Khurram Murad & Abdur Rashid Siddiqui
Treasures of the Qur’an Surah al-Fatihah to Surah al-Ma’idah
the islamic foundation
preface
KHURRAM MURAD & ABDUR RASHID SIDDIQUI
Treasures of the
Qur’an ! Surah al-Fatihah to Surah al-Ma’idah
THE ISLAMIC FOUNDATION
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Treasures of the Qur’an: Surah al-Fatihah to Surah al-Ma’idah Published by The Islamic Foundation, Markfield Conference Centre, Ratby Lane, Markfield, Leicestershire LE67 9SY, United Kingdom E-mail: publications@islamic-foundation.com Website: www.islamic-foundation.com Quran House, PO Box 30611, Nairobi, Kenya PMB 3193, Kano, Nigeria Distributed by Kube Publishing Ltd . Tel: +44(0)1530 249230, Fax: +44(0)1530 249656 E-mail: info@kubepublishing.com
Copyright © The Islamic Foundation 2016 CE/1437 AH All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. Cataloguing-in-Publication Data is available from the British Library
ISBN: 978-0-86037-637-8 paperback Typeset by: Nasir Cadir Cover design by: Nasir Cadir Printed by: Imak Ofset – Turkey
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CONTENTS
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Transliteration Table
viii
Preface
ix
Acknowledgements
xiv
THE QUR’aN: A BRIEF INTRODUCTION 1. What is the Qur’an? 2. Names of the Qur’an 3. History of the revelation and compilation 4. Structure of the Qur’an 4.1 The Ayah 4.2 The Surah 4.3 The seven Manazil of the Qur’an 4.4 Ruku‘ 4.5 Juz’ 4.6 Hizb
5. The arrangement of the Qur’an 5.1 Group one (Surahs 1–5) 5.2 Group two (Surahs 6–9) 5.3 Group three (Surahs 10–24) 5.4 Group four (Surahs 25–33) 5.5 Group five (Surahs 34–49) 5.6 Group six (Surahs 50–66) 5.7 Group seven (Surahs 61–114)
6. The contents 7. Style 8. The major themes 9. How to study the Qur’an
1 1 2 3 3 5 6 7 7 7
8 9 10 12 14 16 17 17
18 18 19 21
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SuRAH AL FaTIhAH: UNDERSTANDING THE BASIC CONCEPTS 10. Introduction 25 11. Excellence of al-Fatihah 25 12. The central theme of al-Fatihah 26 13. The structure of al-Fatihah 27 14. The excellence of Bismillah 27 15. The relationship of Bismillah with Surah al-Fatihah 28 16. Al-Fatihah: A dialogue between man and Allah 29 17. A comparison between the Lord’s prayer and al-Fatihah 29 18. Amin 31 19. Relationship of al-Fatihah with the following Surahs and concluding Surahs 31 20. Keywords 32 20.1 Allah 20.2 Al-Rahman, Al-Rahim (The Merciful, The Beneficent) 20.3 Rahmah (Mercy) 20.4 Hamd (Thankful Praise) 20.5 Rabb (Sustainer) 20.6 ‘Alam (Universe) 20.7 Malik, Malik (Sovereign, Owner) 20.8 Din 20.9 ‘Ibadah 20.10 Isti‘anah 20.11 Huda 20.12 al-Sirat al-Mustaqim (The Straight Path) 20.13 Ni‘mah (Bounty) 20.14 Ghadab (Wrath) 20.15 Dalal, Dalalah (Deviation, Error)
SuRAH AL-BAQARAH: MISSION OF THE UMMAH 21. Introduction 22. Location of al-Baqarah 23. Excellences of al-Baqarah 24. Central theme of al-Baqarah 25. Structure of al-Baqarah 25.1 Section 1: Verses 1–39 - Basics of divine guidance 25.2 Section 2: Verses 40–123 - Bani Isra’il, a Muslim ummah in decadence: The broken covenant and diseases of the heart and conduct 25.3 Section 3: Verses 124–152 - Entrusting the Prophetic mission to the Muslim ummah 25.4 Section 4: Verses 153–177 - Key personal resources and the basic principles of Din and Shariah
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32 35 36 39 41 43 44 46 51 54 55 60 62 64 66
68 69 72 72 74 74
77 81 82
contents 25.5 Section 5: Verses 178–242 - The communal life: Principles, laws and institutions 25.6 Section 6: Verses 243–283 - Jihad (Struggle) and Infaq (Spending): Keys to the fulfilment of the mission 25.7 Section 7: Verses 284–286 - Conclusion: Moral and spiritual resources
26. Some major themes
84 86 87
90
26.1 Centrality of the ‘Heart’ 26.2 Stress on the spirit of laws and rituals 26.3 Established religion and sectarianism 26.4 Secret of the rise and decay of the ummah 26.5 The easy path 26.6 Empowerment of the individual 26.7 Social life 26.8 Jihad
90 91 93 94 94 95 95 96
SuRAH al ‘IMRaN: RESURGENCE OF THE UMMAH 27. Introduction 28. The placement of Al ‘Imran 29. A comparison of al-Baqarah and Al ‘Imran 30. The personality of a Surah 31. The central theme of Al ‘Imran 32. The structure of Al ‘Imran
97 98 99 102 104 106
32.1 Section 1: Verses 1–32 - The basics of divine guidance 107 32.2 Section 2: Verses 33–63 - The family of ‘Imran chosen by Allah to serve His cause 108 32.3 Section 3: Verses 64–120 - Da‘wah to the Jews and Christians and their intransigence; the mission of the Muslim ummah 109 32.4 Section 4: Verses 121–189 - A critique of the battle of Uhud and guidance for future strategy 111 32.5 Section 5: Verses 190–200 - Conclusion: Moral and spiritual guidance 115
