Revelation and Collection of the Quran

Revelation and Collection of the Quran

Excerpted from At-Tasheel li-Uloom at-Tazeel by Muhammad ibn Ahmad ibn Juzayy al-Kalbi –al-Gharanti

Allah revealed the Quran to Messenger Muhammad in Mecca when He sent him as a messenger and prophet. Messenger Muhammad was forty years old then. The revelation continued when Messenger Muhammad emigrated to al-Madinah until he died. Thus, the Quran was revealed for about twenty years and it was said for about twenty-three years. This difference is due to disagreement on, was Messenger Muhammad sixty or sixty-three years old when he died? Sometimes an entire surah was revealed to him and sometimes some ayat, and then Messenger Muhammad would combine them so that a whole surah was formed.

The first surah revealed to Messenger Muhammad was surah al-Alaq [the Clot], then surah al-Mudathir [the cloaked] and al-Muzammil [the One Wrapped in Garments] and it was said that surah al-Fatihah [the Opening].

However, the correct opinion is the first one because Aisha, may Allah be pleased with her, mentioned that in a narration about the beginning of the revelation to Messenger Muhammad. She narrated that Messenger Muhammad said, ‘The angel came to me while I was in Hira’ cave. Then he said, ‘Read.’ I said, ‘I do not know how to read.’ Then he held and pressed me until I could not bear it. Then he released me and said, ‘Read.’ I said, ‘I do not know how to read.’ Then he held me for the second time until I could not bear it and then he released me. Then he said, ‘Read.’ I said, ‘I do not know how to read.’ Then he held me for the third time, released me, and said, [Read in the name of your Lord who created. He created man from a clinging clot. Read! And your Lord is the Most Generous, Who taught by the pen. He taught man that he knew not.’ [Surah al-Alaq] Then Messenger Muhammad returned to his house and his heart was trembling. Then he said, ‘Cover me! Cover me!’ They covered him until his fear was over.’ [Sahih al-Bukhari]

In another narration reported by Abdul Allah bin Jabir, ‘He said, ‘Cover me!’ Then Allah revealed, [O you covered with his clothes.] [Surah al-Muddaththir] [Sahih al-Bukhari]

As for the last surah that was revealed, it was surah an-Nasr, it was also said that it was the ayah about usury in surah al-Baqarah, and it was also said that it was the ayah that was before it.

During the lifetime of Messenger Muhammad, the Quran was written in leaves and memorized by the companions of Messenger Muhammad. After Messenger Muhammad died, Ali bin abi Talib began to collect it in chronological order according to the time of revelation. If what he collected should be found, great knowledge would have found therein. However, it was not found. 

Then many companions of Messenger Muhammad died in the battle of Umamah while fighting Musaylimah, the Liar. Thereupon, Umar bin al-Khattab advised abu Bakr, may Allah be pleased with them, to collect the Quran lest it might be lost because of the death of those who memorized it. Thus, abu Bakr collected the Quran in leaves and the surahs did not have a specific order. These leaves remained with abu Bakr, then Umar, and finally with Hafsah, the mother of the believers and the daughter of Umar bin al-Khattab.

Meanwhile, leaves wherein some surahs of the Quran were written by the companions of Messenger Muhammad spread in different Islamic regions. These leaves contained some differences. Thus, Hudhayfah bin al-Yaman advised Uthman bin Affan to write a copy of the Quran so that people would depend on the same copy of the Quran lest disagreement should take place among them. 

Uthman delegated and commanded Zayd bin Thabit to collect the Quran and there were three persons from the tribe of Quraysh with him. They were Abdul Allah bin az-Zubayr, Abdur-Rahman bin al-Harith, and Sa’id bin al-As. Uthman told them that if they should disagree about how to write anything, then they should write it according to the dialect of Quraysh. Those men depended on the written copy of the Quran that was kept with Hafsah, may Allah be pleased with her. Uthman used to observe and help them in this task. When the collection of this copy finished, Uthman sent copies of it to different Islamic regions and commanded to burn or cut all other copies of the Quran. Accordingly, the arrangement of the surahs in the present Quran was done by Uthman and Zayd bin Thabit and those who helped him to write the Quran. It was also said that the arrangement was done by Messenger Muhammad, which is a weak opinion that narrations about this issue contradict it. 

As for adding dots and diacritical marks, Abdul Malik bin Marwan ordered al-Hajjaj bin Yusuf to add them. Al-Hajjaj also divided the Quran into parts called hizb. It was also said that the first person, who added dots to the written copy of the Quran, was Yahya bin Ya’mur, and it was also said that he was abu al-Aswad ad-Du’ali. 

