ഇസ്ലാമിക്‌ ഭരണഘടന

ഖുര്‍ആന്‍

History of the Collection and Compilation Holy Quran

A study of the compilation of text must begin with the character of the book itself as it was handed down by Muhammad to his Companions during his lifetime. It was not delivered or revealed all at once.

The Noble Quran was revealed to Prophet Muhammad (PBUH) piecemeal over a period of twenty-three years from the time when he began to preach the Message of Islam in Makkah in 610 CE until his death at Madeenah in 632 CE. The Quran itself declares that Allaah addressed Prophet Muhammad with what means: "…And We have spaced it distinctly." [Quran 25:32]

Furthermore, no chronological record of the sequence of passages was kept by Muhammad (PBUH) himself or his Companions so that, as each of these began to be collected into an actual Soorah (chapter), no thought was given as to theme, order of deliverance or chronological sequence. It is acknowledged by all Muslim writers that most of the chapters, especially the longer ones, are composite texts containing various passages not necessarily linked to each other in the sequence in which they were given. As time went on Muhammad would say words to the effect of: "Put this passage in the chapter in which so-and-so is mentioned", or: "Put it in such and such a place." [As-Suyooti, Al-Itqaan fee 'Uloom Al-Quran, p.141] Thus, passages were added to compilations of other passages already collected together until each of these became a distinct chapter. The evidence that a number of these chapters already had their recognised titles during the lifetime of Prophet (PBUH) is the following two Prophetic narrations: "Anyone who recites the last two verses of Soorah Al-Baqarah (The Cow, chapter 2) at night, they will suffice him." [Al-Bukhaari] And: "If anyone learns by heart the first ten verses of the Soorah Al-Kahf (the Cave, No. 18), he will be protected from the Dajjaal (Antichrist)." [Muslim]

At the same time, there is also reason to believe that there were other chapters to which titles were not necessarily given by Prophet Muhammad (PBUH). An example of this is Soorah Al-Ikhlaas [Chapter 112], for although the Prophet spoke at some length about it and said it was equal to one-third of the whole Quran, he did not mention it by name. [Muslim]

As the Quran developed, the Prophet's Companions took portions of it down in writing and also committed its passages to memory. It appears that the memorisation of the text was the foremost method of recording its contents as the very word Quran means 'recitation'. From the very first word delivered to Muhammad (PBUH by the angel Jibreel (Gabriel) on Mount Hiraa', namely Iqra' – 'Recite!' [Chapter 96:1], we can see that the verbal recitation of its passages was very highly esteemed and consistently practiced. Nevertheless, it is to actual written records of its text that the Quran itself bears witness in the following verse (which means): "[It is recorded] in honoured sheets. Exalted and purified. [Carried] by the hands of messenger-angels. Noble and dutiful."[Quran: 80:13-16]

Furthermore, there is evidence that even during the early days of Prophet Muhammad (PBUH) in Makkah, portions of the Quran as then delivered were being written down. When ‘Umar was still a pagan, he one day struck his sister when he heard her reading a portion of the Quran. Upon seeing blood on her cheek, however, he relented and said: "Give me this sheet which I heard you reading just now so that I may see what Muhammad has brought." [Ibn Is-Haaq, Seerat Rasoolullaah, p.156]. On reading the portion of the twentieth chapter (of the Quran) which she had been reading, he became a Muslim.

Nonetheless, it appears that right up to the end of the life of Muhammad the practice of memorisation predominated over the writing down of the Quran and was regarded as more important.

In the Hadeeth (narrations) records, we read that the angel Jibreel is said to have checked the recitation of the Quran every Ramadhaan with Prophet Muhammad (PBUH) and, in his (the Prophet) final year, he (Jibreel) checked it with him twice. Faatimah said: "The Prophet, sallallaahu alayhi wa sallam, told me, 'Jibreel used to recite the Quran to me and I to him once a year, but this year he recited the whole Quran with me twice. I think that my death is approaching.'" [Al-Bukhaari]

Some of the closest Companions of the Prophet devoted themselves to learning the text of the Quran by heart. These included Ubayy Ibn Ka'b, Mu'aath Ibn Jabal, Zayd Ibn Thaabit, Abu Zayd and Abu Ad-Dardaa' . Abdullaah Ibn Mas’ood collected more than ninety of the one hundred and fourteen chapters by himself, learning the remaining chapters from other Companions.