33. Some major themes
117
33.1 Purity of heart 33.2 Worldly allurements 33.3 The Qur’anic concept of the dynamics of power and change 33.4 The obligation of da‘wah 33.5 Relations with Jews and Christians 33.6 The law of tests and trials 33.7 Shura - Consultation
34. The relevance of Al ‘Imran to our time
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118 118 120 121 122 124 125
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SuRAH AL-NISa’: FRAMEWORK FOR A JUST SOCIETY 35. Introduction 36. Period of revelation 37. Placement of the Surah 38. The central theme of the Surah 39. The structure of al-Nisa’ 39.1 Section 1: Verses 1–43, 127–134, and 176 Structure of the family and related issues 39.2 Section 2: Verses 44–57, 150–173 Da‘wah to the Jews and Christians 39.3 Section 3: Verses 58–126 - Establishment of a political and judicial system 39.4 Section 4: Verses 135–147 - The disease of hypocrisy 39.5 Section 5: Verses 174–175 - A universal message
40. Some major themes
130 132 132 133 133 134 141 144 148 149
150
40.1 Unity of humanity 40.2 The structure of family life 40.3 The political system of Islam 40.4 Tawbah (Repentance) 40.5 ‘Adl (Justice) 40.6 Amanah (Trust) 40.7 Tadabbur al-Qur’an 40.8 Dealing with Munafiqun (Hypocrites) 40.9 Da‘wah to Ahl al-Kitab 40.10 Hijrah and Jihad
150 151 154 156 158 161 162 163 165 167
41. The Relevance of Surah al-Nisa’ to our time
169
SuRAH AL-Ma’IDAH: ESTABLISHMENT OF A JUST AND GOD-CONSCIOUS SOCIETY 42. Introduction 43. The central theme of al-Ma’idah 44. The structure of al-Ma’idah 44.1 Section 1: Verses 1–11 - Instruction to fulfil the covenant and concluding Shariah regulations 44.2 Section 2: Verses 12–32 - Charge-sheet of the violation of the covenant against the People of the Book and inviting them to Islam
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172 173 174 175
177
contents 44.3 Section 3: Verses 33–50 - Penal regulations and Allah’s authority in prescribing them 44.4 Section 4: Verses 51–86 - Further transgressions of the Jews and Christians cited and guidance given to Muslims 44.5 Section 5: Verses 87–108 - Miscellaneous regulations 44.6 Section 6: Verses 109–120 - Witness of the messengers on the Day of Judgment about their Ummah exemplified by the witness of the Prophet ‘Isa (peace be upon him)
45. Some major themes
178 179 181
182
184
45.1 The covenant 45.2 The perfection of religion 45.3 Purity: Physical, moral and spiritual 45.4 The sanctity of human life 45.5 The law of retribution 45.6 The unity of religions
46. The relevance of al-Ma’idah to our time
Bibliography Index
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184 186 187 189 190 192
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preface , ,
PREFACE
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There is no book like the Qur’an. It quickens hearts and transforms lives; it leads whole peoples from glory to glory. It is the final answer to man’s eternal, existential quest. For Muslims, it is the ultimate arbiter of their destiny: be it their rise to the heights of glory and civilization or their fall into the bottomless pits of decay and ignominy, it all happens because of how they live with respect to the Qur’an. The Qur’an has untold, priceless treasures to offer: the endless joys of blissful conversations with our Creator; the immense riches of knowledge and wisdom that guide us on the path of our Lord; the radiant light that illuminates the deepest reaches of souls as well as the most public domains of lives; the healing that cures all our sicknesses, spiritual or social; the mercy and forgiveness that support, succour and comfort so that we carry the burdens of life joyfully and reach salvation and success both here and in the Hereafter. These treasures are there for all wayfarers and seekers. They are available to them today just as they were available to their listeners yesterday, fourteen centuries ago. But the Qur’an has the same claim upon its followers now as it had then: to hear it and make it heard, to understand it and make it understood, to live by it and invite all others to live by it, to strive to bring human life under the Qur’an. Only then will the Qur’an open its gates for us, only then will it become our destiny. It is the infinite mercy of Allah upon me, for which I can never be thankful enough to Him, that I have always been granted some share of these treasures – enormous compared to the little I did to
