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Teach your kids to learn the Quran.

May 13, 2013

If you deprivation to teach your kids to learn the Quran, then try our system Take Quran for Kids Online. With this newest application we refrain in commandment children how to indicate, execute and con the Quran. Rise drilled tutors are easy to cater to your needs. They are proficient in the Semite Faculty and testament think on helping your human learn the Quran comprehensively.
As we know by Tradition:
“The optimum among you is the one who learns the Spot Quran and teaches it to others.”
Through the use of interactive software and fashionable media that incorporates obstruct intercourse facilities; your children can get a ripe tendency of the Quran and con it easily. Instead of sending them to various institutes and having to transact with different issues such as transport and instance direction, the Quran for Kids Online is a expedient way to work them obtain noesis piece session at institution under your supervision.
Ask withdraw trials and see for yourself. If you are joyful with the results you may travel. All you requisite is a machine, a headset and a gracious net instrumentation to get started with this way.  Get the consequence of portion us to instruct the Communication of God to your children.

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God’s measure.

May 13, 2013

The belief in the Consecrate (PBUH) as God’s measure and most lover Courier comes appropriate after the Oneness of God and institution in the Quran. Monotheism teaches us to living according to the Sunna of Muhammad (PBUH) so that we may commence paradise.
In say to grow oneself as a virile worshiper of Allah, one staleness bed revere of God  instilled part one’s bravery. Only then testament one be competent to stay informed of the suitable and wrongs in experience. Veneration of Allah makes us reliever to Him and helps to enter a powerful hamper with His orders. By extant in accordance to Muhammadanism we can embellish the bearers of unfeigned faith and belief in Allah and his Divine Designation. As a conclusion, the doors to a orderly and bonnie.

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Join for learning quran with tajweed

March 27, 2013

Join for learning quran with tajweed

Online Quran learning

Al Quran recitation.

March 27, 2013

The belief in the Blessed Vaticinator (PBUH) as God’s end and most dearest Courier comes just after the Identity of God and belief in the Quran. Religion teaches us to smoldering according to the Sunnah of Muhammad (PBUH) so that we may start nirvana.

In ordering to sustain oneself as a toughened religionist of God, one moldiness bed awe of God  instilled wrong one’s nerve. Exclusive then gift one be competent to record conscious of the appropriate and wrongs in account. Reverence of Allah makes us reliever to Him and helps to affirm a powerful certificate with His orders. By experience in gift to Religion we can turn the bearers of apodeictic faith and belief in Allah and his Elysian Rule. As a termination, the doors to a serene and attractive for us.

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Teach quran online.

March 16, 2013

Quran and Muhammad (PBUH)

Upright as the construct of prophecy ended on our consecrated Prophet Muhammad (PBUH), the thought of revelations ended with the magnificent Qur’an. This product was transmitted as a gross shaper of content and knowledge for all of mankind and for them to good from it. Create by example the verses came plume as a communication for a destined moment period and a particular situation prevalent in the gild. Not exclusive was it meant for the people of that era but for every living psyche then, now and in the ulterior to understand and accept the articulate of our lord.
The blessed Quran is a supplication on the Community of Seer Muhammad (PBUH). A miscellany of the revelations that preceded it, the Book has answers to all the questions that grow in our remember. It has the note of beingness the most widely memorized Product in the uncastrated earth. The meanings are in much a thickening and splendid communication that no hominal beingness can couple its highly Glorious point.
The Quran and Path of Muhammad (PBUH) are the supposition of a unmitigated and spaciotemporal fashion. Undeniably, the act of indication, reciting and perceiving verses of the Playscript is a accomplishment of enthusiastic approval and orison. Our Love Prophet (PBUH) has mentioned its importance various present:
“The first of those amongst you is the one who learns the Quran and then teaches it to others.”

Allah’s Traveller (PBUH) said:
“Everything in cosmos prays for the pardon of the human who teaches the Qur’an-even the search in the sea.”

Consistency between the Quran and modern science -Part 2

December 22, 2012


The Quran is the last revelation, and a proof not only to the pagan Arabs one thousand four hundred years ago, but also to the scientists of today. Perhaps one of the most remarkable qualities of the Quran for those living nowadays is the complete consistency between it and many of the discoveries of modern science.