Objectives & Sciences of the Quran

Objectives & Sciences of the Quran

Excerpted from At-Tasheel li-Uloom at-Tazeel by Muhammad ibn Ahmad ibn Juzayy al-Kalbi –al-Gharanti

The main objective of the Quran is to invite people to worship Allah alone and believe in Islam. This objective entails two things to which all meanings of the Quran indicate. 

First: clarification of the worship that people are commanded to observe.

Second: Mentioning incentives motivating and guiding people to how they should worship Allah. 

Worship is divided into two categories: principles of the creed and practical rules. As for incentives, they include: arousing of interest and warning of punishment.

The sciences found in the Quran are seven: knowledge of Tawhid-ur-Rububiyyah (Oneness of Allah’s Lordship), knowledge related prophet-hood, the Hereafter, rules of Islamic Shariah, promising of reward, warning of punishment, and narratives.

As for knowledge of Tawhid-ur-Rububiyyah, it is about confirming the existence of Allah and deducing that He exists by reflecting on His creatures. 

Everything that is mentioned in the Quran regarding the invitation to reflect on the creatures, and pondering on the creation of the earth, the heavens, plants, winds, rain, the sun, the moon, the night, and the day, etc. All these things prove the existence of a Creator who created them, Allah. 

Moreover, knowing that Allah is the only Creator of this universe leads to the fact He is one in His names and attributes as well as attesting to the fact that He is free from any imperfection.

As for knowledge related to prophet-hood, it is about confirming that Allah sent all the prophets [peace be upon them] in general, and confirming that He sent Messenger Muhammad, [peace be upon him] in particular. It also includes confirming that Allah revealed the divine Scriptures to His prophets, confirming the existence of the angels, among whom were intermediaries between Allah and His prophets, and refuting the claims of those disbelieve in anything of these things. 

It also falls within this category what has been mentioned in the Quran about consoling Prophet Muhammad, and honoring and praising him and the other prophets. 

As for knowledge related to the Hereafter, it includes confirming that resurrection on the Day of Judgment will take place, establishing proofs of its occurrence, and refuting the claims of its deniers. It also includes mentioning things related to the Hereafter, such as Paradise, Hell, reckoning, the balance, books of deeds, the great horrors of the Day of Judgment, etc. 

As for rules of Islamic Shariah, they include commands and prohibitions. They are divided into five categories: obligatory, recommended, prohibited, disliked, and permissible. Some of these rules are related to the body, such as praying and fasting, some are related to wealth, such as giving the Zakat, and some are related to the heart, such as sincerity, fear of Allah, hoping for Allah’s forgiveness.

As for knowledge of reward, it includes things such as promising of attaining worldly success, such as victory and prominence and promising of attaining the reward of the Hereafter, which is mentioned more in the Quran, such as, mentioning Paradise and its bliss. 

As for warning of punishment to the disobedient, it includes things such warning of punishment in the worldly life and the Hereafter, which is mentioned more in the Quran, such as mentioning attributes of Hell and its torment and attributes of the Day of Judgment and its horrors.

Reflecting on the method of the Quran, one finds that promising of a reward is followed by warning of punishment to combine between arousing of interest and fear and to distinguish each one of them by means of mentioning the other, the saying goes: 

By means of antonyms, things become clear.

As for knowledge related to narratives, they mention stories of the former prophets and other people, such as the story of the People of the Cave, and the story of Dhul-Qarnayn. 

Someone may ask, ‘What is the wisdom behind repeating narratives about the prophets in the Quran?’

The answer to this question involves three points:

• A particular surah of the Quran may mention some of the news of the prophets that is not mentioned in other surahs. Thus, each narrative has extra information that is not mentioned in another surah.

• Some narratives of the prophets have been elaborately mentioned in some parts of the Quran. On the other hand, they have been briefly mentioned in other parts of the Quran to demonstrate the eloquent style of the Quran in both ways. 

• Narratives about the prophets have been mentioned in the Quran for various objectives. They are repeated in the Quran in accordance with the multiplicity of their objectives.

 Some of objectives of the narratives of the Quran:

• Confirming the prophet-hood of the former prophets of Allah by mentioning some of their miracles and mentioning how those disbelieved in them were destroyed.

• Confirming prophet-hood of Messenger Muhammad [peace be upon him], as he informed about these narratives though no one taught him them. Allah says, interpretation of meaning, [That is some of news of the unseen We reveal to you. You knew it not neither your people before this revelation. So be patient. Indeed, the good end is for the God-fearing.] [Surah Hud:49] 

• Confirming Allah’s Oneness. After mentioning the destruction of the disbelievers, Allah says in the Quran, [We wronged them not but they wronged themselves. Their gods they worshipped besides Allah availed them not at all when the command of your Lord came and they increased them not but destruction. [Surah Hud: 101]

• Learning lessons by reflecting on Allah’s Omnipotence and His severe punishment for the disbelievers.

