Maariful Quran
  • Book Title:
 Maariful Quran
  • Book Author:
Mufti Muhammad Shafi
  • Total Pages
5980
  • Size of Book:
243 Mb
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Ma’ariful Qur’an

Background of Ma’ariful Qur’an Tafsir

In 1954, Mufti Shafi Usmani was invited to give a weekly lecture on Radio Pakistan to explain selected verses of the Holy Quran. 

The author accepted the invitation on the condition that he would not receive any remuneration in return and that his speech would be broadcast without the intervention of any authority. 

The title of this weekly program was Maariful Quran (Knowledge of the Holy Quran) and it was broadcast every Friday morning on the network of Radio Pakistan.

 This series of lectures continued for ten long years until June 1984. 

The new authorities then shut down their most popular program. This series of lectures discuss in detail the selected verses from the beginning of the Holy Qur’an to Surah Ibrahim (Surah No. 14). 

This weekly program of Radio Pakistan was warmly welcomed by Muslims all over the world.

 Thousands of Muslims listened to it not only in Pakistan, India but also in Western and African countries. After the event closed, there was a flood of requests around the world to transfer the series in book form and to complete the rest of the Holy Qur’an in regular commentary form. 

These requests prompted the esteemed author to revise these discourses and add passages that were not included in the original discourses. 

He started this project in 1974 and started revising Surah Al-Baqarah.

 However, due to his numerous engagements, he had to stop this work and it remained unchanged for the next five years. 

In 1989, the respected author suffered from several ailments that confined him to his bed. 

During this illness, he resumed this work while in bed and completed Surah Al-Baqarah in the same condition. 

From then on he devoted himself to the “Maariful-Quran”. Despite many adversities, he continued to work and completed the work in eight volumes (about seven thousand pages) in just five years. [5]

Structure of the Marif Quran Commentary

The book is divided into 6 volumes. A detailed introduction at the beginning of the first volume, some basic topics of the Qur’an are included. Notable among these are: 

CONTENTS of MAARIFUL QURAN BOOK

  • Foreword xv Transliteration Scheme xxiii
  • INTRODUCTION
  • The modes of descent 4
  • The chronology of the revelation of the Qur’an 6
  • The verses that came first 7
  • The Makki and Madani Verses 8
  • Characteristics of Makki and Madani Verses 9
  • The gradual revelation of the Noble Qur’an 11
  • Sabab al-nuzul: (Cause ofrevelation) 12
  • The seven readings of the Holy Qur’an 13
  • The Seven Qaris l 7
  • The Preservation of the Holy Qur’an:
  • In the days of the Holy Prophet .,.- a.,::- 19
  • Preservation: In the period of Sayyidna Abu Bakr 22
  • Preservation: In the period of Sayyidna ‘Uthman 26
  • Steps taken to facilitate recitation 31
  • Inclusion of dots 31
  • Marks of correct read ng 32
  • Ahzab or Manazil 32
  • Ajza’ or parts 32
  • Akhmas and A’shar: The sets of Fives and Tens 33
  • Ruku’ or section 33
  • Rumuz al-Awqaf: Stop signs 34
  • The printing of the Holy Qur’an 36
  • An introduction to the science of Tafsir 36
  • The sources of Tafsir 38
  • The Glorious Qur’an 38
  • The Hadith 38
  • The reports from the Sahabah 39
  • The reports from the Tabi’in or Successors 39
  • The Arabic Language 40
  • Deliberation and deduction 40
  • The rules relating to Israelite reports 41
  • A misconception about the tafsir of Qur’an 42′
  • Famous Commentaries of the Qur’an 43
  • Tafsir ibn Jarir 46
  • Tafsir ibn Kathir 46
  • Tafsir Al-Qurtubi 46
  • Al-Tafsir al-Kabir 47
  • Tafsir al-BaJ:lr al-Muhit 48
  • Ahkam al-Qur’an by al-Jassas 48
  • Tafsif al-Durr al-Manthur 48
  • Al-Tafsir al-Mazhari 49