One of the first Western scientists to make a serious study of this subject was Maurice Bucaille, who wrote a book called ‘The Bible, the Koran and Science’. In this book, he compared the statements concerning natural and scientific data in the Bible and the Quran. He concluded:

“The Quran is not only free from contradictions in its narrations, the sign of the various human manipulations to be found in the gospels, but provides a quality all of its own for those who examine it objectively and in the light of science, i.e. its complete agreement with modern scientific data.”

Embryology, the issue to be discussed in this part, is one of the most remarkable areas of description in the Noble Quran. The development of the foetus is mentioned in the Quran in some detail. The early stages of which could not have been known at the time of Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) because the size of the foetus at these stages is too small to see with the naked eye, rather a microscope is needed.

The Quran states (what means): “What is [the matter] with you that you do not attribute to Allaah [due] grandeur. While He has created you in stages?” [Quran 71:13-14] And also (what means): “And certainly did We create man from an extract of clay. Then We placed him as a sperm-drop (Nutfah) in a firm lodging [i.e., in the womb]. Then We made the sperm drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allaah, the best of creators.[Quran 23:12-14]

The use of the phrase (which means): “…Extract of clay…” means, in other words, that we are made from the earth.

The word: “…Nutfah…” literally means a ‘small drop’.

The description of the next stage as a“…Clinging clot…” accurately represents the stage where the fertilised cell attaches itself to the innermost layer of the uterus by hair-like projections. Another meaning for the Arabic word ‘Alaqah’ which is used in the Quran, (other than ‘clinging clot’), is ‘leech like’. This describes the process of implantation in the first few days entirely correctly and is so concise as to use just one word.

The word ‘Alaqah’ has been also translated as ‘something that clings’.

This only identifies part of the descriptive accuracy of this word. The word has a number of meanings: its root meaning is from the Arabic verb ‘Aliqa’ which means: “To hang, be suspended, dangle; to stick, cling, cleave adhere to; to catch, get caught or stuck; to be attached, affixed, subjoined.” Other forms of the verb have related meanings, such as to be affectionately attached to someone. (Dictionary definitions from Hans- Wehr)

The meanings apply ideally to the process through which the fertilised ovum becomes lodged in the womb.

The noun ‘Alaqah’ carries the meaning of ‘medical leech’ and ‘blood clot’. The leech is an interesting little creature. The creature is a parasite, which lives on blood, which it sucks out of the body of its host. Not only is this a similar process to what happens to an embryo in the earliest stages, but also in the earliest stages of the embryo it looks remarkably like a leech.

The meaning of a clinging thing can easily be seen in this use of the verbal noun. As for blood clot, it is first necessary to point out that it is the process of clotting or coagulating which brings the idea of clinging to this word and not blood. When blood coagulates, the material is primarily known to be sticky which explains the use of ‘Alaqah’ for this material. What we have is also a living fluid half way to becoming a soft solid, which is an accurate description of the embryo as the cells which have multiplied until they form a fluid now begin to form tissue structures.

The description of the: “…lump [of flesh]…” ‘Mudhghah’ is the Arabic word, which also means (chewed flesh) implies something like teeth marks.

This accurately describes the Somite development. The Somites, as Hamilton, Boyd and Mossman say, “Are conspicuous features of embryos in the period under consideration and are readily seen in the surface contour. They are bases from which the greater part of the axial skeleton and musculature are developed”.

The age of the embryo is referred to by the number of these Somites since “They form one of its characteristic external features”. These features, along with the pharyngeal arches which also appear at this period (four weeks), give the embryo the clear appearance of a chewed lump in which the indentations of teeth are present.

The structure of the embryo, as it develops and gains its form, is primarily skeletal at and before five weeks. That is, what you see in pictures of embryos this age is the bones and a number of semi-translucent organs.

The bones at this stage have structure and form and are easily the most marked and visible feature of the embryo, but they are, of course, not fully calcified (many bones are still in the final calcifying stage into adulthood).

