The Quran
In some classical books of Usul (such as, 'Nurul Anwar',
by Sheikh Ahmad Ibn Abu Said or 'Manar', by Sheikh Abul Barakat
Abdullah Ibn Ahmad Nasaki) most of the discussion of Usul have been
made under the heading "Kitabullah" (that is the Quran). Such
discussion includes discussion on the classification of words in the
Quran (or Arabic language), grammatical issues pertinent to
interpretation of the Quran and Sunnah, such as Haruful Maa'ni
(words with meaning), Haruful Atf (conjunction), Haruful Zar (which
gives Kasra to the noun when it is used before noun), Haruful Asmauz
Zaruf (Haruf which indicate time, place, etc.) and Haruful Shart
(haruf which indicates conditions). Discussion under Kitabullah also
includes the methods of interpretation such as Ibaratun Nass,
Isharatun Nass, etc.
we shall not discuss any of the aforesaid things. In following some
modern Usul scholars, we shall take the discussion on the methods of
interpretation and classification of words under "Methods of
Interpretation". We shall not discuss rules of grammar in Usul and
ask the readers to study Arabic language and its grammar separately.
In this part, we shall discuss some of the characteristics of Quran
as its introduction.
Quran is the book which Allah revealed in His speech
to His Prophet Muhammad (SM) in Arabic and this has been transmitted
to us by continuous testimony or tawatur.
There are 114 surahs of unequal length. The contents
of the Quran are not classified subjectwise. The Quran consists of
manifest revelation (Wahy Zahir) which is direct communication in
the words of Allah. This is different from Wahy Batin (non-manifest
revelation) which consists of inspiration and concepts. All the
Ahadith of the Prophet (SM) fall under this category.
Hadith Qudsi, in which the Prophet (SM) quotes Allah
in the Hadith, is also not equivalent to the Quran. In fact, this
kind of Hadith is also subject to examination of Isnad (chain of
narrators from the Prophet (SM) to the compiler of the Hadith
compilation). If the sanad (chain) is weak, the Hadith will be
treated as weak, even though it is Hadith Qudsi. It should be noted
that the Prophet (SM) did not make any distinction between Hadith
Qudsi and other Hadith.
Only meaning (Maa'ni) or text (Nazm) is not the
Quran. Jurisprudents agree that text and meaning together
constitute the Quran.
Quran was revealed in stages (17:106),
and gradually (25:32). Graduality in the revelation
afforded opportunity to reflect over it and memorize it. The Ulama
are in agreement that the entire text of the Quran is "Mutawatir",
i.e., its authenticity is proven by universally accepted
testimony.
The larger part of the Quran was revealed in Mecca
(about 19/30th part) and rest in Madinah. The Meccan revelations
mostly deal with beliefs, disputation with unbelievers and their
invitation to Islam. But the Madinan surahs, apart from the
aforesaid, deal with legal rules regarding family, society,
politics, economics, etc. The surah is considered Meccan if its
revelation started in Mecca, even if it contains Madinan period
Ayats. The information regarding which one is Meccan or Madinan are
based on the sayings of the Sahabis or the following
generation.
The legal material of the Quran is contained in
about 500 Ayats, according to various estimates. These injunctions
were revealed with the aim of repealing objectionable customs such
as infanticide, usury, gambling, unlimited polygamy; prescribing
penalties and core Ibadah like Salat, Siam, Zakat, Hajj. Other legal
Ayats deal with charities, oaths, marriage, divorce, Iddah,
revocation of divorced wife (Rijah), dower, maintenance, custody of
children, fosterage, paternity, inheritance, bequest; rules
regarding commercial transaction such as sale, lease, loan,
mortgage, relations between rich and poor, justice, evidence,
consultation, war and peace.
Qati & Zanni: One of the things that has been discussed is about
Qati (definitive) and Zanni (speculative). Qati and Zanni concepts
have been discussed in terms of text and in terms of meaning. The
whole of the Quranic text in Qati (definitive) that is its Riwyah
(report) is conclusive and beyond doubt. Only other text, which has
been considered Qati is only Mutawatir Sunnah or Hadith (at least in
essence). Other Hadith and Ijtihad are Zanni
material.
The text of the Quran which has been reported in
clear words (Alfaz al Waziha) which has only one meaning are
considered Qati also in terms of meaning (Dalalah). Qati and Zanni
have significance in the matter of belief and in the gradation of
Ahkam into Farz, Wazib, Sunnah, Haram, Makruh, etc. Articles of
faith can be determined only by Qati text with Qati meaning. A
person can be declared Kafir if he denies the Qati text of the Quran
or Mutawatir Sunnah, otherwise not. Similarly Farz is determined
only by Qati text with Qati meaning (please see chapter 17 of
Kamali's book).
Most of the text of the Quran are Qati in meaning.
Example of Zanni in meaning are the words "banatukum" in Nisa:23
and "yanfaw minal ard" in Maida:33.
In the discussion on Qati and Zanni, Quran and
Sunnah are integral to one another. Zanni of one verse can be made
Qati by another verse or by definitive Sunnah. Similarly, the Zanni
Sunnah can be elevated to Qati by Qati Ayat of the Quran or by other
corroborative evidence of Qati Sunnah.
By far, the large part of the Quranic legislation
have been given in broad outlines; only in a few area, the Quran has
given instruction in considerable details. Hardly there is anything
where Quran has given all details. We are dependent on Sunnah and
Ijtihad to fill up the gaps or for explanations.
One issue of concern is whether it is permissible to
research the cause (talil) of Ahkam. Majority of scholars hold that
this is permissible, indeed a must for development of Islamic law
through Ijtihad (primarily Qiyas).
However, a few hold that talil is not permissible and as
such deny legality of Qiyas. This view is weak and appears to have
been born out of misunderstanding the purpose of
talil.
Another issue is Asbab al-Nazul or events which are
related to revelation of the Ayats. The Hakm (law) is not limited to
the events or circumstances. However, Asbab al-Nazul helps to
understand the Quran and its law.
