A Masjid in New Mexico
ASSIGNMENT 1:
Clarify the presumed contradicted statement that the Qur'an was revealed at once on the “night of power” in the month of Ramadan and in another context that the Qur'an was revealed in sections to the Prophet Mohammad (saw)?
*Substantiate your opinion with relevant proof from the Qur'an and Sunnah.
Answer:
Two distinct revelations of the Qur’an can be found in Allah’s book: It is revealed in its totality in Ramadaan or on Laylatul Qadr and continuous segmental revelation up until just before the death of the Prophet صل الله عليه وسلم. To clear up apparent contradictions it is important to understand this issue.
The First Revelation
Hâ-Mîm. [These letters are one of the miracles of the Qur'ân and none but Allâh (Alone) knows their meanings]. By the manifest Book (this Qur'ân) that makes things clear. We sent it down on a blessed night. (Ad-Dukhan 44:1-3)
Similar meanings also can be found in 2:185 and 97:1. Theses verses refer to the initial revelation of the Qur’an due to the fact that the Qur’an was not revealed to Prophet Muhammad صل الله عليه وسلم on a single night in Ramadan.
Two da’eef[1] narrations but with shawaahid (supporting narrations)[2] reported from Ibn Abbas that says that the Qur’an was first separated from its station in the upper heavens and placed in Bayt al-‘Izzah in the lowest heaven, with the second version stating that it was in the Night of Decree in Ramadan. In contrast earlier revelations were sent down all at once as argued by as Suyootee to be practically an Ijmaa’.
The Second Revelation
“And (it is ) a Qur’an which I have divided into parts in order that you (Muhammad) may recite it to the people gradually, and I have revealed it by successive revelation.” (17:106)
For a period of twenty three years, Jibreel takes down sections of the Qur’an from the lowest heaven that began with Soorah al Alaq. The last chapter revealed according to Ibn Abbas is Soorah an Nasr although other Companions disagree. Further also according to Ibn Abbas the last verse revealed is the last of verses in Soorah al Baqarah dealing with riba’. [3]
In conclusion, there is no contradiction between the two as the first one is talking about the revelation of the Qur’an from the highest heaven to the lowest heaven while the latter is concerning the revelation of the Qur’an to Prophet صل الله عليه وسلم gradually for a period of twenty three years.
ASSIGNMENT 2:
What is your understanding on the verse ….” To each among you We have prescribed a law and a clear way”…. S.5:48 in contrast to the fact that all of the prophets were sent with only one clear unified message that is in S.Al- Anbiya :25 …”and we did not send any messenget before you (Muhammad saw) but We revealed to him (saying): La ilaha illah ana [none has the right to be worshipped by I (Allah) ], so worship Me (Alone and non else).
*Substantiate your opinion with relevant proof from the Qur'an and Sunnah.
Answer:
Divine revelations were revealed for the purpose of correcting man’s belief about God (Aqeedah/Tawheed), his methods of worshipping God (Ibaadah) and his social life and social conduct (Mu’aamalah).[4]
Concerning Aqeedah the prophets were sent with one fundamental message which is Tawheed.
“And Verily I have not sent any prophet before you wihtout revealing to him that there is no God besides me, so worship Me.” 21:25)
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût[] (all false deities, etc. i.e. do not worship Tâghût besides Allâh)." Then of them were some whom Allâh guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth). (An-Nahl 16:36)
The only correct belief about God is Tawheed, whereby Allaah is considered as One, without partner in His essence, His attributes, His actions, and right of worhsip. Since this reality is not changeable hence it is only obvious that all the Prophets would be sent to deliver and confirm same message as they all came from the same source.
In 5:48, what is being referred here is not the fundamental message (Tawheed/Aqeedah) but the Law with which to govern the people concerning their worship and their social life and social conduct. The methods of worship and social dealing may vary because the needs of pepole of each nation were different and this needs may vary from time to time even in the same nation.
In his explanation of 5: 48 Ibn katheer mentions:
[لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً]
(To each among you, We have prescribed a law) Shir`at meaning, a clear path, as Ibn Abi Hatim recorded from Ibn `Abbas.
[وَلَوْ شَآءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَحِدَةً]
(If Allah willed, He would have made you one nation.) This is a general proclamation to all nations informing them of Allah's mighty ability. If Allah wills, He would make all mankind follow one religion and one Law, that would never be abrogated. Allah decided that every Prophet would have his own distinct law that is later abrogated partially or totally with the law of a latter Prophet. Later on, all previous laws were abrogated by the Law that Allah sent with Muhammad , His servant and Messenger, whom Allah sent to the people of earth as the Final Prophet. Allah said,
[وَلَوْ شَآءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَـكُم]
(If Allah willed, He would have made you one nation, but that (He) may test you in what He has given you.) This Ayah means, Allah has instituted different laws to test His servants' obedience to what He legislates for them, thus, He rewards or punishes them according to their actions and what they intend.[5]
Therefore there is no contradiction between the two verses as the first (5:48) one is concerning the Laws of worship and social dealing which changes from every nation while the second (21:25) concerns with the belief about Allaah, who is Unique with attributes of perfection and thus doesn’t change.
Abu Khalid
[1] A subnarrator, al ‘Amash, is reliable yet a Mudallis used ‘an ‘anah in these narrations.
[2] Two reports from al Mustadrak and an Nasaa’ee. Supporting Sahih narrations collected by An Nasaa’ee. Usool at Tafseer pg. 132-133.
[3] The former is collected by Muslim and the latter by Bukhari.
[4] Usool at Tafseer: The Methodology of Qur’aanic Explanation pg. 219.
[5] Tafsir Ibn Khatir (Abridged) Vol. 3, pg. 198-99.
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