Table of Contents

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SN Domain Theme Lesson Page

Unit One
The Holy Qurʾān and Its
1 Divine Revelation (Waḥy) Sūrat al-Kahf: 1-8
Sciences

The Holy Qurʾān and Its

2 Divine Revelation (Waḥy) Makkan and Madinan Qurʾān
Sciences

3 Islamic Creed (ʿAqīdah) Faith-Based Reasoning Reason and Intellect in Islam

Islamic Rulings and their Higher Maxims of Islamic Rulings

4 The Islamic Juristic (Legal) Schools
Purposes (Aḥkām wa Maqāṣid) (Qawāʿid)

Life of the Prophet (Sīrah) and

Prominent Muslim
5 Prominent Muslim Personalities Sakīnah bint al-Ḥusayn
Personalities (Shakhṣiyyāt)
(Shakhṣiyyāt)

Unit Two

The Holy Qurʾān and Its

1 Divine Revelation (Waḥy) “The Companions of the Cave”
Sciences

The Holy Qurʾān and Its Stages of the Collection of the

2 Divine Revelation (Waḥy)
Sciences Qurʾān

The Methodology of Thinking in

3 Islamic Creed (ʿAqīdah) Faith-Based Reasoning
Islam

Islamic Rulings and their Higher Purposes Maxims of Islamic Rulings

4 Endowments: Giving and Growth
(Aḥkām wa Maqāṣid) (Qawāʿid)

National Identity and Contemporary Contemporary Issues

5 Human Development in Islam
Issues (Huwiyyah wa Qaḍāyā) (Qaḍāyā)

Unit Three

The Holy Qurʾān and Its

1 Divine Revelation (Waḥy) The Owner of the Two Gardens
Sciences

The Noble Ḥadīth and Its

2 Divine Revelation (Waḥy) The Prophetic Sunnah
Sciences

Islamic Values and Manners (Qiyam wa

3 Islamic Manners (Ādāb) Dressing Etiquette
Ādāb)

Islamic Rulings and their Higher Maxims of Islamic Rulings

4 Juristic Diversity and Disagreement
Purposes (Aḥkām wa Maqāṣid) (Qawāʿid)

Life of the Prophet (Sīrah) and

The Prophetic Method of Propagation
5 Prominent Muslim Personalities Life of the Prophet (Sīrah
(Daʿwah)
(Shakhṣiyyāt)
7
 1 Lesson One

Sūrat al-Kahf: 1- 8
1. recite the holy Qurʾānic verses 3. explain the causes behind the
I learn from observing the rules of tajwīd . revelation of Sūrat al-Kahf.
2. explain the meanings of the words 4. analyze some of the significations
this lesson and implications of the holy verses.
contained in the relevant Qurʾānic
to: 5. read the hloy verses from memory.
verses.

I take the initiative to learn

Sūrat al-Kahf was revealed in Makkah after Quraysh had dispatched al-
Naḍr ibn al-Ḥārith and ʿUqbah ibn Abī Muʿayṭto Madīnah. Quraysh said to Illuminations
them: “Ask the Rabbis(Jewish Scholars) in Madīnah about Muhammad his
qualities and character and tell them about what it is he is saying for they are The Messenger
the People of the Scripture and they possess knowledge of the kind we don't d said: “Whoever
possess.”
The delegation of Quraysh set out to Madinah. There they asked the memorizes ten verses
Jewish Rabbis about the Prophet, to which they responded: “Ask him from the beginning
about three matters; if he answers you correctly concerning them, then he of Sūrat al-Kahf will
is a prophet who has been sent (by Allah), and if he does not, then he is a be protected from
deceiver who is saying things that are not true. Ask him about some young al-Dajjāl (the False
men who have gone before in an earlier era- what was their story for theirs is
a strange and wondrous tale. Ask him about a man who was a prolific traveler Messiah).”
and reached the eastern and the western parts of the earth. What was his (Narrated by Muslim)
story? Ask him about the soul (rūḥ)- what is it?”
The delegation of Quraysh returned to Makkah, and upon reaching Makkah, they said: “O
people of Quraysh, we have come to you with a decisive solution which will put an end to the
problem between you and Muhammad. Then they came to the Messenger of Allah d and asked
him (about the three matters), and so Sūrat al-Kahf was revealed which answered their questions.
Allah / has made Sūrat al-Kahf a guiding light for the believer. The Messenger of Allah d says:
“Whoever recites Sūrat al-Kahf on Friday, it will illuminate him with light from one Friday to the
next.” (Narrated by al-Suyūṭī in al-Jāmiʿ al-Ṣaghīr).

I analyze: I discuss the underlying causes behind Quraysh's attitude taking into account the
outcomes resulting from that.

