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QUR’AN AND ITS SCIENCES
1
Table of Contents
1. Introduction……………………………………………………………………………………....................................................2
2. Its revelation……………………………………………………………………………………...................................................2
2.1. Means of Revelation ……………………………………………………………………………………..............................2
2.2. Beginning of revelation ……………………………………………………………………………………..........................2
2.3. The First Revelation ……………………………………………………………………………………...............................2
2.4. The Pause (Fatra) And The Second Revelation ………………………………………………………………………….3
2.5. The Last Revelation ……………………………………………………………………………………................................3
3. Makkan and Madinan Suwar …………………………………………………………………………………….........................3
4. Its writing down (information about reasons and occasions of revelation) ……………………………………….5
5. Its collection……………………………………………………………………………………....................................................5
5.1. How was the Qur'an Collected? …………………………………………………………………………………….............5
5.2. Stages of Collection ……………………………………………………………………………………................................5
5.3. During the Time Of Abu Bakr (Radiallah ‘Anhu) …………………………………………………………………………6
5.4. During The Time Of Hazrat Uthman (Radiallahu ‘Anhu) ……………………………………………………………..6
6. Abrogating and abrogated verses……………………………………………………………………………………...................7
6.1. Abrogated Orders ……………………………………………………………………………………...................................7
7. About ‘clear’ and ‘unclear’ verses……………………………………………………………………………………...................7
8. Orientalists and the Qur’an……………………………………………………………………………………............................8
9. Translation of Qur’an……………………………………………………………………………………......................................9
10. Modern interpretation of Qur’an……………………………………………………………………………………....................9
11. Language of Qur’an…………………………………………………………………………………….........................................9
12. Reading and recitation of Qur’an……………………………………………………………………………………..................10
13. Conclusion ……………………………………………………………………………………....................................................10
14. References ……………………………………………………………………………………...................................................11
QUR’AN AND ITS SCIENCES
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1. Introduction1
Definition: It denotes studies concerned with the book of revelations sent down upon the last Prophet
Muhammad (Salallahu ‘Alaihi Wa Salam)
Studies namely:
 Its revelation.
 Its collection.
 Its order and arrangement.
 Its writing down. Information about the reasons and occasions of revelation.
 About what was revealed in Makka and what in Madina.
 About the abrogating and abrogated verses.
 About the 'clear' and the 'unclear' verses.
2. Its Revelation
2.1.Means of Revelation:
1. Inspiration
2. Speech behind the veil
3. Words sent through the angel
2.2.Beginning of revelation:2
Qur’an was revealed during the night of Decree (laila al-qadr) of Ramadan to Prophet Muhammad
(Salallahu ‘Alaihi Wa Salam) at that time when he was forty during his stay in Cave of Hira as
mentioned in Hadith that the commencement of divine inspiration to Allah’s Apostle was in the forms
of good dreams, the angel came to him and asked him to read as he (Sallalahu ‘Alaihi Wa Salam)
replied that he did not know to read, the angel kept on saying to read and he ((Sallalahu ‘Alaihi Wa
Salam) replied same to angel and angel then said, “Read in the name of thy Lord, who created, created
man from a clot, Read! And thy Lord is most bountiful”3
2.3.The First Revelation4
The first revelation was first few verses of Surah Al-‘Alaq which according to some ‘Ulama are the first
three verses and according to others they are first five verses. They were:
َ‫ق‬َ‫ل‬َ‫خ‬ ‫ي‬ِ‫ذ‬َّ‫ل‬‫ا‬ َ‫ك‬ِ‫ب‬َ‫ر‬ ِ‫م‬ْ‫اس‬ِ‫ب‬ ْ‫أ‬َ‫ر‬ْ‫اق‬.‫ق‬َ‫ل‬َ‫ع‬ ْ‫ن‬ِ‫م‬ َ‫ن‬‫ا‬َ‫نس‬ِْ‫اْل‬ َ‫ق‬َ‫ل‬َ‫خ‬.‫م‬َ‫ر‬ْ‫ك‬َْ‫اْل‬ َ‫ك‬ُّ‫ب‬َ‫ر‬َ‫و‬ ْ‫أ‬َ‫ر‬ْ‫اق‬.َ‫م‬َّ‫ل‬َ‫ع‬ ‫ي‬ِ‫ذ‬َّ‫ل‬‫ا‬ِ‫م‬َ‫ل‬َ‫ق‬ْ‫ل‬‫ا‬ِ‫ب‬.َ‫ن‬‫ا‬َ‫نس‬ِْ‫اْل‬ َ‫م‬َّ‫ل‬َ‫ع‬
ْ‫م‬َ‫ل‬ْ‫ع‬َ‫ي‬ َْ‫َل‬ ‫ا‬َ‫م‬.
1
Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page 11.
2
Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page 15.
3
Bukhari, I, No. 3; VI, No. 478; Muslim I, No. 301.
4
Suyuti, Itqan, I, pp.23-4.
QUR’AN AND ITS SCIENCES
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'Read in the name of your Lord, who created, created man from a clot. Read! And your Lord is most
bountiful. (He who taught) the use of the pen taught man which he knew not.'(96:1-3)
The remainder was revealed in some other situations.
2.4.The Pause (Fatra) And The Second Revelation5
After the first message was revealed, the revelation was stopped for a certain period after which the
revelation continued to be made continuously on different occasions as mentioned in following
Hadith:
Narrated Jabir bin 'Abdullah Al-Ansari while talking about the period of pause in revelation reporting
the speech of the Prophet, 'While I was walking, all of a sudden I heard a voice from the heaven… I
came back home and said "Wrap me (in blankets)" and then Allah revealed the following verses (of
the Qur'an): O you covered in your cloak, arise and warn (the people against Allah's punishment) ... up
to "and all pollution shun"’6
It is termed as the second revelation.
2.5.The Last Revelation:5
There are controversies between many muslin scholars. Some say Surah 2:281 was last revealed,
some say Surah 2:282 or 2:278 was last reveled, while still some say that Surah 5:4 was last reveled.
“And fear a Day when you will be returned to Allah…and they will not be treated unjustly.”(2:281)
“O you, who have believed, when you contract a debt for a specified term, write it down. And let a
scribe write [it] between you in justice… And fear Allah. And Allah teaches you. And Allah is Knowing
of all things.”(2:282)
“…This day I have perfected for you your religion and completed My favor upon you and have
approved for you Islam as religion…indeed, Allah is Forgiving and Merciful”(5:4)
3. Makki And Madani Suwar7
According to commentators, the 'Makkiyah' means a verse that was revealed to Prophet Muhammad
(Sallahu ‘Alaihi Wa Sallam) before reaching Makkah during hijrah (immigration). Similarly, the
'Madaniayah' or the Madani verse means that which was revealed after migration. Understanding
these terms as Makki meaning verses revealed in Makkah while Madani meaning verses revealed in
Madina is wrong because there are many verses which were revealed while Prophet Muhammad
(Sallahu ‘Alaihi Wa Sallam) was not in Makkah and vice versa. For instance, the verses that were
revealed in Mina, 'Arafat, or during the Journey of Ascent (Mi'raj) are also called Makki or that the
verses revealed during the journey or hijrah to Madinah are also called Makki. Similarly, there are
5
Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page 15.
