The Holy Qur’an was sent by Allah for the right guidance of humankind. Therefore, it is called Kitabullah, or the Book of Allah. This Book was revealed through revelation to the last Prophet and the greatest Messenger, Hazrat Muhammad (peace and blessings of Allah be upon him). The responsibility of reciting this Book correctly and explaining its true meaning was also entrusted to the Messenger.

Allah Almighty is the Author of this Book, and the Messenger (peace be upon him) is its interpreter. The worldly peace and salvation in the Hereafter of humankind depend on the teachings of this Book. Therefore, it is possible for everyone to understand this Book. Of course, not everyone may be qualified to accept guidance from it. Allah Almighty said about the Qur’an,

“This is a clear statement for mankind and guidance and instruction for the God-conscious.” — Al ‘Imran 3:138

The first condition for receiving guidance from the Qur’an is to understand the Qur’an. Along with understanding it, one must also fulfill the condition of taqwa. Being willing to obey what the Qur’an commands and ready to abandon what it tells us to leave is taqwa. But how can someone who does not understand the Qur’an follow the path of taqwa? Therefore, everyone must first understand the Qur’an.

Of course, everyone’s level of understanding the Qur’an cannot be the same. The level will necessarily differ according to each person’s ability. Allah Almighty does not demand from anyone more than their ability. However, all the responsibilities that everyone must fulfill in worldly life must be carried out according to the teachings of the Qur’an. Those who cannot read will learn from those educated in the teachings of the Qur’an and fulfill their responsibilities accordingly.

But those who spend 20 or 30 years of their brief 50 or 60 years of worldly life studying various subjects solely to earn a livelihood—if they do not try to understand the Qur’an properly, what explanation will they give to Allah in the Hereafter? To remain ignorant about the Qur’an despite acquiring so much knowledge in this world is truly a matter of profound shame.

Those who have some education can understand the Qur’an, and with a little attention it is indeed easy. There is no doubt that those who understand Arabic to some extent derive greater satisfaction from understanding the Qur’an. But knowing Arabic is not a condition for understanding the Qur’an. To explain the Qur’an to others, one must certainly know Arabic. Yet even without knowing Arabic, it is possible to understand the message of the Qur’an.

For those who wish to try to understand the Qur’an despite not knowing Arabic, I have tried in this booklet to provide the necessary guidelines in the form of a “synopsis” (brief indication). I believe this booklet will also be helpful to those who know Arabic. I have taken the main line of thought of this booklet from the introduction to Tafhim al-Qur’an, the world-famous tafsir written by one of the greatest Islamic thinkers of this century, Sayyid Abul A‘la Maududi (may Allah have mercy on him). I am mentioning here many points from the guidelines for understanding the Qur’an that I found in the introductions to the surahs in this tafsir. In addition, this booklet contains some further information collected from various books.

In 1979, weekly discussions on “The Easy Way to Understand the Qur’an” continued for several consecutive months at the Kazi Office Lane Mosque in Maghbazar. The notes I had prepared in the form of a “synopsis” for the participants in those meetings were published as a booklet by Shatabdi Prokashoni in 1980, demonstrating their usefulness. That booklet was only 14 pages long.

Through the Qur’an Study Circle in 1981 and 1982, I made some effort with several colleagues to understand the Book of Allah. This created in me the conviction that those with a reasonable amount of education can understand the Qur’an if they make the effort. Therefore, based on the aforementioned “synopsis,” this book is being published under a new name in an expanded form, incorporating many necessary points.

In the fifth edition, three new chapters have been added: “The Movement-Oriented Tafsir of the Qur’an,” “Study from the Perspective of the Movement,” and “The Purpose of the Prophetic Narratives.”

I firmly believe that the Qur’an is truly easy to understand. Without knowing the technique of understanding it, even an easy subject seems difficult. But when the correct methods and rules are known, even difficult work becomes easy. I pray that Allah Almighty accepts this booklet as a help for those interested in studying the Qur’an.

1. The Difference Between the Qur’an and Other Books

a. The Qur’an was not sent all at once in written form like an ordinary book. Over 23 years, it was revealed piecemeal in the form of speeches, taking into consideration the various conditions of the Islamic movement.

b. The Qur’an as a whole has no subject-based name. All its names are descriptive. For example: Qur’an (that which is recited, that which ought to be read); Furqan (that which shows the difference between truth and falsehood); Nur (that which gives the light worthy of acquiring correct knowledge); Dhikr (that which gives sound advice and reminds one of teachings that have been forgotten); Al-Kitab (the only Book preserved in the Lawh Mahfuz).

c. Of the 114 surahs, 105 have no subject-based name, apart from nine surahs. Various names were given merely for identification. They were named after a word or letter occurring in the surah.

d. The names and subjects of the following nine surahs are the same:

1. Surah 55 — Ar-Rahman

2. Surah 63 — Al-Munafiqun

3. Surah 65 — At-Talaq

4. Surah 71 — Nuh

5. Surah 72 — Al-Jinn

6. Surah 75 — Al-Qiyamah

7. Surah 97 — Al-Qadr

8. Surah 101 — Al-Qari‘ah

9. Surah 112 — Al-Ikhlas

The name of the last surah does not occur within the surah. This name is descriptive. The names given to the other surahs were taken from words occurring in the respective surahs.

e. The language of the Qur’an is generally concise, like a telegram. The One who sent it knows its true meaning. The one to whom it was sent was given its true meaning to explain. Therefore, the meaning taught by him alone is reliable.

2. The Responsibility Given to the One upon Whom the Qur’an Was Revealed

a. His responsibility was to give humankind practical instruction in living according to the laws ordained by Allah.

b. To help him fulfill that responsibility and guide him properly, verses were revealed whenever needed, in the amount required.

c. As a result of that responsibility, he naturally assumed the role of a revolutionary leader.

d. To overthrow the prevailing social system and rebuild society anew, he had to lead a movement suited to social revolution.

e. A movement of this kind inevitably gives rise to conflict with the established social system.

3. It Is Impossible to Understand the Qur’an Apart from This Movement

a. To understand the verses and surahs revealed in connection with the various conditions and circumstances of the 23-year movement, opposition from vested interests, its various forms of conflict, and responses to it, one must keep the environment of that time in view.

b. Thus, the history of that movement and the life of its great revolutionary leader are the practical form and the real Qur’an. The Book-form Qur’an must be understood through that living Qur’an—it is impossible to understand it from the Book alone.

c. Therefore, Muhammad (peace be upon him) is the Qur’an’s sole official and reliable interpreter. The responsibility of giving the Qur’an’s meaning and explanation was entrusted to him alone.

d. New interpretations of the Qur’an may and should arise in every age—but no interpretation contrary to the Messenger’s interpretation can be acceptable.

e. The life history of the Messenger (peace be upon him) was preserved through Hadith precisely to safeguard the meaning and explanation of the Qur’an. Otherwise, preserving the language of the Qur’an would have become meaningless.