• Consoling Messenger Muhammad in respect of his people’s rejection to believe in Islam by instructing him to imitate the former prophets. Allah says, interpretation of meaning, [Indeed, messengers before you were rejected and they were patient with the rejection and they were persecuted until Our victory came to them. None can change the words of Allah. Indeed, some of the news of the messengers has come to you.] [Surah the Cattle: 34] 

• Consoling Messenger Muhammad and promising him that he will be victorious just as the former prophets were victorious. 

• Warning the disbelievers of the punishment of Allah, just as the former disbelievers were punished.

• There are other wonders and lessons mentioned in the Quran. Moreover, it mentions how the prophets argued with their people and refuted their claims, etc. In sum, mentioning the stories of the prophets have many benefits. Therefore, they have been repeated in the Quran, just as the saying goes, for every situation, there is an appropriate speech.

What is the Quran?

What is the Quran? 

The Quran is the speech of Allah that He revealed to Messenger Muhammad [peace be upon him] and that its recitation is an act of worship.

Explanation of the Definition

The speech of Allah: This is to exclude the speech of human beings, the jinn, and the angels.

That Allah revealed to Messenger Muhammad: This is to exclude the Scriptures that Allah revealed to other prophets, such as the Torah to Moses and the Gospel to Jesus, [peace be upon them]. 

That its recitation is an act of worship: Reciting the Quran is an act of worship. The believers will be rewarded for reciting it. 

Allah says in the Quran that He revealed the Quran to Messenger Muhammad by the angel Gabriel, that its language is Arabic, and that it is clear.

Quran

Allah says, interpretation of meaning,

[Indeed, it is a revelation from the Lord of the Worlds. The trustworthy Spirit has brought it down into your heart that you may be of the warners. He brought it down in a clear Arabic language.] [Surah ash-Shu’ra: 192-195]

In the previous ayat, Allah says that He revealed the Quran to Messenger Muhammad by the angel Gabriel. 

The angel Gabriel recited the Quran to Messenger Muhammad until he fully understood its meanings so that he might be one of Allah’s Messengers, who warns people of Allah’s punishment if they disobey Him.

 Allah revealed the Quran in clear Arabic language, containing what people need to know about their worldly and religious affairs. 

Revealing the Quran to Messenger Muhammad began in the night of the Decree, in the month of Ramadan. 

Allah says, interpretation of meaning, 

[Upholding the truth, We have revealed it, and containing the truth, it has been revealed. We have not sent you, but as a giver of good news and a warner. It is a clear Quran, which We have revealed so that you may deliberately recite it to men, and We have revealed it in stages.]
 [Surah al-Isra: 105-106]

Allah revealed the Quran to Messenger Muhammad to support, uphold, establish, and sanction the truth. Moreover, the Quran contains the truth in every matter, creed, worship, etc.

Allah revealed the Quran containing proofs of His Oneness, laws, and legislation, regulating people’s life, commandments to implement justice and practice virtue ethics, and prohibitions of injustice and vice ethics.

Qurʾān

 In sum, the Quran contains all man needs to know to attain happiness in this world and the Hereafter. Moreover, Allah revealed the Quran and took upon Himself to protect it from distortion, alteration, increase, and decrease. 

Allah sent Messenger Muhammad as a giver of good news to the good-doers and a warner to the evil doers. Allah has not sent Messenger Muhammad to force people to believe in Islam. 

The Quran is distinctively clear.  It precisely states commands, prohibitions, rules, and laws. Allah has revealed it in stages so that Messenger Muhammad might deliberately recite it to men. 

Qur'an: The Word of God

Reciting the Quran deliberately facilitates understanding and implementing its rules as well as its memorization. 

Allah revealed the Quran to Messenger Muhammad over a period of twenty-three years in accordance with His wisdom, and events that took place then. It was revealed in such a manner to facilitate its understanding and memorization for the Muslims.  If they were asked to implement the entire rules and teachings of the Quran at once, it would be difficult for them. 

Quran

The Scholars’ Opinions on Al-Muqatta’at Letters (Separated Letters) in the Quran

Al-Muqatta’at Letters [disconnected letters] are the separated letters found at the beginning of twenty-nine surah of the Quran. The scholars differ about their meanings. Their opinions can be summarized as follows: 

a) These letters have meanings; however, they differ about specifying their meanings whether they are names of Allah, names of the surahs, or that they refer to how long the nation of Muhammad [saw] will remain, and so on.
b) They are alphabetical letters and do not have meanings.
c) They have meanings, which only Allah knows.
d) Refraining from giving any opinion.