6
Bukhari.
7
Ulloom-Ul-qur’an, An Approach To Qur’anic Sciences, 2010. Makki And Madani Verses, page. 13-14
QUR’AN AND ITS SCIENCES
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several verses which were not revealed in the city of Madinah, but they are Madani. For example,
there were several journeys that Prophet Muhammad (Sallaho Alaihe Wassallam) had to make going
many hundred miles away from Madinah, and the verses revealed at all those places are also called
Madani. For example, the Qur'anic verse:
"Surely, Allah commands you to fulfil trust obligations towards those entitled to them." [4:58]
is Madani although it was revealed in Makkah. 8
It makes clear that a Surah being Makki or Madani is governed by the majority of verses it contains as
well as the location and occation of revelation.9
Characteristics of Makki and Madani Verses:
1. Every Surah in which the word KALLA (never) appears is Makki.
2. Every Surah in which (according to the Hanafiyyah) there appears a verse of Sajdah is Makki.
3. Every Surah, with the exception of Surah al-Baqarah, in which the story of Adam and Iblis is
mentioned, is Makki.
4. Every Surah in which a permission of jihad or a description of its injunctions has been given is
Madani.
5. Every verse which mentions the hypocrites is Madani.
The following characteristics are general and mostly frequent understood:
1. In Makki Suwar, generally, the form of address used is "0 people”, and in Madani Surahs it is “0
believers”.
2. The Makki ayat and Suwar are short and brief while the Madani ayat and Suwar are long and
detailed.
3. The Makki Suwar mostly consist of subjects such as, Oneness of Allah, Prophethood, The
Hereafter, Resurrection and events related to past communities. The Madani Suwar consists of
family and social laws, injunctions of Jihad and expositions of limits and duties appear frequently.
4. In Makki Surahs, most of the confrontation is against idolaters while in Madani Surahs it is against
the people of the book and the hypocrites.
5. The style of Makki Surahs is more majestic. They have lot of metaphors, similies and allegories,
and the vocabulary used is extensive. Contrary to this, the style of the Madani Surahs is
comparatively simple.
4. Its writing down:
Though writing was not widespread at that time but it is reported that some people did write what
Prophet Muhammad (Sallalahu ‘Alaihi Wa Salam) dictated them as it is mentioned:
8
(AlBurhan, v. 1, p. 88, and Manahil al-'Irfan, v. 1, p. 88)
9
Manahil al-'Irfan, v. 1, p. 192
QUR’AN AND ITS SCIENCES
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“The Prophet himself did much to encourage the Muslims to learn to write. It is related that some of
the Quraish, who were taken prisoners at the battle of Badr, regained their freedom after they had
taught some of the Muslims the art of writing.'10
Though Qur’an was memorized at that time, Prophet Muhammad (Sallalahu ‘Alaihi Wa Salam) made
efforts to have it written down. Zayd ibn 'Thabit (RA) says that he use to write the wahy at the time
of revelation on a piece of bone or some other material and Prophet Muhammad (Sallalahu ‘Alaihi
Wa Salam) would go on dictating and as soon as writing finishes, he (Sallalahu ‘Alaihi Wa Salam)
would command him to read and he would read and if there were any mistakes he (Sallalahu ‘Alaihi
Wa Salam) would have it corrected.11
These Qur'anic verses were mostly written on stone slabs,
parchment, date branches, bamboo units, tree leaves and animal bones.12
Though at that time the
Qur’an was arranged and written down but was available only in units and not in collected form.
5. Its Collection or Jam' al-Qur'an
The meaning of jam' al-qur'an is to 'bring together the Qur'an'. This was done in two ways:
1. Bringing together the Qur'an orally, or in one's mind (hifz).
2. Bringing together the Qur'an in written form, or on sheets, or in a book.
5.1. How was the Qur'an Collected?
The Qur'an had been written down entirely during the time of Prophet Muhammad (Sallalahu ‘Alaihi
Wa Salam) but was not collected into unit and therefore these written records or documents were
not been arranged in order.'13
But the arrangement and order of Ayahs and Surahs were made during
his (Sallalahu ‘Alaihi Wa Salam) time as it was preserved in the hearts of many people.
5.2.Stages of Collection
There were three stages of collection:
1. In the time of the Prophet: in the hearts of men (memorization), on writing materials
2. In the time of Abu Bakr.
3. In the time of 'Uthman.
5.3.During the Time Of Abu Bakr (Radiallah ‘Anhu)
Many companions had with them the materials on which Ayah/Surah were written, therefore, Abu
Bakr (RA) during his Khilafah, thought it necessary to bring all the materials containing verses together
and thus have them preserved. Hazrat abu Bkar (RA) requested Zaid Ibn Thabit (RA) to compile the
10
Sabuni, tibyan, p.52.
11
Fath al-Bari, 9/18 and Zad al-Ma'ad 1130
12
Ibid. 9/11.
13
Sabuni, tibyan, p.52.
QUR’AN AND ITS SCIENCES
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Qur’an as Zaid Ibn Thabit (RA) says that during the battle of Yammamah, many Hufuz died and there
was a fear that a large portion of Qur’an may extinct, therefore, Hazrat abu Bakr (RA) requested to
compile it.14
Though Hazarat Abu Bakr (RA) was himself a hafiz, he could have written down the Qur’an
but he didn’t do it. During the collection, he did not allow any verse to be included in his master copy
of the Qur'an unless he received written and verbal testimonies proving its continuous chain. Zaid Ibn
Thabit, therefore, collected them Qur'an with great precautions and concern, putting the Suwar in
same order and arranged them in same manner as were in the time of Prophet Muhammad (Sallalahu
‘Alaihi Wa Sallam). He wrote them in an organized form on pages or paper. Each Surah was written
on separate folios and, therefore, this copy was comprised of many folios and was known as 'Umm'
('the mother', meaning 'the original').
These folios remained with Hazrat abu Bakr (RA) during his life-time. Then, they remained with Hazrat
'Umar (RA). After the martyrdom of Hazrat 'Umar (RA), they were transferred to Hazrat Hafsah (RA).
After the death of Hazrat Hafsah (RA), Marwan ibn al-Hakam burnt them because the copies of Qur'an
ordered by Hazrat 'Uthman (RA) were ready at that time.