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deserve them, but very little compared to the vast oceans that the Qur’an has to offer. Out of an urgent sense of duty as laid down upon every Muslim by Allah and His Prophet (peace be upon him), I have always tried to share with others whatever Qur’an I knew, even if it be one verse. But knowing full well the gross inadequacies of my knowledge and taqwa, and having no pretensions to being a learned scholar or mufassir of the Qur’an, I have always been very reluctant to publish what I have been speaking of. But many friends who have heard me have always urged me to reach out to the larger reading public – hence, this first small booklet, Key to al-Baqarah, which, I hope, inshallah, will not be the last in a larger intended Treasures of the Qur’an Series. My aim in writing Treasures of the Qur’an as I also said in my preface to the Way to the Qur’an, is very modest. This is not a work of erudite scholarship. I am writing for the ordinary, unlearned seekers after the Qur’an, especially the young men and women who ardently desire to live by it. I am writing about things that I am learning myself, as one wayfarer to another. Hence the reader will not find here fine points of grammar, lexicon or philosophy, nor rational and philosophical discourses, or details of fiqh. My sole aim is to make the message of the Qur’an, and its summons to live by it, reach the hearts and minds of readers. Despite my shortcomings, I have every hope that this will rejuvenate them, because I trust the Qur’anic promise: ‘We have made the Qur’an easy for reminder.’ We are living in a time when the need to centre our lives on the Qur’an is most urgent and compelling. Without this, we Muslims will never discover ourselves, never give meaning to our existence and never find dignity in this world. More importantly, we will never please our Creator and Lord. Without the Qur’an, mankind, too, will continue to slide from abyss to abyss. What meaning and purpose the Qur’an gives to the Muslim Ummah, how it shapes the ummah to live up to that meaning and purpose, and what resources of heart and mind, morals and manners, piety and worship, of communal life and institutions are required to fulfil this task – all this is beautifully encapsulated in the 286 verses of Surah al-Baqarah. The exposition of the whole, though important, would have been an onerous task. Hence I have given a concise overview of the entire surah, as well as its major themes. I think this will in
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itself be highly useful. In addition it may kindle an eagerness in the hearts of the readers to reflect upon the surah in more detail, as well as equip them with keys to undertake that task. In short, it is intended to be a key to understanding al-Baqarah, and ultimately all of the Qur’an. Finally, I pray to Allah, subhanahu wa ta‘ala, to accept this humble endeavour, forgive my shortcomings and mistakes, grant me to live by what I say, and not count me among those who ‘say things, they do not do’. I have copied this Preface from Key to al-Baqarah, published in 1996, which Ustadh Khurram Murad (may Allah have mercy on his soul) wrote a few months before his death. In this he outlined his purpose in starting a series of booklets on each surah. However, his death soon after its publication deprived us of his many talents, not the least his ability to expound the message of the Qur’an so as to penetrate the hearts of his listeners and readers. Still, there is a need to continue the work to which he had devoted his life. One very important area was his love of and devotion to the Book of Allah. Although in his modest way he used to disclaim any pretence of deep knowledge and scholarship in this field, those who knew him and had the privilege of listening to his Dars-eQur’an knew his erudite scholarship and deep insight into Qur’anic knowledge. His book Way to the Qur’an is immensely popular and has guided a great many young people to undertake Qur’anic studies. I must admit that I am a novice in the field of Qur’anic sciences and I am conscious of my lack of competence to undertake this task. In order to continue the work of our learned friend and mentor, I compiled Key to al-Fatihah: Understanding the Basic Concepts. In this I tried to provide brief notes on the keywords used in al-Fatihah in order to clarify and guide towards understanding the dynamic ideas portrayed in the Qur’an. This booklet was published in 2001. Later on, I tried to follow Brother Khurram Murad’s methodology to present an overview of Surah Al ‘Imran. In this, I attempted to cover areas which were so dear to him. His purpose was to make the Holy Qur’an accessible to the masses and facilitate its understanding, thus making the Qur’an relevant to our lives and the life of the ummah so that we may receive guidance from this Divine source.