Regarding the written materials, there are no records as to exactly how much of the Quran was written down during the lifetime of Prophet Muhammad (PBUH). There is no evidence to suggest that anyone actually compiled the whole text of the Quran into a single manuscript, whether directly under the authority of Prophet Muhammad (PBUH) or otherwise.

With the death of Prophet Muhammad (PBUH) in 632 CE, the revelation stopped, as the Quran had become complete. There could be no further revelation once its chosen recipient had passed away. While he lived, however, there was always the possibility that new passages could be added and it hardly seemed appropriate, therefore, to contemplate codifying the text into one harmonious whole. Thus, it is not surprising to find that the book was widely scattered in the memories of men and in writing on various different materials at the time of the death of the Prophet.

There were only a few disputes among the Companions about the text of the Quran while the Prophet was alive, unlike those which arose soon after his death. All these factors explain the absence of an official codified text at the time of his death. Imaam As-Suyooti stated that the Quran, as sent down from Allaah in separate stages, had been completely written down and carefully preserved, but that it had not been assembled into one single location during the lifetime of Prophet Muhammad, sallallaahu alayhiwa sallam, [Ibn Is-haaq, Seerat Rasoolullaah, p.96]

All of it was said to have been available in principle, for the Companions had absorbed it in their memories and it had been written down on separate materials. The final order of the various verses and chapters is also presumed to have been defined by the Prophet while he was still alive.

Tthe Quran was revealed in Arabic to the Prophet Mohammad in 610 CE over 22 years. In the first twelve years of the revelation, the Prophet was living in Makkah (Mecca). Persecution, at the hands of the tribe of Quraysh then forced him, allallaahu alayhi wa sallam, and his companions to leave to Al-Madeenah, in what is known as the Hijrah (immigration), where he lived the last ten years.

The 114 chapters of the Holy Quran are not listed in the chronological order of their revelation. This special order, however, was inspired to the Prophet by Allaah, the Most Exalted, so it is a genuine quality of the Quran. Each chapter is described as either Makkan or Madeenan, depending on whether the majority of its verses were revealed before or after the Hijrah.

Knowing the chronological order in which the different Soorahs (Quranic chapters) or verses were revealed can be of importance in some cases. And even though this may not be possible for all of the 6234 verses, because the sequence was recorded at any time, through sound Ijtihaad (research) and analysis, scholars were capable of putting together the cases where authentic reports confirmed such order and the cases where that order was made clear.

These efforts resulted in the development of a method in which the revelation of the Quran was looked at in chronological terms as well as dividing revelation into Makki (Makkan) and Madani (Madeenah) types or periods.

We will first look at some of the benefits of this chronological analysis, then proceed to discuss the Makki and Madani criteria and their use in the Tafseer (interpretation of the Quran) and the deduction of Fiqh (Islamic jurisprudence) rulings.

In the following we will present a very brief look at three main benefits of the chronological analysis of the Quran, other benefits and many more examples can be found in Al-Itgaan, by Imaam As-Suyooti :

Assessment of Rulings' Abrogation

Abrogation is a term that refers to the cases in which a ruling gets abrogated by another. Simply put, abrogation means the replacement of one verse by another thus reversing or repealing the ruling that was revealed in it. Therefore, if we have a case in which we have two verses that carry in them two rulings which oppose one another and we could reconcile them in a way that is acceptable under the Principles of Fiqh (Jurisprudence), then we look at the chronological order of their revelation to assess which verse carries the abrogated ruling. Obviously, the verse revealed first carries the abrogated ruling, and we should uphold the ruling carried in the late-revealed one.

Examples of that: If we knew that:

1. The verses making Salaah (prayer) obligatory were revealed in Makkah before the Hijrah [migration of Prophet Muhammad and his companions from Makkah to Madeenah].

2. The verses making Zakaah (the Poor Due) and Sawm (fasting) obligatory were revealed during the second year of Hijrah, and

3. The verses that established the obligation of Hajj (pilgrimage to Makkah) were revealed in the sixth year of Hijrah,

We would know the sequence in which these pillars of Islam were established.

