1

Unit # 2

The History and

Importance of
the Holy Quran

0334-3199003 Umarsheikh.isl@gmail.com

Paper I : (One Compulsory question is set from this Unit)

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Revelations to the Prophet (saw)

Between the Years 610 - 632
Introduction
The „Revelation‟ literally means “a surprising and previously unknown fact that has been
disclosed to others”. In Islamic terminology, Revelation / ‘Wahi’ means communication of
idea, command and information from Allah (saw) to a chosen human being, conveyed either
directly or through supernatural agencies like angels.
The Quran is the final revelation in the series of Allah’s guidance and revelation. It was sent
down to the Prophet Muhammad (saw) through the angel Jibrael (AS) in stages, over a period
of 23 years, and not as a complete book in one single act of revelation.
Manners and Forms of Revelation
The Holy Quran was revealed to the Holy Prophet (saw) in a variety of different manners.

1. Through Angel Jibrael (AS)

One of the most common ways of receiving revelation was through Angel Jibrael (AS). The
Holy Qur’an states:
“Say, "Whoever is an enemy to Jibrael - it is [none but] he who has brought the Qur'an
down upon your heart, [O Muhammad], by permission of Allah……"(2:97)
i. At the time of bringing Allah’s message, the Angel Jibrael (AS) would come to the
Holy Prophet (saw) in different forms. Sometimes he would appear in the form of a
Prophet’s (saw) handsome companion “Hazrat Dahya Kalbi (RA)”, as Hazrat Umm-
e-Salma (RA) reported that:
“Once I saw Dahya Kalbi in front of the Prophet (saw) talking to him”. The Prophet
(saw) then asked me: “Do you know who this man is?” I replied: “That was Dahya
Kalbi” By God I thought it was him but the Prophet of Allah (saw) later announced in his
sermon “it was the Angle Jibrael (AS)”.
ii. Other times he would come in the form of a Bedouin man as it was also witnessed by
the companions of the Prophet (saw). Hazrat Umar (RA) said:
“As we were sitting one day before the Prophet (saw), a man suddenly appeared attired
in white and his hair was dark black, yet there were no signs of travel on him, and none
of us knew him. He came and sat down in front of the Prophet (saw), placing his knees
against his, and his hands on his thighs….. (He asked several questions and got the
answers)
Then the visitor left, and I waited a long time. Then the Prophet (saw) asked me, Do
you know, Umar, who the questioner was? I replied; Allah and His Messenger know
best. He said; it was Jibrael (AS). He came to you to teach you your religion”. [Sahih
Muslim]
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iii. The Angel Jibrael (AS) also came to the Prophet (saw) in his actual angelic form.
Hazrat Abdullah bin Masood (RA) narrated that the Prophet (saw) said:
“When I saw the Angel Jibrael he had 600 wings”.
2. In the form of dreams
The Prophet (saw) would sometimes receive divine revelations in the form of dreams. Hazrat
Ayesha (RA) narrated that:
“The beginning of revelations began in the form of true dreams and…..it would become
clear by the morning” (Bukhari).
Similarly, in 6 A.H, one night Prophet (saw) had a dream in which he saw himself, joined by
other Muslims, making pilgrimage to Makkah.

3. Directly from Allah (swt)

Once Allah (swt) directly communicated with the Prophet (saw) during his ascension into the
heavens, the Mairaj. There, Allah (swt) gave divine revelation to His Prophet (saw)
concerning the obligatory prayers.

4. Directly into the heart

The Prophet (saw) also used to receive revelation directly into the heart through the voice of
Allah (swt). As he stated: “Angel Jibrael conveyed a message into my heart…...”

