History and Importance of the Holy Quran

Topic includes:
 Introduction
 The Revelation of the Holy Quran between 610 and 632
 Methods of Revelation
 Divisions in the Types of Verses Makki and Madni
 Compilation of Quran three eras
 Quran as the first source of laws
 Significance as perfect code of conduct
 Tafseer and Mufasareen
 Types of tafseer
 Nasikh and Munsookh

History and Importance of the Holy Quran

An Introduction
 The Quran is the last of the revealed books of Allah. It was sent down
to His Last messenger Muhammad between the years
610 A.D. to 632 A.D.
 All the heavenly books that Allah revealed were brought along with
His other messages to His Prophets by the Archangel Angel Jibreel
 Hence when Allah willed that the Quran be revealed to the Holy
Prophet it was Jibreel who brought the first revelation to him in the Cave of
Hira.

The Revelation of the Holy Quran

 The Quran was not revealed to the Holy Prophet in one incident.
 It began to be revealed to theHoly Prophet in the cave of Hira in one of the
last ten nights of Ramadan in 610 A.D.
 From time to time, Allah would send down different parts of it as and when
He deemed proper.
 In the next 23 years, the Quran was sent down to the Holy Prophet bit by
bit.
 Sometimes Allah would reveal several verses, a complete Surah, or
sometimes Suwar (pl of Surah).
  Whenever the Holy Prophet would receive a revelation, he would also be
divinely guided arrange the same in the specified sequence of Surahs of the
Holy Quran.
 The order of revelation and the sequence of the Surahs in the Book were
not the same
 However, both were according to the will of Allah.
 However, it must be remembered that both of them are from Allah Himself

Methods of Revelation
Jibreel:
 The Archangel would usually bring him the message of Allah. This too was
in three different ways:-
 He would appear in his real form, i.e., of the Archangel and speak to him.
 He would meet him in the form of a man and deliver him the message.
 He would inspire him in his heart with the words of the revelation.
 The Quran is the last of the revealed books of Allah. It was sent down to His
Last messenger Muhammad between the years 610 A.D. to 632 A.D.
 All the heavenly books that Allah revealed were brought along with His
other messages to His Prophets by the Archangel Angel Jibreel
 Hence when Allah willed that the Quran be revealed to the Holy Prophet it
was Jibrael who brought the first revelation to him in the Cave of Hira.
 The Quran was not revealed to the Holy Prophet in one incident.
 It began to be revealed to theHoly Prophet in the cave of Hira in one of the
last ten nights of Ramadan in 610 A.D.
 From time to time, Allah would send down different parts as and when He
deemed proper.
 In the next 23 years, the Quran was sent down to the Holy Prophet bit by
bit.
 Sometimes Allah would reveal several verses, a complete Surah, and
sometimes Surahs.
 Whenever the Holy Prophet would receive a revelation, he would also be
divinely guided arrange the same in the specified sequence of Surahs of the
Holy Quran.
 The order of revelation and the sequence of the Surahs in the Book were
not the same
 However, both were according to the will of Allah.
 However, it must be remembered that both of them are from Allah Himself
  The Archangel would usually bring him the message of Allah. This too was
in three different ways:-
 He would appear in his real form, ie, of the Archangel and speak to him.
 He would meet him in the form of a man and deliver him the message.
 He would inspire him in his heart with the words of the revelation.
Dreams:
 Showed him in his dream was Divine Truth and a message from Allah
 The Prophet’s dreams are 'Ruya as Sadiqah' or true dreams, meaning
whatever Allah showed him in his dreams were Divine Truth and a message
from Allah.
Divine Sounds:
 Sometimes the Holy Prophet would hear the sound of bells ringing or bees
buzzing, at the end of which the words of the revelation would be inscribed
in his heart.
 Direct conversation with Allah: The Holy Prophet was granted the honour
of speaking to Allah directly more than once.

Divisions in the Types of Verses

Makki
 These are the verses revealed to the Holy Prophet during the Makkan
phase of his mission, i.e., from 610 AD to 622AD.
 These Ayat (verses) and Suwar (chapters) have a distinctive subject matter.
 They are usually recognized by the addressees which are often ‘OPeople’!.
 The language is also majestic and flowery. These Surahs mostly consist of
subjects such as: Oneness of Allah, Prophethood, affirmation of the
Hereafter, the panorama of the Resurrection, words of comfort for the Holy
Prophet and events relating to the past communities.
Madni
 These are the verses revealed to the Holy Prophet the Hijra, i.e. the years
622 to 632
 The style of the Madni Surahs is comparatively simple.
 These mostly address (besides the believers) the hypocrites and the
“People of the Book”.
 The chapters are long and detailed.
 Now that an Islamic State was being established, the verses revealed were
regarding: family and social laws, injunctions ofjihad and expositions of
limits and duties.
Write a descriptive note on the importance of the Holy Quran in context to its
revelation in the years between 610 AD and 633 AD. [10]

Amongst the most notable of sources of Islamic Law, the most credible is the Holy
Quran. Being the last revealed sacred book and ultimate source of guidance for
mankind, it holds exponential importance for Muslims all over the world.
Bestowed upon the Holy Prophet PBUH in the period which was the zenith of his
preaching (610 AD to 633 AD), the Quran is a complete and comprehensive
insight of socio-economic guidance and deals with all aspects of human life, be it
individually or a community as a; whole. The Quran itself complements this factor
in Surah Al Baqara: “Indeed, this book is guidance.” (2:2). The Quran was
revealed unto the Holy Prophet PBUH while he was engrossed in the practice of
meditation in the cave of Hira. The event of revelation comprised the appearance
of Hazrat Jibrael AS, followed by the recitation of the first five verses of Surah
Alaq (96:1-5) by the Holy Prophet. In commemoration of the beginning of a new
age in Islamic History, this night is remembered as Lailat-ul-Qadr or the Night of
Power, as stated in Surah Al Furqan.
The entirety of the Quran was revealed unto the Holy Prophet PBUH over an
extensive span of twenty three years, from 610 AD to 633 AD. This was done in
the form of excerpts and fragments. The revelations began from the year 610 AD,
when the Holy Prophet PBUH was forty years of age. This resumed unceasingly
throughout the period of his prophet hood. From the decree of Surah Zumar at
the migration to Yathrib to the endowment of the last verses of Surah Al Baqarah
at the Arafat Plain, the Quran was revealed in the form of miniature fragments
and excerpts. Every time this sequence initiated, the Holy Prophet PBUH made it
an obligation to not only propagate the gist, analysis and text of each revelation
amongst his followers, but also instructed his loyal companions and scribes top
make articulate written records of the matter. Hazrat Abu Bakar (RA), Hazrat
Umar Bin Al Khattab (RA), Hazrat Ali (RA), Hazrat Uthman Bin Affan (RA) and
Hazrat Abdullah Bin Masud (RA) were the companions to whom these verses
were dictated. Meanwhile, the Prophet PBUH’s chief scribe, Hazrat Zayd Bin
Thabit, emblazoned the text onto a variety of materials such as stone tablets,
shoulder blades of camels, tree barks, silk, parchment, palm leaves etc. Each word
of the inscription was supervised and authenticated by the Prophet himself.
Every passage of the Holy Quran can be classified and organized in accordance to
its period of revelation. The two archetypes are Makki Surahs and Madni Surahs.
The Makki Surahs are those passages that were revealed to the Holy Prophet
PBUH while he presided in Makkah, whole Madni Surahs refer to the passages
revealed unto the Prophet PBUH when Madinah or Yathrib was his base of
operations. Though part of one divine scripture, the themes, address styles,
length, vocabulary, audience and many other influential factors of the passages
are distinguishing marks between those which belong to the said groups.

