The Event: (77-80) Indeed, it is a Noble Qur'an

Issues Discussed:

There are two views:

1. Referent is the previously known speech: It refers to the revelation sent down to Muhammad (PBUH), which was already known to everyone. The disbelievers claimed it was poetry or magic. Allah responded to them: {Indeed, it is a Qur'an}.
2. Referent is what was previously mentioned: It refers to everything mentioned previously in Surat Al-Waqi'ah—the Oneness of Allah (Tawhid), the Resurrection (Hashr), the proofs for them, and the oath mentioned in {And indeed, it is an oath} (76). This is because they claimed all this was Muhammad's own fabrication. Thus, Allah said: {Indeed, it is a Noble Qur'an * In a Preserved Book}.

There are two views:

1. Verbal Noun (Masdar) intended as the passive participle (the read thing): Similar to {If a Qur'an were to move mountains by it} (Ar-Ra'd: 31). This is like saying "God's power" (qudrah) when meaning "God's power over things" (maqdūr), as in {This is the creation of Allah, so show Me} (Luqman: 11).
2. A noun for what is read: Similar to Qurbān (that by which one draws near) or Ḥulwān (the payment for a soothsayer). Based on this, we can refute those who argue against the jurists regarding Zakat, who say that the compensation (Jabrān)—whether given as an excess or a deficit—is a masdar and thus cannot be given or taken. We reply that it is like Qur'an (meaning the read thing), or it can mean that which is taken/given as compensation (jābir or majbūr), or it is a noun for that which compensates (jabr), like Qurbān.

There are two views:

1. It affirms the entirety as Noble: They denied that it was a Noble Qur'an; they did not deny it was read.
2. Better View: It affirms its nature as a recited text: They claimed the Prophet (PBUH) invented it. The Prophet (PBUH) said, "It is heard, I heard it and recited it to you." To them, the Qur'an was not something read (maqru')—they did not say the Prophet was reading the Qur'an, distinguishing reading from origination (inshā'). By saying {Indeed, it is a Qur'an}, Allah affirmed its nature as a recited text (Qur'ān) due to the frequency of its recitation, which will continue forever, partly in this world and partly in the Hereafter.

When speech is read frequently, it can become cheap in the eyes and ears. A statement made in a king's court is rarely repeated. Allah says, {Indeed, it is a Qur'an} (i.e., read and to be read), and then adds {Noble}, meaning it does not become cheapened by frequent recitation but remains fresh forever, like new speech. This is why the Qur'an is described as Hadīth (speech) despite being ancient—it constantly draws fresh vitality. It is ancient, yet when heard, it sounds like the speech of the moment. Even the angels, who learned it millennia before the Prophet (PBUH), delight in hearing it as if it were new.

Karīm is a comprehensive term for praiseworthy attributes. It is said that the Karīm is one of pure origin and manifest virtue. If one's origin is impure, they are only called Karīm conditionally (e.g., "noble in self, but base in action"). Generosity (Sakhā') alone (frequent giving) earns the name Karīm due to people's love for the giver, even if they lack other virtues. In common usage, those who ask for nothing are called Karīm al-Nafs (noble in spirit) because taking from others is difficult for them.

Fundamentally, the Karīm is one who possesses the requisite purity of origin and manifest virtue. The Qur'an is Karīm in this sense: its wording is eloquent, and its meaning is sound. Furthermore, it is Karīm in the common understanding: whoever approaches it receives what they seek. The jurist derives rulings, the wise derive evidence, and the literary benefits from it.

Allah described the Qur'an as Karīm, Azīz (Mighty), and Ḥakīm (Wise):

• Karīm: Whoever turns to it obtains what he desires. Many people who understand little of other sciences find the Qur'an easy to memorize, and rarely does one memorize another book perfectly without changing a word, yet all reciters read the Qur'an perfectly.
• Azīz: Whoever turns away from it retains nothing of it, unlike other books whose meanings remain in the heart even after being neglected.
• Ḥakīm: Whoever engages with it wholeheartedly is made independent of all other sciences.

Regarding {In a Preserved Book} (fī kitāb): Why is the Qur'an described as being contained within a book?

1. The Qur'an is the contained object: It means the Qur'an is in a book, like saying, "So-and-so is a noble man in his house." This doesn't mean he is noble only when inside, but that he is noble, and currently located in the house. Similarly, the Qur'an is noble while it is in the Preserved Tablet (Al-Lawḥ al-Maḥfūẓ), even if the disbelievers do not recognize its nobility.
2. The contained object is the entire phrase: {A Noble Qur'an} is in a book, like {And what can make you know what 'Illiyyīn is?} (Al-Muṭaffifīn: 19) in the Book of Allah. This means it is in the Preserved Tablet. The first view is more emphatic in glorifying the heavenly recitation.