5. Revelation disclosed upon the sound of a bell

Another method of revelation was at the sound of a bell. The Prophet (saw) would hear the
ringing of a bell or sound of bees, which would be immediately followed by divine
revelation. This type of revelation is the hardest of all. According to Hazrat Ayesha (RA), the
Prophet (saw) himself stated that:
“Sometimes wahi comes to me after a bell rings and that is a heavy time for me”. (Bukhari)
She also reported that: “During these occasions the Prophet‟s (saw) forehead would sweat
or that his face would become very red”.
According to the companions, the Prophet's (saw) body also used to become very weighty
during such revelations, to the extent that the camel on which he was riding used to sit down
due to the increased load.
On another occasion it is narrated by Hazrat Zaid bin Sabit (RA) that:
“The Holy Prophet‟s (saw) thigh was resting on his thigh at the time of receiving
revelation. The force of the revelation was so strong that it felt as if his thigh was
breaking”.
Makki and Madni Revelations
The Quran was revealed in sections to the Prophet (saw) from the beginning of his
prophethood until shortly before his death. Thus, the Qur'an came down continuously over a
period of 23 years in two different regions; i.e. Makkah and Madinah. Around 86 to 90 surahs
were sent don during the Makki period and 24 to 28 surahs were revealed durind the Madni
period.
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1. The features of Makki revelations

Makki revelations are defined as all verses and chapters which were sent down before the
migration of the Prophet (saw) between the years 610-622 A.D. This includes verses which
were revealed in Ta'if as well as those revealed in other areas outside of Makkah.
These surahs/verses mainly consists the following teachings and features;
 Short verses, catchy rhymes and a very strong rhythm
 Stress on Tawheed (oneness of Allah)
 Description of Paradise, its pleasures and description of Hell-fire and its torments
 Some verses presented logical arguments proving Allah's existence
 Makki verses challenged the Arabs to duplicate the Quran as they were used to look at
the Quran as a magical spell
 Mentions historical examples in order to warn those who reject the message of Islam

2. The features of Madni revelations

Madni revelations are all those verses and chapters which were sent down after the migration
of the Prophet (saw) between the years 622-632 A.D. This includes verses which were
revealed during the battles, as well as those revealed in Makkah and Mina during and after
the Farewell Pilgrimage.
The following are some of the main characteristics of Madni surahs/verses:
 Long verses, like the verse on loans in Surah Baqarah that contains 143 words, as the
public were willing to listen attentively to longer verses
 Some verses contained many social, economic and spiritual laws which were
necessary for the development of an Islamic state, for instance;
i. Last three pillars of Islam, Zakat, Fasting and Hajj, were revealed
ii. Drinking alcohol, eating pork and gambling were all forbidden.
 Number of verses answered to the many questions raised by the Jews
 Some verses warned the Muslims about the dangers of the hypocrites and taught them
how to deal effectively with them
 The right to fight against the enemy was given for the first time in Madinah and the
verses taught the Islamic principles of war. For example,
i. They taught how to deal with prisoners of war and they forbade retreat during
an attack.

Circumstances of Revelations
According to the traditions the Quran began to be revealed from cave of Hira in the month of
Ramadan 610 A.D. and initially the first five verses of Surah Alaq were revealed to mark the
beginning of the Prophet Muhammad’s (saw) prophecy. Later on, this process continued and
as per the requirements and needs of the people Allah (swt) sent down the verses. Moreover,
to answer the queries of the nonbelievers the chapters and verses were also sent down to the
Prophet (saw). For instance:
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1. Surah Duha (93)

This chapter was revealed at Makkah. It has one section, eleven verses. Some experts (of
hadis) were of the opinion that this surah was revealed in response to the criticism and
ridicule directed towards the Prophet (saw) from the Makkans. The revelation had stopped for
a few days which intensely grieved and saddened the Prophet (saw) to the extent that a group
from amongst the pagans began to sarcastically ridicule him. They would say that Allah had
abandoned Muhammad and that He was unhappy with him.
As a result he is constantly blaming himself and he thought that maybe he did do something
wrong which is why the revelation has stopped. On this occasion, Allah (swt) revealed this
chapter to console him and even assured of His eternal support throughout the life.

Hazrat Ibn e Abbas (RA) narrated that “fifteen days had passed since the Prophet (saw) had
received any revelation. During this time, the pagans of Makkah taunted Muhammad and
said that his Lord had forsaken him and was displeased with him. They added that if he
had been right about his divine mission, the revelation would not have ceased for him.
Then, the aforementioned Surah descended (and put an end to their statements).

2. Surah Kausar (108)

It is the 108th surah of the Quran, and the shortest. According to Ibn Ishaq, it was revealed
in Makkah, sometime before the Mairaj.
When the Prophet’s (saw) second son Abdullah died in infancy, Makkans felt that the
Prophet (saw) was helpless as his infant son died. Makkans (especially Abu Lahab and his
wife Umm e Jamil) called him „Abtar‟ i.e. someone who had no male successor to carry out
his name to next generations. The Prophet (saw) was already deeply grieved and these taunts
by the pagans of Makkah increased his stress. Allah (swt) commanded the Prophet (saw) to
pray and sacrifice in those circumstances and revealed this surah to console him (saw). Allah
(swt) also reminded the Prophet (saw) of what he had given him.

3. Surah Ikhlas (112)

This Surah is Makki, rather in view of its subject matter a Surah revealed in the earliest
period at Makkah. The traditions show that different people on different occasions had
questioned the Prophet (saw) about the essence and nature of the Allah (swt) to Whose
service and worship he invited the people, and on every occasion he recited by Allah's
command this very Surah in response. First of all the pagans of Quraish asked him this
question in Makkah, and in reply this Surah was sent down to the Prophet (saw).

As it was narrated on the authority of Hazrat Ubai bin Ka’ab (RA) that;
The polytheists said to the Messenger of Allah (swt), "Tell us the lineage of your Lord." In
response, Allah (swt) revealed (what means): {Say, "He Is Allah, [Who Is] One, Allah, the
Eternal. He neither Begets nor Is Born. Nor is there to Him any equivalent} [Quran 112:1-
4] (At-Tirmizi)
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4. Surah Nas (114)

After the Treaty of Hudaibiyah when the Prophet (saw) returned to Madinah, a deputation of
the Jews of Khyber visited Madinah in Muharram, 7 A.H. and met a famous magician, Labid
bin Asim, who belonged to the tribe of Banu Zuraiq. They said to him:
“You know how Muhammad has treated us. We have tried our best to bewitch him but
have not succeeded. Now we have come to you because you are a more skilled magician.
Here are three gold coins, accept these and cast a powerful magic spell on Muhammad.”
In those days the Holy Prophet (saw) had a Jewish boy as his attendant. Through him they
obtained a piece of the Holy Prophet’s comb with some hair stuck to it. Magic was worked on
the same hair and the teeth of the comb. He then put the hair under a stone at the bottom of a
well belonging to Banu Zuraiq called Dharwan.
The Prophet (saw) fell ill for a period of six month, during which the hair of his head fell off,
etc. One day, while sleeping he saw two angels coming to him. They informed about the
Labid bin Asim and the magic cast by him, even the place where he put the comb and fallen
hair of the Prophet (saw).
He then sent Hazrat Ali (RA), Hazrat Zubair (RA) and Hazrat Ammar bin Yasir (RA) who
drained the water of that well. They lifted the stone and found therein some of the hair of the
Prophet (saw) as well a few teeth from his comb. They also found with it a string with eleven
knots knitted with needles. Allah (swt) then revealed Surah Falaq and Surah Nas (Al-
Mu‟awwazatain). With each verse that the Prophet (saw) read one knot was untied and the
Prophet (saw) felt some lightness. When the last knot was untied, the Prophet (saw) got up as
if he was released from a cord to which he was tied up.

Compilation of the Holy Quran

Holy Prophet’s (saw) lifetime
It is proved by Ijma that the Quran was not compiled during the Prophet (saw)’s lifetime.
When a revelation was revealed, the prophet (saw) summoned his scribes and dictated it to
them. Some of them wrote it on paper, but usually it was written on palm leaves, leather
bones of camels and stones.

Hazrat Abu Bakr’s (RA) lifetime

After the death of the Holy Prophet (saw), there arose different groups opposed to Islam in
Arabia. True Muslims under the leadership of the caliph Hazrat Abu Bakr (RA) fought
against them in order to re-establish Islam.
In the battle of Yamamah which was fought against Musailimah (the liar), many of those who
had memorized large portions of the Quran were killed. Hazrat Umar (RA) realized the
danger of what was happening and feared that if something was not done immediately, the
Quran would be lost to future generation of Muslims. So he went to the caliph and advised
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him to have the whole Quran written down in one book in order to preserve it from being
lost. Hazrat Abu Bakr (RA) at first refused to do so, saying;
“The Prophet (saw) had not told men to do it”.
However, after thinking over the situation, he agreed and asked Hazrat bin sabit (RA) to be in
charge of collecting and writing down the whole Quran. Hazrat Zaid (RA) was also reluctant
in the beginning for the same reason that Hazrat Abu Bakr (RA) had. After some time he
came to realize that it was right, and agreed, saying;
“If I had been asked to remove a mountain from its original place, I would have
considered it easier than the task of compiling the Holy Quran.”
A committee was nominated under his supervision and he made an announcement in the city
to bring the fragments of the Holy Quran to him. He checked the authenticity of the verses
with three different methods.
 Firstly, he tested it with his own memory.
 Secondly, he consulted two trustworthy scribes of the holy Quran.
 And lastly, he compared them with the compiled parts of the Quran by other scribes.
He worked really hard, and finally a compiled copy was produced. He also stated that,
“I collected each and everything on which the Holy Quran was written and compiled on. I
even got the last part of Surah Taubah from Hazrat Khuzaimah which was not found
anywhere else.”
This compiled copy was handed over to Hazrat Abu Bakr (RA), and just before his death he
turned over it to Hazrat Umar (RA). On his martyrdom the copy was given in the custody of
Hazrat Hafsa (RA). This is why, it is known as Mashaf-e-Hafsa.
Hazrat Usman’s (RA) lifetime
During the time of Hazrat Umar (RA) and Hazrat Usman (RA), Muslims had conquered
several countries, and various non-Arab nations came under the banner of Islam. They were
used to recite Quran in their local dialect. Even in the Muslim Provinces, some Arabs began
to boast that their dialect was superior to that of others. Once Hazrat Huzaifa bin Yamaan
(RA) noted a dispute over the dialects among the people, while he was in Iraq. He
immediately rushed to the capital and notified Hazrat Usman (RA).
In order to rectify this problem, Hazrat Zaid bin Sabit (RA) was called once again with three
of his companions; Hazrat Abdullah bin Zubair (RA), Hazrat Saeed bin Al-Aas (RA) and
Hazrat Abdul Rahman bin Haris (RA). They were instructed to compile copies of the Holy
Quran comparing the Mashaf-e-Hafsa over the dialect of Quraish. Hazrat Zaid (RA) collected
all the fragments again, compared them with the Mashaf and finally authentic copies were
made. These copies were sent to Makkah, Syria, Yemen, Basra and Damascus. One copy was
kept by Hazrat Usman (RA) which was named Mashaf-e-Imam. He also ordered that all the
previous copies be destroyed. And in that way Quran was saved from any kind of change or
loss.
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THE SOURCES OF THE ISLAMIC LAWS

Islamic laws are based on four sources, in which two of them are fundamental and divine
revelations: the Quran (direct word of Allah) and the Sunnah/Hadith (indirect word of Allah).
The laws contained in these two sources are called the primary laws which cannot be changed
at any time. While the two other sources are Ijma (Consensus of Scholars) and Qiyas
(Analogy) and they are based on the previous twos. Therefore the laws derived through these
sources are called secondary laws.
1. The Quran
The Quran is the main and the first source of Islamic law from which all other sources derive
their authority. It consists of the word of Allah (swt) revealed to the Prophet Muhammad
(saw) over a period of twenty-three years (610-632A.D.).
This is the final and complete message of Allah (swt). It is complete because it covers all
sides and provides guidance for all aspects of life (social, political, economic, religious etc.)
Allah (swt) says in the Quran:
“Neither anything wet nor dry that is not contained in this Luminous Book.”
The Quran comprises 114 Surahs divided into 6600 (according to some research scholars
6247) verses and it is also divided into 30 paras or parts and 7 Manzil (portions). Its contents
in a nutshell are: „belief in one Allah, and considering oneself answerable to Him; and firm
belief that the guidance sent by Allah through the Prophet Muhammad (saw) is the truth‟.
The position of the Quran is not just that it is one of the many revealed scriptures but that it is
the only authentic divine Book. All the other Books, due to human additions and deletions,
have been altered and historically unreliable. But the Quran is the most referred to, and most
respected law making authority or norm of Islamic Law.
The astonishing fact about this book of Allah is that it has remained unchanged, even
precisely to a period over the last 1400 years. Allah has, Himself, taken the responsibility to
preserve the Quran. He says in the Quran:
“Verily, we have revealed this reminder to you and surely we are its guardian”. (15:9)
The Quran is not only unique in the way in which it presents its subject matter, which is man
and his ultimate goal in life, but it is also unique in that it is a miracle itself. It has been
documented that the Prophet (saw) challenged the Arabs to produce a literary work of a
similar calibre as the Quran, but they were unable to do so in spite of their well-known
fluency and literary powers. The challenge to reproduce the Quran was presented to the
Arabs and mankind in three times.
 The whole Quran; “Say: if all mankind and the jinn would come together to produce
the like of this Quran, they could not produce it…” (17:88)
 Ten chapters; “Or do they say that he has invented it? Say (to them), Bring ten
invented chapters like it…” (11:13)
 One chapter; “if you are in doubt of…. then produce one chapter like it….” (2:23)
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2. The Hadith
Legal experts hold that Hadith is the second most important source and the authority of
Islamic law after Quran. The hadith itself derives its authority and legal validity from the
Quran. Allah says;
“Nor does he speak out of some whim. It is only a revelation that is being sent down (to
him)” (53:3-4)
In Islam, hadith refers to the Prophet’s (saw) sayings, actions and actions he has approved.
The Prophet (saw) not only conveyed the Divine Message to the people but also explained
them through his actions, and words. The broadest consensus in Islam is that the Prophet
Muhammad (saw) is the fountainhead of the knowledge of Islamic laws. Indeed, the Prophet
(saw), through his life and actions, rendered the Holy Quran easier to understand.
The Quran generally deals with the broad principles or essentials of religion, going into
details in rare cases. The Prophet (saw) himself usually supplied the details, either by
showing in his conduct how an injunction should be carried out, or by giving verbal
explanation. The Quran itself repeatedly reminds us of the importance of hadith, enjoining us
to strictly follow the Prophet (saw):
i. "Obey Allah and obey the messenger." (4:58)
ii. "Whatever the messenger gives you, take it ... and whatever he forbids, abstain
from it" (59: 7)
iii. “And, truly, in the messenger of God you have a good example for him who
looks to God and the Last Day and remembers God always.” (33:21)
Hazrat Ayesha (RA) said:
“The life of the prophet was the practical interpretation of the Holy Quran”.
The hadith also provides us with guidance in matters of lawmaking and it does not deviate
from the Quran: it is in obedience with it. Therefore, obedience to the Prophet (saw) has been
enjoined upon his followers and whosoever doesn’t follow the way of the messenger, He
follows the way of Hell;
“Those who annoy Allah and His Messenger – Allah has cursed them in this world and in
the Hereafter, and has prepared for them a humiliating punishment.” (33:57)
The hadith also plays a vital role in establishing law with the Quran and it works in two
manners. Whenever the Quran gives brief command in any particular rule hadith explains it
and wherever Quran is silent regarding any particular rule hadith gives that rule, as it is also
the next authority to Quran and lawmaker.

