History & Importance of Quran

Q: Describe the ways in which the Holy Quran was revealed between the years 610 and 632

AD?

Ans: With age and growing understanding the Holy Prophet (PBUH) became more and more

aware of the corrupt Arabian society around him and it troubled him a lot. He often thought of

the God of his forefathers. In his thirties, he started retiring to the cave of Hira to mediate and

ponder over the truth.

One day towards the end of Ramzan in the year 610 AD hen the Prophet (PBUH) was 40 years

of age, the angel Jibrail (AS) appeared before him and asked him to read. The Holy Prophet

(PBUH) replied, “I cannot read.” After this the angle squeezed him so tightly that he thought

they would die of suffocation. This same procedure was repeated for a total 3 times after which

the Prophet (PBUH) asked, “What shall I read?” the angel then revealed the first five verses of

Surah Al-Alaq:

“Read in the name of your Lord Who created.

Created man out of a (mere) clot of congealed blood

Read and your Lord is Most Bountiful

He who taught (the use of pen)

Taught man that which he knew not.”

These were the first five verses of Surah Al Alaq and this marks the beginning of the revelations,

these verses were imprinted on the Prophet’s mind there and then. From then onwards the

Prophet kept getting revelations for almost 2 years.

Although the Holy Prophet (PBUH) never knew when a revelation would come, however, it is

possible to link many of revelations with important moments in the Holy Quran tells us about the

Battle O Badar in the following verses of Surah Al-Anfal…

“And remember when you met, He showed them to you as few in your eyes, and He made you

appear as contemptible in their eyes: so that Allah might accomplish a matter already decided”.

The rest of the Surah gives us the detailed account of this battle which was fought in 624 AD.

The two forced were very unequal, with the Muslims outnumbered there to one. However, this

Surah tell us that Muslims won this battle with the help of Allah.

For example, is that of Surah Al Kausar in which Allah says, “We have granted you the

abundance. Therefore, to your Lord turn in prayer and sacrifice. For the who hates you be will be

cut off (from future hope). “These verses were revealed when the Holy Prophet (PBUH) was

passing through a period of great difficulty. The Quraish had turned against him due to his

propagation of Islam and when his two sons died in Infancy. They said that he was cut off from

the community. Hence this Surah was revealed to console the Prophet (PBUH) and to force tell

the destruction of his opponents.

These revelations were then complied in the form of surahs and these surahs can be divided into

Maki and Madni Surahs. Maki Surahs has been revealed before the migration to Medinas

whereas Madni Sura has are those which

were reveled after the Holy Prophet’s (PBUH) migration. The Makki Surahs are generally brief.

They deal with belief in Allah and other Articles of Faith and contain teaching to develop one’s

moral characters, Makki Surahs had a strong vocabulary and language and they usually start with

the Phrase. “O people, Surah Al-Ikhlas is an example of Makki Surah which is a short passage as

compared to Madni surahas. They deal with pillars of Islam and social, economic and political

obligations of Muslims. For example, Surah Al-Maida is a Madni Surah which contains laws

about social life of Muslims like food laws. They usually start with the phrase, “O you who

believe.”

Whenever a revelation came the Prophet (PBUH) experienced different sensations. Sometimes

he would hear ringing sound which he said was the hardest on him, at other times he would start

perspiring in the cold as mentioned by one of his wives Hazrat Aisha (RA). Sometimes he would

become so heavy that the animal carrying him and his companions could feel his weight e.g. one

of his companions relates that he was sitting beside the Holy Prophet (PBUH) with his leg under

the leg of the Holy Prophet (PBUH) and a revelation came at that moment and he felt his leg

would crush under the weight. Still some times the angles would come in human form and talk to

the Holy Prophet (PBUH). These revelations put a lot of stress on the Holy Prophet (PBUH).

This is one of the reasons why the Quran wasn’t revealed all at once.

The last revelation revealed to the Holy Prophet (PBUH) was in the plain of Arafat he had given

the sermon of Hajj. It said, “This day have I perfected your religion for you, completed My

favors upon you and have chosen for you

Islam as your religion”. With these words Allah completed His revelation of the Holy Quran.

Whenever a revelation came, the Holy Prophet (PBUH) would dictate it to one of his literate

companions and ask him to write it down as he himself was unlettered. Some companions even

memorized the verses. The relations were compiled on stone tablets, pieces of leather, date palm

leaves etc.
Q: Why did the rightly guided caliphs think it was important to make a completion of the

Holy Quran?

When many memorizers of the Holy Quran were killed in Battle of Yamama, Hazrat Abu Bakr

realized that Quran could not be kept be martyred then the word of Allah could be lost.

Therefore, he thought it was important to compile the Quran in a book form to preserve its

authenticity although he was aware that the Holy Prophet (PBUH) did not do this job.

When Hazrat Usman was told that the Holy Quran was being recited in different dialects by

different Muslims, he realized that this could result in the loss of the original meaning of the

Holy Quran. Hence for providing Muslims with a single source of guidance, he ordered for an

authentic version of the Holy Quran to be made.

He thought that if people were allowed to read the holy Quran differently there would be

different interpretations as well which could cause disunity within Muslim Ummah as people

might have conflicts with each other on the meaning of the Holy Quran. Therefore, he

considered that a genuine copy of the Holy Quran was important to be made so that the unity of

the Muslims could be maintained.

COMPILATION OF THE HOLY QURAN UNDER THE RIGHTLY GUIDED CALIPHS

‫رضی ہللا عنہم‬

During Caliphate of Abu Bakr Siddique ‫رضی ہللا عنہم‬

The Holy Quran was written on various scattered objects like stones, leaves, wooden planks,

tanned skins and parchments. It was given the form of a book during the period of the first

Caliph Abu Bakr Siddique ‫ رضی ہللا عنہم‬.

When, in the battle of Yamama in 11 A.H. (632 A.D) a large number of Muslims including many

Huffaz (those who memorize the Holy Quran) died, the calamity called for the attention of

Hazrat ‘Umar ‫ رضی ہللا عنہم‬, who was apprehensive that if such calamities occur in future also

then gradually all the Huffaz would either be killed in battles or die a natural death. In either

case, preservation of the Holy Quran might face the same fate under which the earlier revealed

Books could not be protected.

He therefore, proposed to the Caliph for the compilation of the Holy Quran. The Caliph’s

immediate reaction was in the negative: how could he do something which was not done by the

Holy Prophet ‫ صلى ہللا عليه وسلم‬himself. Hazrat Zaid bin Thabit ‫ رضی ہللا عنہم‬was then summoned

and his opinion was sought. His initial reaction was also the same as of the Caliph. Hazrat Umar

‫ رضی ہللا عنہم‬, however argued and convinced both. Hazrat Abu Bakr ‫ رضی ہللا عنہم‬, on the advice

of Hazrat ‘Umar 4, assigned the work of compiling and of bringing a single copy of the Holy

Quran to a group of companions and Hazrat Zaid bin Thabit ‫ رضی ہللا عنہم‬was found the most

suitable to head this commission as he was the Chief Scribe of the Holy Prophet ‫صلى ہللا عليه وسلم‬

and his dialect was that of the Quraish. The Holy Quran, too, was in the same dialect. The terms

of reference were as follows:

1. To bring together each and every part of the Holy Quran on the basis of all the written material

(which was scattered) and with the help of Huffaz.

2. To be careful in accepting only those written portions of the Holy Quran which were found

authentic and reliable.

3. To accept only that material of which at least two written copies were available. To obtain

testimony of at least two witnesses to the effect that whatever was submitted to the com-mission

was written in front of the Holy Prophet ‫ صلى ہللا عليه وسلم‬and whichever portions of the Holy

Quran were recited before the commission were exactly the same as heard from the Holy Prophet

‫ صلى ہللا عليه وسلم‬and also recited before the Holy Prophet ‫صلى ہللا عليه وسلم‬.

