The Ease with the Qura’n can understood by all people

Upon hearing the phrase ‘an eloquent speech’, one probably does not associate with it the idea of an easily understood speech, or one that can be understood by all kinds of audiences. And yet that is precisely one of the things that makes the Qur’an so magnificent: it is both eloquent – in fact no speech of man can come even near to its eloquent- and easily accessible to all audiences; or in other words, Allah made it easy for people to not only recite it, but to understand its meaning as well. This is so that men cannot put forward the excuse that they do not understand the Qur’an’s Message.

Allah said:

“And We have indeed made the Qur’an easy to understand and remember, then is there any that will remember (or receive admonition)? (Qur’an 54:17)

In another Verse, Allah said:

“So We have made this (the Qur’an) easy in your own tongue (O Muhammad), only that you may give glad tidings to the Muttaqun [pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained), and warn with it the Ludda (the most quarrelsome) people,” (Qur’an 19:97)

That Allah made the Qur’an easy is intended to have the in more depth and of extending an invitation to disbelievers, so that perhaps they change their ways and listen Qur’an with open minds and hearts, It is in this vein that Allah said, “Then is there any that will remember (or receive admonition)?”

The reader would do well to ask the question: what does making the Qur’an easy actually mean? Basically it means that one can understand its meaning without a great deal of difficulty. So clarity is one component of the Qur’an being easy to understand; another is that, if one reads it with open heart and mind, one will not only understand the basic meaning of what he is reading, but also one will, with each cycle of contemplation, be open to new meanings that branch off from original. And that is the beauty of contemplating the Qur’an; the more one contemplates its Verses, the more one learns and appreciates finer nuances of meaning

The Qur’an has been made easy in another sense as well: Its words have been joined together in such a perfect manner and with such beautiful flow that it is easy to memorize.

In his Tafseer of Allah’s saying, “And We have indeed made the Qur’an easy to understand and remember,” Ar-Raazee (may Allah be pleased with him) pointed out the following:

Allah has made the Qur’an easy to memorize; it should be duly noted that of all the books of Allah has revealed to Prophets, it is only the Qur’an that is memorized and stored, in its entirety, in the hearts of men.

Allah made it easy not only to understand the Qur’an, but also to learn lessons from its teachings, which is not surprising considering the fact that it contains in it all wisdom.

Allah made the hearts of men become attached to the noble Qur’an. Normally, if one reads something many times over, one will become bored, and one will tire of reading the same thing over and over again, not finding anything to gain from an additional reading. But such is not true of the Qur’an: A Muslims heart becomes so attached to the Qur’an that, the more he reads it and contemplates its meaning, the more pleasure he derives and the more knowledge he gains.

Yes, the Qur’an is certainly easy; of this, there is no doubt. But as Muslims we need to them ask the question; Where are those who remember it, study it, and receive admonition from it? There lies the problem for our nation.

The Quran was revealed during the Best of Times

Allah said:

“The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong).” (Quran 2:185)

To be sure, Ramadan is the best and most blessed of months; but what is more, Quran was revealed on the most blessed of Ramadan nights:

“We sent it (this Quran) down on a blessed night {(i.e. night of Qadr, Surah No.97) in the month of Ramadan, the 9th month of the Islamic calendar}. Verily, We are ever warning [mankind that Our torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of Worship]. Therein (the night) is decreed every matter of ordainments.” (Quran 44:3, 4)

The blessed night referred to in this Verse is the Night of Qadr, regarding which Allah has said:

“Verily! We have sent it (the Quran) down in the night of Al Qadr (Decree). And what will make you know what the night of decree is? The night of Al Qadr (Decree) is better than a thousand months (i.e. Worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).” (Quran 97:13)

It should be noted that the night of Al Qadr is not special by dint of its timing; after all, every portion of time is the same as that which came before it, and that which comes after it. So the night of Al Qadr is special not because of its timing, but because of what happened during it. The Noble Quran was revealed. This principle is general in its application: no portion of time is special in and of itself; if it is special or superior to other portions of time, it is because of the events that occurred during it. So while it is true that the Quran was given special status because it was revealed on the best of nights, it is equally true that the best of nights, the night of Al Qadr, achieved its special status because of the events that occurred during it, one of them being the revelation of the Noble Quran.

