|Preface to Urdu Edition|
In the name of Allah, the Rahman, the Raheem
First Urdu Edition -1967
The dissemination of the Quranic education is the aim of my life. I need not go into the details of what I have produced in this connection during the past 30 to 35 years. In my own estimation I had considered Lughat-ul-Quran and Mafhoom-ul-Quran as the final link of this series. But afterwards I was told that without Tabweeb-ul-Quran* the series shall remain incomplete, and thus I should also take this task in my own hands. What is meant by Tabweeb-ul-Quran, needs to be clearly understood. The composition and compilation of the Holy Quran is no undertaking. Ordinarily the books are divided into chapters and an author writes down all that he intends to describe in the relevant chapters. But the Quranic teachings are scattered like gems throughout the pages of the Holy Book. If you want to apprise yourself of its commandments on a particular subject, you shall have to collect them from the entire Book in order to bring the entire subject-matter together at one place. 'Tabweeb' means to prepare an encyclopedia, by dividing the entire Quranic teachings in separate chapters, under different subjects, so that anybody who seeks guidance from the Quran regarding a particular issue of life, may be able to find it out, at a single place, relevant to that issue. I have adopted the same methodology throughout my works in relation to the dissemination of the Quranic teachings. Since the subject of discussion in each one of my books is different, the Quranic Guidance available in a particular book is related only to one particular subject. On the other hand, in Tabweeb-ul-Quran, the comprehensive Quranic Guidance on any particular subject shall be readily available at one place.
1. To look at, the Holy Quran appears to be a small book but it is all-comprising to the extent that there is not even a single issue of life about which guidance is not available in it. Not only that, it serves as a searchlight for all human beings who seek guidance in all ages. It is evident that the classification of a book, in this particular way, is not an easy task. Besides a deep insight and intellectual research, it needs perpetual and continuous hard work. (I have now reached that stage of my life where loss of energy becomes apparent, as compared to the zeal of forty years earlier.) But I undertook this project on account of its immense importance and these days I am busy completing it.
2. On the other hand the restless longings of those who drink from the Quranic fountain, could not bear with the demanding patience, of such a
laborious and time-consuming task. As soon as I started the work on this 'classification', I began to receive urgent demands for its publication. But when they were told that this tremendously long journey shall consume a considerable time, their pressing demands concentrated on a different form _ that those injunctions of the Quran, which provide the code of laws for an Islamic State as well as those values for the protection and enforcement of which the existence of an Islamic State, is necessary, at least be published without further delay. Those compelled by an intense desire think that the Quranic Laws are not being enforced in the State of Pakistan because such a collection of laws is not readily available with the law-makers. Anyhow I had to accept their fresh demands. Thus, this work may be considered a precursor of 'Tabweeb-ul-Quran'.
3. Only a few injunctions of the Holy Quran are in the form of definite laws. (These are related mostly to family life). As regards the rest of the subjects, it only gives guiding principles. The book which had to serve as an eternal code of life, throughout the span of time, ought to have been as such to lay down only the boundary lines for human actions, so as to enable men in all ages to frame the by-laws according to the needs of their times, within the limits of these boundary lines. These principles shall remain immutable and the by-laws framed under their guidance shall keep changing according to the needs of the time. For example in the Quranic principle "They (conduct) their affairs by mutual consultation", the principle of consultation is immutable but the Quran has not provided the details regarding the mechanism and procedure of consultation. The Muslim Ummah in all ages shall constitute it according to its own needs.
4. As regards the laws that have definitely been prescribed by the Quran, they are of three different types:
a) A few injunctions which come under the heading of 'Crimes'; their punishment has also been prescribed, e.g. 'Adultery'.
b) Those injunctions that fall in the purview of law but their punitive form has not been prescribed by the Quran, for example 'Wine'. Although it has been prohibited, the details of its punishment are not provided; such punishments are left for the Islamic State to decide.
c) The injunctions which are of a moral nature and which concern individuals only, e.g., "Do not backbite". An Islamic State can give them the status of law, if necessary, (These can be seen in my book "Islami Mu'aasharat" __ Islamic way of living).
In this particular collection, these injunctions and principles have been listed together under different chapters; neither their philosophy and expediences have been described, nor have they been explained in detail; only their relevant Quranic references have been quoted, so that one may be able to locate these Quranic verses and reach one's own conclusion as to what guidance has been provided therein and what is their import, aims and objects. In such references, the number of a Surah is given first and the number of verse is given after the colon. For example 3:12 means, 12th verse of Surah Aal-i-Imraan. As these references differ slightly in different Quranic printings, in case the relevant verse cannot be found as per my reference, it may be sought in the preceding or the following verse.
Let it be clearly understood that the principles as well as the laws given by the Quran are all immutable and neither any individual nor a state has the right to change them. An Islamic State can give a practical shape to these laws or can determine the details of their mode of application (or as it has been said in para 3), can frame by-laws remaining within the boundary lines of these principles.