Over the next couple of weeks, a quite definite change takes place in the appearance of an embryo. Instead of bones and organs, all that can be seen now is (the flesh of) a naked body. The embryo begins to look much more human. It is a reference to this, which seems most fitting with the general tone and meaning of (this part of) the verse mentioned above (which means): “…And We covered the bones with flesh…” 

Consistency between the Quran and modern science – Part 1

December 22, 2012


These theories involve a lot of very sophisticated mathematics for a full understanding. Basically, they concern the laws of motion under high speeds approaching the speed of light (special relativity) and the impact of strong gravitational fields (general relativity) applied to the explanation of cosmological phenomena. What is a wonder and an indication of the universality of Islam is that several of the key scientific findings in modern cosmology, according to some scientists, seem to be reflected in the Noble Quran, revealed by Allaah to the Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) , more than 1400 years ago.   

These findings are: (a) the ‘big bang theory’ of how the universe began; (b) the expansion of the universe and (c) relativity of time.

The Big Bang Theory and the Unity of Creation

Most cosmologists today have accepted the Big Bang Theory in describing the origin of the universe. This theory states that the universe began at a single hot, dense point, or ‘singularity’. Out of this point developed what is often referred to as ‘cosmic soup’, a constant interchange between matter and energy with no separation between stars and planets or the heavens and the Earth as we recognise them.

The Noble Quran appears to be consistent with this theory; Allaah Says (what means): “Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them…” [Quran 21:30] This verse clearly describes the initial unity of all creation and subsequent division of the universe into the phenomena we observe. Abdullaah Yusuf Ali, in the notes to his English translation of the twenty first Quranic chapter, points out, that as man acquires more knowledge about the physical world, he is also bound to expand his awareness of the overriding unity in the cosmos. As an example, he cites the discovery of the direct correlation between measurements of sunspot activity and changes in the Earth’s magnetic field. There are many other examples in our daily life, including the influence of the moon on the tides and women’s monthly cycle, the influence of the Earth’s magnetic field on the migration of birds, gravitational and centrifugal forces that keep the solar system bound together in harmony, preventing planets from flying away and crashing into each other.

In essence, the initial unity of creation continues to exist, not in the form of a singularity, but through various bonding relationships that allow multiple forms of creation to maintain their linkage to the initial ‘oneness’ of the universe.  

The Expansion and Structure of the Universe

The Quran points to the continued expansion of the universe in the verse (which means):“And the heaven We constructed with strength, and indeed, We are [its] expander.” [Quran 51:47] In 1929, American astronomer Edwin Hubble discovered that the farther a galaxy was from the Earth, the greater the speed of its outward movement. In fact, he found the movement of a galaxy to be directly proportional to its distance. This means that if a galaxy is ten times as far away as another galaxy, it is moving at ten times the speed.

Based on this discovery, and other observations, scientists have concluded that the universe is expanding. Furthermore, Dr. Haruk Nurbaki, in his book ‘Verses of the Koran and Facts of Science’, states that the Quran also suggests a structure of the universe which corresponds to modern scientific findings. The Quran states (what means):“[It is Allaah] who created the seven heavens in layers. [Quran 67: 3]

Dr. Nurbaki correlates the reference to the seven heavens with the descriptions of cosmic regions by modern scientists. He states that when one looks at space from Earth, he is surrounded by seven magnetic fields extending into the infinity of space. These fields consist of (i) the spatial field occupied by Earth and the rest of the solar system; (ii) the spatial field of the Earth’s galaxy, the Milky Way; (iii) the spatial field occupied by a ‘local cluster’ of galaxies to which the Milky Way belongs; (iv) the central magnetic field of the universe represented by a collectivity of clustered galaxies; (v) the band represented by quasars, which serve as ‘star hatcheries’; (vi) the field of the expanding universe, represented by the receding galaxies; and (vii) the outermost field of space representing infinity.

The Relativity of Time

Dr. Mansour Hassab-Elnaby, in a paper entitled: ‘A New Astronomical Quranic Method for the Determination of the Greatest Speed C’, asserts that the Quran establishes a time/space reference system, which is indicative of the relativity of time and the constancy of the speed of light (represented by ‘C’ in scientific notation). Albert Einstein used these concepts to establish his well-known ‘field equations’ which provide the mathematical explanation for the interaction of matter, energy, space and time in the universe. The basis of Dr. Hassab-Elnaby’s paper is the Quranic verse (which means): “He arranges [each] matter from the heaven to the earth; then it will ascend to Him in a Day, the extent of which is a thousand years of those which you count.”[Quran 32:5]

