Qur’ān can be defined as follows:
— The speech of Allah,
sent down upon the last Prophet Muḥammad,
through the Angel Gabriel,
in its precise meaning and precise wording,
transmitted to us by numerous persons (tawātur),
both verbally and in writing.
— Inimitable and unique,
protected by God from corruption.
The word Qur’ān
The Arabic word ‘qur’ān’ is derived from the root qara’a, which has various meanings, such as to read,4 to recite,5 etc. Qur’ān is a verbal noun and hence means the ‘reading’ or ‘recitation’. As used in the Qur’ān itself, the word refers to the revelation from Allah in the broad sense6 and is not always restricted to the written form in the shape of a book, as we have it before us today.
However, it means revelation to Muḥammad only, while revelation to other prophets has been referred to by different names (e.g. taurāt, injīl, kitāb, etc.).
Other Names of the Qur’ān
The revelation from Allah to the Prophet Muḥammad is referred to – in the Qur’ān itself – by the name qur’ān (recitation) as well as by other names, such as e.g.:
— furqān (criterion, see 25: 1).
— tanzīl (sent down, see 26: 192).
— dhikr (reminder, see 15: 9).
— kitāb (scripture, see 21: 10).
Other references to the Qur’ān are by such words as nūr (light), hudā (guidance), raḥma (mercy), majīd (glorious), mubārak (blessed), bashīr (announcer), nadhīr (warner), etc.
All these names reflect one of the various aspects of the revealed word of Allah.
The Meaning of Ḥadīth 7
The word ‘ḥadīth’ means news, report or narration. It is in this general sense that the word is used in the Qur’ān.8
Technically, the word ḥadīth, (pl. aḥādīth) means in particular the reports (verbal and written) about the sunna of the Prophet Muḥammad. Ḥadīth reports about the Prophet Muḥammad are of the following kinds:
— What he said (qaul).
— What he did (fi‘l).
— What he (silently) approved (taqrīr) in others’ actions.
There are also reports about him, i.e. about what he was like (ṣifa).
The difference between the Qur’ān and Ḥadīth.
There is agreement among most Muslim scholars that the contents of the sunna are also from Allah. Hence they have described it as also being the result of some form of inspiration.9 The contents of the sunna are, however, expressed through the Prophet’s own words or actions, while in the case of the Qur’ān the Angel Gabriel brought the exact wording and contents to the Prophet, who received this as revelation and then announced it, in the very same manner that he received it.
The difference between these two forms has been illustrated by Suyūṭī (following Juwalnī) in the following manner:
‘The revealed speech of Allah is of two kinds: As to the first kind, Allah says to Gabriel: Tell the Prophet to whom I sent you that Allah tells him to do this and this, and He ordered him something. So Gabriel understood what His Lord had told him. Then he descended with this to the Prophet and told him what His Lord had told him, but the expression is not this (same) expression, just as a king says to someone upon whom he relies: Tell so-and-so: The king says to you: strive in his service and gather your army for fighting … and when the messenger (goes and) says: The king tells you: do not fail in my service, and do not let the army break up, and call for fighting, etc., then he has not lied nor shortened (the message) …
‘And as to the other kind, Allah says to Gabriel: Read to the Prophet this (piece of) writing, and Gabriel descended with it from Allah, without altering it the least, just as (if) the king writes a written (instruction) and hands it over to his trustworthy (servant) and says (to him): Read it to so-and-so. Suyūṭī said: The Qur’ān belongs to the second kind, and the first kind is the sunna, and from this derives the reporting of the sunna according to the meaning unlike the Qur’ān.’10
It is generally accepted that the difference between Qur’ān and sunna is as follows:
The aḥādīth from or about the Prophet Muḥammad are:
— The words or actions of a human being, and not the speech of God as the Qur’ān is.
— Not necessarily reported in their precise wording, as the Qur’ān is.
— Not necessarily transmitted by tawātur, except in some instances.
Ḥadīth Qudsī 11
Qudsī means holy, or pure. There are some reports from the Prophet Muḥammad where he relates to the people what God has said (says) or did (does), but this information is not part of the Qur’ān. Such a report is called ḥadīth qudsī, e.g.:
Abū Huraira reported that Allah’s messenger said:
‘Allah, Mighty and Exalted is He, said: If My servant likes to meet me, I like to meet him, and if he dislikes to meet Me, I dislike to meet him.’12
While the common factor between ḥadīth qudsī and the Qur’ān is that both contain words from Allah which have been revealed to Muḥammad, the main points of difference between Qur’ān and ḥadīth qudsī are as follows:
— In the Qur’ān the precise wording is from Allah, while in the ḥadīth qudsī the wording is given by the Prophet Muḥammad.
— The Qur’ān has been brought to Muḥammad only by the Angel Gabriel, while ḥadīth qudsī may also have been inspired otherwise, such as e.g. in a dream.
— The Qur’ān is inimitable and unique, but not so the ḥadīth qudsī.
— The Qur’ān has been transmitted by numerous persons, (tawātur) but the ḥadīth and ḥadīth qudsī often only by a few or even one individual. There are ḥadīth qudsī which are ṣaḥīḥ, but also others ḥasan, or even ḍa‘īf, while there is no doubt at all about any āya from the Qur’ān.
Another
