PRINCIPLES OF THE QURAN Ulūm al-Qurʾān** (عُلُوم الْقُرْآن)
Ulūm al-Qurʾān** (عُلُوم الْقُرْآن)
1 Ulūm al-Qurʾān** (عُلُوم الْقُرْآن)
**ʿUlūm al-Qurʾān** (عُلُوم الْقُرْآن) refers to the **"Sciences of the Qur’an"** — A broad field of Islamic scholarship dedicated to studying the Qur’an’s revelation, compilation, structure, interpretation, linguistic features, and related disciplines. It encompasses various branches of knowledge essential for understanding the Qur’an’s meaning, context, and application.
2 Types of revelation
In Islamic theology, the revelations received by the Prophet Muhammad (ﷺ) are categorized into different types. The primary forms of divine communication to him include:
1. **Divine Revelation (Waḥy)**
- **Direct Revelation (Waḥy Matluww)** – The Quran, the literal word of Allah, revealed verbatim through Angel Jibril (Gabriel). This is the highest form of revelation and is recited in worship (e.g., Quranic verses).
- **Waḥy Ghayr Matluww (Non-recited Revelation)**
– Divine inspiration not part of the Quran but communicated to the Prophet (ﷺ), such as the Hadith Qudsi (sacred sayings where Allah’s message is conveyed in the Prophet’s words).
2. **Through Angel Jibril (Gabriel)**
- The most common method, where the angel brought revelations in different forms:
- **As a clear voice** (like ringing bells, the most intense form).
- **In the form of a man** (Jibril would sometimes appear as a companion, like in the Hadith of Jibril where he asked about Islam, Iman, and Ihsan).
- The Quran was revealed this way over 23 years.
3. **Direct Speech from Allah (Kalām Allāh)**
- On rare occasions, such as during the **Isra and Mi'raj (Night Journey and Ascension)**, Allah spoke directly to the Prophet (ﷺ) without an intermediary.
4. **Dreams (Ru’ya Ṣāliḥa)**
- The Prophet (ﷺ) received true visions in his sleep, which were a form of divine communication. The early signs of prophethood began with truthful dreams that later manifested in reality.
5. **Inspiration (Ilhām)**
- Instances where Allah placed knowledge or guidance directly into the Prophet’s (ﷺ) heart without an intermediary (e.g., certain rulings or personal instructions).
6. **Behind a Veil (Min Warā’i Ḥijāb)**
- A rare form where Allah communicated without direct visibility, such as on the night of Mi'raj when Musa (Moses) spoke to Allah from behind a barrier.
These revelations were compiled into:
- **The Quran** (the direct, preserved word of Allah).
- **The Sunnah/Hadith** (the Prophet’s sayings, actions, and approvals, some of which were divinely inspired).
3.compilation of the quran
The compilation of the Quran is a well-documented process in Islamic tradition, occurring in stages during and after the lifetime of the Prophet Muhammad (ﷺ). Here’s a concise overview:
**1. Revelation Period (610–632 CE)**
- The Quran was revealed to Prophet Muhammad (ﷺ) over **23 years** (13 in Mecca, 10 in Medina) in fragments.
- The Prophet memorized the revelations and instructed his scribes (like Zayd ibn Thabit, Ali ibn Abi Talib, and others) to record them on materials such as **parchment, palm stalks, bones, and leather**.
- The verses were arranged under divine guidance (** Tawqīfī **), with the Prophet specifying their placement in surahs.
**2. Compilation During Abu Bakr’s Caliphate (632–634 CE)**
- After the **Battle of Yamama (633 CE)**, where many memorizers (huffaz) of the Quran were martyred, **Umar ibn al-Khattab** urged Caliph Abu Bakr to compile the Quran into a single manuscript.
- **Zayd ibn Thabit** was tasked with collecting all written and oral fragments, cross-verifying each verse with at least **two witnesses** (written or memorized).
- This resulted in the **Suhuf (pages) of Abu Bakr**, a complete but unbound compilation kept with him and later passed to Umar.
**3. Standardization Under Uthman (644–656 CE)**
- As Islam expanded, differences in Quranic recitations arose due to dialectal variations.