5.4.During The Time Of Hazrat Uthman (Radiallahu ‘Anhu)15
During the khilafah of Hazrat Uthman (RA), Islam had spread to far areas from Madina including Iran
and Byzantium. As people started to learn Qur’an after embracing Islam, they would learn Qur’an
from companions of Prophet Muhammad (Sallalahu ‘Alaihi Wa Sallam). As there were seven different
readings of Qur’an present at that time, dispute arose among the people of far-flung countries and
they were calling the person reading in a different manner as Kafir. As the standard copy of Qur’an
was present only in Madina, Hazrat uthman (RA) sensed the danger and, therefore, conducted a
meeting of some highly-regarded companions and kept the matter behind them. As the personal
opinion of Hazrat Uthman (RA) was to unite everyone on one book so that no differences should be
faced. This opinion was supported by the companions and, therefore, Hazrat Uthman called upon a
sermon and presented his opinion before people of Madina. Thereafter, Hazrat Uthamn (RA)
requested the folios of Qur’an from Hazrat Hafsah (RA) prepared in the khilafah of Hazrat Abu Bakr
(RA). Hazrat Uthman (RA) then formed a group of companions which was composed of Hazrat Zaid
Ibn Thabit, Hazrat Abdullah Ibn Zubayr, Hazrat Sa’id Ibn Al ‘Aas, Hazrat ‘Abd Al Rehman Ibn Harith Ibn
Hashim (Radiallahu ‘Anhuma) who were entrusted with the duty of copying the original copy of Hazrat
Abu Bakr (RA). The entire ummah was then focused on the copies created during the khilafah of Hazrat
Uthman (RA).
6. Abrogated And Abrogating Verses:5
‘Nasikh’ is an Arabic word meaning ‘abrogation’ as appearing in the phrase ‘Al-Nasikh Wal Mansukh’
meaning ‘the abrogating and abrogated (verses)’. Is it a term used to indicate the verses that
contradict either in Qur’an itself or with Hadith. The act of replacing a rule/verse with a new rule/verse
is known as ‘Abrogation’, the cancelled verse/rule is called ‘Abrogated’ and the newly revealed
14
Sahih al-Bukhari, Kitab Fada'il al-Qur'aan
15
Fath al-Bari, pp. 13-15, v. 9
QUR’AN AND ITS SCIENCES
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rule/verse is called ‘Abrogator’. The verses of noble Qur’an got abrogated solely for a purpose that
Allah ‘Aza Wa Jal wanted to place it with a new verse in which there is an ease for mankind as
mentioned in Qur’an:
“Whichever revelation We abrogate or cause to be forgotten, We bring one better than it
or similar to it. Know you not that Allah has power over everything?” (2:106)
6.1.Abrogated Orders:
There exists a difference in opinion among many scholars about the number of verses subjected to
abrogation. Some confine themselves upon 21 verses being abrogated while some confine to 19
verses being abrogated. Shah Walliullah made a thorough research and defined following verses
subjected to abrogation:
7. Clear And Unclear Verses: 16
Allah ‘Aza Wa Jal mentiones in Qur’an:
“It is He Who has sent down to you (Muhammad) the Book (this Qur’aan). In it are Verses that are
entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam
(commandments), Al-Faraa’id (obligatory duties) and Al-Hudood (laws for the punishment of
thieves, adulterers)]; and others not entirely clear. So as for those in whose hearts there is a
deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah
(polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings
save Allah. And those who are firmly grounded in knowledge say: “We believe in it; the whole of it
(clear and unclear Verses) are from our Lord.” And none receive admonition except men of
understanding” (3:7)
What is meant is that the Qur’an contains verses that are entirely clear and verses that are not entirely
clear. The entirely clear verses (muhkam) are those which are clear and concerning which there is no
confusion. As for the verses which are not entirely clear (mutashaabih) these are verses which may
not be clear to some people, excluding others. The scholars know them but the ignorant do not. Those
who follow the truth refer the verses which are not entirely clear to the verses which are entirely
16
Islam Question And Answer, Fatwa No. 103146. www.islamqa.com
Mansukh
58: 13 33: 52 8: 62 2: 234 4: 11, 12
Nasikh
2: 180 2:240 58: 12 8:65 30:50
QUR’AN AND ITS SCIENCES
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clear, whereas those who follow deviation follow the verses which are not entirely clear, and they use
the verses which are not entirely clear to contradict the verses which are entirely clear, for the
purpose of creating confusion, distorting and misleading. “So as for those in whose hearts there is a
deviation”, i.e., misguidance, and ignoring the truth in favor of falsehood, “they follow that which is
not entirely clear thereof” i.e., they interpret that which is not entirely clear in such a way that allows
them to distort it to suit their corrupt aims, because the wording could be interpreted in the way they
want. But in the case of the verses which are entirely clear, they have no chance of doing that, so that
is clear proof against them. Hence Allah says: “seeking Al-Fitnah (polytheism and trials)” i.e., to
misguide their followers and give them the impression that they are using evidence from the Qur’an
to support their bid’ah (innovation). This is evidence against them, not for them. And the words “and
seeking for its hidden meanings” mean, they distort it as they wish.
8. Orientalist and Qur’an:
Orientalists have refused to acknowledge the Prophet Muhammad p.b.u.h. as the seal of Prophets
and the last messenger of Allah Almighty. As they know that Qur'an is base of Islamic faith, so they
are trying their level's best to dislodge the fortress of Islamic faith i.e. Qur’an. For this purpose they
have directed all their efforts to prove it a human-authored book and consequently Prophet
Muhammad p.b.u.h. as a false Prophet. Western scholars are trying to prove the Qur’an a purely
human book. Arthur Jeffery, an American-Australian orientalist, known as authority on Qur’anic
studies by Western Scholar says,
“The scripture of no other community, not even the old Testament among the Jews, has had quite the
same influence on the life of the community as the Qur’an has had in Islam.”17
Richard C. Martin in his Introducing Islam says that as Qur’an is very important for Muslims so we have
to read it carefully if we want to challenge Muslims and to compete Islam. Bodley argues that Qur’an
is the base to understand the mind of Muhammad (PBUH) Dr.Fazal-ur-Rehman regertfuly comments
on the Western study of the Qur’an as:
“Unfortunately, the treatment of the Judeo-Christian antecedents of the Qur’an has often been
contaminated by the far too obvious desire of its proponents to prove that the Qur’an is no more than
an echo of Judaism and Muhammad (PBUH) no more than a Jewish disciple!18
”
Another objection that has been raised by the orientalists’ is the theory of abrogation.19
They say that
the Qur’an contains some contradictions and that Prophet Muhammad (Sallalahu ‘Alaihi Wa Sallam)
was creating a theory of abrogation only to hide the mistakes that he made while jotting down the
long Surahs because of his bad memory. But in reality, the theory of abrogation was not created
because he lost his memory but for the reason that the laws/rules change according to conditions and
circumstances which fit best at that time and provide ease20
, as Maurice Bucaille, a non-Muslim says,
17
Arthur Jeffery, The Qur’an As Scripture, New York: R. F. Moore Co, 1952, 5
18
Fazlur Rahman, Major Themes of the Qur’an, Chicago: University of Chicago Press, 2009, ed. 4.