·         Surah Al-Fatihah

  • The merits and peculiarities of the Siirah 53
  • Bismilliih is a verse of the Holy Qur’an 54
  • The merits of Bismillrih55
  • Commentary 57
  • Injunctions and related Considerations 60
  • Siirah Al-Fatihah 62
  • The Day of requital is real and rational: 67
  • Who is the Master? 68
  • The prayer for guidance 71
  • The Implications of Guidance 72
  • The meaning of Hidayah or guidance 72
  • The first degree of guidance 72
  • The second degree of guidance 74
  • The third degree of guidance 74
  • A cumulative view of guidance 75
  • Guidance: Some notes of caution 75
  • Which ‘path’ is ‘straight’? 77
  • The key to the straight path 79
  • The conclusion 81
  • Why the Schism? 81
  • Injunctions and related Considerations 81
  • The proper way of Praying to Allah 81
  • Praising Allah is man’s natural demand 82
  • Self-Praise is not permitted 84
  • Rabb is the exclusive attribute of Allah 85
  • Seeking help from Allah 85
  • Seeking Allah’s help directly and indirectly 87
  • Key to success in this world and in the Hereafter 91

·         Surah Al-Baqarah

  • The name and the number of verses 95
  • The period of revelation 95
  • The merits of Su.rah Al-Baqarah 96
  • Verses 1 – 5 97
  • Who are the God-fearing 101
  • The Definition of’Iman 101
  • The meaning of ‘Establishing’ Salah 102
  • Spending in the way of Allah: Categories 103
  • The distinction between ‘Iman and Islam 104
  • An argument to the Finality of Prophethood 109
  • The God-fearing have faith in the Hereafter 110
  • Faith in the Hereafter: A revolutionary belief 111
  • Verses 6 -7 113
  • What is Kufr? <Infidelity) 115
  • The meaning of ‘Indhar’ (warning) by a Prophet 116
  • Favour withdrawn by Allah is a punishment 117
  • A doubt is removed 118
  • Verses 8 – 20 119
  • Injunctions and related Considerations 125
  • Removal of a doubt 128
  • Lying is contemptible 128
  • Misbehaving Prophets is to misbehave with Allah 128
  • The curse of telling lies 128
  • Who are reformers and mischief-makers 129
  • Verses 21 – 22 131
  • Commentary 133
  • The Doctrine ofTauhid: A source of peace in human life 138 104. Verses 23 – 24 139
  • The miraculous Qur’an is a proof of prophethood of Muq.ammad 140
  • The Holy Qur’an is a living miracle 142
  • Qualities that make the Qur’an a miracle 143
  • Answers to some doubts 147
  • Verse 25 – 27 149
  • Qur’anic parables: Test and guidance 152
  • Who is fiisiq? 152
  • Living by the covenant with Allah 153
  • Islamic concern about relationship to others 153
  • 115. The life in ‘Barzakh’ (The period between death and resurrection) 156
  • The creation of Adam 159
  • WhAllah discussed Adam’s creation with angels?                                        160
  • Allah is the creator of the language 164
  • Man is the viceregent of Allah on the earth 164
  • The Holy Prophet was the last Caliph of Allah on earth 165
  • The issue of Caliphate after the Holy Prophet 167
  • Verse 34 170
  • Angel, prostration before Adam 171
  • Verses 35 – 36 175
  • Adam ‘!ind I;Iawwa in Paradize 177
  • The Prophets are innocent of all sins 179
  • Verses 37 – 39 181
  • Adam’s prayer to Allah 181
  • Descension of Adam was not a punishment 182
  • The obedient are freed of worries 185
  • 132. Verses 40 – 42 187
  • 133. Injunctions and related considerations 190
  • Anadmonition to preachers without practi, e 204
  • Khushu’: The humbleness of heart 206
  • 138. Verses 47 – 48 209
  • 139. A doctrinal point 210
  • 140. Verse 49 – 51 210
  • 141. A doctrinal point 212
  • Verses 52 – 58 213
  • The meaning of Ilj,san 218
  • Verse 59 218
  • Injunctions and related Considerations 219
  • Verse 60 222
  • An answer to a doubt about the Israelites 223
  • 148. Verses 61 – 66 223
  • 149. Injunctions and related Considerations 233
  • 150. Verses 67 – 73 235
  • 151. Injunctions and related consideration 238
  • 152. Verses 74 – 89 238
  • 153. Knowledge is not enough for ‘Iman 253
  • Verses 90 – 103 253
  • What is magic? Definition and effects 269
  • Magic and charms 269
  • Sihr or magic: The Islamic view 270
  • Kinds of magic 271
  • The difference between miracle and magic 274
  • Miracle and Magic: How to distinguish between them? 275
  • Magic and Prophets 276
  • Injunctions of the Shari’ah with regard to magic 276
  • A doctrinal point 278
  • Verses 104 – 107 278
  • What is Naskh? (Abrogation) 282
  • The kinds of abrogation 282
  • The terminology of the Naskh 285
  • Verses 108 – 115 287
  • The differences between the Jews and the Christians 291
  • Injunctions and related Considerations 296
  • The sanctity of the Mosque 297
  • 172. Verses 116 – 123 300
  • 173. Verse 124 309
  • 174. The great trials put to Ibrahim 309
  • Verse 125 318
  • The History of Ka’bah 318
  • Ibrahim migrated to Makkah 319
  • Some injunctions related to the ‘Haram’ 322
