Is Quran the only form of Revelation to Mohammad (SAS)?

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Articles in this Series :

 –  Introduction to ‘Hadith: The Integral Part of Islam’
- Article 1: What are Hadeeth and Sunnah?
- Article 2: Is Quran the only form of Revelation to Mohammad (SAS)?
- Article 3:  Role of Prophet Muhammad (SAS)
- Article 4: Importance of Sunnah, Hadith & Scholars
- Article 5: Referring to Messenger (SAS), on the issue of Hadiths
- Article 6: Reply to common arguments of Hadith Rejecters (Part1)
- Article 7: Reply to common arguments of Hadith Rejecters (Part2) 
- Conclusion & References 

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Article 2: Is Quran the only form of Revelation to Mohammad (SAS)?

The first misconception one needs to clear, is that Qur’an is the only revelation revealed to Muhammad (sas). It is a misconception that whatever was revealed to Muhammad (sas), is in Qur’an. This misconception could be taken care of in many ways. However since we have assumed in the introduction of this series that the reader believes that Qur’an is UNCORRUPTED and direct word of Allah, we would base our arguments within this framework. So let’s look at just three out of many evidences to clarify this fact from the Qur’an:-

 

Evidence 1:

According to verse 144 of Surah al-Baqarah (Chapter 2 of the Qur’an), Allah Almighty commanded the Prophet (sas), to face the Ka’bah (inMecca) in his daily prayers instead ofJerusalem.

“We see the turning of thy face to the heavens: now shall We turn thee to a Qiblah that shall please thee. Turn then thy face in the direction of the Sacred Mosque; wherever ye are, turn your faces in that direction.”

But why was the Prophet (sas) facingJerusalembefore that? Verse 143 (of Surah al-Baqarah) shows that Allah Himself had appointedJerusalemas the initial Qiblah (i.e. direction faced when praying) for the Prophet (sas).

“And We appointed the Qiblah to which thou was used, only to test those who followed the Messenger from those who would turn on their heels (from the Faith).”

The appointment of the previous Qiblah is referred to as being in the past. But there is no verse in the Qur’an which commands the Prophet (sas), to faceJerusalemat the beginning of his mission! And also it is clear that the Prophet (sas) did not decide by himself to take Jeruselum as previous Qiblah as otherwise he would not have turned his face to the heavens with a hope that Allah will appoint Kaaba as the new Qiblah. Therefore, the Prophet (sas), must have received this guidance from Allah in a form other than the Qur’an. This alternative revelation is preserved in the Sunnah and Hadeeth. Ayah 143 also shows that Allah tested the faith of those who followed Messenger in complete sense (Qur’an + Hadith).

 

Evidence 2:

In verse 3 of Surah al-Tahreem (Chapter 66 of the Qur’an), a certain incident is cited.

“When the Prophet disclosed a matter in confidence to one of his wives, and she then divulged it, and Allah made it known to him, he confirmed a part of it and repudiated a part. Then when he told her of it, she said, ‘Who told you this?’ He said, ‘He told me Who knows and is well-acquainted (with all things)’.”

We must consider carefully the phrases “Allah made it known to him” and “He told me Who knows and is well-acquainted”, The question is, how did Allah make it known to him and tell him? Certainly not via the Qur’an, since there is no mention of it anywhere else in the Book of Allah. Therefore, the Prophet (sas), must have been told via some communication from Allah which is not part of the Qur’an.

 

Evidence 3:

It is mentioned in Surah 2 ayah 187;

It is made lawful for you, in the nights of fasts, to have sex with your women. They are a cover for you, and you are a cover for them. Allâh knew that you were betraying yourselves; so, He relented towards you and pardoned you. So, now you can have sexual intimacy with them, and seek what Allâh has destined for you, and eat and drink until the white thread of the dawn becomes distinct from the black thread; then complete the fasts up to the night.”

The following points with respect to this verse are worth consideration:

(a) The verse confirms that sexual intercourse during the nights of Ramadaan was not lawful before.

(b) The people who had sexual intercourse during the nights of Ramadaan before this verse was revealed are admonished by describing their act as “betraying themselves.”

(c) The words, “so He relented towards you and pardoned you,” indicate that their sexual act was a sin, because “relenting” and “pardoning” occur only after a person commits a sin.

(d) The words “so now you can have sexual intimacy with them” denote that it is only now that the sexual act during the nights of Ramadaan has been made lawful.

All these points confirm the fact that the earlier prohibition of having sexual intercourse during the nights of Ramadaan was validly made by a competent authority, and the Muslims were bound to abide by it.

But there is no verse in the Qur’an to convey this prohibition. It was enforced only by the Prophet (sas). Still, the Qur’an not only confirms it, but also treats it as if it were Allah’s enforcement. It is due to the fact that the Prophet (sas) did not enforce this prohibition by his own will, it was rather based on a revelation of Allah Almighty which is not contained in the Qur’an.

Looked at from this angle, this verse on the one hand proves that there is a revelation which does not form part of the Qur’an, and on the other hand it reaffirms the status of the Prophet as a law-giver, and that his injunctions, both orders and prohibitions, are binding on the Muslims.

 

These are just a few examples out of many others which leave no doubt that the Prophet (sas), used to receive separate revelations from Allah out of which a part was intended by Allah to be preserved word for word under the title of the Qur’an. All other communication was embodied either in the Prophet’s sayings or in his practices which were carefully preserved by the Companions in the Hadeeth as the Sunnah of the Prophet Muhammad (sas). (We shall see the preservation and compilation of Hadith in later articles Insha’Allah)

Thus this also shows that when Allah says, He does not speak on his own, out of his own desire. That is but a Revelation that is revealed to him.” (Translation of Qur’an 53:3-4) it does not exclusively refer to Qur’an. In fact the revelations which reach us in the form of verified authentic Hadeeth are also included in the same, which implies that every word of Prophet (sas) was under the guidance of Allah.

 

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Next Article in the Series
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 The Role of Messenger (sas)

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