Session 1 Notes
The message of the Qur’an is not static, so is the study of the Qur’an; rather, it is a continuous journey that should become part of our daily lives. We have a rich scholarly heritage comprising scholars who dedicated their lives to studying various aspects of the Qur’an. Unfortunately, we are barely aware of their contributions, let alone able to benefit from them. While we are studying their work we should remember that every scholar is a product of their own time.
The Qur’an was revealed at a particular time and in a particular geographical region. Over time, the Muslim world expanded into different parts of the world and encountered diverse cultures, leading to new problems and questions. We will examine the different stages through which scholars approached the Qur’an, alongside the development of the Muslim world and the challenges it faced. The Qur’anic commentaries developed partly in response to the issues and questions of their respective eras.
We now live in a different period, so we need to draw on the valuable insights and background information found in this scholarly tradition and relate them to the circumstances and challenges of our own time. We have to learn from their experience but we must read the Qur’an in light of the needs and challenges of the present age. This important transition is largely absent from contemporary scholarly discourse. In every season, plants blossom and animals flourish in their own ways. We should never forget our roots. We must draw nourishment from them while continuing to grow and develop in ways suited to our own time. We will therefore work toward understanding the Qur’an in light of the realities of our lives today.
Our objective as students of the Qur’an is not to repeat history or merely echo what the earlier scholars said. Neither the objective is to leave their insights on the dusty shelves of the libraries or the museums. Rather, drawing nourishment from those roots, we should become new flowers — developing an understanding of the Qur’an that speaks to the realities of contemporary life. This study of the Qur’an requires patience, devotion, and commitment. When we examine our lives, we are often preoccupied with many worldly concerns and may barely find time to recite a few verses, in hope of receiving some blessing, “baraka”. Yet, the most important purpose of engaging with the Qur’an is to understand its message and benefit from it.
Another concern is that the Muslim tradition looks at the Qur’an as the book of codification, legal and administrative guidance, dealing with personal and social transactions among other matters. However, much of the Qur’an addresses matters of belief and shows us how to establish belief in the Absolute Creator. Its most profound ethical and moral teachings are found in the prophetic stories. Unfortunately, the contemporary discourse often reduces the stories to historical events only, concerning people who lived in the past. It is striking that more than half of the Qur’an is about prophetic stories. Where is the guidance in them? They are not stories merely told for the story’s sake but we have to transfer the meaning from those stories into our practical, personal, and social life. This is a difficult endeavor, but it is essential.
The Qur’an is distinct from the “mushaf”, which traditionally refers to its printed form as a physical book and, in our time, to its digital form on phones and other devices. Although a standard printed copy contains approximately 600 pages, we will seek to draw boundless meaning from those finite pages. The Qur’an transcends time and space, addressing all human beings regardless of when and where they live.
Let’s examine the following verse describing the month of Ramadan as the month of the Qur’an:
شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًۭى لِّلنَّاسِ وَبَيِّنَـٰتٍۢ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ ٱلشَّهْرَ فَلْيَصُمْهُ ۖ
“It was in the month of Ramadan that the Qur’an was revealed as guidance for mankind, clear messages giving guidance and distinguishing between right and wrong. So any one of you who is present that month should fast it…”
Traditionally during the month of Ramadan, pious people engage with the Qur’an along with their observation of fasting and other acts of worship (ubudiyyah). The verse starts by mentioning that the Qur’an was revealed during the month of Ramadan as a guidance for mankind. Let’s pay attention to the word “هُدًۭى ”, guidance which is repeated twice in the structure of the verse. Ramadan is an opportunity for one to connect with the Qur’an, a source of “hidaya”, guidance for us.
The letter “فَ”, “fa” indicates that it is because of this, i.e. whoever is present in this month, their duty is to fast. The first “fa” used in the word “فَمَن” is the reason, and the second “fa” used in the word “فَلْيَصُمْهُ” is the conclusion, which literally translates to “should fast it”. What is the “it”? The “it” refers to Ramadan, which is at the beginning of the verse. The structure of the verse brings into light a whole new concept of fasting, which is directly related to the revelation of the Qur’an. This does not diminish the physical practice of fasting which includes abstaining from food, drink, etc. which is valid. However, the connection of Ramadan to the revelation of the Qur’an needs to be paid attention to. It is because of the revelation of the Qur’an, one should fast Ramadan. This infers an organic connection between the Qur’an and “fasting.”.
