About the Author:
Sheikh Abul A'la Maududi (1903– 1979) was a Pakistani Islamic scholar, intellect, and preacher. He played a major role in reforming Pakistan’s politics and was the founder of Jamaat-e-Islami.
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Sheikh Abul A'la Maududi began his book Introduction to the Study of the Qur'an by discussing the unique style that distinguishes the Quran from all books authored by humans. A traditional reader accustomed to conventional books finds that each book typically revolves around a specific topic, presented in a structured and organized manner through clear chapters and sections. However, the Quran does not follow this method. Instead, it addresses multiple subjects, including faith, ethics, legal rulings, da'wah, and the stories of previous nations, using diverse and interwoven styles.
One of the most striking aspects for a new reader of the Quran is its sudden transitions between different topics, sometimes even within a single ayah, along with shifts in the addressee and speaker, and directions to different audiences. This unconventional rhetorical pattern may lead some readers, especially non-believers, to mistakenly perceive a lack of coherence and order, raising doubts due to their ignorance, assuming it is disorganized or unstructured. As for believers, they may initially face uncertainty in understanding this style but often find reassurance through various interpretations that clarify the apparent ambiguity. Nevertheless, some individuals may fall into misconceptions and errors after studying the Quran because they lacked prior knowledge of its principles and contexts.
This misunderstanding arises mainly from a lack of awareness of the Quran's characteristics and study principles, as well as ignorance of the reasons for revelation and the Quranic expression styles. This often leads some to project their preconceived notions about books onto the Quran, assuming it is similar to other religious texts, resulting in confusion and disorientation, like strangers lost in an unknown city. Therefore, it is essential to set aside conventional assumptions about books when studying the Quran and approach it as a unique text in its subject, structure, and rhetorical method to appreciate its beauty and understand its essence.
The Origin of the Quran
Sheikh Maududi emphasizes the need to understand the origin of the Quran for anyone wishing to comprehend it, whether a believer or not. He clarifies that the Quran is the Word of Allah, the Creator, Owner, and Ruler of the universe, who appointed humankind as successors on Earth and granted them free will within the framework of a divine test. The purpose of this worldly life is to follow Allah's guidance to achieve success in the Hereafter, with the promise of Paradise for those who adhere to this path and the threat of Hell for those who deviate.
Allah created the first human, Adam, peace be upon him, and his wife Hawwa (Eve), granting them knowledge and wisdom, and commanded them to follow the divine path. Despite this, the descendants of Adam deviated from this upright path over the centuries, turning to polytheism and adopting man-made philosophical systems filled with illusions and falsehoods, leading to widespread injustice and corruption on Earth.
Despite this deviation, Allah did not forcibly intervene to bring people back to the straight path. Instead, He left them with free will and provided them with guidance by selecting prophets and messengers from among them. These messengers were given divine knowledge and a correct way of life and were tasked with conveying Allah's message to humanity. This prophetic mission continued over thousands of years, with prophets being sent to different nations and regions, all calling to a single faith and a just civilization. Some followed the guidance, while others strayed and spread corruption on Earth.
Finally, Allah sent Prophet Muhammad, peace and blessings be upon him, with a universal message for all humanity, including the followers of previous prophets. Allah revealed the Quran to him as a book of guidance and light for all people, making his followers a united Ummah that adheres to Allah's commandments and guides the world toward righteousness.
The Main Subject, Central Discussion, and Objective of the Quran
Sheikh Maududi explains that the main subject of the Quran is “human beings.” The Quran seeks to clarify what leads to their success and happiness and what causes their loss and misery. True guidance lies in what Allah taught humans when appointing them as successors on Earth. The Quran's central discussion revolves around critiquing the theories that humans have devised about the universe, life, and the Creator, which are based on superficial studies and imaginative assumptions influenced by personal whims. These theories are inherently false and destructive to humankind. The correct approach that guarantees a good outcome is the one prescribed by Allah.
The Quran aims to call people to this correct path, which they have strayed from either due to negligence or arrogance. Therefore, the Quran focuses on removing misconceptions about the truth and highlighting the consequences of following a path contrary to it. It also addresses various topics, such as the heavens and their creation, human beings and their formation, cosmic observations, and stories of previous nations, all of which contribute to its primary objective: inviting humanity to the correct path. Thus, understanding the Quran's rhetorical style and subject arrangement requires knowledge of how it was revealed.
The Stages of Quranic Revelation
Sheikh Maududi summarizes the stages of the Quranic revelation, emphasizing that the Quran is not like any human-authored book and was not revealed to the Prophet Muhammad, peace and blessings be upon him, all at once.