The Humbling and Fear of Mountains

The Quran is so glorious and its effect is so powerful that, were it to descend upon any mountain, and were that mountain to be given a mind and a soul, it, despite being hard and firm, would have humbled itself and rendered itself asunder because of its fear of Allah.

Allah said:

“Had We sent down this Quran on a mountain, you would surely have seen it humbling itself and rendering asunder by the fear of Allah.” (Quran 59:21)

When one gives a physical display of humbling oneself, one lowers one’s head and bows down; meaning of a mountain humbling itself in the above mentioned Verse is that its higher parts would fall down to the ground. And “rendering asunder” means to split apart; in the above mentioned Verse, it means that the mountain would shake and split apart as a result of its Fear of Allah.

The moral of the above mentioned Verse is this: If a mountain were to understand the Quran as you do, O people of the world, it would have, in spite of its hardness and firmness, humbled itself and rendered itself asunder as a result of its fear of Allah. So is it not befitting for you, O people of this world, to humble yourself and to make your hearts soft as a result of your fear of Allah, especially considering the fact that you have been blessed with the abilities of understanding Allah’s commands and of contemplating the meanings of His Book?

In short, the above mentioned Verse emphasizes and draws attention to the greatness and magnificence of the Quran; it furthermore encourages us to honor the Quran and contemplate its profound meanings, all the while implying a stern warning for those who neither honor the Quran nor Implement its teachings.

The Quran is Upright and contains in it no Crookedness

Allah said:

“ All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad) the Book (The Quran), and has not placed therein any crookedness.(He has made it) Straight”. (Quran 18:1, 2)

In this Verse, Allah informs us that one of the reasons why He is deserving of praise is that He has sent down thee Noble Quran- as if to point out that the Quran is the greatest of His blessings to mankind(and to jinns as well).

In the above mentioned verse, Allah said that the Quran contains in it no crookedness. In explaining this Verse, scholars of the Arabic language have pointed out that, although crookedness (iwaj in Arabic) is traditionally meant for tangible things – such as a crooked nose, crooked leg, or crooked lamp stand – it can also be used in a figurative sense. Therefore, the fact that the Quran contains in it no crookedness implies the following qualities: First, there is no contradiction between the various Verses of the Quran.

Allah said:

“Had it been from other than Allah, they would surely have found therein much contradictions.” (Quran 4:82)

And second, everything that Allah said in the Quran – in regard to Islamic Monotheism, Prophethood, rulings, laws, legislations, morals, history, lessons..etc… is the absolute truth; there is not even an iota of a mistake in any of its Verses.

In another Verse, Allah again mentioned that the Quran contains in it no crookedness, or in other words, it contains no contradiction, errors, or defects:

Allah Says:

“An Arabic Quran, without any crookedness (therein) (Quran 39:28)

Allah’s Praise of His Book – The Quran

Allah says:

“And indeed, We have bestowed upon you seven of Al Mathani (seven repeatedly recited verses) i.e. Surah Al Fatiha and the Grand Quran.” Quran (15:87)

In another Verse, Allah used the word “perfected” to describe the Quran:

Allah says:

“Alif- Lam- Ra.( These are one of the miracles of the Quran and none but Allah ( Alone) knows their meanings.) (This is) a Book, the Verses whereof are perfected (in every sphere of knowledge etc) and then explained in detail from One (Allah), Who is All Wise and Well Acquainted (with all things).” (Quran 11:1)

And in yet another verse, Allah said that the Quran is a witness over previous scriptures:

Allah says:

“And We have sent down to you (O Muhammad) the Book (this Quran) in truth, confirming the scripture that came before it and Mohayminan (Trustworthy in highness and a witness) over it (Old Scriptures). (Quran 5:48)

In this Verse, Allah said that the Quran is Mohayminan over previous scriptures. What this means is that it contains in preserved form the aims and teachings of previously revealed books – such as the Torah and Injeel (Gospel); furthermore, it is a witness over them, confirming what is correct in them( for they have been distorted by the hands of men), and correcting the mistakes that they contain( mistakes which of course are not from Allah, but from the people who distorted the books He Revealed).

Also, Allah informs us that, in the Mother of the Book (i.e, the Al Lauh Al Mahfuz), Allah described the Quran as being “Exalted, full of Wisdom.”