The most correct opinion is (b), i.e. they are alphabetical letters and do not have meanings. This opinion is based on the fact that the Quran was revealed in the Arabic language, and its alphabetic letters do have meanings. Similarly, these separated letters at the beginning of some surahs of the Quran do not have meanings. 

The wisdom behind these letters, according to those who say that they do not have meanings, is that separated letters demonstrate the inimitability of the Quran. That is because it has not brought words or letters that are beyond the reach of man. Rather, these letters are some of the letters used in people's speech. However, they cannot bring something like Quran.

The Lawful is Clear & the Unlawful is Clear in Islam
Introduction to Tafsir of Surah Yusuf
The Seven under the Shade of Allah

Introduction to Tafsir

The Quran is the speech of Allah, which He revealed to His Prophet Muhammadﷺ. Exerting efforts to memorize, understand its meanings, and reflect on lessons and wisdom behind its rules is one of the greatest endeavors; since it is known that the nobility of knowledge depends on the nobility of the subject matter being learned. 
There are numerous sciences of the Quran. The greatest kind of all is the science of Tafsir; since it explains the meanings of the speech of Allah. Al-Wãhdy, said:
The Quran is the foundation of sharî’a  sciences, and the compilation of religious rules. It contains texts of rules, clarification of lawful and unlawful activities, beneficial admonitions, healing lessons, and convincing arguments. Acquiring knowledge of the Quran is one of the most honorable, noblest, glorious, and distinct sciences; since nobility of knowledge depends on the nobility of the subject matter being learned. For the speech of Allah is the most honorable knowledge, learning its interpretation, its historical causes of revelations, and meanings of its vocabularies are the most honorable sciences. Of the nobility of this science is that it is impermissible to interpret it depending on intellect, contemplation, opinion, and reflection, without learning from those who were present when it was revealed, by studying their narrations about its interpretation. 
Like all sciences, the science of Tafsir of the Quran has principles upon which it is based. Knowing these principles helps understand it. We shall discuss in this section some concepts and principles of the science of Tafsir of the Quran. 

Definition of Science of Tafsir

Meaning of Tafsir

Linguistically, the word ‘Tafsir’ is derived from ‘fasar’, which means making something clear and bringing it into view. 
Technically, science of Tafsir means clarification of the meaning of the Quran , i.e. interpreting its meanings. 

Ruling on Learning Tafsir

Allah revealed the Quran to people so that they reflect on it. Allah says, interpretation of meaning:

This is a blessed Book that We revealed to you – O Messenger – so that they may reflect on its ayat, and so that those of understanding may remember. (Q 38: 29) 

It means this Quran, which Allah revealed to you – O Messenger - is a blessed book, so that people may reflect on its ayat, and abide by its guidance, and that people of understanding may remember what Allah has commanded them to do. 

Ruling on learning the knowledge of Tafsir is the same as the ruling on learning other kinds of Islamic knowledge. It is fard kifaya, i.e. if some people learn it, the rest will not be held responsible for not doing it. 

To clarify the matter, essentially, clarifying the meanings of the Quran has already been done by the scholars, so this part is fulfilled. On the other hand, transferring the meanings of the Quran from one generation to the next should continue to be done by some scholars.  As for laypersons, they should learn and understand from the Quran what helps them fulfill their religious obligations. 

Types of Tafsir

Tafsir is divided into a number of types, according to the angel of interpretation from which it is studied. 

How People Know Tafsir

Ibn Abbas said, ‘Knowledge of Tafsir is of four types: 1)Tafsir that is known from knowing Arabic language. 2) Tafsir that no one is pardoned not to know. 3) Tafsir that is known by the scholars. 4) Tafsir that no one knows except Allah.’ 

1. Tafsir known from knowing Arabic includes things such as words, phrases, and modes of speech, which are known to the Arabs; since the Quran has been revealed in their language.
2. Tafsir that no one is pardoned not to know includes things, such as knowledge of obligations, prohibitions, and principles of creed and ethics mentioned in the Quran. 
3. Tafsir that is known by the scholars includes what ordinary people cannot know by themselves, such as deduced rules from some ayat that only scholars can understand. 
4. Tafsir that no one knows except Allah includes knowledge of the true realties of the unseen and when they will happen, such as when the Day of Judgment will occur. 