- Caliph **Uthman ibn Affan** (in **650 CE**) formed a committee led by **Zayd ibn Thabit** and included prominent companions to produce a unified version.
- They used Abu Bakr’s Suhuf and additional verification from memorizers.
- **Uthman ordered copies (masahif) to be sent to major cities (Kufa, Basra, Damascus, Mecca, Medina)** and **burned unofficial variants** to prevent disputes.
- This **Uthmanic codex (Mushaf Uthmani)** is the basis of all Quranic texts today.
**Key Points:**
- **Oral Preservation:** The Quran was primarily preserved through memorization (Hifz) by thousands of companions.
- **Written Compilation:** Abu Bakr’s collection ensured written preservation, while Uthman’s standardization unified recitations.
- **Divine Protection:** Muslims believe Allah promised to safeguard the Quran (Quran 15:9), ensuring its authenticity.
**Difference Between Abu Bakr’s & Uthman’s Compilations:**
- **Abu Bakr’s Suhuf** was a single manuscript for preservation.
- **Uthman’s Mushaf** was a standardized, mass-produced version to unify Muslims.
This meticulous process ensured the Quran remained unchanged for over **1,400 years**, making it the only major religious scripture preserved verbatim since its revelation.
4. The Quran’s Miraculous Nature (I'jaz al-Quran)**
The concept of **I'jaz al-Quran** (إعجاز القرآن), or the miraculous nature of the Quran, refers to the belief that the Quran is a divine revelation that cannot be replicated or imitated by humans. Muslims consider the Quran to be the ultimate miracle of the Prophet Muhammad (ﷺ), surpassing all other miracles in its permanence, linguistic excellence, and profound guidance.
**Aspects of the Quran’s Miraculous Nature (I'jaz Al-Quran):**
**1. Linguistic Inimitability (I'jaz al-Balaghi)**
- The Quran’s eloquence, style, and rhetorical beauty are unparalleled in Arabic literature.
- Despite being revealed in Arabic — A language known for its rich poetry and prose — no one has been able to produce a text matching its linguistic perfection.
- The Quran itself challenges critics to produce even a single chapter like it (Quran 2:23, 10:38, 17:88).
**2. Scientific Miracles (I'jaz al-Ilmi)**
- The Quran contains scientific facts that were unknown at the time of revelation but have been confirmed by modern science, such as:
- Embryology (Quran 23:12-14)
- Expansion of the universe (Quran 51:47)
- Water as the origin of life (Quran 21:30)
- Mountains as stabilizers for the earth (Quran 78:6-7)
- These discoveries were made centuries later, proving the Quran’s divine origin.
**3. Prophecies and Predictions (I'jaz al-Ghaybi)**
- The Quran foretold future events that later came true, such as:
- The Roman victory over Persia (Quran 30:1-4)
- The preservation of the Quran itself (Quran 15:9)
- The spread of Islam (Quran 48:28, 61:9)
**4. Perfect Preservation (I'jaz al-Hifz)**
- Unlike previous scriptures, the Quran has been preserved word-for-word since its revelation over 1,400 years ago.
- Allah guarantees its protection (Quran 15:9), and millions of Muslims memorize it entirely (Huffaz).
**5. Mathematical and Numerical Miracles (I'jaz al-Adadi)**
- The Quran contains numerical patterns, such as:
- The word "day" (يوم) and "month" (شهر) appearing 365 and 12 times, respectively.
- The word "sea" (بحر) and "land" (بر) appearing in proportions matching Earth’s water - to - land ratio.
**6. Psychological and Spiritual Impact**
- The Quran has a transformative effect on its readers, bringing peace, guidance, and moral reformation.
- Many non-Muslims who studied the Quran objectively embraced Islam due to its profound impact.
**Conclusion**
The Quran’s miraculous nature is multi-dimensional, covering linguistic, scientific, historical, and spiritual aspects. Its inimitability remains a compelling proof of its divine origin, reinforcing the faith of Muslims and inviting seekers of truth to reflect.
5. Makki and Madani Revelations **
The terms **Makki** and **Madani** refer to the two broad categories of revelations in the Quran, based on the period and place of their revelation during the Prophet Muhammad’s (ﷺ) life.