  • The Maqam-e-Ibrahim 324
  • Verses 126 – 128 326
  • The prayers of Ibrahim 326
  • The Ibrahimic wisdom 328
  • 183. Verse 129 331
  • 184. The prayer of Ibrahim for the Holy Prophet 332
  • 185. Verses 130 – 132 343
  • 186. Millat-e-Ibrahim (The Ibrahimic Way) 344
  • 187. Verses 133 – 134 348
  • 188. Injunctions and related considerations 351
  • Verses 135 – 138 352
  • The definition of’lman354
  • The terms Zilli and Buruzi are not valid 355
  • The Colour of Allah 356 193. Verses 139 – 141 357
  • 194. Verse 142 360
  • 195. The orientation of Qiblah 361
  • Verse 143 … 366
  • The most moderate of all people 367
  • The universal man 368
  • 199.       The universal community 370
  • 200.       Moderateness: A comparative view 371
  • 201.       Injunctions and related Considerations 374
  • 202.       Verse 143 continued 375
  • 203.       The History of the Qiblah 375
  • 204.       Injunctions and related injunctions 377
  • 205.       Verse 144 382
  • 206.       The orientation to Qiblah 382
  • 207.       Injunctions and related Considerations 383
  • 208.       Verse 145 – 150 388
  • 209.       The change of Qiblah 392
  • 210.       Injunctions and related considerations 395
  • 211.       Verses 151 – 152 397
  • 212.       The Merits of ‘Dhikr’ (Rememberance) 399
  • 213.       Verse 153 400
  • 214.       The patience and the Salah· 400
  • 215.       A remedy to all problems 402
  • 216.       Verses 154 – 157 403
  • 217.       The Martyrs are not dead 404
  • 218.       Patience in hardship: The way to make it easy 406
  • 219.       A formula of peace in hardship 406
  • 220.       Verse 158 407
  • 221.       Some terms and their meanings 408
  • 222.       Sa’I between Safa and Marwah is Obligatory 408
  • 223.       Verses 159 – 162 409
  • 224.       The duty of spreading the Islamic Knowledge 410
  • 225.       The Hadrth is equal to the Qur’an by implication 412
  • 226.       The evil consequences of some sins 412
  • 227.       Cursing an individual is not permissible 413
  • 228.       Verses 163 – 164 413
  • 229.       Understanding Tauhid, the Oneness of Allah, in the wider sense 414
  • 230.       Verses 165 – 169 416
  • 231.       The meaning of the words 419
  • 232.       Injunctions and Rulings 420
  • 233.       Verses 170 – 171 420
  • 234.       Comments on the nature of ‘Taqlid’ 421
  • 235.       Verses 172 – 173 423
  • 236.       The effects of eating Jf alal and Ijaram 424
  • 237        Injunctions about the dead animal 426
  • 238.       Injunctions and Rulings 426
  • 239.       The blood 428
  • Blood Transfusion 429
  • The swine is forbiddan 430
  • The consecrated animals 431
  • The offering for anyone other than Allah 435
  • Injunctions in situations of compulsion 435
  • Special Note 436
  • Using the forbidden as a cure, in necessity 436
  • Using the forbidden as a cure without necessity 437
  • The conclusion 438
  • 249. Verses 174 – 176 438
  • 250. Earning money against the Faith 439
  • Verse 177 440
  • The chapters of ‘Birr’ (the,virtures) 441
  • Commentary 442
  • Special Note 444
  • Verses 178 – 179 445
  • There is life in ‘Qisas’ 446
  • Rulings 447
  • Verses 180 – 182 449
  • The Qur’anic view of making will 450
  • Rulings 452
  • Verses 183 – 184 453
  • Commentary 453
  • Past communities and the injunction to fast 454
  • Fasting when sick 454
  • Fasting when in travel 455
  • Ruling 455
  • Making Qada of the missed fast 456
  • Ruling 456
  • The Fidyah or Ransom for a missed Fast 456
  • The amount of Ransom and other rulings 458
  • Ruling 1. 458
  • Ruling 2. 458
  • Verse 185 458
  • The merits of the month of Ramadan 459
  • Rulings 460
  • Note: 462
  • 277. Verse 186 462
  • 278. Allah is near His servants 462
  • 279. Verse 187 463
  • 280. Commentary 464
  • Eating Se/:iri: 465
  • Ruling: 467
  • The worship of I’tikaf 468
  • Ruling 468
  • Observe the limits of Allah 469
  • Verse 188 469
  • The criterion of good and evil in earnings 470
  • The virtues of the Islamic economic system 470
  • The background of revelation 473
  • Halal brings blessings; Ifari.im produces evil: 475
  • Questions man must answer on the Day of Resurrection 476
  • Verses 189 – 191 477
  • Commentary 479
  • The lunar calendar is the Islamic choice 480
  • Ruling 482
  • Jihad: To fight in the way of Allah 482
  • Rulings 485
  • Verses 192 – 195 485
  • Commentary 486
  • Ruling 486
  • Spending for Jihad 487
  • Verses 196 – 203 489
  • Injunctions concerning Hajj and ‘Umrah 491
  • The injunctions about ‘Umrah 492
  • Rules concerning IIJ,ram 492
  • Shaving in the state of Ihram? 493
  • Combining IJajj and ‘Umrah during I;fajj months 494
  • A.l-Tamattu’ and A.l-Qiran; the two kinds of I;Iajj 495
  • The warning against violation of rules 495
  • The Hajj Months: Prohibitions 495
  • The eloquence of the Qur’an 499
