Passages 1-5 Allah in Himself

Q1. Choose any two of the following passages from Al-Qur’an, and:

(a) Briefly describe the main theme(s) in each passage, [4]

(b) Briefly explain the importance of these themes in a Muslim’s life today. [4]

PASSAGE # 1

“Allah. There is no god but He, the living, the self-subsisting, eternal. No slumber can seize
Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His
presence except as He permits? He knows what is before or after or behind them. Nor shall they
compass any of His knowledge except as He wills. His Throne extends over the heavens and the
earth, and He feels no fatigue in guarding and preserving them for He is the Most High, the
Supreme.” (Surah 2.255)

Part (a)

This ayat of surah Al-Baqarah, a Madni Surah is known as Ayat-ul-Kursi, the Verse of Throne and deals
with the main theme Allah in Himself.

It beautifully describes Allah’s attributes, His majesty, eternal glory, His sovereignty and full knowledge
about everything happening in this infinite universe as the Qur’an says, “He created all things, and He
has full knowledge of all things.” (6:101).

The verse also confirms that Allah is free from human needs and wants such as sleep, fatigue and
dependence on others for sustenance. He is the only perfect being in His person and authority as Qur’an
says, “And there is none like unto Him.” (Surah Al-Ikhlas)

The Arabic word appearing in the verse “Kursi” is referred to Allah’s absolute sovereign power which is
extended over all His creations. Hence, no one can intercede in His judgement for other without His
permission

Part (b)

This ayat, The Verse of The Throne has been declared by the Prophet (S.A.W) as a great verse of the Holy
Qur’an. The opening phrase of this verse strengthens Muslim belief in Tawhid, the Unity of Allah which
is the first and foremost belief of mankind. The belief Tawhid makes a man righteous and extremely
obedient to Allah only, without considering anyone, dead or alive comparable or equal to Him. A believer
in Tawhid considers Allah as the Sole Creator, the Supreme Authority, and the sovereign power controlling
the entire system of this universe. This forces a believer to reject the polytheistic belief.

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Ayat-ul-Kursi is recited by the Muslims to seek Divine protection in their daily lives. Moreover, the recitation
of this ayat after each Farz prayer secures a believer’s entry in paradise as the Prophet (S.A.W) said, “If
someone recites Ayat-ul-Kursi after every Farz prayer Salat nothing stops him from entering
paradise except death.”

PASSAGE # 2

101. To Him is due the primal origin of the heavens and the earth: how can He have a son when He
has no consort? He created all things, and He has full knowledge of all things. 102. That is Allah,
your Lord! there is no god but He, the Creator of all things: then worship Him: and He has power to
dispose of all affairs. 103. No vision can grasp Him, but His grasp is over all vision: He is above all
comprehension, yet is acquainted with all things. (Surah 6.101–103)

Part (a)

This passage from Surah Al-Ana’am, a late Makki surah deals with the main theme Tauhid- the unity and
oneness of Allah.

It describes Allah’s absolute unity and perfect authority over the entire Universe. Being the only creator of
this flawless universe, Allah has no partner neither consort, nor offspring as the Qur’an says, “No son did
Allah beget nor is there any god along with Him.” (23:91) He does not need any assistance to create
anything rather, He says “Be” and that thing happens. He is perfect in knowledge and alone is worthy of
worship. The passage also describes human’s inability to see or comprehend Him with their worldly vision
But He sees and knows everything as He Himself said to Prophet Musa (A.S) “You shall never see Me.”
(7:143).

Part (b)

This passage of Surah Al-Ana’am emphasizes the Oneness of Allah, Tawhid by mentioning His unique
attributes. The theme of this passage contradicts the idea that Allah has any wife, son, daughter or
any family like Christian declare Hazrat Isa (A.S) as the son of Allah whereas Jews believe Hazrat Uzair
(A.S) as the son of Allah as the Qur’an says, “And the Jews said, Uzair is the son of Allah.” This
negation demands a Muslim to demonstrate his belief by bowing down to Him in all submission and worship
like all other creations. This strengthens a Muslim’s belief that Allah sees and knows everything, so He
is restrained from committing sins even secretly or in the darkness of night. It also prevents people to
associate partners with Allah.

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PASSAGE # 3

37. Among His signs are the night and the day, and the sun and the moon. Adore not the sun and
the moon, but adore Allah, who created them, if it is Him you wish to serve. (Surah 41.37)

Part (a)

This verse from surah Al-Fussilat, a Makki surah deals with the main theme Allah in Himself.