I use my skills to learn: - I recite and memorize:

‫سو َر ُة الكهف‬
‫ﭧ ﭨ ﱫ ﯛ ﯜ ﯝ ﯞ ﯟ ﯠ ﯡ ﯢ ﯣ ﯤ ﯥﯦ ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ ﯰ‬

‫ﯱﯲﯳﯴﯵﯶﯷﯸﯹﯺﯻﯼﯽﯾﯿﰀﰁﰂﭑﭒﭓﭔﭕ‬

‫ﭖ ﭗﭘ ﭙ ﭚ ﭛ ﭜ ﭝﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ‬

‫ﱪ‬R‫ﭭﭮﭯﭰﭱﭲﭳﭴﭵﭶﭷﭸﭹﭺﭻﭼﭽﭾﭿﮀﮁ‬

10
 Sūrat al-Kahf: 1 - 8

Sūrat al-Kahf

Allah,i , says:
1. al-ḥamdu li-llāhi lladhī ʾanzala ʿalā ʿabdihi l-kitāba wa-lam yajʿal lahū ʿiwajā
2. qayyiman li-yundhira baʾsan shadīdan min ladunhu wa-yubashshira l-muʾminīna lladhīna yaʿmalūna
ṣ-ṣāliḥāti ʾanna lahum ʾajran ḥasanan
3. mākithīna fīhi ʾabadan
4. wa-yundhira lladhīna qālū ttakhadha llāhu waladan
5. mā lahum bihī min ʿilmin wa-lā li-ʾābāʾihim kaburat kalimatan takhruju min ʾafwāhihim ʾin yaqūlūna
ʾillā kadhiban
6. fa-laʿallaka bākhiʿun nafsaka ʿalā ʾāthārihim ʾin lam yuʾminū bi-hādhā l-ḥadīthi ʾasafan
7. ʾinnā jaʿalnā mā ʿalā l-ʾarḍi zīnatan lahā li-nabluwahum ʾayyuhum ʾaḥsanu ʿamalan
8. wa-ʾinnā la-jāʿilūna mā ʿalayhā ṣaʿīdan juruzan
Praise be to Allah Who has revealed the Scripture unto His slave, and has not placed therein any
crookedness,
2. (But has made it) straight, to give warning of stem punishment from Him, and to bring unto the
believers who do good works the news that theirs will be a fair reward.
3. Wherein they will abide for ever;
4. And to warn those who say: Allah has chosen a son,
5. (A thing) whereof they have no knowledge, nor (had) you fathers. Dreadful is the word that comes
out of their mouths. They speak nothing but a lie.
6. Yet it may be, if they believe not in this statement, that you (Muhammad) will torment your soul with
grief over their footsteps.
7. Lo! We have placed all that is in the earth as an ornament thereof that we may try them: which of
them is best in conduct.
8. And lo! We shall make all that is therein a barren mound
I study the interpretation of the Qurānic vocabulary:

Word Meaning

‫`عِ َو َجا‬iwajā (crookedness) deviating from Truth to Falsehood

‫َق ِّيمًا‬ qayyiman (straight and upright) straight and moderate

‫َبا ِخ ٌع‬ bākhiʿun (torment to death( ruine and destroy

‫ أَ َس ًفا‬asafan (out of grief) with anguish and agony

‫ لِ َن ْبلُ َو ُه ْم‬li-nabluwahum (that we may that we may try and test them
test them)

‫صعِي ًدا‬
َ ṣaʿīdan (mound) Dust or dry soil

‫ُجر ًُزا‬ juruzan (barren) arid and bare with no herbage

11
 1 Lesson One

I grasp the significations and implications of the verses

An All-Great Lord and an All-Holy Qurʾān

The holy sūrah begins by praising Allah i in order to teach people how to thank and praise their
Lord and Cherisher, Allah i , in a way that befits His Majesty. Celebrating the praises of Allah
i (ḥamd) is in lieu of every blessing and bounty coming from Allah i . Showing thanks
and gratitude to Allah (shukr) is in lieu of a blessing and bounty relating specifically to the person
expressing his thanks and gratitude to Allah. The blessings and bounties of Allah i are countless
and therefore praising Him is a an obligatory duty (wājib) on every one of His creatures at every
moment. Among the greatest of His Blessings is the blessing of having sent our Master Muhammad
d as a mercy unto the worlds and the blessing of having revealed the Holy Qurʾān. For indeed, Allah
i has revealed the Qur’an in the form of a Book that is absolutely free from any crookedness,
contradiction or incongruency, which points to the fact that the Qurʾān is perfect and complete in and
of itself. Moreover, He has sent It as a Book that is straight (qayyiman), that is, upright and true in its
details, such that It completes and fulfills all else and is a cause for guiding and directing the creation
to its Creator, the Real and True Allah i begins by first negating the quality of imperfection and
deficiency (from the Qurʾān) saying:‫( ﱫ ﯢ ﯣ ﯤ ﯥﱪ‬wa-lam yajʿal lahū ʿiwajā) “and has not placed
therein any crookedness” in order to negate the initial thought that comes to the mind which is that the
Qurʾān belongs to the category of speech produced by humans, or that it is magic, or that it is poetry.
Allah i then follows up this negation with an affirmation that the true essence of the Qurʾān is
that it is “‫( – ﱫﯨﱪ‬qayyiman) (straight)”, moderate and a straight path that distinguishes Truth from
Falsehood and that it brings people out from the darkness of misguidance, fanaticism and extremism
into the light of moderation, temperance and happiness. Hence, it is on this basis that people are duty-
bound to praise and thank Allah i , since the Holy Qurʾān, even though it was sent down upon
our Master Muhammad d in the form of revelation, it was nevertheless sent to all of humanity.