  • Trading or earning during the l;fajj 500
  • Staying in ‘Arafat and Muzdalifah: 501
  • Human equality in practice 504
  • 316 The prohibition of Jahili customs at Mina 504
  • Moderation in religious and worldly pursuits 506
  • The emphasis on remembering Allah in Mina 508
  • Verses 204 – 210 511
  • Commentary 512
  • Special note 516
  • 322. Verses 211 – 214 517
  • 323. Commentary 519
  • Verse 215 527
  • Commentary 528
  • Rulings 530
  • Verses 216 – 218 531
  • Explanation in brief 532
  • Injunctions and related Considerations 533
  • The Injunction relating to fighting in the sacred months 536
  • The evil consequences of Apostasy 537
  • Verse 219 539
  • Commentary 539
  • The prohibition of wine, and related injunctions 539
  • The gradual forbiddance of wine 541
  • The matchless obedience of the blessed Companions 543
  • Islamic strategy for a so ial change 544
  • The good and evil of wine 545
  • The forbiddance of wine: A complete view 546
  • The Unlawfulness of Gambling 548
  • Social ill-effects of gambling 550
  • Some juristic rules and related notes 553
  • Verses 219 – 221 554
  • Inter-Marriage between Muslims and Kiifirs is Prohibited 555
  • Special notes from Bayan al-Qur’an 559
  • 346. Verses 222 – 223 560
  • 347. No sexual intercourse during menstruation 560
  • 348. Verse 224 – 227 561
  • 349. Notes: 562
  • Verse 228 564
  • A great verse defining the status of man and woman 564
  • The place of women in Islam 564
  • The status of women in pre Islamic society 565
  • Man’s guardianship is essential for peace and order 567
  • A conflict and its Resolution 568
  • Man’s higher position over woman is for discipline only 569
  • Verses 229 – 230 572
  • Commentary 573
  • Marriage, divorce and the rules governing them 573
  • Detailed injunctions regarding three divorces at a time 578
  • Three divorces given unlawfully are effective 583
  • The action taken by Sayyidna Fariiq Al-A’zam 586
  • Verses 231 – 232 591
  • Commentary 591
  • Special instructions for revocation of divorce or annulment of marriage 592
  • Do not make a marriage and divorce a plaything 595
  • The basic rules of giving a divorce 596
  • Rules of the remarriage of the divorced women 597
  • The Quranic 13trategy about the enforcement oflaw 600
  • Verse 233 602
  • The injunctions of suckling the children by the mothers 602
  • Suckling of children is an obligation of the mother 603
  • The total period of suckling 603
  • Responsibilities of mothers and fathers 604
  • The standard of wife’s liabilities 605
  • Forcing or not forcing a mother for suckling 605
  • Wages of suckling for a divorced woman 605
  • The responsibility of suckling an orphan 606
  • The injunctions of weaning 607
  • Injunctions of suckling by a nurse 607
  • 381. Verses 234 – 235 608
  • 382. Some injunctions relating to ‘Iddah 609
  • 383. Verses 236 – 237 609
  • 384. Commentary 610
  • 385. Verses 238 – 239 612
  • 386. Commentary 612
  • 387. Verses 240 – 242 613
  • 388. Verse 241: The divorced women deserve a benefit 614 389. Verses 243 – 244 615
  • Commentary 615
  • Relating Injunctions and Rulings 619
  • Divine decree overcomes human planning 619
  • Rules pertaning to the place of epidemic 619
  • Some Exceptions 622
  • Verses 245 – 251 624
  • Commentary 624
  • Verse 248: The story of Talut and Jiilut 628
  • Verse 252 – 255 629
  • Commentary 630
  • The merits of Ayat-al Kursi 633
  • 401. Verses 256 – 258 637
  • 402. Injunctions and related Considerations 641
  • 403. Verses 259 – 260 641
  • 404. Commentary 642
  • 405. Some related questions and their answers 645
  • 406. Verses 261 – 266 647
  • 407. Commentary 649
  • 408. A similitude of spending in the way of Allah 650
  • 409. Conditions that make charity a worship 651
  • 410. Conditions that make charity go in vain 652
  • 411. Verses 267 – 274 656
  • 412. Commentary 658
  • 413. Injunctions relating to Injunctions relating to the
  • lands, liable to ‘Ushr’ 659
  • 414. Al-Hikmah: Meaning and Explanation 660
  • Verses 275 – 281 664
  • The Prohibition of Riba 665
  • Some additional details about Riba 684
  • Summing up the discussion 690
  • The wisdom behind the prohibition of riba 691
  • Economic drawbacks of riba or interest 694
  • The d, sign for deception 698
  • A doubt and its answer 70C
  • The obligation of Zakah ensures progress in business 701
  • Interest: The spiritual ills: 701
  • Is it impossible to run a business without interest? 702
  • Sayings of the Holy Prophet$ about Riba or Interest: 705
  • Verses 282 – 283 708
  • The Qur’anic injunctions on Loan 709
  • The rules of witnessing 711
  • The number of witnesses 711
  • The qualifications of witnesses 712
  • Refusing the act of witnessing is a sin 712
  • Witnesses should not suffer 712 434. Verse 284 – 286 714
  • 435. Commentary 719