It describes some of the vivid signs of Allah’s existence e.g the Sun and the Moon, the system of day and
night. Although He can’t be seen yet He is recognized by these signs present in this universe as the Qur’an
says, “We have made the Night and the Day as two (of Our) signs: (17:12) The sun, the Moon and
stars reflect Allah’s eternal glory because their shine has a decline. It also confirms that Allah is eternal
while His creations have to face decline. He has created everything and has control of everything.
Therefore, it is incorrect to prostrate or adore anything that is created by Him.

Part (b)

This verse of surah Al-Fussilat focuses Tauhid and instructs mankind to recognize their Lord Almighty
Allah through His signs present in this world and strengthens their belief in Allah’s existence.

The belief in Allah’s existence stresses a man to negate all forms of Shirk and accept Allah as the Sole
Lord. It also forces a believer to surrender himself completely to the will of Allah and worship Him only like
all other creations particularly the two mentioned in this passage, the Sun and the Moon that they never
disobey their Creator. The Qur’an says, “The Sun and the Moon; and the Stars are in subjection by His
command.” (16:12)

Therefore, it is obvious that a believer in Tauhid always obeys Allah, never worships anyone, dead or alive
and never makes anything or any saintly figure parallel to Allah Almighty.

PASSAGE # 4

4. To Him belongs all that is in the heavens and on earth: and He is most high, most great. 5. The
heavens are almost rent asunder from above them, and the angels celebrate the praises of their

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Lord, and pray for forgiveness for beings on earth: Behold! Verily Allah is He, the oft-forgiving, the
most merciful. (Surah 42:4-5)

Part (a)

The passage from Surah Al-Shura, a Makki surah deals with the main theme Allah in Himself.

It beautifully presents Allah’s introduction to mankind by mentioning His unique and matchless attributes. It
describes the unshared sovereignty, full authority and perfect control of Almighty Lord over His created
universe. Allah alone is the owner of this universe. Being omnipotent, He does not have any share in His
power and kingdom as the Qur’an says, “To Him belongs the dominion of the heavens and the earth;
it is He who gives life and death; and He has power over all things.” (57:2) That’s why His created
objects, particularly angels celebrate His glory, look after the safety of all being on earth and pray for
humans forgiveness as they know Allah is Most Merciful and Oft-forgiving.

Part (b)

The passage of Surah Al-Shura, signifies Allah’s attributes of forgiveness, grace, and mercy which for
exceed man’s mistakes. These attributes of Him give a message of hope for mankind and instruct every
individual that if he sincerely repents and does not repeat wrong deeds then Allah, in His mercy will forgive
him because Allah is most Merciful and most Gracious. This strengthens a Muslim’s belief in the heavenly
invisible creature called angels as Allah’s creation and negates the polytheistic belief of Makkans who
declared them as Allah’s daughters. Moreover, it also confirms that the angels have been assigned the duty
of worshipping Allah and asking for His forgiveness for His beings on earth .

PASSAGE # 5

1. Say: He is Allah, the one and only; 2. Allah, the eternal, absolute; 3. He does not beget, nor is He
begotten; 4. And there is none like Him. (Surah 112)

Part (a)

Surah Al-Ikhlas is an early Makkan surah that was revealed to the Prophet (S.A.W) when the polytheists of
Makah asked none sense questions about God’s existence as Hazrat Abdullah Bin Masood reported that
the Quraish asked the Prophet (S.A.W), “Tell us about the ancestry of your Lord.” To which Allah
revealed this surah. This surah summarizes the true concept of Tauhid and deals with the main theme Allah
in Himself.

Ikhlas means purity of faith. This surah clearly describes the unique and completely matchless attributes of
Allah that make Him the one and only without the idea of plurality. He is omnipotent and has no partner in
His Lordship and attributes. Qur’an says, “And your Allah is one Allah, there is no god but He, the Most
Gracious, the Most merciful.” (2:163) He alone is immortal without start or end. He is above the need of
another source for His presence nor does He needs an offspring as the Qur’an says, “No son did Allah
beget nor is there any god along with Him.” (23:91) These attributes make Him the one and only worthy
of worship and incomparable to anything or any being

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Part (b)

Tawhid- the unity of Allah is the main theme of this short surah Al-Ikhlas which has been declared by the
Holy Prophet (SAW) as the one third of the Holy Quran. It is the best description of Almighty God, Allah
because it highlights all those attributes of Him that forces a man to negate all forms of Shirk and accept
Allah as the Only Lord, deserving all humans praise and worship. This is the prime belief of mankind that
regulates a Muslim’s life towards right path. It prevents people from all type of shirk.