1. The Preserved Tablet (Al-Lawḥ al-Maḥfūẓ): This is the most correct view, supported by {Nay, it is a glorious Qur'an * In a Preserved Tablet} (Al-Burūj: 20-21).
2. The physical Mushaf (codex).
3. A book of revealed scriptures: Meaning the Qur'an is present in the Torah, the Gospel, and others.

Objection: How can Kitāb (which implies the act of writing, fa'āl pattern) mean the written text or the place of writing? A written text is not in a book (as a masdar or a container for writing), but on parchment or a tablet. Reply: The analogy you mentioned (like Lithām—that which is used for veiling) shows that Kitāb here refers to the Tablet, which is named Kitāb because it is exclusively where writing occurs.

Maknūn means hidden or guarded, like {like pearls carefully preserved} (Al-Wāqi'ah: 23) or {hidden eggs} (Al-Ikhlāṣ: 24).

Objection: If Kitāb is the Tablet, it is not hidden; its contents are manifest there. If it is the Mushaf, it is not hidden. Reply:

1. Connotation of extreme preservation: When something is precious and honored, mere guarding is insufficient; it must be concealed from eyes. The greater its honor, the greater its concealment (sometimes stored, sometimes buried). Thus, {Maknūn} means guarded to the utmost degree. Using the preposition lām (in li-maknūn) to imply the necessary consequence (lāzim) is a feature of eloquent speech (e.g., calling someone "red sulfur" to mean "rare").
2. The Tablet is concealed from general sight: Only specific angels look upon the Preserved Tablet. The Qur'an, as written, is eternally concealed from those who would alter it and protected from the hands of those who would corrupt it.

The purpose of {In a Book}:

• It confirms the refutation against the disbelievers who claimed it was self-fabricated. Since it is read from a book, it is not his invention.
• If they claim it is read by Jinn (as they claimed the Prophet was a soothsayer), then {In a Book} means the angel did not bring it down to him except after taking it from a book. It is not the speech of angels, let alone Jinn.
• If we take the view that it is Karīm, then being in a book is clear. Being {In a Preserved Book} refutes those who called it "tales of the ancients written in apparent books." No, it is {In a Preserved Book * None shall touch it except the purified}.

In summary: Describing it as Qur'an refutes those who said he invented it. {In a Book} refutes those who said Jinn recite it to him (while admitting it is read). {Preserved} refutes those who said it is tales of the ancients found in accessible books.

The correct view is that the pronoun refers back to The Book (Al-Kitāb). It is also possible that it refers to what the pronoun in {Indeed, it is} referred to, meaning: "None shall touch the Qur'an except the purified." Although the form is declarative, it carries the meaning of prohibition, just as {Divorced women shall wait} (Al-Baqarah: 228) is declarative but means an imperative command.

• If Al-Kitāb means the Preserved Tablet (the sounder view), then the statement is declarative in both form and meaning (it is a fact that only the purified touch it).
• If Al-Kitāb means the Mushaf, there is disagreement. Ibn 'Aṭiyyah reported a weak view that it is prohibitive in both form and meaning, which is strange given the ḍammah on the hā' of yamassuhu.

If the Tablet is the intended referent, then the pronoun in {None shall touch it} refers to the Tablet. How can Al-Shafi'i rule that an impure person cannot touch the Mushaf?

Al-Shafi'i likely derived this from the explicit text of the verse, or from the Sunnah (e.g., the Prophet's letter to 'Amr ibn Hazm: "None shall touch the Qur'an except one who is pure"), or by inference. He reasoned that touching is an act of reverence that signifies a state of honor. Touching without purity is a form of disrespect in meaning, as opposites should be met with opposites (touching with purity is reverence; touching without purity is disrespect). Abstaining from touching avoids both extremes (neither reverence nor disrespect). However, reverence is opposed to disrespect. Since touching with purity is reverence, touching while impure is disrespect, which is forbidden. This subtle reasoning is characteristic of Al-Shafi'i.

A Juristic Subtlety related to Al-Shafi'i: Al-Shafi'i forbade the muḥdith (one in minor ritual impurity) and the janib (one in major ritual impurity) from touching the Mushaf. He forbade the janib from reciting the Qur'an but did not forbid the muḥdith.