19
John Tackle, The Faith of Islam, 124; G.E.Von Grumbaum, Islam, 85; A.S. Tritton, Islam, 18
20
James Kritzeck, An Anthology of Islamic Literature, 37; J. Christy Wilson, Introducing Islam, 29; Rev. F.A. Klein,
The Religion of Islam, 44; Theodore Noldek, The Koran, in The Origins of the Koran, ed. by: Ibn Waraq, 40
QUR’AN AND ITS SCIENCES
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“Thanks to its undisputed authenticity, the text of the Qur’an holds a unique place among the Books
of Revelation, shared neither by the Old not the New Testament…it was written at the time of Prophet
Muhammad P.B.U.H.”21
9. Modern Interpretation of Qur’an:
Although Qur’an has been completely interpreted or explained by the scholars of time, they were
unable to clearly interpret the meanings of specific terms which belonged creation of human or events
taking place in space. Scientists of today have explained those terms with a greater detail proving the
Qur’an to be truly the word of Allah ‘Aza Wa Jal and not the word of human being. Scientist make the
interpretation of Qur’an according to modern technologies and studies done in field of science. The
topic that Alllah ‘Aza Wa Jal mentions in Qur’an related to science are:
 Origin of the universe Cerebrum
 Creation of the Earth and Iron Cat’s Eye Nebula
 Order of Formation of the Human Body Geology
 Human embryonic developments
Which are explained in detail by Muslim as well as non-Muslim authors viz. Mahmud al-Alusi, Sayyid
Qutb, Ali Shariati, Nasr Hamid Abu Zayd, Abdallah Chakralawi, etc.
10. Translation of Qur’an:
Translation of Qur’an meaning to conversion of Arabic language of Qur’an into any other language
besides Arabic. Translations are the interpretations of the words of Qur’an. The translation of Qur’an
was always problematic because the scholars of Islam say that the Qur’anic text is inimitable and
cannot be translated into any other language as other languages may not perfectly describe words of
Qur’an.22
Secondly, an Arabic word may have several meanings and thus, the exact translation of
Qur’an becomes difficult. Translations are human work and are merely done for their understanding.
Though translations necessarily change the meaning, they are called ‘interpretations’ or
‘translation(s) of the meanings’, therefore, the translations are one possible interpretation of the
word and not the equivalent. For example, Pickthall called his translation ‘The Meaning of the Glorious
Koran’ rather than simply ‘The Koran’.23
11. Language of Qur’an:
The Arabic language is the language of Qur'an with which it was revealed. It is also the language of
our valued Islamic law (ash-Shari'ah), so when we defend it we are not going with nationalism or
culturalism, but in fact we are defending the language of our religion. Ibn Taymiyyah said: "The Arabic
language is from the Religion, and the knowledge of it is an obligation. For surely the understanding
of the Qur'an and the Sunnah is an obligation, and these two are not understood except with the
21
Mutta, 19:15; Buacille, The Bible, The Qur’an and Science, 44
22
Fatani, Afnan (2006). "Translation and the Qur'an". In Leaman, Oliver. The Qur'an: an encyclopedia. Great
Britain: Routeledge. pp. 657–669
23
Islam in the World by Malise Ruthven. Page 90.
QUR’AN AND ITS SCIENCES
10
understanding of the Arabic language, and whatever obligation is not fulfilled except by certain steps
then those steps themselves become obligatory (to fulfil the initial obligation)."24
So the knowledge of
the Arabic language is essential for every Muslim. Allah says in His Book (which means):
"Verily we have sent it down as an Arabic Qur'an in order that you may understand." [12:2]
"And thus We have inspired unto you (O Muhammad) an Arabic Qur'an that you may warn the
mother of the towns (Makkah) and all around it." [42:7]
12. Recitation of Qur’an:
Qur'an reading is the reading (tarteel, tajwid, or taghbir) aloud or reciting of portions of the Qur'an.
The reciter is called a tali, murattil, mujawwid, or qari.25
Recitation should be done according to rules
of pronunciation, tone, as done by Prophet Muhammad (Sallalu ‘Alai Wa Salam). Similarly, each
passage has a single tone level, as Allah ‘Aza Wa Jal says,
“Or a little more; and recite the Quran (aloud) in a slow, (pleasant tone and) style.” 73:4
The Qur'an is marked with twenty-six symbols, circles, rectangles, dashes and letters, some in color
to make pronunciation easier. These are written above, below, or beside the letters of the alphabet.
They indicate the pronunciation of consonants, whether the mixing of upcoming word is allowed or
not and where recitation pauses are forbidden or possible.26
13. Conclusion:
The Qur'an contains the revelations of Allah which are the message from Allah ‘Aza Wa Jal to man
and, therefore, are important to us. Humans are unable to properly understand the meaning of Qur’an
until and unless they first does not understand the contents for which they have to study Qur’an
deeply and in detail, exploring it. Studying the sciences or the knowledge of Qur’an is known as
Ulloom-ul-qur’an. The proper approach to the Qur'an can be described in three stages in which a
person must:
 Receive the message of the Qur'an, by hearing or reading it;
 Understand the message of the Qur'an by reflecting upon it and studying its meanings (Ulloom-
ul-Qur’an)
 Apply the message of the Qur'an by ordering your personal life as well as the life of society
according to its message.
24
The Necessity Of The Straight Path by Ibn Taymiyyah ( 1/470)]
25
Touma 1996, p. 153-154
26
Ibid, p. 155
QUR’AN AND ITS SCIENCES
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14. References:
1. Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page
11.
2. Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page
15.
3. Bukhari, I, No. 3; VI, No. 478; Muslim I, No. 301.
4. Suyuti, Itqan, I, pp.23-4.
5. Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page
15.
6. Bukhari.
7. Ulloom-Ul-qur’an, An Approach To Qur’anic Sciences, 2010. Makki And Madani Verses, page. 13-14
8. Al-Burhan, v. 1, p. 88, and Manahil al-'Irfan, v. 1, p. 88
9. Manahil al-'Irfan, v. 1, p. 192
10. Sabuni, tibyan, p.52.
11. Fath al-Bari, 9/18 and Zad al-Ma'ad 1130
12. Ibid. 9/11.
13. Sabuni, tibyan, p.52.
14. Sahih al-Bukhari, Kitab Fada'il al-Qur'aan
15. Fath al-Bari, pp. 13-15, v. 9
16. Islam Question And Answer, Fatwa No. 103146. www.islamqa.com
17. Arthur Jeffery, The Qur’an As Scripture, New York: R. F. Moore Co, 1952, 5
18. Fazlur Rahman, Major Themes of the Qur’an, Chicago: University of Chicago Press, 2009, ed. 4.
19. John Tackle, The Faith of Islam, 124; G.E.Von Grumbaum, Islam, 85; A.S. Tritton, Islam, 18
20. James Kritzeck, An Anthology of Islamic Literature, 37; J. Christy Wilson, Introducing Islam, 29; Rev.
F.A. Klein, The Religion of Islam, 44; Theodore Noldek, The Koran, in The Origins of the Koran, ed. by:
Ibn Waraq, 40
21. Mutta, 19:15; Buacille, The Bible, The Qur’an and Science, 44
22. Fatani, Afnan (2006). "Translation and the Qur'an". In Leaman, Oliver. The Qur'an: an encyclopedia.
Great Britain: Routeledge. pp. 657–669
23. Islam in the World by Malise Ruthven. Page 90.
24. The Necessity Of The Straight Path by Ibn Taymiyyah ( 1/470)]
25. Touma 1996, p. 153-154
26. Ibid, p. 155

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Quran and its sciences (docx.)