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Hence, Key to Al ‘Imran: Resurgence of the Ummah was published in 2002. Unfortunately this series was not continued any further, as I devoted my time to compiling Qur’anic Keywords: A Reference Guide, so as to complete the work I started in compiling the Keywords of al-Fatihah which was, Al-Hamdulillah, published in 2008. In the meantime we discovered a seminar paper entitled ‘A Study of al-Kahf in Relation to our Time’ which Ustadh Khurram Murad presented at the Islamic Foundation, then based at 223 London Road, Leicester. I edited the typescript and tried to complete those sections which our learned Brother Khurram was not able to include in his paper, perhaps because of the lack of time in presenting the whole surah in one session. This was published as a part of the Qur’an Series as Key to al-Kahf: Challenging Materialism and Godlessness in 2010. For a proper understanding of the Qur’an, a study of reliable tafasir (commentaries) and self-reflection are essential. Yet there is also a need to have clear perspectives on the surahs as well. Of course, some tafasir also provide this information. Usually these are not expounded in great detail, although there is a voluminous Qur’anic literature available in the Arabic and Urdu languages and now there are a few reliable tafasir in English as well. Unfortunately, there are only a few commentaries in English dealing with the aspect of the nazm (internal arrangement) of the surahs. Thus there is a need to continue the work started by Ustadh Khurram Murad. It was thought that instead of issuing separate booklets on each surah, it would be better to present a group of surahs together in one substantial volume. In the last century, Mawlana Amin Ahsan Islahi (d.1997) carried out some pioneering work in explaining the arrangement of surahs. He divided the Qur’an into seven meaningful groups of Makkan and Madinan surahs. In his division, each group starts with one or more Makkan surah and ends with one or more Madinan surah. Thus in each group Makkan surahs are first followed by Madinan surahs and each group has a specific topic. In each group Makkan surahs provide one aspect whereas Madinan another aspect of the same topic. In Group One (Surahs 1–5) are al-Fatihah (Makkan) and al-Baqarah, Al ‘Imran, al-Nisa’ and al-Ma’idah (Madinan) surahs.
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The central theme of the group is conferring the status of Muslim Ummah on the believers and replacing the Bani Isra’il. For this, a new Shariah was given and a complete code of life was promulgated. The surahs in this group also address Ahl al-Kitab (the People of the Book), highlighting their deviations from the right path and inviting them back to accept the Messengership of the Prophet (peace be upon him) who has brought the same message given to the earlier prophets in whom they believe. However, the principal addressees are Muslims who are warned about the pitfalls into which the People of the Book had stumbled. They were instructed to hold firm to the Shariah and perform the task for which this ummah has been created, that is commanding good and forbidding evil. Thus, to start the work afresh I have added a Brief Introduction to the Qur’an and some guidance on its study. The first group of surahs (al-Fatihah, al-Baqarah, Al ‘Imran, al-Nisa’ and al-Ma’idah) are all together in this volume. I have revised the booklet of alFatihah and added explanatory notes in addition to keywords. Then appears Ustadh Khurram Murad’s study of al-Baqarah and my own contribution on Al ‘Imran, previously published as separate booklets. The two new sections which I have compiled are on alNisa’ and al-Ma’idah. I have given a selection of commentaries that can be consulted for further study in the Bibliography. This compilation is for young men and women who ardently desire to understand the Qur’an and want to live by it.
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the qur’ a n: a brief introduction , ,
THE QUR’aN: A BRIEF INTRODUCTION
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1. What is the Qur’an? The Qur’an is the greatest blessing of God for mankind as it guides humanity to the path of righteousness. It is the culmination of the revelation that started when God created the first human being, Adam. The Islamic belief is that God, the Creator, has not only brought about the creation, but also continues to sustain and direct it. He has provided many forms of guidance, indeed, a system of guiding principles, of which the laws of nature are a part. But God has also granted a special form of guidance for mankind. This guidance comes through the prophets, whom God continuously sent to mankind from the start of the creation until the last messenger, Muhammad (peace be upon him), received the final guidance – the Qur’an. According to the Islamic teachings, the Qur’an contains the words of Allah sent down to the last Prophet (peace be upon him) through the Archangel Jibril. It is inimitable and unique and protected by Allah from corruption.