The believer in Tawhid considers Allah as the Sole Creator, the Supreme Authority, and the sovereign
power without any partner controlling the entire system of this universe. Therefore, he does not pay
supplication to any being or any authority.

Q2. Major Themes of Quranic passages about Allah in Himself.

The Quranic teachings provide guidance to human beings in their daily life, particularly in beliefs and duties.
The first major theme of Islam and Qur’an is Tawhid-The unity and oneness of Allah which has been
repeatedly mentioned in Qur’an especially in the set passages for special study.

The first passage Ayat-ul-Kursi, the Verse of Throne beautifully describes Allah’s attributes, His majesty,
eternal glory, His sovereignty and full knowledge about everything happening in this infinite universe as the
Qur’an says, “He knows what is before or after or behind them.” The verse also confirms that Allah is
free from human needs and wants such as sleep, fatigue and dependence on others for sustenance as it
says, ”He feels no fatigue in guarding and preserving them for He is the Most High, the Supreme.”
And also, “No slumber can seize Him nor sleep. The Arabic word appearing in the verse “Kursi” is
referred to Allah’s absolute sovereign power which is extended over all His creations as mentions, “His
Throne extends over the heavens and the earth.”

The passage from Surah Al-Ana’am, also deals with the main theme Tauhid- the unity and oneness of
Allah. It describes Allah’s absolute unity and perfect authority over the entire Universe. Being the only
creator of this flawless universe, Allah has no partner neither consort, nor offspring as it says, “how can
He have a son when He has no consort.” He does not need any assistance to create anything rather,
He says “Be” and that thing happens. He is perfect in knowledge and alone is worthy of worship as it says,
“That is Allah, your Lord! there is no god but He, the Creator of all things: then worship Him” It also
describes humans inability to see or comprehend Him with their worldly vision But He sees and knows
everything as mentions, “No vision can grasp Him, but His grasp is over all vision.”

Similarly the verse from surah Al-Fussilat describes some of the vivid signs of Allah’s existence e.g the
sun and the Moon, the system of day and night. Although He can’t be seen yet He is recognized by these
signs present in this universe and stops people to worship these objects because these have been created
by Allah as it says, “Among His signs are the night and the day, and the sun and the moon. Adore
not the sun and the moon, but adore Allah, who created them, if it is Him you wish to serve.” The
sun, the Moon and stars reflect Allah’s eternal glory.

The passage from Surah Al-Shura presents Allah’s introduction to mankind by mentioning His unique and
matchless attributes. It describes the unshared sovereignty, full authority and perfect control of Almighty
Lord over His created universe as it says, “To Him belongs all that is in the heavens and on earth: and
He is most high, most great.” Allah alone is the owner of this universe. Being omnipotent, He does not
have any share in His power and kingdom That’s why His created objects, particularly angels celebrate His
glory, look after the safety of all being on earth and pray for humans forgiveness as its mentions, “and the
angels celebrate the praises of their Lord, and pray for forgiveness for beings on earth.”

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Lastly, Surah Al-Ikhlas means purity of faith, precisely emphasizes the same theme Tauhid. It describes
the unique and completely matchless attributes of Allah that make Him the one and only without the idea
of plurality as it says, “Say: He is Allah, the one and only. Allah, the eternal, absolute.” He is omnipotent
and has no partner in His Lordship and attributes. He alone is immortal without start or end. No one has
created Him but everything is created by Him. The Quran says, “He does not beget nor is He begotten”
(112:3). Allah is unique, He is unmatchable and He is the only one who possess these unique attributes.
These attributes make Him the one and only worthy of worship and incomparable to anything or any being.