Thus, the Quran suggests that time is not absolute in the universe, a discovery made only in the early part of the twentieth century. The abovementioned Quranic verse, according to Dr. Hassab-Elnaby, implies a ‘cosmic affair’ of extremely high speed, making it possible to travel, in one day, the distance the moon travels around the Earth over a period of 1,000 years. The use of the lunar calendar in reckoning Earth time is explicitly stated in the following verse (which means):“…[It is Allaah who made] the moon a derived light and determined for it phases – that you may know the number of years and account [of time]…”[Quran 10:5]

Furthermore, Dr. Hassab-Elnaby uses the mathematical relationship given in this verse – one day of ‘cosmic reckoning’ equal to a thousand years of ‘Earth reckoning’ – along with established scientific data on the movements of the Earth and the moon to calculate the speed which provides a linkage between the two systems of reckoning time. The resulting speed, he points out, is 299,792.458 kilometres per second, which is exactly, to the decimal point, the speed of light recorded by the United States National Bureau of Standards.  

The Quran as Part of Universal Order

The correlation between the findings of science in the past century and the Quran highlights the importance of preserving the written word, emphasised in Islam because it bridges space and time, providing inspiration and verification for those separated from direct contact with the Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and his companions  may  Allaah  be  pleased  with  them. It has also led some scientists to take a closer look at the Quran.

Dr. Maurice Bucaille of the French Academy of Science, author of ‘The Bible, the Koran and Science’, states that “…It comes as no surprise to learn that religion and science have always been considered to be twin sisters by Islam and that today, at a time when science has taken such great strides, they continue to be associated. Furthermore, certain scientific data are used for a better understanding of the Quranic text. What is more, in a century where for many scientific truth has dealt a deathblow to religious belief, it is precisely the discoveries of science that, in an objective examination of the Islamic Revelation, have highlighted the supernatural character of certain aspects of the revelation.” Islam encourages man’s search for knowledge to both enhance appreciation of the cosmic order and augment his capability to serve as a representative of Allaah in governing the affairs of the Earth. The Quranseems to call attention to the importance of observing the heavens in this search. It states (what means): And We made the sky a protected ceiling, but they, from its signs, turned away.” [Quran 21:32]

Thus, important evidence seems to be emerging in the modern world that the Quran contains revelation which transcends space and time, forming a part of the cosmic order to guide the path of mankind and strengthen the bond between religion and science.

Evolution of the science of the Quran –I

December 22, 2012

The Era of the Companions:

The Quran is the final revelation sent by Allaah to Prophet Muhammad . It is an eternal miracle that grows in clarity and strength with time and each new scientific discovery. It was revealed over nearly twenty-three years, during which the Prophet taught it and explained it to his companions . He sallallaahu’ alayhi wa sallam also answered all of their questions and did not die before completely delivering the message of the Quran, making it clearly understood.

At the same time, the Companions were very keen to memorise, understand and practice it. Due to their mastery of Arabic, the purity of their minds and hearts, and because they had witnessed the Quran being revealed under many circumstances and in response to diverse events, they were able to accumulate much understanding and knowledge of the Quran.

Some of them actually mastered its knowledge. Abdullaah bin Mas’ood was one of those who realised this great achievement. He described his knowledge of the Quran by saying: “I swear by Allaah that there is not a verse of the Quran except that I know where and why it was revealed, and if I knew of anyone who knows the Book of Allaah more than I do, I would travel to him.” [Al-Bukhaari]

Other Companions devoted all of their lives to the Quran. Abdullaah bin ‘Umar for example, was reported by Imaam Maalik in ‘Al-Muwatta’ as having spent eight consecutive years completely memorising and learning Soorah (chapter) Al-Baqarah (the second Quranic chapter).

It was also reported that the Companions used to say, “It is considered to be a great thing that one of us learns the Soorahs Al-Baqarah and Aal ‘Imraan (The second and third chapters).” And that: “They used to learn the Quran from the Prophet   ten verses at a time, and that they would not go beyond them until they had learned all possible knowledge and actions in them and applied them.”

This great knowledge was not all written down as text, except for what was written down by some Companions . The reason was that the basic process of teaching and learning in those times was the oral tradition. Only the Quran itself and those Companions’ writings were received in written format by the next generation of Muslims.