4. The Movement-Oriented Tafsir of the Qur’an

From my student days, I tried to understand the Qur’an through tafsirs published in Bengali and English. Believing that it was impossible to understand the Qur’an without being an alim, I abandoned the effort. In 1954, after listening for some time to the Qur’an lessons of the late Abdul Khaleq Sahib, it seemed easy. I learned that he taught from Tafhim al-Qur’an written by Maulana Maududi (may Allah have mercy on him). I then devoted myself to studying this tafsir with renewed enthusiasm.

a. The Distinctive Features of Tafhim al-Qur’an

The special distinction that Tafhim al-Qur’an possesses because of its characteristics cannot be understood until one reads this tafsir. What honey is like must be understood by tasting it; the taste and sweetness of honey cannot be known accurately from another person’s words. The Qur’an was revealed so that the Messenger (peace be upon him) could fulfill the great responsibility of establishing the religion in every sphere of social and state life over the 23 years of prophethood, beginning with the call to the Kalimah Tayyibah. The guidance Allah sent whenever necessary, in the various circumstances and conditions of the Islamic movement led by the Messenger (peace be upon him), is spread throughout the Qur’an. Therefore, to see the Qur’an in its true form, one must try to understand it in connection with the Messenger’s 23-year struggle-filled life. Tafhim al-Qur’an has done precisely this. That is its distinctive feature.

b. The Real Delight of Understanding the Qur’an

Tafhim al-Qur’an has tried to explain that the Qur’an came precisely to guide the Messenger’s movement. Therefore, by mentioning in which period of that movement and under what circumstances each surah was revealed, it explains what guidance was given in the surah revealed in that situation. Through this discussion, the reader can understand the Messenger’s movement and the Qur’an’s role in that movement so easily and beautifully that he can experience the real delight of understanding the Qur’an with all his heart and soul.

Tafhim al-Qur’an brings the believing reader into the struggle-filled field of the Messenger’s movement. It has been arranged so that, instead of viewing the conflict between truth and falsehood from a distance, the reader can see himself actively standing for truth and against falsehood. The roles that the Messenger (peace be upon him) and the noble Companions (may Allah be pleased with them) had to play in the struggle of the Islamic movement and the establishment of the religion have become so vivid in this tafsir that the reader has no way to remain neutral. This tafsir does not allow the reader to be satisfied with merely enjoying reading it at home. It inspires him to join the Islamic movement. He feels that understanding the Qur’an is meaningless unless he conducts that same struggle-filled movement of the Messenger in the society where he lives. Tafhim al-Qur’an is not the work of an inactive exegete. Written by a leader engaged in the struggle to establish the religion, this tafsir urges the reader too to plunge into the struggle. This is the boldness of this tafsir.

c. Why Are All Tafsirs Not Like This?

Someone may ask why the movement-oriented tafsir found in Tafhim al-Qur’an is absent from the famous tafsirs of the past. Did they not understand the Qur’an properly? The answer to this question needs to be made clear.

Fourteen hundred years ago, the Messenger of Allah (peace be upon him) established society and the state on the basis of the Qur’an in such a way that Muslims led the world for nearly twelve hundred years. During the thirty years of the Rightly Guided Caliphs, the Islamic social and state system was implemented one hundred percent. Thereafter, although monarchy replaced the caliphate, the educational, legal, and economic systems continued to operate according to Islam. As flaws gradually appeared in the Islamic system of government, political power passed into the hands of non-Muslims after twelve hundred years. The tafsirs written during those twelve hundred years of Muslim rule aimed to spread the teachings of the Qur’an widely in Muslim society. Since the Islamic state remained established, there was no need at that time to interpret the Qur’an as a book of movement.

When British rule expelled Islam from every sphere of life in this subcontinent and introduced education, civilization, and culture opposed to the Qur’an, the movement to establish an Islamic state anew became necessary. This thought originated with Shah Waliullah Dehlawi (may Allah have mercy on him). The proponents of this line of thought formed the Mujahid Movement and even established an Islamic state on the northwestern frontier. Although the leaders were martyred in the Battle of Balakot in 1831, the idea of making Islam victorious did not disappear.

Along with being a successful bearer of that line of thought, Maulana Maududi (may Allah have mercy on him) personally undertook the responsibility of leading the Islamic movement and thus realized the importance of understanding the Qur’an from the movement’s perspective. Therefore, his tafsir naturally became movement-oriented.

5. The Background of the Entire Qur’an

Its Author’s View of the World and Humankind: Whether or not one believes in the Qur’an, knowing this view is essential to understanding the Qur’an’s message.

a. The World — The Creator appointed human beings as His vicegerents, granting them the power of knowledge and thought and the ability to distinguish between good and evil.

b. He did not leave human beings in the darkness of ignorance. He arranged for knowledge to be given through the senses, intellect, ilham, and revelation. Therefore, He sent the very first human being as a Messenger. The way of life He gave him is called Islam.

c. From the first human being onward, it was announced that Allah alone has authority over all creation. He alone is the Lawgiver for all. No one is independent; only He has the right to receive obedience. He makes laws for everyone, including the human body, and enforces them Himself.

d. Only human beings were given the right to use the entire created world, and for this purpose they were given a bodily system capable of using the material world.

e. Human beings were not given complete freedom in using the universe and the human body; they were given only autonomy.

f. Even this autonomy was not given with regard to carrying out actions, but only with regard to the intention and effort to act.

g. The law sent through the Prophet was not imposed upon human beings. They were informed that if they use their will and effort according to the Creator’s law, there will be peace in this world and salvation in the Hereafter; otherwise, there will be unrest in this world and punishment in the Hereafter.

h. Human worldly life is momentary compared with the Hereafter, and the results of worldly life will be given in the Hereafter. Therefore, worldly life is merely a test. This test is continuing at every moment.

i. Why do people fail this test? The body, which is wholly absorbed in material knowledge and devoid of moral knowledge, has a powerful attraction toward the material world. When a person is defeated in the natural conflict between the demands of the nafs, or body (material existence), and the ruh (moral existence), he fails the test.

j. In this world, only the material results of human actions become apparent; their moral results are scarcely seen. Therefore, as moral beings, people will receive the moral consequences of their actions only in the Hereafter.

k. If the ruh, or moral essence, or real human being, wishes to acquire knowledge about the universe and life, and about this world and the Hereafter, material knowledge is not sufficient at all. Through revelation, it must acquire certain fundamental knowledge that can be obtained only through iman (belief in the unseen).

l. Prophets and Messengers were sent throughout the ages to provide practical instruction for dealing with life’s problems and directing life along the right path.

m. The din of all the Prophets was one—the principle of obedience, that is, obedience to Allah. However, because society evolved, their shariahs were not all the same.

n. The final Messenger was sent in the age of the full development of human society. The eternal teachings of the original din and the complete shariah are contained in the Qur’an and Sunnah.

o. It was natural for all previous Books to become distorted. The final Book will remain everlasting.

p. The One Creator did not send different laws or religions for His beloved human race. The same fundamental law—obedience to the Creator, Islam—was sent in complete form to Muhammad (peace be upon him), with the necessary changes and additions.

q. The Prophets fulfilled their responsibilities properly. But Islamic law became victorious whenever two conditions were fulfilled: a group of capable people was formed and the people were not actively opposed to it. Victory is impossible unless these two conditions come together.

r. Muhammad (peace be upon him) was sent as the finest model for humankind for all ages, and Allah’s pleasure, worldly success, and reward in the Hereafter can be attained only by following him.

s. The only way to follow all the Prophets and Messengers is to follow Muhammad (peace be upon him).

t. Since Allah completed His din and shariah through Muhammad (peace be upon him), there was no longer any need to send another Messenger.

6. The Nature of a Movement Suited to Social Revolution

a. Conflict between a movement conducted for social revolution and the prevailing social system and vested interests is inevitable.

b. A movement of this kind mainly divides the people of society into two groups:

1. Followers of the revolution—mainly those who do not benefit from the prevailing society.

2. Opponents of the revolution—those with vested interests in, or benefiting from, the prevailing society.

c. Although the number of brave and steadfast people on both sides is small, many people support one side or the other—though most of them remain inactive.

d. Most of the general public remains neutral or waits to assess the situation—they support whichever side wins.

e. Besides the believers (followers) and disbelievers (opponents) of the revolutionary ideal, five types of hypocrites emerge at different stages of the movement:

7. The Various Periods and Stages of the Messenger’s Movement

a) The two periods of the Messenger’s movement:

1. The Makkan period—the first 13 years. This was the period of struggle, the period of developing people or forming individuals, and the period of persecution.

2. The Madinan period—the 10 years after the Hijrah. This was the period of victory, the period of building society, the period of administering the state, and the period of armed confrontation.

b) The various stages of the Makkan period:

A detailed discussion of this appears in the introduction to Surah Al-An‘am in Tafhim al-Qur’an.

1. The period of inviting people and organizing privately or secretly (underground): 3 years.
2. The period of openly inviting people—ridicule and malicious propaganda by opponents, and the initial phase of persecution: 2 years. In Rajab of the fifth year of prophethood, 16 people (including 4 women) migrated to Abyssinia in the first group. In the second group, 15 women and 88 men migrated.

3. Various forms of oppression and persecution: 5 years. From the 7th to the 9th year of prophethood, a full 3 years of severe confinement in the valley called Shi’b Abi Talib, together with the Prophet’s (peace be upon him) own clan, Banu Hashim. In the 10th year, the Prophet’s (peace be upon him) uncle Abu Talib and Lady Khadijah (may Allah be pleased with her) passed away.

4. The final 3 years of the Makkan period saw extreme opposition, brutal persecution, and even attempts to kill the Prophet (peace be upon him). During these 3 years, people coming from Madinah accepted Islam at every Hajj. In the first year, 6 people pledged allegiance; in the second year, 12 people pledged allegiance (the First Pledge of Aqabah); and in the final year, 75 people pledged allegiance (the Second Pledge of Aqabah).

c) Various stages of the Madinan period—a total of 10 years.

1. Until the Battle of Badr—1 year and 6 months.

2. From Badr to the Treaty of Hudaybiyyah—4 years and 2 months.

3. Until the Conquest of Makkah—1 year and 10 months.

4. After the Conquest of Makkah—2 years and 6 months.

8. The Dates of Major Events in the Madinan Period

1. Hijrah—arrived in Madinah on Friday, 12 Rabi al-Awwal, 1 AH.

2. Battle of Badr—Ramadan, 2 AH

3. Battle of Uhud—Shawwal, 3 AH

4. Expedition against Banu Nadir—Rabi al-Awwal, 4 AH.

5. Battle of the Trench (Ahzab)—Shawwal, 6 AH

6. Treaty of Hudaybiyyah and the Pledge of Ridwan—Dhul-Qadah, 6 AH.

7. Battle of Khaybar—Muharram, 7 AH.

8. Conquest of Makkah—Ramadan, 8 AH.

9. Battle of Hunayn—Shawwal, 8 AH.

10. Battle of Tabuk—Rajab, 9 AH.

11. Farewell Hajj—Dhul-Hijjah, 10 AH.

9. Characteristics of the Makkan Surahs (revealed before the Hijrah)

a) Characteristics of the early surahs:

1. Advice suited to enabling the Messenger to fulfill the tremendous responsibility given to him.

2. An effort to remove prevailing false notions about life and the world and create correct beliefs; presenting the foundational teachings of Islam in various ways—greater emphasis on Tawhid, Risalah, and the Hereafter.

3. Awakening people’s sleeping conscience and moral sense and encouraging their intellect to accept the truth.

4. The language of the early surahs is clear and flowing like a spring, with short, rhythmic verses; highly attractive and moving, easy to memorize, and of very high literary quality.

b) The Makkan surahs provide guidance for developing individuals—they contain no laws or regulations for building society and the state. Only toward the end are suggestive statements about building society presented in the form of a “manifesto.” The coming of prophets to different nations in the past—their rise and fall described on the basis of the people’s conduct toward the prophets (not to learn history, but to learn lessons from history).

c) Guidance to remain patient in various situations of opposition from the disbelievers and polytheists, and ways to answer and confront that opposition.

10. Characteristics of the Madinan Surahs

Surahs revealed after the Hijrah—even if revealed in Makkah, they are regarded as Madinan.

1. Mostly long surahs,

2. Regulations for building society,

a) Rules and regulations concerning criminal law, inheritance, marriage and divorce, Zakat and Ushr, and so on.

b) The foundations of groups, the state, civilization, and social life,

c) Conduct toward hypocrites, disbelievers, dhimmis, the People of the Book, enemies at war, and nations bound by treaty.

d) The duties of Muslims in situations of victory and defeat, danger and peace, security and fear, and so on.

11. Other Characteristics of the Quran

a) The Quran’s style of expression:

—Suitable for a revolutionary movement

—Spellbinding, capable of inspiring supporters

—Forceful in repelling opponents

—The resonant speech of a revolutionary leader

—Capable of inspiring the heart, mind, intellect, and conscience and creating a flood of emotion.

—An emotional and appealing call, with a compassionate heart, capable of winning people’s hearts.

b) Why is the same point mentioned repeatedly in the Quran:

1. Whatever needs to be firmly implanted in the mind and heart during a particular stage of the movement must be said repeatedly.

2. It is repeated in the same language or words, in new forms and attractive ways, so that a point may be fully absorbed.

3. Allah’s attributes, Tawhid, Risalah, the Hereafter, the Book, faith, Taqwa, patience, reliance on Allah, and so on are so important that their repeated mention is naturally extensive and necessary at every stage of the movement.

c) The Quran is the blueprint, or plan, of Islamic law. The Messenger (peace be upon him) is the engineer entrusted with building the great edifice of Islam according to this blueprint made by Allah. He implemented the plan given in the Quran and manifested the complete form of Islam.

12. Number of Makkan and Madinan Surahs

a) Among the total 114 surahs, there is disagreement concerning 17 surahs. There is extensive disagreement concerning 5 of them. Of the remaining 12, according to the majority, 4 are Madinan and 8 are Makkan.

1. The 5 surahs concerning which there is extensive disagreement are Al-Bayyinah (98), Al-Adiyat (100), Al-Ma’un (107), Al-Falaq (113), and An-Nas (114).

2. According to the majority, the 4 Madinan surahs are:

Ar-Ra’d (13), Ar-Rahman (55), Ad-Dahr (76), and Az-Zilzal (99).

3. According to the majority, the 8 Makkan surahs are:

At-Tin (95), Al-Qadr (97), At-Takathur (102), Al-Asr (103), Quraysh (106), Al-Kawthar (108), Al-Kafirun (109), and Al-Ikhlas (112).

b) In the research discussion Maulana Maududi (may Allah have mercy on him) presented in the introductions to the surahs in Tafhim al-Quran concerning the times of revelation of the surahs, only 25 surahs are proved to be Madinan. Accordingly, 114 − 25 = 89 surahs are established as Makkan. However, in Tafhim he wrote Madinan in the headings of surahs 55 and 99, although his research proved them Makkan. Again, although he wrote Makkan in the heading of surah 107, his research proved it Madinan. But in his Translation of the Holy Quran, he wrote Madinan in the headings of surahs 13 and 76.

c) According to the majority, there are 28 Madinan surahs and 86 Makkan surahs. Maulana Maududi wrote Madinan in the headings of 27 surahs in Tafhim and 29 surahs in his Translation of the Holy Quran.

d) Most of the Quran’s Makkan surahs are in the last two paras. All 11 surahs in para 29 are Makkan, and 34 of the 37 in Amma para are Makkan. Of the total 89 Makkan surahs, 45 are in the last two paras, while the remaining 44 are spread throughout the Quran.

e) Since the first part of certain surahs is Makkan, they are known as Makkan even though their later parts are Madinan. Surah Al-Muzzammil is an example.

13. List of Surahs from the Makkan Period

14. List of Surahs of the Madani Period

15. Classification of the Surahs Revealed During the Various Stages of the Makkan Period

The Holy Quran is the sum of the guidance needed at the various stages of the Islamic movement conducted under the leadership of the Messenger (peace be upon him). Therefore, knowing which Surahs were revealed at which stages of which period makes it easier to understand the essence of the Quran.

It is especially necessary to classify the Surahs in relation to the various stages of the Makkan period. However, this task is quite difficult. While determining the time of revelation of the Madani Surahs is relatively easy, doing so for the Makkan period is equally difficult. Nevertheless, for the purpose of understanding the Quran properly, the following classification of the four stages of the Makkan period can be made on the basis of the research presented by Maulana Maududi (may Allah have mercy on him) in his Tafsir. The first stage contains 28 Surahs, the second 11, the third 37, and the fourth 13 Surahs = 89 in total. a) List of the 28 Surahs revealed during the first stage of the Makkan period (over 3 years):

b) List of the revelation order of the 11 surahs revealed during the two years of the second stage of the Makkan period

c) List of the surahs revealed during the five years of the third stage of the Makkan period

d) List of the 13 surahs revealed during the three years of the fourth stage of the Makkan period

It has also been stated earlier that it is very difficult to determine the exact time when the Makki surahs were revealed. For those surahs about which no clear reports are available, conclusions had to be drawn on the basis of their language, style, and subject matter. Therefore, there is no way to claim that the arrangement of the Makki surahs into the four stages mentioned above is completely accurate. Nevertheless, it is hoped that this classification will help in understanding the message of the surahs. That is the real purpose of this classification.

16. A Numerical Classification of the Makki and Madani Surahs

Below is a numerical account of the 89 surahs from the Makki period and the 25 surahs from the Madani period, based on the sequence numbers of the 114 surahs of the Noble Quran:

17. The Subjects Discussed in the Quran

a) The Central Subject:

Correct guidance toward human welfare and harm:

This central subject can be divided into negative and positive aspects. Throughout the Quran, on the one hand, people have been warned about the wrong path; on the other hand, they have been shown the right path:

b) The Negative Aspect:

1. It has been explained through compelling arguments that people cannot understand the proper purpose of life because they lack sound knowledge.

2. Because of superficial vision, baseless notions, and prevailing superstition, people have formulated views about the Creator of the universe and the world that continue only to increase unrest in human life.

3. By ignoring the demands of conscience and the restraints of morality, and because of enslavement to desires and a materialistic mentality, people are not even conscious of their true identity.

4. For the above reasons, people remain engaged in misguided conduct and evil deeds, based on many irrational notions about the world and life.

5. Examples from the past history of humanity have proven that people have been destroyed, age after age, precisely because they rejected Allah’s law and followed self-invented ideas and paths.

c) The course of discussion from the positive aspect is as follows:

1. Sound knowledge belongs exclusively to Allah. Pure knowledge can be obtained only from the One who created humanity and the universe.