2. Names of the Qur’an The Arabic word Qur’an is derived from the root qara‘a which means to read or to recite. The Qur’an is a verbal noun and hence it means reading and recitation. The revelation from Allah to the Prophet Muhammad (peace be upon him) is referred to in the
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Qur’an itself by the name of al-Qur’an as well as by many other names. Jalal al-Din Suyuti (d.911/1505), in his outstanding book al-Itqan fi ‘Ulum al-Qur’an, has compiled a list of fifty-five names and even this may not be complete as he does not include the name ‘Burhan’ in the list. From the Qur’an’s self-given names, we can observe crucially important aspects of its characteristics and its sublime message. By declaring itself Kalam Allah (Speech of God) it affirms in the hearts of the people that the Qur’an is sent down by the Creator of the Universe and is precisely His speech. The other name often used is al-Huda (Guidance). This clearly explains the prime purpose of the Qur’an. The Qur’an also characterizes itself as al-Dhikr (The Reminder, or The Remembrance), thus reminding its audience of the real purpose of their lives on this Earth. The Qur’an is both Maw‘izah (Exhortation) and Bushra (Glad tidings) as well as Rahmah (Mercy) for all mankind. It is also al-Nur (The Light) emanating from heaven to illuminate human minds and hearts with divine sparks. In this way it is also called Shifa’ li ma fi alSudur (Healing of the Diseases of the Heart) which are of course doubts, hypocrisy, envy, pride, evil desires, corrupt motivations and the like. However, apart from al-Qur’an, the most used name to designate the revealed Book is al-Furqan (The Criterion). It means that it distinguishes the truth from falsehood, right from wrong, the sound from the corrupt and the beneficial from the harmful. The only other name commonly used is al-Mushaf (The Sacred Book) which is derived from the Qur’anic word Suhuf (Scriptures). Thus there are three specific names: al-Qur’an, al-Furqan, al-Mushaf or al-Kitab which are applied to no other book. Other attributes of the Qur’an could be applied to other books depending on the context in which they are used.
3. History of the revelation and compilation The Qur’an was revealed piecemeal over twenty-three years during Prophet Muhammad’s prophetic mission. This covers his thirteen year period of stay in Makkah and the rest of it in Madinah. It was memorized during the life of the Prophet and also written down on
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velum, parchment, bones, palm risps and other material as dictated by the Prophet. The sequences of the ayat (verses) and surahs (chapters) were learnt directly from the Prophet. The Qur’an could not have been put between two covers in its final form during the Prophet’s lifetime, as the revelation kept coming as long as he was alive. Final compilation was possible only when he died and the last verse was recorded. During the time of the first Caliph, Abu Bakr al-Siddiq, all of the scattered pieces were brought together. This task was done under the supervision of Zayd ibn Thabit, who was among the best memorizers of the Qur’an, assisted by the most prominent Companions. Thus an authentic copy of the Qur’an, called suhuf (pages collected between the covers), was compiled. This copy was kept under the guardianship of the Caliph himself. After the death of Abu Bakr al-Siddiq it remained with ‘Umar ibn al-Khattab, the second Caliph, who assigned it to his daughter, Hafsah, the wife of the Prophet Muhammad (peace be upon him) at the event of his passing. During the time of the third Caliph, ‘Uthman ibn ‘Affan, six major codices were prepared from the suhuf of Abu Bakr and copies of this were sent to the main cities. This version of the text is called the Mushaf ‘Uthmani. It is the only authentic version, of which four copies are still extant and from this all copies of the Qur’an down to the present time have been prepared.
