Quran & Hadith

The Quran is the holy book of Islam, believed by Muslims to be the literal word of God as revealed to Muhammad over 23 years. It is written in classical Arabic and comprises 114 chapters (surahs) addressing various aspects of life, law, and spirituality. The Quran serves as the primary source of guidance for Muslims worldwide.

“Quran” means to read or to recite

You’ll find below the several significant ancient Quranic manuscripts that have been discovered and are studied today. Here are some of the most notable ones:

  1. Birmingham Quran Manuscript: Carbon-dated to between 568 and 645 CE, one of the oldest known Quranic manuscripts.

  2. Topkapi Manuscript: Housed in the Topkapi Palace Museum in Istanbul, dating to the late 1st century or early 2nd century AH (7th-8th century CE).

  3. Samarqand Kufic Quran: Also known as the Tashkent Quran, believed to date to the 8th or 9th century CE.

  4. Sanaa Manuscripts: Discovered in Yemen in 1972, includes palimpsests with some of the oldest Quranic text fragments, dating to the 7th-8th century CE.

  5. Codex Parisino-Petropolitanus: Fragments of an early Quran manuscript, held in Paris and other locations, dating to the 7th century CE.

  6. Ma’il Quran: An early Quranic manuscript dating to the late 7th century, housed in the British Library.

  7. Mingana Collection: A collection of Quranic fragments and manuscripts held at the University of Birmingham, dating from various periods.

  8. St. Petersburg (Tashkent) Quran: Early Quran manuscript fragments held in the Russian National Library, dating to the 8th century CE.

  9. Blue Quran: An ornate Quran manuscript written on blue-dyed parchment, likely from the 9th-10th century CE, currently housed in several museums.

  10. Qarawiyyin Quran: Manuscripts held at the University of al-Qarawiyyin in Morocco, with some fragments dating back to the early Islamic period.

    Birmingham Quran 
    Birmingham Quran (Birmingham University)
    Topkapi Manuscript
    Samarkand Kufic Quran
    Sanaa Manuscript
    Codex Parisino-petropolitanus
    Ma’il Quran
    Mingana (Birmingham University)



The Quran can be translated accurately in its context and meaning. It’s always best to ensure to check back with the original language when reading translations. 

You can read the Quran in English, by visiting www.quran.com

The Hadith is a collection of sayings, actions, and approvals of Muhammad, serving as a significant source of guidance in Islam alongside the Quran. These records provide context and elaboration on the Quranic text, offering practical examples of how to implement Islamic principles in daily life. The Hadith are categorized by their authenticity and are compiled in various collections, the most notable being Sahih Bukhari and Sahih Muslim.

There are thousands of hadiths (narrations) in Islamic literature, with varying levels of authenticity. The most respected collections in Sunni Islam are the “Sahih” (authentic) compilations by scholars like:

  1. Sahih al-Bukhari: Compiled by Imam al-Bukhari, it contains around 7,275 hadiths, with repetitions, or about 2,600 unique hadiths.
  2. Sahih Muslim: Compiled by Imam Muslim, it includes approximately 7,500 hadiths, with repetitions, or around 2,200 unique hadiths.

Other significant collections include:

  • Sunan Abu Dawood
  • Jami` at-Tirmidhi
  • Sunan an-Nasa’i
  • Sunan Ibn Majah

These collections contain both sahih (authentic) and other grades of hadiths. The two Sahih collections by Bukhari and Muslim are regarded as the most authentic and are often referred to as “Sahihain.” In total, there are six major hadith collections, known as the Kutub al-Sittah, widely respected in Sunni tradition.

You can access different hadith at www.sunnah.com

The Quran was revealed to Muhammad over a period of approximately 23 years, starting in 610 CE, through the angel Gabriel (Jibril). These revelations occurred in various forms, including direct recitation, visions, and in states of both wakefulness and sleep. Muhammad then memorized the verses and recited them to his followers, who also memorized and later compiled them into the written text known today as the Quran.

https://sunnah.com/bukhari:4953

 

Transmission of the Quran from Revelation to the Final Version

  1. Initial Revelation (610 CE)

    • The Quran was revealed to the Prophet Muhammad by the angel Gabriel (Jibril) over approximately 23 years.
    • Reference: Quran 97:1-5 (describes the Night of Decree when the Quran was first revealed).

  2. Oral Transmission and Early Memorization

    • Muhammad memorized the verses and recited them to his companions.
    • Companions memorized the verses and some recorded them on materials like palm leaves, parchment, bones, and stones.
    • Reference: Sahih al-Bukhari 4993 (mentions the memorization and recording by companions).