Wahy and its true nature – MAARIFUL QURAN

Since the Holy Qur’an was revealed to our beloved prophet Sayyidna Muhammad al-Mustafah by means of Wahy (revelation), an understanding of some particulars about Wahy is imperative at the very outset.

The need for Wahy

Every Muslim knows that Allah Almighty has sent man into this world as a matter of test, and in return for his being obligated with certain duties, the whole universe has been placed at his service. For this reason man, once he is in the world, must do two things:

  • He should make the best use of this world, and of things created in it.
  • While using this world to his advantage, he should keep the injunctions of Allah Almighty in sight and do nothing that goes against His will and pleasure.

For these two functions man needs knowledge. Therefore, unless he knows the reality of this world, the properties of different things and the manner in which they can be put to use, he cannot use anything in this world to his advantage. Likewise, unless and until he knows the will of Allah Almighty as to what pleases Him and what displeases Him, it will be impossible for him to lead a life in line with the will of Allah Almighty.

So Allah Almighty, along with the creation of man, has created three things through which he could continue receiving knowledge of the above-mentioned matters of concern. These are: Man’s senses, that is, the eyes, the ears, the nose, the mouth, the hands and the feet.

  • The reason.
  • The Wahy.

Consequently, man finds out many things through his senses, many others through reason, and the knowledge of things he cannot get through these two sources are bestowed upon him through Wahy.

The arrangement between these three sources of knowledge is such that each one has its limits, and a particular sphere of activity beyond which it does not work. In natural sequence, the knowledge of things man collects through his senses cannot be deduced through bland reason. For instance, you know by seeing a wall with your eyes that its colour is white.

But, should you close your eyes and try to find out the colour of that wall on the sole strength of your reason, this will then be impossible. Similarly, the knowledge of things that comes through reason cannot be discovered by senses alone. For instance, you cannot find out as to who made that wall by simply seeing it with your eyes or touching it with your hands. Not at all, you rather need reason to arrive at that conclusion.

