An Alkur'ani aka saukar da shi ga Annabi ﷺ a sassa cikin shekara ashirin da uku. Saukar da shi ta fita ta hanyoyi daban-daban: wani lokaci a jere cikin sauri, wani lokaci kuma bayan wani lokaci ya wuce. An saukar da Alkur'ani a hankali, ba a lokaci guda ba, saboda wata hikima da Allah ya ambata a cikin Alkur'ani mai girma.

The Qur'ān was revealed to the Prophet PBUH in parts over a period of twenty-three years. Its revelation occured in various ways: at times in (quick) succession and at times after a period of time. The Qur’ān was revealed gradually and not all at once due to a wisdom Allah  mentioned in the noble Qur’ān,

i.e, haka aka saukar da shi a sassa-sassa domin Mu karfafa zuciyarka da shi, ta hanyar rabuwarsa, don ka fahimce shi sosai kuma ka haddace shi. Kuma Ya ce:

i.e, thus it has been revealed in parts so that We may strengthen your heart, by its division, so that you may understand it fully and memorise it. And He  said:

Watau, Al-Qur’ānin da ya saukar da shi ne a kashi-kashi, a hankali, a lokuta daban-daban, watau a sannu a sannu, ba tare da gaggawa ba, kuma da bayani; Ya saukar da shi a matakai, watau bisa ga abubuwan da suka faru. Don haka, domin ya karfafa zuciyar Manzon Allah ﷺ, kuma domin ya karanta shi ga mutane a sannu a sannu ba tare da gaggawa ba, da kuma domin a saukar da shi bisa ga abubuwan da suke faruwa, da kuma da amsoshin tambayoyi, aka saukar da Al-Qur’ani a hankali, a kashi-kashi, cikin shekaru ashirin da uku.

i.e, it is a Qur’ān which he  revealed in parts, gradually, at intervals, that is, slowly, without haste and with demonstration; He  revealed it in stages, i.e according to incidents. So, in order to strengthen the heart of the Messenger PBUH and so as to recite it to the people slowly without haste, and also in order to reveal it according to the incidents and with answers to the questions, the Qur’ān was revealed gradually and in parts over twenty-three years.

Ana sauke Alkur'ani ga Manzon Allah ﷺ, sai ya umurci mutane su haddace shi, su rubuta shi a kan guntayen fata ko takarda ko papyrus, shi kansa kuma ya rubuta a kan ƙashin kafaɗa, da ƙashin ganyen dabino, da kuma lukhaf (wani farin dutse siriri mai faɗi), watau a kan ƙashin kafaɗa, da tsinken ganyen dabino da duwatsu masu laushi. Idan ayoyi suka sauka, sai ya ba da umurni a sanya su a wurinsu daidai a cikin surorin. Ya kan ce: "Ku sanya wannan ayar a cikin sura kaza bayan ayar kaza." Don haka sai su sanya su a wurinsu daidai a cikin sura. An ruwaito daga Usman cewa:

The Qur’ān would be revealed to the Messenger of Allah PBUH and he  would then instruct the people to memorise it, write it down on pieces of leather or a sheet or papyrus, he would also write on the scapula bone, the palm risp or the lukhaf (a thin broad white stone) i.e on the shoulder blades, leaf stalks of date palm and soft stones. When the ayāt would be revealed he would give the order that they be placed in their proper place in the Sura’s. Thus, he used to say, put this ayah in such and such sura after such and such ayah. So they used to put them in their proper place in the Sura. It has been narrated by 'Uthman  that:

Ta haka aka yi ta har an saukar da dukkan Alƙur'ani, Allah kuma ya karɓi ransa bayan saukar Alƙur'ani ta cika. Saboda haka, tsarin ayoyin kowace sura a yadda take yanzu a cikin rubutun mushafi, ya kasance kamar yadda wahayi ya ƙaddara, daga Annabi ﷺ, wanda Jibril ya isar masa daga Allah. Bisa wannan tsari ne al'ummah ta isar da Alƙur'ani daga Annabinta ﷺ, kuma babu sabani a kan haka. Tsarin ayoyin cikin suratan da muke gani a yau shi ne ainihin tsarin da Manzon Allah ﷺ ya umarta. Haka kuma shi ne tsarin da aka rubuta a kan kashin kafaɗa (na dabbobi), da kwanyar dabino da lukhaf (wani farin dutse siriri da faɗi), aka kuma adana shi a zukatan mutane. Saboda haka, tsarin ayoyi a cikin suratai tabbatacce ne, domin wahayi ne ya ƙaddara shi zuwa ga Manzon Allah ﷺ, daga Jibril, daga Allah. Amma game da tsarin suratai, wasu surori an haɗa su tare bisa ijtihadin Sahabbai. Ahmad da marubutan Sunan sun ruwaito hadisi daga Ibn 'Abbas, wanda Ibn Hibban da al-Hakim suka tabbatar da ingancinsa, sun ce:

It was done in this manner until the whole Qur’ān was revealed and Allah  took his  soul after the revelation of the Qur’ān was complete. That is why the arrangement of the verses of every Sura in the form as it is now in the present script (mushaf) was as determined by the revelation, from the Prophet , transmitted to him  by Jibreel  from Allah . And according to this arrangement the Ummah transmitted the Qur’ān from her Prophet  and there is no difference (ikhtilaf) about this. The order of the ayat in the Sura’s that we observe today is the very form the Messenger of Allah  ordered. And it is the same form as that was written on the shoulder blades (of animals), palm risps & the lukhaf’s (a thin broad white stone) and preserved in the hearts of men. Consequently, the arrangement of verses within the Sura’s is definite that it is determined by the revelation to the Messenger of Allah , from Jibreel , from Allah . As for the arrangement of the Sura’s, certain chapters (Sura’s) were put together according to the Ijtihād of Sahabah . Ahmad and the Sunan compilers have reported a hadīth by Ibn 'Abbas which has been declared sound by Ibn Hibban and al-Hakim, they narrated:

Na ce wa 'Uthman (Ibn 'Abbas ne ya ce): "Me ya sa ka haɗa Suratul Anfal, wadda take daga cikin al-mathani (surori masu ƙasa da ayoyi ɗari), da Suratul Bara'ah, wadda take daga cikin al-mi'un (masu kusan ayoyi ɗari)? Ka haɗa su tare, ba ka rubuta a tsakaninsu layin 'bismillahir rahmanir rahim' ba, kuma ka sanya su cikin surori bakwai masu tsawo (at-tiwal)." Sai 'Uthman ya ce:

'I (Ibn 'Abbas) said to 'Uthman 'What induced you to position together Sura al-Anfal which is from the mathani (suras with less than 100 ayāt), and Sura al-Baraa'ah when it is from the mi'un (consisting of about 100 ayāt). You have put them together and you did not write between them the line 'bismillah ar-rahman a-rahim' and you have placed them among the seven long (tiwal) Suras. So 'Uthman said:

An rawaito daga Sa'id ibn Jubayr daga Ibn 'Abbas (ra) cewa ya ce:

It has been narrated by Sa'id ibn Jubayr from Ibn 'Abbas (ra) who said that:

Kuma a wata riwaya:

And In another narration:

Wannan yana nuna cewa tsarin ayoyi a cikin kowace Sura an ƙaddara shi ta hanyar wahayi. Kuma tun da Annabi ﷺ bai bayyana batun Suratu Baraa'ah ba, sai 'Uthman (Allah ya yarda da shi) ya ƙara ta a cikin al-Anfal bisa ijtihādinsa. Marubucin al-Iqna' ya ruwaito cewa Basmala (wato gajeriyar bismillah ar-rahman ar-rahim) na Baraa'ah tana nan a cikin mushaf Ibn Mas'ud. An ruwaito cewa Sahabbai suna riƙe da kwafi waɗanda tsarin Sura-Sura a cikinsu ya bambanta, duk da cewa babu bambanci a tsarin ayoyi. Don haka mushaf na Ibn Mas'ud an tsara shi ta hanyar da ta bambanta da mushaf na 'Uthman ta fuskar tsarin Sura-Sura. Ya fara da al-Fatiha, sannan al-Baqarah, al-Nisa' da Aali 'Imran, sabanin mushaf na 'Uthman wanda tsarinsa shi ne al-Fatiha, al-Baqarah, Aali 'Imran sannan al-Nisa'. Babu ɗaya daga cikinsu da aka tsara shi bisa tsarin saukar wahayi. An ce mushaf na 'Ali (ra) ya kasance bisa tsarin saukar wahayi, ya fara da Iqra', sannan al-Muddaththir, Nun wal-Qalam, al-Muzzammil, Tabbat, al-Takwir, Sabbih, kuma ya ci gaba haka har zuwa ƙarshen Suratun Makkiyya, sannan zuwa Suratun Madaniyya. Duk wannan yana nuna cewa tsarin Sura-Sura a wasu daga cikinsu an shirya shi ne bisa ijtihādin Sahabbai. Saboda haka kiyaye tsarin Sura-Sura a karatu ba wajibi ba ne, ko a cikin tilawar Alƙur'ani, ko a cikin salla, ko a cikin darasi ko koyarwa. Shaida ita ce Annabi ﷺ ya karanta Suratun Nisa'i kafin Aali 'Imran a cikin sallar dare. Amma abin da aka ruwaito game da haramcin karanta Alƙur'ani a juye, abin da aka nufa shi ne kada a karanta ayah a cikin wata Sura a juye, ba karanta Sura-Sura a juye ba.

This indicates that the order of the ayat in every Sura was determined by revelation. And since the Prophet  did not elucidate the issue of Sura baraa'ah 'Uthman  added it to al-Anfal according to his own Ijtihād (may Allah be pleased with him). The author of al-Iqna' reported that the Basmala (abbr. for bismillah ar-rahman ar-rahim) for Baraa'ah is present in the mushaf of Ibn Mas'ud . It has been reported that the Sahabah  used to keep copies whose arrangement of Sura’s was different though there were no differences in the verse arrangement. So the mushaf of Ibn Mas'ud  was compiled in a manner different to the mushaf of 'Uthman  in terms of the arrangement of the Sura’s. It began with al-fatiha, then al-baqarah, al-nisa and Aali 'Imran, contrary to the 'Uthmani mushaf whose arrangement is al-fatiha, al-baqarah, Aali 'Imran and then al-nisa. None of them were compiled according to the order of revelation. It is said that the mushaf of 'Ali (ra) was according to the order of revelation, it began with iqra', then al-muddaththir, nun wal qalam, al-muzzammil, tabbat, al-takweer, sabbih, it went on in this manner to the end of the Makkan suras and then to the Medinan Suras. All of this indicates that the Sura arrangement in relation to some Sura’s was arranged according to the Ijtihād of the Sahabah. That is why maintaining the arrangement of Sura’s in recitation in not obligatory whether in reciting the Qur’ān (tilaawah), in the salah, in a lesson or teaching. As evidenced by the fact that the Prophet  read Sura al-Nisa before Aali 'Imran in his night prayer. As for what has been reported about the prohibition of reciting the Qur’ān in reverse order, what was intended was that an ayah in one Sura should not be read in reverse and not the recitation of Sura’s in reverse order.

An ruwaito daga Abu Hurairah (ra) cewa ya ce:

It has been narrated about Abu Hurairah (ra) that he said:

Presentation of the Qur’an by Jibril to the Messenger ﷺ every year means that he presented the arrangement of its verses in relation to other verses, and the arrangement of its verses within their respective chapters, because presenting the book means presenting its sentences, words and arrangement. He presented it to him twice in the year in which the Messenger ﷺ died. This means that the arrangement of the verses in relation to one another was presented, as well as the arrangement of the verses within their respective suras. Similarly, it is possible to understand the hadith to mean that the arrangement of the suras in relation to one another was presented. However, there are other ahadith which explicitly mention the arrangement of the verses. They state the arrangement of the verses in relation to one another and the arrangement of the verses within their respective chapters.

Jibreel's presentation of the Qur’ān to the Messenger  every year means that he presented the arrangment of its verses in relation to other verses and the arrangement of its verses in their respective chapters because presenting the book means to present its sentences, words and arrangement. He presented it to him twice in the year in which the Messenger  died. This means that the arrangement of the verses in relation to each other was presented and as well as the arrangment of verses in their respective Sura’s. Similarly, it is possible to understand the hadīth to mean that the Sura arrangment in relation to each other was presented. However, ther are other ahadīth which explicitly mention the arrangment of the verses. They state the arrangment of the verses in relation to each other and the arrangment of verses in their respective chapters:

Da kuma

And

Ana fara sura kuma ta ƙare, wata sura kuma tana farawa kamar yadda Allah ya umarta ta wurin Jibreel. An ruwaito cewa Ibn 'Abbas ya ce:

A Sura would end and another Sura would begin as commanded by Allah  through Jibreel . It has been reported that Ibn 'Abbas  said:

Duk waɗannan suna nuna cewa tsarin ayoyi a cikin surorinsu, da siffar surori dangane da adadin ayoyinsu da wuraren da suke, duk Allah ne ya ƙaddara su. Al'umma ta isar da shi a wannan siffa daga Annabinta ﷺ, kuma hakan ya tabbata ta hanyar tawaatur (rahotanni masu yawa da suka tabbata). Amma game da tsarin surori dangane da juna, ana iya fahimtar hakan ta hanyar hadisai da suke magana a kan tsarin Alƙur'ani, kuma ana iya fahimtar hakan ta wasu hadisai ma. An karɓo daga Aisha, Uwar Muminai, cewa wani mutum daga Iraƙi ya zo wurinta ya ce mata, "Wane irin kafan ne mafi kyau?" Sai Aisha ta ce, "Allah ya yi maka rahama! Me zai sa hakan ya damu?" Ya ce, "Ya Uwar Muminai! Ki nuna mani (kwafin) Alƙur'anin ki." Ta ce, "Me ya sa?" Ya ce, "Domin in tattara in tsara Alƙur'ani bisa gare shi, don mutane suna karanta shi ba tare da surorinsa suna cikin tsarinsu na daidai ba." Aisha ta ce, "Me zai damu da wane sashe za ka fara karantawa? Ka sani cewa abu na farko da aka saukar daga cikinsa surah ce daga al-Mufassal, kuma a cikinta aka ambaci Aljanna da Wuta. Lokacin da mutane suka karɓi Musulunci, sai aka saukar da ayoyin da suka shafi halal da haram. Da farko an saukar da cewa: 'Kada ku sha giya,' mutane za su ce, 'Ba za mu taɓa barin giya ba,' kuma da an saukar da cewa, 'Kada ku yi zina,' za su ce, 'Ba za mu taɓa barin zina ba.' Ni ina yarinya ƙarama mai wasa lokacin da aka saukar da ayar nan a Makka ga Muhammad ﷺ:

All of this definitely indicates that the arrangement of ayat in their Sura’s and the form of the Suras in terms of the number of verses and their places, all of that is determined by Allah . The Ummah transmitted it in this form from her Prophet  and that is proven by tawaatur (recurrent reports). As for the arrangment of the Sura’s in relation to each other, this can be understood by the ahadith discussing the arrangment of the Qur’ān and it can be understood from other ahadith as well. Narrated by Aisha , the mother of the Believers, that a person from Iraq came to her and asked, 'What type of shroud is the best?' 'Aisha said,'May Allah be merciful to you! What does it matter?' He said, 'O mother of the believers! Show me (the copy of) your Qur’ān,' She said,'Why?” He said, “In order to compile and arrange the Qur’ān according to it, for people recite it with its sura’s not in proper order.” 'Aisha said, “What does it matter which part of it you read first? Know that the first thing that was revealed thereof was a Sura from al-Mufassal, and in it was mentioned Paradise and the Fire. When the people embraced Islam, the ayat regarding legal and illegal things were revealed. If the first thing to be revealed was: 'Do not drink alcoholic drinks.' people would have said, 'We will never leave alcoholic drinks,' and if there had been revealed, 'Do not commit illegal sexual intercourse, 'they would have said, 'We will never give up illegal sexual intercourse.' While I was a young girl of playing age, the following verse was revealed in Makkah to Muhammad:

Sai 'Aisha ta fito da kwafin Alkur'ani ga mutumin, ta kuma gaya masa ayoyin surori (bisa tsarinsu na daidai). Wannan hadisin yana nuna cewa Alkur'ani bai kasance an tattara shi (bisa tsari) ba. Baya ga haka, bambancin tsarin mushafan Sahabbai yana nuna cewa tsarin surori dangane da juna an yi shi ne bisa yarjejeniya a tsakanin Sahabbai.

Then 'Aisha took out the copy of the Qur’ān for the man and dictated to him the verses of the Sura’s (in their proper order). This hadīth shows that the Qur’ān had not been put together (in order), in addition to this the different arrangment of mushafs of the Sahabah indicate that the arrangment of Sura’s in relation to each other was done in agreement amongst the Sahabah.