Allah Says:

“And Verily, it( this Quran) is in the Mother of the Book (i.e Al Lauh Al Mahfuz), before Us, indeed Exalted, full of Wisdom.” (Quran 43:4)

Without a doubt, the Noble Quran is exalted above all other books that Allah revealed to previous Prophets; it is, after all, a miracle that will remain manifest on earth until the end of time. The Quran is also Hakeem, which is loosely translated as meaning, ‘full wisdom’. Although ‘full of wisdom’ is meant by the word ‘ Hakeem’ in the above mentioned verse, other meanings are implied as well: Such as the fact that the Quran is put together in a perfect manner, or that it is completely free of all defects, or that none of its rulings run contrary to the ideals of wisdom and justice.

And finally, in four separate Verses Allah described the Quran as being the Blessed book. ( Al An’aam : 92, 155 ; Al Anbiyaa: 5; and Saad: 29)

What they Say about Quran?

Humanity has received the Divine guidance through two channels: firstly the word of Allah, secondly the Prophets who were chosen by Allah to communicate His will to human beings. These two things have always been going together and attempts to know the will of Allah by neglecting either of these two have always been misleading. The Hindus neglected their prophets and paid all attention to their books that proved only word puzzles, which they ultimately lost. Similarly, the Christians, in total disregard to the Book of Allah, attached all importance to Christ and thus not only elevated him to Divinity, but also lost the very essence of TAWHEED (monotheism) contained in the Bible.

As a matter of fact the main scriptures revealed before the Quran, i.e., the Old Testament and the Gospel, came into book-form long after the days of the Prophets and that too in translation. This was because the followers of Moses and Jesus made no considerable effort to preserve these Revelations during the life of their Prophets. Rather they were written long after their death. Thus what we now have in the form of the Bible (The Old as well as the New Testament) is translations of individuals accounts of the original revelations which contain additions and deletions made by the followers of the said Prophets.

The practicability of the Quranic teachings is established by the examples of Muhammad (PBUH) and the good Muslims throughout the ages. The distinctive approach of the Quran is that its instructions are aimed at the general welfare of man and are based on the possibilities within his reach. In all its dimensions the Quranic wisdom is conclusive. It neither condemns nor tortures the flesh nor does it neglect the soul. It does not humanize God nor does it deify man.

Everything is carefully placed where it belongs in the total scheme of creation.

Actually the scholars who allege that Muhammad (PBUH) was the author of the Quran claim something which is humanly impossible. Could any person of the sixth century C.E. utter such scientific truths as the Quran contains? Could he describe the evolution of the embryo inside the uterus so accurately as we find it in modern science?

Secondly, is it logical to believe that Muhammad (PBUH); who up to the age of forty was marked only for his honesty and integrity; began all of a sudden the authorship of a book matchless in literary merit and the equivalent of which the whole legion of the Arab poets and orators of highest caliber could not produce?

And lastly, is it justified to say that Muhammad (PBUH) who was known as AL-AMEEN (The Trustworthy) in his society and who is still admired by the non-Muslim scholars for his honesty and integrity, came forth with a false claim and on that falsehood could train thousands of men of character, integrity and honesty, who were able to establish the best human society on the surface of the earth?

Surely, any sincere and unbiased searcher of truth will come to believe that the Quran is the revealed Book of Allah.

Without necessarily agreeing with all that they said, we furnish here some opinions of important non-Muslim scholars about the Quran. Readers can easily see how the modern world is coming closer to reality regarding the Quran. We appeal to all open-minded scholars to study the Quran in the light of the aforementioned points. We are sure that any such attempt will convince the reader that the Quran could never be written by any human being.

However often we turn to it [the Quran] at first disgusting us each time afresh, it soon attracts, astounds, and in the end enforces our reverence... Its style, in accordance with its contents and aim is stern, grand, terrible - ever and anon truly sublime. Thus this book will go on exercising through all ages a most potent influence. --Goethe, quoted in T.P. Hughes DICTIONARY OF ISLAM, p. 526.

The Koran admittedly occupies an important position among the great religious books of the world. Though the youngest of the epoch-making works belonging to this class of literature, it yields to hardly any in the wonderful effect, which it has produced on large masses of men. It has created an all but new phase of human thought and a fresh type of character. It first transformed a number of heterogeneous desert tribes of the Arabian peninsula into a nation of heroes, and then proceeded to create the vast politico-religious organizations of the Mohammedan world which are one of the great forces with which Europe and the East have to reckon today. --G. Margoliouth, Introduction to J.M. Rodwells, THE KORAN, New York: Everymans Library, 1977, p. vii.