  3. Writing During Muhammad’s Lifetime

    • Designated scribes, including Zayd ibn Thabit, memorized verses or wrote them down on parchment, bones & stones 
    • The Quran was not collected and put together in Muhammad’s lifetime as Zayd Ibn Thabit questions why Abu Bakr wants to compile it into one manuscript when even Muhammad hadn’t done so. 
    • Reference: Sahih al-Bukhari 4986 (mentions Zayd ibn Thabit as a scribe).

  4. Compilation after Muhammad’s Death

    • The first caliph, Abu Bakr, ordered the collection of the Quran into a single manuscript to preserve it.
    • Zayd ibn Thabit questioned why the collection of verses needed to happen considering it wasn’t something Muhammad did
    • Abu Bakr informed Zayd that he feared there would be large parts of the Quran lost in more battles as there were many muslims who had died, and may die without sharing the verses they memorized
    • Zayd ibn Thabit led the compilation process, collecting written fragments and verifying with oral recitations.
    • Zayd Ibn Thabit expressed how difficult of a task searching for all verses would be by indicating he would have preferred Abu Bakr & Umar asking him to shift a mountain instead
    • Zayd Ibn Thabit mentions that he came across Abi Khuza`ima Al-Ansari, and it was only he that had the 2 last verses of Surat at-Tauba
    • Reference: Sahih al-Bukhari 4986 (details the compilation under Abu Bakr).
    • Reference: Sahih al-Bukhari 4989
      (details the finding of the 2 last verses of Surat at-Tauba)

  5. Standardization under Caliph Uthman (c. 650 CE)

    • Caliph Uthman ibn Affan ordered the production of standardized copies to prevent variations.
    • A committee, again led by Zayd ibn Thabit, once again began searching for verses in order to prepare the final version. There was an instance where Zayd Ibn Thabit himself had forgotten to include a verse in the preliminary compilation.
    • Multiple copies were sent to major Islamic centers.
    • All other versions were burned & destroyed to maintain uniformity.
    • All copies, fragments, memorized verses of the Quran that were not documented or included in the Standardized Uthmanic copy can be considered to be lost or destroyed 
    • Reference: Sahih al-Bukhari 4987 (describes Uthman’s standardization process).
    • Reference: Sahih al-Bukhari 4988 (describes Zayd forgetting a verse)

  6. Preservation and Dissemination

    • The standardized copies served as the basis for all future copies of the Quran.
    • Even though there are variations of the Quran available, it is still believed that the Quran has been preserved in its ability to convey the original meaning.
    • Reference: Quran 15:9 (asserts divine protection of the Quran).

While it is possible to gain a basic understanding of Islamic beliefs and practices from the Quran alone, the Hadith are crucial for a comprehensive and detailed understanding. The Hadith provide context, clarify ambiguities, and offer practical examples of how to implement the teachings of the Quran in daily life. Therefore, for the vast majority of Muslims and Islamic scholars, the Hadith are indispensable for fully understanding and living according to the Quran.

Arguments for the Necessity of Hadith

  1. Contextual Understanding:

    • The Hadith provide context to the Quranic verses. Understanding the circumstances of revelation (Asbab al-Nuzul) helps in interpreting verses accurately.

  2. Prophetic Example:

    • Muhammad is considered the best interpreter of the Quran. His life exemplifies the application of Quranic principles, making his sayings and actions essential for a holistic understanding.

  3. Detailed Guidance:

    • The Hadith offer detailed explanations that supplement the Quran. For instance, legal rulings, ethical guidelines, and ritual practices are often clarified through the Hadith.

While the Quran contains clear and explicit instructions on many aspects of faith and practice, several areas rely heavily on the Hadith for complete understanding:

  1. Prayer (Salah):

    • The Quran commands Muslims to establish regular prayers but provides limited details on how to perform them. The specifics—such as the number of daily prayers, their timings, and the steps involved in each prayer—are elaborated in the Hadith.

  2. Zakat (Charity):

    • While the Quran mandates giving Zakat, the exact rates, the types of wealth subject to Zakat, and the categories of eligible recipients are detailed in the Hadith.

  3. Fasting (Sawm) and Pilgrimage (Hajj):

    • The Quran instructs Muslims to fast during Ramadan and perform Hajj if they are able. However, the Hadith provide comprehensive guidelines on how to observe these rituals properly.

  4. Jurisprudence (Fiqh):

    • Islamic jurisprudence covers a wide range of aspects from personal conduct to social, economic, and criminal laws. The Quran provides foundational principles, but many legal rulings are derived from the Hadith.