Makki Surahs:
These passages entwined around the fundamental principles of Islam and relayed
the message of refuting polytheism. They were the alpha tier in introducing the
key concepts of Islam such as articles of faith (Tauheed, Angels, Day of Judgment,
and Accountability etc.). All passages were short, concise and specific. They
courteously and politely provided an invitation to the righteous path to the non
believers. As the audience addressed was the Quraysh, these passages were
presented in a rhythmic and eloquent manner that was bound to impress and
appeal to the patrons of elocution. The passages also tend to be dramatic and
frequently implemented the technique of repetition to stress upon primary
factors and compel the audience to accept the truth, that is, Islam. Notable
passages include Surah Ikhlaas, Surah Naas, Surah Alaq, Surah Kauthar, Surah Fil,
Surah Qadar, Surah Lahav, Surah Quraysh and numerous others. Themes often
share a common relationship and are devoid of any threats. Surah Alaq hints at
the relation Allah shares with mankind as a guide, teacher and mentor. Surah
Ikhlaas spearheads the concept of monotheism and elaborates on the wisdom of
Tauheed. Surah Kauthar deals with explaining the bounties Allah has bestowed
upon mankind, while Surah Fil is a satirical recount of the failed assault of the
Christian Viceroy of Yemen, Abraha, on Makka in 571 AD.

Madni Surahs:
Passages revealed in the city of Madinah, following the events of Hijrat in 623 AD,
are known as Madni Surahs. These passages are more focused on the explanation
of regulations, restraints, obligations, priorities and stipulations imposed as
mandatory on Muslims as individuals as well as a community. These passages
tend to be descriptive and elaborately deal with their themes, instead of being
concise. They comprehensively explain all social, economic, communal, financial
and governmental aspects of society. The tone of expression is firm, demanding
and implies a heavy sense of consequence for every action, be it with or without
alignment with Islamic Law. The Surahs also shift their audience to be addressed
to a much more wider scope, as the inclusion of the phrase “O’ People” instead of
“O’ Believers” implies that these Surahs are directed to all of mankind. Many
passages are classified as Madni Surahs, the foremost of which are Surah Yasin,
Surah Al Nisa, Surah Al Rehman, Surah Waqiya, Surah Zilzaal etc. Surah Al Nisa
emphasizes on the code of conduct to be followed in the consumption of food
and then moves on to discuss jurisprudence in terms of criminality. The
commanding tone of these passages is best reflected in Surah Waqiya, which
discusses the devastation and desolation of the Day of Judgment.
The completion of the Holy Quran was marked by the last sermon the Holy
Prophet PBUH delivered after completing pilgrimage at the plain of Arafat.
Preceding his final address to his companions, the Prophet pointed his finger at
the sky and enquired whether or not had he fulfilled his purpose with finesse. As
if in reply, the verse of Surah Al Maida was revealed which is as follows: “This day
have I perfected your religion for you, completed my favour upon you, and
chosen for you, Islam as your religion.” This implied that now there was no
longer any need of adding any commandment in Islam and that through the
completion of the revelations, all that, mankind needed to live prosperously had
been revealed. Thus the end of the revelation marked the completion of the
Quran.
It is stated in Surah Al Hijr: “We have, without doubt, sent down the message.
And we will assuredly guard it (from corruption.” (15:9). This excerpt profoundly
portrays the fact that Allah is the eternal guardian of the Holy Quran and will
always be its protector. It is because of this very reason that the Quran has
remain unscathed since the fourteen hundred years of its revelation and is, to
date, the most credible source of Islamic Law. Devoid of changes, alteration or
any other form of intervention, the Quran is indeed a quintessential code of
conduct for every Muslim as an individual, and as a member of a community.