4. To compare the written material with the last recitation of the Quran by the Holy Prophet‫صلى‬

‫ہللا عليه وسلم‬.

5. In response to the call of Hazrat ‘Umar ‫ رضی ہللا عنہم‬, those companions, who served as scribes,

submitted all the written portions of the Holy Quran before the commission Then Hazrat Zaid

bin Thabit ‫ رضی ہللا عنہم‬compiled the Holy Quran into a book form. This was called a Mus’haf.

6. Hazrat Zaid ‫ رضی ہللا عنہم‬handed the compilation to Abu Bakr ‫ رضی ہللا عنہم‬After Abu Bakes

demise, it was passed on to Hazrat ‘Umar ‫ رضی ہللا عنہم‬and then to Hazrat Hafsa ‫ رضی ہللا عنہم‬, the

Mother of faithful.
DURING THE CALIPHATE OF HAZRAT UTHMAN ‫رضی ہللا عنہم‬

During the Caliphate of Hazrat Uthman ‫ رضی ہللا عنہم‬, an army which consisted of Muslims from

various places including Iraq and Syria, was sent to Armenia. A dispute arose during offering of

Salat on the issue of pronunciation (mode of recitation) of the Quranic ayh. Some claimed that

they heard a particular word being pronounced by an Iraqi scholar in a particular manner, while

others claimed Syrian recitation was correct. The variation in recitation was also reflected in the

manuscripts which were used in different parts of the vast Islamic state. The leader of the army,

Hazrat Hudhaifa bin Yaman ‫ رضی ہللا عنہم‬realized the delicacy of the situation and resolved the

controversy temporarily. On his return to Madinah, however, even before going his residence, he

called on the Caliph and brought the seriousness of the controversy to his notice.

The Caliph realizing the urgency of the matter summoned the copy of the Mushaf which was

compiled during the region of Hazrat Abu Bakr ‫ رضی ہللا عنہم‬and which was then in the custody

of Ummul Muminin Hazrat Hafsa ‫ رضی ہللا عنہم‬daughter of Hazrat Umar ‫ رضی ہللا عنہم‬. The Caliph

consisted a commission headed by Hazrat Zaid bin Thabit the same scribe of the Holy Quran

who played a key role in the compilation of the Holy Quran during the period of Hazrat Abu

Bakr ‫ رضی ہللا عنہم‬. Other members of the commission included Hazrat Sayeed bin al-Aas Hazrat

Abdur Rehman bin Harith and Hazrat Abdullah bin Zubair ‫ رضی ہللا عنہم‬. The commission was

asked to prepare a master copy from the Mushaf. It was further advised that, should there be any

difference with regard to the recitation of the Holy Quran, the recitation of the Quraish should be

followed. The Caliph also directed that the differences of opinion among the members of the

commission should be referred to him.

With these specific instructions the work of the preparation of the authentic copies was started

and conducted carefully. Through this sacred project, Hazrat Uthman ‫ رضی ہللا عنہم‬in fact, united

the entire ummah on a single script.

The third Caliph, Hazrat Uthman ‫ رضی ہللا عنہم‬got four official copies (according to some seven

copies were prepared) of the Holy Quran prepared and declared them as the standard model to be

followed. One copy was kept in Madinah and the remaining copies were sent to the capitals of

various provinces. All individually preserved copies were destroyed. An obligation was imposed

that in future every copy of the Holy Quran should be made strictly in accordance with the

official one.

In this way the Holy Quran was compiled. It is the same undistorted and completed Quran that

we, 1,400 years later, read nowadays under Allah’s Protection. The Suhuf compiled during the

period of Hazrat Abu Bakr ‫رضی ہللا عنہم‬

were in the form of surahs. Hazrat ‘Uthman ‫ رضی ہللا عنہم‬got them compiled and gave the shape

of Mushaf. Hazrat ‘Uthman ‫ رضی ہللا عنہم‬is known as Jamil-ul-Quran, the one who brought the

Muslims around to s uniform reading of the Holy Quran.

