The Qur'an and Its Study. Adnan Zarzour
a discourse in Arabic so that you may understand. It originates in the source of revelation kept with Us; it is indeed sublime, full of wisdom’ (43: 1–4).
We need to be clear that what Gabriel brought down is the Qur’an, which is the inimitable Arabic text from the beginning of Surah 1, The Opening, to the end of Surah 114, Men.58 It is all God’s word: neither Gabriel nor Muhammad (peace be upon him) had any role in its composition or construction. Gabriel’s task was to reveal and read it to the Prophet (peace be upon him), while the Prophet’s task was to learn, memorise, recite, convey, explain and implement its instructions. God says: ‘Most certainly, you receive the Qur’an out of the grace of One Who is Wise, All-Knowing’ (27: 6). ‘When you do not bring them a sign, they say: “Why do you not seek to have one?” Say: “I only follow what is revealed to me by my Lord”’ (7: 203). He also says: ‘When Our revelations are recited to them in all their clarity, those who have no hope of meeting Us say: “Bring us a discourse other than this Qur’an, or else alter it.” Say: “It is not for me to alter it of my own accord. I only follow what is revealed to me. I dread the torment of an awesome day if I should disobey my Lord!”’ (10: 15).
These verses clearly indicate that the meanings of the Qur’an were bestowed from on High. The following verses point out that the wording was also revealed, as we have already noted. God says: ‘We shall teach you to recite and you shall not forget’ (87: 6). ‘Read in the name of your Lord Who has created’ (96: 1). ‘Do not move your tongue repeating its words in haste. We shall see to its collection and recitation’ (75: 16–17). ‘Recite the Qur’an calmly and distinctly’ (73: 4). Needless to say, reading, moving one’s tongue and distinct recitation are all related to the pronunciation and articulation of words.
Scholars explain that the verses of Surah 75, starting with ‘Do not move your tongue repeating its words in haste,’ refer to the fact that when the Prophet (peace be upon him) received new verses of the Qur’an, he would hasten to repeat them, as he loved the Qur’an and was keen to remember its exact words. God, however, told him not to do so, ordering him instead to listen to Gabriel as he gave him the Qur’an. He reassured him that God undertook to place it in his heart so that he would retain, recite and understand it: ‘Do not move your tongue repeating its words in haste. We shall see to its collection and recitation’ (75: 16–17). This means its collection in the Prophet’s heart so that he would be able to recite it. ‘When We recite it, follow its recitation’ (75: 18). This is an order to the Prophet (peace be upon him) to listen to the Qur’an when Gabriel recited it to him. Hence, ‘when Gabriel came to him, the Prophet would listen to his recitation. When Gabriel left, the Prophet would recite it himself.’59
When God describes the Qur’an as the words of His Messenger, or the angel Gabriel, He wants to make clear that it is not sorcery, as alleged by some unbelievers, but the word of a Messenger chosen by God, the Lord of all the worlds. God says: ‘I need not swear by what you can see and what you cannot see: this [Qur’an] is the word of a noble Messenger, not the word of a poet – how little you believe! nor the word of a soothsayer – how little you reflect! This [Qur’an] is a revelation from the Lord of all the worlds’ (69: 38–43); and ‘This is truly the word of a noble and mighty Messenger’ (81: 19).
2. The Duration of Sending Down the Qur’an: The First and the Last Revelations
2.1 The Qur’an was revealed to Prophet Muhammad (peace be upon him) over a period of twenty-three years. It is agreed that the Prophet (peace be upon him) lived in Makkah for thirteen years after the start of his message, and, according to the best known reports, spent the next ten years in Madinah.
The Qur’an continued to be bestowed from on High over this long period. Sometimes, a complete surah would be revealed all at once, and at other times a single verse or a few verses would be revealed. The Prophet (peace be upon him) would give instructions to place the new verse or passage at its rightful place in a surah which he specified. This process continued until this honourable Book was completed shortly before the Prophet (peace be upon him) passed away.