However, many of the Companions were known for their excellent knowledge and understanding of the Quran. People like ‘Uthmaan, Ali, Zayd, Ubay, Ibn Mas’ood, Ibn ‘Abbaas and Ibn ‘Umar as well as others, had many brilliant and inspired students, such as Mujaahid, Qataadah and ‘Ataa’ who then conveyed that knowledge to the rest of Ummah (Muslim community) as the practice of writing down knowledge became widespread.

The Companions’ circles of teaching were attended by hundreds of students. As those students went back home, they taught others the same knowledge as they had learned. Within a short period of time, the Companions’ knowledge, was spread across the vast Muslim lands.

What is so remarkable is that after writing became popular, the pieces of knowledge collected from different scholars who had never seen or known one another were found to be the same and, therefore, supported one another – showing consistency in the knowledge and the guidance of Islam.

To this day and forever, no other Ummah or religion can claim similarity to this unique feature of Islam.

Quranic Collection and Compilation

December 22, 2012

Part 1: During the Lifetime of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).

A study of the compilation of text must begin with the character of the book itself as it was handed down by Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) to his Companions  may  Allaah  be  pleased  with  them during his lifetime. It was not delivered or revealed all at once.
The Noble Quran was revealed to Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) piecemeal over a period of twenty-three years from the time when he  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) began to preach the Message of Islam in Makkah in 610 CE until his death at Madeenah in 632 CE. The Quran itself declares that Allaah addressed Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) with what means: “…And We have spaced it distinctly.” [Quran 25:32]
Furthermore, no chronological record of the sequence of passages was kept by Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) himself or his Companions so that, as each of these began to be collected into an actual Soorah (chapter), no thought was given as to theme, order of deliverance or chronological sequence. It is acknowledged by all Muslim writers that most of the chapters, especially the longer ones, are composite texts containing various passages not necessarily linked to each other in the sequence in which they were given. As time went on Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) would say words to the effect of: “Put this passage in the chapter in which so-and-so is mentioned”, or: “Put it in such and such a place.” [As-Suyooti, Al-Itqaan fee ‘Uloom Al-Quran, p.141] Thus, passages were added to compilations of other passages already collected together until each of these became a distinct chapter. The evidence that a number of these chapters already had their recognised titles during the lifetime of Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). is the following two Prophetic narrations: “Anyone who recites the last two verses of Soorah Al-Baqarah (The Cow, chapter 2) at night, they will suffice him.” [Al-Bukhaari] And: “If anyone learns by heart the first ten verses of the Soorah Al-Kahf (the Cave, No. 18), he will be protected from the Dajjaal (Antichrist).” [Muslim]
At the same time, there is also reason to believe that there were other chapters to which titles were not necessarily given by Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). An example of this is Soorah Al-Ikhlaas [Chapter 112], for although the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) spoke at some length about it and said it was equal to one-third of the whole Quran, he did not mention it by name. [Muslim]
As the Quran developed, the Prophet’s Companions  may  Allaah  be  pleased  with  them took portions of it down in writing and also committed its passages to memory. It appears that the memorisation of the text was the foremost method of recording its contents as the very word Quran means ‘recitation’. From the very first word delivered to Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) by the angel Jibreel (Gabriel) on Mount Hiraa’, namely Iqra’ – ‘Recite!’ [Chapter 96:1], we can see that the verbal recitation of its passages was very highly esteemed and consistently practiced. Nevertheless, it is to actual written records of its text that the Quran itself bears witness in the following verse (which means): “[It is recorded] in honoured sheets. Exalted and purified. [Carried] by the hands of messenger-angels. Noble and dutiful.”[Quran: 80:13-16]
