Introduction to Qur’anic Studies – 1
June 05, 2013
AMDA, Sterling Heights, MI
الحمد لله رب العالمين والصلاة والسلام على سيد المرسلين وعلى آله وأصحابه أجمعين فَأعُوْذُ بِاللهِ مِنَ الشَيْطَانِ الرَّجِيم بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيم
رَبِّ اشْرَحْ لِي صَدْرِي وَيَسِّرْ لِي أَمْرِي وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي يَفْقَهُوا قَوْلِي
Indeed I am honored and humbled to be given an opportunity to be a part of this community of brothers and sisters who have gathered in this Masjid with the intention and the desire to learn and understand the teachings of the Divine Book—al-Qur’an al-Kareem.
Tafsir of the Qur’an is a difficult and delicate task. A mufassir makes an effort to explain the divine speech. He has to take every step with utmost care and attention. Even a slight negligence on his part will result in the Qur’anic message being misinterpreted. He has to equip himself with the in-depth understanding of the Qur’anic Studies which will facilitate his mission. I am not a scholar. I am just an ordinary humble student of Islam. I will make a humble effort to try to explain the meaning of the Qur’anic text, not through my own reasoning, but based on the explanations given by the scholars of Islam. Please pray that Allah helps us in understanding his eternal message in a manner that is right and acceptable to Him.
Before we begin our study of the tafsir of the Qur’an, it is essential that we have some brief introduction and information about the Qur’an itself. This may take up to three or four sessions of half hour each. I propose to discuss today only the topics related to the meaning and names of the Qur’an and the Quran’s relationship to previous Scriptures. Thereafter, in future sessions in sha Allah, there will be some discussion on the authenticity of the Qur’an, the preservation of the Qur’an, the language and style of the Qur’an, the arrangements of ayaat and surahs, the science of tafsir and its development, and some other related topics.
I feel it is absolutely necessary to have some idea as to what the ‘Uloom al-Qur’an or the sciences of the Qur’an are all about, and then only in sha Allah, we can appreciate the explanation of the divine text. So please bear with me for not rushing headlong into the exegesis of the Qur’an. Most probably, we may not be able to have these sessions during Ramadan because of the tarawih prayers and other engagements. So, in all probability, we’ll take up the actual tafsir after Ramadan in sha Allah and that also only of selected surahs and ayaat of the Qur’an.
We are not going to study Qur’an serially from the beginning to the end. It is going to be a selected course of study of the Qur’an. What is the objective of this selected course of study? Selection can be made from the Qur’an from different issues and different topics. For example, if one decides to select the ayaat and the surahs which exclusively and specifically discuss the principle of tawhid, there will then be a selected course of study of the Qur’an for tawhid. There could be another one on the subject of al-Risala (Prophethood). It has been discussed in various places of the Qur’an. This way, another course of study can be compiled on al-Risala. There could be a selected course of study for guidance, and so on.
Our selected course of tafsir of some specific ayaat and surahs will focus on Iman—the foundation of Islam. The objective of our study will be to identify the responsibilities and characteristics of those who claim to have Iman. The primary motivation behind this study is to educate ourselves about our responsibilities so that we may qualify for Allah’s mercy on the Day of Judgment and thereby achieve true success, salvation and eternal bliss.
We should be very clear as to what Islam is. Is it only aquida or dogma? Does it consist of rituals only? In addition to dogma and rituals, does Islam concern with social customs only? It is also very important to know what Islam requires of us. What does our Creator, Sustainer, and Lord demand of us? What has He made obligatory on us? The concept of the duties of a Muslim has become very narrow and limited. Islam for most people is understood as a religion, and is hardly understood as a deen, which means a complete way of life.
Now, coming to today’s topic for discussion; what is the meaning of Qur’an.
Meaning
The word Qur’an is a verbal noun (masdar) derived from the root letters qaaf-raa-hamza denoting ‘reading’ or ‘recitation’. In Arabic, nouns of this form express the ‘repetition’ or ‘too much quantity’ of the act. For example Ta’ban: very tired; Jau’an: extremely hungry, Rahman: most compassionate, khusran: great loss etc.
The Qur’an stands true to its literal sense, as millions of people in every age from the time of its revelation until today have been reading it. It is, even in this 21st century, the most widely read Book in existence. Undoubtedly, no other book has ever remained parallel to it as to recitation and consultation.
According to the definition agreed upon by the ‘ulama’ and theologians, the Qur’an is the miraculous, inimitable, indestructible, preserved, and infallible word of Allah, revealed to the Prophet Muhammad (SAW), the last of the prophets and messengers. It was revealed through the archangel Jibril, preserved in masahif, transmitted to us gradually and by mutawatir (i.e. by continued unbroken chains of numerous narrators).
