QURAN:As Muslims, it is our duty to perform Dhikr of Allah (SWT).
The term Dhikr literally means to call back to memory, or to have something in conscious mind.
Therefore to perform Dhikr of Allah (SWT) actually implies that we ought to be God-conscious OR
conscious of Allah (SWT) at all times. The term also means to remember or a reminder.
Some of the ways of performing Dhikr are as follows: Prayer: Saying of prayer is a greatest form of
Dhikr. Allah (SWT) says: and establish prayer. Verily prayer keeps you away from the obscene and
detestable and verily the remembrance of Allah is the greatest. (29:45)
HOLY QURAN: DYNAMIC SOURCE OF KNOWLEDGE:
The extent to which Quran has glorified Knowledge and has encouraged people to pursue it is
something which cannot be found in other heavenly books. There are numerous verses speaking of
Knowledge, and praising and elevating the status of those who acquire it. For example: Allah will
exalt those of you who believe and those who have been granted knowledge, to high ranks..
(58:11) Further on, states: In the light of Ankabut:49, Muhammad:16 and this verse those who have
been given knowledge are exalted to the highest degree. All other created beings are inferior to
them. The Quran itself contains dynamic source of knowledge. Allah (SWT) says: And with
Him are the keys (treasures) of the unseen. None but He knows them; and He alone knows what is in
the land and in the sea. Not a leaf falls but He knows it, and there is not a grain in the darkess
(recess)of the earth, nor anything wet or dry but is in a clear Book (6:59) AND
We have not neglected anything in the Book (6:38)
Thus it invites to a study of natural and mathematical sciences, philosophy, literature and all the
branches of knowledge accessible to humanity, the learning of which is in the interest of
humanity and brings happiness to humanity. The Quran invites to these branches of knowledge
on condition that people are guided by this knowledge to truth and know the real world which is
0300-2547897
Page 2