4. Structure of the Qur’an 4.1 The Ayah The smallest unit of the Qur’an is an ayah, which is usually translated as ‘verse’. The word ayah (pl. ayat) has many meanings such as: sign, token, mark, miracle, wonder, marvel, prodigy, model, example and paragon. Hence, the word ayah is used in different meanings in the Qur’an. Its wide usage can be gauged by the fact that ayah and its derivatives have occurred 385 times in the Qur’an. As a keyword ayah is often used for the Qur’anic verses. The reason is that each verse is a sign from Allah establishing its divine origin. People are
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urged to reflect on the Qur’anic verses to attain insight. However, I think ‘verse’ is not an accurate translation as the Qur’an is not a book of poetry. The other extensive use of the word ayah is for providing proof and evidence of the existence of a Creator and the inevitability of the Hereafter. For this purpose the entire universe and the creation including man himself are used as signs confirming and vindicating these truths and realities. ‘Behold! In the creation of the heavens and the earth, and in the alternation of night and day, there are Signs for people of understanding.’(Al ‘Imran 3: 190) The term ayah is also used for the miracles shown to people or performed by the prophets. For example: the birth of Prophet ‘Isa (Maryam 19: 21); the camel sent to the people of Thamud (al-A‘raf 7: 73); the nine clear signs given to Prophet Musa (al-Isra’ 17: 101); the saving of the drowned body of Pharaoh (Yunus 10: 92) and many other miracles performed by other prophets. Finally, the word ayah is used as a specific sign or an indication given about the occurrence of a future event; for example the Prophet Zakariya (peace be upon him) was reassured by a sign that a son would be born to him in his old age (Maryam 19: 10); similarly the defeat of the Quraysh in the Battle of Badr, paving the way for the triumph of Islam, was termed as an ayah. (Al ‘Imran 3: 13) An ayah can be one letter, like Sad or Qaf, or it could be very long, like verse 282 of Surah al-Baqarah, containing several sentences. Hence the determination of an ayah is not based on any grammatical consideration. According to Mawlana Sadr al-Din Islahi the length of an ayah is not based on the completion of the sentence but to maintain the rhyming. This is for two reasons: first, rhymed prose is considered to be an attractive attribute in Arabic literature and was much appreciated by the Arabs; secondly, this, like poetry, helps to memorize the passage. Hence in order that the Qur’an can be easily memorized it is in rhymed prose.1 In short an ayah could be defined as a thematic unit or sentence. There is a specific term used for this. It is called ‘tawqifi’, which means it is mawquf (it rests) with the Prophet (peace be upon him). 1. Sadr al-Din Islahi, Qur’an Ka Ta‘aruf, p. 106.
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The number of ayat is based on the traditions related by the Prophet (peace be upon him). There are some differences in counting them. One of the reasons is that some count bismillah, which is at the beginning of each surah, as a separate ayah. However, if we ignore these differences then, all told, there are 6,236 verses containing 77,933 words, which are composed of 332,015 letters.
4.2 The Surah A collection of a number of ayat forms a surah. The word surah is from s-w-r meaning fortification/city walls. Thus, a surah is a surrounding wall which separates a high structure from other lofty edifices. Each surah marks a separate entity that distinguishes it from the other. The word surah is used in this sense in various places in the Qur’an. For example Surah al-Nur starts as: ‘This is the surah which We have revealed …’. (al-Nur 24: 1) It also occurs in Surah Muhammad: ‘The believers used to say: “Why is a surah (that would ordain fighting) not revealed?”’ (Muhammad 47: 20). The word surah is here translated as chapter. A surah can consist of just three ayat like Surah al-‘Asr or 286 ayat like Surah al-Baqarah. The usual criticism of the Orientalists or non-Muslim scholars about the structure of the surah is that ayat are disjointed and lack coherence. This is due to a lack of appreciation of the methodology and style of the Qur’an. We will deal with this issue later on. Altogether the Qur’an is divided into 114 surahs, each of which varies in length. About two-thirds of the Qur’an (ninety surahs) were revealed in Makkah and are called Makkan Surahs, while the remaining one-third (twenty-four surahs) were revealed after the Hijrah to Madinah and are called Madinian Surahs. It is to be noted that if a particular surah originated in Makkah it is still called Makkan even though it was later completed in Madinah. The word surah is usually translated as chapter, but this should not be mistaken for a chapter in the conventional sense. Each surah is a separate entity in itself.
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Each surah has a name given to it by the Prophet (peace be upon him). Some surahs are known by more than one name. For example Surah al-Tawbah is also called Surah al-Bara’ah and Surah al-Isra’ is known as Surah Bani Isra’il. Looking at the names of the surahs we see that sometimes the first word of the surah is chosen as its name, for example Ta’ Ha, Ya’ Sin and Qaf. Often a prominent word occurring in the surah is selected, such as al-Baqarah, al-Naml, al-Zukhruf and al-Zumar. But occasionally, it also indicates the topic of the surah, as in al-Fatihah (The Opening) or al-Ikhlas (Sincerity). As the names of the surahs are their proper names, translating them does not make much sense – rather it confuses readers who assume that chapters entitled The Cow or The Ant will be discussing that animal or insect.