3. Ijma (consensus of Islamic scholars)

After the Quran and Hadith, Ijma is the third source of Islamic Law. If a legal solution is
neither available in Quran nor in Sunnah, then Islam allows Muslims to find a solution which
is agreed upon and accepted by the majority of the Islamic scholars. In legal terms, Ijma
means “a procedure through which any principle of law is formulated by unanimous
opinion of the scholars in a particular age on a question of law”.
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Ijma derives its authority or legal validity from the Quran and hadith. The Quran says: "Obey
Allah and obey the Prophet and those amongst you who have authority" (4:57);
The Prophet (saw) also said:
i. "My followers will never agree upon what is wrong."
Hazrat Ali (RA) was also advised by the Prophet (saw);
ii. “Gather together the righteous from among my community and decide the matter
by their council and do not decide it by any man‟s opinion.” (Abu Daud)
The common people have no say in it. Their differences of opinion caries no weight when the
jurists agree on the particular question without violating the fundamental principles of Islamic
law the Ijma will be proved. It should how ever be noted that there is some difference of
opinion as up to what period in the history of Islam Ijma can be accepted. Some scholars
restrict it to the period of companions of the prophet (saw), the others believe that the Ijma of
the Ansari (helpers) and Muhajirin (immigrants) who were the dwellers in Madinah with the
Holy prophet (saw), but the majority of the Muslim scholars believe that Ijma may be
collected in every age.
For instance
i. Taravih prayer was congregationally established through Ijma after Isha prayer in the
reign of the Caliph Hazrat Umar (RA) while the prophet (saw) prayed Taravih only
three to four times in congregation in his lifetime.
ii. Second call for the Friday prayer was introduced through consensus during the
Caliphate of Hazrat Usman (RA).
Who is Qualified to practice Ijma?
Following are the qualifications of Mujtahids (one who can practice Ijma);
i) Knowledge of Quran & Sunnah
ii) Knowledge of Ijma & Qiyas
iii) Knowledge of Islamic Jurisprudence (Fiqh)
iv) He must be an adult & trustworthy
v) He should be able to interpret Quran and Sunnah
vi) He must have knowledge of Arabic language
vii) He should be able to differentiate between false and authentic Hadith

4. Qiyas (Analogical deduction)

„Qiyas‟ literally means ‘to compare’ or ‘to measure’ but, according to the Islamic
terminologies “it denotes the process by which a rule of law is deduced from the original
text (Quran and Hadith) in view of a common cause”.
It is an important source of Islamic law and is regarded as an instrument in solving legal
issues on the basis of reasoning based on previous sources, when clarification of a certain
matter or issue is not available in them.
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Instructions to Hazrat Mu' az bin Jabal (RA) clearly show how the Prophet (saw) approved
the use of Qiyas in deciding questions of law. In the 10th year of Hijra, Hazrat Mu' az (RA)
was appointed governor of Yemen. Before he proceeded there, he met the Prophet, who
asked him: "How shall you decide cases?" Mu' az (RA) replied, "According to the Book of
Allah (Quran)". The Prophet said, “And if it is not (to be found) in the Book of Allah?”
Mu' az (RA) replied, “I will decide them according to the Hadith". The Prophet remarked,
"Even if you don't find it in the Hadith?” Mu' az (RA) said, "Then I will use my decision",
The Prophet appreciated this reply. This indicated the approval of the Prophet (saw) of qiyas
as a source of Fiqh.
Components/Parts of Analogy
There are four components of Qiyas:
 Asl (Root) - the original subject against which the new subject is compared.
 Far‟a (Branch) - the new subject which is the object of analogy."
 Illa (Similar cuase) - the cause which brings together the original subject and the new
subject for analogy.
 Hukum (Order) - the rule arrived at by analogy.
An example of analogy: Allah (swt) has forbidden wine in Quran, it says;
“O believers, wine, gambling, dedication to stones and division by arrows are the filthy
acts of Satan, get away from them so you may prosper”. (5:90)
The case of prohibition of wine will be extended to other intoxicants therefore the
requirement of analogy would be fulfilled in the following manner;

Asl Far’a Illa Hukum

(Original case) (New case) (similar cause) (Order)

Drinking wine Taking narcotic Intoxicating Prohibition

drugs, opium, effects
cocaine etc.