  • 1. QUR’AN AND ITS SCIENCES 1 Table of Contents 1. Introduction……………………………………………………………………………………....................................................2 2. Its revelation……………………………………………………………………………………...................................................2 2.1. Means of Revelation ……………………………………………………………………………………..............................2 2.2. Beginning of revelation ……………………………………………………………………………………..........................2 2.3. The First Revelation ……………………………………………………………………………………...............................2 2.4. The Pause (Fatra) And The Second Revelation ………………………………………………………………………….3 2.5. The Last Revelation ……………………………………………………………………………………................................3 3. Makkan and Madinan Suwar …………………………………………………………………………………….........................3 4. Its writing down (information about reasons and occasions of revelation) ……………………………………….5 5. Its collection……………………………………………………………………………………....................................................5 5.1. How was the Qur'an Collected? …………………………………………………………………………………….............5 5.2. Stages of Collection ……………………………………………………………………………………................................5 5.3. During the Time Of Abu Bakr (Radiallah ‘Anhu) …………………………………………………………………………6 5.4. During The Time Of Hazrat Uthman (Radiallahu ‘Anhu) ……………………………………………………………..6 6. Abrogating and abrogated verses……………………………………………………………………………………...................7 6.1. Abrogated Orders ……………………………………………………………………………………...................................7 7. About ‘clear’ and ‘unclear’ verses……………………………………………………………………………………...................7 8. Orientalists and the Qur’an……………………………………………………………………………………............................8 9. Translation of Qur’an……………………………………………………………………………………......................................9 10. Modern interpretation of Qur’an……………………………………………………………………………………....................9 11. Language of Qur’an…………………………………………………………………………………….........................................9 12. Reading and recitation of Qur’an……………………………………………………………………………………..................10 13. Conclusion ……………………………………………………………………………………....................................................10 14. References ……………………………………………………………………………………...................................................11
  • 2. QUR’AN AND ITS SCIENCES 2 1. Introduction1 Definition: It denotes studies concerned with the book of revelations sent down upon the last Prophet Muhammad (Salallahu ‘Alaihi Wa Salam) Studies namely:  Its revelation.  Its collection.  Its order and arrangement.  Its writing down. Information about the reasons and occasions of revelation.  About what was revealed in Makka and what in Madina.  About the abrogating and abrogated verses.  About the 'clear' and the 'unclear' verses. 2. Its Revelation 2.1.Means of Revelation: 1. Inspiration 2. Speech behind the veil 3. Words sent through the angel 2.2.Beginning of revelation:2 Qur’an was revealed during the night of Decree (laila al-qadr) of Ramadan to Prophet Muhammad (Salallahu ‘Alaihi Wa Salam) at that time when he was forty during his stay in Cave of Hira as mentioned in Hadith that the commencement of divine inspiration to Allah’s Apostle was in the forms of good dreams, the angel came to him and asked him to read as he (Sallalahu ‘Alaihi Wa Salam) replied that he did not know to read, the angel kept on saying to read and he ((Sallalahu ‘Alaihi Wa Salam) replied same to angel and angel then said, “Read in the name of thy Lord, who created, created man from a clot, Read! And thy Lord is most bountiful”3 2.3.The First Revelation4 The first revelation was first few verses of Surah Al-‘Alaq which according to some ‘Ulama are the first three verses and according to others they are first five verses. They were: َ‫ق‬َ‫ل‬َ‫خ‬ ‫ي‬ِ‫ذ‬َّ‫ل‬‫ا‬ َ‫ك‬ِ‫ب‬َ‫ر‬ ِ‫م‬ْ‫اس‬ِ‫ب‬ ْ‫أ‬َ‫ر‬ْ‫اق‬.‫ق‬َ‫ل‬َ‫ع‬ ْ‫ن‬ِ‫م‬ َ‫ن‬‫ا‬َ‫نس‬ِْ‫اْل‬ َ‫ق‬َ‫ل‬َ‫خ‬.‫م‬َ‫ر‬ْ‫ك‬َْ‫اْل‬ َ‫ك‬ُّ‫ب‬َ‫ر‬َ‫و‬ ْ‫أ‬َ‫ر‬ْ‫اق‬.َ‫م‬َّ‫ل‬َ‫ع‬ ‫ي‬ِ‫ذ‬َّ‫ل‬‫ا‬ِ‫م‬َ‫ل‬َ‫ق‬ْ‫ل‬‫ا‬ِ‫ب‬.َ‫ن‬‫ا‬َ‫نس‬ِْ‫اْل‬ َ‫م‬َّ‫ل‬َ‫ع‬ ْ‫م‬َ‫ل‬ْ‫ع‬َ‫ي‬ َْ‫َل‬ ‫ا‬َ‫م‬. 1 Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page 11. 2 Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page 15. 3 Bukhari, I, No. 3; VI, No. 478; Muslim I, No. 301. 4 Suyuti, Itqan, I, pp.23-4.