THE USE OF QURAN IN LEGAL THINKING

Quran is first source of law and source of guidance for Muslims in every aspect of life. The

Quran is the book of Allah revealed to the Prophet Muhammad

‫ صلى ہللا عليه وسلم‬through the Angel Gabriel in a span of 23 years. It is a primary source of Islamic

laws. Sunnah is next to the Quran as a source of laws. The Quran is a perfect book. It is a book

of guidance as it offers a complete code of life covering all dimensions of human life i.e.

economic, political, religious, social legal and moral, as well as personal laws such as hygiene

diet, interpersonal relationship etc. it gives guidance to head of state as well as common man. It

offers guidance in time of peace as well as in war. It also lays down laws relating to civil and

criminal jurisprudence, public administration, justice, marriage and divorce, arrangement for the

defense of Muslim stat and protection of its citizens; principles of war. All says, “This is the

Book; in it is guidance sure without doubt to those who fear Allah: (Al-Baqarah 2:2). Again,

He says, “For We had certainly sent unto them a Book based on knowledge which We

explained in detail a guide and a mercy to all who believe.” (Araf 7:52)

In religious front, it commands Muslims to pray five times a day, give charity, fast the month of

Ramadan and perform hajj. “And be steadfast in prayer, and practice charity.” (2:43) And

“Pilgrimage there is a duty man owe to Allah, those who can afford the journey.” (3:97).

It lays down rules and regulation regarding inheritance, bequest and will “Allah advices you

concerning your children’s (inheritance): the male should get portion equal to that of two

females. If there are only daughters two or more should receive two-thirds of the inheritance,

and if only one, her share is a half.” (An-Nisa 4:11). And, “But if at the time of division other

relatives of orphans or poor are present feed them out of the (property) and speak to them

words of kindness and justice.” (An-Nisa 4:8)

The Quran also lays rules and regulations regarding crimes and offense. Prohibiting murder, it

says, “Nor take life which Allah has made sacred except for just cause.” (Isra 17:33) It sets

punishments for some offences, “As for the thieves; male or female cut off his or her hands, a

punishment by way of example from Allah for their crime, and Allah is exalted in Power” (Al-

Maidah 5:38) Commanding punishment for adultery, “The woman and man guilty of adultery

flog each of them with a hundred stripes.” (An-Nur 24:2) Prescribing punishment to slanderer,

it says “And those who launch a charge against chaste women and produce not four witnesses

(to support the allegation) flog them with eighty stripes and reject their testimony forever.”

(An-Nur 24:4)

The Quran lays set of laws regarding marriage and divorce. Permitting polygamy, it says “Marry

women of your choice two or three or four; but if you fear that you shall not be able to deal

justly (with them), then only one”. (An-Nisa 4:3). Restricting number of divorces, it says, “A

divorce is only permissible twice, after that the parties should either hold together on equitable

terms or separate with kindness.” (Al – Baqarah 2:229)

The Qur’an also lays down prohibitions and states rules and regulation regarding lawful and

unlawful. Drinking, gambling, adultery and usury are declared unlawful. Prohibiting drinking it

says “Strong drink and games of chance and idols and divining arrows are only an infamy of

Satan’s handiwork. Leave it aside in order that you may succeed.” (Al-Maidah 5:90) Laying

prohibitions about food, it says, “Forbidden to you (for food) are: dead meat blood the flesh of

swine and that on which has been invoked the name of other than Allah” (Maidah 5:5).

On the political front, it commands, “O you who believe! Obey Allah and obey the Apostle and

those charged with authority among you.” (An-Nisa 4:59).

The Qur’an regulates financial and economic life of Muslims, it commands traders to give proper

weight and measure and be fair and honest in business transactions. They should write down the

contract in front of two witnesses “O you who believe! When you deal with each other in

transactions involving future obligations in a fixed period of time reduce them to writing”.

(Baqarah 2:282) Forbidding usury it says, “Allah has allowed trading and forbidden usury.”

(Al-Baqarah 2:275).

