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al-Tarif bil-Quran al-Karim

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al-Tarif bil-Quran al-Karim

al-Ta'rif bi-al-Qur'an al-Karim (An Introduction to the Noble Quran) is an anonymous concise Islamic treatise on the nature, virtues, legislative role, and study of the Quran .

Overview and Creedal Definition

The work opens with the section "Its Virtue, Status, and Position as the Primary Source of Islamic Legislation" (Fadluhu wa-makanatuhu wa-kawnuhu al-masdar al-awwal lil-tashri' al-islami), affirming the orthodox theological position on the Quran by citing Ibn Abi al-Izz's Sharh al-Tahawiyyah : the Quran is the uncreated speech of God that originated from Him without modality, revealed to His Messenger as revelation . The text highlights that the Quran is divinely preserved against corruption and alteration, remaining inimitable across rhetorical, legislative, scientific, and historical dimensions . It also notes the reaction of the jinn upon hearing its recitation and their subsequent conversion and outreach to their people .

Structure and Distinction from Earlier Scriptures

The treatise examines why the Quran surpasses previous scriptures . It cites traditions from Abdullah ibn Mas'ud and Wathilah ibn al-Asqa' dividing its surahs into four categories that correspond to and surpass earlier revelations :

  • The Seven Long Surahs (al-Sab' al-Tiwal): Beginning from Surat al-Baqarah through Surat al-A'raf, with the seventh disputed as being either Surat al-Anfal and Surat Bara'ah combined, or Surat Yunus .
  • The Hundred-Verse Surahs (al-Mi'un): Surahs containing approximately one hundred verses or more .
  • The Repeated Surahs (al-Mathani): Surahs following al-Mi'un with fewer than one hundred verses, named because they are recited repeatedly .
  • The Detailed Surahs (al-Mufassal): The concluding, shorter surahs, whose beginning is variously reported as starting at Surat al-Saffat, Surat al-Fat-h, Surat al-Hujurat, or Surat Qaf—the latter preferred by Ibn Kathir and Ibn Hajar al-Asqalani .

Citing Ibn Kathir's Fada'il al-Qur'an, the author observes that unlike previous divine books revealed all at once, the Quran was revealed piecemeal (munajjaman) according to events, reflecting God's special care for the Prophet and the Muslim community .

Recitation, Study, and Cosmic Reflection

The treatise encourages Muslims to contemplate cosmic and scientific facts mentioned in the Quran as proofs of God's oneness and power, urging reflection rather than neglecting the sciences of the universe . It emphasizes reciting the text with comprehension (tadabbur) and seeking guidance from knowledgeable scholars when encountering obscure points .

It analyzes the prophetic tradition reported by Abu Hurayrah regarding the merits of gathering to recite and study the Quran (madarasah), explaining that while gathering in mosques carries distinct virtues, the promised spiritual tranquility (sakinah), mercy, and angelic presence apply to study circles held anywhere . It also cites the narration where the Prophet asked Ibn Mas'ud to recite Surat al-Nisa' and wept upon hearing it, invoking al-Nawawi's commentary on the desirability of listening attentively to others reciting and weeping during reflection .

Legislative Gradualism and the Role of the Sunnah

The work discusses the gradual implementation of Islamic rulings (al-tadarruj fi al-tashri'), which was designed to train the emerging Muslim society and purge harmful pre-Islamic customs . It details the phased prohibition of alcohol through three progressive Quranic stages—from declaring its harms greater than its benefits in Surat al-Baqarah, to banning intoxication during prayer in Surat al-Nisa', to its categorical prohibition in Surat al-Ma'idah—illustrating this process with reports from Umar ibn al-Khattab and Anas ibn Malik .

Finally, the treatise articulates the relationship between the Quran and the Sunnah in legal theory . Citing Ibn Qayyim al-Jawziyyah's I'lam al-Muwaqqi'in, it presents three functions of the Sunnah relative to the Quran :

  1. Concurring with Quranic rulings entirely, serving as corroborating evidence .
  2. Clarifying, explaining, and detailing general Quranic directives .
  3. Establishing rulings on matters where the Quran is silent .

The author concludes by noting that essential obligations such as the specific details of the five daily prayers, the calculation and thresholds of zakat, and the rituals of the hajj are known exclusively through the Sunnah, warning against discarding prophetic traditions .

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