**1. Makki Revelations (Meccan Verses)**
- **Period**: Revealed before the Hijrah (migration) to Medina (610–622 CE).
- **Characteristics**:
- Focus on **Tawheed** (Oneness of Allah) and rejection of shirk (polytheism).
- Strong emphasis on the **Hereafter, Resurrection, and Judgment Day**.
- Short, powerful verses with rhythmic and poetic style.
- Address the challenges faced by early Muslims, including persecution.
- Stories of past prophets (e.g., Nuh, Ibrahim, Musa) to provide lessons.
- Frequent use of oaths (e.g., "By the sun and its brightness" - Surah Ash-Shams 91:1).
- **Examples**: Most of Surahs Al-An'am, Al-Kahf, Ya-Sin, and Al-Muzzammil.
**2. Madani Revelations (Medinan Verses)**
- **Period**: Revealed after the Hijrah (622–632 CE).
- **Characteristics**:
- Focus on **social, legal, and political guidance** for the Muslim community.
- Laws related to **prayer, fasting, zakat, jihad, marriage, inheritance, and governance**.
- Detailed rulings on interactions with Jews, Christians, and hypocrites (Munafiqun).
- Longer verses with more legislative content.
- Emphasis on **community-building and defensive jihad**.
- Discussion of **Hypocrisy (Nifaq)** and challenges within the Muslim society.
- **Examples**: Surahs Al-Baqarah, Al-Imran, An-Nisa, Al-Ma'idah, and At-Tawbah.
**Key Differences Between Makki and Madani Revelations**
| **Feature** | **Makki Revelations** | **Madani Revelations** |
| **Time Period** | Before Hijrah (13 years) | After Hijrah (10 years) |
| **Primary Focus** | Faith, Tawheed, Hereafter | Laws, Governance, Social Order |
| **Style** | Short, poetic, emotional | Longer, detailed, legislative |
| **Addressees** | Polytheists, new Muslims | Muslims, Jews, Christians, hypocrites |
| **Common Themes** | Prophethood, Resurrection, Morality | Worship, Transactions, Jihad, Inheritance |
** Exceptions & Overlaps **
- Some Surahs contain both **Makki and Madani verses** (e.g., Surah Al-Hajj).
- A few verses revealed during journeys (e.g., during the Farewell Pilgrimage) are considered Madani.
- Some scholars classify verses by ** Theme ** rather than location.
** Significance of the Classification **
Understanding **Makki and Madani** revelations helps in:
- **Tafsir (Quranic interpretation)** by considering historical context.
- **Fiqh (Islamic jurisprudence)** by distinguishing abrogated (Nasikh) and abrogating (Mansukh) verses.
- **Dawah (Islamic propagation)** by tailoring messages based on audience.
6. Reasons for Revelation (Asbab al-Nuzul) **
The **Reasons for Revelation** (*Asbāb al-Nuzūl*) refer to the specific historical contexts, events, or questions that led to the revelation of certain verses or chapters of the Qur’an. Understanding *Asbāb al-Nuzūl* is important in Qur’anic exegesis (*Tafsīr*) as it helps clarify the intended meaning and application of the revealed text.
**Categories of Asbāb al-Nuzūl:**
1. **Direct Causes:**
- A particular incident or question prompted the revelation.
- Example: The story of the slander against **‘Ā’ishah (رضي الله عنها)** led to the revelation of verses on false accusation (Qur’an 24:11-20).
2. **General Contexts:**
- Some verses were revealed in response to broader historical or social circumstances.
- Example: Many rulings in **Sūrah al-Baqarah** (e.g., fasting, divorce) were revealed to establish Islamic laws in Medina.
3. **Questions Posed to the Prophet (ﷺ):**
- Some verses were revealed in response to questions from the Companions or opponents.
- Example: The question about the **spirit (Rūḥ)** led to the revelation of Qur’an 17:85.
**Importance of Asbāb al-Nuzūl:**
- **Clarifies Meaning:** Helps avoid misinterpretation by anchoring verses in their historical context.
- **Determines Specificity vs. Generality:**
Indicates whether a ruling is situational or universally applicable.
- **Strengthens Understanding of Qur’anic Legislation:** Shows how Islam responded to real-life issues.
- **Refutes Misconceptions:** Prevents taking verses out of context.