Q: Describe, in detail, the three stages of the compilation of the Holy Quran.
Focus on how the compilation was completed in the life of the Holy Prophet
PBUH and later on, during the caliphate era of Hazrat Abu Bakar RA and Hazrat
Uthman RA. [10]
The Holy Quran is considered as the most credible and exemplary of the sources
of Islamic Law. During the zenith of the Allah’s last Messenger and vicegerent, The
Holy Prophet PBUH, the Quran witnessed its initiative and conclusive revelation
sequences. Between the years 610 AD and 633 AD, the Quran was revealed unto
the Holy Prophet PBUH in the form of numerous fragments and excerpts. It thus
deals with each and every aspect of modern society, culminating both morality on
an individual basis and a code of life to be followed and to be abided by as a
community. As related in Surah Al Baqarah: “Indeed this book is guidance.” (2:2).
The Quran, in essence, is the pious message of the Divine Creator that has, since
the fourteen hundred years of its revelation, emulated as the ultimate source for
guidance affiliated with finance, law, administration, judiciary and a general code
of life that pertains to all of mankind. Its credibility is reinforced by the fact that
Allah Himself has declared to be its protector, as stated in Surah Al Hijr: “We
have, without doubt, sent down the message and we will assuredly guard it
(from corruption) (15:9). Thus, the Quran is considered as pure and devoid from
any manipulation or distortion.
Although the revelation of the Quran falls under an extensive span of twenty-
three years, its compilation extends far beyond this parameter. The compilation
of the Quran can be classified into four main tiers, the foremost of which is its
preservation that took place during the life of the Holy Prophet PBUH. Although
the Quran remained far from being a single book which it is often culminated in to
date, during the life of the Holy Prophet PBUH, it was still preserved in an
organized manner. The Holy Prophet PBUH was considered to be an Ummi. That
is, he was unable to write or calligraphy himself, despite his vast intellect due to
lack of formal education. On the contrary, he was adept at the art of elocution
and recitation. Therefore, whenever a revelation was brought to the Prophet
PBUH, he would constitute a meeting at the Masjid-e-Nabwi courtyard in
Madinah and recite the excerpt thrice in front of his companions. He would then
listen to each one of them as they recited what they had learnt, in order to ensure
perfect memorization. Moreover, with the passage of time, the Holy Prophet
PBUH became aware how important the sustenance of the Quran in its true and
unscathed image was. As the reality of the predicament dawned on him, he
would instruct his Ashab-e-Safah (companions at the Masjid-e-Nabwi who learnt
the Quran by heart) and the Qatibeen-e-Wahi (Scribes of Divine Revelation) to
make articulate written records of the revelation. Companions such as the four
caliphs, Hazrat Abdullah Bin Masud and Hazrat Zayd Bin Thabit would then
emblazon the recited text onto materials such as silk, stone tablets, palm leaves,
tree barks, shoulder blades of camels and others. The scribes inflated to thirty in
number by the end of the Holy Prophet PBUH’s life. Every year, the Holy Prophet
PBUH would revise the Holy Quran in the month of Ramadan, by gathering the
Masjid-e-Nabwi and, astride Hazrat Jibrael AS, give sequence to the Quran
revealed till the period in question. This process took an exhausting eleven years
to complete. Another interesting notion is that the Holy Quran was revised thrice
by the Holy Prophet PBUH in the last year of his life. Though this action alarmed
his companions, it was a formidable step to ensure that the Holy Prophet PBUH
discharged the last of his duties faithfully.
The next stage in the compilation of the Quran commenced under the prosperous
Caliphate of Hazrat Abu Bakr. With the unfortunate demise of the Hafiz-e-Quran
en masse at the battle of Yamamah during a war against a false prophet,
Musailma, the Caliphs keen advisor, Hazrat Umar Bin Al Khattab RA, was moved
to realize that the purity of the Quran’s true image was at risk of being forgotten.
He recognized that times were changing rapidly and that it was but a necessity of
time itself to preserve the Quran in a more sophisticated manner. He shared this
incentive with his close accomplice, the Caliph Hazrat Abu Bakar RA. He was at
first, receding from the task as he was doubtful to spearhead a venture that even
the Holy Prophet PBUH had not undertaken. However, his reluctance faded with
time and with the persistence of Hazrat Umar. Effective immediately, the caliph
commissioned Zayd Bin Thabit RA, the Prophet PBUH’s chief scribe, to compile
the Quran as a single book. The decision to make was not an easy one for the
scribe, who confessed that compared to this great responsibility, he would
consider shouldering a mountain as an easier task. However, willing to play his
part in serving Islam, Hazrat Zayd Bin Thabit daringly accepted this feat. Despite
the numerous stages of precaution he had to undertake, he remained steadfast
and after two years of constant revision, cross-examination and verification as
well as consultation with the Quraysh for reinforcement, the first compiled
culmination of the Quran, emblazoned the Umm was prepared. It was handed
over to the Caliph, Abu Bakar, for safe custody. Following his demise, it was
inherited by the successor, Hazrat Umar RA, who passed it onto Hazrat Hafsa RA,
under whom it flourished exponentially. In account of this, the text was then
called Mushaf-e-Hafsa.
However, the most tumultuous period in the history of the compilation of the
Quran proved to be the caliphate of Hazrat Uthman RA. While imperial expansion
had succeeded in infatuating the parameters of the Islamic kingdom to Russia,
Africa and territorial gains in the West, this heralded a whole new complication
for the sovereignty of the Quran. Respected generals of the Muslims army such as
Mu’az Bin Jabal RA, Hazrat Anas RA and Hazrat Huzaifa RA ventured far and wide
in the recently annexed areas. Here, they were to bear witness to the fact that
due to the influence imperialism had spread, many different communities and
castes all over the empire were reciting the Quran in different accents and
transliterations, which posed a threat of distortion of the true motive of the
Quran. They reported these findings to the Caliph, Hazrat Uthman RA who
realized that he must take measures to prevent any further happenings such as
this. He ordered Zayd Bin Thabit RA to prepare seven copies of the acclaimed
Mushaf-e-Hafsa. Once the process was completed, he sent a copy to each
provincial governor and appointed him responsible for authenticity regulation.
Any distinct articles would be tallied with this as a standard of accuracy or a
benchmark. A difference in comparison would led to the text being incinerated.
This service of Hazrat Uthman RA earned him the recognition as Jami-ul-Quran,
for he converged all straying forms of recitation onto a single focal point set down
by the basics and fundamentals of the Prophet PBUHs’ recitation dialects.
It is because of these very endeavours that the Quran has been, to date, intact
and safe from the prying eyes of manipulation. The Quran that was revealed unto
the Holy Prophet PBUH over fourteen-hundred years ago, has remained intact to
date. This authenticity is but the fruit of the conviction of the Holy Prophet PBUH,
the devotion of Hazrat Abu Bakar RA and the foresight of Hazrat Uthman RA as
well as the loyalty of countless other individuals who persevered for the fruition
of the Quran. The three copies of Mushaf-e-Hafsa are still unscathed today and
are preserved forever more.
Brief History of Compilation of the Quran
During the life of the Prophet (saw) (570-632 CE)
 The Prophet (saw) used to recite the Quran before angel Jibreel once ever
Ramadan, but he recited it twice (in the same order we have today) in the
last Ramadan before his death. Jibreel also taught the Prophet (saw) the
seven modes of recitation.
 Each verse received was recited by the Prophet (saw), and its location
relative to other verses and surahs was identified by him.
 The verses were written by scribes, selected by the Prophet (saw) on any
suitable object, the leveas of trees, pieces of wood, parchment or leather,
 flat stones, and shoulder blades. Few are Hz.Ali , Mu’awiyah, Ubey Ibn
Ka’ab and Zayed ibn Thabit.
 Some of the companions wrote the Quran for their own use.
 Several hundred companions memorized the Quran by heart.

During the caliphate of Abu Bakr (632-634 CE)

 Hz.Umar urged Hz.Abu Bakr to preserve and compile the Quran. This was
prompted after the battle of Yamamah, where heavy causalities were
suffered among the reciters who had memorized the Quran.
 Hz. Abu Bakr entrusted Hz. Zayed , the task of collecting the Quran.
 Hz. Zayed with the help of companions, accomplished the task and handed
Hz. Abu Bakr the first authentic copy of the Quran ‘UMM’. The copy , later
was kept with Hz. Hafsah, daughter of Umar and wife of the Prophet(saw)

During the caliphate of Uthman (644-656 CE)

 Hz.Uthman ordered Hz.Zayed, Abdullah ,Saeed and Abdur Rahman to make
perfect copies of the authenticated copy kept with Hz.Hafsa. This was due
to the rapid expansion of the Islamic state and concern about differences in
recitation reported by Hz.Maaz, Huzaifa and Anas.
 Copies were sent to various places in the Muslims world. The original copy
was returned

Tafseer
Tafseer means to explain or unveil. In the Quran there are many places where it is
difficult ti understand the grammatical construction and the meanings of the text.
Some times the purpose of a revelation or unique features are not according to
the level of understanding of a common man. At other places something is stated
briefly and its full explanation is given at another place. This is the point where
tafseer is needed and used by common man.

Methods of Tafseer:
Interpretation of the Quran by the Quran:
 close interrelatedness of the verses of the
 Quran Known as Tasfeer ul Quran bil Quran, it has the highest status.
Because of with one another, the Quranic verses explain and interpret
one another.
  Many verses or words in the Quran are explained or further clarified in
other verses of the Quran.
 Interpretation of the Quran by the Hadith:
 Known as Tafseer bil Hadith, interpretation is done using the Ahadith
 and Sunnah of the Holy Prophete. When a verse was explained by the
words of the actions of the Holy Prophete himself, no better explanation
is possible by a human being. An example of this is the injunction of
Salah (prayer).
 Interpretation of the Qur'an by the History:
 It is considered extremely important for commentators to explain how
the Qur'an was revealed -- when and under which circumstances. Much
 commentary, or tafsir, was dedicated to history. These circumstances
are called 'Asbab e Nuzool' or conditions surrounding the revelations.
These may also be in more than one instance. A classic example is Surah
Kauthar, which was revealed to console the Holy Prophet when he was
being taunted upon the death of his son.