The debate over whether the Quran is created or uncreated is a significant theological issue in Islamic history. 

  1. Uncreated View (Orthodox Sunni Belief): The dominant belief among Sunni Muslims is that the Quran is the eternal, uncreated word of Allah. This view holds that the Quran, as the speech of Allah, shares His attribute of eternality and is not bound by time or creation.

  2. Created View (Mu’tazilite Belief): The Mu’tazilite school of thought, which emerged in the 8th century, argued that the Quran is created. They posited that attributing eternality to the Quran could compromise the uniqueness of Allah’s attributes, as only Allah Himself is uncreated and eternal.

  3. The Mihna (Inquisition): In the 9th century, Caliph Al-Ma’mun instituted the Mihna, a period of religious persecution enforcing the Mu’tazilite doctrine that the Quran is created. Scholars, including the prominent Ahmad ibn Hanbal, who resisted this view, faced imprisonment and torture.

  4. End of the Mihna: The Mihna ended in the mid-9th century, and the view of the Quran as uncreated became firmly established as the orthodox position in Sunni Islam.

  5. Theological Implications: The belief in the Quran’s uncreated nature emphasizes its divine origin, reinforcing its absolute authority and the timeless relevance of its message.

  6. Sufi and Philosophical Perspectives: Some Sufi and philosophical interpretations consider deeper, mystical understandings of the Quran’s nature, but these generally align with the orthodox view of its uncreatedness.

    The verse that scholars allude to back up the view point that the Quran is uncreated 
    Quran 85:22

If the Quran hasn’t been created, and God hasn’t been created, then there are 2 uncreated entities. Without proper explanation, this could easily be viewed as multiple Gods. This is a serious problem which completely contradicts the overly simplified view of the islamic concept of tawhid.

The Quran is not arranged in chronological order but rather in a manner that places the longer chapters (Surahs) at the beginning and the shorter ones toward the end. However, scholars have studied the Quran extensively to determine the chronological order in which the chapters were revealed. Although there is some variation among scholars regarding the exact order, there is a generally agreed-upon sequence based on historical and textual analysis.