Some Scholars oppose Qiyas

The majority of the Muslim community believes in Qiyas but, there are some scholars
reject the use of Qiyas and do not take it as a source of Islamic law. They think just
three sources of Islamic law are sufficient. Their arguments can be summarized as
given below:
 Qiyas has no evidence for it and therefore is not as source of law.
 It does not rise to the level of certainty.
 It is a human attempt. It is only a personal reasoning and therefore the outcome is not
an Islamic rule.
 The reason behind a rule can be from the mind if they don’t exist in the Quran or
Hadith and that could raise disputes and conflicts among the Muslim community.
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RELATION BETWEEN QURAN AND SUNNAH/HADITH

The two primary sources of Islamic legal thinking are Quran and Hadith. Among these
sources Quran is the most important as it is Allah’s word, whereas Hadith is considered the
second most important part of the primary sources. The Quran throws light on this topic in
many verses. It tells us that without the help of hadith, Quran cannot be understood and
practiced. Quran says:
“And whatever the messenger has given you, take; and what he has forbidden you, refrain
from….” (59:7)
Both the Quran and the Sunnah are equally important and cannot be separated from one
another. Following either is an obligation of equal degree. They both are interlinked with
each other and are so closely related, that what the Quran states in brief manner could be
further explained by the Prophet’s (saw) Ahadith. Similarly, where the Quran is found silent
in any ruling, Ahadith are referred to. Following are the examples to prove how these two
sources are related with each other or used together.
1. The Holy Quran teaches Muslims the punishment of unlawful acts. In the case of theft
the Quran states an order to cut off the hands. Quran says:
“As for the thief, both male and female cut off their hands. It is the reward of their
deeds…..” (5:38)
Here the punishment of theft is mentioned but how much of the hand is to be cut off?
Which hand-right or left- is to be cut off? On how much amount of stealing it is to be cut
off? These details are not discussed in the entire Quran. The Prophet (saw) guided and
educated the companions on both issues: regarding theft right hand up to the wrist is cut
off…
2. The Quran guides Muslims to must perform their regular prayers and this order is
usually mentioned in the Quran together with Zakat. The Quran says:
“Establish regular prayer and pay charity”. (2:43)
The Muslims are encouraged to perform prayer but they are not told exactly, how
frequently a person should pray or how should he pray? Even the time of prayer, its
condition etc are also not described. The details of these rulings are given in the Sunnah
of the Prophet (saw). He said:
“Pray as you have seen me praying”. (Bukhari)
This indicates that, there are some more traditions which additionally explain the method
and other rulings of prayer. As he said;
 “Whoever does not recite Al-Fatiha in his prayer, his prayer is invalid”.
(Bukhari)
 “The Imam is to be followed. Say the Takbir when he says it; bow if he bow…..,
prostrate if he prostrates…” (Bukhari)
3. The Quran commands Muslims to stay away from intoxicants and other sinister acts in
Surah Al-Maidah. It states;
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“O believers! Verily wine and gambling, dedication to stones and division by arrows are
the filthy acts of satan, get away from them so you may flourish”. (5:90)
The Quran strictly forbids Muslims here to have intoxications, but it is silent with regard
to the punishment of having them. This punishment is told to us by the Prophet’s (saw)
sunnah. In Sahih Al-Bukhari, it is said:
“The Prophet (saw) lashed a drunk with date leaf stalk and shoes”. (Bukhari)
Thus, the Quran provides the fundamentals of religion. It is the hadith, which furnishes with
the necessary details and explanations. They are complementary to each other. Both are
equally essential for the establishment of religion.