2. Only the One with whom knowledge of the past and future is eternally present is capable of showing people the right path.

3. The only way for people to live correctly in this world and attain eternal peace in the Hereafter is to follow Allah’s Messengers completely.

4. The only reliable guide for human thought and action is the religion of Islam.

5. The only way to attain peace in this world and salvation in the Hereafter is obedience to Allah and His Messenger.

d) Among the subjects discussed in the Quran to clarify the above central message, the following deserve special mention:

1. Repeated attention has been drawn to the structure of the earth and the heavenly realm, the countless signs in nature, and the moon and sun, planets and stars, wind and rain, and so forth. These subjects were not discussed for the purpose of teaching geography or science. Rather, they were discussed repeatedly throughout the Quran in highly appealing language and style to make people understand that an extraordinarily wise Creator stands behind them and that He did not create them without purpose.

2. By repeatedly mentioning what Allah has created for human needs—especially food and drink, domesticated animals, fruits, and crops—people have been compelled to reflect that no one besides Allah could provide these things, and that without them people could not survive even one day in this world. Therefore, it is people’s duty to serve Allah alone. The above two types of subjects together are called “afaq,” or the natural world. The entire created world is included in it. “Afaq” is the plural of “ufuq.” Ufuq means horizon.

3. Alongside the discussion of “afaq,” the discussion of “anfus” has also been presented. “Anfus” means human life or the human self. In many places, Allah has described in the Quran how human beings were created. Much has been said about the human body and its various organs. People’s attention has been drawn to this subject in order to make them self-aware and to make them recognize their Creator and become grateful to Him.

4. The rise and fall of many nations are discussed from the history of humanity. This discussion was not presented in the manner of a history book. Its purpose was to learn lessons from past nations. In this connection, especially by mentioning the peoples of the prophets and messengers sent in the past, it has been proven that Allah dealt with those who treated Allah’s Messengers in a certain way in the same manner. Allah certainly sent His wrath upon the nations that denied the Messengers. The purpose of discussing history is to prove that the progress and decline of humanity depend on obedience to the Messenger.

5. In many places in the Quran, comparative discussions have clearly highlighted the difference between two opposing things. Wherever Paradise is described, the picture of Hell is also drawn. Along with the qualities of the righteous, the description of the unrighteous is also given. Alongside the characteristics of the pious, the character of those who disobey Allah is also portrayed. The causes of failure are mentioned along with the means of attaining success. Beside an appealing description of the joys of Paradise, the terrifying picture of Hell is presented. At the Resurrection, the condition of the righteous is described alongside the fate of the wicked. Thus, through contrasting images, the Quran calls people toward welfare.

e) The Subjects Discussed Most Frequently in the Quran:

1. Knowledge of Allah. After every few verses, some attribute of Allah is mentioned. In some places, many of Allah’s attributes are mentioned together.

2. The identity, status, responsibilities, and duties of the Messengers and prophets.

3. The arguments, possibility, and description of the Hereafter.

4. The importance of the Book of Allah.

f) Special Subjects Discussed in the Madani Surahs:

The subjects described above are spread throughout the entire Quran. All those subjects are discussed in the surahs from both the Makki and Madani periods. Those found in the surahs of the Makki period are as follows:

1. The opportunity to build a society and govern a state arose only after the migration to Madinah. Therefore, all the laws and regulations needed for carrying out governmental responsibilities, beginning with family law, are found in the Madani surahs. Toward the end of the Makki period, Surah Bani Isra’il gave a brief indication concerning the establishment of society and the state, which is regarded as a fundamental principle. However, the detailed laws were revealed during the Madani period.

2. Although oppression and persecution continued against the Muslims during the Makki period, they had no means of using force against the disbelievers and hypocrites. Only after the Muslims acquired state power, even on a small scale, following the migration did they have the opportunity to fight opposing forces. Therefore, detailed laws concerning war, truces, international relations, the treatment of prisoners of war, the use of wealth and territory acquired through war, duties toward the families of those martyred in war, and so forth are found specifically in the Madani surahs.

3. Among the matters for which detailed regulations were given in the Madani surahs, the following are especially notable: marriage and divorce, inheritance of property, lawful and unlawful food, criminal law (what punishment should be prescribed for an antisocial act), the introduction of the zakat system for social security, and regulations concerning loans and transactions.

4. For matters in which fundamental principles were laid down and the responsibility for formulating necessary laws on that basis was left to the leaders of the Islamic state, guidelines were provided concerning the principles of establishing and governing a government, economic policy, production and distribution, business and commerce regulations, and so forth. On the basis of those principles, the Messenger (peace be upon him) instituted detailed regulations.

On the basis of the regulations provided by the Quran of Allah and the Sunnah of the Messenger (peace be upon him) concerning these matters, the Rightly Guided Caliphs issued still more detailed laws.

These matters are such that the need for new rules and regulations cannot fail to arise from age to age. Necessary regulations must be formulated in every country and in every age on the basis of the Quran’s principles, the Sunnah’s methods of application, and the example of the Rightly Guided Caliphs.

5. A matter requiring special consideration: One point here requires deep thought and consideration. Why were the fundamental principles and detailed laws concerning certain matters revealed in the surahs of the Madani period, but not in the Makki surahs? This question is connected with understanding the Quran.

If these laws had been revealed during the Makki period, the Muslims would only have been able to recite these verses. There was no opportunity to enforce these laws in Makkah. Allah sent the laws to them only after the authority to enforce them had been placed in the hands of the Muslims, so that they would not merely recite these laws and stop there. This proves that Allah’s laws were not revealed merely for recitation. Therefore, the Quran must be understood with a sense of responsibility for implementing these laws in society and the state. Otherwise, the right of understanding the Quran cannot be fulfilled.

18. The Quran’s Method of Discussion

The subjects discussed in the surahs of the Madani period are such that they do not seem very difficult to understand. However, compared with them, understanding the actual message of the surahs of the Makki period seems quite difficult. Of course, once one grasps the Quran’s method of discussion, it can easily be understood.

a) First, it must be remembered that the principal subjects of the surahs of the Makki period are tawhid, risalah, and the Hereafter. In some surahs, one of these three is discussed; in some, any two; and in some, all three. It will also be seen that in some surahs one subject appears explicitly, while one or two others appear implicitly.

b) “Afaq” and “anfus” are presented as arguments to help understand the main subject properly. Here, the description of afaq and anfus is not the main point; the actual subject is tawhid, risalah, or the Hereafter. If this is not kept in mind, one will remain deprived of the real teaching.

c) Many accounts of prophets and messengers, examples of various nations, and parabolic stories have been discussed in order to make the teachings of tawhid, risalah, and the Hereafter a practical realization. If attention is not kept focused on the fact that the central lesson of these accounts and stories is tawhid, risalah, and the Hereafter, there is a danger that those accounts and stories themselves will be regarded as the main subject.