Furthermore, there is evidence that even during the early days of Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) in Makkah, portions of the Quran as then delivered were being written down. When ‘Umar  may  Allaah  be  pleased  with  him was still a pagan, he one day struck his sister when he heard her reading a portion of the Quran. Upon seeing blood on her cheek, however, he relented and said: “Give me this sheet which I heard you reading just now so that I may see what Muhammad has brought.” [Ibn Is-Haaq, Seerat Rasoolullaah, p.156]. On reading the portion of the twentieth chapter (of the Quran) which she had been reading, he became a Muslim.
Nonetheless, it appears that right up to the end of the life of Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) the practice of memorisation predominated over the writing down of the Quran and was regarded as more important.
In the Hadeeth (narrations) records, we read that the angel Jibreel is said to have checked the recitation of the Quran every Ramadhaan with Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and, in his (the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention )) final year, he (Jibreel) checked it with him twice. Faatimah  may  Allaah  be  pleased  with  her said: “The Prophet, sallallaahu alayhi wa sallam, told me, ‘Jibreel used to recite the Quran to me and I to him once a year, but this year he recited the whole Quran with me twice. I think that my death is approaching.'” [Al-Bukhaari]
Some of the closest Companions of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) devoted themselves to learning the text of the Quran by heart. These included Ubayy Ibn Ka’b, Mu’aath Ibn Jabal, Zayd Ibn Thaabit, Abu Zayd and Abu Ad-Dardaa’  may  Allaah  be  pleased  with  them. Abdullaah Ibn Mas’ood  may  Allaah  be  pleased  with  him collected more than ninety of the one hundred and fourteen chapters by himself, learning the remaining chapters from other Companions.
Regarding the written materials, there are no records as to exactly how much of the Quran was written down during the lifetime of Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). There is no evidence to suggest that anyone actually compiled the whole text of the Quran into a single manuscript, whether directly under the authority of Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) or otherwise.
With the death of Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) in 632 CE, the revelation stopped, as the Quran had become complete. There could be no further revelation once its chosen recipient had passed away. While he lived, however, there was always the possibility that new passages could be added and it hardly seemed appropriate, therefore, to contemplate codifying the text into one harmonious whole. Thus, it is not surprising to find that the book was widely scattered in the memories of men and in writing on various different materials at the time of the death of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).
There were only a few disputes among the Companions about the text of the Quran while the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) was alive, unlike those which arose soon after his death. All these factors explain the absence of an official codified text at the time of his death. Imaam As-Suyooti  may  Allaah  have  mercy  upon  him stated that the Quran, as sent down from Allaah in separate stages, had been completely written down and carefully preserved, but that it had not been assembled into one single location during the lifetime of Prophet Muhammad, sallallaahu alayhi  wa sallam, [Ibn Is-haaq, Seerat Rasoolullaah, p.96]
All of it was said to have been available in principle, for the Companions  may  Allaah  be  pleased  with  them had absorbed it in their memories and it had been written down on separate materials. The final order of the various verses and chapters is also presumed to have been defined by the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) while he was still alive.