Passages 6-10 Allah’s Relations with His created world

Passage # 6

1. In the name of Allah, most gracious, most merciful. 2. Praise be to Allah, the cherisher and
sustainer of the worlds; 3. Most gracious, most merciful; 4. Master of the day of judgment. 5. You
we worship, and your aid we seek. 6. Show us the straight way, 7. The way of those to whom You
have given your grace, not those who earn your anger, nor those who go astray. (Surah 1)

Part (a)

This Surah, Al-Fatihah is the opening Chapter of the Holy Quran. The text of this surah is the summary of
the entire Quran. It describes Allah’s relationship with His created world especially with mankind in various
capacities

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The first four verses including Tasmiya, focus on Allah’s attributes like His Grace, Mercy and His authority
as the only Lord and Sustainer of this Universe as well as the Master and sole judge of the day of
Judgement. Being the only Creator, He alone is providing basic necessities of worldly life hence, everyone
is accountable to Him as the Quran says, “Give the warning to those in whose (hearts) is the fear that
they will be brought (to judgement) before their Lord. (6:51)

The last three verses describes man’s relationship with His creator, who is all powerful, all knowing, yet
most Merciful. He says, “Tell my servant that I am indeed the Oft-forgiving, Most Merciful.” Thus, He
alone is worthy of worship and guides humans towards straight path, As-Sirat-ul-Mustaqim, whenever
they seek His help

Part (b)

The theme of the passage strengthens Muslims belief in Allah as the Sole Creator, Cherisher, most
Merciful, most Gracious and the Master of the Day of judgement. This belief makes a man responsible
because a Muslim who believes in these attributes of Allah knows that he will be accountable to Him for his
worldly deeds. Therefore, he never becomes arrogant and never disobeys His commands rather; he
always seeks Allah’s help by praying and worshipping Him. Moreover, such a believer always tries to qualify
for Allah’s mercy by finding and then following the right path.

Surah Al-Fatihah is recited in prayer as the Prophet (SAW) said, “No prayer is complete without the
recitation of the Fatiha al-Kitab.” (Tirmidi)

PASSAGE # 7

21. O people! Adore your Guardian-Lord, who created you and those who came before you, so that
you may have the chance to learn righteousness; 22. Who has made the earth your couch, and the
heavens your canopy; and sent down rain from the heavens; and by it brought forth fruits for your
sustenance; then do not set up rivals to Allah, when you know. (Surah 2: 21-22)

Part (a)

The main theme of this passage from Surah Al-Baqarah, A Madni surah is Allah’s relations with mankind.
It clearly describes that these relations are based on Taqwa, piety which is achieved by the constant fear
and remembrance of Allah who alone is the Lord and Creator of everything. He created humans and made
arrangement for their survival in the form of heavens and earth as the Quran says, “It is Allah Who has
made for you the earth as a resting place and the sky as a canopy.” (40:64) He showers rain from the
sky which is the source of productivity of land and thus, He provides food to His creations. He created

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everything for mankind but mankind for His own service as Quran says, “I have created jinns and
mankind so that they worship Me.”

Part (b)

The acknowledgement of Allah’s bounties to mankind mentioned in this passage from Surah Al-Baqarah,
the longest surah of Al-Quran, inculcates in Muslims a consciousness of Allah’s presence and warns
them to worship Him sincerely without associating partners with Him. This stresses a believer to accept
Allah as the Sole Creator who alone has created the vast universe for mankind, the earth for his physical
survival while the heavens for his spiritual life. This regulates a Muslim’s life towards the straight path and
guides him to refrain from all sins and evils particularly Shirk because it is an unpardonable sin as Quran
says, “Allah forgives not that partners should be set up with Him.” It also inculcates piety, Taqwa which
is the main attribute of a true believer.

PASSAGE # 8

1. Read! in the name of your Lord, who created, 2. Created man out of a clot of congealed blood: 3.
Proclaim! And your Lord is most bountiful, 4. He who taught by the pen, 5. Taught man what he did
not know. (Surah 96:1-5)

Part (a)

The passage from Surah Al-Alaq was the first revelation revealed to the Holy Prophet (S.A.W) in the
cave Hira. It deals with the main theme Allah’s relation with mankind.

Its first word Iqra means to read and the importance of knowledge for mankind in this life is thus
emphasized. It describes the creation of man from low origin but the esteemed status of crown creation
granted to humans. It also highlights that Allah alone inculcated wisdom in human’s soul and thus ensured
his physical, spiritual and intellectual growth to survive in this world. He Himself is the teacher of mankind
as the Quran says, “And He taught Adam the names of all things.” (2:32) Allah taught humans with pen
in such a marvellous way that out of His creations, only man can think, analyse, acquire and spread
knowledge by using pen.

Part (b)

The theme of this passage of Surah Al-Alaq strengthens Muslims belief in Allah as the sole creator and
teacher of mankind who created humans from a low origin but granted them the highest rank of Crown

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Creation among all other creations because of knowledge by using pen. Pen is a symbol of knowledge and
knowledge helps a man to recognize His Lord. The theme also creates a sense of superiority over all
other creations and demands humans to acknowledge Allah as the sole source of guidance for them and
makes humans to be the humble servant of Allah. Moreover, Muslims belief in the prophethood of
Muhammad (S.A.W) as the last messenger of Allah was confirmed.

