There is another thing which must be kept in view. If one wants to have merely a cursory acquaintance with the contents of the Qur'an, then perhaps it might suffice for him to read it once. But, if one wishes to have a deep knowledge of it, one will have to go through it several times and each time from a different point of view.
One should also try to find out its fundamentals and the way of life it aims to build on them. During this preliminary study, if some questions occur in his mind, the reader should note them down and patiently continue his study, for he is likely to find their answers somewhere in the Qur'an itself.
After getting a general insight into the Qur'an in this way, one should begin its detailed study and take down notes of the different aspects of its teachings. For instance, one should note down what pattern of life it approves and what it disapproves. One should note down the qualities of a good man and those of a bad man, side by side, in order to bring both the patterns clearly before his mind simultaneously. Similarly, one should note down, side by side, those things which lead to the success and salvation of man and those which lead to his failure and ruin. In the same way, he should put down, under different headings, the teachings and instruction of the Qur'an about creed, morality, duties, obligations, civilization, culture, economics, politics, law, social system, peace, war and other human problems. These notes should be consolidated to form a complete sketch of each aspect of the teachings and then fitted together to form a complete system of life.
Then, if one desires to know the Qur'anic solution of a certain human problem he should first make study of the relevant literature, both ancient and modern, and note down the basic issues. He should also make use of the research so far made into the problem and note down the points at issue. He should then study the Quran with a view to finding out the answers to those issues. I can say from my own personal ,experience that when one studies the Qur'an with a view to making research into any problem, one will find an answer to it even in those verses which one had skipped over without ever imagining that it lay hidden therein.
One cannot grasp the inspiring spirit of the Qur'an, unless one begins to put its message into practice, for the Qur'an is neither a book of abstract. ideas and theories which may be studied in an easy chair nor is it a book of religious enigmas which may be unravelled in monasteries and universities. It is a Book that has been sent down to invite people to start a movement and to lead its followers and direct their activities towards the achievement of its mission. One has, therefore, to go to the battlefield of life to understand its real meaning. That was why a quiet and amiable person like Muhammad had to come out of his seclusion and start the Islamic Movement and fight against the rebellious world, It was the Qur'an that urged him to declare war against every kind of falsehood and engage in conflict with the leaders of disbelief without any consideration of the consequences. Then it attracted good souls from every home and gathered them under the banner of its leader in order to fight against the upholders of the old order who organised themselves into a gang to oppose them. During this long and bitter struggle between right and wrong, truth and falsehood, which continued for twenty-three years or so, the Qur'an went on guiding the Movement in every phase and at every stage, until it succeeded in establishing the Islamic Way of life in its perfection.
It is thus obvious that one cannot possibly grasp the truths contained in the Qur'an by the mere recitation of its words. For this purpose one must take active part in the conflict between belief and un-belief, Islam and un-Islam, truth and falsehood. One can understand it only if one takes up its Message, invites the world to accept it and moves on and on in accordance with its Guidance. Thus alone will one experience and understand all that which happened during the revelation of the Qura'n. One will meet with the same conditions that were experienced at Makkah, Taif and Habash and pass through the same kind of fire that had to be passed through at Badr, Uhd, Hunain, Tabuk etc. One will meet with Abu Jahls and Abu Lahabs and come across hypocrites, the double-faced, in short, every type of people mentioned in the Qur'an. Incidentally, this is a wonderful experience of its own kind and worth the trial.
While passing through any one of these stages of this experience, one will find some verses and some surahs of the Qur'an, which will themselves tell that they were revealed at such and such a stage and brought such and such instructions for the guidance of the Movement. In this way the Qur'an will lay bare its spirit even though one might not be able to understand all the lexical meanings of its words and solve all the intricacies of grammar and rhetoric. The same formula applies to its Commandments, its moral teachings, its instructions about economics and culture and its laws regarding different aspects of human life. These things can never be understood unless they are put into practice. It is thus obvious that those individuals and communities who discard it from practical life, cannot understand its meaning and imbibe its spirit by mere lip-service to it.
This is from me and true knowledge is With Allah; I have full trust in Him and turn to Him for true guidance.
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