First Stage:
At the beginning of the revelation, Allah chose Muhammad ﷺ for His message in Makkah and commanded him to call the Quraysh to Islam. This stage involved teaching the Prophet how to prepare himself for the mission, correcting misconceptions about the truth, and inviting people to divine ethics. The ayahs revealed during this period were tailored to the local Arab environment for maximum impact and spanned about four to five years. Some of the best individuals embraced the message, while many rejected it, and the message began spreading beyond Makkah.
Second Stage:
This stage saw fierce opposition to the call to Islam, lasting eight to nine years, during which the Quraysh sought to eliminate the Islamic movement by all means, from rumors to persecution and torture. Despite this, the message continued to spread, reaching every household in Makkah. Allah revealed ayahs that encouraged the believers, clarified their duties, and warned disbelievers of the consequences of their rejection. The ayahs commanded piety, provided methods for spreading the religion, and strengthened the collective consciousness of the believers with the promise of Paradise while urging patience in the face of hardship. Disbelievers were reminded of the fate of previous nations and presented with rational proofs for monotheism and the Hereafter, leaving no room for doubt. This historical context characterizes the Makkan Quran.
Third Stage:
After thirteen years of struggle, the message moved to Madinah, where a Muslim society and independent state were established. Armed confrontation with the Quraysh and ongoing conflict with the People of the Book and hypocrites ensued. After ten years of struggle, the Arabs submitted to Islam, which then began to spread globally. The ayahs during this period addressed diverse needs, ranging from stirring oratory to directive decrees and educational lessons. They addressed societal and state issues, relations with non-Muslims, and the preparation of Muslims for leadership on Earth. The verses nurtured Muslims' upright behavior in different circumstances and urged them to strive in the way of Allah, while inviting the People of the Book and polytheists to believe through persuasive and warning methods, establishing proofs against them, and emphasizing the creation of a righteous society guided by Allah's directives. This is the context of the Madinah Quran.
The Quran as a Book of Da'wah and Movement
The Quran was revealed in connection with the evolution and progression of the Islamic mission over twenty-three years, descending gradually according to the changing needs and requirements of each phase of the mission. This pattern of revelation differs entirely from the structure of scientific books or academic research. The Quran served as a direct address from the Prophet ﷺ, engaging minds, stirring emotions, and addressing various situations. Thus, the ayahs and chapters were revealed in a rhetorical style that suited the circumstances of the mission.
The Wisdom Behind Repetition in the Quran
The repetition of Quranic statements is due to the nature of the mission, which requires reiterating fundamental principles in innovative ways with varied rhetorical merits that captivate hearts without tiring listeners. Therefore, the Quran repeatedly discusses the doctrine of monotheism, Allah’s attributes, and belief in the Hereafter, with renewed expressions and styles that suit each stage of the mission. If these foundational beliefs weakened in the hearts of the believers, the Islamic movement would not have progressed in its true spirit.
The Arrangement of the Quran
It was not wise to arrange the Quran according to its chronological revelation since the sequence of revelation was tied to the mission's development. However, after the mission was complete, a new arrangement was necessary to suit the realities of Muslims, who became responsible for continuing the mission. Thus, the current arrangement combines introductory and concluding teachings in an integrated overlap that reflects the complete picture of Islam. Had the Quran been compiled according to its chronological order, it would have required adding details about the timing and circumstances of each part, making it difficult to read, contrary to the divine purpose of preserving Allah's word as pure and accessible for reading by all people across time and place. The current arrangement is not arbitrary but divinely guided, established by the Prophet ﷺ under Jibreel’s direction. The Prophet instructed the placement of ayahs in their appropriate positions within chapters, and this arrangement was adopted for recitation in prayers and memorization by the Companions, completing its arrangement upon the completion of its revelation.
Compiling the Quran
From the beginning of revelation, the Quran was memorized and written on animal skins, palm stalks, and similar materials under the supervision of the Prophet ﷺ. After the Battle of Yamamah and the emergence of the apostasy crisis, many memorizers of the Quran were martyred. Umar ibn al-Khattab, may Allah be pleased with him, suggested to Abu Bakr al-Siddiq, may Allah be pleased with him, to compile the Quran. Initially hesitant, Abu Bakr was eventually convinced and tasked Zaid ibn Thabit, may Allah be pleased with him, to gather it using scrolls and the testimony of memorizers. The compiled copy was preserved with Umm al-Mu'mineen Hafsah, may Allah be pleased with her, who memorized the Quran by heart.