4.3 The seven Manazil of the Qur’an During the time of the Companions another grouping of the Qur’an was formed. The Qur’an was divided into seven manazil (sing. Manzil meaning station) or ahzab (sing. Hizb meaning group), so that one manzil can be read every day and the whole Qur’an can thus be completed within a week. This division was beautifully made. Groups were not exactly the same size, otherwise the surah would have been broken. Hence although the manazil are of different lengths, they maintain the structure of the surah. Although it could not be said that this arrangement is tawqifi, yet its grace is the reflection of Allah’s hikmah (wisdom). If we leave aside Surah al-Fatihah, which is the Introduction of the Qur’an, then the first Manzil consists of three surahs (al-Baqarah, Al ‘Imran and al-Nisa’). The second Manzil (al-Ma’idah to al-Tawbah) consists of five surahs. The third Manzil (Yunus to al-Nahl) consists of seven surahs. The fourth Manzil (al-Isra’ to al-Furqan) consists of nine surahs. The fifth Manzil (al-Shu‘ara’ to Ya Sin) consists of eleven surahs. The sixth Manzil (al-Saffat to al-Hujurat) consists of thirteen surahs.
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The seventh Manzil (Qaf to al-Nas) consists of sixty-five surahs. Note that sixty-five is a multiple of thirteen (thirteen x five = sixty-five).
4.4 Ruku‘ Later on further divisions like ruku‘ were made for ease of reading in salah (prayers). Long surahs were divided into several ruku‘, e.g. there are forty ruku‘ in Surah al-Baqarah. The division into ruku‘ was probably made during the reign of al-Hajjaj Ibn Yusuf. It was done with great care so that one subject should be covered in a ruku‘. Hence the division was done keeping the meaning and flow of the subject intact.
4.5 Juz’ There is a further division of the Qur’an into thirty juz’ (parts; called Parah in the Indo-Pakistan sub-continent) so that reading can be completed in one month. This was done much later and unlike manazil and ruku‘, it was an arbitrary division not based on surah divisions. It was done by just counting the pages of the Qur’an and then dividing them into thirty equal parts so as to facilitate reading the complete Qur’an in one month. We can see how illogical this is by observing that the first ayah of Surah al-Hijr is in the thirteenth Juz’ and the rest in the fourteenth. The Qur’an published in Saudi Arabia and other Arab countries differs in the division of juz’ from those printed in the Indian sub-continent. The fourteenth juz’ starts with Surah al-Hijr. Some Arab countries have no division into juz’.
4.6 Hizb The Qur’an published by the Saudi government started using a division of the juz’ into two hizb and then dividing each hizb into four equal sections. We do not know what the rationale or authority for this division is, as this too is an arbitrary division.
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s u rah al-f a ti h ah: understanding the basic concepts
SuRAH AL FaTIhAH: UNDERSTANDING THE BASIC CONCEPTS #
10. Introduction Surah al-Fatihah is the first surah of the Qur’an. Its name, al-Fatihah, means The Opening, indicating that it is the beginning of the Qur’an. However, it is also known by many other names mentioned in ahadith such as Umm al-Qur’an (the essence of the Qur’an), al-Shifa’ (the Healing), al-Kafiyah (the self-sufficient) and al-Muwafiyah (encompassing the essential teachings) as well as al-Sab‘ al-Mathani (the Seven most Repeated verses). The last name is mentioned in the Qur’an, highlighting the fact that it is recited at least thirty-two times daily in five obligatory Prayers. This introduction of the Qur’an encompasses all three essential beliefs: Tawhid (Oneness of God), Risalah (Prophethood) and Akhirah (Hereafter). Thus in this sense it is the embodiment of all essential teachings of the Qur’an.
11. Excellence of al-Fatihah There are many ahadith about the virtues and excellence of this surah. It is narrated in Sunan al-Tirmidhi: By the One in Whose Hand is my life that such a surah has not been revealed in the Tawrat or the Injil or the Zabur. This is composed of seven oft-repeated verses and the Exalted Qur’an revealed to me.
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Another Hadith related in Sahih Muslim says that when a person asks for the prayer mentioned in this surah, Allah grants him that guidance. It is narrated by Ibn Abbas that the Prophet (peace be upon him) was informed by an angel: ‘May two lights be blessed to you, which were not given to any prophet before you’. This is Fatihah al-Kitab and the last two verses of Surah al-Baqarah – whatever part you recite will be bestowed upon you. (Muslim) It is narrated in Sahih al-Bukhari that no prayer can be complete without recitation of al-Fatihah. This is the first complete surah to be revealed. The earlier revelations before this were a few verses of Surah al-‘Alaq (96: 1–5), which is pertaining to the imparting of knowledge (‘ilm), and five opening verses of Surah al-Muddaththir, which are regarding the preparation to undertake the burden of Prophethood. In the same period al-Fatihah was revealed to explain the essence of the entire din.