How the Tafsir is Done

1. Tafsir by using narrations, such as narrations of the Prophetﷺ, and his companions, and their followers. 
2. Tafsir by intellectual reasoning and deduction, which is known as Tafsir bi-ar-ra’y, i.e. interpretation based on opinion.

What is the Dominant Trend in the Tafsir?

The dominant trend in the Tafsir refers to the inclination and tendency that is most prevalent in the interpretation done by a commentator. For example, does the commentator belong to the people of as-Sunna wal-Jãma’ , or al-Mu’tazila, etc.? Or, what type of knowledge is most dominant in the interpretation? Does it focus on linguistics, grammar, or narrations of the Prophetﷺ, etc.? 

Methods of Interpretation of the Quran

1. Interpretation of the Quran by the Quran

     Abdul-Allah ibn Mas’ud, may Allah be pleased with him, narrated that when Allah revealed, Allah says, interpretation of meaning: (Those who believe and do not mix their faith with ‘zulum’ injustice – those will have security, and they are the rightly guided.) [Q 6: 82], the Muslims felt uneasiness. 
They said, ‘O Messenger of Allah! There is no one of us but wrongs himself.’ The Messenger ﷺsaid, ‘That is not the meaning, i.e. ‘zulum’ does not mean injustice in the ayah. Have you not heard the statement of Luqmãn to his son: ‘Indeed, worshipping others besides Allah is great injustice. ’[Q 31: 13]?
In this narration, the Messengerﷺ interpreted the meaning of a word mentioned in [Q 6: 82] by another ayah in the Quran, [Q 31:13].

2. Interpretation of the Quran by the Sunnah of the Prophetﷺ 

   Allah says, interpretation of meaning: (And We have revealed to you – O Messenger – the Quran so that you may make clear to the people what has been revealed to them…) [Q 16: 44] 

In the previous ayah, Allah has clarified that the duty of the Messengerﷺ is to make clear the Quran to the people. The Messengerﷺ used to clarify the meanings of the Quran to his companions. For example, he would sometimes mention the interpretation, and then he would mention the interpreted ayah. Abu Hurayra, may Allah be pleased with him, narrated that the Messengerﷺ said: ‘When Allah loves a slave, He calls out Gabriel and says: 'I love so-and-so; so love him'. Then Gabriel loves him. After that he (Gabriel) announces to the inhabitants of heavens (the angels) that Allah loves so- and-so; so love him. Then the inhabitants of the heavens also love him and then make people on earth love him. This is the meaning of Allah’s statement, (Verily, those who believe and do righteous deeds – the most Merciful will endear them to His creations.)’ [Q 19: 96]

3. Interpretation of the Quran by the Statements of the Companions of the Messenger ﷺ

It is indisputable that the companions of the Messengerﷺ has a great rank in Islam. They possess this rank for many reasons; among which are the following: 
1) They met and accompanied the Messengerﷺ, and were present when the Quran was revealed. Thus, they knew the circumstances, the situations, and historical causes of revelations that accompanied it.
 2) They mastered the Arabic language; the language of the Quran. 
3) Their integrity and deep understanding are incontestable. 
   The companions used to refer to different sources in interpreting the Quran, such as the Quran, the Sunnah of the Messengerﷺ, the Arabic language, the people of the Scripture; i.e. the Jews and Christians, and their understanding and reasoning. An example of interpretation of the Quran by the companions, Umar ibn al-Khattab, may Allah be pleased with him, interpreted Allah’s statement (And when the souls are paired.) [Q 81: 7] as follows: ‘They are two men doing the same deed, and then they will enter Paradise or hellfire because of it. ’

4. Interpreting the Quran by the Statements of the Followers of the Companions of the Messenger ﷺ

The followers of the companions acquired knowledge of interpretation of the Quran directly from the Companions. They had deep understanding of the Arabic language, and their integrity is unquestionable. These qualities have made their interpretation of the Quran a source on which the scholars coming after them depend. For example, Allah says, interpretation of meaning: (And the tall palm-trees with shoots of fruit-stalks, piled one over another.) [Q 50: 10] Qatada, ‘Ikrima, and Mujahed, who were followers of the companions of the Messengerﷺ, interpreted the word originally read in the Quran ‘bãsiqãt’ and translated ‘tall’ as tall palm-trees. 

5. Interpreting the Quran by Using the Arabic Language

The Companions of the Messengerﷺ, their followers, and the scholars after them have resorted to the Arabic language to interpret the meanings of the Quran. That is because the Quran was revealed in Arabic and used its modes of speech. There are examples in the books of Tafsir demonstrating that the Companions and their followers used to resort to the Arabic language to understand meanings of the Quran that they did not understand. Mujahed narrated that Abdul-Allah ibn Abbas, may Allah be pleased with him, said, ‘I have not known the meaning of (‘fãtir’ (creator) ‘as-samawãt’ the heavens), until two Bedouins came to me quarrelling. One of them said, ‘I ‘fatartuhã’ ‘created, and made’ it. ’  This example illustrates that ibn Abbas, the Companion of the Messengerﷺ, did not know that the word ‘fãtir’ meant ‘create and make’ until he heard the Bedouins saying the word, indicating that it meant ‘create and make.’ Therefore, the scholars vehemently warn of interpreting the Quran by someone who does not know the Arabic language. Mujahed said, ‘It is impermissible for someone who believes in Allah and the Last Day to interpret the Quran if he does not know the language of the Arabs.” 

6. Interpreting the Quran by Opinion 

 In this type of Tafsir, the commentator of the Quran interprets the Quran by depending on intellectual reasoning after having knowledge of sciences needed in interpreting the Quran, such as knowledge of the Arabic language, historical causes of revelations, and abrogating and abrogated ayat. It is divided into two kinds: 
A) Praiseworthy Interpretation by Opinion, which agrees with conditions required for interpreting the Quran, such as being in agreement with the Quran, the Sunnah, and the Arabic language. 
B) Dispraised Interpretation by Opinion, which disagrees with the conditions required for interpreting the Quran, e.g. disagrees with sharî’a rules, and disagrees with the rules of the Arabic language. 

Types of Differences in Tafsir

A) Difference of Diversity: This happens when there is more than one interpretation of a given word or phrase in the Quran; however, the meaning does not contradict other interpretations. 
For example, the commentators of the Quran gave different interpretations for ‘as-sirãt al-mustaqîm, the straight path’ in Surah al-Fatihah [Q 1:6]. Some commentators said that it means the Quran, some said that it means Islam, and others said that it means following as-Sunnah wa-al-Jama’ah. Apparently, these are different descriptions; however, they all refer to one thing, i.e. the straight path. Whoever follows the Quran, follows the straight path. Similarly, whoever follows Islam, follows the straight path, and whoever follows as-Sunnah wa-al-Jama’ah, follows the straight path. Thus, there are no contradictions. They are varieties of descriptions, i.e. diversity. 

B) Difference of Contradiction: This happens when there is more than one meaning for a word or phrase in the Quran, and it is impossible to interpret the given word or phrase according to all the meanings. In such a case, scholars resort to principles of preferring one meaning to others. For example, Allah says, interpretation of meaning: (Arguing with you – O Prophet – concerning the truth after it had become clear …) [Q 8: 6], some scholars said that those who argued were the disbelievers; other scholars said that they were the believers. 
 

Virtues & Characteristics of Surah al-Fatihah

Surah al-Fatihah has many virtues, and great characteristics mentioned in the Prophetic Sunnah, among which are the following:

• It is the greatest surah in the Quran. Abû Sa’eed bin al-Mu’llã, may Allah be pleased with him, said: “The Prophetﷺ passed while I was praying, and he called me, but I did not go to him until I finished the prayer. He said, ‘What prevented you from coming to me?’ I said: ‘I was praying.’ He said, ‘Has not Allah said,

(O you who believe! Obey Allah and the Messenger if they invite you to what gives you life…) [Q 8:24]? Then he said: ‘Shall I teach you the greatest surah in the Quran before I leave the mosque?’ Then, The Prophetﷺ was about to leave the mosque; thus, I reminded him of his statement. He said: ‘Praise be to Allah, the Lord of the worlds.’ It is the Seven oft-Repeated Ayat, and the Glorious Quran, which is revealed to me.’”  

• It is light. No Prophet before Prophet Muhammadﷺ was given it. Ibn Abbas, may Allah be pleased with him, said: “While Gabriel was sitting with the Prophetﷺ, he heard a creaking sound above him. He lifted his head. Then he said: ‘This is a gate that has been opened in the heaven today. It has never been opened before today. Then an angel descended through it.’ He said: ‘This is an angel who has descended to the earth, and he has never done so before today.’ He greeted them, and said: ‘Rejoice! You have been given two lights, and no Prophet was given them before you. They are the Opening of the Book, and the concluding ayat of surah al-Baqarah. Whenever you recite any letter from them, you will be given your request.’” 