I cooperate with my classmates: in collaboration with the members of my group I

discuss the following statement:
َ ‫( فِيْ َر ْأ ِي ِه عِ َو ٌج َوفِيْ َع‬fī raʾyihī ʿiwajun wa fī
َ ُ‫صاه‬
Arabs have a saying that goes as follows: (ٌ‫(ع َوج‬
ʿaṣāhu ʿawajun) ‘his opinion contains an ʿiwaj (crookedness in the abstract sense) and his
walking stick an ʿawaj (crookedness in the concrete sense).

We deduce a rule that justifies and validates the use of the word ‫ ﱫ ﯥﱪ‬with the letter ʿayn
vowelled with a kasrah in the first verse.

I explain: I provide a logical justification for the following:

The aforementioned verses mention the Qurʾānic attribute of ‫( )ﱫﯨﱪ‬qayyiman)
meaning ‘straight’ after first mentioning‫( ﱫ ﯢ ﯣ ﯤ ﯥﱪ‬wa-lam yajʿal lahū ʿiwajā) “and has
not placed therein any crookedness”.

12
 Sūrat al-Kahf: 1 - 8

A General Message:
Allah i sent a messenger to every community (ummah) but sent our Master
Muhammad d as a messenger to the whole of humanity. Thus, Allah i made him
the final of all prophets and his mission the final of all missions which clarified to people
the rights and entitlements owed to them and the duties and obligations they (in turn) owe
to others:‫( ﱫ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯﱪ‬li-yundhira baʾsan shadīdan min ladunhu wa-
yubashshira l-muʾminīna) “… to warn of a severe punishment from Him, and to give good
news to the believers …”. The verse, furthermore, indicates the various attitudes people
had towards the message; they basically formed two parties: a party that believed in the
message and the another party that disbelieved in it, and hence the warning of a serve
punishment from Allah i to those who disbelieve in the message so that maybe they
will return to Allah's Guidance after it has become clear to them what the final outcome
will be, thus save themselves from that final ending, become of those who believe in the
Message of Allah’s Messenger d and thus receive the blessed tidings of everlasting bliss
and eternal life in Gardens of Paradise wherein there is neither toil norstruggle. Here we
find that Allah i has given precedence to warning people of a punishment (over giving
them glad tidings of a reward) in this verse so as to make it clear to us that saving humanity
is the priority and not punishing them. Allah i says:
‫ﱫ ﯲ ﯳ ﯴ ﯵ ﯶ ﯷ ﯸﯹ ﯺ ﯻ ﯼ ﯽﱪ‬
147. mā yafʿalu llāhu bi-ʿadhābikum ʾin shakartum wa-ʾāmantum wa-kāna llāhu shākiran
ʿalīman
“Why should Allah punish you if you give thanks and be faithful? And Allah is All-
Appreciative (Ever-Rewarding), All-Knowing.” (Sūrat al-Nisāʾ: 147)
In spite of this, Allah i has left it to man to choose his own path such that no one is
to force another to make a particular choice. Allah i says:
‫ﱫ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮ ﭯﭰ ﭱ ﭲ ﭳ ﭴ ﭵ ﭶﱪ‬
99. wa-law shāʾa rabbuka la-ʾāmana man fī l-ʾarḍi kulluhum jamīʿan ʾa-fa-ʾanta tukrihu
n-nāsa ḥattā yakūnū muʾminīna
And had your Lord willed, all who are in the earth would have believed together. Would
you (Muhammad) compel men until they are believers? (Sūrat Yūnus: 99)

13
 1 Lesson One

I compare:
On the basis of the above, I complete the comparison according to the table below:

‫ َو ُي َب ِّش َر‬- wa yubashshira ‫ َو ُي َب ِّش َر‬- wa yubashshira (and to give

Aspect of comparison
(and to give good news) good news)
Meaning

Outcome

I deduce:
I reflect on the statement of Allah i:‫ ﱫﭧﭨﭩﭪﱪ‬- (al-muʾminīna lladhīna
yaʿmalūna ṣ-ṣāliḥāti) “…the believers who do good works …” and extrapolate from it one of the
values of Islam.