  • 3. QUR’AN AND ITS SCIENCES 3 'Read in the name of your Lord, who created, created man from a clot. Read! And your Lord is most bountiful. (He who taught) the use of the pen taught man which he knew not.'(96:1-3) The remainder was revealed in some other situations. 2.4.The Pause (Fatra) And The Second Revelation5 After the first message was revealed, the revelation was stopped for a certain period after which the revelation continued to be made continuously on different occasions as mentioned in following Hadith: Narrated Jabir bin 'Abdullah Al-Ansari while talking about the period of pause in revelation reporting the speech of the Prophet, 'While I was walking, all of a sudden I heard a voice from the heaven… I came back home and said "Wrap me (in blankets)" and then Allah revealed the following verses (of the Qur'an): O you covered in your cloak, arise and warn (the people against Allah's punishment) ... up to "and all pollution shun"’6 It is termed as the second revelation. 2.5.The Last Revelation:5 There are controversies between many muslin scholars. Some say Surah 2:281 was last revealed, some say Surah 2:282 or 2:278 was last reveled, while still some say that Surah 5:4 was last reveled. “And fear a Day when you will be returned to Allah…and they will not be treated unjustly.”(2:281) “O you, who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice… And fear Allah. And Allah teaches you. And Allah is Knowing of all things.”(2:282) “…This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion…indeed, Allah is Forgiving and Merciful”(5:4) 3. Makki And Madani Suwar7 According to commentators, the 'Makkiyah' means a verse that was revealed to Prophet Muhammad (Sallahu ‘Alaihi Wa Sallam) before reaching Makkah during hijrah (immigration). Similarly, the 'Madaniayah' or the Madani verse means that which was revealed after migration. Understanding these terms as Makki meaning verses revealed in Makkah while Madani meaning verses revealed in Madina is wrong because there are many verses which were revealed while Prophet Muhammad (Sallahu ‘Alaihi Wa Sallam) was not in Makkah and vice versa. For instance, the verses that were revealed in Mina, 'Arafat, or during the Journey of Ascent (Mi'raj) are also called Makki or that the verses revealed during the journey or hijrah to Madinah are also called Makki. Similarly, there are 5 Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page 15. 6 Bukhari. 7 Ulloom-Ul-qur’an, An Approach To Qur’anic Sciences, 2010. Makki And Madani Verses, page. 13-14
  • 4. QUR’AN AND ITS SCIENCES 4 several verses which were not revealed in the city of Madinah, but they are Madani. For example, there were several journeys that Prophet Muhammad (Sallaho Alaihe Wassallam) had to make going many hundred miles away from Madinah, and the verses revealed at all those places are also called Madani. For example, the Qur'anic verse: "Surely, Allah commands you to fulfil trust obligations towards those entitled to them." [4:58] is Madani although it was revealed in Makkah. 8 It makes clear that a Surah being Makki or Madani is governed by the majority of verses it contains as well as the location and occation of revelation.9 Characteristics of Makki and Madani Verses: 1. Every Surah in which the word KALLA (never) appears is Makki. 2. Every Surah in which (according to the Hanafiyyah) there appears a verse of Sajdah is Makki. 3. Every Surah, with the exception of Surah al-Baqarah, in which the story of Adam and Iblis is mentioned, is Makki. 4. Every Surah in which a permission of jihad or a description of its injunctions has been given is Madani. 5. Every verse which mentions the hypocrites is Madani. The following characteristics are general and mostly frequent understood: 1. In Makki Suwar, generally, the form of address used is "0 people”, and in Madani Surahs it is “0 believers”. 2. The Makki ayat and Suwar are short and brief while the Madani ayat and Suwar are long and detailed. 3. The Makki Suwar mostly consist of subjects such as, Oneness of Allah, Prophethood, The Hereafter, Resurrection and events related to past communities. The Madani Suwar consists of family and social laws, injunctions of Jihad and expositions of limits and duties appear frequently. 4. In Makki Surahs, most of the confrontation is against idolaters while in Madani Surahs it is against the people of the book and the hypocrites. 5. The style of Makki Surahs is more majestic. They have lot of metaphors, similies and allegories, and the vocabulary used is extensive. Contrary to this, the style of the Madani Surahs is comparatively simple. 4. Its writing down: Though writing was not widespread at that time but it is reported that some people did write what Prophet Muhammad (Sallalahu ‘Alaihi Wa Salam) dictated them as it is mentioned: 8 (AlBurhan, v. 1, p. 88, and Manahil al-'Irfan, v. 1, p. 88) 9 Manahil al-'Irfan, v. 1, p. 192
  • 5. QUR’AN AND ITS SCIENCES 5 “The Prophet himself did much to encourage the Muslims to learn to write. It is related that some of the Quraish, who were taken prisoners at the battle of Badr, regained their freedom after they had taught some of the Muslims the art of writing.'10 Though Qur’an was memorized at that time, Prophet Muhammad (Sallalahu ‘Alaihi Wa Salam) made efforts to have it written down. Zayd ibn 'Thabit (RA) says that he use to write the wahy at the time of revelation on a piece of bone or some other material and Prophet Muhammad (Sallalahu ‘Alaihi Wa Salam) would go on dictating and as soon as writing finishes, he (Sallalahu ‘Alaihi Wa Salam) would command him to read and he would read and if there were any mistakes he (Sallalahu ‘Alaihi Wa Salam) would have it corrected.11 These Qur'anic verses were mostly written on stone slabs, parchment, date branches, bamboo units, tree leaves and animal bones.12 Though at that time the Qur’an was arranged and written down but was available only in units and not in collected form. 5. Its Collection or Jam' al-Qur'an The meaning of jam' al-qur'an is to 'bring together the Qur'an'. This was done in two ways: 1. Bringing together the Qur'an orally, or in one's mind (hifz). 2. Bringing together the Qur'an in written form, or on sheets, or in a book. 5.1. How was the Qur'an Collected? The Qur'an had been written down entirely during the time of Prophet Muhammad (Sallalahu ‘Alaihi Wa Salam) but was not collected into unit and therefore these written records or documents were not been arranged in order.'13 But the arrangement and order of Ayahs and Surahs were made during his (Sallalahu ‘Alaihi Wa Salam) time as it was preserved in the hearts of many people. 5.2.Stages of Collection There were three stages of collection: 1. In the time of the Prophet: in the hearts of men (memorization), on writing materials 2. In the time of Abu Bakr. 3. In the time of 'Uthman. 5.3.During the Time Of Abu Bakr (Radiallah ‘Anhu) Many companions had with them the materials on which Ayah/Surah were written, therefore, Abu Bakr (RA) during his Khilafah, thought it necessary to bring all the materials containing verses together and thus have them preserved. Hazrat abu Bkar (RA) requested Zaid Ibn Thabit (RA) to compile the 10 Sabuni, tibyan, p.52. 11 Fath al-Bari, 9/18 and Zad al-Ma'ad 1130 12 Ibid. 9/11. 13 Sabuni, tibyan, p.52.