12. The central theme of al-Fatihah It is the expression of the thankfulness of human beings to their Creator. It is natural that when one experiences the immense bounties being bestowed on oneself and when one sees the balance and harmony in the Universe, then one instinctively approaches the Creator in thanking and praising Him with gratitude and seeking His help and guidance. Thus al-Fatihah is the verbal outpouring of a grateful person. Surah al-Fatihah starts with praise of and gratitude to Allah, then submission before Him in worship and obedience and seeking only His help. Thus it is an oath of obedience which one makes with one’s Sustainer, followed by an essential Prayer which covers all one’s needs. This Prayer is the essence of all Islamic knowledge. Praise and gratitude towards Allah is the core of Tawhid. Belief in punishment and reward on the Day of Judgement is the acknowledgement that one is accountable for one’s deeds. The seeking of guidance implies receiving this through Allah’s Messengers and thus expressing the desire to follow the righteous people and shun the path of those who were disgraced and went astray.
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s u rah al-f a ti h ah: understanding the basic concepts
13. The structure of al-Fatihah It is actually a prayer, the one that Allah teaches to all who embark upon the study of His Book. Its placement at the beginning of the Qur’an signifies that anyone who wants to benefit from the Book should first offer this prayer to the Lord of the Universe. In response, the whole Qur’an is presented as a Book of Guidance. The first four verses contain five names and attributes (al-asma’ al-husna – the most beautiful names) of Allah. It is the adab (etiquette) of du‘a to start with the praise and adoration of the Benefactor. Thus one starts with acknowledging Allah’s Rububiyah (His being the Sustainer, Nourisher and Protector of creation). Verse five indicates that as one is worshipping only Him and seeking His help then one expects that one’s prayer will be answered. Verse six is the actual prayer – the seeking of guidance, and this is the central theme of the surah. Verse seven is the explanation outlining both the positive and negative aspects – thus seeking the path of righteousness followed by the prophets, truthful ones, martyrs and the pious (al-Nisa’ 4: 69); not the path of those who incur wrath or go astray.
14. The excellence of Bismillah This verse is the treasure house of knowledge. Its importance can be gauged by the fact that is repeated at the beginning of each surah with the exception of surah nine (al-Tawbah). It also occurs in Surah al-Naml (27: 30) as a quotation from the letter which the Prophet Sulayman wrote to the Queen of Saba’ and which started with bismillah. Thus it is the usual practice to start all formal discourses and documents with this verse. Its importance is mentioned by the Prophet (peace be upon him) saying: ‘Any significant act that does not begin with bismillah is severed.’ This means it is cut off from Allah’s blessing.
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We can see from the Qur’an the expression bismillah has been part of all earlier scriptures. When the Prophet Noah was embarking upon the Ark he told his companions: ‘Embark in it. In the name of Allah is its sailing and its anchorage.’ (Hud 11: 41) Thus it is part of Islamic etiquette to pronounce bismillah when ‘one rises and sleeps, eats and drinks, enters and exits, speaks and listens, explores and learns, makes contracts and transactions, marries and enjoys marital relations.’ (Ahmad Zaki Hammad: The Gracious Qur’an, vol. 2, p. 111) Thus at each juncture throughout the day one constantly remembers one’s Creator and His Mercy, thus pledging one’s loyalty to Him. In this way one acknowledges that nothing can be achieved without Allah’s help and permission. If one were to recite bismillah sincerely, then one hopes one will not be doing anything which incurs Allah’s displeasure, as bismillah indicates one is doing the work with good intention and praying for Allah’s help.
15. The relationship of Bismillah with Surah al-Fatihah There is some difference of opinion among the ‘ulama’ as to whether bismillah forms a part of Surah al-Fatihah or, like all other surahs, only indicates their beginning. According to Imam Abu Hanifah, bismillah is not part of any surah except when it occurs in Surah al-Naml. Hence the followers of Hanafi fiqh do not recite bismillah in loud voices during prayers when reciting Surah al-Fatihah, which indicates that it is not a part of the surah. According to Mawlana Hamid al-Din Farahi, bismillah is one of the verses of Surah al-Fatihah and is the Fatihah (The Opening) of all other surahs. As the Qur’an is safeguarded by Allah, inserting bismillah before all surahs must be by the command of Allah, and as the Companions did not find bismillah at the beginning of Surah al-Tawbah, they did not add it in the Mushaf.1 However, many other fuqaha’ maintain that bismillah is not part of any surah but is a separate ayah and is at the beginning of each surah as a barakah and as a mark of separation between the surahs. 1. There are many other reasons given for the omission of bismillah. For further details please consult, M. Iqbal (ed.), The Integrated Encyclopedia of the Qur’an, vol. 1, pp. 337–338.
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