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Arrangement Of Quran
We understand that Quran is story of Muhammad SAW struggle and each Surah should be seen in the light of the time period it was revealed like at the time of Inzar e khas or inzar e Aam or Itmam e hujjat. The surah itself point to its time of revelation. If this is not kept in mind then our understanding will be affected
If this is true then why Allah changed the order of the surahs?
Why Muhammad SAW or the sahaba didn’t preserve details about time and incidents of revelation?
If the surah can be truly understood in the context of time it was revealed then it seems to be important to keep such details preserved particularly when the order and arrangement of ayahs/surahs will be different
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Arrangement Of Quran
updated 2 years, 8 months ago
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Please see:
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Thank you brother Umer for your reply
I read the discussion you referred. The question I asked actually came to my mind after reading meezan and listening to meezan lectures.
The question is not that Quran doesnt have to be in chronological order, question is that why the arrangement was changed when the quran can be truly understood as the story of Muhammad’s struggle. The recording of events and sequence of revelation are of paramount importance. We have to read the surah, identify the particular audience, place the audience in the historical background, all this exercise is laboursome as well as risky because the historical record is not preserved.
This is also puzzling that why sahab RA didn’t teach the historical background of surahs to their students? then this tradition would’ve become Mutawatur and our tafsir literature wouldn’t be full of ambiguities
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Had the sequence been left to the original order, then it would’ve created ambiguity w.r.t adressees of the Quran. Since the phases of sarguzisht had varied w.r.t adressees of Kalam. Therefore, it would’ve resulted in a jungle of confusion as to who is being addressed and at what stage of Inzar.
And even if Sahaba were to teach the historical background of Surahs to their students (which actually they did through akhbar-i-ahad), it would’ve created the same problem of relying on something external to understand the meaning of Quran. In Farahi Discourse, the context, adressees and the stage of Inzar are all to be understood from the Kalam itself (Which establishes Quran’s status as being Furqan and Meezan). The tradition that you referred to, would’ve resulted in a parallel source of understanding Quran (which exists even now in the form of ‘tafseeri riwayaat’ and ‘Asar narrations’).
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In recent Q&A Session with Ghamidi Sahab on Questions selected from ASK GHAMIDI Platform:
For answer to your question, please refer to the video below from 54:16 to 57:13
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Many thanks Umer sahab
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