**Examples of Asbāb al-Nuzūl:**
1. **Qur’an 2:158 (Regarding Safa and Marwa):**
- Some Muslims hesitated to walk between Safa and Marwa because it was a pre-Islamic ritual. The verse clarified its permissibility.
2. **Qur’an 33:37 (Regarding Zayd and Zaynab):**
- Revealed concerning the Prophet’s (ﷺ) marriage to Zaynab bint Jaḥsh after Zayd ibn Ḥārithah divorced her, abolishing the pre-Islamic taboo on marrying the ex-wives of adopted sons.
3. **Qur’an 5:3 (Completion of Religion):**
- Revealed during the Farewell Pilgrimage, declaring the perfection of Islam.
**Sources of Asbāb al-Nuzūl:**
- **Authentic Ḥadīth:** Reports from the Prophet (ﷺ) and Companions.
- **Historical Accounts:** Early books of *Tafsīr* (e.g., *Al-Itqān* by Suyūṭī, *Lubāb al-Nuqūl*).
- **Companion Explanations:** Statements from Ibn ‘Abbās, Ubayy ibn Ka‘b, and others.
**Caution in Using Asbāb al-Nuzūl:**
- Not all verses have a known *Sabab*; some are general revelations.
- Weak or fabricated reports must be avoided.
- The context should not restrict universal rulings unless specified.
In summary, *Asbāb al-Nuzūl* provides crucial insight into the Qur’an’s wisdom and legislative intent, ensuring accurate understanding and application of its teachings.
7. Abrogation (Naskh) in the Quran**
The concept of **Abrogation (Naskh)** in the Quran refers to the phenomenon where a later Quranic verse or prophetic ruling replaces, modifies, or supersedes an earlier one. This principle is based on the Islamic belief that divine legislation can evolve in response to changing circumstances during the revelation period (610–632 CE).
**Key Aspects of Abrogation (Naskh) in the Quran:**
1. **Definition of Naskh**
- **Linguistically** : "Naskh" (نسخ) means "to Erase," "to Abolish," or "to Replace."
- **Technically**: It refers to the suspension or replacement of a previous Quranic ruling (Hukm) or text (Tilāwah) by a subsequent revelation.
2. **Basis in the Quran**
The Quran itself mentions abrogation:
> **"We do not abrogate a verse or cause it to be forgotten except that We bring one better than it or similar to it."** (Quran 2:106)
This verse indicates that Allah may replace certain rulings with better or more suitable ones.
3. **Types of Naskh**
Scholars classify abrogation into different types:
- **Naskh al-Ḥukm wa al-Tilāwah**: The ruling and the text are both abrogated (e.g., a verse that was recited but later removed).
- **Naskh al-Ḥukm dūna al-Tilāwah**: The ruling is abrogated, but the text remains (e.g., Quranic verses on intoxicants, where early permission was later prohibited).
- **Naskh al-Tilāwah dūna al-Ḥukm**: The text is removed, but the ruling remains (rare, based on hadith reports).
4. **Examples of Abrogation in the Quran**
- **Gradual Prohibition of Alcohol**:
- Initially permitted (Quran 2:219).
- Later discouraged during prayer (4:43).
- Finally prohibited entirely (5:90).
- **Change in Qibla**:
- Early Muslims prayed toward Jerusalem (earlier practice).
- Later, the Qibla was changed to the Kaaba in Mecca (Quran 2:144).
- **Modification in Bequest Laws**:
- Earlier verses on bequests (before inheritance laws were fully detailed).
- Later replaced by fixed inheritance shares (Quran 4:11-12).
5. **Conditions for Valid Naskh**
- The abrogating verse must be revealed **after** the abrogated one.
- Both rulings must be from **Authentic Islamic sources** (Quran or authentic Sunnah).
- The abrogation must be **explicit or well-documented** in Islamic tradition.
6. **Controversies and Differences Among Scholars**
- **Rationale Behind Naskh**: Some view it as a form of progressive legislation, while others see it as a test of faith in divine wisdom.
- **Rejection by Some Groups**: A minority (e.g., Mu'tazilites and some modern reformers) reject abrogation, interpreting conflicting verses contextually instead.
**Conclusion**
Abrogation (Naskh) is a well-established concept in Islamic jurisprudence, demonstrating the dynamic nature of Quranic legislation during the prophetic era. While it remains a debated topic, classical and mainstream scholars accept it as part of the Quran’s miraculous and adaptive guidance.
8. Clear and Ambiguous Verses (Muhkam and Mutashabih)**
The concepts of **Muhkam (clear)** and **Mutashabih (ambiguous)** verses in the Quran are essential in Islamic exegesis (Tafsir). They refer to the clarity or ambiguity of certain Quranic verses and how they should be understood.
**1. Definitions:**
- **Muhkam (محكم):**
- Literally means "precise," "clear," or "well-structured."
- These verses have a clear, unambiguous meaning and are not open to multiple interpretations.
- Example:
> **"Establish prayer and give zakah..."** (Quran 2:43)
This is a clear command with no ambiguity.
- ** Mutashabih (متشابه): **
- Literally means "Similar," "Allegorical," or "Ambiguous."
- These verses have meanings that are not immediately clear and may require deeper interpretation.
- Example:
> **"The Most Merciful [who is] above the Throne established."** (Quran 20:5)
The nature of Allah’s "establishment" above the Throne is not explicitly defined, leading to theological discussions.
**2. Quranic Reference:**
Allah says in the Quran:
> **"It is He who has sent down to you, [O Muhammad], the Book; in it are verses that are clear (Muhkamat) – they are the foundation of the Book – and others are ambiguous (Mutashabihat).
As for those in whose hearts is deviation, they will follow what is Ambiguous, seeking discord and seeking an interpretation. And no one knows its [true] interpretation except Allah and those firm in knowledge say, 'We believe in it. All [of it] is from our Lord.'"** (Quran 3:7)
**3. Key Points:**
- **Muhkamat verses** form the foundation of Islamic teachings (e.g., Rulings on Worship, Halal / Haram).
- **Mutashabihat verses** require careful interpretation, often by scholars with deep knowledge.
- Only **Allah knows the full meaning** of Mutashabihat verses, while scholars may derive possible explanations.
- People with **misguided intentions** may misuse ambiguous verses to create confusion.
**4. Approaches to Mutashabih Verses:**
- **Ahlus-Sunnah (Sunni Orthodoxy):** Accept the verses as they are without delving into "How" (without likening Allah to creation).
- **Metaphorical Interpretation (Ta’wil):** Some scholars interpret allegorical verses metaphorically (e.g., "Allah’s Hand" meaning His power).
- **Extreme Literalism:** Some groups take Mutashabih verses literally, risking improper anthropomorphism.
**5. Examples of Mutashabih Verses:**
- **Descriptions of Allah:**
- *"Allah’s Hand is over their hands."* (48:10)
- *"And He is with you wherever you are."* (57:4)
- **End Times (Hour’s arrival):**
- *"The Hour has drawn near..."* (54:1) – Exact time unknown.
- **Parables & Similitudes:**
- *"The example of those who disbelieve is like that of a sheep..."* (2:171)
**6. Scholarly Consensus:**
- The **majority of the Quran is Muhkam**, providing clear guidance.
- **Mutashabih verses** are fewer and often relate to theological matters.
- Muslims are advised to **believe in all verses** while referring unclear matters to scholars.
9. Tafsir (Exegesis) and Its Methods**
**Tafsīr** (تَفْسِير) refers to the scholarly interpretation and explanation of the Qur’ān. It is a crucial Islamic science that helps Muslims understand the meanings, rulings, and wisdom of the Qur’ānic text.
**Types of Tafsīr**
1. **Tafsīr bil-Ma’thūr (Transmitted Exegesis)**
- Relies on explanations from:
- The Qur’ān itself (interpreting verses with other verses).
- The Prophet Muhammad (ﷺ) (Hadith).
- The Companions (Ṣaḥābah) who witnessed revelation.
- The Successors (Tābiʿūn) who learned from the Companions.
- Examples: *Tafsīr al-Ṭabarī*, *Tafsīr Ibn Kathīr*.
2. **Tafsīr bil-Ra’y (Rational Exegesis)**
- Uses linguistic analysis, reasoning, and scholarly judgment.
- Must align with Islamic principles.
- Subdivided into:
- **Accepted (Maḥmūd)** – Based on sound knowledge.
- Example: *Al-Kashshāf* by Al-Zamakhsharī
(Though it contains Muʿtazilī views).
- **Rejected (Madhmūm)** – Based on personal opinion without evidence.
3. **Tafsīr al-Ishārī (Allusive Exegesis)**
- Seeks deeper, symbolic meanings beyond the apparent text.
- Accepted only if:
- It does not contradict the Qur’ān and Sunnah.
- It has supporting evidence.
- The literal meaning remains valid.
- Used by some Sufis, e.g., *Tafsīr al-Qur’ān al-ʿAẓīm* by Al-Tustarī.
** Methods of Approaching Tafsīr **
1. **Analytical (Tahlīlī)**
- Verse-By-Verse explanation in order.
- Covers linguistic, legal, theological, and historical aspects.
- Example: *Tafsīr al-Qurṭubī*.
2. **Thematic (Mawḍūʿī)**
- Examines specific topics across different verses.
- Example: Studying "patience" or "prayer" throughout the Qur’ān.
3. **Comparative (Muqāran)**
- Compares interpretations from different scholars or schools.
- Example: Comparing Sunni and Shia tafsīrs on a verse.
4. **Contextual (Tafsīr bil-Siyāq)**
- Considers the context (historical, linguistic, and textual) of verses.
**Important Tafsīr Books**
| Scholar | Work | Type |
| Ibn Jarīr al-Ṭabarī | *Jāmiʿ al-Bayān* | Ma’thūr |
| Ibn Kathīr | *Tafsīr al-Qur’ān al-ʿAẓīm* | Ma’thūr |
| Al-Qurṭubī | *Al-Jāmiʿ li-Aḥkām al-Qur’ān* | Analytical |
| Al-Zamakhsharī | *Al-Kashshāf* | Ra’y (with Muʿtazilī influence) |
| Al-Rāzī | *Mafātīḥ al-Ghayb* | Philosophical/Theological |
**Conclusion**
Tafsīr is essential for understanding the Qur’ān correctly. The best method is to rely first on transmitted interpretations (Ma’thūr) and then use sound reasoning (Ra’y Maḥmūd) when needed. Muslims must avoid baseless interpretations and always refer to authentic scholarship.
10. . Quranic Grammar and Rhetoric (Balagha)**
- Highlights the linguistic excellence of the Quran, including its eloquence and stylistic features.
The Quran is renowned not only for its spiritual and moral guidance but also for its unparalleled linguistic beauty, grammatical precision, and rhetorical excellence (*Balagha*). Classical Islamic scholars developed sophisticated disciplines to study its linguistic miracles (*i‘jāz al-Qur’an*), including **grammar (Nahw)** and **Rhetoric (Balagha)**.
**1. Quranic Grammar (النحو في القرآن)**
Arabic grammar (*Nahw*) governs sentence structure, syntax, and morphology. The Quran employs complex grammatical structures with precision, often conveying multiple layers of meaning.
**Key Features:**
- **I‘rāb (إعراب):** The Quran strictly follows Arabic case endings (*Raf‘, Nasb, Jarr, Jazm*), even in poetic or complex constructions.
- Example:
*إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ* (Al-Fatihah 1:5)
(The pronoun *إِيَّاكَ* is in the accusative case for emphasis.)
- **Ellipsis (حذف):** Omitting words while retaining meaning, a common Quranic feature.
- Example:
*وَاسْأَلِ الْقَرْيَةَ* (Yusuf 12:82) – "Ask the town" (implied: *people of the town*).
- **Shift in Pronouns (التفات):** Sudden shifts between 1st, 2nd, and 3rd person for rhetorical effect.
- Example:
*فَإِنَّا خَلَقْنَاكُم مِّن تُرَابٍ* (Al-Hajj 22:5) – Shift from plural
(*we created*) to addressing humans (*you*).
**2. Quranic Rhetoric (بلاغة القرآن)**
*Balagha* (Rhetoric) in the Quran includes
**Eloquence, persuasion, and stylistic beauty**,
studied under three main branches:
**A. ‘Ilm al-Ma‘ani (علم المعاني) – Semantics & Contextual Suitability**
- **Khabar (خبر):** Declarative statements tailored to the audience.
- Example:
*إِنَّ الْإِنسَانَ لَفِي خُسْرٍ* (Al-Asr 103:2) – A definitive statement with *إنَّ* for emphasis.
- **Insha’ (إنشاء):** Non-declarative speech (commands, questions, supplications).
- Example:
*فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ* (Ar-Rahman 55:13) – A repeated rhetorical question.
**B. ‘Ilm al-Bayan (علم البيان) – Figurative Speech**
- **Tashbih (تشبيه):** Similes and metaphors.
- Example:
*مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا* (Al-Baqarah 2:17) – A vivid simile.
- **Kinayah (كناية):** Indirect expression.
- Example:
*وَطُورِ سِينِينَ* (At-Tin 95:2) – Referring to Mount Sinai indirectly.
- **Majaz (مجاز):** Metaphorical language.
- Example:
*وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ* (Al-Isra 17:24) – "Lower the wing of humility" (metaphor for kindness).
**C. ‘Ilm al-Badi‘ (علم البديع) – Stylistic Embellishments**
- **Jinas (جناس):** Wordplay (paronomasia).
- Example:
*وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ* (Ar-Rum 30:55) – Play on *السَّاعَةُ* (Hour of Judgment) and *سَاعَةٍ* (An hour).
- **Tibaq (طباق):** Antithesis (contrasting ideas).
- Example:
*وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ* (Al-Kahf 18:18) – "You think them awake, while they are asleep."
- **Iltifat (التفات):** Grammatical shift for rhetorical effect.
- Example:
*حَتَّىٰ إِذَا كُنتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِم* (Yunus 10:22) – Shift from *كُنتُمْ* (you) to *بِهِم* (them).
**Conclusion**
The Quran’s linguistic and rhetorical brilliance remains unmatched, demonstrating its divine origin. Classical scholars like **Al-Jurjani (عبد القاهر الجرجاني)** in *Dala’il al-I‘jaz* and **Al-Zamakhshari (الزمخشري)** in *Al-Kashshaf* extensively analyzed these features, proving that the Quran’s eloquence transcends human capability.
11. Quranic Recitations (Qira’at) and Ahruf**
- Discusses the seven *Ahruf* (dialects) and the ten authentic *Qira’at*, emphasizing their role in preserving the Quran’s recitation
The **Qira’at (Quranic Recitations)** and **Ahruf (variant modes of recitation)** are important aspects of the oral transmission and preservation of the Qur'an. Here’s an explanation of both:
**1. Qira’at (Quranic Recitations)**
The **Qira’at** refer to the different ways the Qur'an is recited, based on variations in pronunciation, intonation, and sometimes slight differences in wording. These recitations trace back to the Prophet Muhammad (ﷺ) and were preserved through **tawatur (mass transmission)**.
**Key Points:**
- There are **10 major Qira’at**, each named after a famous reciter (*Qari*), such as **Hafs, Warsh, Qalun, and Al-Duri**.
- These recitations differ in:
- **Harakat (vowel markings)**
- **Pronunciation (e.g., imalah, idgham)**
- **Minor word variations (e.g., "malik" vs. "malik" in Surah Al-Fatihah)**
- All **Qira’at are authentic** and were approved by the Prophet (ﷺ) under divine permission.
- The most common today are:
- **Hafs 'an 'Asim** (dominant in the Muslim world, especially Arab and non-Arab countries).
- **Warsh 'an Nafi’** (common in North and West Africa).
- **Qalun 'an Nafi’** (used in parts of Libya and Tunisia).
**2. Ahruf (Variant Modes of Recitation)**
The **Ahruf** (singular: *harf*) refer to the **seven different dialects or styles** in which the Qur'an was revealed to accommodate various Arab tribes.
**Key Points:**
- The Prophet (ﷺ) said:
*"The Qur'an was revealed in seven Ahruf, so recite it in the way that is easiest for you."*
(Bukhari & Muslim)
- The **Ahruf allowed flexibility** in pronunciation and wording to facilitate recitation for different tribes (e.g., Quraysh, Hudhayl, Thaqif).