RELATION BETWEEN QURAN AND IJMA / CONSENSUS

Introduction
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Example # 1

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Example # 2

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RELATION BETWEEN QURAN AND QIYAS / ANALODY

Introduction
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Example # 1

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NASIKH AND MANSUKH

(Abrogating and Abrogated)
Nasikh and Mansukh literally mean abrogating and abrogated, respectively. The Holy Quran
was revealed in portions in which commandments and rulings were sent as Allah willed it
proper. At times a Quranic verse permitted a certain act but later it was cancelled/replaced.
The verse that is cancelled is called Mansukh and the verse that cancels it is called Nasikh.
Scholars have divided them in 3 categories:
 Naskh-ul-Hukum (Abrogation of order) recitation remained in Quran but the ruling
was cancelled.
 Naskh-ul-Tilawah (Abrogation of recitation) recitation was cancelled but the ruling
was kept in Shariah.
 Naskh-ul-Hukmi-wat-Tilawah (Abrogation of Recitation and Order) means both
ruling and recitation were cancelled and excluded.
Following are some examples of each category:
Naskh-ul-Hukum
It is regarding the forbidding order of wine and gambling. In the initial stage of Islam,
Drinking and Gambling were not prohibited. Allah estimated their damages. The first order
regarding these acts is mentioned in Surah Baqarah verse 219. It says,
“They ask you about drinking and gambling tell them: there is great sin in both although
they may have some benefits for people; but the sin is greater than the benefit.”
After revealing this order, most of the companions abstained from drinking but some did not.
When the verse of Surah Al-Maidah was revealed which states,
“O Believers! Intoxicants and gambling, dedications to stones and division of arrows are
the filthy actions of shaitan, get away from them so you may prosper.” (5:90).
The ruling given in this verse clearly abrogates the previous order and hence all the above
mentioned acts are forbidden for every Muslim.

Naskh-ul-Tilawah
In this example, recitation was cancelled but the ruling was kept in Sharia. This regards to the
punishment of adultery for married people. The Holy Quran only states the punishment for an
unmarried person. In Surah-Nuh a verse was revealed which states,
“When a married man and a woman indulge in adultery they will be pelted with stones.”
Later this verse was excluded and replaced with the new one by the divine order of Allah.

Naskh-ul-Hukmi-wat-Tilawah

When Surah Ahzab and Surah Talak were revealed, their length was equal to Surah Baqarah.
Later both the Surahs were shortened and all the verses and ruling of that abrogated part were
cancelled by the divine order of Allah.
 17

Tafseer & Qualities of Mufassir

The word 'tafseer comes from fassara', which means, 'to explain or to interpret. This word is
meant for the explanation or interpretation of the Quran.
There are two kinds of tafseer;
 Tafseer ul Quran bil Quran (explanation of Quran by Quran)
 Tafseer ul Quran bil Hadis (explanation of Quran by Hadith)

In the first type, one Quranic verse is clarified by any other Quranic verse. For instance;
Quran says, “O you who believe, fulfill all regulations. Lawful to you are all beasts of
cattle, with the exceptions named.” (5:1) Here „the exception named‟ are not directly listed.
It is mentioned in later,
“Forbidden to you are: dead meat, blood, the flesh of pig, and that on which has been
invoked the name of other than Allah….. (5:3)
In the second type, the Quranic verse is clarified by the Hadith of the Prophet (saw). For
instance; the Quran says; “Allah has permitted trade and forbidden Interest” (2:275) Hadith
of the Prophet (saw) provides detail of the Interest by saying, “The exchanging of gold for
gold is Interest, except if it is from hand to hand and equal in amount, and wheat grain for
wheat grain is Interest, except if it is from hand to hand and equal in amount”. This Hadith
confirms the concept of Interest in Islam.

Qualities of a Mufassir

A person who wishes to interpret the Quran (A mufassir) must fulfill certain following
conditions and qualities before he is allowed to explain the Quran to people – not everybody
can just pick up the Book of Allah and start interpreting it.
 He must be a highly qualified scholar and his credentials must be recognized by other
scholars.
 He must have Knowledge of Arabic grammar, basis of Arabic words and word
structures.
 He should be aware of the sahih, Za’if and False recitation dialects.
 He should have the knowledge of Asbâb an-nuzûl (Revelation background), and Nasikh
Mansukh.
 He must be an extremely pious Muslim.
 He should have the correct Islamic beliefs. If a person is not a Muslim or from
misguided sect, then he cannot be trusted in interpreting the Quran.
 He must be free from practicing or believing in innovations, and to respect the Quran.