Division of Quran
 Al Quran is divided into thirty portions called ‘Juz’there are 114 surahs, of
varying length.the longest one is Al Baqara of 286 verses and the shortest
one is Al Kusar having only 3 verses. The whole Quran has 6,666 verses
containing 336,233 letters.
 The Surahs reveled in Makka before migration to Madina are called Makki
and whereas those sent down after migration are called Madni.

Topics of Makki and Madni Surahs

Makki Surahs
 Makki Surahs generally consists of brief sentences which are full of
enthusiasm, poetical, lofty and brilliant.
 They stress the Unity and Majesty of Allah, The Most Exalted, Most
High,denounce idle worship, punishment in Hellfire, conforms the
prophet hood of Holy Prophet
 Hazrat Muhammad (SAWW),and reminds of the past prophets and
events of their times.
Madni Surahs
 On the other hand Madni Surahs are lengthy and the verses are more
prosaic.
  They out line ritualistic aspects of Islam such as Zakat, Fasting and Hajj,
lay down moral and ethical codes, criminal laws, social, economic and
state policies, give guide lines for foreign relations, rules and regulations
for battles and war captives.
 They also contain descriptions of some of the early battles of Islam,
condemnation of hypocrites, emphasis on the unified basic message of
all the past prophets, and conformation of sealing of the long line of
prophets and revelations, so that neither any prophet will come after
Hazrat Muhammas(SAWW) nor will any book after Quran.
 So here, Allah exhorted the followers of truth to make Al Quran their
only guide.

The importance of Al Quran

 The Quran is considered the eternal miracle of Islam.
 It is the complete and best guide for living one’s life and seeking Allah’s
pleasured.
 The teachings of the Quran are universal, addressed to all the people
through the world, regardless of their creed and colour.
 They englinthen one’s soul, purify moral, condemn all wrongs, order
good deeds and all for establishment of justice and fraternity through
obeying Allah as the supreme authority.
 The Quran provides the regulations that create the proper relations
between us and Allah, and human and human.
 It leads one to understand one’s role in this world, encouraged one to
think, ponder and guides one the in the usage of natural resources.
 In short, the Quran provides all the guidance that humanity needs.
Without the guidance of the Quran, we would still be grouping in the
darkness of ignorance.

Compilation of the Quran

 The Quran was revealed piecemeal, according to the needs of the time.
 The Angel Jibrael brought it to the Prophet [PBUH] who would
memorize it.
 Afterward, it was preserved in two ways.
 First, through memorization.
 There were a number of early Muslims would memorize each revelation
as soon as it was revealed and thus had the whole Quran memorized at
 the time of the final revelation. The tradition of memorizing the entire
Quran still continued, and a person who does so is called a Hafiz.
 Secondly, the Quran was preserved through writing. Whenever any
revelation took place, it was written at once on tables, palm branches,
shorn of leaves, or animal skill. This was done primarily by Zaid bin
Thabit, who was the main scribe of the 42 scribes of the revelation.
 The Prophet [PBUH] set the order of the chapters under the guidance of
Angel Gibrael and ordered his companions to maintain that order.
 Abu Bakr, the first caliph of Islam, compiled the Quran and Uthman, the
third caliph, made numerous copies and sent one to each state capital.

Q why did Hz. Abu Bakr (Rz) firstly refuse to compile the Holy Quran?
 After battle of Yamamah when number of huffaz got martyred Hz Umer
(Rz) compelled the Caliph to get the Quran compiled in one volume, but
he refused to do it as it was not done by the Prophet (SAWW).
 He neither did it nor had given any such orders. That’s why Hz Abu Bakr
firstly refused to do so.

Q Enlist few distinctive qualities of the Quran

 Quran is a living miracle thus is known for its distinctive qualities few of
them are
 Quran is the only reveled book in its original form even after 1400 years
of its revelation
 Quran is not sent for a particular tribe, region or nation in fact it’s a
universal book
 Quran is a guide for all aspects of life like social, political, religious and
economic affairs
 Quran not only describes the needs of a man but also provides solutions
to fulfill them
 In Quran there is a moving force that provokes the mind and the stirs
 Quran is not only successful in this world but also in the hereafter.

Q .Explain how the Hadithis related with the Quran, Ijma' and Qiyas in
establishing theIslamic Law? [10]
 The four sources of Islamic law are inter-linked.
 The Quran is the fountain-head of all aspects of legal thinking and
provides guidance for legislation by the Muslims.
  All the Quranic commandments, collectively called Nasoos (singular
Nass), are absolute and final.
 However, there are many areas that need detailed interpretation or
even demonstration for the sake of their full application to the life of a
Muslim.
 In such matters, relevance of the Hadith (or Sunnah) becomes
obligatory.
 As a matter of fact, it is impossible for us to fully and properly
comprehend the message of the Quran without first acquainting
ourselves with the Hadith which tells us the practical application of the
Quranic Injunctions.
 Thus, Hadith emerges as an essential requisite to our satisfactory
comprehension of the Quran.
 The Quran, therefore, repeatedly commands the believers: “ And obey
Allah and obey the Messenger.”
 Ijma' and Qiyas are the two secondary sources of legal system as both
strictly and essentially depend on the primary sources.
 Ijma' and Qiyas are exercised by the doctors of Islamic law (Mujtahidun)
who have full command over the minute details of the Quranic Text and
Hadith.
 Hence, these sources become operative only when a Mujtahid is fully
convinced that they do not find any solution in the Quran or Hadith.
 It is to be kept in mind that Quran provides the framework of Islamic
teachings, and Hadith elaborates the foundational teachings of the
Quran along with practical demonstration of the issues.
 However, in view of the collective evolution of human intellect and
society, time is sure to bring forth new situations and challenges whose
details have not been covered by the primary sources.
 Such challenges are called Far' and in such a case an individual Mujtahid
exercises his competence and knowledge by finding a striking similarity
between the Nasoos of the primary sources and the Far.

An example is the establishment of Salah.

 It is Obligatory as per the Quran, but the method is not explained.
 The Sunnah explains the method.
 Time range of Jama’h is in Hadith, but no exact time for it is ascertained.
 Thus the community will perform Ijma to decide the time for Salah
Q: How was the revelations preserved and finally compiled as the Qur’an during
the Caliphates of Abu Bakr and Uthman? [10]
During Prophet’s lifetime
 revelations were written by his companions on pieces of papyrus, flat
stones, palm leaves, bones, leather and ‘in the hearts of men’ (1)
 many huffaz [those who had memorised the Qur’an] were killed in
battles during
 Caliphate of Abu Bakr(RZ) especially the battle of Yamama (1)
 Umar felt strongly that steps should be taken to preserve the
revelations, not dependexclusively on those who had memorised it (1)
 he suggested this to Abu Bakr [was hesitant at first as the Prophet
hadn’t done sohimself] finally agreed (1)
 Abu Bakr persuaded Zaid ibn Thabit, who had learnt the Qur’an directly
from the Prophet and also been a scribe, to do this (1)
 Zaid carefully collected the revelations also those learnt by huffaz; he
copied these onsheets [suhuf] (1)
 many prominent companions assisted Zaid to look over text given name
Umm(1)
 the compiled Qur’an was kept with the Prophet’s wife Hafsah, Umar’s
daughter, knownas mushaf Hafsah (1)
 Muslim empire had spread over large areas; Muslims were reading
Qur’an in different ways
Caliphate of Uthman(RZ)
 made aware of the problem (1)
 asked Zaid bin Thabit and 3 other companions to make transcripts from
mushaf Hafsah
 suras put into sequence, written in dialect of the Quraish (1)
 copies were distributed of this standardised version; other manuscripts
burnt (1)
 this was ready twenty years after the death of the Prophet; it is the
version we read today (1)

