Quranic Studies Course Century Welfare Association Belall Maudarbux

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Quranic Studies Course Century Welfare Association Belall Maudarbux Week: 2

Qur’an: Meaning & Definition - Literal: 1 -Derived from Qa-ra-a: to recite, read [Tabari] 2 - Derived from Qa-ra-na: to join together [al Ash’ari] 3 - Proper noun, not a derivative: just like, Tawrat, Injil [al shafi’i] - Definition: ‘word of God[kalāmullāh] revealed to Muhammad [p. b. u. h] in Arabic through angel Gabriel and preserved in the mus-haf [written text] through multiple unanimous reports [mutawātir]’ [Qadhi Y. 1999, p. 25] - Qur’an is essentially an ORAL text disseminated primarily through recitation [daily prayers] as was the customs of the Arabs. - The Original Qur’an rests with God: ‘But it is a Glorious Qur’an. In a preserved tablet’ [85: 21]; also [56: 77]

Explanation - Kalāmullah: The precise wordings are divine; they are not Muhammad’s words conveying divine meanings; the latter are hadith qudsī. - The Qur’an exists only IN ARABIC. Translations or transliterations are not-strictly speaking- Qur’an and do not possess its inimitable [I’jāz] features. - Non Arabic words in the Qur’an are have been Arabised and hence their inclusion in the text [e. g: tūr(syriac)-tafiq(Roman)sijl (Persian)-Sundus (Sanskrit)-Sirri (Greek)]; View of Ibn Abbas & ‘Ikrima - Revelations onto previous prophets–though divine- are not Qur’an [except where the Qur’an explicitly cites them; e. g: We decreed for the Children of Israel that whoever kills a souls… 5: 32] - The Qur’an is an ORAL text. Its compilation in written form in a book is called the Mus-haf. - Marginal reports/texts (Ibn Mas’ud, Ubayy, etc) are not part of the Qur’an.

Qur’an: Names & Attributes How the Qur’ān named itself? [5 names] 1 - al Furqān: criterion [3: 1] 2 - al Dhikr: advice [3: 58; 14: 8] 3 - al kitāb: book [2: 1; 16: 64] 4 - al Tanzīl: revelation [26: 5; 56: 80] 5 - al Qur’ān: reading [70 occurrences] Attributes: [more than 90] [2: 2]Guide: A guide for the virtuous [72: 2] They (jinns) said: we have heard a wonderful Qur’an (qur’anan ‘ajaban) [5: 48]: ‘We sent down the Book in truth confirming that which came before it and has revealed the law…’ (fulfillment theory) [10: 57] ‘O mankind! there hath come to you an admonition from your Lord and a healing for the (diseases) in your hearts, - and for those who believe, a guidance and a Mercy’. Note: 3 domains of personal growth: admonition-healing-guidance-…. mercy

Scripture: Is the Qur’an a scripture? Lit: from Latin scriptura: a writing. Terminological: the text of a religion considered sacred by its followers - Scripture is used for a ‘text’ that: 1 - evokes a deep connection with the divine 2 - conveys spiritual truths 3 - fosters communal identity 4 - guides individual and group practice 5 - is used for liturgical [salāt] and ritual purposes - Mc Auliffe (p 3) considers a ‘scripture’ to mean a ‘relationship’ rather than a ‘writing’, a form or a content. In this sense, Qur’an is a scripture not in the Judeo. Christian traditional sense.

The concept of Qur’anic meta-textuality? - The Qur’an speaks of itself. For Wild S. (1996: 140), Qur’an is the most self referential holy text in world religions. - The Qur’an ‘describes itself by various generic terms, comments, explains, distinguishes, puts itself into perspective vis-a-vis other revelations, denies hostile interpretations, and so on’ [wild 1999. see Qur’anic names & attributes above]. Complexity of Quranic text (Mc. Auliffe: 3) - Qur’an describes its verses into 2 hermeneutical categories: 1 - clear [the ‘mother’ of the book, i. e. matrix for all other verses] 2 - ambiguous [3: 7] ‘He is the one who revealed to you the kitāb in which there are clear verses – they are the ‘mother’ of the book – and others which are ambiguous. ’

Example of self-referentiality using the word kitāb - ‘That is the kitāb about which there is no doubt, guidance for those who fear God’ (Q 2: 2); -‘indeed, we revealed it as an Arabic quran so that you may understand’ (Q 12: 2); -‘these are the verses of the kitāb and a quran that makes clear’ (Q 15: 1); -‘a kitab that we have revealed to you, full of blessing so that you may reflect upon its verses’(Q 37: 29); -‘rather, it is a glorious quran’ (Q 85: 21). Q: The Quran describes itself using different names and several other attributes. - List 5 of them (with references) - What does this multiplicity of description suggest to you?