Detailed stories known as “Israeliyyat,” imported from Jewish history, have turned the events and stories mentioned in the Quran into fairy tales, so that while reading tafsir, the reader becomes trapped in those stories. Then the purpose and lesson—that those events were mentioned as arguments for tawhid, risalah, and the Hereafter—are lost.

d) Determining the Main Subject: Therefore, while studying each surah, one must first seek to determine what its main subject is. For example, the main subject of Surah Al-Mulk (Surah 67) is tawhid. The main subject of Surah Al-Muddaththir (74) and Abasa (80) is risalah. The principal subject of Surah Qaf (50), Surah Adh-Dhariyat (51), Surah Al-Ma’arij (70), and Surah Al-Mutaffifin (83) is the Hereafter. In the first ruku of Surah At-Tur (52) and Surah Al-Haqqah (69), the Hereafter is the main subject, while in the second ruku, risalah is the main subject.

After searching for the main subject in this way, it will be seen that various kinds of arguments have been presented in support of each subject. The nature of those arguments must be understood. Then it will be easier to understand the main subject on the basis of the arguments. Therefore, it is necessary to become well acquainted with the types of arguments for tawhid, risalah, and the Hereafter.

One: Arguments for Tawhid

In a surah or ruku whose main subject is tawhid, one or more of any of three types of arguments in support of tawhid may be found.

First: The Afaqi Argument: All created things on earth that benefit human beings, and the vast creations in outer space placed at humanity’s service, have been presented as arguments for tawhid to show that the entire universe operates so orderly and according to one system only through the singular plan of a supremely wise Planner. No one shares with Allah in this grand plan, in the governance of the world, or in whatever is done for the needs of humanity. The management of all creation is subject solely to Allah’s will and power. No one else’s authority operates there.

Second: The Anfusi Argument: The process of human creation—the first Adam was created from clay, Hawwa was created from him, and thereafter the human race has multiplied through their sexual union by Allah’s will. When the man’s tiny sperm joins the woman’s ovum, the minute organism that begins to form develops, solely according to Allah’s plan, into a human being with a beautiful body and countless qualities.

Every organ of the human body proves that the credit for this precise arrangement of the human body and such development of its mind and brain belongs solely to Allah. There is nothing in this for human beings to boast about. No one has the power to make female the one whom Allah wishes to make male. No one can give a hand to the one to whom He did not give one in the mother’s womb. No one can give intellectual ability to the one whom He made foolish. Through these arguments it has been explained that the power over all these things belongs solely to Allah. No one shares in His authority.

Third: The consequences of those who believe in tawhid and those who reject it have been described so that people may feel the importance of believing in tawhid. These consequences have been presented in two ways.

a) The Historical Argument—

Examples have been given of how Allah sent punishment in the past upon nations that rejected tawhid.

b) The Argument of the Terrible Consequences in the Hereafter—

By describing how Allah will punish those who reject tawhid in the Hereafter and how He will reward the believers, people have been encouraged to accept tawhid and warned against shirk.

Two: Arguments for Risalah

In a surah or ruku whose main subject is risalah, one or more of three types of arguments can likewise be found:

First: The Messenger’s (peace be upon him) elevated and pure character has been presented as evidence, and it has been stated that Muhammad (peace be upon him) is certainly Allah’s Messenger. His past life, his human qualities, and the moral and spiritual improvement of those who came into contact with him all prove that his claim to prophethood is entirely reasonable.

Second: The Quran, the Book of Allah revealed to the Messenger (peace be upon him), has also been presented as evidence. The language and meaning of the Quran are such that no human being could have composed it. The Quran also issued a challenge to the disbelievers concerning this. Its sublime exhortations, flawless laws, and reasoned invitation all prove that Muhammad (peace be upon him) is Allah’s Messenger. Otherwise, how could he have obtained the Quran?

Third: People have been admonished on this matter by describing the terrible consequences of rejecting the Messenger. These consequences have also been shown in two ways:

a) Historical Examples—Punishment was sent in this world upon the peoples of Nuh, Shu’ayb, Lut, Hud, Salih, and other prophets. These accounts have been mentioned repeatedly in the Quran.

b) The consequence in the Hereafter has been mentioned in such a way that it can be understood that people’s fate there will be decided on the basis of who believed in the Messenger and who did not.

Three: Arguments for the Hereafter

In a surah or ruku whose main subject is the Hereafter, one or more of three types of arguments are also presented:

First: Imkan, or possibility—the possibility of the Hereafter has been proven. Second: Wuqu, or the explanation that the Hereafter will certainly occur. Third: Wujub, or necessity—that is, reason, conscience, and common sense demand that the Hereafter must occur. These three types of arguments require a little further explanation—

First, the arguments presented concerning possibility are of two kinds—āfāq and anfus. Āfāq means proving, through numerous examples from the created world—especially by repeatedly citing the example of bringing dead earth to life with rainwater—that it is possible for people to be created again in the Hereafter. Anfus means stating, through examples of the various organs and limbs of the human body, that if the One who created these things once created them, why would creating them again be impossible for Him?

Second, wuqūʿ means that it will certainly happen. The Qur’an speaks about this in such a way that there is no room for doubt concerning the occurrence of the Hereafter. The Hereafter has several stages. The first stage is the Resurrection. The world as it exists will one day be shattered completely. This is called Qiyāmah. The period until the resurrection is called Barzakh. Then comes baʿth, or being created again. After that come the gathering and judgment.

The Qur’an gives such vivid descriptions of the Resurrection and the Gathering in various surahs that they prove these events will certainly occur. In many places, the past tense is used so that it may be understood that, in Allah’s reckoning, the Hereafter is not a matter of future possibility, but is as true as an event of the past.

Third, wujūb means that it is logical that it should occur, that it is certainly obligatory, essential, and indispensable.

In this regard, the Qur’an presents three kinds of arguments:

(a) Historical evidence: By citing examples of the rise and fall of many nations, it has been proved that although the world is material in nature, ultimately the entire human race is governed by the moral law made by Allah. Allah controls humankind by means of such a moral standard that whenever a nation crosses its ultimate limits, He certainly sends His wrath upon that nation.

(b) Allah the Exalted has explained through reasoning that, because He has given people freedom of choice in thought and action during worldly life, He does not punish them immediately after they commit evil deeds. In this world, we see people living quite happily despite committing extreme injustices. On the other hand, highly virtuous people may experience nothing but suffering throughout their lives.

The Qur’an argues that in this world only the material results of good and evil deeds become manifest, while their moral results do not; in this way, people have been placed under trial in the world.

The Qur’an repeatedly mentions that, along with granting people so many opportunities and facilities, they have also been given an understanding of good and evil. One day an account of all this must certainly be rendered. Therefore, the Hereafter is essential for the moral results to become manifest.

(c) Another argument explains that people necessarily acknowledge moral law. They have been given the conscience to call good good and regard evil as evil. Therefore, human conscience itself demands that good deeds should have good results and evil deeds should have evil results. In the second verse of Surah al-Qiyāmah (75), Allah swears by the blaming soul, or conscience, and says that the Hereafter must certainly occur.

If people did not consider the reward for good deeds and the punishment for evil deeds reasonable, human life would become unworkable. The existence of law, justice, and prisons itself proves that people are governed by a moral life and moral law. Therefore, conscience, intellect, and reason all demand that the Hereafter is necessary. The Qur’an raises the question in many places: How can the outcome of righteous and wicked people possibly be the same?

19. Studying from the Perspective of the Movement

Since the Qur’an was revealed with the purpose of advancing the Islamic movement, conducted under the leadership of the final Prophet (peace be upon him), toward victory step by step, it should be studied from the perspective of the movement. Only then will it be easy to understand the Qur’an’s essential message.

While studying, one must remember that the movement of the religion of truth is active in the field and the forces of falsehood are opposing it. The Qur’an came precisely to support the truth in this conflict between truth and falsehood.

One must visualize when and under what circumstances the passage being studied was revealed, what condition the movement of truth was in at that time, and what role falsehood was playing. This is the true context of revelation.

If a student is not active in the Islamic movement, he will not be able to fully comprehend the Qur’an’s message because his mind remains neutral toward the movement. In this conflict between truth and falsehood, it is extremely important which side the reader considers himself to be on. If he actively takes the side of truth, he will feel as though the Qur’an was revealed specifically to show him the right path in the present circumstances.

Most Qur’anic verses are such that, on the one hand, they advise and encourage the people of truth, while on the other hand, they issue warnings to suppress falsehood. It is like a double-edged sword that cuts in both directions. The statements of both sides are present in the same verse. The opportunity to understand it will depend on which side the reader is on. If one is active in the movement, the message will become directly clear.

20. The Technique (Method or Approach) for Studying Surahs from the Makkan Period

(a) First, one must try to determine when the surah under discussion was revealed. One must visualize the condition of the movement conducted under the leadership of the Messenger (peace be upon him) during the Makkan-period stage in which the surah was revealed, as well as the nature of the opposition offered by the disbelievers and polytheists.

(b) Next, one must determine the central subject of the surah. If the surah is somewhat long, it may have more than one subject. Tawhid, Risalah, or the Hereafter—one, two, or all three—may be the main subjects. Determining the main subject of each portion of the surah is the first duty.

(c) Then, having identified the main subject of the surah or of a section of it, one must try to understand the remaining statements of the surah, or of a rukūʿ or section, in relation to that subject. This is because all the other statements must be understood as arguments supporting this main subject.

Even if there is a historical event or a parabolic story, it must likewise be understood as having been brought forward as an argument in support of that central subject.

For example, the account of the Companions of the Cave in Surah al-Kahf (18) is intended to prove that the Hereafter is possible. But instead of paying attention to the actual lesson or admonition, people become absorbed in discussing unnecessary details of the story. Therefore, they are urged there to focus on the actual admonition and leave aside such unnecessary matters as how many people took refuge in the cave and how many years they remained asleep.

(d) To understand a surah properly, its verses must be divided into points. Several verses together may clarify one statement. Conversely, many verses may be included under a single point. At times, the statement of one verse may itself constitute a separate point. For example, in Surah an-Naba (78) from the last juzʾ, verses 1–3 present one point, verses 4 and 5 another, and verses 6–16 one further point or statement.

However many points the surah is divided into, the statement of every point must be understood in connection with the surah’s central or main subject. Then the entire discussion of the surah will be properly assimilated in the reader’s mind.

I have tried to discuss the surahs of the last juzʾ using this method. I developed this method by following the introductions to several surahs in Maulana Maududi’s famous tafsir, Tafhim al-Qur’an.

After discussing this subject with friends who try to study the Qur’an deeply, I have found this method to be very helpful for understanding the Qur’an. Having received the opinions of many that this method gives them a sense of satisfaction from understanding a surah well, my conviction regarding it has grown even stronger.

21. The Purpose of the Stories of the Prophets

The stories of the prophets and messengers are mentioned repeatedly in many surahs of the Qur’an, especially in the longer surahs. Verses relating to them occupy a considerable portion of the Qur’an. Unless one understands that storytelling or the study of history is not their real purpose, people become absorbed in discussing the minute details of those stories and events.

The Qur’an does not discuss the continuous history of any prophet. Wherever a central message is intended, only as much of the event is mentioned as is needed to present historical evidence in its support. Thus, different parts of the story of the same prophet are presented in different surahs as needed. No prophet’s biography is discussed continuously in one surah as a single story. Although the entire story of Prophet Yusuf (peace be upon him) is discussed in one surah, it is by no means presented in the form of a story. The main purposes of discussing the stories of the prophets are several:

(a) To encourage the believers to learn patience, courage, steadfastness, and sincerity from the examples of the prophets.

(b) To warn the forces of falsehood by mentioning the disastrous consequences of opposing the prophets.

(c) To give those who were engaged in opposing the final Prophet an opportunity to learn from the fate of those who opposed earlier prophets.

(d) To prove that all the prophets and messengers who came throughout the ages were bearers of the same religion.

(e) To make clear that the conflict between truth and falsehood is eternal. Whenever a prophet tried to establish the religion of truth, entrenched, self-interested forces of falsehood opposed him.

(f) Allah the Exalted did not give people the authority to guide them by force. The prophets’ duty was only to try to make people understand.

(g) If people are unwilling to accept the truth, Allah does not forcibly guide any nation. Accepting or rejecting the truth depends on people’s free will.

22. Means of Spreading the Teachings of the Qur’an Widely among the People

There is a strong practice of Qur’an recitation among Muslims. Even if they do not know its meaning, when they hear someone reciting the Qur’an, they understand that the Qur’an is being read. Because of their devotion to the Qur’an, they listen attentively when they have an opportunity to hear its meaning. But they do not get the opportunity to hear the Qur’an’s message in simple language.

In many places in this country, discussions of the Qur’an are held under the names Dars al-Qur’an and Tafsir gatherings. Large numbers of ordinary Muslims participate in them enthusiastically. Once a year, these gatherings continue for several days with great ceremony. This shows the people’s interest in and love for the Noble Qur’an.

By making use of this respect and attraction toward the Qur’an, it is easy to establish a Dars al-Qur’an in mosques, even if only one day each week. It has been established in some mosques. But in many mosques it cannot be established because there is no one available to conduct the dars.

Those who give Qur’anic tafsir at tafsir gatherings are respected scholars. Because they possess knowledge of Arabic, they can perform tafsir competently. They are also qualified to read many tafsirs in Arabic, Urdu, and Bengali. But because they provide detailed tafsir, they have time to present the teachings of only a small portion of the Qur’an.

Tafsir means detailed explanation. Tafsir cannot be done without a good scholar. Without knowing Arabic sentence structure, it is impossible to explain a word-by-word meaning. Therefore, because qualified people are scarce, there is no way to keep tafsir gatherings running widely throughout the year. But if the Qur’an’s teachings cannot be made easily accessible to the people, efforts to establish the religion cannot succeed. For this great purpose, Dars al-Qur’an should be arranged. Dars means education. “Dars al-Qur’an” means education from the Qur’an. To establish this teaching widely among the people, Dars al-Qur’an should be arranged in mosques. Even if only once a week, it will be possible to spread the light of the Qur’an sufficiently.

Of the Qur’an’s 114 surahs, 44 surahs after Surah al-Fatihah occupy 25 juzʾ of the Qur’an. From juzʾ 26 through juzʾ 30, there are 69 surahs in only five juzʾ. Adding Surah al-Fatihah to these 69 makes 70 surahs in total. Of these 70, only 16 are Madani surahs, while 54 are Makkan surahs.

Imams recite frequently in prayer from these 70 surahs. Moreover, most of them are Makkan surahs. Of the Qur’an’s 114 surahs, 89 are Makkan, and 54 of these are in the last five juzʾ. From the perspective of the Islamic movement, it is more important to understand the Makkan surahs first.

If a weekly Dars al-Qur’an is established, the people can receive the teachings of these 70 surahs within one to one and a half years. Since 16 of them are Madani surahs, they will also receive some light concerning them. If the imams take responsibility for establishing a weekly Dars al-Qur’an in the mosques, this arrangement can be introduced very easily. If they make a little effort, it will be a tremendous service to the religion.

What has been written in this book to help understand the Qur’an may assist the imams in this work.

There is certainly a difference between understanding the Qur’an and explaining it to others. To understand it, one may manage somehow without knowledge of Arabic. But explaining it is difficult without even a basic knowledge of Arabic grammar. Nevertheless, those interested in explaining it can acquire the minimum qualification with the help of a scholar.

Everyone must acknowledge a great truth: those who try to explain the Qur’an to others find it easier to acquire the ability to explain it. Allah the Exalted grants the ability to understand well to the person who spends time and effort explaining it to others. If that person makes a mistake, there will also be listeners who can identify the mistake. As this practice continues, the number of people who understand the Qur’an will continue to increase in society.

23. The Method of Dars al-Qur’an

The person who assumes responsibility for Dars al-Qur’an must first do two things:

(a) First, he must recite the Qur’an correctly. Even if he cannot recite it fully according to the rules of tajwid, he must be able to recite it reasonably correctly.

(b) If he is not a scholar, he must learn the basics of Arabic from a scholar.

When presenting Dars al-Qur’an, the following sequence must be followed one step after another:

1. Recitation—The number of verses to be covered in the dars must first be recited aloud.

2. Translation—The verses must be translated in the simplest language possible.

3. Context of Revelation or Background—The time and circumstances in which the verses under discussion were revealed must be discussed.

4. Explanation—The meaning of the verses under discussion must be explained in detail.

5. Lessons—The practical lessons obtained from these verses must be identified. The advice derived by relating them to present circumstances must be presented.

24. What Kind of Mind Can Grasp the Meaning of the Qur’an?

(a) The Qur’an’s essential message does not become clear merely by consulting its tafsir. When a reader actively joins the great movement for establishing the religion, for which the Qur’an was revealed to provide guidance, the door of his mind opens properly to understanding the Qur’an.

(b) The closer a reader’s mind is to the compassionate heart of the great human being to whom the Qur’an was revealed, the more deeply he will be able to comprehend the Qur’an’s meaning. To the extent that the restlessness and distress felt by Muhammad (peace be upon him) for the reform and peace of human society arise in the reader’s heart, he will understand the Qur’an to that extent.

(c) While studying the Qur’an, one must feel intensely that my Great Master is advising me through the Qur’an.

I must accept this advice with my heart and mind and continue to practice it in my own life.

(d) With an earnest longing in one’s heart, one must ask the Master for the ability and capacity to understand the Qur’an. One must pray from the heart.

(e) One must realize in one’s heart the Qur’an’s honor, majesty, importance, and necessity. Recognizing that this Book is unlike all other books in the world, one must read it with love and devotion.

25. The Number of Juzʾs, Rukūʿs, Verses, Words, and Letters in the Qur’an

(a) The entire Qur’an is divided equally into 30 juzʾs. In 86 AH, it was divided in this way into sections such as a juzʾ, half a juzʾ, and a quarter of a juzʾ. This made it easier for readers to keep track.

(b) There are 114 surahs in total.

(c) There are 540 rukūʿs in total.

(d) There are many differences of opinion regarding the number of verses. Various opinions place the number between 6,000 and 6,666. This results from differences in the method of counting.

(e) There are 2,775 repeated verses. The number of words is given as 77,277 or 77,934. Differences in the method of counting have likewise caused disagreement regarding the number of words.

(f) The number of letters is 3,386,606.

“When a person becomes active in the great movement for establishing the religion, for which the Qur’an was revealed to provide guidance, the door of the reader’s mind opens properly to understanding the Qur’an.”

“To the extent that the restlessness and distress felt by Muhammad (peace be upon him) for the reform and peace of human society arise in the reader’s heart, he will understand the Qur’an to that extent.”

“With an earnest longing in one’s heart, one must ask the Master for the strength and ability to understand the Qur’an, and pray from the heart.”

— End —