PASSAGE # 9

1. When the earth is shaken to her utmost convulsion, 2. And the earth throws up her burdens, 3.
And man cries out: ‘What is the matter with her?’, 4. On that day will she declare her tidings: 5. For
that your Lord will have given her inspiration. 6. On that day will men proceed in companies sorted
out, to be shown their deeds. 7. Then shall anyone who has done an atom’s weight of good see it!
8. And anyone who has done an atom’s weight of evil shall see it. (Surah 99)

Part (a)

The main theme of this surah Al-Zilzaal, a Madni Surah deals with the Main theme Allah’s relations with
mankind. It summarizes Muslim beliefs in life after death and the accountability of man’s worldly deeds to
Allah as He is the sole judge. The Quran says, “Master of the day of Judgement.” (surah Al-Fatiha)

It clearly describes Allah’s power of creating and destroying this universe. Zilzaal refers to the tremendous
convulsion and uprooting which will take place on the day of Judgement when the present order of this
universe will be dissolved and the new world of justice will be formed. The earth will throw out all its buried
contents and the humans will assemble before their Lord for accountability. They will see their good and

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bad deeds, no matters how minor it might be. The Quran says “Every soul will be paid in the full (fruit
of) its deeds and Allah knows best all they do.” (39:70)

Part (b)

This surah Al-Zilzaal is a warning for people to give up their lives of sins and be obedient to Allah. Belief in
life after death creates a sense of responsibility and regulates a Muslim’s life towards straight path. A
believer who believes in the Day of reckoning spends his worldly life in the complete submission to Allah,
do good deeds and abstain from all evils. Such a believer knows that Allah will decide the abode of every
individual on the Day of Judgement according to his worldly deeds. This also strengthens Muslims faith
in the Allah’s Divinity because belief in life after death and Tauhid have been mentioned together at many
places in Quran like “It is righteous to believe in Allah and the Last Day.” (2:177)

PASSAGE # 10

1. Say: I seek refuge with the Lord of mankind, 2. The King of mankind, 3. The God of Mankind, 4.
From the mischief of the whisperer who withdraws, 5. Who whispers into the hearts of mankind, 6.
Among jinns and among mankind. (Surah 114)

Part (a)

The passage of Surah Al-Nas is the ending chapter of Al-Quran and refers to the occasion when magic
and charms were done to the Prophet Muhammad (S.A.W) by Lubaid bin Asam. It deals with the main
theme Allah’s relation with mankind.

It describes Allah as the sole Creator, Sustainer and Protector of mankind. He not only created mankind
but also has the power to protect them from all kinds of evils. Humans must seek His refuge from the
whispering of heart in these words, “O my Lord! I seek refuge with You from the suggestion of evil
ones.” (23:97) It also teaches man to have complete faith in Allah against all types of satan’s attacks as
he is an open foe for mankind. The Quran says, “Surely! Satan is for you a clear enemy.” (2:168)

Part (b)

The theme of this surah holds immense importance in Muslims life as it strengthens their belief in Allah’s
power of protecting them from all types of visible and invisible evils. It signifies Allah’s relationships with

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mankind as the Greatest Protector, Cherisher and Sustainer. Thus, a believer knows that only Allah has
the knowledge of all hidden evils and only He can protect Him from going astray as the Qur’an says, “You
have no friend or helper beside Allah” (9:160). Therefore he only seeks Allah’s refuge and does not
implore to any saintly figure in the hour of need. Moreover the recitation of this Surah along with Surah Al-
Falq after each Farz prayer saves every Muslim reciter from all types of magic and evil spirits.

Q2. Major Quranic themes about Allah’s relation with His created world. [10]

The Holy Quran is last Divine book revealed by Allah as the complete guidance to mankind. It deals with
every aspect of human’s life, particularly Allah’s relations with mankind in various capacities. The passages
Sura 1, Sura 2. 21–22, Sura 96.1–5, Sura 99, and Sura 114 describe Allah’s relations with mankind.