Appreciation of the Gradual Process in Legislation

This is an important part of the general message of Islam, especially the aspect related to making prohibitions and having people go through major changes of lifestyle. Knowledge of the chronology of how these aspects were made in the early period of Islam leads one to appreciate the wisdom behind the gradual process of legislation. A good example of this is the prohibition of inebriants. First, people were told they are bad but may have some benefit, as in the verse (which means): "They ask you (O Muhammad) about wine and gambling. Say, ‘in them is great sin and [yet, some] benefit for people.’” [Quran 2:219]

Then they were told not to drink before Salaah, through the verse (which means): "O you, who have believed, do not approach prayer while you are intoxicated ..." [Quran 4:43]

And later inebriants were prohibited altogether, through the verse (which means): "O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allaah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.” [Quran 5:90]

In this example we notice the way the legislation considered the fact that drinking was a major solid part of the Arabs' social life. But the gradual approach used in indicating its harms and making it prohibited on them made it easy for them to accept, a realistic approach which we can all learn from.ed to have been defined by the Prophet  while he was still alive. Essential to learning the history of the Quran is the study of the stages of its revelation, which is usually referred to by the term "'Tanzeel' of the Quran", literally, the descent or the 'sending down' of the Quran from the Heavens to the Earth. Some of the aspects to be discussed in relationship to this would be the meaning of the 'Tanzeel' and why it happened in stages, what was revealed first and what was revealed last, and the significance of understanding the sequence in revealing the different parts of the Quran, among others.

Certainly, the study of the 'Tanzeel' of the Quran is one of the most important aspects of the Sciences of the Quran, because it is related to the beginning of the last revelation, and to being certain of its descent from Allaah, which is the foundation of believing in the Quran as the Word of Allaah that came from Him, as well as in the truthfulness of the Message of Prophet Muhammad.

The Meaning of 'Tanzeel'

Lexically, the term 'Tanzeel' is derived from the Arabic root 'Nuzool', which means the descent or the movement from a high place down to a lower one. This is exactly what happened in the process of revelation where the Angel Jibreel (Gabriel) used to come down from the Heavens with a varying number of verses of the Quran to deliver to Prophet Muhammad. The exact nature of this 'Nuzool' and how Jibreel actually brought the Quran with him are matters of the unseen, the details of which Allaah chose not to clarify for us, perhaps because they involve matters that may be very difficult for humans to imagine or grasp. What we should understand is that this 'Nuzool' happened in a fashion that is befitting to the greatness and sacredness of the Word of Allaah. Allaah Almighty Says about the Holy Quran (what means): " (It is) a Quran which we have divided (into parts from time to time), in order that thou (O Muhammad) might recite it to people at intervals: We have revealed it by stages (in 23 years)." [Quran 17:106]

The Quran was revealed in two stages:

Stage One-In this stage, the Quran was brought by Jibreel from the Preserved Tablet (in the Seventh Heaven) down to the First Heaven (sky) and placed in the 'Place of Power or Honour'. First, the Quran mentions the Preserved Tablets in the verse (which means):

"Nay! This is a Glorious Quran, inscribed in a Preserved Tablet" [Quran 85:21-22]

Then it tells of the fact that it was sent down during a specific night, in the verse (which means):

"By the Book that makes things clear; - We sent it down during a Blessed Night: for We (ever) wish to warn (against Evil). In the (Night) is made distinct every affair of wisdom." [Quran 44:2-4]

And (which means):

"We have indeed sent down this during the Night of Power." [Quran 97:1].

These two verses indicate that the Quran was revealed in a single blessed night in the month of Ramadhaan that is called the 'Night of Power, or Decree'.

Stage Two- This stage of revelation lasted for about 23 years in which the Quran was sent down in response to the development of events and in accordance with the sequence needed to complete the delivery of the Message.

The Prophet after receiving revelation would automatically memorize the Quranic verses that were revealed to him and would recite them to whoever was in his company, and order them (the Companions) to write them down immediately. The Messenger himself used to keep a copy of the revealed portions in his house. The Quran, the last of Allaah’s Scriptures, is divided into 114 'Surahs' (Chapters) of unequal length. It is the first fundamental source of Islamic Sharee’ah (Islamic Law). Allaah, Most High, Says (what means): "… A Quran which we have given seriatim (separated out) in order that you may recite it to the people at intervals and we have caused it to come down successively (by stages)." [Quran 17:106]

But verse 6:7 observes (what means):  "If We had sent unto you (O Muhammad) a written (message) on parchment, so that they could touch it with their hands, the unbelievers would have been sure to say: "This is nothing but obvious magic."' [Quran 6:7]

Recording cynical speeches of the unbelievers, Almighty Allaah Says (what means): "Why has the Quran not been vouchsafed to him (Muhammad) in one single whole?" [Quran 25:32]