Islam | Holy Quran’s Method of Study

June 21, 2012

The following is a translation from the Usul Al-Fiqh masterpiece of the Arabic book “The Islamic Personality –  Volume 1” by Sheikh Taqiuddin an-Nabhani. Please refer to the original Arabic for accurate meanings.

The Islamic culture has a method of study, and this method is summarised in three points:
First: That the study should be deep until the matters are correctly comprehended because this culture is conceptually deep rooted and its study requires patience and forbearance. Since culturing oneself with it is an intellectual process which requires mental exertion to comprehend them because it requires the comprehension of its sentences, cognizance of its reality and its linkage with information through which this reality is understood. This is why it is essential to acquire it intellectually. For instance, the Muslim is obliged to adopt his creed through ration and not by unquestioning submission. So, the study of whatever relates to the basis of the creed inevitably requires an intellectual process at the time of study. The Shari’ahrules have been addressed in the Qur’an and hadīth. So, to deduce the Shari’ah rules the use of the intellectual process is imperative. Through it, the problem, the relevant text and its application on the problem is understood. For this the intellectual process is indispensable. Even the layman (‘aammi) who adopts the hukm without knowledge of its evidence needs to understand the problem and understand the hukm which has been brought to solve it so that he does not adopt the hukm which is for a problem other than the problem to which the hukmapplies. It is imperative that he utilises the intellectual process. Therefore, to culture oneself with the Islamic culture, whether he is a mujtahid or layman (‘aammi) he must receive the culture intellectually. This will not be possible except through the intellectual process and by exerting of ones utmost.
Second: The student should believe in what he studies so that he acts upon it i.e, he definitely believes the truths he is studying without any doubts creeping in, if it relates to the ‘aqeeda and he should have the least amount of doubt that it applies to the reality if it is from the non-‘aqeeda issues such as rulings and morals, but they must be founded on a basis in which he has a definite belief with no doubt. Whatever the case, belief in what the student adopts from what he studies is a condition, Belief either in what he adopts or in the origin of what he adopts, the adoption of culture in any other manner is not permitted. It is through making the belief the basis of adopting culture that the Islamic culture is found to settle down in an excellent and distinguished manner. It is deep and at the same time stimulating and effective giving the student a blazing energy thereby igniting a fire which devours corruption and emits a light which illuminates the path to well-being. The definite belief in these thoughts ensures a definite linkage which naturally takes place within man, between his reality and the concepts he has about things which are linked to these thoughts in their capacity as meanings about life. So with these thoughts he moves with eagerness and zeal towards action. This extraordinary effect of the culture on people’s minds will take place when the emotions (contained by the thought) move towards the reality because to believe in it constitutes the linkage of emotions with their concepts then the movement (towards action) takes place.
Third: The student should study the process of treating the reality that is comprehended and perceptible, it should not be a study based on theoretical suppositions, such that he describes things as they are in their true form in order to treat it and change it. He should take the existing facts about man, life and universe which he senses or he can sense and study them in order to treat them and give the ruling with regards to them until he can determine his position regarding it in terms of whether to adopt it leave it or have the choice whether to adopt or leave it. Thus, Islam does not allow people to follow theoretical assumptions. For example: What if people live on Mars, how can they fast the month of Ramadhan there? There is no moon there so as to have the month of Ramadhan! Only the person on earth he is subject to the address (khitab) and he must witness the month ofRamadhan and he must fast that month. However, the cloud might prevent the people from seeing the moon so he passes a judgement for this event when it occurs. Hence, the Messenger (saw) said:
صوموا لرؤيته، وأفطروا لرؤيته، فإن غُبِّي عليكم فاكملوا عدة شعبان ثلاثين
When you see the crescent (of the month of Ramadhan), start fasting, and when you see the crescent (of the month of Shawwal), stop fasting; and if the sky is overcast (and you can’t see It) then regard the crescent (month) of Ramadhan (as of 30 days).’ [Extracted by Bukhari]
 Therefore, it is stipulated in adopting the culture that it be real and not fanciful or theoretical. And that it should be studied in order to act upon it when its reality occurs in his life not for the purpose of knowing its beauty or for the sake of mere intellectual gratification.

This is the method of Islam in study which is an in-depth study and belief in what is arrived at by study or belief in what is being studied and realistically adopting it to apply it in the battlefield of life. If the conditions of the method of study are met then the Muslim who has cultured himself with the Islamic culture will have deep thinking with a sharpened sensitivity and be able to solve lifes problems. This ensures the Muslim naturally follows the path of perfection, willingly and with choice, He will not deviate from it as long as he proceeds according to this method because the Islamic thoughts he adopts from this culture are stimulating, effective, based on reality, true and effective solutions for problems. In addition to setting the one cultured by it aflame with zeal, it gives the Muslim an extraordinary ability to face the problems of life with solutions however great or small, easy or difficult they may be. Thus, a mentality (‘aqliyya) forms within him which can only be content when the mind is convinced and the heart is filled with tranquillity. At the same time an Islamic disposition (nafsiyya) forms within him filled with a belief which is consummate. And through this mentality (‘aqliyya) and disposition (nafsiyya) the person is characterised by excellent qualities which Islam demands from the Muslim and through this mentality (‘aqliyya) and disposition (nafsiyya) he overcomes all the difficulties that stand as obstacles in his way. This is due to what we see in the substance of this Islamic culture in terms of deep and enlightened thoughts and due to them being based on the ‘aqeeda which represents man’s comprehension of his relationship with Allah (swt). So, the Islamic culture is either from Allah (swt) or deduced from that which is from Allah (swt) in terms of the Quran and Sunnah. It has an intellectual aspect in terms of it being a thought, and at the same time it has a spirit (ruh) in terms of realising the relationship with Allah (swt) when he adopts the culture in its capacity as coming from Allah (swt). Thus, it ensures that anyone cultured by it has deep and enlightened thought with a burning, fiery enthusiasm. He sells himself to Allah (swt) in the path of Islam seeking the Good Pleasure of Allah (swt). Also, you will find that the one cultured by the Islamic culture knows what he wants and knows how to solve the problems of life because he has learnt the truth with which he faces the battlefield of life. Thus, he plunges into the trials and tribulations of life. He has been endowed with the best of provisions which is the enlightened thought,taqwa (fear of Allah (swt)), and knowledge which solves all problems. This is the culture which brings together all that is good.