Q How do the Qur’an and Hadith differ in importance? [10]

  Qur’an comprises of Allah’s own words, source of Divine knowledge;
whereas Hadith literatureis about the ‘doings’ and sayings of the [human]
Prophet many of which are explanations of the Qur’an (2)
 Qur’an has general principles and commands; details are found in Hadith
literature: what the Prophet said and how he did it e.g. how Muslims
should pray, fast, give zakat etc. in fact Qur’an validates the position of the
Prophet as an ‘excellent model’ to follow
 Qur’an is the first and most important source of legal thinking; the Prophet
explainedteachings of the Qur’an in more detail therefore what the
Prophet did [his sunnah] isaccepted as the second source of religious
thinking (2)
 Prophet’s death signalled the end of revelations; it therefore became
imperative to record the Hadith; this literature spread simultaneously with
the spread of Islam [teachings of the Qur’an] through newly acquired
Muslims lands (2)
 Prophet encouraged his followers to gain knowledge [of Qur’an and
sunnah] and teach it to others; asked Mu’adh: sent as governor of Yemen,
how he would judge; ‘basis ofQur’an, basis of sunnah’ (2)
 Qur’an reminds people to ‘think’ and ‘reflect’; thus Qur’an and Hadith have
provided the foundations and impetus for all intellectual and academic
enterprises of the Muslims(2)

Q Explain how the Qur’an as we have it today is the result of the initiative
taken by Umar, Abu Bakr and Uthman. [10]
 Abu Bakr, Umar, Uthman and Ali were some of the notable scribes 1
 during Abu Bakr’s Caliphate many of those who had memorised the Qur’an
died during the battle of Yamama 1
 Umar feared Qur’an may be lost; suggested Abu Bakr to collect it as a book
1
 Abu Bakr reluctant; hadn’t been done in Prophet’s lifetime, but agreed 1
 persuaded Zaid ibn Thabit [also been a scribe] to do this 1
 collected written words from leather, palm leaves, papyrus, animal bones
etc 1 alsothose ‘preserved in the hearts of men’ 1
 copied these on sheets [suhuf] 1
 Umar had possession of these after Abu Bakr died; passed to daughter
Hafsa, wife of
 the Prophet, known as Mushaf Hafsa 1
  during Caliphate of Uthman it was noted that Qur’an was being recited in
various ways 1
 Muslim empire very large; Uthman had copies of Qur’an collected 1
 Zaid ibn Thabit [again] assisted by three others, looked over full text 1
 compared it to Mushaf Hafsa for accuracy 1
 in dialect of the Quraish 1
 Uthman ordered copies to be made, sent to cities of empire 1
 other versions destroyed 1

Q. What are the advantages of having a written Qur’an? [10]

 A written text is available for all particularly in a non-oral culture 1
 Rewarded for reading and understanding 1
 Original language preserved; Arabic remains a living language spoken and
understood by millions 1
 Written Qur’an has helped those who memorise it; the fine art of ‘recitation’
[tajwid] keepslanguage ‘alive’, blessing those who recite and those who listen;
this tradition unique to Islam 1
 ‘For We have certainly sent them a Book based on knowledge which We
explained in
 detail, a guide and a mercy to all who believe’ [7:52]; gives complete guidance
for all aspects of life [a code of life] e.g. economic, political, religious, social
and moral 1
 The Qur’an is the primary source of law in Islam, readily available for the
Shariah 1
 It is a universal book addressed to all people of all ages 1
 Message confirms earlier scriptures and prophets of Judaism and Christianity 1
 Also corrects errors: ‘We have not revealed to thee the Book except that thou
may make clear to them that about which they differ’ [16:63-62] 1
 Allah Himself has promised to preserve it ‘.. and We are its guardian’ 15:9 1
 Is a vehicle for worship and meditation; verses used in salat 1
 If not written would have been lost 1
 Source of unity for all Muslims 1

THEMES OF QURAN
1 Allah in Himself
Q Describe the teaching of Quran about Tawhid from the passages you have
studied and other similar passages? [10]
Discuss the most important teachings of Quran about God? [4]
Introduction
 The Holy Quran elaborates details about the nature and attributes of Allah.
 It deals with the description of Allah in exclusively concise, remarkable and
convincing manner.
 It tells about the existence of Allah, about His matchless and unique
attributes and about His Lordship and sovereignty.
 Existence of Allah
 The Quran mentions about the existence of Allah at many different places.
 It says that He is a personality and He is the living not the philosophy or
imagination.
 The emphasis is greatly laid on the fact that He is the only One in existence
without any hint of plurality.
 Verse # 1 of Surah Ikhlas is the best to identify these:
 “Say He is Allah the One and only”
 There are numerous other passages which confirm His sole existence.
 About His existence Quran repeatedly mentions that not only He is One, His
existence is unique in a manner that He is the perfect One and free from
errors and all sorts of dependency.
 His perfection is justified by the fact that He is Immortal. He is also the one
who doesn’t get tired or slow down in activities like His creatures.
 Ayat ul Kursi signifies these qualities of Allah also including the fact that He
is all alone and doesn’t have any associate or partner.
 Attributes of Allah
 Secondly Quran mentions a vast range of attributes of Allah that can not be
possessed by His creation.
 These attributes of Allah are absolutely matchless and beyond even
comparison to any of His creations.
 These attributes of Allah are various in numbers. Some of these are His
Supreme knowledge and power, He being oft-forgiving and the most
merciful, He being the only Creator and owner of all of His creations.
 Verse # 1 of Surah Juma explain some of these attributes:
 “All that is in the heavens and earth declares the glory of Allah; the King,
the Holy, the Mighty, the Wise.
 His attributes of being forgiven and merciful are mentioned in Surah Shura
verse # 5.
 “ …. Verily Allah is He, the oft-forgiving the most merciful.”
  Another oft - repeated power of Allah in Quran is
 “Verily when He intends a thing His command is Be and it Becomes”
 Thus thru the teachings of Quran about Allah we learn that He is the only
One, perfect and unique in all ways.
 Conclusion