That the Qur’an is the Word or the Speech of Allah has been asserted by Allah Himself in the Qur’an.
وَإِنْ أَحَدٌ مِنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّى يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْلَمُونَ
If any one of the polytheists seeks asylum with you, grant him asylum so that he may hear the word of Allah; then convey him to a place of safety. That is because they are a people who have no knowledge. (al-Tawbah, 9:6)
A similar claim can be found in Surat al-Fath.
يُرِيدُونَ أَن يُبَدِّلُوا كَلَامَ اللَّهِ
They want to change Gods word. (al-Fath, :48:15)
The Qur’an is the source of constitution for the entire Muslim ummah, a guide for all humanity, and the sign of the truth of the messengers.
Attributive Names
The Qur’an uses many terms to refer to itself. These terms allude to various dimensions of the Book of Allah, its meaning, its purpose, and its direction. They seek to answer to the question as to what the Book stands for. Plurality of names signifies eminence, honor, and distinction. ‘Allama Zarkashi and Suyuti have furnished a list of 54 names in their works. I’ll just mention a few (about ten) of these prominent attributive names.
1. Al-Kitab: The Book. It is named as Kitab for it gathers numerous narratives, signs, news, and legal injunctions in a most excellent manner.
ذَلِكَ الْكِتَابُ لا رَيْبَ فِيهِ
This is the Book; there is no doubt in it. (al-Baqarah, 2:2)
The word derived from kataba / yaktubu also refers to something written down, prescribed or ordained by way of command. In Surat al-Nisa, there is a command to establish prayers.
فَأَقِيمُوا الصَّلَاةَ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا
Believers are under the obligation to say their prayers at the prescribed times (al-Nisa’, 4:103).
Prescribing the fasting, the Qur’an says in Surat al-Baqarah,
يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُم لَعَلَّكُمْ تَتَّقُونَ
O you who believe! Fasting is prescribed for you, as it was prescribed for those before you — so that you may have taqwa (self-restraint; righteousness, piety; God-consciousness) (al-Baqarah, 2:103).
2. Huda: Guidance. It is given this name because there is indisputable evidence of true guidance that it provides. But it is the God-conscious who benefit from this guidance.
هُدًى لِلْمُتَّقِينَ
In it there is guidance for those who are God-conscious(al-Baqarah, 2:2).
3. Al-Nur: The light, which can enlighten the rugged paths of life, and help us to distinguish between the lawful and the unlawful.
فَالَّذِينَ آَمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولَئِكَ هُمُ الْمُفْلِحُونَ
Those who believe and honor and help him, and follow the light sent with him, are the ones who are successful (al-A’raf, 7:157).
4. Rahmah: Mercy. Certainly there is mercy from understanding and acting upon the Qur’an as it comes from the Creator of the heavens and the earth, who is the most compassionate; the most merciful to His creatures.
جَاءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ
Now a clear sign, guidance, and mercy have come to you from your Lord (al-An’am, 6:157).
5. Mau’izah: Exhortation, preaching, and direction.
يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ ِ
O mankind! There has certainly come to you an exhortation from your Lord (Yunus, 10:57).
6. Al-Dhikr: The reminder. The Qur’an reminds man of what he had been told previously by other prophets and what he had forgotten. It may also be inferred from here that the basic teachings of all the Scriptures, the Qur’an included, have been one and the same.
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ
It is we who have sent down the Reminder and we who will preserve it (al-Hijr, 15:9).
7. Majeed: Sanctified and honorable. The Qur’an is a noble Book. It deserves our utmost respect in terms of glorifying it, reciting it, understanding it, and acting upon it.
بَلْ هُوَ قُرْآنٌ مَّجِيدٌ
It is indeed a glorious Quran (al-Buruj, 85:21)
8. Al-Furqan: The Criterion; that which enables one to distinguish between right and wrong; between good and bad. It separates and differentiates between what is true and what is false, between Muslim and kafir, and believer and hypocrite..
تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا
Blessed is He who revealed the criterion on His servant, so that it serves as admonition to all people (al-Furqan, 25:1).
9. Tanzeel: Revelation. It was revealed by Allah through Jibril. Allah made Jibril hear His speech, and oriented him according to His wishes. Jibril came down with it to the Messenger and conveyed it to him.
وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ
Truly it is revelation sent down by the Lord of all the worlds (al-Shu’ara, 26:192).
10. Shifa: Healing and Cure for the believers. It is a remedy from the sickness of kufr, nifaq, and other spiritual diseases of the heart.
وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ
We send down (stage by stage) in the Qur’an that which is a healing and a mercy to those who believe (al-Isra’, 17:82).
Relationship with the previous revealed books
Before the Qur’an, Allah sent many books to respective prophets, such as Suhuf Ibrahim to Ibrahim (AS), Taurat to Musa (AS), Zabur to Dawood (AS), and Injil to ‘Isa ibn Maryam (AS). The relationship between the Qur’an and the previous Books could be assessed in the following ways.