1Al-Alaq96Meccan 
2Al-Qalam68MeccanExcept 17-33 and 48-50, from Medina
3Al-Muzzammil73MeccanExcept 10, 11 and 20, from Medina
4Al-Muddaththir74Meccan 
5Al-Faatiha1Meccan 
6Al-Masad111Meccan 
7At-Takwir81Meccan 
8Al-A’laa87Meccan 
9Al-Lail92Meccan 
10Al-Fajr89Meccan 
11Ad-Dhuhaa93Meccan 
12Ash-Sharh94Meccan 
13Al-Asr103Meccan 
14Al-Aadiyaat100Meccan 
15Al-Kawthar108Meccan 
16At-Takaathur102Meccan 
17Al-Maa’un107MeccanOnly 1-3 from Mecca; the rest from Medina
18Al-Kaafiroon109Meccan 
19Al-Fil105Meccan 
20Al-Falaq113Meccan 
21An-Naas114Meccan 
22Al-Ikhlaas112Meccan 
23An-Najm53MeccanExcept 32, from Medina
24Abasa80Meccan 
25Al-Qadr97Meccan 
26Ash-Shams91Meccan 
27Al-Burooj85Meccan 
28At-Tin95Meccan 
29Quraish106Meccan 
30Al-Qaari’a101Meccan 
31Al-Qiyaama75Meccan 
32Al-Humaza104Meccan 
33Al-Mursalaat77MeccanExcept 48, from Medina
34Qaaf50MeccanExcept 38, from Medina
35Al-Balad90Meccan 
36At-Taariq86Meccan 
37Al-Qamar54MeccanExcept 44-46, from Medina
38Saad38Meccan 
39Al-A’raaf7MeccanExcept 163-170, from Medina
40Al-Jinn72Meccan 
41Yaseen36MeccanExcept 45, from Medina
42Al-Furqaan25MeccanExcept 68-70, from Medina
43Faatir35Meccan 
44Maryam19MeccanExcept 58 and 71, from Medina
45Taa-Haa20MeccanExcept 130 and 131, from Medina
46Al-Waaqia56MeccanExcept 81 and 82, from Medina
47Ash-Shu’araa26MeccanExcept 197 and 224-227, from Medina
48An-Naml27Meccan 
49Al-Qasas28MeccanExcept 52-55 from Medina and 85 from Juhfa at the time of the Hijra
50Al-Israa17MeccanExcept 26, 32, 33, 57, 73-80, from Medina
51Yunus10MeccanExcept 40, 94, 95, 96, from Medina
52Hud11MeccanExcept 12, 17, 114, from Medina
53Yusuf12MeccanExcept 1, 2, 3, 7, from Medina
54Al-Hijr15MeccanExcept 87, from Medina
55Al-An’aam6MeccanExcept 20, 23, 91, 93, 114, 151, 152, 153, from Medina
56As-Saaffaat37Meccan 
57Luqman31MeccanExcept 27-29, from Medina
58Saba34Meccan 
59Az-Zumar39Meccan 
60Al-Ghaafir40MeccanExcept 56, 57, from Medina
61Fussilat41Meccan 
62Ash-Shura42MeccanExcept 23, 24, 25, 27, from Medina
63Az-Zukhruf43MeccanExcept 54, from Medina
64Ad-Dukhaan44Meccan 
65Al-Jaathiya45MeccanExcept 14, from Medina
66Al-Ahqaf46MeccanExcept 10, 15, 35, from Medina
67Adh-Dhaariyat51Meccan 
68Al-Ghaashiya88Meccan 
69Al-Kahf18MeccanExcept 28, 83-101, from Medina
70An-Nahl16MeccanExcept the last three verses from Medina
71Nooh71Meccan 
72Ibrahim14MeccanExcept 28, 29, from Medina
73Al-Anbiyaa21Meccan 
74Al-Muminoon23Meccan 
75As-Sajda32MeccanExcept 16-20, from Medina
76At-Tur52Meccan 
77Al-Mulk67Meccan 
78Al-Haaqqa69Meccan 
79Al-Ma’aarij70Meccan 
80An-Naba78Meccan 
81An-Naazi’aat79Meccan 
82Al-Infitaar82Meccan 
83Al-Inshiqaaq84Meccan 
84Ar-Room30MeccanExcept 17, from Medina
85Al-Ankaboot29MeccanExcept 1-11, from Medina
86Al-Mutaffifin83Meccan 
87Al-Baqara2MedinanExcept 281 from Mina at the time of the Last Hajj
88Al-Anfaal8MedinanExcept 30-36 from Mecca
89Aal-i-Imraan3Medinan 
90Al-Ahzaab33Medinan 
91Al-Mumtahana60Medinan 
92An-Nisaa4Medinan 
93Az-Zalzala99Medinan 
94Al-Hadid57Medinan 
95Muhammad47MedinanExcept 13, revealed during the Prophet’s Hijrah
96Ar-Ra’d13Medinan 
97Ar-Rahmaan55Medinan 
98Al-Insaan76Medinan 
99At-Talaaq65Medinan 
100Al-Bayyina98Medinan 
101Al-Hashr59Medinan 
102An-Noor24Medinan 
103Al-Hajj22MedinanExcept 52-55, revealed between Mecca and Medina
104Al-Munaafiqoon63Medinan 
105Al-Mujaadila58Medinan 
106Al-Hujuraat49Medinan 
107At-Tahrim66Medinan 
108At-Taghaabun64Medinan 
109As-Saff61Medinan 
110Al-Jumu’a62Medinan 
111Al-Fath48MedinanRevealed while returning from Hudaybiyya
112Al-Maaida5MedinanExcept 3, revealed at Arafat on Last Hajj
113At-Tawba9MedinanExcept last two verses from Mecca
114An-Nasr110MedinanRevealed at Mina on Last Hajj, but regarded as Medinan sura

Muslims claim that the Bible has been corrupted. 

Tawhid

Tawhid is the Islamic concept of monotheism, emphasizing the oneness and uniqueness of Allah. It asserts that there is no deity worthy of worship except Allah, rejecting any form of polytheism or associating partners with Him.

The term “Tawhid” itself is not mentioned in the Quran. However, the concept it represents—Allah’s oneness—is extensively conveyed through various verses throughout the Quran.

Here’s someone who wrongfully claims that Tawhid is in the Quran

https://www.quora.com/Is-it-true-that-the-word-Tawheed-doesnt-appear-in-the-Quran-and-in-any-hadiths-also-Why-then-do-Islamic-apologists-use-this-word-What-is-the-actual-meaning-of-this-word

It is however important to state that the term Tawhid does in fact appear in the Hadith. 

To conclude, The term “Tawhid” doesn’t appear in the Quran, but does appear in the Hadith.