Surah Al-Fatiha, the opening Chapter of the Holy Quran describes Allah’s relationship with mankind in
various capacities. It mentions Allah’s attributes like His Grace, Mercy and His authority as the only Lord
and Sustainer of this Universe as well as the Master and sole judge of the day of Judgement as it says,
“Praise be to Allah, the cherisher and sustainer of the worlds. Most gracious, most mercif. Master
of the day of judgment.” Being the only Creator, He alone is providing basic necessities of worldly life
hence, everyone is accountable to Him. It also describes that Allah alone is worthy of worship and guides
humans towards straight path, As-Sirat-ul-Mustaqim, whenever they seek His help as it says, “You we
worship, and your aid we seek. Show us the straight way.

The passage from Surah Al-Baqarah describes that Allah alone is the Lord and Creator of everything. He
created humans and made arrangement for their survival in the form of heavens and earth as the Quran
says, “Who has made the earth your couch, and the heavens your canopy; He showers rain from the
sky which is the source of productivity of land and thus, He provides food to His creations as it says, “and
sent down rain from the heavens; and by it brought forth fruits for your sustenance.” It also stops
humans to associate partners with Him as it says, “then do not set up rivals to Allah, when you know”

The passage from Surah Al-Alaq was the first revelation of Qur’an. Its first word Iqra highlights the
importance of knowledge for mankind. It describes the creation of man from low origin but the esteemed
status of crown creation granted to humans as it says, “Read! in the name of your Lord, who created,
2. Created man out of a clot of congealed blood.” It also highlights that Allah alone inculcated wisdom
in human’s soul and thus ensured his physical, spiritual and intellectual growth to survive in this world. He
Himself is the teacher of mankind as the Quran says, “He who taught by the pen, 5. Taught man what
he did not know.” Allah taught humans with pen in such a marvellous way that out of His creations, only
man can think, analyse, acquire and spread knowledge by using pen.

Surah Al-Zilzaal summarizes Muslim beliefs in life after death and the accountability of man’s worldly
deeds to Allah as He is the sole judge. It clearly describes Allah’s power of creating and destroying this
universe as it says, “When the earth is shaken to her utmost convulsion. And the earth throws up her
burdens. And man cries out: ‘What is the matter with her?’ The earth will throw out all its buried contents
and the humans will assemble before their Lord for accountability. They will see their good and bad deeds,
no matters how minor it might be. The Quran says, “On that day will men proceed in companies sorted
out, to be shown their deeds. Then shall anyone who has done an atom’s weight of good see it. And
anyone who has done an atom’s weight of evil shall see it.”

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Lastly, Surah Al-Nas, the ending chapter of Al-Quran, describes Allah as the sole Creator, Sustainer and
Protector of mankind. He not only created mankind but also has the power to protect them from all kinds of
evils. It also teaches man that Allah is not only the creator but also the greatest protector of mankind from
all visible and invisible threats. Hence, all humans need Allah’s constant help and must seek Allah’s refuge
against all types of satan’s attacks as it says, “Say: I seek refuge with the Lord of mankind. The King
of mankind. The God of mankind. From the mischief of the whisperer who withdraws. Who whispers
into the hearts of mankind. Among jinns and among mankind.” To sum up, due to these attributes,
relations and favours only Allah is worthy of human’s worship.

The History and Importance of The Holy Qur’an

Revelation of Al-Qur’an to the Prophet (S.A.W) between the years 610

and 632.
The Holy Qur’an started revealing to the heart of the prophet Muhammad (S.A.W) in 610 A.D
When Muhammad (S.A.W) was nearly forty years old, he started spending his time in solitude.
For this purpose he used to visit a nearby cave, known as Cave Hira where he used to meditate
for days and nights with a supply of dates, oatmeal and water. During these spells of meditation,
he observed different dreams and visions which later came true. This attracted Muhammad
(S.A.W) to visit cave Hira again and again. This method of meditation was known as “Tahannuth”
and it was a common practice of Arabs. These visits became more frequent as he approached
the age of 40.

One night toward the end of Ramazan, during the Night of Power, when Muhammad (S.A.W)
was meditating in the cave of Hira, Angel Jibrail appeared to him and asked him to read. This
was so sudden and unexpected that he was shocked and answered, “I can not read.” Angel
Jibrail hugged and squeezed him tightly. He felt that his ribcage would collapse and he would die.
He was then, released and the angel repeated the same request to read. Muhammad (S.A.W)
repeated the same answer. “I can not read.” Jibrail again hugged and asked him to read. He
was afraid of being squeezed third time, so he asked, “what shall I read”? The angel recited the
following verses of surah Al-Alaq

 “Read in the name of your Lord Who created.