headed by Godliness. Otherwise a knowledge that serves as an amusement and hinders one
from knowing God and truth is the equivalent of ignorance in the vocabulary of the Quran. God,
the Almighty says,
They know the outward of this worlds life but of the hereafter they are absolutely heedless
(30:7)
Have you then considered him who takes his low desire for his god and God has made him err
having knowledge and has set a seal upon his ear and his heart and put a covering upon his eye.
Who can then guide him after God? (45:23)
HOLY QURAN: THE SOURCE OF GUIDANCE FOR MANKIND:
The month of Ramadan is that in which the Quran was sent down, a GUIDANCE for mankind,
and clear proofs of the guidance, and the criterion of right and wrong; (2:185)
Indeed there is a lesson in their narratives for men of understanding. It is not a forged tale but a confirmation
of what went before it and a detailed exposition of all things, and a GUIDE and a mercy for those who
believe. (12:111)
HOLY QURAN: CURE FOR ALL AILMENTS:
The Holy Quran is a cure for both: Physical as well spiritual ailments.
We sent down the Quran which is a healing and a mercy for the believers (17:82)
Say: It (Quran) is to those who believe a guidance and a healing and (as for) those who do not
believe, there is a heaviness in their ears and it is obscure to them (41:44)
A man once complained about chest-pain to the Holy Prophet (SAWS). The Prophet (SAWS) said,
Seek healing from the Holy Quran, for Allah (SWT) says ..and a cure for that which is in your
breasts (10:57)
EXAMPLES: Imam Muhammad al-Baqir (as) has said, Whoever cannot be cured by the Quranic
chapter of AL-FATIHA, he cannot be cured by anything else.
However, most important of all, Quran is a cure for all our spiritual ailments. In Nahjul-Balaghah
Imam Ali bin Abi Talib (as) says, You should also know that no one will need any thing after
(guidance from) the Quran and no one will be sufficient without (guidance from) the Quran.
Therefore seek cure from it for your ailments and seek its assistance in your distresses. It
contains a cure for the biggest diseases namely unbelief, hypocrisy, revolt and misguidance.
2.4
Stages of the Compilation of the Holy Qur'an
During the life of the Prophet (SAWS) (570-632 CE)
0300-2547897
Page 3
The Prophet (SAWS) used to recite the Qur'an before angel Jibraayl (Gabriel) once every Ramadan,
but he recited it twice (in the same order we have today) in the last Ramadan before his death.
Jibraayl also taught the Prophet (SAWS) the seven modes of recitation.
Each verse received was recited by the Prophet, and its location relative to other verses and
surahs was identified by him.
The verses were written by scribes, selected by the Prophet, on any suitable object - the leaves of
trees, pieces of wood, parchment or leather, flat stones, and shoulder blades. Scribes included Ali
Ibn Abi Talib, Mu'awiyah Ibn Abi Sufyan, Ubey Ibn Ka'ab, Zayed Ibn Thabit.
Some of the companions wrote the Qur'an for their own use.
Several hundred companions memorized the Qur'an by heart.
During the caliphate of Abu Bakr (632-634 CE)
Umar Ibn Al-Khattab urged Abu Bakr to preserve and compile the Qur'an. This was prompted after
the battle of Yamamah, where heavy casualties were suffered among the reciters who memorized
the Qur'an.
Abu Bakr entrusted Zayed Ibn Thabit with the task of collecting the Qur'an. Zayed had been
present during the last recitation of the Qur'an by the Prophet to Angel Jibraayl (Gabriel).
Zayed, with the help of the companions who memorized and wrote verses of the Qur'an,
accomplished the task and handed Abu Bakr the first authenticated copy of the Qur'an. The copy
was kept in the residence of Hafsah, daughter of Umar and wife of the Prophet.
During the caliphate of Uthman (644-656 CE)
Uthman ordered Zayed Ibn Thabit, Abdullah Ibn Al Zubayr, Saeed Ibn Al-Aas, and Abdur-Rahman
Ibn Harith Ibn Hisham to make perfect copies of the authenticated copy kept with Hafsa. This was
due to the rapid expansion of the Islamic state and concern about differences in recitation.
Copies were sent to various places in the Muslim world. The original copy was returned to Hafsa,
and a copy was kept in Madinah. Three stages of dotting and diacritization
Dots were put as syntactical marks by Abu Al-Aswad Al Doaly, during the time of Mu'awiya Ibn Abi
Sufian (661-680 CE).
NB: The letters were marked with different dotting by Nasr Ibn Asem and Hayy ibn Ya'amor, during the time
of Abd Al-Malek Ibn Marawan (685-705 CE). A complete system of diacritical marks (damma, fataha, kasra)
was invented by Al Khaleel Ibn Ahmad Al Faraheedy (786 CE).
2.5
MODES OF REVELATIONS
In the following, modes through which the Quranic verses were revealed are discussed:
The first revelation came on Holy Prophet (SAWS) in Cave Hira when Hazrat Jibraaiyl (AS) [who
appeared before Prophet (SAWS) in the shape of a man] brought first 5 verses of Surah Alaq by the
order of Almighty Allah.
Since then, the chain of revelation on Prophet (SAWS) continued in THREE forms:
As the ringing of a bell and it was hardest on Prophet (SAWS), then Angel Jibraaiyl leaves and
he had remember from what he had said.
Angel appeared before him in the shape of a man; talked him and he remembered what he
had said.
Angel appeared before him in his original form; talked him and he remembered what he had
said.
2.6
CONDITION OF PROPHET (SAWS) AT AND AFTER THE TIME OF REVELATION
Hazrat Ayesha (RAH) narrated: I saw revelation coming down upon him (SAWS) in the severest cold
and when that condition was over, perspiration ran down his forehead. (Sahih al Bukhari)
Al Bukhari reports the incident that one of the companion of Holy Prophet (SAWS) that he was sitting
in a position that his leg was under the leg of Prophet (SAWS), then a revelation came that moment
and he felt he felt his leg would be crush under the weight.
Holy Quran was revealed in portions over the span of 23 years on Prophet Muhammad (SAWS) with
the instruction to recite and learn it in portion and comprehensively.
Prophet Muhammad (SAWS) used to summon one of his literate companions and dictate the text to
him, then he would ask him to read what he had written, Thus, he ensured that whatever written was
absolutely perfect and accurate. Then, he arranged the verses in 114 Chapters himself by the divine
command.
0300-2547897
Page 4
2.7 Tafseer of Holy Quran
The word Tafseer is derived from Arabic word Fassara which means to explain.
Tafseer of Holy Quran means explanation or interpretation of Holy Quran.
In Islamic terminology, it means the explanation and clarification of the Quranic verses.
It focuses to explain the meanings, to extract the legal rulings and grasp the underlying
reasons of Knowledge & understanding concerning the Commands of Allah.
History of the Tafseer of Holy Quran
Holy Quran was revealed on Holy Prophet (SAWS) in 23 years by Almighty Allah, so He
explained some of the complex verses Himself to Prophet (SAWS).
Prophet (SAWS), being the vicegerent (on earth) of Allah
either presented the
implementation criteria for the Divine Commands or suggested the entire methodology to
implement on it, hence explained the theme & teachings of the verses of Holy Quran.
Prophet (SAWS) had trained his companions to teach, comment and explain the Quranic
verses.
Hazrat Abdullah bin Abbas (RA), cousin of the Prophet (SAWS), was amongst the first
persons to do so.
2.8 Sources/Methods of the Tafseer of Holy Quran

INTERPRETATION OF THE QURAN BY THE QURAN
Quran is the word of Allah and is authoritative when it explains itself.
This is known as Tafseer-e-Quran bil Quran and it has the highest rank.
The verses of Holy Quran explain and interpret one another because these are mostly
interrelated to one another.
Example is: the explanation of 5:1(about eating of certain animals) is made in 5:3in details.
INTERPRETATION OF THE QURAN BY THE HADITH & SUNNAH
The entire life and traditions of Prophet (SAWS) contain enough Tafseer of the Quran, he
demonstrated most of the Quranic verses practically.
This is known as Tafseer bil Hadith.
It means the interpretation of Quran done by the Hadith & Sunnah.
No better explanation is possible by a human being.
Example is: Injunction of Prayers is repeated in Quran so many times e.g.; 2:43, about the
method to offer the prayers, Prophet (SAWS) have said, Pray as you see me praying.
INTERPRETATION OF THE QURAN BY THE HISTORY
Sahaba of Prophet (SAWS) taught and interpreted the Quran also, sometimes via Ijma.
Tabieen and Taba Tabieen have followed their pattern to interpret the Quranic injunctions
to fit and fix a problem of the modern age according to the light of Quran.
They mostly used the tool of Asbab-e-Nuzool known as circumstances to relate the matter
to a Quranic injunction.
For instance; Surah Kausar which was revealed to console the Prophet (SAWS) when he was
being taunted upon the death of his son.
A Muslim Jurist and Scholar of Islam is also a method of understanding the Quran.
2.9 Brief History of Compilation
The Qur'an is the final message Allah has sent to mankind. It was revealed to the Prophet Muhammad (peace
be upon him) through the Archangel Gabriel, who brought the Prophet complete verses or parts of verses, or
passages or complete surahs, as he was commanded by Allah. When the angel brought down to the Prophet
Muhammad (peace be upon him) a passage of the Qur'an, he did not bring it written on a piece of paper [or
other material]. He recited it to him and the Prophet immediately memorized it. In his keenness to learn it by
heart straight-away, the Prophet used to vocalize the words as he heard them from the angel. He was then
asked by Allah not to do so. Allah promised him that He Himself will see to it that the Qur'an is kept complete
and intact and properly read. This order is contained in verses 16-19 of Surah 75. As you are well aware, the
Prophet Muhammad (peace be upon him) did not read or write. When he received a portion of the Qur'an, he
called in one or more of his scribes to write it down.
0300-2547897
Page 5