A false argument:

Allah, says: ‫( ﱫﯼ ﯽ ﯾ ﯿ ﰀ ﰁﱪ‬wa-yundhira lladhīna qālū ttakhadha llāhu

i
waladan) “and to warn those who say, ‘Allah has taken a son.’” After the warning was first came in
a general sense, it now comes a second time but in a more specifical and detailed sense. This is
because the polytheists used to say “we worship angels, and the angels are the daughters of Allah,
so the warning and the response came together both to them (the polytheists) and to those who say
similar things to what they say, whether it be they themselves or their forefathers before them. This
is because they adopted this belief on the basis of blind imitation and not out of conviction, without
knowledge, rational argument or proof. This constitutes falsehood in its very essence because the
existence of a son means to satisfy a psychological need like fatherhood or motherhood, or a material
need such as ancestral connection or extending a helping hand to one’s parents; and a need is an
imperfection and deficiency (naqṣ) on the part of the one in need, and Allah i is absolutely
above imperfection and deficiency. Allah says: ‫ ﱫﭙ ﭚ ﭛ ﭜﱪ‬3. (lam yalid wa-lam i
yūlad). He begets not nor was begotten (Sūrat al-'Ikhlāṣ: 3)
The warning is repeated in the verse to demonstrate the enormity of what they are saying and
claiming and the gravity of what they have chosen for themselves.
I reflect and find a link:
In the first warning Allah i
explains what it is that He is warning of. Mention what it is that He
is warning them of in the second instance.
...............................................................................................................................................................
Allah i says:‫( ﱫﭙﭚﱪ‬kaburat kalimatan) “…Monstrous is the utterance…”, that is to
say, grievous is the utterance, being the ultimate in disbelief, and as such deserves severe
punishment.
State what this utterance is and where it occurs in another sūrah of the Holy Qurʾān

14
 Sūrat al-Kahf: 1 - 8

The Prophet of Mercy:

Allah, i , says: ‫ﱫﭤ ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮﱪ‬
"fa-laʿallaka bākhiʿun nafsaka ʿalā ʾāthārihim ʾin lam yuʾminū bi-hādhā l-ḥadīthi ʾasafan"
"It may be that you (Muhammad) will torment your soul to death for their sake, should they not
believe this (Heavenly) Discourse, out of grief".

Allah i addresses His Messenger d saying “It is almost as if you, Muhammad, are

killing yourself because your people are not believing in your daʿwah”. Allah has compared i
His Prophet, who has brought the good of both this world and the Next to all of humanity, and then
his people reject and shun him, with someone whose loved ones have left him, and is consumed
by extreme sadness on account of them being far away and fear that they might perish. This is all
because he loves them and loves for them what he loves for himself. Never would he rush to inflict

harm on them but instead he would continue to beseech Allah pleading to him and hoping i
that to bring forth their progeny predisposed those who the declare the Divine Unity (tawḥīd) Allah.
This was in fact the state of the Messenger d
throughout his twenty-three years of preaching Islam
and his instruction to his Companions and his ummah (community) until the Day of Judgment with
respect to all people.
These verses here point to the importance of the psychological dimension of the human being
such that one should not allow his grief, anger, or despair to completely dominate him in order not to
bring destruction upon himself whether by way of death or a bad and negative reaction.

a person experienced a huge loss and became stricken with severe

I find a grief and dispairsuch that he lost his appetite, and says that his
solution life is over. I find a structured solution to this problem in a series of
sequential steps

I identify the I specify the

I identify the problem I identify the causes
priorities solutions

I infer:
instantiations of the Prophet’s love for people.

...............................................................................................................................................................

15
 1 Lesson One

The Worldly Life is an Abode of Trials and Tribulations

Allah, i , says: ‫ﱫﭰ ﭱ ﭲ ﭳ ﭴ ﭵ ﭶ ﭷ ﭸ ﭹ ﭺﱪ‬
7. ʾinnā jaʿalnā mā ʿalā l-ʾarḍi zīnatan lahā li-nabluwahum ʾayyuhum ʾaḥsanu ʿamalan
“Indeed We have made whatever is on the earth an adornment for it that We may test them [to see]
which of them is best in conduct.”
Allah i makes it clear that the worldly life is an abode of testing and that He created the earth
and what is on earth of animals, plants, water and air as adornment for it, such that people can enjoy
its beauty and everything on it that serves a means towards their subsistence and earthly habitation
without it distracting them from the purpose for which they have been created- Allah says: i
‫ ﱫﭳ ﭴ ﭵ ﭶ ﭷ ﭸﱪ‬56. wa-mā khalaqtu l-jinna wa-l-ʾinsa ʾillā li-yaʿbudūni
I did not create jinn and humans except that they worship Me (Sūrat al-Dhāriyāt: 56).Hence, being
tried and tested (ibtilāʾ) reveals who of them is the best in putting their trust in Allah iand showing
obedience towards Him with respect to what Allah i has created for them in this world. Thus, he
benefits from it in the manner Allah ihas prescribed by not being wasteful and extravagant and
i and he inhabits the earth developing and cultivating as an act of worship
in obedience to Allah
(ʿibādah) to Allah i. Everything on earth Allah i has created and made subservient for the
benefit of humanity and on the Day of Resurrection the earth He will transform all of it into dust, such
that the earth will be smooth and even with no life on it. This, then, is a submission to the fact that Allah
i is the Creator (‫الخالق‬- al-Khāliq), provider (‫الرازق‬- al-Rāziq), Giver of Life ‫المُحْ ِيي‬-ْ al-Muḥyī), Taker
of Life (‫المميت‬- al-Mumīt) and to Him belong the keys to everything.

