What are the key differences between the Makkan and Madinan phases?
1. Primary Themes and Focus
- Makkan Phase: The primary task of the Prophet during this period was to call people to Islam Consequently, the revelations focused on Tawhid (the unity of Allah), the coming resurrection and judgment, and righteous conduct. The Prophet’s role was primarily that of an announcer and warner.
- Madinan Phase: While the basic Makkan themes remained, the focus shifted toward the formation of the umma (community). Revelations in this phase introduced social and legal implications, such as laws concerning marriage, divorce, inheritance, and punishment. It also addressed matters like warfare, which only began after the hijra.
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2. Audience and Forms of Address
- Makkan Revelations: These often address “O Mankind” or “O People”. They frequently include stories of earlier prophets and their struggles to provide guidance and reminders.
- Madinan Revelations: These more frequently address the believers as “O ye who believe” or address the “People of the Book” (Jews and Christians). This reflects the new social environment in Madina, which included the muhajirun (migrants), the ansar (helpers), and the ahl al-kitab.
3. Length and Literary Style
- Length: Makkan verses and suras are generally short, whereas Madinan ones are typically longer. For example, the 30th juz’, which is overwhelmingly Makkan, contains 543 verses, while a single Madinan surah like Al-Anfal (Sura 8) has only 75 verses but covers more physical space in the text.
- Specific Markers:
- Makkan: All suras containing the word kalla or verses of sajda (prostration) are Makkan. Most suras in the mufassal section (the latter part of the Qur’an) are also from the Makkan period.
- Madinan: All references to the hypocrites (munafiqun) are of Madinan origin (with one minor exception).
4. Importance of the Distinction
How did the Angel Gabriel review the text with Muhammad?
The Angel Gabriel reviewed the Qur’an with Prophet Muhammad primarily through annual recitations during the month of Ramadan .
According to the sources, the review process followed these key patterns:
Frequency of Review: Gabriel used to recite the entire Quranwith the Prophet once every year.
However, in the final year of the Prophet’s life, Gabriel reviewed and recited the text with him twice.
Connection to I’tikaf: This review often coincided with the Prophet’s period of i’tikaf (seclusion in the mosque). While he usually stayed in i’tikaf for ten days each year, he extended this to twenty days in the year of his death, during which the double review took place.
Finalizing the Arrangement: The purpose of these reviews, particularly the final ones, was to determine the final order and arrangement of the verses (Ayat) and the chapters (Surahs).
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This ensured that the structure of the revelation was fixed according to divine guidance before the Prophet’s passing.
Exact Transmission: During these sessions, Gabriel brought the exact wording and contents to the Prophet, who was instructed to follow the recital precisely .
The Prophet would then announce and dictate the revelation to his scribes in the same manner he received it from Gabriel .
These measures served as a divine verification process to ensure the text was preserved and organized exactly as Allah intended .
What are the earliest surviving manuscripts of the Quran?
- First-Century Fragments: There are a number of odd fragments of Qur’anic papyri available that date from the first century Hijra.
- Egyptian National Library Manuscript: This is a copy on parchment made from gazelle skin which has been dated to 68 Hijra (688 A.D.), roughly 58 years after the Prophet’s death.
- The Samarkand Manuscript: Currently kept in Tashkent (Uzbekistan), this manuscript is believed to be one of the original copies prepared during the time of Caliph ‘Uthman or the “Imam” manuscript he kept for himself. Evidence for its extreme age includes its use of gazelle parchment and the absence of diacritical marks and vowelling symbols, which were not introduced until later in the first century.
- The ‘Ali Manuscript: Located in the Dar al-Kutub al-‘Alawiya in Najaf, Iraq, this manuscript is written in Kufi script and contains a signature stating it was written by ‘Ali bin Abi Talib in the year 40 Hijra.
- The Cairo Manuscript: Kept in the mosque of al-Hussain in Cairo, this old script version is considered a possible copy of the original Mushaf of ‘Uthman.
- The Madina Manuscript: Historically, a manuscript was kept in the mosque of Madina until 1915, when it was moved by Turkish authorities; it eventually reached Istanbu.
