The Inspiration of the Qur’an - Understanding Abū Ḥanīfah’s Perspective
Introduction
According to Abū Ḥanīfah, a prominent Sunni Imam, the Qur’an is essential and eternal in its original essence. He elaborates that:
<p>“The Qur’an is the Word of God, and is His inspired Word and Revelation. It is a necessary attribute (ṣifah) of God. It is not God, but still it is inseparable from God. It is written in a volume, it is read in a language, it is remembered in the heart, and its letters and its vowel points, and its writing are all created, for these are the works of man, but God’s word is uncreated (g͟hairu ʾl-mak͟hlūq) …”</p>
Etymology
- Arabic: وحي (Waḥy) - meaning “revelation” or “inspiration”.
- Turkish: Vahiy
Abū Ḥanīfah’s Perspective
Abū Ḥanīfah asserts that while the physical manifestations of the Qur’an (its script, vowels, and oral recitations) are created, the actual Word of God remains uncreated, existing eternally within God’s essence. Those who oppose this view are considered infidels.
Revelation Through Gabriel
Abū Ḥanīfah’s perspective is corroborated by Islamic tradition which recounts the delivery of the Qur’an to Prophet Muhammad by the angel Gabriel. As per Islamic belief, the Qur’an was first sent to the lowest heaven and then revealed in portions to the Prophet over a period of approximately 23 years.
Various Agents of Revelation
There is a primary assertion in the Qur’an, specifically in Sūratu ʾl-Baqarah (ii.) 91, about Gabriel’s role. However, other forms like Rūhu ʾl-Amīn (“Faithful Spirit”) in Sūratu ʾsh-Shuʿarāʾ (xxvi.) 193 and Shadīdu ʾl-Quwā (“One tremendous in power”) in Sūratu ʾn-Najm (liii.) 5 imply different divine agents or states of inspiration.
Initial Revelation
The first revelation received by the Prophet Muhammad, as narrated by his wife ʿĀyishah, occurred when he was meditating in the cave of Ḥirāʾ. This event is famously marked by the command:
<p>“Read! in the name of Thy Lord Who created; Created man from a clot of blood in the womb. Read! for thy Lord is the most beneficent, He hath taught men the use of the pen; He hath taught man that which he knoweth not.” (Qur’an 96:1-5)</p>
Modes of Revelation
Mr. Sell, in his work “Faith of Islām,” lists several modes of revelation, often involving intense physical and emotional experiences for the Prophet Muhammad, including:
- Brightness: A brightness symbolized the presence of Gabriel.
- Gabriel’s physical form: Often appearing as a companion, Daḥyah.
- Sound of a bell: Symbolizing the angel’s communication.
- Direct speech: Particularly during the Miʿrāj, the Prophet’s night journey.
- Dreams: God communicated through dreams.
- Visions of angels: Angels delivered messages directly.
- Inspiration in the heart: Known as Ilqāʾ.
Books for Further Study
- “Faith of Islam” by Edward Sell.
- “Itqān fi ‘Ulum al-Qur’an” by Jalal ad-Din as-Suyuti.
- “The Qur’an and Its Interpreters” by Mahmoud Ayoub.
- “Revelation and Inspiration in Islam” by William Montgomery Watt.
Key Takeaways
- Eternal Word: The Qur’an is seen as eternal and uncreated in its essence.
- Multiple Agents: Various terms and agents are associated with the delivery of revelation.
- Modes of Revelation: Diverse ways through which the Qur’an was revealed to Prophet Muhammad.
- Historic Event: The initial revelation signifies God’s command to read and the inception of Muhammad’s prophethood.
Conclusion
Understanding the inspiration of the Qur’an, especially through the lens of Abū Ḥanīfah’s perspective, reveals the profound theological underpinnings in Islamic tradition. The multi-faceted approach to revelation underscores the distinguished nature of the Qur’an as both a divine and human conduit of God’s eternal word.