And the answer to that is the verse (which means): "…that your heart (O Muhammad) may be strengthened, we have rehearsed it to you in slow, well-arranged stages, gradually." [Quran 25:32]

There is no nation that has ever cared about, revered, and preserved its Divine Scripture as the Muslim nation has cared about, revered and preserved the Quran. Unlike the other Divine Scriptures, the Quran is not kept in the hands of a particular group or elite of the Muslims, and for this reason, it is not subject to suspicion that it might have been tampered with or altered. Rather, it has always been within the reach of all Muslims.  The Quran is the backbone of Islam. On this Sacred Book of Allaah depends the Islamic call, state, society and the civilisation of the Muslim world. It is the last Divine revelation, which was sent down to Prophet Muhammad, the last and final of all Prophets, may Allaah exalt their mention. His task was to convey the message of worshipping the One God, Allaah, without ascribing any partners to Him. The Noble Quran, which is the source of guidance and mercy to mankind, is divided into one hundred and fourteen (114) Soorahs (chapters) of varying lengths. Ninety-three chapters were revealed in Makkah, while the remaining twenty-one were revealed in Madeenah.

The first revelation that the Prophet  received was Soorat Al-'Alaq, which was in Makkah where Soorat An-Najm was to later became the first to be recited openly to the people. In Madeenah, Soorat Al-Mutaffifeen was the first one revealed after the Hijrah (migration). The Prophet had to flee to Madeenah to save his own life and the lives of his followers, upon the command of Allaah.

The last verse sent down to the Prophet was the saying of Allaah which means: “…This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as religion...” [Quran: 5:3]

Some chapters in the Quran focus on the call to Islam as guidance for humanity. They focus upon monotheism and the fight against polytheism and idolatry. Thus, stress is laid on all that is related to faith. In other chapters, attention is given to legislation, acts of worship, relationships among people and the laws that regulate matters within the Muslim community, government, and family.

A number of chapters inform about Resurrection, the Hereafter and the unseen; others relate the stories of various prophets and their calls to their people to return to Allaah. We see how the previous nations were severely punished when they disobeyed Allaah and denied the messages of previous prophets, may Allaah exalt their mention.

In addition, several chapters focus on the story of creation and the development of human life. In fact, Makkan revelations made the Muslims' faith in Allaah firmly established. On the other hand, Madeenan revelations were meant to translate the faith into action and give details of the Divine Law.

Allaah will forever preserve the Quran against all attempts to destroy or corrupt it. Being guarded by Allaah, it will always remain pure. There does not exist a single copy with any variation from the recognised text.

Any attempt of alteration has resulted in failure.

Upon the command of the Prophet his Companions would write down what was revealed of the Noble Quran. They used, for this purpose, palm branches stripped of leaves, parchments, shoulder bones, stone tablets, etc. About forty people were involved in this task. Among them was Zayd Ibn Thaabit who showed his work to the Prophet. Thus, the Quran was correctly arranged during the Prophet’s life, but it was not yet compiled into one book. In the meantime, most of the Prophet’s Companions memorised the Quran.

When Abu Bakr became Caliph after the Prophet died, a large number of the Companions were killed during the War of Apostasy. 'Umar Ibn Al-Khattaab went to the Caliph and discussed the idea of compiling the Quran into one volume. He was disturbed, as most of those who memorised it had died. Then, Abu Bakr called for Zayd and commissioned him to collect the Quran into one book, which became known as the 'Mus-haf.'

After Zayd accomplished this great task and organized the Quran into one book, he submitted the precious collection to Abu Bakr who kept it in his possession until the end of his life. During the caliphate of ‘Umar it was kept with his daughter Hafsah who was also a wife of the Prophet.

During the Caliphate of ‘Uthmaan, Islam reached many countries, and readers began to recite the Quran in different ways (dialects). ‘Uthmaan then had various copies made and sent them out to the different Muslim lands, lest these dialects would cause alterations to the Quran, and kept the original copy with Hafsah . Thus, the Quran remained preserved and the Caliph was very much pleased with his achievement.

Today, every copy of the Quran conforms with the standard copy of 'Uthmaan . In fact, Muslims over the ages excelled in producing the best manuscripts of the Noble Quran in the most wonderful handwriting. With the introduction of printing, more and more editions of the Noble Quran became available all over the world.