2.ALLAH’S RELATION WITH THE CREATED WORLD

Q Describe the teaching of Quran about Allah’s relation with the created world
from the passages you have studied and other similar passages? [10] Q2
Discuss the most important teachings of Quran about God’s relation with the
created world? [4] OR
State the major theme of Quranic passages you have studied regarding Allah’s
relation with the created world? [10]
Introduction
 The Holy Quran is full with description of Allah’s relationship with His
Creation.
 It tells about His status of being only One worthy of praises and worship.
 Quran also mentions about the numerous blessings of Allah for mankind
making Him man’s Cherishes, teacher, creator and protector and most
importantly God of mankind.
 Moreover at many places it describes He being the only Judge of man on
the final day.
 Thus Quran covers Allah’s relation with mankind from man’s beginning till
the end of this world to the commencement of man’s new life in the next
world.
 God of mankind
 The very first chapter of the Holy Quran declares Allah as the only one to be
praised due to His providing for mankind.
 It says “All praise be to Allah, the Cherisher and Sustainer of the world”
(1:2)
 The verse of throne makes it clearer by saying “ Allah- there is no God but
He” (2:255)
 Therefore on the basic relationship between Allah and mankind is
established here as the only one to be praised and worshipped.
 Dependency of mankind
  Many passages and verses of Quran endorse the dependence of mankind
on Allah.
 Surah Nas states Him as the only protector from all kinds of evils.
 “Say I seek refuge with the Lord of mankind. The King of mankind. The God
of mankind.”
 So man is helpless without his submission to such a protector who is Lord,
God and King of mankind.
 Another important relationship between God and man is the significance of
learning and knowledge. It can be seen from the very first revelation of
Quran on Holy Prophet (PBUH) i.e verses 1-5 of Surah Alaq.
 This is also supported in Surah Qalam of Quran which says. “Nun By the pen
and what they write” (68:1)
 Write a line to conclude
 Judge of mankind
 Finally the Quran categorically tells about bringing an end to the world by
Almighty Allah.
 After the end of this world man would be called upon for his actions in this
world.
 “Do you think that we have created you for nothing and that you would not
be returned to us” (23:115)
 Hence by this Quran is establishing the relation of God being the judge of
mankind on the final day.
 Allah will be the only judge there to decide and repay the reward of deeds
of man.

3.ALLAH’S RELATION WITH HIS MESSENGERS

Q Desribe the teaching of Quran about Allah’s relation with His messengers
from the passages you have studied and other similar passages? [10] State the
major theme of Quranic passages you have studied regarding Allah’s relation
with His messengers. [10]

b)Discuss the most important teachings of Quran about God’s relation with His
Messengers?
Introduction
 The Quran also deals with the important theme i.e. Allah’s relation with His
messengers.
 There are number of verses of Quran narrating stories of His selected
messengers where as many of Surah or chapters of Quran are named by
these different Messengers.
 These include Surah Nuh (71), Surah Ibrahim (14) Surah Younus (10) etc.
 The Quran mentions about their similar mission, about the unique blessings
and miracles given to them and most importantly the Quran then declares
the finality and seal of these Prophetic chains.
 Messengers are blessing of Allah
 The Quran speaks about these messengers as a favor of Allah for mankind
to guide.
 “Allah has favored the believers by sending them a messenger from among
themselves, to recite His verses, to purify them and to teach them the book
and wisdom (3:164)
 Thus these messengers were sent to guide man’s conduct as per Divine’s
orders to such guidance they are no more than a blessing of Allah for
mankind.
 The messengers of Allah were sent with the same purpose to invite people
towards Tawhid i.e Oneness of Allah.
 This is the commonality in mission of every messenger sent by God.
 Miracles of Allah for Messengers
 The messengers of Allah were granted special prophetic signs.
 These signs were given to Hazrat Isa (A.S), Hazrat Musa (A.S) etc.
 For example about signs of Hazrat Musa (A.S) the Quran says “Move your
hand onto your bosom, and it will come forth white without stain”
 Also Surah Maidah’s verse # 110 describes the miecales given to Hazrat Isa
(A.S).
 Mircales of curing incurable diseases, giving life to the dead, putting spirit in
to the clay and speaking eloquently in infancy.
 Books of Allah for Messengers
 With reference of messengers Quranic teaching are also that different
messengers were given books to guide their nations.
 These include Torah, Zabur, Injil and the Quran itself.
 Lastly Quran describes the finality of these messengers
 It says that with Mohammad (PBUH) and his book the series of these
messengers and revelations have been completed.
 “Muhammad is not the father of any of your men, but (he is) the
Messenger of Allah, and the Seal of the Prophets” (33:40)
  Quranic teachings about messengers of Allah deal with 26 of his
messengers and finishes the discussion with the last Prophet and his book,
Mohammad (PBUH) and the Quran.
--
Q Describe the Use of Quran in Daily Life
Answer
 Quran is the only unchanged book of Allah and holds immense importance
in a Muslim’s daily life.
 It is the book of guidance and hence has set down laws regarding every
matter and phase of life, such as the social and moral aspects of our life,
and our obligations, duties, refights, relations etc.
 It helps us know and follow the orders of Allah.
 It is also the book of knowledge and there gives us certain information of
the past as well as the future and hereafter.
 Muslims all over the world consult it for information and guidance, as well
as to know more about Alalh’s attributes.
 Moreover, in educational institutions and offices, verses of the Quran are
recited to start the day. Most importantly, it is taken as the first source to
formulate laws and then used to settle down newly raised questions.
 A number of short surahs are memorized by Muslims to be recited as duas
and extra supplications. The Quran is a form of protection from evil.

Q) Describe the important of Holy Quran as the basic source of Islam law?

 The first main source of Islamic Law is the Holy Quran which is a Divine
revelation and a sacred book for Muslims.
 It is the last revealed message of Allah, for humans. Allah says in the Surah
Al-Baqarah, verse 2, “Quran is the revealed message for the righteous,” and
again in Alh-Qadar: 1, “Indeed we revealed this book in the night of Qadr.”
 It is the message which was revealed on the Holy Prophet (pbuh) by the
angel Jibrael, to complete Allah’s message that was altered by the previous
Umas.
 The previous messages were revealed in specific time periods upon specific
people, but the Quran is revealed for the whole of humanity.
 It is said in Surah All-Yusuf, 1-4: “It is no less than a message for the whole
of mankind.”
 The Quran is a complete code of life.
  It described the different forms of worship and inform about belief in Allah,
prophets, angels, revealed books, and the Day of Judgment, morality, rights
and duties.
 It gives instructions regarding life, death, marriage, trade etc, and deals
with the smallest details for the refinement of an individuals as well as
harmonious relationship between different members of a society.
 It also includes the stories of the Prophets, about the events like mairaj and
the concept of reward and punishment.
 It describes battle like the Battle of Uhad in Surah Anfal Surah Al-Qariya
describes the attributes of Allah, and highlights the doomsday.
 In general, Quran contains the past, present and future.
 The place of the Holy Quran as a source of law is due to its being a source
of guidance, not only to the spiritual good of the hereafter but also towards
the spiritual physical and social good attainable in the world.
 Quran not only teaches us but also gives us its laws which have to be
implanted in our lives to in accordance with Islam.
 Some of the specific laws implemented on us are:
 In Surah Maida, 90:(… intoxicating and gambling is haram).
 In Surah Maidah, verse 45:(Punishment is equal to the since or crime
committed).
 The Laws of inheritance are also described, mostly in Surah Nisa: Verse 11
says “The distribution of property amongst male and female children…”
 And in Surah Al-Baqarah: 275, believers told trade is allowed and interest
is banned.
 The Quaranic laws are ever-lasting and perpetual.
 They did not change with the passage of time and should be suited with
object of acting in accordance with its teaching and molding our lives
accordingly.
 Quran is above all barriers and limitations. Its laws guide human beings to
perfection. It appeals to our reasons, and invites us to exercise our purpose
in life.

Relation between Quran and Ijma

Give description that how Quran and Ijma are employed together in working
out the Islamic law? [10] OR
Give two specific examples that how Quran and Ijma are used together as the
sources of legal thinking in Islam? [10]

Relations b/w Both Sources:

 For Sharia laws i.e Islamic rulings Quran is the primal source.
 Whereupon Quran do not offer clear guidance or there is an ambiguity in
interpretations, other secondary sources support the teachings of Quran
either to interpret the laws in Quran or to remove the doubt.
 To extend the teachings of Quran, Hadith or Sunnah of Prophet (PBUH)
works with Quran.
 Ijma i.e the consensus of believers work together with Quran at places to
remove the possible doubts and make the ruling definite where Quran or
Sunnah do not give final words.
 Hence in this manner interpretations deduced from Quran are unanimously
understood and rival interpretations of Quran are avoided.
 People, who reach to consensus doesn’t mean that they, reach the decision
by means other than, primary sources, Quran or Sunnah.
 It can never be done without the primary sources of Sharia and they can’t
make anything permissible of forbidden just by means of their thinking.
 Hence Ijma by removing the ambiguities in Quranic interpretations makes
the ruling absolute which is unanimously followed by the Ummah.
 OR
 Therefore relation between Quran and Ijma is that the teachings of Quran
on newly arouse questions are made absolute and finalized by the use of
Ijma for the unity of Ummah.
 A Ruling from Quran stating orders in general Interpretation of the ruling
 New question in matter related to the ruling mentioned above or ambiguity
 Consensus on the new matter based on the verse mentioned above
 Concluding with the matter finalized by the use of Ijma
 Ijma must be sourced from Quran, Hadith or Sunnah of Prophet (PBUH).
 A couple of examples of Ijma sourced from Quran are:
 The Holy Quran in verse # 23 of Surah Nisa makes it impermissible to marry
ones mothers or daughters. It says
 “Prohibited to you (For marriage) are: Your mothers, daughters......... “
(4:23)
  As the verse mentions the terms mothers and daughters which could be
understood as ones mother and step mothers or ones daughters or step
daughters from other wives.
 Here the question arises what for marrying grandmothers or
granddaughters?
 For this the consensus of believers has reached to the final decision on the
basis of this verse that the terms mothers and daughters also comprise of
grandmothers and granddaughters therefore marrying them is also
forbidden like marrying mothers or daughters.
 Therefore the ruling of impermissibility of marriage to ones paternal and
maternal grandmother or granddaughter by the consensus of believers has
become absolute where after no further discussions would be made
regarding this matter and the ruling would be followed unanimously by the
whole Ummah.
 “It is prescribed, when death approaches any of you, if he leave any
goods that he make a bequest to parents and next of kin, according to
reasonable usage; this is due from the Allah-fearing.” (2:180)

To explain relation of Ijma with Quran and Hadith, specific examples are
required in order to illustrate the content fully.

 Ijma is practiced when the primary sources do not offer clear guidance as
Ijma being the secondary source has to be sourced by either Quran or
Hadith.
 Without Sanad-e-Ijma there is no Ijma at all and Sanad-e-Ijma could either
be verse of Quran or Hadith.
 The Prophet (PBUH) said: "If in a miscarried fetus life is established by its
movements, a funeral prayer should be offered for it" (Al-Tirmidhi and Al-
Nisai)
 Here it clearly indicates that if the fetus is miscarried and before its death it
showed life signs then its funeral shall be offered.
 According to biological explanations and another hadith of Prophet (PBUH)
fetus enables to move at the age of four months therefore the hadith states
that if a fetus of four months or older dies its funeral shall be offered.
 The confusion arises when the fetus is miscarried before the age of four
months which is surely not clear in the hadith as before the age of four
months fetus does not move and show life signs.
  The question is, if such fetus is miscarried before four months' age its
funeral shall be offered or not?
 When the final answer was not found in Quran and Hadith both then Ijma
(consensus) was practiced on this case.
 So all those who are worthy of making Ijma reached to the consensus that
in such case its funeral will not be offered and it will be washed, wrapped in
coffin and buried without funeral prayer.
 The provided hadith is Sanad-e-Ijma like in David Thomas Book verse # 180
is Sanad-e-Ijma.
 The case of inheritance was the e.g. of Quran and Ijma and the case of
miscarried fetus is the example of hadith and ijma.
 The simpler examples of Ijma like Compilation of Quran, 20 units of
Tarawih prayers and second Adhan of Friday Congregational prayer.
 However, examples with Sanad-e-Ijma i.e. verse of Quran or Hadith enable
us to understand the application fully and the need of Ijma to practice in
such cases.

Qiyas :
 It is the analogical reduction declared by a learned and skilled scholar on a
religious matter.
 Quran, Sunnah and Ijma permit use of Qiyas as the fourth source of Islamic
law. In Quran it is said in An Nisa: 59, O you who believe Obey Allah and
obey the Messenger, and those who are with authority.
 If there is a difference refer it to Allah and His Messenger.
 Qiyas is used as an interpretation of an Islamic law when:
 There is no solution found in Quran
 No appropriate hadith is available for a certain matter
 The consensus of opinion in Ijma seems impossible
 A well versed religious scholar is not present

Relation between QURAN and QIYAS

Give description that how Quran and Qiyas are employed together in working
out the Islamic law? [10] OR
Give two specific examples that how Quran and Qiyas are used together as the
sources of legal thinking in Islam? [10]
(Relations b/w Both Sources):
 For Sharia laws i.e Islamic rulings Quran is the primal source.
 Whereupon Quran do not offer clear guidance or there is an ambiguity in
interpretations, other secondary sources support the teachings of Quran
either to interpret the laws in Quran or to remove the doubt.
 To extend the teachings of Quran, Hadith or Sunnah of Prophet (PBUH)
works with Quran.
 Ijma i.e the consensus of believers work together with Quran at places to
remove the possible doubts and but when even Ijma do not gives the final
verdict then matters are decided by practicing Qiyas.
 Qiyas is the legal method of deducing one principle (the unknown) from
another (the known) by comparing them together
 The unknown is the new matter in question i.e Far and known is either
Quran, Hadith or Ijma i.e Asal..
 In this manner Qiyas which is human analogy or reasoning can never be
possible without other primary or secondary sources.
 Therefore the relation of Quran and Qiyas is interlinked in a manner that in
order to find out solutions of newly arouse questions they both work
together and bring upon the final verdict i.e Hukm.
 A Ruling from Quran stating orders in general (Asal)
 A ruling which is not found or clearly stated (Far)
 Comparison of both the known and unknown to find solution (Illa)
 Final Ruling (Hukam)
 Statement on how both the sources are used to find out the solution

 Qiyas must work together with Quran, Hadith or Ijma

 A couple of examples of Qiyas working together with Quran for new rulings
are:
 The Holy Quran in verse # 9 of Surah Jumma mentions about the sales
transactions after the call to the prayers, it says:
 “O ye who believe! When the call is proclaimed to prayer on Friday, haste
earnestly to the Remembrance of Allah, and leave off business (and
traffic): That is best for you if ye but knew!” (62:9)
 According to the root meanings here Quran forbids any kind of sales
transactions after the first call to the Friday congregational prayer.
 It is not clearly stated here that either buying transactions are permissible
or forbidden after this call?
  Therefore in order to find out solution Qiyas is practiced.
 Scholars compare both the matters to reach to the final decision by
reasoning it. They say that sales transactions are forbidden after the call to
the Friday congregational prayers because one can miss his congregational
prayer.
 Since buying transactions may cause the same damage of missing
congregational prayer therefore buying transactions are also forbidden
after the first call to the prayers on Friday.
 This is how new matters in question are solved by using the primal source
Quran with human analogy.
 In this example the matter of buying transactions is finalized by the practice
of Qiyas (analogy) after which buying is considered as forbidden likewise
sales transactions after the call of prayers on Friday.