A work, then, which calls forth so powerful and seemingly incompatible emotions even in the distant reader - distant as to time, and still more so as a mental development - a work which not only conquers the repugnance which he may begin its perusal, but changes this adverse feeling into astonishment and admiration, such a work must be a wonderful production of the human mind indeed and a problem of the highest interest to every thoughtful observer of the destinies of mankind. --Dr. Steingass, quoted in T.P. Hughes DICTIONARY OF ISLAM, pp. 526-527.

The above observation makes the hypothesis advanced by those who see Muhammad as the author of the Quran untenable. How could a man, from being illiterate, become the most important author, in terms of literary merits, in the whole of Arabic literature? How could he then pronounce truths of a scientific nature that no other human being could possibly have developed at that time, and all this without once making the slightest error in his pronouncement on the subject? --Maurice Bucaille, THE BIBLE, THE QURAN AND SCIENCE, 1978, p. 125.

Here, therefore, its merits as a literary production should perhaps not be measured by some preconceived maxims of subjective and aesthetic taste, but by the effects which it produced in Muhammads contemporaries and fellow countrymen. If it spoke so powerfully and convincingly to the hearts of his hearers as to weld hitherto centrifugal and antagonistic elements into one compact and well-organized body, animated by ideas far beyond those which had until now ruled the Arabian mind, then its eloquence was perfect, simply because it created a civilized nation out of savage tribes, and shot a fresh woof into the old warp of history. --Dr. Steingass, quoted in T.P. Hughes DICTIONARY OF ISLAM, p. 528.

In making the present attempt to improve on the performance of my predecessors, and to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran, I have been at pains to study the intricate and richly varied rhythms which - apart from the message itself - constitute the Korans undeniable claim to rank amongst the greatest literary masterpieces of mankind... This very characteristic feature - that inimitable symphony, as the believing Pickthall described his Holy Book, the very sounds of which move men to tears and ecstasy - has been almost totally ignored by previous translators; it is therefore not surprising that what they have wrought sounds dull and flat indeed in comparison with the splendidly decorated original. --Arthur J. Arberry, THE KORAN INTERPRETED, London: Oxford University Press, 1964, p. x.

A totally objective examination of it [the Quran] in the light of modern knowledge, leads us to recognize the agreement between the two, as has been already noted on repeated occasions. It makes us deem it quite unthinkable for a man of Muhammad's time to have been the author of such statements on account of the state of knowledge in his day. Such considerations are part of what gives the Quranic Revelation its unique place, and forces the impartial scientist to admit his inability to provide an explanation which calls solely upon materialistic reasoning. --Maurice Bucaille, THE QURAN AND MODERN SCIENCE, 1981, p. 18.

QURAN ON QURAN

Hence, indeed, We made this Quran easy to bear in mind: who, then is willing to take it to heart? --Chapter 54: Verses 17, 22, 32, 40 (self-repeating)

Will they then not meditate on the Quran, or are there locks on their hearts? --Chapter 47: Verse 24

Surely this Quran guides to that which is most upright and gives good news to the believers who do good works that they shall have a great reward. -- Chapter 17Shak017: Verse 9

Surely We have revealed the reminder (Quran) and We will most certainly guard it (from corruption). --Chapter 15: Verse 9

Praise be to Allah Who has revealed the Book (Quran) to His slave (Muhammad) and has not placed therein any crookedness. --Chapter 18: Verse 1

Will they not then ponder on the Quran? If it had been from other than Allah they would have found therein much discrepancy. Chapter 4: Verse 82

And certainly We have explained in this Quran every kind of example; and man is most of all given to contention. And nothing prevents men from believing when the guidance comes to them, and asking forgiveness of their Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to face with them. --Chapter 18: Verses 54-55

And We reveal (stage by stage) of the Quran that which is a healing and a mercy for believers, and to the unjust it causes nothing but loss after loss. --Chapter 17: Verse 82

And if you are in doubt concerning that which We reveal unto Our slave (Muhammad) then produce a surah (chapter) of the like thereof, and call your witnesses besides Allah if you are truthful. --Chapter 2: Verse 23

And this Quran is not such as could be forged by those besides Allah, but it is a verification (of revelations) that went before it and a fuller explanation of the Book - there is no doubt - from the Lord of the Worlds. - Chapter 10: Verse 37

So when you recite the Quran, seek refuge in Allah from Satan the outcast. --Chapter 16: Verse 98.