  • 6. QUR’AN AND ITS SCIENCES 6 Qur’an as Zaid Ibn Thabit (RA) says that during the battle of Yammamah, many Hufuz died and there was a fear that a large portion of Qur’an may extinct, therefore, Hazrat abu Bakr (RA) requested to compile it.14 Though Hazarat Abu Bakr (RA) was himself a hafiz, he could have written down the Qur’an but he didn’t do it. During the collection, he did not allow any verse to be included in his master copy of the Qur'an unless he received written and verbal testimonies proving its continuous chain. Zaid Ibn Thabit, therefore, collected them Qur'an with great precautions and concern, putting the Suwar in same order and arranged them in same manner as were in the time of Prophet Muhammad (Sallalahu ‘Alaihi Wa Sallam). He wrote them in an organized form on pages or paper. Each Surah was written on separate folios and, therefore, this copy was comprised of many folios and was known as 'Umm' ('the mother', meaning 'the original'). These folios remained with Hazrat abu Bakr (RA) during his life-time. Then, they remained with Hazrat 'Umar (RA). After the martyrdom of Hazrat 'Umar (RA), they were transferred to Hazrat Hafsah (RA). After the death of Hazrat Hafsah (RA), Marwan ibn al-Hakam burnt them because the copies of Qur'an ordered by Hazrat 'Uthman (RA) were ready at that time. 5.4.During The Time Of Hazrat Uthman (Radiallahu ‘Anhu)15 During the khilafah of Hazrat Uthman (RA), Islam had spread to far areas from Madina including Iran and Byzantium. As people started to learn Qur’an after embracing Islam, they would learn Qur’an from companions of Prophet Muhammad (Sallalahu ‘Alaihi Wa Sallam). As there were seven different readings of Qur’an present at that time, dispute arose among the people of far-flung countries and they were calling the person reading in a different manner as Kafir. As the standard copy of Qur’an was present only in Madina, Hazrat uthman (RA) sensed the danger and, therefore, conducted a meeting of some highly-regarded companions and kept the matter behind them. As the personal opinion of Hazrat Uthman (RA) was to unite everyone on one book so that no differences should be faced. This opinion was supported by the companions and, therefore, Hazrat Uthman called upon a sermon and presented his opinion before people of Madina. Thereafter, Hazrat Uthamn (RA) requested the folios of Qur’an from Hazrat Hafsah (RA) prepared in the khilafah of Hazrat Abu Bakr (RA). Hazrat Uthman (RA) then formed a group of companions which was composed of Hazrat Zaid Ibn Thabit, Hazrat Abdullah Ibn Zubayr, Hazrat Sa’id Ibn Al ‘Aas, Hazrat ‘Abd Al Rehman Ibn Harith Ibn Hashim (Radiallahu ‘Anhuma) who were entrusted with the duty of copying the original copy of Hazrat Abu Bakr (RA). The entire ummah was then focused on the copies created during the khilafah of Hazrat Uthman (RA). 6. Abrogated And Abrogating Verses:5 ‘Nasikh’ is an Arabic word meaning ‘abrogation’ as appearing in the phrase ‘Al-Nasikh Wal Mansukh’ meaning ‘the abrogating and abrogated (verses)’. Is it a term used to indicate the verses that contradict either in Qur’an itself or with Hadith. The act of replacing a rule/verse with a new rule/verse is known as ‘Abrogation’, the cancelled verse/rule is called ‘Abrogated’ and the newly revealed 14 Sahih al-Bukhari, Kitab Fada'il al-Qur'aan 15 Fath al-Bari, pp. 13-15, v. 9
  • 7. QUR’AN AND ITS SCIENCES 7 rule/verse is called ‘Abrogator’. The verses of noble Qur’an got abrogated solely for a purpose that Allah ‘Aza Wa Jal wanted to place it with a new verse in which there is an ease for mankind as mentioned in Qur’an: “Whichever revelation We abrogate or cause to be forgotten, We bring one better than it or similar to it. Know you not that Allah has power over everything?” (2:106) 6.1.Abrogated Orders: There exists a difference in opinion among many scholars about the number of verses subjected to abrogation. Some confine themselves upon 21 verses being abrogated while some confine to 19 verses being abrogated. Shah Walliullah made a thorough research and defined following verses subjected to abrogation: 7. Clear And Unclear Verses: 16 Allah ‘Aza Wa Jal mentiones in Qur’an: “It is He Who has sent down to you (Muhammad) the Book (this Qur’aan). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam (commandments), Al-Faraa’id (obligatory duties) and Al-Hudood (laws for the punishment of thieves, adulterers)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: “We believe in it; the whole of it (clear and unclear Verses) are from our Lord.” And none receive admonition except men of understanding” (3:7) What is meant is that the Qur’an contains verses that are entirely clear and verses that are not entirely clear. The entirely clear verses (muhkam) are those which are clear and concerning which there is no confusion. As for the verses which are not entirely clear (mutashaabih) these are verses which may not be clear to some people, excluding others. The scholars know them but the ignorant do not. Those who follow the truth refer the verses which are not entirely clear to the verses which are entirely 16 Islam Question And Answer, Fatwa No. 103146. www.islamqa.com Mansukh 58: 13 33: 52 8: 62 2: 234 4: 11, 12 Nasikh 2: 180 2:240 58: 12 8:65 30:50
  • 8. QUR’AN AND ITS SCIENCES 8 clear, whereas those who follow deviation follow the verses which are not entirely clear, and they use the verses which are not entirely clear to contradict the verses which are entirely clear, for the purpose of creating confusion, distorting and misleading. “So as for those in whose hearts there is a deviation”, i.e., misguidance, and ignoring the truth in favor of falsehood, “they follow that which is not entirely clear thereof” i.e., they interpret that which is not entirely clear in such a way that allows them to distort it to suit their corrupt aims, because the wording could be interpreted in the way they want. But in the case of the verses which are entirely clear, they have no chance of doing that, so that is clear proof against them. Hence Allah says: “seeking Al-Fitnah (polytheism and trials)” i.e., to misguide their followers and give them the impression that they are using evidence from the Qur’an to support their bid’ah (innovation). This is evidence against them, not for them. And the words “and seeking for its hidden meanings” mean, they distort it as they wish. 8. Orientalist and Qur’an: Orientalists have refused to acknowledge the Prophet Muhammad p.b.u.h. as the seal of Prophets and the last messenger of Allah Almighty. As they know that Qur'an is base of Islamic faith, so they are trying their level's best to dislodge the fortress of Islamic faith i.e. Qur’an. For this purpose they have directed all their efforts to prove it a human-authored book and consequently Prophet Muhammad p.b.u.h. as a false Prophet. Western scholars are trying to prove the Qur’an a purely human book. Arthur Jeffery, an American-Australian orientalist, known as authority on Qur’anic studies by Western Scholar says, “The scripture of no other community, not even the old Testament among the Jews, has had quite the same influence on the life of the community as the Qur’an has had in Islam.”17 Richard C. Martin in his Introducing Islam says that as Qur’an is very important for Muslims so we have to read it carefully if we want to challenge Muslims and to compete Islam. Bodley argues that Qur’an is the base to understand the mind of Muhammad (PBUH) Dr.Fazal-ur-Rehman regertfuly comments on the Western study of the Qur’an as: “Unfortunately, the treatment of the Judeo-Christian antecedents of the Qur’an has often been contaminated by the far too obvious desire of its proponents to prove that the Qur’an is no more than an echo of Judaism and Muhammad (PBUH) no more than a Jewish disciple!18 ” Another objection that has been raised by the orientalists’ is the theory of abrogation.19 They say that the Qur’an contains some contradictions and that Prophet Muhammad (Sallalahu ‘Alaihi Wa Sallam) was creating a theory of abrogation only to hide the mistakes that he made while jotting down the long Surahs because of his bad memory. But in reality, the theory of abrogation was not created because he lost his memory but for the reason that the laws/rules change according to conditions and circumstances which fit best at that time and provide ease20 , as Maurice Bucaille, a non-Muslim says, 17 Arthur Jeffery, The Qur’an As Scripture, New York: R. F. Moore Co, 1952, 5 18 Fazlur Rahman, Major Themes of the Qur’an, Chicago: University of Chicago Press, 2009, ed. 4. 19 John Tackle, The Faith of Islam, 124; G.E.Von Grumbaum, Islam, 85; A.S. Tritton, Islam, 18 20 James Kritzeck, An Anthology of Islamic Literature, 37; J. Christy Wilson, Introducing Islam, 29; Rev. F.A. Klein, The Religion of Islam, 44; Theodore Noldek, The Koran, in The Origins of the Koran, ed. by: Ibn Waraq, 40