• When reciting it, confiding takes place between Allah and His slave. Abû Hurarya, may Allah be pleased with him said: “I heard the Messengerﷺ saying: ‘Allah, be exalted, said: ‘I have divided the prayer between Me and My slave into two halves, and My slave shall have what he has asked for.’ If the slave says: ‘Praise be to Allah, the Lord of the worlds.’ Allah, be exalted, will say: ‘My slave has thanked Me.’ If he says: ‘The most merciful, the giver of mercy.’ Allah, be exalted, will say: ‘My slave has praised Me.’ If he says: ‘The Master of the Day of Judgment.’ Allah will say: ‘My slave has exalted Me.’ If he says: ‘You alone, we worship, and You alone, we ask for help.’ Allah will say: ‘This is between Me and My slave, and My slave shall have what he has asked for.’ If he says: ‘Guide us to the straight path. The path of those whom You have blessed, not of those who have incurred Your anger, nor of those who have gone astray.’ Allah will say: ‘This is for My slave, and My slave shall have what he has asked for.’” 

• No prayer will be accepted from whoever does not recite it: Ubãda bin as-Sãmit, may Allah be pleased with him, reported that the Prophetﷺ said: “No prayer will be accepted from whoever does not recite the Opening of the Book.” 

• It is a healing ‘ruqya’ heavenly protection, by the permission of Allah, be exalted. Abû Sa’eed al-Khudry, may Allah be pleased with him, reported, “Some of the companions of the Prophetﷺ went on a journey. They reached a place where there were some Arab tribes, and asked them for accommodation. However, they turned down their request. The chief of the tribe was stung then, and the people of the tribe did their best to treat him, but their attempts were in vain. Some people of the tribe said, “How about going to those people who have just settled in our area. Some of them may have treatment.” They went to them, and said, “O people! Our chief has been stung, and we have tried to treat him, but it was in vain. Can anyone of you help us? One of them said, “Yes. I can offer him ruqya ‘reading specific supplications approved by Islamic Shari’a for seeking treatment.’ However, by Allah! We asked you for accommodation, and you turned down our request. I will not offer the ruqya until you give us some wage for doing so.’ They agreed to give them a flock of sheep. He went to their chief, and spitted over him while reciting surah al-Fatihah. The chief immediately became all right, and got up and walked as if he was released from a rope that was tight fastened. The people of the tribe gave them the agreed wage. Some of the reciter’s companions said, ‘Let’s divide the wage among us.’ However, he refused and said, ‘Do not do so. Wait until we go to the Prophetﷺ, tell him what happened, and know what he will command us to do.’ Then they went to the Messengerﷺ, and told him the story. He said to the man, ‘How do you know that surah al-Fatihah is ruqya?’ Then he said, ‘You have done the right thing. Divide the wage among you and give me a share from it.’ Thereupon, the Messengerﷺ laughed. 

Revelation ‘al-Wahy’

Almost every nation on earth believes in a creed, and follows its teachings and instructions. Any nation that does not believe in a specific creed has no religion.

Since the dawn of history, man instinctively looks for the reason for his existence on earth; that is to say, the reason for his existence in this vast universe. He wants to get  answers for the questions raised in his mind, such as, ‘Who has created me? What is the goal behind my existence?’

The urge to have and adhere to a specific creed is just like all other instinctive drives that man needs to satisfy. For example, the instinct of hanger leads man to work hard to get sustenance to live. Likewise, the instinct of believing in a specific creed leads man to think about things like, ‘from where he came, and where his end will be’; think about this universe, ‘who has created it, what and how will be its end.’ Such inquires make him discover that this universe must have a Creator. 

Allah, out of His mercy, sent messengers to guide people to the right path for knowing the Creator, how they worship Him, and what the result will be if they obey or disobey Him, etc.

Throughout history, there have been only two types of creed: divine creeds, and philosophical and intellectual creeds. 

The source of divine creeds is the Creator, and His messengers convey His revelation. On the other hand, the source of man-made creeds is human intellect, and then thinkers and philosophers convey them.

All creeds, whether divine or man-made agree on distinguishing between good and evil, and hold that virtuous deeds are good, and vicious deeds are bad. The basic difference between the two types of creed is that divine creeds draw their teachings from the Creator. On the other hand, man-made creeds build people’s life on intellectual principles whose founders agree to adhere to.

 Divine Revelation

Human intellects differ from a person to another. Some are smart and others are stupid. Likewise, people vary in their knowledge according to their ability to deduce and infer from information available everywhere in the universe. Therefore, Allah has not left man a salve to his defect understanding, which is likely to arrive at the wrong conclusion. Allah, out of His mercy, sent messengers to guide people to the right path regarding whatever they need in this life and the hereafter.

Those messengers received the message of Allah through revelation.

Definition of Revelation ‘Wahy’

In the Arabic language, ‘wahy’ is derived from ‘waha, or awha’. It means inspiration, signal, message, command, and gesture, the meanings of which can be summarized as ‘informing others secretly.’