I investigate:

The word ‫( ِز ْي َنة‬zīnah - ‘adornment’) is occurs in the statement of Allah : ‫ﱫﭰ ﭱ ﭲ ﭳ ﭴ ﭵ ﭶﱪ‬
i
(ʾinnā jaʿalnā mā ʿalā l-ʾarḍi zīnatan lahā) “Indeed We have made whatever is on the earth an adornment
for it …”,

in cooperation with my classmates and under the supervision of the teacher, I state the various meanings
of the word ‫( ِزي َن ًة‬zīnah - ‘adornment’) and their respective significations and implications

Meaning Significations and Implications

16
 Sūrat al-Kahf: 1 - 8

I reflect:
Which of these significations and implications apply to the holy verse?
.....................................................................................................................................................
I express myself:
in front of my fellow students, describing the aspects of beauty in one of the elements
in nature explaining how the Magnificance of the Creator is manifested in the particular
element that I have chosen.

I organize my concepts

Sūrat al-Kahf

Occasion of revelation This Worldly Life is

Eternal Message an Abode of Trials
................................................................... and Tribulations
...................................................................
................................................................... ...................................................................
...................................................................
................................................................... ...................................................................
...................................................................
................................................... ...................................................................
...................................................
...................................................

17
 1 Lesson One

Student Activities

I answer by myself:
First: I summarize the cause of descension of Sūrat al-Kahf.
Second: I state what is meant by the statement of Allah : ‫عملﱪ‬ ً ‫( ﱫلنبلوكُ ْم أي ُك ْم أحس ُن‬lahā i
li-nabluwahum ʾayyuhum ʾaḥsanu ʿamalan) “…that We may test them [to see] which of them is
best in conduct.”.
Third: I choose the expression closest in meaning to the Qurʾānic words from the list of expres-
sions by underlining it:

Word Meaning

1 ‫اب‬ ْ al-kitāba (Scripture)

َ ‫ال ِك َت‬- The Holy Qurʾān, the Torah, the Bible

2 ‫ َويُب َِّشر‬- wa yubashshira (bring the news) To warn, to tempt, to announce good tidings

3 ‫ت‬
ِ ‫ الصَّال َِحا‬- Aş-Şāliĥāti (righteous deeds) Good things, good works, refraining from sins

without interruption (uninterruptedly, without rest,

4 ‫ أَ َب ًدا‬- ʾabadan (for ever)
without end (endlessly)

5 َ qayyiman (straight and upright)

‫قيِّمًا‬- qayyiman (straight and upright)

Fourth: I explain the meaning of the words of Allah, :

‫ﱫ ﭙ ﭚ ﭛ ﭜ ﭝﭞ ﭟ ﭠ ﭡ ﭢ ﱪ‬
"kaburat kalimatan takhruju min ʾafwāhihim ʾin yaqūlūna ʾillā kadhiban"

“…Monstrous is the utterance that comes out of their mouths, and they say nothing but a lie.”

.............................................................................................................................................................................................................
...........................................................................................................................

Fifth: I extrapolate from in the first and second verse the following rules of Qurʾānic recitation:

‫( إِ ْخ َفاء حَ ِق ْي ِق ّي‬ikhfāʾ haqīqī) Actual conceal-

ment
‫( إِ ْظهَ ار َش َف ِو ّي‬iẓhār shafawī) Labial manifes-
tation and accentuation

‫( إِ ْد َغام ِب ُغ َّنة‬idghām bighunnah) Assimila-

tion with nasalization
‫( إِ ْد َغام ِب َغي ِْر ُغ َّنة‬idghām bighayri ghunnah)
Assimilation without nasalization

18
 Sūrat al-Kahf: 1 - 8

There are those who say that every prophet who was sent with the language
of his people was specifically sent to them. They have been refuted by the
following counter argument: ‘what if he was sent with a language other than the
language of his people, would his people have understood him? The answer
I enrich my is obviously ‘No’. Hence, they would never believe in him. Thus, if his people
experience don't believer in him, then other people also will not believe in him. Hence, it
is not necessarily the case that a prophet was sent specifically to his people

I assess myself

Level of Achievement
SN Learning Area
Average Good Excellent

Reciting the relevant Qurʾānic verses with

1
proper tajwīd

2 Memorizing the relevant Qurʾānic verses

Meaning of the relevant Qurʾānic

3
vocabulary

4 Overall meaning.

5 Legal rulings mentioned in the verses

I make my mark

I memorize Sūrat al-Kahf and recite it always,

especially on Fridays

19
 2 Lesson Two

Makkan and Madinan Qurʾān

1. explain the wisdom behind the 3. explain the distinctive features of

I learn from revelation of the Qurʾān piecemeal the Makkan and Madinan Qurʾān.
(munajjaman).
this lesson 4. summarize the benefits of
2. define what is meant by the Makkan knowing the Makkan and Madinan
to: and Madinan Qurʾān. Revelation.