 Created man out of a clot of congealed blood.
 Read and your Lord is most Bountiful.
 He Who taught (the use of) the pen.
 Taught man that which he knew not” (96: 1-6)

Muhammad (S.A.W) recited the verses after the angel and the words were imprinted on his mind.
This was the first experience and the beginning of prophet hood. The event took place in 610 A.D.

He was greatly disturbed by this strange incident so he rushed out of the cave when he heard the
same voice. Upon raising his head, he saw the same angel filling the whole space and saying,

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“O Muhammad (S.A.W)! You are the Messenger of Allah and I am Jibrail, the angel of
Allah.”

He came back his home with a bit shaken and said to his wife, “Cover me,” “Cover me.” When
he felt better, he narrated the incident to his wife Hazrat Khadija. She comforted him and said,
“You have never done any wrong to any one, you are kind to others and you help the poor.
Allah will not let you down.” (Sahih Bukhari).

Next morning, Hazrat Kadijah (R.A) took him to her cousin Warqa Bin Nawfal who was a blind
scholar of Chritianity. After hearing the event, he confirmed that Muhammad (S.A.W) had been
appointed Allah’s Messenger as he said, “By God! This was the same angel who used to visit
Prophet Moses with Divine commandments.” He further stated that if he lived, he would join
the true religion and protect him when the enemies would turn against him and forced him to leave
the city. But after a few days of this event Warqa Bin Nawfal passed away.

After the first experience, the revelation suspended for a long period which is known as the period
of the suspension of the revelation, Fatra tul Wahi.

He had been anxiously waiting for the divine communication again till one day he saw angel Jibrail
in the sky, sitting on a big chair and covering the whole horizon. Scared with the scene, he came
home and the second revelation of surah Al- Mudathir was revealed that says, “O you wrapped
up (in a mantle)! Arise and warn! And magnify your Lord!” (Al-Mudaththir 74.1-3)

Form this time onwards the revelation came to the Prophet (S.A.W) throughout his life in Makkah
and Madina. The revelations revealed during 610-622 A.D in Makkah or its surrounding known
as Makki surahs and basically deal with Tauhid, warning of disobeying Allah in hereafter, and the
stories from the past nations.
These are 86 surahs and generally shorter in length with short verses and often in poetic tone.
The verses in Makki surahs usually ends with rhyming words and contains strong warnings in
strong expressions. Like surah Al Lahab was revealed when Abu Lahab cursed Muhammad
(S.A.W) after the call at Safa.Iit condemned his act as It says, “Perish the hands of Abu Lahab,
and perish he! His wealth and his children will not profit him…”
He received revelation whenever he would feel the need. Thus, the Quran revealed to him in parts
according to the prevailing conditions. Like Surah Al Kauthar was revealed to him in Makkah at
the time when his youngest son Tahir, died in Makkah and Abu Lahab mocked him by calling him
Abtar. However Allah Himself consoled him by revealing the surah. Similarly surah Al-Falaq and
An Nas was revealed to remove the effects of black magic from his body. It refers to the occasion
when magic and charms were done to the Holy Prophet (S.A.W)

The revelations revealed during 622-632 A.D in Madina or other places known as Madni surahs.
These surahs deal with duties, rights of humans, social, economic and political affairs of
individuals as well as the state and also contains stories from the past nations as warnings.

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Obligations are commanded in Madina like the Quran says, “O you who believe! Fasting is
prescribed to you as it was prescribed to those before you so that you may learn self-
restraint.” (2:183)

“Pilgrimage thereto is a duty men owe to Allah- those who can afford the journey.”(3:97)

Permission for Jihad and detail of it, is also mentioned in these surahs like Qur’an says, “Fight
in the cause of Allah those who fight you.” (2:190)

Teachings about the Jews and hypocrites are also mentioned in these surahs which are
28 in number and generally long surahs with lenghty verses and often in prose form like
Surah Al Baqarah the longest surah of Al-Qur’an, Surah. An-Nisa etc

The revelation came to him in different forms. Angel Jibrail used to visit with Divine words; Prophet
(SAW) received revelation in his dreams or sometimes direct revelation after a loud noise of
ringing bells or buzzing bees. This was most exhaustive experience. He also received direct
revelation by Allah Almighty during his Night journey. The Prophet (S.A.W) himself said,
“Sometimes it comes to me like the ringing of a bell, and that is the type which is hardest
on me. Then the angel departs from me and I retain in memory from him what he said. At
times, the angel comes to me in the likeness of a man and speaks to me I retain in memory
what he says.”

