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 SOURCES OF ISLAMIC KNOWLEDGE

Chapter 1.1 -The Quran and Revelation (1)

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 SOURCES

OF

ISLAMIC KNOWLEDGE

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At the end of the chapter, studentsshould be able to do the following:◦ To explain the history of Revelation & Scripture

before the Quran.

◦ To comprehend the meaning The Qur'an,

Hadith nd Hadith Qudsi

◦ To comprehend the meaning of Revelation nd

Ho! "t #ame To The $rophet %uhammad

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Revelation & Scripture before the Quran

od's #ommunication !ith %an 

%an denies od

mpiricism and Realism

#reation is %aterial vidence for od 

%an's $ride 

uidance for %an 

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Revelation & Scripture before the Quran( The %essengers 

The )ames of the $rophets and their )umber 

  The )ames of the Scriptures and their )umber  

The #ontents of the *ormer Scriptures 

The *inal Revelation 

Islamic Studies

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THE QUR'AN + ef( -The speech of Allah, sent down upon the lastProphet Muhammad, through the Angel Gabriel, in its precise meaning and precise wording, transmitted to usby numerous persons (tawatur), both verbally and inwriting”

 + "nimitable and uniue, protected by od from corruption

 + The rabic !ord /Qur'an' ( + derived from the root qara'a,

 + to read + to recite. 

 + )ame Qur'an ( +   furqan 0criterion, l1Qur'an 23( 45 +   tanzil   0sent do!n, l1Qur'an 26( 4725 +   dhikr  0reminder, l1Qur'an 43( 75 +   kitab 0scripture, l1Qur'an 24(485. 

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The Hadith

 + ef( The word hadith means news, report or narration.Technically, the word hadith, (pl. ahadith) means inparticular the reports (er!al and written) a!out thesunna o" the #rophet $uhammad which coer all thatHe did ("i'l) or said (%aul) or sanctioned as permissi!le!y his silence when any particular action was done in

his presence (ta%rir).There are also reports a!out him,i.e. a!out what he was li&e (si"a).

 + The di""erence !etween Qur'an and unnah is that theHadith is the !ords or actions of a human being, and notthe speech of od as the Qur'an is. )ot necessarilyreported in their precise !ording, as the Qur'an is. )otnecessarily transmitted by ta!atur, except in someinstances.

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The Hadith Qudsi + Qudsi means holy, or pure. There are some reports "rom the #rophet $uhammadwhere he relates to the people what od has said (says) or did (does), !ut thisin"ormation is not part o" the Qur'an. uch a report is called hadith %udsi, e..*

Hadith Qudsi 2 : On the authority of Abu Hurayrah (may Allah be pleased with him), who said thatthe Messenger of Allah (peace be upon him) said: Allah Almighty has said: The son of Adam denied Meand he had no right to do so. And he reiled Me and he had no right to do so. As for his denying Me, it ishis saying: He will not rema!e me as He made me at "rst (#) $ and the initial creation %of him& is noeasier for Me than rema!ing him. As for his reiling Me, it is his saying: Allah has ta!en to Himself a son,

while ' am the One, the erlasting efuge. ' begot not nor was ' begotten, and there is nonecomparable to Me. i.e., bring me bac! to life after death.'t was related by al$*u!hari (also by an$+asai).

http!""wwwiiuedumy"deed"hadith"other"hadith#udsihtml 

 + 9hile the common factor !etween hadith %udsi and the Qur'an is thatboth contain !ords from llah !hich have been revealed to %uhammad, the mainpoints of difference bet!een Qur'an and hadith udsi are as follo!s(

"n the Qur'an the precise !ording is from llah, !hile in the hadith udsi the !ording isgiven by the $rophet %uhammad. The Qur'an has been brought to %uhammad only by the ngel abriel, !hile hadith

udsi may also have been inspired other!ise, such as e.g. in a dream. The Qur'an is inimitable and uniue, but not so the hadith udsi. The Qur'an has been transmitted by numerous persons, 0ta!atur5 but the hadith and

hadith udsi often only by a fe! or even one individual. There are hadith udsi !hichare sahth, but also others hasan, or even da'if, !hile there is no doubt at all about anyaya from the Qur'an.

 nother point is that a hadith udsi cannot be recited in prayer. 

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od uides His +reation◦ llah the #reator has not only brought about the creation,but continues to sustain and direct it, in the !ay that He hascreated us and all that is around us. He has provided manyforms of guidance, indeed, a system of guiding principles, of!hich the la!s of 'nature' are a part.

uidance throuh Reelation◦$rophets receive the !ord of od through revelation andthen communicate it to their fello! human beings( 

The $eanin o" ahy◦The !ord a!ha, from !hich '!ahy' 0revelation5 is derived,occurs in a number of shades of meaning in the Qur'an,each of them indicating the main underlying idea ofinspiration directing or guiding someone.

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$eans o" Reelation◦%eans of revelation are( "nspiration, e.g. in a dream: Speechhidden a!ay: 9ords 0speech5 sent through a special messengerfrom od.

The Qur'an reealed to $uhammad◦ ccording to Suyuti' the Qur'an descended in t!o stages(  From the lauh al-mahfuz, the 'well-preserved tablet', to the

lowest of the heavens (bait al-'izza) of the world, alltogether, in the laila al-qadr

From the heavens to earth in stages throughout the twent!-

three !ears of "uhammad's prophethood, and #rst in thelaila al-qadr of $amadan, through the Angel %abriel

 &his second descent from the heaven to the heart of therophet is referred to in Sura al-isra' (!" a#d Sura al-$ur%a# (&"

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-einnin o" The ReelationThe #ause ("atra)The econd Reelation

The ast Reelation

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 &he ur'an was revealed in stages over a period of* !ears, and not as a complete boo+ in onesingle act of revelation &here are a number ofreasons for this most important are the following:◦

 &o stre#)t*e# t*e *eart +$ t*e ,r+*et b! addressing himcontinuousl! and whenever the need for guidance arose

◦ ut of consideration for the rophet since revelation was a ver!di.cult e.erie#ce $+r *im

◦  &o )raduall/ imleme#t t*e la0s +$ G+d

◦  &o ma1e u#dersta#di#)2 alicati+# a#d mem+ri3ati+# of

the revelation easier for the believers  

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A$3alur Ra*ma#2 /slam /deolog!and the 0a! of life *rd 1dition,"ala!sia: A23oordeen

http(;;!!!.iiu.edu.my;deed;hadith;other;h

adithudsi.html

http:44web!oungmuslimsca4online5librar!4boo+s4ulum5al5quran4inde6htm