The Source
The Qur’an and the Books revealed to the previous prophets have all come down from Allah. None of them were produced by any of the prophets who presented them to mankind. Allah was the source of all the Books. The Qur’an states this over and over again.
مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ التَّوْرَاةَ وَالْإِنجِيلَ
And He sent down the Taurat and Injil, before this (i.e., before the Qur’an) as a guide to mankind (Aal ‘Imran,:3-4).
إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ
It is we who revealed the Taurat; therein was guidance and light. (al-Ma’idah, 5:44)
وَآتَيْنَاهُ الْإِنجِيلَ فِيهِ هُدًى وَنُورٌ
We sent him (‘Isa) the Injil; therein was guidance and light (al-Ma’idah, 5:46),
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآَتَيْنَا دَاوُودَ زَبُورًا
We have revealed to you as We revealed to Nuh and the Prophets who came after him. And We revealed to Ibrahim and Isma´il and Ishaq and Ya´qub and the Tribes, and ´Isa and Ayyub and Yunus and Harun and Sulayman. And We gave Dawud the Zabur (al-Nisa’, 4:163).
إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا
It is we who have sent the Qur´an down to you in stages (al-Insan, 76:23).
The Message
The previous Books and the last one, al-Qur’an, have all come down to address man, communicating to him the true meaning, the real purpose, the right direction and the appropriate methodology of life. In this respect all the prophets said one and the same thing.
شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ
He has laid down the same deen for you as He enjoined on Nuh: that which We have revealed to you and which We enjoined on Ibrahim, Musa and ´Isa: Establish the deen and do not make divisions in it (al-Shura, 42:13).
The Qur’an never claims to be as the only divine word; rather it makes it clear at a number of places that the previously revealed Books, too, represented the truth just as it does. Just one example should suffice.
وَالَّذِي أَوْحَيْنَا إِلَيْكَ مِنَ الْكِتَابِ هُوَ الْحَقُّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ
The Book which We have revealed to you is the truth confirming previous scriptures (Fatir, 35:31).
The Attributes
All the Books before the Qur’an, having been revealed from Allah, held the same status as the Qur’an in their respective periods. The Qur’an mentions very clearly that the Taurat and Injil served as al-Kitab, Nur, and Huda. Thus, attributes of the Qur’an and the previous Books are similar. (al-An’am, 6:91); al-Ma’idah, 5:44&46).
The Finality
Historically, none of the previous heavenly Scriptures exists in its original form. Sanatana Dharma, meaning “Eternal or Universal Righteousness” is the original name of what is now popularly called Hinduism. It is presumably the oldest religion among the existing world faiths. Many Scriptures are associated with it—Vedas, Puranas, Bhagwat Gita, Ramayan, Mahabharat, to name a few. All of them are available in various mutually contradictory versions with each being claimed as the only authentic one. Taurat Injil, and Zabur are now represented by the Gospel, Old and New Testament and other Books regarded as sacred in the Hebrew and Biblical circles. These have time and again become easy targets of alterations. The Book attributed to Confucius, a Chinese Sage is believed to have been lost for a long time. So is the case with the Avesta, the Holy Book of Zoroastrianism. The existing form is the reconstructed one, which was prepared on the basis of some of the recently found pieces of Zoroaster’s speeches.
But the Qur’an was neither lost nor retrieved later, nor was it tampered with and manipulated. Almost 15 centuries have elapsed since it was received by the Prophet (SAW) to be delivered to mankind. This period is more than enough to cause a document to be easily subjected to changes. History serves as a merciless agent of information, hiding nothing of what takes place in time and space. Had the Qur’an been altered or prepared in more than one version, it would have been on record.
What is historically established is the availability of the Qur’an in one single version from the 7th century until today. The Qur’an has withstood the test of time. Being the last Book of Allah, it encompasses the teachings of its predecessors. It could comfortably be assumed that the Qur’an represents all previous sources of true divine principles for humanity. Now it is the only Book, which can ensure the right path and guidance.
ذَلِكَ الْكِتَابُ لا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ
This is the Book, without any doubt. It contains guidance for those who are God-conscious (al-Baqarah, 2:2).
أَقُولُ قَوْلِي هَذَا وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ وَلِسَائِرِ المُسْلِمينَ وَالمُسْلِمَاتْ فَاسْتَغْفِرُوهْ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
وصل الله عَلَى خيرِ خَلقه مُحمَّدٍ وعلى آله وأصحابه أجمعين- بِرَحْمَتِكَ يا أرْحَمَ الرَّاحِمِين
Wassalamu Alaikum wa Rahmatullahi wa Barakatuh.