2.2 The first verses to be revealed were the opening of Surah 96: ‘Read in the name of your Lord Who has created – created man out of a clinging cell mass. Read – for your Lord is the most Bountiful One, Who has taught the use of the pen, taught man what he did not know’60 (96: 1–5). This is evidenced by the authentic Hadith related by both al-Bukhārī and Muslim on the authority of ‘Ā’ishah which we quoted earlier when we discussed the types of revelation.
Another Hadith related by al-Bukhārī and Muslim quotes Abū Salamah ibn ‘Abd al-Raḥmān who says:
I asked Jābir ibn ‘Abdullāh which part of the Qur’an was revealed first. He said: ‘You, wrapped in your cloak’ (74: 1). I said: ‘Or perhaps, “Read in the name of your Lord Who created”’ (96: 1). He said: ‘I will tell you what God’s Messenger told us. He said: “I stayed in the Ḥirā’ Cave for some time. When I finished, I came down and was in the middle of the valley61 when I saw Gabriel. I was trembling, and I went to Khadījah. I told them to wrap me and they did. God then revealed: You wrapped in your cloak, arise and give warning.”’
This Hadith, however, may be understood as meaning the first revelation of the Qur’an after the lull during which no revelation was bestowed,62 or perhaps it was the first revelation after the earlier one, or it might have been the first one itself. This is understood from his saying: ‘When I saw Gabriel,’ which suggests that he immediately recognised him. This is further confirmed in a Hadith related by both al-Bukhārī and Muslim on Jābir’s authority: ‘As I walked on, I heard a voice coming from the sky. I raised my eyes to the sky and I saw the angel who came to me at Ḥirā’, sitting on a chair between the earth and the sky. I was in fear of him and I fell to the ground. I went to my family and I said: Wrap me; wrap me. God then revealed to me: “You, wrapped in your cloak, arise and give warning. Glorify your Lord’s greatness; clean your garments; stay away from all filth” (74: 1–5). From then on, revelations came in succession.’
It appears that Jābir ibn ‘Abdullāh related what he understood from the first Hadith, prior to hearing the second from the Prophet (peace be upon him) which tells that the angel revealed to him the opening of Surah 96.
2.3 The first five verses of Surah 96 were the ones that inaugurated the process of the Qur’an’s revelation, while Surah 1, The Opening, is the one that begins the Qur’an in its complete form. This surah of seven short verses is the first in the Qur’an’s arrangement.
Scholars explain that each of these two openings refers to all the areas that are addressed in the Qur’an. Literary scholars speak of the ‘most effective opening’ stating that it means that the first paragraph should suit the subject matter and make clear what the discourse that follows will aim to explain. Some commentators on the Qur’an say that Surah 1 refers to the four main disciplines addressed in the Qur’an and which constitute the essence of all religions. These are:
i.The fundamental principles which include knowledge of God and His attributes. This is referred to in the verses: ‘Praise be to God, the Lord of all the worlds, the Lord of Grace, the Ever-Merciful’ (1: 2–3). They also include knowledge of prophethood, which is referred to by the phrase: ‘The path of those on whom You have bestowed Your favours’ (1: 7). The fundamental principles also include knowledge of the life to come, which is referred to in the verse that says that God is the ‘Master of the Day of Judgement’ (1: 4).
ii.Worship; which is referred to by the verse that includes: ‘You alone do we worship’ (1: 5).
iii.Manners; which require everyone to abide by the values and principles Islam lays down and to always be obedient to God. The reference to this is in the verses that say: ‘To You alone do we turn for help. Guide us on the straight path’ (1: 5–6), and
iv.Historical accounts of earlier nations and communities. This tells us that those who obey God end up in perfect happiness while those who disobey Him endure great misery. This is referred to in the last verse of the surah: ‘The path of those on whom You have bestowed Your favours, not those who have incurred Your wrath, nor