The Qur’an regulates the social life of a Muslim; it lays down injunctions regarding treatment of

parents and children, husband and wife and relatives. Defining the rights of parents, relatives,

orphans, travelers and the wayfarers, it says, “Serve Allah and join not any partners with Him:

and do good to parents, kinsfolk, orphans, those in need neighbors who are near, neighbors

who are strangers, the Companion by your side, the wayfarer (ye meet), and (slaves) what your

right hands possess.” (An-Nisa 4:36).

It provides a set of moral laws instructing man to be upright and pious, be honest and truthful,

behave kindly and justly, settle the disputes of others; refrain from pride. It commands him to

refrain from backbiting and spying on others secrets.

RELATIONSHIP OF QURAN & HADITH

HADITH/ SUNNAH AS A SOURCE OF ISLAMIC LAW

Hadith is defined as saying actions and silently approvals of the Holy Prophet (SAW). It is the

second source of Islamic law. It is indirect word of Allah and therefore, is divine and perfect.

“O you who believe! Obey Allah and obey the Messenger……”

This means that obedience to the Holy Prophet (SAW) is absolutely essential and therefore

Hadith is main source of Islamic law.

Sunnah is used as authority on the occasions when Quran is silent upon a matter. It is also used

to clarify brief as teachings of the Holy Quran. It always agrees with the Holy Quran. Thus, the

great scholar al’Shafi made a principal that Sunnah and the word of ALLAH never contradict

each other. This means that the Sunnah is an extension of the Holy Quran. The Holy Prophet

(SAW) is practical demonstration of the divine teachings, as Hazrat Aisha (RA) has said,

“His Habits were accordance with that of Quran.”

The Holy Prophet (SAW) explained and interpreted brief verses of the Quran so that Muslims

could apply them in their practical life. The following examples show the relationship between

the Holy Quran and the Hadith.

(1) Zakat is a pillar of Islam as the Holy Quran says,

“Be steadfast in prayers and give charity…” Therefore, Zakat is obligatory for all rich Muslims

but no limitations are mentioned in the Holy Quran which are explained by Hadith. The Holy

Prophet (PBUH) has said;

“No charity tax is due on property mounting to less than five uqiya, and no charity tax is due on

fewer than five camels, and no charity is due on less than five wasq.”

Here Sunnah explains the rate of Zakat.

The Holy Prophet (PBUH) has also declared that Zakat is only payable when a lunar year is

completed on a possession as he (PBUH) has said;

“No charity is due on a property until a year has passed away on it”.

(2) The Holy Quran orders the punishment of adultery in the following words:

“The women and man guilty of adultery, flog each of them with hundred stripes.”

But the Holy Prophet (PBUH) clarified that this punishment is for a Muslim who is unmarried

and the married adulterer/ adulteress should be stoned to death. He (PBUH) gave this

punishment (stoning to death) to many criminals in Medina.

(3) Riba is forbidden as it exploits the poor. The Holy Quran prohibits in the following words:

“Allah has allowed trade but has forbidden usury”. But the Holy Prophet (PBUH) applied it on

exchange of goods in the following words:

“The bartering of gold for gold is riba, expect it is from hand and equal in amount, wheat grain

for wheat grain is riba, except it is from hand and equal in amount, barely for barely is riba,

except it is from hand to hand and equal in amount”.

Thus, we come to know through Hadith that riba is not only on cash is on goods as well.

(4) Sunnah also explains the law on which Quran is silent e.g.

The division of inheritance has been elucidated in many verses of the Holy Quran e.g. it says;

“The male should get portion equal to that of two females; if there are only daughters two more

should receive two-third of the inheritance; if only one daughter, her share is half’.

But Quran is silent in the case of inheritance from non-Muslim; Sunnah explains it as the Holy

Prophet (PBUH) has said:

“A Muslim may not inherit from a non-Muslim or a non-Muslim from a Muslim”.

Thus, we can conclude that Quran and Hadith has a very intimate relationship in formulating

Islamic law.