 
  • Early Islamic Period: The concept of Tawhid is fundamental to Islam from its inception in the 7th century, but the specific term “Tawhid” wasn’t explicitly used in the Quran.
  • 8th Century: The term began to appear in Islamic theological discussions. Early Muslim scholars used it to articulate the doctrine of monotheism clearly.
  • 9th Century: Prominent scholars like Al-Muhasibi (781-857) and Al-Ash’ari (874-936) further developed and used the term “Tawhid” in their theological works.
  • Medieval Islamic Theology: The term became widely established and was commonly used by scholars to discuss and defend the concept of monotheism against various theological challenges.
  • Modern Usage: “Tawhid” remains a central term in Islamic theology, representing the core principle of the oneness of Allah and frequently used in religious education and discourse.

Muhammad

Muhammad is a central figure in Islam, regarded as the last prophet sent by God to guide humanity. Muhammad is considered the “Seal of the Prophets” in Islam, meaning no further prophets will come after him. His life and teachings have profoundly influenced Islamic civilization and continue to guide the lives of Muslims worldwide.

Uswatun Hasanah (Perfect Example): Muslims view his life as a model for righteous living.
If you have doubt as to how to be the best muslim, it’s absolutely essential to learn about Muhammad’s rulings and way of life.

A person interested in learning about Muhammad’s life from a historical and objective perspective can use various academic and neutral sources. Here are some steps and resources to consider

1. Historical Texts and Primary Sources

  • Quran: While it is the holy book of Islam, studying the Quran can provide insight into the messages Muhammad preached.
  • Hadith Collections: Authenticated sayings and actions of Muhammad, such as Sahih Bukhari and Sahih Muslim, offer primary source material about his life and teachings.
  • Non-Muslim Contemporary Accounts: Accounts from Byzantine and Persian sources, as well as early Christian writers, sometimes mention Muhammad and can provide a different perspective.

2. Academic Books and Biographies

  • “The Life of Muhammad” by Ibn Ishaq, edited by Ibn Hisham and translated by Alfred Guillaume: One of the earliest and most detailed biographies of Muhammad, written in the 8th century by Ibn Ishaq. While it is a traditional Islamic source, it offers extensive details about Muhammad’s life.
  • “Muhammad: A Prophet for Our Time” by Karen Armstrong: Armstrong, a respected historian of religion, provides a balanced and accessible biography of Muhammad, presenting his life within the context of his time.
  • “Muhammad: Man and Prophet” by M. A. S. Abdel Haleem: This biography aims to provide a factual account of Muhammad’s life based on historical sources.
  • “The Life of Muhammad” by Ibn Ishaq, edited by Ibn Hisham and translated by Alfred Guillaume: One of the earliest and most detailed biographies of Muhammad, written in the 8th century by Ibn Ishaq. While it is a traditional Islamic source, it offers extensive details about Muhammad’s life.

3. Scholarly Articles and Journals

  • Academic Journals: Articles from peer-reviewed journals such as the Journal of Islamic Studies or the International Journal of Middle East Studies provide scholarly perspectives on Muhammad’s life and the early Islamic period.
  • University Courses and Lectures: Many universities offer courses on Islamic history and the life of Muhammad. Lectures from institutions like Harvard, Yale, or Oxford can be found online and provide an academic viewpoint.

4. Comparative Religious Studies

  • Books on Comparative Religion: Works that compare Islamic traditions with those of other religions can help place Muhammad’s life in a broader context.
  • Interfaith Dialogues: Engaging in interfaith dialogues and discussions with scholars of different religious backgrounds can provide a multi-faceted understanding of Muhammad’s life and legacy.

5. Documentaries and Educational Videos

  • Documentaries: Documentaries from reputable sources such as PBS, BBC, or National Geographic often aim to present historical events in an objective manner.
  • Online Courses and Lectures: Websites like Coursera, edX, or YouTube have courses and lectures from respected historians and scholars.

6. Visiting Museums and Historical Sites

  • Museums: Institutions like the British Museum or the Museum of Islamic Art in Qatar have exhibits on Islamic history that include artifacts from Muhammad’s time.
  • Historical Sites: Visiting historical sites in Saudi Arabia, such as Mecca and Medina (if permissible), or other early Islamic sites can provide contextual understanding.

Tips for Objective Study

  • Critical Thinking: Approach all sources with a critical mind, recognizing potential biases and different perspectives.
  • Cross-Referencing: Compare information from multiple sources to get a well-rounded understanding.
  • Scholarly Reviews: Read reviews of books and articles by other scholars to gauge their reception and credibility within the academic community.

By using these resources and approaches, a person can gain an objective and comprehensive understanding of Muhammad’s life and his historical significance.

This is a claim made those who are muslim, and believe Islam is a revelation from Allah