Muhammad (S.A.W) never knew when the verses of Al-Quran would reveal to him but whenever
a revelation came, the Prophet (S.A.W) experience different sensations. He heard ringing sounds,
he perspired in the cold and his body became heavy as Hazrat Ayesha reported, “I saw
revelations coming down upon him in severest cold and when that condition was over,
perspiration ran down his forehead.”
Sometimes, he would start shivering and had fever afterwards. He narrated his own experience
by saying, “Never once did I receive a revelation without thinking my soul had been torn
away from me.”
Whenever a revelation came to him, he would call one of his scribes and dictate the text to him
and then asked him to read what he had written. Thus all the verses of Quran were preserved on
different articles during his life.
This process continued till 22 years, 5 months and 14 days. The last revelation came to him in
the plain of Arafat in 632 A.D after when he had delivered his Last Sermon. It was about the
completion of divine mission.” This day I have perfected your religion for you, completed My
favour upon you, and have chosen for you Islam as your religion.” (5:3) With these words,
the revelation of Qur’an was completed.

Compilation of Al-Qur’an.
During Prophet’s Life;

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The Holy Qur’an is the last Divine book revealed to the last Prophet, Muhammad (S.A.W) in parts.
He was an Ummi means unable to read or write. Hence, whenever the Prophet (S.A.W) received
a revelation, he would call his scribe and dictate the text to him and he would inscribe it on various
articles. This is how all the verses of the Holy Qur’an were preserved on articles e.g. stones,
wooden tablets, palm leaves, and leather sheets but were not compiled in a single volume.

During Hazrat Abu Bakr’s Caliphate;

After the Prophet’s (S.A.W) demise, during the caliphate of Hazrat Abu Bakr (R.A), many Huffaz
were martyred in the Battle of Yamama against Musailama in 632 A.D which was a great lost
for the new Islamic community. Therefore, Hazrat Umar (R.A) suggested the caliph to compile
the Holy Qur’an in a book form. However, Hazrat Abu Bakr (R.A) was reluctant and he said, “How
dare I do something which Allah’s apostle did not do?” Later on he was convinced after
consulting the Council of Advisers. He said, “Umar kept on convincing me till I accepted his
suggestion.”

Hazrat Abu Bakr (R.A) then, appointed Hazrat Za’id Bin Thabit (R.A) with a commission of about
25 people to collect and compile the scriptures of the Holy Qur’an in a single volume. Hazrat Za’id
(R.A) also hesitant to shoulder this great duty as he said, “To shift a mountain from one place
to another place would not have been difficult for me than to accomplish this task.”
However, he obeyed the caliph and compiled the scriptures of Divine revelation with utmost care.

He collected all the scriptures and arranged them. He confirmed each verse by reciting himself
and get it recited by the committee members to confirm it exact place. He also called two
witnesses who had seen the Prophet approving that script.

He noted down all the verses in order on sheets called “Suhuf” and then he handed over the
compiled book to the caliph who placed it in Masjid-e-Nabvi for further verification. The volume
remained with Hazrat Umar (R.A) after the death of the first caliph and on his death bed, Hazrat
Umar (R.A) placed this volume under the custody of Hazrat Hafsa (R.A). Hence the volume was
known as The Volume of Hafsa, Mus’haf ul Hafsa. It was the first official copy of Holy Qur’an.

During Hazrat Uthman’s Caliphate;

During the reign of Hazrat Uthman (R.A) Islamic state expanded to many non Arab areas. Some
soldiers including Hazrat Huzaifah bin Yaman (R.A) and Hazrat Anas Bin Malik (R.A) reported
the Caliph that the inhabitants of Iraq, Syria, Armenia and Egypt were reciting the Holy Qur’an in
wrong accent. He immediately appointed Hazrat za’id Bin Thabit (R.A) to prepare seven volumes
from Mus’haf ul Hafsa in the dialect of Quraish as he directed Hazrat Zaid, “Write in the dialect
of Quraish.” He was assisted by Hazrat Abdullah bin Zubair (R.A), Hazrat sa’id Bin
Al Aas (R.A) and Hazrat Abdur Rehman Bin Harith (R.A). These copies were prepared with
great care and after proof reading these were dispatched to the governor of each province with a
teacher. Hazrat Uthman (R.A) also ordered to prepare the future copies in accordance with the
official volumes and he destroyed the unofficial volumes which were full of mistakes. For this great
service, he was known as Al Jami-ul Qur’an.

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