Ar-Rãghb al-Asfahãny said: ‘Essentially, wahy means a quick signal.  It is done by means of symbols, sound, gestures of some organs, and writing. 

Types of Revelation According to its Linguistic Meaning

1. Instinctive inspiration to man. For example, Allah inspired the mother of Moses to breastfeed her son. Allah says, interpretation of meaning: (We inspired the mother of Moses, saying: ‘Breastfeed him…’)[Q 28:7]

2. Instinctive inspiration to animals. For example, inspiration to the bees. Allah says, interpretation of meaning: (Your Lord inspired the bees, saying: ‘Make your homes in the mountains, and the trees as well as in trellis that man makes.)[Q116:68]

3. Allah’s inspiration to non-living things. Allah says, interpretation of meaning :( He completed the creation of the seven heavens in two days. And He inspired in each heaven its required function…)[Q41:12]

4. Allah’s inspiration to the angles. Allah says, interpretation of meaning: (Remember when your Lord revealed to the angels, “I am with you, helping you. Therefore, make firm those who believed.”)[Q8:12]

5. A quick signal by an organ. For example, Prophet Zachariah signaled to his people, as stated in the Quran, interpretation of meaning: (Then, he came out to his people from the sanctuary, and signaled to them to glorify Allah in the morning and the evening.)[Q19:11]

6. Satan’s temptations. Allah says, interpretation of meaning:(In the same manner, We have made for every prophet an enemy – devilish people and jinn, deceivingly suggest one another beautified speech…)[Q6:112]

Definition of Revelation ‘wahy’ in Islamic Shari’ah  

Allah informs one of His prophets of a Shari’ah ruling and the like. 

Allah: it means that according to Islamic Shari’ah that the only source of divine revelation is Allah, be exalted.

Allah informs: it includes all types of revelations that Allah reveals to His prophets.

One of His prophets: according to Islamic Shari’ah, the divine revelation is revealed only to the Prophets of Allah.

Shari’ah ruling: it indicates the nature of the revealed thing.

And the like: it is added to refer to things such as stories that are mentioned in the revelation.

Types of Revelation According to Shari’ah Meaning

1. In dreams: This is the first level of revelation. Aisha, may Allah be pleased with her, said: ‘The beginning of divine revelation to the Messengerﷺ was seeing good visions. He never saw any dream but it came true like the break of day.’ 

Alqama bin Qays, the companion of Abudl-Allah bin Mas’ûd, said: ‘The first thing that the Prophets are given is seeing visions so that their hearts become assured. Then divine revelation comes when they are awake.’ 

2. Allah speaks directly to one of His slaves. For example, Allah spoke directly to Moses. Allah says, interpretation of meaning: (Allah spoke directly to Moses.)[Q4:164]

3. A strong feeling that Allah creates in the heart of His prophet i.e. it is like something he perceives by the five senses so that he neither resists, nor doubts it. The Messengerﷺ said: ‘Verily, Gabriel made me strongly perceive that no soul will die unless it completely takes its full sustenance. Thus, fear Allah, and seek sustenance lawfully.’  

4. Divine revelation by means of angel Gabriel. The Quran is revealed by this means. Allah says, interpretation of meaning, (Say,  ‘It has been truthfully revealed by Gabriel from your Lord that it may make firm those who believe and as guidance and good news for the Muslims.)[Q16:102] 

These types of revelation have been mentioned in the following ãyã: 

(It is not possible for a human being that Allah should speak to him except by way of revelation, behind a veil, or send a messenger, who reveals, by His permission, what He wants. Indeed, Allah is all-High, all-Wise.)[Q42:51]

Interpretation of the Quran by the Statements of the Companions of Messenger Muhammad

It is indisputable that the companions of Messenger Muhammad has a great rank in Islam. They possess this rank for many reasons; among which are the following: 

1) They met and accompanied Messenger Muhammad, and were present when the Quran was revealed. Thus, they knew the circumstances, the situations, and historical causes of revelations that accompanied it.

 2) They mastered the Arabic language, the language of the Quran. 

3) Their integrity and deep understanding are incontestable. 

The companions used to refer to different sources when interpreting the Quran, such as the Quran, the Sunnah of Messenger Muhammad, the Arabic language, the people of the Scripture; i.e. the Jews and Christians, and their understanding and reasoning. 

An example of interpretation of the Quran by the companions, Umar ibn al-Khattab, may Allah be pleased with him, interpreted Allah’s statement (And when the souls are paired.) [Q 81: 7] as follows: ‘They are two men doing the same deed, and then they will enter Paradise or Hell because of it (Tafsir of at-Tabari).