Due to the diversity of dialects and the spread of Islam beyond the Arabian Peninsula, Uthman ibn Affan (may Allah be pleased with him) decided to prevent discord by commissioning the copying of the authorized Mushaf, which had been compiled during Abu Bakr's era, and distributing it to the provinces. He entrusted the Companions with gathering and transcribing multiple copies, which were sent to Islamic regions accompanied by reciters who would teach people the correct recitation. The copies of the Quran circulated today are in complete agreement with these Uthmanic copies, confirming the stability of the Quranic text throughout the ages.
Methodology for Understanding the Quran
Anyone seeking to understand the Quran must clear their mind of preconceived notions or personal desires and approach it with an open heart and conscious mind. The Quran does not reveal its treasures to those who attempt to read it with pre-existing concepts or biased views.
For anyone wanting to delve deeply into the Quran, a single or even two readings will not be enough. One must study it repeatedly with tools such as a pen and notebook to record ideas and conclusions. During the initial reading, it is recommended to note questions and wait for answers in the upcoming pages. Patience is essential, as repeated study will reveal answers to most intellectual questions. After gaining a general understanding, the student should move on to detailed studies, including the Quran’s teachings about humanity, ethics, and the causes of success or loss in both this life and the Hereafter. These meanings should be documented for comparison and benefit.
If a person seeks the Quran's perspective on a specific issue, it is preferable to first study both ancient and contemporary writings on the topic and then turn to the Quran to seek answers. Ayhas that have been read repeatedly may contain solutions that were previously unnoticed.
The Essential Condition for Understanding the Quran
The essence of the Quran can only be understood by acting upon its teachings. The Quran is not merely a collection of theories or abstract philosophical ideas to be studied from a couch. It is a book of action and a call to transformation. It took a gentle man from seclusion and made him confront the world, challenge falsehood, and gather virtuous souls under the banner of the Prophetic call. The true nature of the Quran is only revealed to those who engage in the struggle between truth and falsehood and immerse themselves in the experiences of the Islamic mission.
The Universal Call of the Quran
The Quran is a book of guidance for all humanity, not just for Arabs. Although its ayahs addressed Arabs in their language and according to their context, the principles and arguments it presented to confront polytheism and establish monotheism are applicable at all times and places. The Quran does not limit its call to a particular ethnicity or era but presents a timeless and global system suited to all circumstances. As Sheikh Mawdudi noted, the correct method for spreading the Islamic movement is not to announce its global nature from the outset but to establish it firmly in its homeland first, apply it practically, and then present it as a model for other nations to follow.
Quran as a Book of General Principles
The Quran is not a book of detailed specifics but a text that clearly and comprehensively presents the intellectual and moral foundations of the Islamic system. Its role is not to provide detailed laws for every aspect of life but to outline broad guidelines and key principles according to Allah’s pleasure. The Sunnah of the Prophet complements this by building a practical framework for Islamic life. Allah did not merely reveal His Book but also sent His Messenger alongside it to detail it.
Differences in Quranic Interpretation
One of the Prophet's tasks (peace and blessings be upon him) was to make Islamic life a practical translation of Quranic teachings, with his Sunnah serving as a living model for individual, social, and international conduct based on these teachings. Although the Quran criticizes those who divided and differed after receiving guidance, there have been differences in the interpretation of Quranic rulings, even among the Companions and their successors. This raises questions about the nature of these disagreements and the Quran’s stance on them. Sheikh Mawdudi pointed out two types of differences:
- Constructive and noble differences: These arise among sincere scholars striving to interpret rulings based on diligent study and sincere effort. They agree on the fundamentals of religion and the Islamic community's structure. Such differences are acceptable in Islam as they signify intellectual vitality and social development.
- Destructive and divisive differences: These stem from personal whims and distant interpretations, leading to factions and blameworthy sectarianism that divides the community.
Constructive differences in subsidiary matters do not lead to division or banishment; they remain within the scope of respectful intellectual effort. In contrast, blameworthy differences are characterized by some people imposing their opinions as fundamentals of the religion, forming factions that claim to be the true Muslim community while considering others who disagree to be disbelievers. The Quran condemns such divisive disputes and sectarianism. During the Prophet’s time (peace and blessings be upon him), there were examples of constructive differences that demonstrated the existence of intellectual capacities and scholarly talents within the Islamic community. These differences contributed to the development of thought and jurisprudence while maintaining Islamic unity, as everyone agreed on the fundamentals of religion and allowed room for effort in subsidiary matters.