Let’s look at the following definitions:
“صام عن ” means to “abstain from, keep away from something”. When this is seen within the fiqh (practical rulings) aspect, it means “abstain from eating and drinking.” When seen from the prophetic teaching and from his actions, fasting becomes a ritual worship (ibadah). During Ramadan, the prophet (pbuh) did two things: He observed fasting and he advised others to also fast by practically showing them how to fast. The prophet (pbuh) was observed devoting his life to practicing worship. When it comes to the prophetic narrations, it is usually the statements or actions people observed him doing. At the same time, if someone did something in front of him and he did not say anything, neither complementing it or rejecting it, the act is usually taken as permissible. By definition, the prophet (pbuh) would call out the wrong when witnessing something wrong. When it comes to fasting, we usually hear the narration in terms of physical action. What was the prophet (pbuh) feeling when fasting? One misses on how his fasting was organically connected to the teachings of the Qur’an, mostly about introducing God to human beings and living with God-consciousness. The narration cannot mention that because nobody can see the thoughts and feelings of the person, their consciousness and their spiritual state.
Let’s examine what the scholars say:
Most of the scholars when they look at the verse say that revelation started in the month of Ramadan.
Ibn Ashur says fasting in Ramadan is to encourage people to be like angels, by not eating etc. Before revelation started, the prophet (pbuh) used to withdraw into solitude. “Huda” means guiding human beings to fulfill the purpose of what they are created for. This includes the practical life and its social and personal benefits which are extracted from the prophetic sunnah.
“Bayyinat min al-huda” means the explanations of the Quran which are not known to most of the people, like the evidence of the necessary existence of God who is an Absolute Being and the Creator of the universe (Tawhid) and prophethood, and the other belief matters. (Ibn-Ashur, 1:856) “Al-Furqan”, ٱلْفُرْقَانِ means that which separates right from wrong.
Referring back to the “huda” guidance in the verse being mentioned twice is for different reasons:
- The first huda in the verse: Quran’s guiding people by providing evidence.
- The second huda: The Creator of human beings who knows what they need to live a life appropriate to their purpose in existence.
The lesson for us: we need to first bring the evidence for the truth, and then we need to separate this truth from the absurd ideas or the false ideas.
For example, one does not know the truth and is trying to understand this truth and reality. This person may go to the wrong sources and become misled, as well as confused because he doesn’t have the right criteria. First, one needs to get evidence for the truth to be able to separate it out from falsehood. The Qur’an says that: “I am the criteria for you”. We should bear this in mind when we study the Qur’an. Just like the previous scholars answered the opposing ideas of their time, we will also use their method to answer the opposing ideas of this time, without just criticizing other ideologies and rejecting or blaming them without evidence. However, the answers need to have logically consistent confirmable evidence taken from the universe where the Creator manifested His qualities and prepared for human beings as to be an evidence for them.
Let’s connect this to the verse from section Maryam:
فَكُلِى وَٱشْرَبِى وَقَرِّى عَيْنًۭا ۖ فَإِمَّا تَرَيِنَّ مِنَ ٱلْبَشَرِ أَحَدًۭا فَقُولِىٓ إِنِّى نَذَرْتُ لِلرَّحْمَـٰنِ صَوْمًۭا فَلَنْ أُكَلِّمَ ٱلْيَوْمَ إِنسِيًّۭا
“So eat and drink, and put your heart at ease. If you see anyone say: ‘I have vowed a fast to the Most Merciful, so I will not speak to anyone today’ ” (19:26)
This verse is popular to many where Mary, the mother of Jesus, is fasting and God orders her to eat and drink in this kind of fast which is contrary to the general rules of Ramadan fasting that we are familiar with. Historically, we are familiar with the situation of Mary having given birth to a child without physical, marital relationship where the people would be accusing her for immorality. She thus vows not to speak to anyone, which becomes her way of fasting. So, who is now going to defend her? The baby Jesus is employed to speak, i.e. the miraculous creation of Jesus speaks. In the same reasoning, the Qur’an is teaching me to let the universe speak in its miraculous creation which is akin to the creation of Jesus. The universe is created in such a way that there is no physical cause and effect relationship in existence but it is created just in a consistent order in which human beings perceive it as cause and effect sequences.
This is exciting, as it is not only one time or today that I would fast by not speaking from my own whims or desires, but in the future as well by bringing evidence from what is created out here, similar to the creation of Jesus with no cause and effect relationship. We are being taught not to defend the truth by our words only but allow the universe to speak. The universe we live in is the evidence that speaks which confirms the reality of the message of the Qur’an.
The verse below also ties in the message of keeping silent while reading the Qur’an which must be done with full concentration. One must understand what it says without confusing it with what comes to our minds immediately, without maturing the message with the teachings of the Qur’an. This must be accompanied with the evidence demonstrated by God in His work, the universe That means, we should let the Qur’an, the Verbal explanation of God, and the universe, the action-wise speech of God work together:
وَإِذَا قُرِئَ ٱلْقُرْءَانُ فَٱسْتَمِعُوا۟ لَهُۥ وَأَنصِتُوا۟ لَعَلَّكُمْ تُرْحَمُونَ
“Whenever the Qur’an is being recited, listen to it [attentively] and keep silent, so that you may receive mercy.” (7:204)
The message of the Qur’an is confirmed by the evidence of the universe. They go hand in hand, i.e. revelation of the Qur’an and the universe are mutually illuminating one another.