 “O believers! Intoxicants and gambling (games of chance), dedication to

stones (paying tribute to idols) and division by arrows (lottery) are the
filthy works of Shaitan. Get away from them, so that you may prosper”
(5:90).

Q. Differentiate between Makki and Madni Surahs.

The growth and development of the Muslim Ummah is marked by two great
phases:
The period in Makkah, before the Hijrah (622 CE)- The period in Madinah, after
the Hijrah.
Naturally the revelation from Allah to guide the Muslims also responded, to some
extent, to these particular situations.
The Makkan Phase of the revelation lasted about 13 years, from the first
revelation up to the Hijrah.This phase is determined by the prime task of the
Prophet to call people to Islam. The main themes of this call, based on the
Qur'anic revelation areAllah and His unit (tawheed),The coming resurrection and
judgment and Righteous conduct.The role of the Prophet in this phase is in
particular that of an announcer and Warner.
The Madinan phase lasted about 10 years, from the Hijrah to the death of the
Prophet (SAW). While the basic themes of the Madni phase are the factor of the
Muslims' growing together into a community and the formation of the Ummah,
now makes its presence clearly felt.
In Madinah, there were four groups of people to be met:
The Muhajirun (immigrants), who migrated from Makkah to Madinah
The Ansar (helpers), who originated from Madinah and helped the Muhajirun
The munafiqun (hypocrites), who are from Madinah and pretended to support
the Muslims
The Ahl Al-Kitab (People of the Book), that is, Jews and Christians, with their
respective books.
In addition to these the Qur'an also continued to address all people, and referred
to the disbelievers and ignorant ones.

Q Describe the compilation of Quran during the:

1) Life of Holy Prophet and
2) life of companions

Recording of Revelation during the life of holy Prophet

The first method of recording the verses of the holy Qur’an was through
memorization. Upon receipt of wahi the Holy Prophet would immediately commit
all passages revealed to him to his memory, which is known as hifz: “…an apostle
from God, rehearsing scriptures, kept pure and holy…(98:2)
Thereafter he would recite the same to his Companions. Hadrat ibn Mas’ud was
the first to recite the Qur’an publicly in Makkah.. The same passages were also
regularly recited in the five daily prayers, so remembrance of the verses was a
daily occurrence. It was also a practice of the Holy Prophet to listen to Qur’anic
recitation from the Companions.
During the lifetime of the Holy Prophet Scribes also carefully wrote the passages
of the Qur’an on a variety of different writing materials. These varied from pieces
of parchment to leather and leaves. However once any passage was recorded the
Holy Prophet would personally check the written records and insure that all the
words were correct and in the correct order.
Whenever an ayah was revealed, he informed the Companions of the name of the
relevant Surah and where it was to be placed in the Qur’an.
Allah is also the ultimate guarantor and protector of the Qur’an ensuring it to be
free from any error and interference: “We have without doubt sent down the
message and We will assuredly guard it (from corruption)”. (Al-Hijr, 15:9)

During the lifetime of the companions:

In the time of Sayyidina Abu Bakr
A detailed account of this is contained in an account given by Zaid bin Thabbit in
Sahih Bukhari. After the demise of the Holy Prophet an imposter called Muslimah
announced falsely his own Prophet hood. Sayyidina Abu Bakr sent a Muslim
expedition against him and a harsh battle took place in 632 A.D (11 A.H) at the
place of Yamamah, during which hundreds of hafiz were martyred. Sayyidina
Umar bin Khattab became concerned at the heavy loss of casualties, fearing that a
large part of the Qur’an could be lost if the rate of martyrdom increased. He
expressed these fears to the Caliph Sayyidina Abu Bakr and asked him to compile
the Qurán into a permanent book form. Sayyidina Abu Bakr was at first shocked at
the request and said he could not do something that the Holy Prophet had never
done in his own lifetime. However Sayyidina Umar continued to persuade him
until Sayyidina Abu Bakr said his heart was opened by Allah (swt) and he agreed
to the suggestion.
Sayyidina Abu Bakr called upon Hz Zaid to collect and compile the Qur’an into one
volume. Hz Zaid was also astonished at this request and declared it would have
been easier for him to shift a mountain than to do such a task. He too questioned
how they could do something that the Holy Prophet had never done. Sayyidina
Abu Bakr replied this was a good thing and began to persuade him until Allah
(swt) opened the heart of Hz Zaid who agreed to do this too.
Hz Zaid set about completing the task. He collected all the written parts of the
Qur’an from date leaves, parchment and pieces of leather and also listened to
many of the hafiz who recited verses from their memories. After having carefully
compared and cross checked each ayah, he compiled the written Qur’an into one
single volume. Sayyidina Abu Bakr became its official custodian, passing on to
Sayyidina Umar during his caliphate. After his demise the Qur’anic volume was
passed into the custody of his daughter Hazrat Hafsah.

In the time of Sayyidina Uthman bin Affan

As the Islamic Empire increased it incorporated many different nations and tribes
who did not speak and understand Arabic. As a result difference in reciting the
Qur’an and pronunciation began to occur. It is reported by Hz Anas that Hz
Hudaifah had been involved in the victories of the Muslim run Sham, now modern
day Syria, and Iraq over Armenia and Azerbaijan. He heard the differences in the
recitation of the Qur’an by the inhabitants there. Upon his return he related these
concerns to Sayyidina Uthman who expressed a deep apprehension at this new
development. They both feared conflicts could arise, replicating the problems
that had occurred in the authenticity of the Bible and Toroth. Sayyidina Uthman
took action and asked Hz Hafsah for the original volume of the Qur’an promising
to return it to her once copies were made. She sent it immediately to him. Hz
Zaid, having been responsible for the first compilation was appointed as the head
of a committee to make exact and perfect copies of the original. The other
committee members consisted of Hz Abdullah bin Zubair, Hz Sa’id bin Al A’as and
Hz Abdur Rahman bin Harith . Hz. Uthman gave them instructions that if any of
the three disagreed upon any point with Hz Zaid then the relevant ayah should be
written in the language of the Quraish as that was the tongue in which the Qur’an
was revealed.
Once copies were made the original was returned to Hz. Hafsa. The new copies
were then distributed to every Muslim province with the orders that all other
copies of the Qur’an, be they full or partial copies, were to be burnt and replaced
by this original one. Since that day the Holy Qurán has remained in its original
pristine form and will remain as such in the future by the Grace and Blessings of
Allah Almighty