• The Janib: Allah explicitly forbade the janib from entering the mosque {and not while in a state of sexual defilement} (An-Nisā': 43). Since entering the mosque is permitted for those authorized to mention Allah {In houses which Allah has permitted to be raised and that His Name be mentioned therein} (An-Nūr: 36), and those authorized for remembrance are necessarily authorized to enter, the prohibition on the janib implies he is not fit for remembrance (dhikr).
• The Muḥdith: He is not forbidden from entering the mosque (some Companions slept there, and sleep causes minor impurity). Since he is not forbidden from the mosque, it is not established that he is unfit for remembrance, so recitation is permitted for him.

Objection: If so, the janib should also be forbidden from Tasbīḥ (glorification) and Istighfār (seeking forgiveness), as these are forms of remembrance (dhikr). Reply: The Qur'an is the absolute Dhikr (Remembrance), as Allah says, {And indeed, it is a reminder for you and your people} (Az-Zukhruf: 44). The remembrance mentioned in the mosque verse refers specifically to the Qur'an recited in prayer. Other forms of speech (like Astaghfirullāh) are reports about oneself or a state of affairs, whereas reciting the Qur'an is an act of stating the Divine Word itself, not merely reporting something.

If someone says {Enter it in peace} intending to inform/permit, is it still Qur'an? Yes, the text itself remains Qur'an, but the speaker is not reciting it as a reader of the Qur'an (which is why his prayer would be invalidated if he intended permission instead of recitation).

Further Juristic Point (Relating to Physical Needs): Worship is often opposed to desire (stomach or sexual). Sexual desire is always pure desire, so impurity resulting from it invalidates worship (Hajj, fasting, prayer). Stomach desire (eating) can sometimes be necessity or need, not pure desire (as indicated by {and meat of fowl from what they desire} (Al-Wāqi'ah: 21), implying not out of need).

• Excretion (minor impurity) is a sign of fulfilling bodily needs. Semen emission (major impurity) is a sign of fulfilling sexual desire.
• Allah commanded purification of the outward (Wudu/Ghusl) to correspond with the purification of the inward state.
• Why is eating not followed by Wudu? Eating can be for necessity (no pure desire). If one is starving, they eat without waiting for food to cool. Eating cooked food implies fulfilling desire, not just necessity.
  • The Prophet (PBUH) said: "Water [Wudu] is from water [semen/emission]" (linking major impurity to major purification).
  • The Prophet (PBUH) also commanded Wudu after eating food touched by fire (linking minor impurity to minor purification), as one who eats cooked food does so to satisfy desire, not out of dire necessity.

Therefore, Al-Shafi'i ruled that sexual impurity stems from pure desire, which is incompatible with worship, hence the janib cannot recite. Minor impurity does not stem solely from pure desire, so the muḥdith may recite.

The correct view is that they are the Angels, whom Allah purified at their inception and maintained that purity. If the meaning were merely the absence of ritual impurity, the phrasing would likely be Al-Muṭahharūn (with a shaddah on the ṭā' and hā'). The famous, sound reading Al-Muṭahharūn implies purification from defilement, not merely being purified.

This supports the refutation against those who claimed the revelation came from Jinn or that the Prophet (PBUH) was a soothsayer. The text states that only the Purified (Angels, free from malice and corruption) touch it. This refutes claims that it was fabricated, poetry, madness caused by Jinn, or soothsaying.

Tanzīl is a masdar (verbal noun). The Qur'an in the book is munzal (revealed), not the act of revelation itself.

• Using the Masdar for the Passive Participle: This is common, as seen in {This is the creation of Allah} (Luqmān: 11).
• Why use the Masdar instead of the participle? The connection of the Agent (Allah) to the Masdar is stronger than to the passive participle. The Masdar describes an attribute inherent to the Agent (Allah's attribute of creating/revealing), whereas the participle describes a state upon the object. The attribute inherent in the Divine Being is more magnificent. Thus, saying "This is the Power of Allah" is greater than saying "This is the thing empowered by Allah."

There is another rhetorical device: sometimes the passive participle is used to mean the Masdar (e.g., {Every torn thing} (Saba': 7) means tearing). The visible object (the written text) is stronger in human perception than the invisible act.

Regarding {From the Lord of the Worlds} (Min Rabb al-'Ālamīn): This glorifies the Qur'an, as speech is honored by the greatness of the speaker. Since the speaker is the Lord of all worlds, the Qur'an possesses unmatched majesty.

Refutation of another group: Some Rāfiḍites claim that Gabriel took it from a book and then brought it to Muhammad, implying the Angel had discretion or independent knowledge. Allah says {A Revelation} to affirm that it is directly from Allah, not merely chosen or transmitted by the Angel.

Then Allah Almighty said: