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Quick Guide for the Study of the Qur'an
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Introduction:
This “*Quick Guide to the Study of The Qur'an” aims to achieve following objectives:-
1. To acquaint the reader of Qur’an, with those things which will help to understand the meaning
and the message of the Qur’an. If one is not well conversant with them in the very beginning, they
keep coming back into the mind over and over again, thus often becoming a hindrance to the in-
depth meanings and spirit of Qur’an.
2. To make an endeavor to address some of the questions in advance, which usually
arise during the study of the Qur'an.
The Unique Book:
Before the reader begins the study of the Qur'an, he /she must bear in mind the fact that it is a unique
Book, quite different from the books one usually reads. Unlike conventional books, the Qur'an does
not contain information, ideas and arguments about specific themes arranged in a approach to it, one
is baffled when he does not find the enunciation of its theme or its division into chapters and sections
or separate treatment of different topics and separate instructions for different aspects of life arranged
in a serial order. On the contrary there is something with which the reader has not been familiar before
and which does not conform to the normal conception of a book. He finds that it deals with creeds,
gives moral instructions, lays down laws, invite; people to surrender their will to God [Islam],
admonishes the disbeliveers, draws lessons from historical event, administers warnings, give good
tidings, all blended together in a beautiful manner. The same subject is repeated in different ways and
one topic follows the other without any apparent connection. Sometimes a new topic crops up in the
middle of another without any apparent reason. The speaker and the addressees, and the direction of
the address change without any notice. There is no sign of chapters and divisions anywhere. Historical
events are presented but not as in history books. The problems of Philosophy and Metaphysics are
treated in manner different form the textbooks on the subjects. Man and the Universe are mentioned in
a language different from the natural sciences. Likewise it follows its own method of solving cultural,
political, social and economic problems and deals with the principles and injunctions of law in a
manner quite different from that of the sociologists, lawyers and jurists. Morality is taught in a way
that has no parallel in the whole literature on the subject.
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That is why the unwary reader is baffled and puzzled when he finds all these things contrary to his
pre-conceived conception of a book. He begins to feel that the Qur'an is a
book without any order or interconnection between its verses or continuity of its subject, or that it deals
with miscellaneous topics in an incoherent manner, or that it had been given the form of a continuous
book though it was not a book in the commonly accepted sense of the word. As a result of this, its
opponents raise strange objections against the Qur'an and its modern followers adopt strange devices
to ward off doubts and objections. They either resort to escapism or put forward strange interpretations
to ease their minds. Sometimes they try to create artificial connections between the verses to explain
away the apparent incoherencies and as a last resort, they even accept the theory that the Qur'an deals
with miscellaneous topics without any order or coherence. Consequently verses are isolated form their
context and confusion is produced in the meanings.
* [The main source of this article is; “Introduction to ‘The Meanings of Qur’an’ (Tafheem-ul-Qur’an)” by Syed Abul A'ala Maududi]
This happens when the reader does not take into consideration the fact that the Qur'an is a unique
book. It does not, like other books, enunciate at the very beginning the subject it deals with and the
object it intends to achieve. Its style and method of explaining things are also quite different from
those of other books one commonly reads and it does not follow any bookish order. Above all it is
not a book on religion in the sense this word is generally understood. That is why when a reader
approaches the Qur'an with the common notions of a book, he is rather puzzled by its style and
presentation. He finds that at many places the background has not been mentioned and the
circumstances under which a particular passage was revealed have not been stated. As a result of
these things, the ordinary reader is unable to benefit fully from the most precious treasures contained
in the Qur'an, though occasionally he may succeed in discovering a few gems here and there. Only
those people become victims of such doubts who are not acquainted with these distinctive features of
lie Qur'an. They seem to find miscellaneous topics scattered all over its pages and feel difficulties
about its meanings. Nay, even those verses, which are absolutely clear, appear to them to be quite
irrelevant in the contexts they occur. The reader may be saved from all these difficulties, if he is
warned beforehand that;
The Book he is going w study is the only book of its kind in the whole world: that its literary
style is quite different form that of all other books: that its theme is unique and that his
preconceived notions of a book cannot help him understand the Qur'an. Nay these may even
become a hindrance. He should, therefore, firs! of all free his mind from preconceived notions and
get acquainted with the distinctive features of this Book. Then and then alone can he understand it. In
order to understand the Qur’an thoroughly it is essential to know the nature of this Book, its
central idea and its aim and object. The reader should also be well acquainted with its style, the terms
it uses and the method it adopts to explain things. He should also keep in view the background and
circumstances under 'Which a certain passage was revealed.
Divine Guidance:
First of all the reader should understand the real nature of the Qur'an. Whether one believes it to be a
revealed book or not, one will have to consider, as a starting point, the claim that is put forward by
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itself and its bearer, Muhammad (Allah's peace be upon him), that this is the Divine Guidance.
The Lord of the Universe, its Creator, Master and Sovereign created the human being and bestowed
the faculties of learning, speaking, understanding and discerning right from wrong and good from evil.
He granted him [i.e. both sexes] freedom of choice, freedom of will freedom of action and gave him
authority to acquire and make use of the things around him. In short. He granted him a kind of
autonomy and appointed him as His Vicegerent on the Earth and instructed him to live in accordance
with His Guidance.
At the time, when the Lord of the Universe appointed Man as His Vicegerent, He warned him very
clearly and precisely, leaving no doubt in his mind as to the kind of relations he should have with Him,
as if to say:
I am your Master and Sovereign and that of the whole universe; therefore you should worship
Me and none else. You are neither independent in My Kingdom nor the subject of anyone else
to whom you might owe obedience or worship. You are being sent to the Earth with certain
powers for a fixed term of time for your test. After that you will have to return to Me. Then I
will judge the deeds you did in the world and decide whether you have come out successful or
failed in the test. Therefore the right course for you is to accept Me voluntarily as Sovereign
and worship Me alone and act in the world according to the Guidance I shall send you, and live
on the Earth with the conviction and understanding that it is merely the place of your Trial.
Your real object in earthly life should be to come out successful in the final judgment Therefore
any other course different from and opposed to the Divine Guidance, will be wrong. If you
adopt the first course, (and you have full liberty and freedom to adopt it), you will achieve
peace and tranquility in this world and win the home of eternal bliss and joy (Paradise) in the
next world, to which you shall have to return. And if you so choose, you shall incur (My
disfavor in this) world and eternal sorrow and affliction in the Hereafter, where you shall be
thrown into the abyss of Hell.
After such a warning, the Owner of the Universe sent Adam and Eve (peace be upon them) the first
human beings, to the Earth and gave them the guidance according to which they and their descendants
were to live in this world. Thus the first two human beings neither were created in ignorance nor in
darkness but were given very clear and bright Light and the Law they were to follow. This was Islam
(submission to Allah). Before they left this world, they themselves practiced and taught the same way
to their children and exhorted them to live as Muslims (obedient servants of Allah). But in the
succeeding centuries, by and by, people swerved from this straight way of life (Islam) and adopted
different crooked ways. They not only lost the Guidance owing to their negligence but also tampered
with it because of their wickedness. They attributed to others, the qualities and powers of Allah and
associated others to rank with Him as gods and ascribed His rights to others. They invented different
kinds of religions (ways of life)
by mixing up all sorts of superstitions, wrong theories and false philosophies with the Guidance that
was given by Allah. They discarded the right, just and moral principles taught by Allah and corrupted
them, they made such laws of life as suited their prejudices and lusts, thus they filled Allah's earth with
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chaos and iniquity.
Though this was a sad state of affairs, Allah did not will to force these corrupt people to follow the
Right way because this would have been against the limited freedom of action which had been granted
to man by Him; nor did He will to destroy them forthwith as soon as rebellion broke out against Him,
because this would not have been in keeping with the rules of life laid down for trial in this world.
Instead of this, Allah took upon Himself, from the very beginning of man's life on the Earth, to send
His Guidance during the term of life, leaving them free to follow or not to follow it. Accordingly He
made arrangements for the Guidance of mankind and appointed His Messengers from among the
people themselves and bestowed upon them the knowledge of the Truth and the Right Way of life.
They were charged with the mission to invite people to the Right Way from which they had strayed,
The Messengers themselves believed in Allah and acted in accordance with the Guidance they received
from him. They were raised from different nations in different countries and thousands of them were
sent during thousands of years, They all had one and the same religion which was based on the Unity
of God and accountability in the Hereafter. They all taught the same way of life that was taught to the
first Man at the very start of his life in this world. They all followed the same Guidance, that is those
fundamental and eternal principles of morality and culture which were prescribed for the first Man
from the very first day of his life. They all had the one and the same mission, that is, to invite all human
beings to the same Guidance, and to organize them into one community. All those people who accepted
their invitation became one community, which was duty bound to follow the Divine Guidance and to
do its best and utmost to establish it and to guard against any transgressions.
During their respective terms, these Messengers [some mentioned by name in Bible and Qur’an like;
Noah, Abraham, Isaac, Ishmael, Jacob, Moses and Jesus] fulfilled their mission admirably well. But it
is a pity that the majority of the people were not inclined to accept their invitation and even those who
joined their community gradually became corrupt. So much so that some of these communities totally
lost that Guidance and others tampered with the Commandments of Allah and mixed them up with
false things.
Then the Lord of the Universe sent Muhammad (Allah's peace be upon him) as His last Messenger to
fulfill the same mission for which Messengers had been sent before him. He extended his invitation to
all the human beings, including the corrupt followers of the previous Messengers and asked them lo
follow the Right Way. He organized all those who accepted the Divine Guidance in to one community
which in turn , was required to re-establish its collective way of life based on the Guidance and to exert
its utmost to reform the world which had gone astray. The Qur'an which was revealed to
Muhammad (Allah's peace be upon him) is the Book which contains that Invitation and that
Divine Guidance.
Central Theme:
Once we know the nature of the Qur’an, it becomes easier to determine the subject it deals with, its
central theme and its object. The Subject of Qur’an is; Man: it discusses those aspects of his life that
lead either to his real success or failure.
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The Central Theme that runs throughout the Qur'an is the exposition of the Reality and the invitation
to the Right Way based on it. It declares that Reality is the same that was revealed by Allah Himself
to Adam at the time of his appointment as vicegerent, and to all the Messengers after him, and the
Right Way is the same that was taught by all the Messengers. It also points out that all theories
contradictory to this Reality invented by people about God, the Universe, Man and his relations with
God and the rest of His creation, are all wrong and that all the ways of life based on them are erroneous
and lead to ruinous end.
The Aim and Object of the revelations is to invite Man to that Right Way and to present clearly the
Guidance which he has lost because of his negligence or has perverted by his wickedness.
If the reader keeps these three basic things in mind, he will find that in this Book [Qur’an] there is no
incongruity in the style, no gap in the continuity of the subject and no lack of interconnection between
its various topics. As a matter of fact, this Book is not irrelevant anywhere with regard to its Subject,
its Central Theme and its aim. From its very beginning to its end, the different topics it deals with are
so intimately connected with its Central Theme that they may be likened to the beautiful gems of the
same necklace, despite their different colors and sizes. The Qur'an keeps the same object in view,
whether it is relating the story of the creation of the Earth or of the Heavens or of Man [implies both
sexes] or is referring to the manifestations in the Universe or stating events from human history. As
the aim of the Qur'an is to guide Man and not to teach Nature Study or History or Philosophy or any
other science or art, it does not concern itself with these latter subjects. The only thing with which it is
concerned is to expound the reality, to remove misunderstandings and misconceptions about it, to
impress the Truth upon the minds, to warn them of consequences of wrong attitudes and to invite
humanity to the Right Way. The same is true of the criticism of the creeds of the moral systems, of the
deeds of men and communities and of its discussions of the problems of Metaphysics etc. That is why
it states or discusses or cites a thing only to the extent relevant to its aims and object and leaves out
unnecessary and irrelevant details and turns over and over again to its Central Theme and to its
invitation round which every other topic revolves. When the Qur'an is studied in this light, no doubt is
left that the whole of it is a closely reasoned argument and there is continuity of subject throughout the
Book.
Background:
One cannot fully understand many of the topics discussed in the Qur'an unless one is-acquainted with
the background of their revelation. One should know the social, historical or other antecedents or
conditions which help to explain any particular topic. For, the Qur'an was not revealed as a complete
book at one and the same time; nor did
Allah handed over a written copy of it to Muhammad (Allah's peace be upon him) at the very beginning
of his mission and command him to publish it and invite people to adopt a particular way of life. More
over, it is not a literary work of the common conventional type that develops its central theme in a
logical order; nor does it conform to the style of such a work. The Qur’an adopts its own style to suit
the guidance of the Islamic Movement that was started by Allah's Messenger under His direct
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command. Accordingly, Allah revealed the Qur'an gradually [step by step] to meet the requirements
of the Movement in its different stages.
Makki Surahs [610-622 C.E]:
Chapters Revealed during first 13 years of Apostolic Mission at Makkah:
When the Holy Prophet was commanded to start his mission at Makkah [610 C.E], Allah sent down
such instructions as the Messenger needed for his own training for the great work that was entrusted
to him. The Qur'an imparted also the basic knowledge of the Reality and gave brief answer to the
common misunderstandings that misled people to adopt wrong ways of life. It invited them to accept
the basic principles of morality and adopt the right attitude that alone leads to the success and welfare
of humanity.
These early messages consisted of short and concise sentences and were couched in a very fluent and
effective language to suit the taste of the people to whom they were first addressed. Their excellent
literary style was so appealing that it touched the core of their hearts. They were so charming that they
attracted the attention of the hearers who began to repeat them because of their beauty and elegance.
Though universal truths were enunciated in these messages, they were given a local color and were
supported by arguments, examples and illustrations from the environments with which its first
addresses were quite familiar. In order to impress the addressees effectively, these early addresses were
confined to their own history, their traditions, their monuments beliefs, their morality and their evil
ways.
This early stage of the Movement lasted for four years or so with the result that a few good people
accepted its message and formed the nucleus of the future Muslim community. But the large majority
of the Quraish began to oppose it because, in their ignorance, they thought that it hit hard at their vested
interests and lusts and the old traditions of their forefathers. The message of the Qur’an, however, went
on spreading beyond the boundaries of Makkah and reached other clans.
Then the Movement entered its second stage which continued for nine years or so and a fierce
struggle began with the old order. Not only the Quraish but also the majority of its upholders also rose
up to kill this Movement employing all sorts of weapons or at least to suppress it. They made false
propaganda and leveled accusations and raised frivolous objections against it. They spread suspicions
and doubts in order to alienate the common people from it. They hindered strangers from listening to
the Holy Prophet and inflicted all sorts of cruelties on those who accepted Islam. They boycotted the
Muslims socially and economically in order to intimidate and coerce them. Their persecution became
so unbearable that some of them had to leave their homes twice for Abyssinia, and finally all of them
had to migrate to Al-Medina [Yathrib]. But in spire of
persecution and hindrances, the Movement went on spreading. There was hardly a family or a
household left in Makkah from which one person or the other had not accepted Islam. Naturally this
produced bitterness in the hearts of the opponents of Islam. The persecution became all the more bitter
when they saw that their own brothers, nephews, sons, daughters, sisters etc., had accepted Islam,
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become faithful, strong supporters and were ready to defend it even at the peril of their lives.
The Movement also got impetus from the fact that it was drawing into its fold the best from among
their people who became the embodiments of virtue after accepting Islam. The world, therefore, could
not help feeling the moral superiority of the Movement that was so thoroughly transforming the
characters of its followers.
All through this long and bitter struggle, Allah continued to reveal, according to the requirements of
the occasion, inspiring discourses, which highly influenced the thoughts and conduct of the hearers.
On the one hand, these discourses instructed the Muslims in their primary duties, infused into them the
spirit of loyalty, devotion to bind them together as members of the Muslim community. Through these
Discourses faithful were taught the ways of piety, high morality and purity of character and trained
them to be true missionaries of Islam. On the other hand, these messages consoled, comforted and
encouraged the Muslims with promises of success in this world and of eternal bliss in there after. They
urged them also to exert their utmost in the way of Allah with fortitude, endurance and courage. The
Muslims were so imbued with the spirit of sacrifice for this noble cause they were ready to bear every
kind of infliction and fight against the bitterest opposition. At the same time, these discourses
administered warnings to those people who were opposing the Movement and those who were
indifferent to it. Examples were cited from the history of the [destruction of] neighboring peoples as
proofs, which they used to see while passing by, during their journeys: these were held out as they saw
day and night on the earth and in the heavens as a proof of the Unity of God and of the inevitable
Hereafter.
The early addresses exposed the blasphemy of the idolaters and traditions so vividly as to convince all
fair-minded persons of their error. They refuted their misconception that they were independent of God
and not accountable to Him in the Hereafter with such clear reasoning as to leave no doubt in their
hearts and minds. Every doubt was dispelled and every objection answered and every intricacy and
complication, in which they were entangled and in which they were involving others, was unfolded
and unraveled. In short, these discourses proved clearly and conclusively that the old ways were based
on ignorance and were utterly void of sense. Side by side this, the disbelievers were admonished for
their immorality, wrong ways of life, customs of ignorance, their opposition to the Truth and their
persecution of the Believers. These early discourses also put forward those basic principles of culture
and morality which have always been universally accepted and which have always formed the basis of
the enlightened Divine civilization. Several changes look place during the Makki stage of the
Movement [610-622 C.E]. It spread wider and wider, day by day, and the opposition to it became
stronger and stronger in the same proportion.