It must be kept in mind that an Islamic State can put into practice the Quranic Injunctions, according to an existing state of affairs, in a gradual manner and by doing so bring the social order into the Quranic pattern. however, it has no right to take some injunctions from the Quran and others from a different source, and name
this mixture as "Islamic Laws". According to the Holy Quran it is a serious crime which can be the cause of disgrace in this world and destruction in the Hereafter. (2:85-86)
5. I have kept this collection limited to mutual dealings. My purpose in choosing this pattern for the book is also to provide guidance for the law-makers, if by the stroke of good luck, one day Pakistan, decides to enforce the Quranic Injunctions in the country. If this ever happens, I shall consider it to be a sufficient reward for my hard labours and heartfelt longings. May it be that 'Tabweeb-ul-Quran' is published by that time which shall also encompass the other aspects of life. Thus there shall remain no excuse for anybody to say that he did not know what guidance has been given by the Quran in such and such a matter. I pray from Allah the Almighty that I may get the opportunity to complete this project.*
6. In fact no State becomes Islamic simply by the enforcement of Islamic Laws or by inflicting punishments under 'Shariah'. The primary duty of an Islamic State is the nourishing of the individuals within this Social Order, according to the permanent values basically provided in the Quran and thus introducing the very spirit of these values in society. The importance of these permanent values in an Islamic State is in no way less than the introduction of laws (in my opinion it is rather more than the laws). In view of their importance, I have consolidated the permanent values in one chapter, towards the end. These may be considered the most trustworthy, a handhold of an Islamic Social Order. In the first chapter the outlines of an Islamic state in the light of the Quran have also been arranged.
7. Lastly, it is necessary to repeat the fact that all my efforts in interpreting Quranic teachings are but a human effort which cannot be considered free from error or forgetting, nor it can be considered as the last word. That is why I have only presented the Quranic verses in this collection, although at certain places conclusions have also been drawn from the purport of the text. If you do not agree with my corollaries, you may ignore them and make your own decisions by contemplating upon the text. My only objective is to facilitate the work of those intending to tread the Quranic path, (helping them along according to my own ability and breadth of vision), so that they my find it easy to reach the goal. I would like to be their fellow
traveller, not mentor. I shall consider myself fortunate enough if I can achieve this much.
The accomplishment of my task depends on the help of Allah, Whose power extends from the lowest to the highest level of His creation.
Second Urdu Edition -1978
The first edition of this book was published in 1967 A.D. Only the references of the Quranic verses were given in it. By so doing I aimed, not only to convey to others what I have understood from the Quran myself, but to inculcate the desire in others to ponder over the Quran deeply. The object of restricting to references alone was to inspire a desire amongst those interested, to find the verses themselves, with the aid of these references and ponder over them closely, so as to explore their meaning themselves.
Although that book gained vast popularity, I began to receive demands from all around that the text of the verses should also be included along with their translation and purport. My lifelong experience tells me that the nation (in general) has become accustomed to escaping from intellectual exertion and likes to have ready-made material. I am not used to rejecting totally such demands of my fellow-Muslims; I always bow down to them by saying:Although this collection of the Quranic Laws shall benefit all Muslims in general, it shall be especially useful for those connected with legal affairs, e.g. judges, advocates, those working with the law sections of the government, members of the legislature, the constituent assemblies, and those concerned with the media etc. If it happens to be beneficial for any one of them, it shall be an ample reward for my labors and research, The purpose for my life is to make this magnificent Book of Allah (The Quran) the cynosure for men of knowledge and intellect.
In matters of gallantry (the state of being in love), this is above all other concerns.
I have already described in the preface what is meant by Tabweeb-ul-Quran. In those days I was completely absorbed in its classification and compilation, and could not concentrate on the reprint of the present book. Praise be to Allah that Tabweeb-ul-Quran has since been published. Its composition comprises three big volumes (their total volume being about one and a half thousand pages) of an Encyclopedia of Quranic Teachings. After publishing this encyclopedia there was no need of having a separate compilation. But on account of the present state of affairs in the country, there again arose an intense demand for it. Although in the State of Pakistan a talk about the Quranic Laws has been frequent from its very inception, in the current years it assumed an immense importance, and a clamor for the framing of Islamic Laws became popular. As I myself have been earnestly proposing to make the Quran the basis of State Laws, a demand began from the known and unknown circles that a code of Quranic Laws ought to be published without further delay, so that it may serve as a reference book since this was the need of the time. Thus it came to be considered a necessity to publish a new edition of the Quranic Laws. Besides necessary additions and alterations, the text as well as the purport of the Quranic verses have also been given. The text being that of the holy Quran, the question of any differences in this regard does not arise but if a difference arises about the purport presented by me, one can satisfy himself in whatever way he likes. Islamic Laws originate from the Quranic text and not from the purport produced by me (or anybody else). I have also drawn inferences from some of the verses. In fact the right to draw such inferences belongs to the Legislative Assembly of an Islamic State, and not to any individual or sect. My inferences are not more than a pointer in this direction.
In the first edition of this book, Quranic Values were also included in addition to the laws, but now these have been deleted, firstly, because after the publication of Tabweeb-ul-Quran, separate publication of these values is no more required; and secondly, because I have learnt from experience that a reference book ought to be handy, so that its volume may not cause weariness in the temperament. Those in need of details may benefit from Tabweeb-ul-Quran.
I am not a vocalist; all I am trying to do It is to bring the wondering came back to its Trail.