He employed for this task a number of his companions whose number totaled 29. Many of these were of the
highest caliber in their faith and integrity. They included all the first 4 caliphs, Abu Bakr, Umar, Usman, Ali.
However, the task of writing the revelations was most particularly associated with two of them, Muawiah
and Zaid ibn Thabit, despite the fact that Muawiah was a latecomer to Islam. Paper, as we know, was not
yet invented. Those scribes wrote the Qur'an on various forms of writing material which was available to
them. These included sheets cut out of the branches of the beet tree or other writing sheets made of wood,
animal hide, stone or bones. This started even in the period when the Prophet and his companions were a
small persecuted community in Makkah. Many of the companions of the Prophet had some parts of the
Qur'an written down and treasured in their homes. The Qur'an is divided into 114 surahs, some of which are
short, while others are very long. The revelation did not proceed with only one surah at a time, but the
Prophet might have continued to receive parts of several surahs at the same time. When a passage was
sent down to him, it was followed by an order from Allah, through the Angel Gabriel, indicating its position
in the surah to which it belonged. These manuscripts did not form a single or coherent set. The Prophet did
not keep anything written down in his own home. But most of his companions who were with him in Makkah
and Madinah memorized much of the Qur'an, and some of them were able to learn it all by heart.
The Prophet used to teach his companions either individually or in groups. It is noted that Abdullah ibn
Masood, a learned companion of the Prophet, was pleased to assert that he memorized more than 70
surahs as he learned them directly from the Prophet. In Ramadan every year, the Prophet used to revise the
Qur'an with the Angel Gabriel to ensure that he did not overlook any verse or part of it. In the last year of
the Prophet's blessed life, Gabriel recited the Qur'an to him twice. To the Prophet, this was an indication
that his life on earth was approaching its end. It was in the first year after the Prophet had passed away
that the need to compile the Qur'anic documents in a single, easy to use, set became apparent. Umar ibn
Al-Khattab made the proposal to the first caliph, Abu Bakr, shortly after the battle of Yamamah in which
several hundred Muslims were killed; seventy amongst those killed were the ones who had learned all or
most of the Qur'an by heart. Umar feared that the number of those people would rapidly decrease as a
result of battles the Muslim state might have to fight. Abu Bakr approved the proposition and entrusted the
task to Zaid ibn Thabit, who was not merely a scribe entrusted by the Prophet to write down the Qur'anic
revelations but he was also a young man who had learned all [of Qur'an] by heart and witnessed the
Prophet's final recitation of the Qur'an. Certain rules were laid down including one which stipulated that no
written text would be acceptable unless two people of integrity would testify that it was indicated by the
Prophet himself as a part of the Qur'an. When Zaid completed the task, he handed it over to Abu Bakr who
handed it over to Umar whom he nominated his successor when he died a year later. During the reign of
Usman, the third caliph, the need to have reference copies of the Qur'an became apparent. Usman
instructed Zaid ibn Thabit and four others to write down five more copies and he sent one copy to each of
the main centers in the Muslim State to serve as reference to scholars and students of the Qur'an. Usman
also ordered that all documents which were at variance with these copies be burned down. This was to
make sure that those pieces of writing materials on which parts of the Qur'an were written and to which the
writer might have added a word of explanation, as was the habit of some of them, were burned, so that
they would not be confused later as having a fuller text. We should realize that Usman's action was a highly
commendable one and enjoyed the support of all the surviving companions of the Prophet, many of whom
had learned the Qur'an by heart. People were thus able to have their own copies of the Qur'an and check
these against the master copies that Usman sent to the various cities. Needless to say, the memorization of
the Qur'an was not only encouraged but widespread among Muslims in those early generations, and indeed
in subsequent generations up to our present time. The fact that we do not have any differences in the
Qur'an we read and recite today and the copies that have been preserved from various generations up to
the time of Usman is a testimony to the fact that Allah has preserved the Qur'an intact as He indeed
promised to do. It is not true that some Iranians make any claim about the correct order of the Qur'an which
is at variance with what the Sunnis have. If you pick up any copy of the Qur'an published in Iran today, you
will find it identical to copies that are available in all Muslim countries. According to some Iranians,
however, the number of surahs in the Qur'an are 111, because they consider the surahs 8 and 9 to be one
surah; and surahs 93 and 94 also as one surah and also surahs 105 and 106 to be one surah. In other
words, they have identical text, in the same order, but three different parts of surahs are classified by them
as three single surahs. Even this insignificant shifting is not common to all copies of the Qur'an printed in
Iran. Some of these have the same number or surahs as we find in our copies of the Qur'an. As for the
absurd claim that some leaves were eaten by goats and some were hidden away or disregarded for political
reasons, these remain without proof. Moreover, if there was only one copy of each document, that might
have been a disaster, but the Qur'an was committed to memory by so many of the Prophet's companions
that not a word of it could have disappeared without it being pointed out by those companions of the
Prophet. The compilation of the Qur'an in its reference sets was undertaken in the first year after the
Prophet had passed away. At that time, those who learned the Qur'an by heart in Madinah were in
0300-2547897
Page 6

hundreds, if not in thousands. No distortion could have crept in without its being immediately discovered.
[How can it be when we have Allah's own statement that He Himself will see to it that the Qur'an is kept
complete and intact.].
Q : How was the Qur'an compiled? It is said that at first it was written on leaves, pieces of skin, stones and also memorized
by many people, some of whom died before all verses of the Qur'an were compiled and brought from different areas in
Makkah and Madinah. Who started the work of its collection and publication? Since it was not checked finally by the
Prophet, who was the final authority then? Some people claim that the Qur'an is not published in its real sequence. There
are also claims that some leaves were accident -ally eaten by goats and some were not included due to political reasons.
Comment.
What Does Islam Say about Sources of Islamic Law?

2.10 Sources of Islamic law
Various sources of Islamic law are used by Islamic jurisprudence to elucidate the Shariah, the body of
Islamic law.
The primary sources, accepted universally by all Muslims, are the Qur'an and Sunnah.
The Qur'an is the holy scripture of Islam, believed by Muslims to be the direct and unaltered word of
Allah.
The Sunnah consists of the religious actions and quotations of the Islamic Prophet Muhammad and
narrated through his Companions and Shia Imams. However, some schools of jurisprudence use
different methods to judge the source's level of authenticity.
As Islamic regulations stated in the primary sources do not explicitly deal with every conceivable
eventuality, jurisprudence must refer to resources and authentic documents to find the correct course
of action.
According to Sunni schools of law, secondary sources of Islamic law are consensus among Muslims
jurists, analogical deduction, al-Ra'y; independent reasoning, benefit for the Community and Custom.
Hanafi school frequently relies on analogical deduction and independent reasoning, and Maliki and
Hanbali generally use the Hadith instead. Shafi'i school uses Sunnah more than Hanafi and analogy
more than two others.
Among Shia, Usuli school of Ja'fari jurisprudence uses four sources, which are Qur'an, Sunnah,
consensus and aql. They use Ijma under special conditions and rely on aql (intellect) to find general
principles based on the Qur'an and Sunnah, and use usul al-fiqh as methodology to interpret the Qur'an
and Sunnah in different circumstances, and Akhbari Jafaris rely more on Hadith and reject ijtihad.
Primary sources
The Qur'an: {2: 2-3; 4: 105}
Muslims believe the Qur'an to be the direct words of Allah, as revealed to and transmitted by the
Prophet Muhammad (SAWS).
All sources of Islamic law must be in essential agreement with the Qur'an, the most fundamental source
of Islamic knowledge.
When the Qur'an itself does not speak directly or in detail about a certain subject, Muslims only then
turn to alternative sources of Islamic law.
This is the first and most important source of Islamic law. Believed to be the direct word of God as
revealed to Muhammad through angel Gabriel in Mecca and Medina, the scripture specifies the moral,
philosophical, social, political and economic basis on which a society should be constructed.
The verses revealed in Mecca deal with philosophical and theological issues, whereas those revealed in
Medina are concerned with socio-economic laws.
The Qur'an was written and preserved during the life of Muhammad, and compiled soon after his death.
Muslim jurists agree that the Qur'an in its entirety is not a legal code (used in the modern sense); rather
its purpose is to lay down a way of life which regulates man's relationship with others and God.
The verses of the Qur'an are categorized into three fields: "science of speculative theology", "ethical
principles" and "rules of human conduct".
The third category is directly concerned with Islamic legal matters which contain about five hundred
verses or one thirteenth of it.
The task of interpreting the Qur'an has led to various opinions and judgments.
The interpretations of the verses by Muhammad(SAWS)'s companions are considered the most
authentic, since they knew why, where and on what occasion each verse was revealed.
About Personal Behaviour 5:90; Financial matters2:275; Crimes Life for life Maida; Make Law 4:59.
0300-2547897
Page 7
The Sunnah: {4:80; 68:4}
Sunnah is the traditions or known practices of the Prophet Muhammad, many of which have been
recorded in the volumes of Hadith literature.
The resources include many things that he said, did, or agreed to -- and he lived his life according to the
Qur'an, putting the Qur'an into practice in his own life.
During his lifetime, the Prophet's family and companions observed him and shared with others exactly
what they had seen in his words and behaviors -- i.e. how he performed ablutions, how he prayed, and
how he performed many other acts of worship.
People also asked the Prophet directly for rulings on various matters, and he would pronounce his
judgment. All of these details were passed on and recorded, to be referred to in future legal rulings.
Many issues concerning personal conduct, community and family relations, political matters, etc. were
addressed during the time of the Prophet, decided by him, and recorded.
The Sunnah can thus clarify details of what is stated generally in the Qur'an.
The Sunnah is the next important source, and is commonly defined as "the traditions and customs of
Muhammad" or "the words, actions and silent assertions of him".
It includes the everyday sayings and utterances of Muhammad, his acts, his tacit consent, and
acknowledgments of statements and activities. Justification for using the Sunnah as a source of law can
be found in the Qur'an.
The Qur'an commands Muslims to follow Muhammad. During his lifetime, Muhammad made it clear that
his traditions (along with the Qur'an) should be followed after his death.
The overwhelming majority of Muslims consider the Sunnah to be essential supplements to and
clarifications of the Qur'an.
In Islamic jurisprudence, the Qur'an contains many rules for the behavior expected of Muslims but there
are no specific Qur'anic rules on many religious and practical matters.
Muslims believe that they can look at the way of life, or Sunnah, of Muhammad and his companions to
discover what to imitate and what to avoid.
Much of the Sunnah is recorded in the Hadith. Initially, Muhammad had instructed his followers not to
write down his acts, so they may not confuse it with the Qur'an. However, he did ask his followers to
disseminate his sayings orally.
As long as he was alive, any doubtful record could be confirmed as true or false by simply asking him.
His death, however, gave rise to confusion over Muhammad's conduct.
Thus the Hadith were established. Due to problems of authenticity, the science of Hadith (Arabic: `Ulum
al-Hadith) is established.
It is a method of textual criticism developed by early Muslim scholars in determining the veracity of
reports attributed to Muhammad.
This is achieved by analyzing the text of the report, the scale of the report's transmission, the routes
through which the report was transmitted, and the individual narrators involved in its transmission.
On the basis of these criteria, various Hadith classifications developed.
To establish the authenticity of a particular Hadith or report, it had to be checked by following the chain
of transmission (isnad). Based upon these criteria, the reliability (thiqt) of the transmitter is assessed.
Examples of biographical dictionaries include Ibn Hajar al-Asqalani criteria, Hadith are classified into
three
categories:
1. Undubitable (mutawatir), which are very widely known, and backed up by numerous references.
2. Widespread (mashhur), which are widely known, but backed up with few original references.
3. Isolated or Single (wahid), which are backed up by too few and often discontinuous references.
Secondary sources
All medieval Muslim jurists rejected arbitrary opinion, and instead developed various secondary sources,
also known as juristic principles or doctrines to follow in case the primary sources (i.e. the Qur'an and
Sunnah) are silent on the issue.
Ijma' (consensus):
{16:43 consulting knowledgeable; 4:59 charged with authority}
In situations when Muslims have not been able to find a specific legal ruling in the Qur'an or Sunnah,
the consensus of the community is sought (or at least the consensus of the legal scholars within the
community).
The Prophet Muhammad once said that his community (i.e. the Muslim community) would never agree
on an error.
The Ijma, or consensus amongst Muslim jurists on a particular legal issue, constitutes the third source
of Islamic law.
0300-2547897
Page 8
Muslim jurists provide many verses of the Qur'an that legitimize Ijma' as a source of legislation.
Muhammad himself said:"My followers will never agree upon an error or what is wrong",
"God's hand is with the entire community".
In history, it has been the most important factor in defining the meaning of the other sources and thus
in formulating the doctrine and practice of the Muslim community.
This is so because Ijma' represents the unanimous agreement of Muslims on a regulation or law at any
given time.
There are various views on Ijma' among Muslims.
Sunni jurists consider Ijma' as a source, in matters of legislation, as important as the Qur'an and
Sunnah.
Shiite jurists, however, consider Ijma' as source of secondary importance, and a source that is, unlike
the Qur'an and Sunnah, not free from error.
Ijma' always used to refer to agreement reached in the past, either remote or near.
Ijma of the Companions
Ijma of the Imams
Ijma of the Scholars
Ijma of the Local Muslim Community (Mashwara)
Qiyas (analogy):
Then take admonition O you with insight. Al Hashr 59:2
In cases when something needs a legal ruling, but has not been clearly addressed in the other sources,
judges may use analogy, reasoning, and legal precedent to decide new case law.
This is often the case when a general principle can be applied to new situations. (The article Smoking is
forbidden in Islam is an example of this process at work.)
Qiyas or analogical deduction is the fourth source of Shariah for the Sunni jurisprudence. Shiites do not
accept Qiyas, but replace it with reason (aql).
Qiyas is the process of legal deduction according to which the jurist, confronted with an unprecedented
case, bases his or her argument on the logic used in the Qur'an and Sunnah.
Qiyas must not be based on arbitrary judgment, but rather be firmly rooted in the primary sources.
Supporters of Qiyas will often point to passages in the Qur'an that describe an application of a similar
process by past Islamic communities.
According to Hadith, Muhammad said: "Where there is no revealed injunction, I will judge amongst you
according to reason." Further, he extended the right to reason to others. Finally, Qiyas is sanctioned by
the Ijma, or consensus, amongst Muhammad's companions.
The success and expansion of Islam brought it into contact with different cultures, societies and
traditions, such as those of Byzantines and Persians. With such contact, new problems emerged for
Islamic law to tackle.
Moreover, there was a significant distance between Medina, the Islamic capital, and the Muslims on the
periphery on the Islamic state.
Thus far off jurists had to find novel Islamic solutions without the close supervision of the hub of Islamic
law (back in Medina). During the Umayyad dynasty, the concept of Qiyas was abused by the rulers. The
Abbasids, who succeeded the Umayyad, defined it more strictly, in an attempt to apply it more
consistently.
The general principle behind the process of Qiyas is based on the understanding that every legal
injunction guarantees a beneficial and welfare satisfying objective.
Thus, if the cause of an injunction can be deduced from the primary sources, then analogical deduction
can be applied to cases with similar causes.
For example, wine is prohibited in Islam because of its intoxicating property. Thus Qiyas leads to the
conclusion that all intoxicants are forbidden.
Qualifications of a Mujtahid
A Mujtahid is an Islamic scholar, competent to interpret divine law (Shariah) in practical situations using
ijtihad (independent thought).
In some, but not all, Islamic traditions, a Mujtahid can specialize in a branch of Shariah - economic or
family law for example.
The qualifications for a Mujtahid were set out by Abul Husain al-Basri (died 467 AH / 1083 CE) in al
Mutamad fi Usul al-Fiqh and accepted by later Sunni scholars, including al-Ghazali.
These qualifications can be summed up as (i) an understanding of the objectives of the Shariah, and (ii)
a knowledge of its sources and methods of deduction.
They include:
0300-2547897
Page 9
a competence in the Arabic language which allows him/her to have a correct understanding of the
Quran . That is, s/he must appreciate the subtleties of the language so as to be able to draw accurate
deductions from the clear and un-crooked Arabic of this infallible source, and that of the Sunnah.
An adequate knowledge of the Meccan and Medinese contents of the Quran, the events surrounding
their revelation and the incidences of abrogation (suspending or repealing a ruling) revealed therein.
S/he must be fully acquainted with its legal contents (the ayah al-ahkam) - some 500 verses, according
to al-Ghazali. S/he need not have a detailed knowledge the narratives and parables, nor of the sections
relating to the hereafter, but s/he must be able to use these to infer a legal rule. S/he needs to be
acquainted with all the classical commentaries on the ayah al-ahkam, especially the views of the
Companions of the Prophet.
An adequate knowledge of the Sunnah, especially those related to his specialization. S/he needs to
know the relative reliability of the narrators of the Hadith, and be able to distinguish between the
reliable from the weak. S/he needs to have a thorough knowledge of incidences of abrogation,
distinguish between the general and specific, the absolute and the qualified. One estimate (by Ahmad
Ibn Hanbali) suggests that 1,200 Hadith need to be known.
s/he should be able to verify the consensus Ijma of the Companions of the Prophet, the successors and
the leading imams and mujahedeen of the past, especially with regard to his/her specialization.
Complementary to this, s/he should be familiar with the issues on which there is no consensus.
S/he should have a thorough knowledge of the rules and procedures for reasoning by analogy (Qiyas)
so s/he can apply revealed law to an unprecedented case.
S/he should understand the revealed purposes of Shariah, which relate to "considerations of public
interest", including the Five Pillars protection of "life, religion, intellect, lineage" and property. S/he
should also understand the general maxims for the interpretation of Shariah, which include the
"removal of hardship", that "certainty must prevail over doubt", and the achievement of a balance
between unnecessary rigidity and too free an interpretation.
S/he must practice what s/he preaches, that is s/he must be an upright person whose judgement people
can trust. Some Islamic traditions consider that these high conditions cannot be met by anyone
nowadays, while for others, they are met in every generation.
What is a "Fatwa"? Definition: A fatwa is an Islamic religious ruling, a scholarly opinion on a matter of Islamic law.
A fatwa is issued by a recognized religious authority in Islam. But since there is no hierarchical priesthood or anything of
the sort in Islam, a fatwa is not necessarily "binding" on the faithful. The people who pronounce these rulings are
supposed to be knowledgeable, and base their rulings in knowledge and wisdom. They need to supply the evidence from
Islamic sources for their opinions, and it is not uncommon for scholars to come to different conclusions regarding the
same issue. As Muslims, we look at the opinion, the reputation of the person giving it, the evidence given to support it,
and then decide whether to follow it or not. When there are conflicting opinions issued by different scholars, we compare
the
evidence
and
then
choose
the
opinion
to
which
our
God-given
conscience
guides
us.
Example: Some scholars have issued a fatwa that smoking cigarettes are forbidden in Islam.
Q. (a) How are the Quran, Hadith and Ijma used together in Islamic legal thinking?
[10]
(b) Why do some legal scholars reject the use of analogy (Qiyas)?
[4]
2.11Al-Nasikh wa al-Mansookh
The revelations from Allah as found in the Qur'an touch on a variety of subjects, among them beliefs,
history, tales of the prophets, day of judgement, Paradise and Hell, and many others. Particularly important
are the ahkam (legal rulings), because they prescribe the manner of legal relationships between people, as
Allah wishes them to be observed.
While the basic message of Islam remains always the same, the legal rulings have varied throughout the
ages, and many prophets before Muhammad brought particular codes of law (shari'a) for their respective
communities.
The Arabic words 'nasikh' and 'mansukh' are both derived from the same root word 'nasakha' which carries
meanings such as 'to abolish, to replace, to withdraw, to abrogate'.
The word nasikh (an active participle) means 'the abrogating', while mansukh (passive) means 'the
abrogated'. In technical language these terms refer to certain parts of the Qur'anic revelation, which have
been 'abrogated' by others. Naturally the abrogated passage is the one called 'mansukh' while the
abrogating one is called 'nasikh'.
The Qur'an on Naskh
The principle of Naskh (abrogation) is referred to in the Qur'an itself and is not a later historical
development:
0300-2547897
Page 10

'None of Our revelations do We abrogate or cause it to be forgotten, but We substitute something better or
similar: knowest thou that God has power over all things?' (2: 106).
How it came about?
When the message of Islam was presented to the Arabs as something new, and different from their way of
life, it was introduced in stages. The Qur'an brought important changes gradually, to allow the people to
adjust to the new prescriptions.
Example: There are three verses in the Qur'an concerning the drinking of wine. Wine drinking was very
widespread in pre-Islamic times and, although a social evil, highly esteemed. The three verses which finally
led to the prohibition of intoxicating substances were revealed in stages (4: 43, 2: 219; 5: 93-4).
First :"O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye
say"
Then : "They ask thee concerning wine and gambling. Say: "In them is great sin , and some profit,
for men; but the sin is greater than the profit."
Finally: " O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows,
are an abomination,- of Satan's handwork: eschew such (abomination), that ye may prosper"
Why it is important?
Knowledge of al-nasikh wa al-mansukh is important because it concerns the correct and exact application of
the laws of Allah. It is specifically concerned with legal revelations:
It is one of the important pre-conditions for explanation (tafsir) of the Qur'an.
It is one of the important pre-conditions for understanding and application of the Islamic law (hukm,
shari'a).
It sheds light on the historical development of the Islamic legal code.
It helps to understand the immediate meaning of the ayat concerned.