Gradually it came into contact with the people of different creeds and different ways of life and this
gave rise to new problems The discourses, therefore, began to deal with
various new topics as well. This explains the difference of their style from those revealed earlier. Hence
one has to keep in view the background of the Surahs [Chapters] which were revealed during the
thirteen years of Makki life [610-622 C.E].
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Madani Surahs [622-632 C.E]
Chapters Revealed during Last 10 years:
After facing opposition for thirteen years; in Makkah [610-622] the Islamic Movement found a new
centre in Al-Medina [then known as Yathrib] where it became possible to collect all its followers from
The various parts of Arabia and to unify and strengthen them. Accordingly, the Holy Prophet and the
majority of the Muslims migrated to Al-Medina.
Then the Movement entered its third stage under totally changed conditions. Now that the Muslim
community had succeeded in founding a regular state, an armed encounter ensued with the exponents
of the old order of ignorance. Besides this, the Jews and the Christians came into conflict with it, even
though they also professed to be followers of Prophets. It had also to deal with different kinds of
hypocrite 'Muslims' who had somehow or other entered its folds, but in spite of all those obstacles, the
Movement succeeded in subduing the whole of Arabia after a hard struggle of ten years [632 C.E] and
was in a position to extend its universal message of reform to the outer world.
As, gradually several changes took place in this stage also, and every changed condition had its own
special problems, so Allah revealed to the Holy Prophet the kind of ‘Discourses’ required to for the
particular occasions. That is why some of these were couched in the fiery rhetoric of a Warner and the
others in the form of the Royal Edicts of the Law Giver. Some adopted the methods of a teacher, trainer
and reformer and taught the principles and the methods of organizing a community, of building up a
state and of formulating the great civilization for the conduct of different affairs of life. Others gave
instructions for dealing with the hypocrites or the unbelievers, who had come under the protection of
this Islamic State. Then in some of these discourses, the Muslims were taught the kind of relations,
they should have with the People of the Book [Jews and Christians], the belligerent powers and with
their own allies. In others they were taught, trained and organized to carry out their obligations as
vicegerents of the Lord of the Universe. In some Discourses, God gave instruction for their guidance,
and warned them of their weaknesses and exhorted them to sacrifice their lives and properties in the
way of Allah; others taught the moral lessons they needed in defeat and victory, adversity and
prosperity, war and peace. In short, through these Discourses they were trained to carry on the
missionary work for the propagation of Islam as the successors of Holy Prophet. Then some discourses
invited the ‘People of The Book’ [Jews, Christians], the hypocrites, the unbelievers and blasphemers
to Islam, rebuked them for their hard-heartedness, warned them of the doom in store for them or
admonished them for neglecting lessons from he stores and events of the past, so as to leave no excuse
for their sticking to the wrong ways of life. This is the background of the Surahs that were revealed
during the ten years at AI-Medina. It is obvious that their style had to be different from that of the
Makki Surahs.
Style:
It must have become clear from the above that the revelation of the Qur'an began simultaneously with
the beginning of the Islamic Movement [610 C.E] and continued for twenty-three years [632 C.E]:-
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1 The different portions of the Qur'an were revealed according to the requirements of the various phases
of the Movement; it is thus obvious that a book like this cannot have the kind of uniformity of style
which is followed in formal books on religion and the like.
2 It should also be kept in mind that the various portions of the Qur'an, both long and short, were not
meant to be published in the form of pamphlets at the time of their revelation but were to be delivered
as Discourses and promulgated as such. Hence they could not be in the style of a written work.
3 Moreover, these Discourses were necessarily of a different nature from that of the lectures of a
professor; therefore their style would naturally be different from them also.
4 The Holy Prophet was entrusted with a special mission and had to appeal both to the emotions and
to the intellect; he had to deal with people of different mentalities and cope with different situations
and various kinds of experiences during the course of his mission. Such a person has to do all that is
required for extending a message and for leading a movement.
5 The Prophet had to impress the different aspects of his message on people's minds in order to change
the established world of ideas, and to appeal to the feelings and emotions in order to counteract the
forces of his opponents.
6 The Prophet also had to train and reform his followers and to imbue them with spirit and courage,
and to refute the arguments of opponents and to expose their moral weaknesses and so on. That is why
the style of the Discourses that Allah sent down to His Messenger had to be what suited the
requirements of a Movement. It is, therefore, wrong to seek the style of a formal book or that of college
lectures in the discourses of the Qur'an.
7 This also explains why the same things are repeated over and over again in the Qur'an. A Mission
and a Movement naturally demand that only those things should be presented which are required at a
particular stage and that nothing should be said about the requirements of the next stage. That is why
the same things are repeated over and over again as long s the movement remains in the same stage,
no matter whether it remains there for months or for years. Of course, these things have been differently
worded and styled to avoid monotony and couched in a beautiful and dignified language to make them
effective and impressive. Moreover, it repeats at suitable places its basic good aspects and principles
in order to keep the Movement strong at every stage. That is why those Chapters [Surahs] which were
revealed at a particular stage of the Movement generally deal with the same topics, though, of course,
in different words and in various forms. Moreover, all the Surahs of the
Qur’an contain references to the basic creed i.e. the unit of Allah, His attributes, the Hereafter and
accountability, punishment and reward, Prophethood, belief in the Book etc.... They all teach piety,
fortitude, endurance, faith and trust in Allah and like, just because these virtues could not be
neglected at any stage of the Movement. If any of these bates had been weakened at any stage even
in the least, the Islamic Movement could not have made any progress in its true spirit.
Order:
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A little thinking in the light of the difference between the Makki and the Madani Surahs will also
answer the question why the Chapters [Surahs] of the Qur'an were not arranged in the sequence in
which they were revealed. This has been exploited by the opponents to create misunderstandings about
the Qur'an and make ridiculous conjectures about the present arrangement of the Chapters. They are
of the opinion that "Muhammad's (peace be upon him) followers published it, without any discernible
order as to chronology or otherwise; merely trying; as would seem, to put the longest chapters first ---
"
Such conjectures are based on ignorance of the wisdom underlying the order of the Qur'an. Though it
was to be the Book for all times, it had to be revealed gradually, step by step in twenty-three years
according to needs and requirements of the different stages through which the Islamic Movement was
passing. It is obvious that the sequence of the revelations that suited the gradual evolution of the
Movement could not in any way be suitable after the completion of the Qur’an. Another order, suitable
to the changed conditions, was needed. In the early stages of the Movement the Qur'an addressed those
people who were totally ignorant of Islam and, therefore, naturally it had first of all to teach them the
basic articles of Faith. But after its completion the Qur'an was primarily concerned with those who had
accepted Islam and formed a community for carrying on the work entrusted to them by the Holy
Prophet. Obviously, the order of the complete Book had to be different from its chronological order to
suit the requirements of the Muslim Community for all times.
Moreover the Qur'an first of all had to acquaint the Muslims thoroughly with their duties concerning
the regulation of their lives. It had also to prepare them for carrying its message to the world which
was ignorant of Islam. It had also to warn them of the mischief and evils that appeared among the
followers of the former Prophets so that they should be on their guard. Hence Al-Baqarah and similar
Madani Surahs, and not AI-'Alaq and similar Makki Surahs, had to be placed in the beginning of the
Qur'an.
In this connection, an other aspect should also be kept in view, that it does not suit the purpose of the
Qur'an that all the Surahs dealing with similar topics should be grouped together. In order to avoid one-
sidedness at any stage of its study, it is essential that the Makki Surahs [the part of Qur’an, revealed
during initial 10 years] should intervene between the Madani Surahs and that the Madani Surahs should
follow the Makki Surahs, and that the Surahs revealed at the later stages so that the entire picture of
the complete Islam should always remain before the reader. That is the wisdom of the present order
[sequence].
It should also be noted that the Surahs of the Qur'an' were not arranged in the present order by his
successors but by the Holy Prophet himself under the guidance of Allah. Whenever a Surahs was
revealed, he would send for one of his amanuenses and dictate it word by word and direct him to place
it after such and such and before such and such a Chapter. Likewise in this case of a discourse or
passage or verse that was not meant to be an independent Sarah by itself, he would issue directions
about the exact place where it was to be put in the Sarah of which it was to form a part. Moreover he
used to recite the Qur'an during the Salah (prescribed prayer) and on other occasions in the same order
and direct his companions to remember and recite it in the same order. This is the established fact the
that the Surahs of the Qur'an were arranged in the present order on the same day the Qur’an was
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completed by the one whom it was revealed under the guidance of the One who revealed it.
Compilation:
Allah Who revealed the Qur'an Himself made arrangements for its safely and security for ever. No
sooner was a passage of the Qur'an revealed than it was recorded on leaves of date-palm, barks of trees,
bones etc., at the dictation of the Holy Prophet and all these pieces were put in a bag. Besides this,
some of his Companions themselves wrote these pieces for their own use. At the same time, the
Muslims committed these passages to memory as they had