Wahy: The Islamic theory of Revelation - Meaning: divine inspiration - Different ways: 1 -intuition [28: 7] ‘And ‘We inspired the mother of Musa’ 2 - Instinct [16: 68] ‘And Your Lord inspired the Bees…’ 3 - Guidance [8: 12] ‘When Your Lord inspired the angels. . ’ 4 - Revelation [42: 51]. This occurs through medium like: 1 - Inspiration in dream [37: 102] 2 - Divine word through a medium [from fire-to Moses] [27: 8] 3 - Through an angel [2: 97] The Islamic theory of Quranic Wahy contends that from the time of revelation to its written form, the. Qur’an underwent through 4 stages: reception, transmission, preservation and compilation.

Stage 1: Reception of Wahy (A’zami 45 -50; Qadhi 75 -87) -Ibn Abbas: i- The entire Quran was sent down form the ‘Tablet’ (lawh mahfūdh) to the lowest heaven in the night of destiny (laylat ul qadr) - Revelation to earth occurred piecemeal –as and when required- for 23 years. - Prophetic experience of wahy: His face would turn red; His breathing heavy and with a snore; sweat heavily; body weight increases heavily. First Revelation: [570 AD- Cave Hīra on Mount Nūr] Story: Muhammad meditating in the cave for days; Sudden appearance of angel Jibrīl- Repeated requests to read. Muhammad cannot read- Angel pressed him against him 3 times and then recited verses 1 -5 of sura 96 (‘Alaq) [Qadhi p. 89]

Last Revelation -Ibn Abbas: several opinions, namely: 4: 93; 2: 110; 2: 278; 2: 281 - Ibn al Musayyib: 2: 282 - Majority opinion: 5: 3 ‘Today I have perfected your faith…. ’ - Most probable view is 2: 281 ‘And fear the day on which you will return to Allah…’ since the Prophet lived for about a week after it (Bukhari; Qadhi p. 91 ) Earliest Meccan Suras - Order of ‘Abd al kafi: 96, 68, 73, 74, 1, 111, 87, 92, 89, 93, 94, 103, 100, 108, 102, 107, 109, 105, 113, 114, 112, 53, 80, 97, 91, 85, 95, 106, 101, 75, 104, 77, 50, 90, 86, 54, 38, 7, 72, 36, 25, 35, 19, 20, 56, 27, 28, 17, 10, 11, 12, 15, 6, 37, 31, 34, 39, 40, 41, 42, 43, 44, 45, 46, 51, 88, 16, 71, 14, 21, 23, 32, 52, 67, 69, 70, 78, 79, 82, 84, 30, 29, 83 - Some variations occur in Noldeke Geschichte des Qorâns

Activity Using any translation of the Quran and the above chronology of the Suras; A-find out how many times the following themes appear [list the sura and verse number for each theme]: (i) wealth/riches and topics related to them (ii) Man’s personality/ attitude, especially his: - arrogance-denial-self sufficiency-calumny/vilification/slur (iv) neglect of the poor & orphans. (V) Hereafter/last day B- Why do you think these early Suras link riches with man’s attitude? Is there any correlation? C- Why do think God talks about wealth and then links it with neglect of the poor and the most vulnerable? D- To what extent do you see themes of social justice reflect in the daily practice of Muslims in Mauritius?

Graduality In Revelations [Tanjīm] (Qadhi p. 81 -87) - Qur’an was revealed piecemeal to: i- allow mankind enough time to adapt their behaviour to the requirements of the laws (halāl & harām) and avoid hardships ii- To allow time for memorisation and mastery of its teachings (progressive approach to Quranic study) iii- To ease the burden of revelation on the Prophet Meccan Critics of Progressive Revelations - Their precipitation and impatience to know the ultimate outcome of Quranic teachings made them frustrated. [25: 32] ‘The disbelievers say: why is the Qur’an not revealed to him all at once? Thus (We did) so that We may pacify your heart… (li nuthabbita bihi fu’ādaka)

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