  • 9. QUR’AN AND ITS SCIENCES 9 “Thanks to its undisputed authenticity, the text of the Qur’an holds a unique place among the Books of Revelation, shared neither by the Old not the New Testament…it was written at the time of Prophet Muhammad P.B.U.H.”21 9. Modern Interpretation of Qur’an: Although Qur’an has been completely interpreted or explained by the scholars of time, they were unable to clearly interpret the meanings of specific terms which belonged creation of human or events taking place in space. Scientists of today have explained those terms with a greater detail proving the Qur’an to be truly the word of Allah ‘Aza Wa Jal and not the word of human being. Scientist make the interpretation of Qur’an according to modern technologies and studies done in field of science. The topic that Alllah ‘Aza Wa Jal mentions in Qur’an related to science are:  Origin of the universe Cerebrum  Creation of the Earth and Iron Cat’s Eye Nebula  Order of Formation of the Human Body Geology  Human embryonic developments Which are explained in detail by Muslim as well as non-Muslim authors viz. Mahmud al-Alusi, Sayyid Qutb, Ali Shariati, Nasr Hamid Abu Zayd, Abdallah Chakralawi, etc. 10. Translation of Qur’an: Translation of Qur’an meaning to conversion of Arabic language of Qur’an into any other language besides Arabic. Translations are the interpretations of the words of Qur’an. The translation of Qur’an was always problematic because the scholars of Islam say that the Qur’anic text is inimitable and cannot be translated into any other language as other languages may not perfectly describe words of Qur’an.22 Secondly, an Arabic word may have several meanings and thus, the exact translation of Qur’an becomes difficult. Translations are human work and are merely done for their understanding. Though translations necessarily change the meaning, they are called ‘interpretations’ or ‘translation(s) of the meanings’, therefore, the translations are one possible interpretation of the word and not the equivalent. For example, Pickthall called his translation ‘The Meaning of the Glorious Koran’ rather than simply ‘The Koran’.23 11. Language of Qur’an: The Arabic language is the language of Qur'an with which it was revealed. It is also the language of our valued Islamic law (ash-Shari'ah), so when we defend it we are not going with nationalism or culturalism, but in fact we are defending the language of our religion. Ibn Taymiyyah said: "The Arabic language is from the Religion, and the knowledge of it is an obligation. For surely the understanding of the Qur'an and the Sunnah is an obligation, and these two are not understood except with the 21 Mutta, 19:15; Buacille, The Bible, The Qur’an and Science, 44 22 Fatani, Afnan (2006). "Translation and the Qur'an". In Leaman, Oliver. The Qur'an: an encyclopedia. Great Britain: Routeledge. pp. 657–669 23 Islam in the World by Malise Ruthven. Page 90.
  • 10. QUR’AN AND ITS SCIENCES 10 understanding of the Arabic language, and whatever obligation is not fulfilled except by certain steps then those steps themselves become obligatory (to fulfil the initial obligation)."24 So the knowledge of the Arabic language is essential for every Muslim. Allah says in His Book (which means): "Verily we have sent it down as an Arabic Qur'an in order that you may understand." [12:2] "And thus We have inspired unto you (O Muhammad) an Arabic Qur'an that you may warn the mother of the towns (Makkah) and all around it." [42:7] 12. Recitation of Qur’an: Qur'an reading is the reading (tarteel, tajwid, or taghbir) aloud or reciting of portions of the Qur'an. The reciter is called a tali, murattil, mujawwid, or qari.25 Recitation should be done according to rules of pronunciation, tone, as done by Prophet Muhammad (Sallalu ‘Alai Wa Salam). Similarly, each passage has a single tone level, as Allah ‘Aza Wa Jal says, “Or a little more; and recite the Quran (aloud) in a slow, (pleasant tone and) style.” 73:4 The Qur'an is marked with twenty-six symbols, circles, rectangles, dashes and letters, some in color to make pronunciation easier. These are written above, below, or beside the letters of the alphabet. They indicate the pronunciation of consonants, whether the mixing of upcoming word is allowed or not and where recitation pauses are forbidden or possible.26 13. Conclusion: The Qur'an contains the revelations of Allah which are the message from Allah ‘Aza Wa Jal to man and, therefore, are important to us. Humans are unable to properly understand the meaning of Qur’an until and unless they first does not understand the contents for which they have to study Qur’an deeply and in detail, exploring it. Studying the sciences or the knowledge of Qur’an is known as Ulloom-ul-qur’an. The proper approach to the Qur'an can be described in three stages in which a person must:  Receive the message of the Qur'an, by hearing or reading it;  Understand the message of the Qur'an by reflecting upon it and studying its meanings (Ulloom- ul-Qur’an)  Apply the message of the Qur'an by ordering your personal life as well as the life of society according to its message. 24 The Necessity Of The Straight Path by Ibn Taymiyyah ( 1/470)] 25 Touma 1996, p. 153-154 26 Ibid, p. 155
  • 11. QUR’AN AND ITS SCIENCES 11 14. References: 1. Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page 11. 2. Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page 15. 3. Bukhari, I, No. 3; VI, No. 478; Muslim I, No. 301. 4. Suyuti, Itqan, I, pp.23-4. 5. Ahmed Von Denffer, Ulum-Al-Quran, An Introduction To Qur’anic Sciences, 2007. Chapter 1, page 15. 6. Bukhari. 7. Ulloom-Ul-qur’an, An Approach To Qur’anic Sciences, 2010. Makki And Madani Verses, page. 13-14 8. Al-Burhan, v. 1, p. 88, and Manahil al-'Irfan, v. 1, p. 88 9. Manahil al-'Irfan, v. 1, p. 192 10. Sabuni, tibyan, p.52. 11. Fath al-Bari, 9/18 and Zad al-Ma'ad 1130 12. Ibid. 9/11. 13. Sabuni, tibyan, p.52. 14. Sahih al-Bukhari, Kitab Fada'il al-Qur'aan 15. Fath al-Bari, pp. 13-15, v. 9 16. Islam Question And Answer, Fatwa No. 103146. www.islamqa.com 17. Arthur Jeffery, The Qur’an As Scripture, New York: R. F. Moore Co, 1952, 5 18. Fazlur Rahman, Major Themes of the Qur’an, Chicago: University of Chicago Press, 2009, ed. 4. 19. John Tackle, The Faith of Islam, 124; G.E.Von Grumbaum, Islam, 85; A.S. Tritton, Islam, 18 20. James Kritzeck, An Anthology of Islamic Literature, 37; J. Christy Wilson, Introducing Islam, 29; Rev. F.A. Klein, The Religion of Islam, 44; Theodore Noldek, The Koran, in The Origins of the Koran, ed. by: Ibn Waraq, 40 21. Mutta, 19:15; Buacille, The Bible, The Qur’an and Science, 44 22. Fatani, Afnan (2006). "Translation and the Qur'an". In Leaman, Oliver. The Qur'an: an encyclopedia. Great Britain: Routeledge. pp. 657–669 23. Islam in the World by Malise Ruthven. Page 90. 24. The Necessity Of The Straight Path by Ibn Taymiyyah ( 1/470)] 25. Touma 1996, p. 153-154 26. Ibid, p. 155