The Collection of the Quran - Part 2 of 3

The Era of Abu Baker 632 – 634 C.E

After the death of the Prophet (pbuh), there arose three main groups opposed to Islam in the Arabian Peninsula.

1. The first group was made up of those who decided that they did not want to pay Islamic tax, Zakaah, to anyone other than the Prophet (pbuh). They did not feel that Zakaah was a pillar of Islam just like Salaah (prayers), Sawm (fasting) and Hajj (pilgrimage). They instead looked at Zakaah as a tribute; a kind of tax paid to the one who conquered them. So, when the Prophet (Pbuh) died, they felt that they were no longer required to pay it. When Abu Baker became a leader of the Muslim state, this group refused to pay Zakaah and sent armies to the capital, Medina, in order to topple the Muslim State, They demanded to be excused from paying Zakaah or else they would attack and destroy the centers of Islam.

2. The first group was joined by those who had entered Islam in order to escape defeat, as well as those who simply wanted to be on the winning side. This group did not believe in Allah and His messenger at all. They wanted to destroy Islam so they could be free to do whatever they wanted to do. Since the armies of those who refused to pay Zakaah appeared strong, many of these hypocrites joined them.

3. The Third Group was the false Prophets and Prophetesses. In the Najd, in the region of Yamaamah, an Arab from the tribe of Haneefah called Mysaylima claimed prophet hood. In the southern part of Arabia, another Arab from the tribe of ‘Ans called Al Aswad, claimed prophet hood and took over Najran, To the north of Arabia an Arab woman called Sajaah from the Tameem tribe also claimed the prophet hood and rose in arms against the Muslim State. These false prophets all invited people to leave Islam by claiming that Allah had revealed to them new laws making allowable most of the things which were forbidden by Prophet Muhammad(pbuh).

True Muslims under the leadership of Caliph Abu Baker, were forced to fight these three groups in order to re establish Islam throughout the Arabian Peninsula.

The First Writing:

During these wars known as the Riddah (Apostasy), many of those who had memorized large portions of the Quran were killed. Those Muslims who had a lot of Quran in their hearts knew well the rewards which Allah has promised those who fight for Islam. So, they would always be in the front lines of all the battles.

Umar Ibn Al Khattab realized the danger of what was happening and feared that if something was not done immediately, the Quran would be lost to future generations of Muslims. So he went to Caliph Abu Baker and advised him to have the whole Quran written down in one book in order to preserve it from being lost. Abu Baker at first refused to do so, because the Prophet(Pbuh) had not told men to do it. He was afraid of bringing anything new into religion because the Prophet(pbuh) had warned them about changing the religion. Christians had gone ashtray before them because they changed the religion which Prophet (Isaa) Jesus brought after he left them. So Abu Baker was very much against making any changes in the religion which Prophet Muhammad (pbuh) had not told him to do so. However, after thinking over the situation very carefully, he came to realize that Umar’s Advice was right and that it was not really a change in the religion. The Prophet (pbuh) had ordered them to write down the various verses and chapters of the Quran, while it was being revealed, in order to help preserve it.

Compiling all of what was written into one complete book was then only the completion of the Prophet (pbuh) had begun.

Caliph Abu Baker asked Zayd Ibn Thaabit to be in charge of collecting and writing down the whole Quran, Zayd at first refused to do it for the same reasons that Abu Baker had, but after sometime he also came to realize that it was right. Zayd was chosen because he was:

*One of the best reciters of the Quran
*One of the few who had memorized the whole Quran during the Prophet’s lifetime
*One of those whom the Prophet(pbuh) asked to write down the Quran
*One of the Few who were present when the Prophet (pbuh) recited the whole Quran during the last Ramadan of his life.

Zayd began the process by collecting all of the material on which the Quran had been written. He then gathered around him all of those who had also memorized all of the Quran or large portions of it. He then compared what was written down with what he and others had memorized, If all agreed, he would then write down on pages of leather. In this way the whole Quran was written down during the reign the first Caliph. On its completion, Zayd turned it over to Caliph Abu Baker who kept it until his death, two years after he had become Caliph. Just before his death, Abu Baker turned over the Quran to Umar whom he had chosen to be the second Caliph. Umar kept this copy of the Quraan with him until his death ten years later at the hand of an assassin named Abu Lulu. The Quran was then turned over to his daughter, Hafsah, who was also one of the Prophet’s wives. Hafsah kept the Quran in her house in medina, but she made it available to anyone to make copies from it, or check the accuracy of what they had memorized.

What are The Features of the Makkan Revelations?

Makkan revelations are defined as all verses and chapters of the Quran which were brought by Jibreel (Gabriel) to the Prophet (PBUH) before His migration to Medina (Hijra 622 CE). This includes verses which were revealed in City of Taif as well as those revealed in other areas outside of Makkah. These revelations represent the first stage of the Islamic movement in which its fundamentals were established.

a) Tawheed: Unity of Lordship

When Islam was first presented to the people of Makkah, they were in a state of disbelief. Most of them believed in Allah, but they had put between themselves and Allah many intermediaries. They made idols to represent these intermediaries and worshipped them instead of Allah. Thus, the early revelations taught the people about the Allah’s Unity and power over all things, they told people that Allah was without parents, offspring or any partner who shared His powers. They also pointed out the idols could neither bring good nor hold back evil. And they questioned the logic of worshipping things which could not even see or hear.

b) Salaah: Prayers:

After the first verses of revelation came informing the Prophet (PBUH) that he had been chosen for Prophet Hood, Allah sent Jibreel (Gabriel) to teach him the correct method of prayer. This was necessary because the correct method of prayer could not be arrived by logical reasoning. Therefore, even the Prophet(PBUH) himself had to be taught the correct method of worshipping Allah. Thus, the early verses called upon the Prophet (PBUH) and his early band of followers to make their SALAAH(Prayers) regularly.

Since the Makkans were in the habit of worshipping Idols in the belief that these home made gods would carry their prayers to ALLAH for them, the early verses were also aimed at clarifying this misconception. The verses taught that Salaah(Prayers) should only be made for and to Allah, as He is the only one who can answer them.

Great stress was placed on Salaah(prayers) because of its relationship to Tawheed(Oneness of God).Correct Salaah(Prayers) directed to Allah alone is the most basic way of putting Tawheed into practice.

c) The Unseen:

Since there was no way that human beings could possibly come to know about the unseen world, the early verses taught them about its wonders, its mysteries, and its horrors. The verses described Paradise and its pleasures in order to encourage the believers to continue to do good deeds and to assure them of a reward, they also described the Hell fire and its torment in order to encourage the believers to strive to avoid evil deeds.

Some of the verses also reasoned with those who could not accept the resurrection by giving them examples from the nature, such as rain falling on dead earth bringing back life.

Allah says:

“And it is Allah who sends the winds sturring the clouds and We drive them to the earth after its death. Like wise (Will be) the Resurrection” Surah Faatir( Chapter 35 Verse 9)

Other pointed out logically that the recreation of life would be easier than its creation, although it is all the same to Allah.

Allah says:

“And it is He who originates the creation, then recreates it (after it has perished) which is easier for Him” Surah ar Room (Chapter 30 Verse 27)

d) Allah’s Existence:

There were some individuals among the Makkans who were in doubt about Allah’s very existence. Thus, some of early verses presented logical arguments proving Allah’s existence. Sometimes proofs were taken from nature and the creatures’ common to the society.

Example:

Allah asked the Makkans:

“Why didn’t they look at the camels and how they were created, and the sky and how it was raised, and the mountains and how they are firmly fixed and the Earth and how it was spread out?” Surah Al Ghaashiyah (Chapter 88 verse 17-20)

At other times straight logic was used, Allah asked them if they were created from nothing or it they created themselves:

Allah asks:

“Were they created of nothing, or were they themselves the creators” Surah Al Toor (Chapter 52 Verse 35)

The answer had to be one or the other. Since they know they had not created themselves, they had to realize that they were created. Even if they said that they came from their parents and their parents came from their parents and so on. The numbers eventually decrease to one who came from nothing. Thus, Allah, the Creator, has to be accepted for our existence to make sense.

e) Challenges:

In order to prove to the Quraysh that the Quran was from Allah and that Muhammad (PBUH) was a Prophet of Allah, some of the Makkan verses challenged the Arabs to imitate the Quran. Many of the chapters began with individual letters like “Alif, Laam and Meem”,”Saad,” or “Noon” in order to tease the Makkans with the same letters of alphabet that they made their flowery speeches and poetry with. Allah made the Quran with same letters, but they just could not imitate it. Since the Arabs were unable to produce even a chapter resembling the smallest chapter of Quran, the miraculous nature of Quran and its divine origin were clearly proven to the people at that time. However, many of them preferred to look at the Quran as a magical spell, and the Prophet (PBUH) as a master magician.

f) The People of Old:

The Makkan verses often mentioned historical examples of the earlier civilizations, like the Aad and the Thamood”. They were mentioned in order to warn those who had rejected the message of Islam. The verse spoke about the wonders of the ancient civilization; they listed the many blessings which Allah had bestowed on the peoples of those civilizations. Then they recounted how the people disobeyed Allah and denied His blessings, and how Allah’s punishment caught them when they were totally unaware of what would become of them if Allah so willed .

These examples were quite familiar to the Arabs because the ruins of such civilizations could still be seen. For example, the stone tombs of Madaa in Saalih were directly on the trade route to Syria.

g) Eemaan- Faith:

Very few laws were revealed in the Makkan verses, instead the verses concentrated on principles which would build Eemaan (faith) of the early Muslims. These verses spoke of the importance of fearing Allah and being aware of His presence and knowledge of all things. They were often filled with advice about being patient, perseverant, truthful and trustworthy, in order to build the moral spiritual character of the early Muslims who were in a minority and under lot of pressure from Makkan society.

h) Short Verses:

The Makkan Sarah’s usually had short verses, catchy rhymes, and a very strong rhythm; these qualities were meant to catch the attention of listeners who basically opposed to the message of Islam. The verses had to be short because the audience would not be willing to listen to long, drawn out statements, as soon as they heard any of the Quran, they would stick their fingers in their ears and turn away. Thus the verses often had to strike home immediately; they often resembled the chants of the oracles and fortune tellers, but their meanings were very clear, whereas the chants were mostly obscure and vague.

For example, the oracle Zabraa warned her people about a disaster which would soon strike them as follows:

By the fluttering wind, and the falling night
By the shinning morn, and the piercing star
By the rain laden clouds,
Verily, the trees of the valley are really deceptive, and teeth gnash until twisted.
Verily, the boulders of the mountain warn of mourning, that you won’t find any escape from.

The Mode of Presentation and The Main Theme of Quran

The Mode of Presentation of Quran

The Quran is Allah’s final communication of His divine will to human kind. It is the Creator speaking to human beings and it takes the form of Human conversation. As Humans change subjects randomly during conversations, the topics of the Quran change in a seemingly random way. Consequently, the format of the Quran is quite unique among books. As a whole it is not a book in a usual sense of the word wherein there is an introduction and explanation if the subject followed by a conclusion.

Neither, it is restricted to only a presentation of historical events, problems of philosophy, facts of science, or social laws, though all may be found woven together in it without any apparent connection and links. Subjects are introduced without background information, historical events are not presented in chronological order, and new topics sometimes crop up in the middle of another for no apparent reason, and the speaker and those spoken to change direction without the slightest forewarning. The reader who is unaware of the Qur’an uniqueness is often puzzled when he finds it contrary to his understanding of a book, especially a “Religious Book”. Hence, the Quran may seem disorganized and haphazard to him. However, to those who understand this subject matter, aim and its central theme, The Qur’an is exactly the opposite.

The Main Theme of Quran

The subject matter of the Qur’an is essentially Man:

Man in relation to his Lord and Creator (Allah), Man in relation to himself, and Man in relation to the rest of the creation.

Main theme for a Man that runs through out the Qur’an is that Allah alone deserves worship and that man should submit to Allah’s laws in his personal life and in his relationship with Allah’s creation in general. In other words, the main theme is a call to belief in Allah and to do the righteous deeds as defined by Allah.

If the reader keeps in mind these basic facts, he or she will find that from the beginning to the end, the Qurans basic topics are all closely connected to its main theme. The Qur’an keeps the same object in view, whether it is describing the creation of man and the universe,or events from human history. Since the aim of the Qur’an is to guide man, it states or discusses things only to the extent relevant to this aim and leaves out unnecessary and irrelevant details. It also repeats its main theme over and over again in the presentation of each topic.

The Four Principles should be kept in mind by the new reader of the Qur’an if he or she is to avoid unnecessary confusion and disorientation:

1.The book is the only one of its type in the World
2.It’s literary style is quite different from all the books
3.It’s theme is unique
4.Pre conceived notions of a book are only a hindrance to the understanding of the Qur’an