I take the initiative to learn

The Holy Qurʾān was revealed to our Prophet Muhammad in stages over a period of d
approximately twenty-three years. This means that it was revealed in Makkah al-Mukarramah and
al-Madīnah al-Munawwarah (the radiant city) in accordance with the movement of the Prophet . d
As such, space had its impact on the sūrahs of the Qurʾān, whether in terms of their classification,
characteristics or the various sciences that developed around them subsequently as evidenced in
the studious efforts of the Muslimscholars.
The fact that the Qurʾān was revealed in piecemeal form prompted some people to ask at the time
- why was not the Holy Qurʾān sent to the Prophet all at once in a single book. The Holy Qurʾān d
answered this question instantly; Allah, i, says:
‫ﱫﯯ ﯰ ﯱ ﯲ ﯳ ﯴ ﯵ ﯶ ﯷﯸ ﯹ ﯺ ﯻ ﯼﯽ ﯾ ﯿ ﰀ ﭑ ﭒ ﭓ ﭔ ﭕ ﭖ ﭗ ﭘ ﭙ ﱪ‬
32. wa-qāla lladhīna kafarū law-lā nuzzila ʿalayhi l-qurʾānu jumlatan wāḥidatan ka-dhālika li-
nuthabbita bihī fuʾādaka wa-rattalnāhu tartīlan
33. wa-lā yaʾtūnaka bi-mathalin ʾillā jiʾnāka bi-l-ḥaqqi wa-ʾaḥsana tafsīran
32. And those who disbelieve say: , ‘Why has not the Qurʾān been sent down to him all at once?’
So it is, that We may strengthen your heart with it, and We have recited it [to you] in a measured
tone..
33. And they do not bring you any similitude but that We bring you the Truth (in response to it),
and better (than their similitude) as an exposition (Sūrat al-Furqān)
I cooperate with my classmates and extrapolate:
In collaboration with the members of my group, I determine the wisdom behind revealing the Qurʾān
piecemeal with reference to the two previous verses.

................................................................................................ ...................................................................................................................................................................

...................................................................

I imagine and determine:

the geography of the places in which the Holy Qurʾān was revealed in terms of location and nature.

...................................................................................................................................................................

20
 Makkan and Madinan Qurʾān

I use my skills to learn:

Introduction to the Makkan and Madinan Qurʾānic Revelations

Scholars agree that the Holy Qurʾān is divided into Makkan and Madinan revelations:
Makkan Revelations: constitute what was revealed before the Migration of the Prophet (Hijrah) d
even if it was not revealed in Makkah.
Madinan Revelations: constitute what was revealed after the Migration, even if it was revealed in
Makkah (and not Madinah).

Characteristics of Makkan and Madinan Revelations:

Interest in the Makkan and Madinan sūrahs of the Holy Qurʾān of Muslim scholars began during
the time of the al-Tābiʿūn (the Successors i.e. the generation of Muslims that succeeded the
Prophet’s Companions. This was due to the importance that this science held for the rest of the
sciences of the Qurʾān, such as al-nāsikh wa l-mansūkh (the abrogating and abrogated verses)
(), asbāb al-nuzūl (causes and occasions of descension) and the various ʿulūm al-tafsīr (sciences
of Qurʾānic Interpretation and exegesis). The tireless efforts of scholarsF in this field of inquiry
continued unabated until it reached the status of an independent science having its own sources
and prominent luminaries. Among those who contributed to this science were al-Ḍahāk ibn Muzāḥim
(‫ )الضحاك بن مزاحم‬- and Ibn Shihāb al-Zuhrī (‫ )ابن شهاب الزهري‬- in his book Tanzīl al-Qurʾān (The Rvelation
of the Qurʾān).
The resolute efforts of scholars in this science have continued until the present day. Scholarly
dissertations and academic theses have been conducted on the topic of Makkan and Madinan
revelations such as Masters and Doctoral dissertations on the distinctive characteristics of Makkan
and Madinan revelations.
It should not occur to one’s mind that there is a difference between Makkan and Madinan revelations
as regards the obligation of acting according to their respective rulings or their proven authenticity
and status as Qurʾān. Both types of revelationconstitute the Speech of Allah revealed to i
the Prophet Muhammad d
, narrated by a continuous chain of large multitudes of transmitters
, recited as an act of worship, and inscribed between the two covers of the compilation of written
pages called a muṣḥaf (codex = a collection of sheets in book form). However, every stage of the
Prophetic daʿwah mission had its own character and unique circumstances and, consequently, its
own topics and methods.
These research studies and academic investigations have identified the characteristic features of
the Makkan and Madinan revelations in the following manner:

Makkan verses Madinan verses

1. focus on explaining the following matters:
1. focus on the following matters:
- calling to Tawḥid and worshipping Allah, mentioning the Day of - practical legislations and detailed rulings concerning acts of
Judgement, Paradise and Hell Fire, arguing with polytheists devotion, transactions, Sharīʿah penalties, jihad, peace, war,
and calling to adhering to moral virtues.
the family institution, rules of governance and methods of
2. relating numerous stories of the prophets and how they were
rejected by their communities for the purpose of deriving legislation.
lessons, rebuffing (the disbelievers) and comforting the 2. addressing the Ahl al-Kitāb (People of the Book) and inviting
Messenger d . them to Islam.
3. short end-of-verse breaks (fawāṣil) highly eloquent and pithy
3. lengthy portions and verses in a style that firmly establishes
expressions, concise wording and higly elegant style.
4. The form of address in them is mostly ‫(ﱫ ﮜ ﮝ ﱪ‬yā- the rules and objectives of Islamic legislation
ʾayyuhā n-nāsu) “O mankind!”; while at the same time not 4. the form of address in them is mostlyy
containing ‫( ﱫ ﯓ ﯔ ﯕﱪ‬yā-ʾayyuhā lladhīna ‫( ﱫ ﯓ ﯔ ﯕﱪ‬yā-ʾayyuhā lladhīna ʾāmanū) “O
ʾāmanū) “O you who believe!”
you who believe!”
5. They include all the verses in which the word ‫ﱫﮛﱪ‬
(Kallā) “Nay” is mentioned. 5. Uncovering the behavior of the hypocrites and explaining the
6. They include all the verses containing a ‘sajdah’ (‫)سجدة‬ danger they represent to Islam. 21
‘prostration’.
 2 Lesson Two

I cooperate and apply:

- In cooperation with the members of my group, I distinguish between Makkan and Madinan
revelations giving reasons:
Type of
Qurʾānic verses Reason
Revelation
Allah, i , says:
)278 : ‫ﱫﮥ ﮦ ﮧ ﮨ ﮩ ﮪ ﮫ ﮬ ﮭ ﮮ ﮯ ﮰﮱ ﱪ (البقرة‬
278. yā-ʾayyuhā lladhīna ʾāmanū ttaqū llāha wa-dharū mā
baqiya mina r-ribā ʾin kuntum muʾminīna
“O you who believe! Be afraid of Allāh and give up what
remains (due to you) from Ribā (usury) (from now onward), if
you are (really) believers” (Sūrat al-Baqarah: 278).
Allah, i , says:
)13 :‫ﱫﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮ ﭯﭰ ﭱ ﭲ ﭳ ﭴﱪ (لقامن‬
13. wa-ʾidh qāla luqmānu li-bnihī wa-huwa yaʿiẓuhū yā-
bunayya lā tushrik bi-llāhi ʾinna sh-shirka la-ẓulmun ʿaẓīmun
“And (remember) when Luqmān said to his son when he was
advising him: "O my son! Join not in worship others with Allāh.
Verily! Joining others in worship with Allāh is a great ẓulm
(wrong) indeed” (Sūrat Luqmān: 13).
Allah, i , says:
)183 :‫ﱫﭣ ﭤ ﭥ ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮ ﭯ ﭰﱪ (البقرة‬
183. yā-ʾayyuhā lladhīna ʾāmanū kutiba ʿalaykumu ṣ-ṣiyāmu ka-
mā kutiba ʿalā lladhīna min qablikum laʿallakum tattaqūna
“O you who believe! Observing As-Saum (the fasting) is
prescribed for you as it was prescribed for those before you, that
you may become Al-Muttaqûn (the pious)” ( Sūrat al-Baqarah:
183)
Allah, i, says:
)11-12 :‫ﱫ ﭻ ﭼ ﭽ ﭾ ﭿ ﮀ ﮁ ﱪ (عبس‬
11. kallā ʾinnahā tadhkiratun
12. fa-man shāʾa dhakarahū
11. Nay, (do not do like this), indeed it (these Verses of this
Qur'ān) are an admonition,
12. So whoever wills, let him pay attention to it (Sūrat ʿAbasa)

I analyze:
In cooperation with the members of my group, I explain the causes and reasons that led to the topics
of discourse in the Holy Qurʾān changing after the Migration to Madinah.

..............................................................................................................................................................

..............................................................................................................................................................

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22
 Makkan and Madinan Qurʾān

I express a view:
In collaboration with another group, we determine the topics of discourse that are appropriate to the
era we live in today.

Benefits of Knowing the Makkan and Madinan Revelations:

Knowledge of the Makkan and Madinan revelations has many benefits
such as:
1. It helps to follow the life of the Messenger d
and trace the salient events in his life through
the Qurʾānic verses. The revelation of the Qurʾān spanned twenty-three years coinciding with
the events that the Prophet d
was experiencing and living through. Hence, understanding
the Makkan and Madinan revelations became ancillary and complementary to the scientific
inquiry of the Life of the Prophet.
2. The various methods and approaches of the Qurʾān are known througha consideration
of the state and condition of the addressee which can also beneficial for themethod of
calling and inviting (daʿwah) to Allah i through wisdom and beautiful preaching.
‫ال ِم َن َز َل‬
َ ْ‫اس لِإلس‬
ِ ُ َّ‫اب الن‬
َ َ ‫ َحتَّى إ َذا‬،‫ص ِل ِفي َها ِذ ْكرُ ْال َجنَّ ِة َوالنَّار‬
‫ث‬ ِ ِ َّ ‫ف‬ َ ُ‫ إِنَّ َما َن َز َل أَو ََّل َما َن َز َل س‬:‫َقوْ لُ َها‬
َ ‫ور ٌة ِمنَ ْال ُم‬ ‫رُ ِو َي عَ ْن عَ ا ِئ َش َة‬
‫الز َنا‬ َ ُ َ َ َ َ َ
ِّ ‫ لقالوا ال َند َُع‬.‫ ال َت ْزنُوا‏‏‬:‫ل أوَّل ش ْي ٍء‬َ َ َ َ ْ َ ُ َ
‫ َولوْ َن َز ‏‬.‫ ال َند َُع ال َخم َْر أ َب ًدا‏‏‬:‫ لقالوا‬.‫ْر‏‬ َ ْ ْ َ َ َ َ
‫ َولوْ َن َزل أوَّل ش ْى ٍء ال َتش َربُوا ال َخم َ‏‬،‫ال ُل َو ْال َح َرا ُم‬
َ َ َ ‫ْال َح‬
َ
‫أ َب ًدا‏‬.It was reported that ʿĀʾishah m
said: “In fact, the first verses to be revealed were in a
chapter from the al-Mufaṣṣal (i.e. the group sūrahs from Qāf or al-Ḥujurāt to the end of the
Qurʾān), in which is mentioned Paradise and Hellfire in detail. When the people embraced
Islam, the verses regarding the lawful and unlawful were revealed. If the first verse to be
revealed was not to drink wine, they would have said: we will not stop drinking. And if it had
been revealed not to commit adultery, they would have said: we will never stop committing
adultery” (Narrated by al-Bukhārī)
3. It aids in knowing the history of Islamic legislation and identifying the wisdom of Allah i behind
His legislation (and the way He legislates) through first laying the intellectual and psychological
foundations and thereafter constructing upon them the rulings, commands and prohibitions which
had a huge impact on people embracing Islam and complying with its teachings.
4. It assists in knowing and understanding the period of time during which the Qurʾān was revealed.

I do research and add:

other benefits that knowledge of the Makkan and Madinan revelations holds with the aid of any
of the available learning resources:

» ....................................................................................................................................................

» ....................................................................................................................................................
I express my duty towards the Holy Qurʾān

» ....................................................................................................................................................

» .................................................................................................................................................... 23
 2 Lesson Two

I organize my concepts
I complete the following conceptual diagram:

Definition Makkan Revelations: constitute what was revealed before

of Makkan the Migration of the Prophet (Hijrah) even if it was not d
and Madinan revealed in Makkah
Revelations Madinan Revelations: ............................................................
Makkan and

Characteristics
Revelations

......................................................................................................
Madinan

of Makkan
Revelations

Characteristics
......................................................................................................
of Madinan
Revelations

Benefits of knowing It aids in knowing the history of Islamic legislation and its gradual
the Makkan development in a general way
and Madinan
.....................................................................................................
Revelations

Student Activities

First: I answer by myself:

1) I explain the following:

- why the Makkan verses focus on matters of Islamic creed.

................................................................................................................................................................
2) I compare the Makkan to Madinan verses in terms of the themes and topics that each of the two
types addresses explaining the wisdom behind the difference in theme and topic between the
Makkan and Madinan revelations:
Themes and topics addressed by
Themes and topics addressed by Makkan verses
Madinan verses

........................................................................................... ...........................................................

Wisdom behind the difference between Makkan and Madinan surahs as regards the themes
and topics that they respectively cover:
..............................................................................................................................................................

24
 Makkan and Madinan Qurʾān

Second: I enrich my experience:

1. The longest verse in the Qurʾān is verse number: ………………… in Sūrat ………………………...
* its type: ……………….. because: ………………………. , ………………………. and
……………………….
2. I search in the Muṣḥaf (Qurʾān) for a Makkan verse revealed in Madinah stating the verse
number and the name of the sūrah in which it occurs.

» ....................................................................................................................................................
» ....................................................................................................................................................

I assess myself

I state the level to which I have achieved the learning outcomes in this lesson:

Level of Achievement
SN Learning Area
Average Good Excellent

I explain the wisdom behind the revelation of

1
the Holy Qurʾān in piecemeal form.

I define the notion of Makkan and Madinan

2
revelations

I identify the Makkan and Madinan verses

3
when reciting the Holy Qurʾān.

I compare between the Makkan and Madinan

4 revelations as regards their respective
characteristics

I summarize the benefits gained from knowing

5
the Makkan and Madinan revelations

I make my mark

- I read the following statement and make a similar statement.

I specify a time on a daily basis to artistically appreciate the style of the Holy Qurʾān in order to
enrich my vocabulary and become an eloquent speaker and an intelligent conversationalist, who
represents his country as a journalist, writer or orator

» ............................................................................................................................................................

25