In short, reason gives no guidance as far as the five senses work efficiently, and when the five senses become helpless, reason starts functioning. But, even the guidance given by this reason is not unlimited. This too stops at a certain limit. Then there are things the knowledge of which can neither be acquired through senses nor through reason.

For instance, to find out about this very wall, as to what manner of its use will please Allah Almighty and what manner of its use will displease Him, is possible neither t rough senses nor through reason. In order to give man the answer to such questions, the source that Allah Almighty has prescribed is what is known as Wahy. Ap_d the method it follows is that Allah Almighty selects one of His servants, ordains him as His messenger and to him He reveals His Word. This Word is Wahy.

This makes it clear that Wahy is the highest source of knowledge for man which offers to hirh the answer to questions about his life which cannot be solved by means of reason and senses, but, he still

has to have that knowledge. This further explains that reason and perception alone are not enough to show man the way. It is rather all the more necessary, almost inevitable, that the Divine Wahy be there for his guidance. Since Wahy is basically needed where reason does not work, it is, therefore, not necessary that everything communicated through Wah,y be compulsively comprehended through reason. On the contrary, as reason is no help in finding out the colour of some object since that is the job of the senses, so is the knowledge of many religious beliefs, the gracious giving of which is the sole prerogative of Wahy and not of reason. Furthermore, trusting reason alone for their comprehension is not sound and correct.

To begin with, it is totally senseless to discuss the issue of Wahy with a person who, God forbid, does no,t accept the very existence of God. But, for a person who believes in the existence of Allah Almighty and has faith in His perfect power, it is not at all difficult to understand that Wahy is a rational need, that it is possible and that it is there for real.

If you have faith in the fact that this universe has been created by an absolutely powerful entity, He is the One who has sent man down here to accomplish some particular mission, how then is it possible to imagine that He, after once having created man., would leave him off in total darkness, without ever telling him why did he come into this world, what his duties were, where was he destined to go and how could he realize the purpose of his life?

How could a person, whose sanity is still there, send one of his servants on a certain trip under a designated mission without ever telling him the purpose of the trip while he is leaving, nor explaining it to him later on through some message as to why he has been sent out there and what duties he is supposed to carry out during the trip? When a man of ordinary reason cannot do something like this, how can something like this be imagined with respect to the most Holy Lord of the Universe under Whose ultimate wisdom this whole system of the universe is functioning?

After all, how is it possible that the Being, that did create such a mind-boggling system composed of the moon, the sun, the sky, the earth, the stars and the planets, would remain unable to institute some arrangement of communication with His servants, through which human beings could be given guidance about the purpose of their lives? If there is ‘Iman or faith in the ultimate wisdom of Allah

Almighty, then admitting that He did not forsake His servants in the dark, will become all the more necessary; rather on the contrary, He has surely instituted some regular system for their guidance. And so, this very regular system of guidance is known as Wal,iy (Revelation) and Risalah (Prophethood).

This makes it crystal clear that Wahy is not only a religious belief but also a rational need the rejection of which amounts to a rejection of the ultimate wisdom of Allah Almighty.

The Modes of Descent

This sacred sequence of Wahy (revelation) and Risalah (prophethood) came to an end with the last of the prophets, Muhammad al-Mustafa . Nevermore, shall Wahy descend upon any man, nor there is need for it. Wahy used to come to the Holy Prophet in several forms and modes. In a hadith from Sah1h al-Bukhad, Sayyidah ‘A’ishah says that Sayyidna Harith ibn Hisham JJI ) once asked the Holy Prophet as to how did Wahy come to him.

The Holy Prophet said that ‘there are times when I hear something like the chiming of bells and this mode of Wahy is the hardest on me. After that, when this – chime-sequence ends, that which has been said by the sound seems to have been committed to my memory. And there are times when the angel appears before me in the shape of a man.’ (Sahih al-Bukhari, 2/lJ

As regards the likening of the sound of Wah,y to the sound of bells in the hadith cited above, Shaykh Muhyy al-D1n ibn al-‘Arabi has explained it by saying that, in the first place, the sound of Wab,y is continuous like the sound of a bell which does not break off in between; and in the second place, when the bell rings continuously, it generally becomes difficult for the listener to determine the direction of its sound because its sound seems to be coming from all directions. And the Divine Word too carries with it the distinction that it has no one single direction, in fact, the sound gives the impression of being heard from all directions. A correct realization of this phenomenon is just not possible without auditory experience, however, in order to bring  this happening closer to common comprehension, the Holy Prophet has simply likened it to the sound of bells. (Fayd al-Bari,

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