- Over time, **Uthman (رضي الله عنه) standardized the Qur'an into one script (the Uthmani Mushaf)**, but preserved the essence of the Ahruf through the Qira’at.
- The relationship between **Ahruf and Qira’at** is debated:
- Some scholars say the **Qira’at are a subset of the Ahruf**.
- Others argue that the Ahruf were broader, while Qira’at are the preserved variations.
**Difference Between Qira’at and Ahruf:**
| **Aspect** | **Qira’at** | **Ahruf** |
|------------------|------------|-----------|
| **Number** | 10 major (and more minor) | 7 modes |
| **Preservation** | Fully preserved in written and oral form | Mostly absorbed into Qira’at after Uthman’s compilation |
| **Flexibility** | Minor variations in wording/pronunciation | Broader linguistic differences |
**Conclusion:**
- Both **Qira’at and Ahruf** demonstrate the Qur'an’s miraculous preservation and adaptability.
- All ** Authentic Qira’at are valid ** for prayer and recitation.
- The differences do not affect the Qur'an’s meaning but enrich its recitation.
**12. Etiquettes of Reciting and Handling the Quran**
- Discusses the proper manners (*Adab*) of reading, memorizing, and interacting with the Quran.
**Etiquettes of Reciting and Handling the Qur’an**
The Qur’an is the sacred word of Allah (SWT), and Muslims must treat it with the utmost respect and reverence. Proper etiquettes (*Adab*) should be observed when reciting, handling, or listening to it. Below are key guidelines:
**1. Purification (Taharah)**
- **Wudu (Ablution):** It is recommended to be in a state of wudu when touching the Qur’an.
- *Evidence:* Allah says: *"None should touch it except the purified."* (Qur’an 56:79)
- **Ghusl (if in major impurity):** A person in a state of major impurity (junub) should not recite the Qur’an until after performing ghusl.
**2. Seeking Refuge (Isti‘adhah) and Basmalah**
- Before reciting, say:
- *"A‘ūdhu billāhi min ash-shayṭānir-rajīm"* (I seek refuge in Allah from Satan, the accursed).
- Then recite: *"Bismillāhir-Raḥmānir-Raḥīm"* (In the name of Allah, the Most Gracious, the Most Merciful).
**3. Proper Attitude & Focus (Khushu’)**
- Recite with humility, reflection, and presence of heart.
- Avoid distractions and recite slowly, pondering the meanings.
- *Evidence:* *"Do they not then reflect upon the Qur’an, or are there locks upon their hearts?"*
(Qur’an 47:24)
**4. Correct Pronunciation (Tajweed)**
- Learn proper recitation rules (Tajweed) to avoid mistakes.
- Recite in a beautiful, measured tone.
- *Evidence: * *"And recite the Qur’an with measured recitation."* (Qur’an 73:4)
**5. Handling the Qur’an with Respect**
- Hold it with clean hands; avoid placing it on the floor or in impure places.
- Use a Qur’an stand (*Rihal*) if available.
- Do not throw or mishandle it.
**6. Avoiding Interruptions & Disrespect**
- Do not talk unnecessarily while reciting.
- Do not place other objects on top of the Qur’an.
- Avoid eating, drinking, or laughing excessively while reciting.
**7. Proper Placement & Storage**
- Keep the Qur’an in a clean, elevated place (not below other books).
- Avoid taking it into impure places (e.g., bathrooms).
**8. Listening Attentively**
- When the Qur’an is recited, listen quietly and attentively.
- *Evidence:* *"So when the Qur’an is recited, then listen to it and pay attention that you may receive mercy."* (Qur’an 7:204)
**9. Reciting Regularly**
- Make a habit of daily recitation, even if a few verses.
- The Prophet (ﷺ) said: *"Read the Qur’an, for it will come as an intercessor for its reciters on the Day of Resurrection."* (Muslim)
**10. Disposal of Old/Damaged Qur’ans**
- If a Qur’an becomes worn out, it should be buried in a clean place or burned respectfully to prevent desecration.
**Conclusion**
Observing these etiquettes ensures that we honor the Qur’an as it deserves. May Allah (SWT) grant us the ability to recite, understand, and act upon His Book. **Ameen.**
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