Tafsir (explanation of the Qur'an) or legal ruling is not acceptable from a person who does not have such
knowledge.
How do we know it?
As in the field of asbab al-nuzul, the information about al-nasikh wa al-mansukh cannot be accepted upon
mere personal opinion, guesswork or hearsay, but must be based on reliable reports, according to the ulum
al-hadith, and should go back to the Prophet and his Companions.
The report must also clearly state which part of the revelation is nasikh and which is mansukh.
Some scholars say that there are three ways of knowing about al-nasikh wa al-mansukh:
Report from the Prophet or Companions.
Ijma (consensus of the ummah upon what is nasikh and what mansukh).
Knowledge about which part of the Qur'an preceded another part in the history of revelation.
Example: Narrated Mujahid (regarding the verse):
Those of you who die and leave wives behind, they (their wives) shall await (as regards their marriage) for
four months and ten days (2: 234).
The widow, according to this verse, was to spend this period of waiting with her husband's family, so Allah
revealed: Those of you who die and leave wives (i.e. widows) should bequeath for their wives, a year's
maintenance and residence without turning them out, but if they leave (their residence) there is no blame
on you for what they do with themselves, provided it is honorable (i.e. Lawful marriage)
(2: 240).
So Allah entitled the widow to be bequeathed extra maintenance for seven months and 20 nights and that
is the completion of one year. If she wished, she could stay (in her husband's home) according to the will,
and she could leave it if she wished, as Allah says: Without turning them out, but if they leave (the
residence) there is no blame on you.
So the idea (i.e. four months and ten days) is obligatory for her.
Ibn 'Abbas said: This verse i.e. the statement of Allah ... without turning one out ... cancelled the obligation
of staying for the waiting period in her late husband's house, and she can complete this period wherever
she likes.
'Ata' said: If she wished, she could complete her 'idda by staying in her late husband's residence according
to the will or leave it according to Allah's statement:
'There is no blame on you for what they do with themselves.'
0300-2547897
Page 11

'Ata' added: Later the regulations of inheritance came and abrogated the order of the dwelling of the widow
(in her dead husband's house) so she could complete the 'idda wherever she likes. And it was no longer
necessary to provide her with a residence.
Ibn Abbas said: This verse abrogated her (i.e. the widow's) dwelling in her dead husband's house and she
could complete the 'idda (i.e. four months and ten days) (wherever she liked, as Allah's statement
says: ...'without turning them out ...'
This report explains clearly which part of the revelation is nasikh
and which mansukh is. Mujahid was one of the well-known tab'iun and Ibn 'Abbas was a Companion of the
Prophet.
What is Abrogated?
According to some scholars the Qur'an abrogates only the Qur'an. They base their view on surah 2: 106 and
16: 101. According to them the Qur'an does not abrogate the sunnah nor does the sunnah the Qur'an. This
is, in particular, the view held by Shafi'i. Others are of the opinion that the Qur'an may abrogate the
Qur'an as well as the sunna. They base their view on Surah 53: 34.
There is also the view that there are four classes of nasikh:
Qur'an abrogates Qur'an.
Qur'an abrogates sunnah.
Sunnah abrogates Qur'an.
Sunnah abrogates sunnah. In this discussion, we shall only consider the abrogation in the Qur'an,
and leave aside the abrogation in the sunnah.
Three Kinds of Naskh in the Qur'an
The scholars have divided abrogation into three kinds:
Abrogation of the recited (verse) together with the legal ruling.
Abrogation of the legal ruling without the recited (verse).
Abrogation of the recited (verse) without the legal ruling.

Examples: For abrogation of the recited (verse) together with its legal ruling:
'A'isha (Allah be pleased with her) reported that it had been revealed in the Holy Qur'an that ten clear
sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and Allah's
apostle (may peace be upon him) died and it was before that time (found) in the Holy Qur'an (and recited
by the Muslims).
For abrogation of a legal ruling without the recited (verse):
'O Prophet! We have made lawful to thee thy wives to whom thou has paid their dowers; and those whom
thy right hand possesses out of the prisoners of war whom God has assigned to thee; and daughters of thy
paternal uncles and aunts and daughters of thy maternal uncles and aunts, who migrated (from Makkah)
with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her;
- this only for thee and not for the believers (at large);We know what we have appointed for them as to their
wives and the captives whom their right hands possess; - in order that there should be no difficulty for thee
and God is oft-forgiving, most merciful' (33: 50).
'It is not lawful for thee (to marry more) women after this, nor to change them for (other) wives, even
though their beauty attract thee, except any thy right hand should possess (as handmaidens); and God
doth watch over all things' (33: 52).
This is one of the few very clear examples of Naskh, though only concerning the Prophet specifically, since
for Muslims in general the number of wives has been restricted to four. (Surah 4:3).
For abrogation of the recited (verse) without the legal ruling:
'Abdullah bin 'Abbas reported that 'Umar bin Khattab sat on the pulpit of Allah's messenger (may peace be
upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and he sent down the
book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained
it in our memory and understood it. Allah's messenger (may peace be upon him) awarded the punishment
of stoning to death (to the married adulterer and adulteress) and after him, we also awarded the
punishment of stoning. I am afraid that with the lapse of time, the people (may forget it) and may say: We
do not find the punishment of stoning in the book of Allah, and thus go astray by abandoning this duty
prescribed by Allah. Stoning is a duty laid down in Allah's book for married men and women who commit
adultery when proof is established, or if there is pregnancy or a confession.
The punishment of stoning for adultery by married people has been retained in the sunna, while it is not
included in the Quran.
The Abrogated Verses: There are, according to Ibn Salama, a well-known author on the subject:
43 surahs with neither nasikh or mansukh.
6 surahs with nasikh but no mansukh.
40 surahs with mansukh but no nasikh.
25 surahs with both nasikh and mansukh.
0300-2547897
Page 12
According to Suyuti's Itqan there are 21 instances in the Qur'an, where a revelation has been abrogated by
another.
He also indicates that there is a difference of opinion about some of these: e.g. 4: 8, 24: 58, etc. Some
scholars have attempted to reduce the number of abrogations in the Qur'an even further, by explaining the
relationships between the verses in some special ways, e.g. by pointing out that no legal abrogation is
involved, or that for certain reasons the Naskh is not genuine. Shah Waliullah, the great Muslim scholar
from India only retained the following 5 out of Suyuti's
21 cases as genuine:
Mansukh 2: 180
nasikh 4: 11, 12
Example: A case listed by Suyuti, which has no
Mansukh 2:240
nasikh 2: 234.
direct legal implication is the following:
Mansukh 8:65
nasikh 8: 62.
Narrated Ibn 'Abbas: When the verse: 'If there are
Mansukh 30:50
nasikh 33: 52.
20 amongst you, patient and persevering, they will
Mansukh 58: 12
nasikh 58: 13.
overcome two hundred', was revealed, it became
hard on the Muslims, when it became compulsory that one Muslim ought not to flee before 10 (nonMuslims) so Allah lightened the order by revealing: 'but now Allah has lightened your (task) for He knows
that there is weakness in you. But (even so) if there are 100 amongst you who are patient and persevering,
they will overcome 200 (non-Muslims)' (8: 66).
It is clear from the Qur'an itself, (e.g. in the case of inheritance, 2: 180; 4: 7-9, etc.) that abrogation
occurred occasionally. Hence it is wrong to completely ignore the subject.
Abrogation and Specification
There is of course a difference between abrogation and specification. By the latter is meant that one
revelation explains in more detail or according to specific circumstances how another revelation should be
understood.
Example: Surah 2:183 says 'O you who believe, fasting is prescribed to you ...'
Narrated 'Ata' that he heard Ibn 'Abbas reciting the Divine verse 'for those who can do it is a ransom, the
feeding of one that is indigent' (2:184).
Ibn 'Abbas said 'This verse is not abrogated but it is meant for old men and old women who have no
strength to fast, so they should feed one poor person for each day of fasting (instead of fasting). [Bukhari,
VI, No. 32.]
It is quite clear that the second verse (2:184) does not abrogate the rule of fasting from the first verse
(2:183) but explains that in a specific case, that of feeble old people, there is a way of making up for the
loss of fast.
In the same way the verses concerning intoxicating drinks can be understood as specifications rather than
abrogations (see 4:43; :219;5:93-4).
The Qur'an, in 2:106, refers to the concept of Naskh. However, there is a difference of opinion about the
extent to which al-nasikh wa-al mansukh does in fact occur in the text of the Qur'an. The information
concerning al-nasikh wa-al mansukh must be treated with great caution as, for all reports concerning the
text of the Qur'an, two independent witnesses are required. Many of the examples which the scholars have
drawn upon to illustrate this question (and I have quoted them for the same purpose) are based on one
witness only. 'A'isha [RAH] alone reported that 10 or 5 sucklings had been part of the Qur'anic recitation,
and only 'Umar [RA] reported that the 'verse of stoning' had been included in the Qur'anic text. These legal
rulings are not included in the Qur'an precisely because they were not considered reliable, being based on
one witness only. Similarly, other examples about Naskh, based on the words of Ibn 'Abbas [RA] or Mujahid
alone, are to be judged by the same measure.
However, as mentioned there remain a small number of verses which, as far as can be from the internal
evidence of the Qur'an, have been superseded by other verses in the Qur'an.
*****************************************************************************************
0300-2547897
Page 13

Topic # 2: History, Importance & Compilation of Holy Qur'An

Caricato da

Informazioni sul documento

Descrizione originale:

Titolo originale

Copyright

Formati disponibili

Condividi questo documento

Condividi o incorpora il documento

Opzioni di condivisione

Hai trovato utile questo documento?

Questo contenuto è inappropriato?

Copyright:

Formati disponibili

Topic # 2: History, Importance & Compilation of Holy Qur'An

Caricato da

Copyright:

Formati disponibili

KHS* ISLAMIYAT NOTES SERIES