Payg‘ambar ﷺ davrida Qur’on matni yodda saqlanar edi va shuningdek tekis toshlar, yog‘och va suyaklarga yozib qo‘yilgan edi.

During the time of the Prophet (saw), the text of the Qur‟an was preserved in memory and also inscripted on flat stones, wood, and bones.

Qur'on Allohning Elchisiga ﷺ nozil bo'lardi va u kishi odamlarga uni yodlashni hamda uni charm parchalari, qog'oz, yelka suyagi, xurmo tolasi, suyaklar, xurmo bargi bandlari va boshqalarga yozib qo'yishni buyurardi. Oyatlar nozil bo'lganda u kishi ularni suraning tegishli o'rniga joylashtirish haqida buyruq berardi. Shunday qilib, u kishi: "Bu oyatni falon sura ichida falon oyatdan keyin qo'yinglar", derdilar. Shunday qilib, ular oyatlarni suradagi o'z o'rniga joylashtirardilar. Usmon (roziyallohu anhu) rivoyat qilib aytdilar: "Oyatlar Nabiy ﷺ ga nozil bo'lardi va u zot: "Bu oyatlarni falon narsa zikr qilingan surага qo'yinglar", deb buyurardilar". (Ibn Moja va Abu Dovud)

The Qur‟an used to be revealed to the Messenger of Allah (saw) and he used to instruct people to memorise it and write it down on pieces of leather, paper, scapula, palm risp, bones, leaf stalks of date palm etc. When the Ayat were revealed he used to give the order that they be placed in their proper place in the Surah (chapter). Thus, he used to say put this Ayah in such and such Surah after such and such Ayah. So they used to put them in their proper place in the Surah. It has been narrated by Uthman (ra) that he said, “The Ayat used to be revealed to the Prophet (saw) and so he used to say: “Put these Ayat in the Surah which mentions such and such thing.” (Ibn Majah & Abu Dawud)

Shunday qilib, Qur'oni karim to'liq nozil bo'lgunicha ish shu tarzda davom etdi va Qur'on nozil bo'lib bo'lgach, Alloh (SWT) Payg'ambar ﷺ ning jonini oldi. Shu sababli, hozirgi mushafda bo'lgani kabi, har bir surada oyatlarning tartibi Payg'ambar ﷺ dan Jibril orqali Allohdan kelgan vahiy (tavqifan) bilan belgilangan. Shu tartibga ko'ra Ummat Qur'onni Payg'ambar ﷺ dan naql qilib yetkazgan va bu borada hech qanday ixtilof yo'q. Suralar ichidagi oyatlarning tartibi ham bugun biz ko'rayotgan shaklda bo'lgan.

It was done in this manner until the whole Qur‟an was revealed and Allah (swt) took his (saw) soul after the revelation of the Qur‟an was complete. That is why the arrangement of the verses of every Surah in the form as it is in now in the present script (Mushaf) was determined by the revelation (Tawqeefan) from the Prophet (saw) transmitted to him (saw) by Jibreel from Allah (swt). According to this arrangement the Ummah transmitted the Qur‟an from the Prophet (saw) and there is no dispute about this. The order of the verses within the chapters (Surahs) was in the same form as we see today.

Ba'zi suralarning tartibi esa Sahobalarning (Alloh ulardan rozi bo'lsin) ijtihodi asosida tuzilgan.

As for the arrangement of some of the chapters (Surahs) they were put together according to the Ijtihad of Sahabah (may Allah be pleased with them).

Imom Ahmad va Sunan muallifları Ibn Abbos (roziyallohu anhu)dan rivoyat qilingan hadisni keltirganlar. Ibn Hibbon va al-Hokim uni sahih deb e'lon qilganlar. Ularning rivoyatiga ko'ra, Ibn Abbos (roziyallohu anhu) Usmon (roziyallohu anhu)dan so'ragan: nima uchun Al-Bara'ah (At-Tavba) surasini Al-Anfol surasidan keyin qo'yganlar, holbuki u "Mathoniy" (yuz oyatdan kam oyatli suralar) qatoridan, Al-Bara'ah esa "Mi'un" (taxminan yuz oyatli suralar) qatoridandir. Ibn Abbos aytdi: "Siz ularni bir-biriga qo'shib yubordingiz, ular orasiga بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ("Bismillahir-Rohmanir-Rohim") ni yozmadingiz va ularni etti uzun (Tiviol) suralar qatoriga qo'ydingiz." Shunda Usmon (roziyallohu anhu) dedi: "Ko'pincha Rasululloh ﷺ ga bir sura bir qancha oyatlari bilan nozil bo'lardi. Unga biror narsa nozil bo'lsa, ya'ni undan oyatlar tushsa, u kishi o'zi uchun yozuvchi bo'lgan kotiblardan birini chaqirib: "Bu oyatlarni falon va falon zikr qilingan surага qo'yinglar", derdi. Al-Anfol surasi Madinada birinchi nozil bo'lgan suralardan biri edi, Al-Bara'ah esa Qur'onning oxirida nozil bo'lgan. Ularning mazmuni bir-biriga o'xshardi, shuning uchun men Anfolni Bara'ahning bir qismi deb o'yladim. Rasululloh ﷺ vafot etdilar va ular Anfol Bara'ahning bir qismimi yoki yo'qmi, buni bizga aniqlab bermadilar." Said ibn Jubayr Ibn Abbosdan rivoyat qilgan: "Nabiy ﷺ surаning oxirini bilmas edilar, to "Bismillahir-Rohmanir-Rohim" nozil bo'lmaguncha." Boshqa rivoyatda: "Bismillahir-Rohmanir-Rohim nozil bo'lganda, ular surаning tugaganini bilar edilar." Bu shuni ko'rsatadiki, har bir surадаги oyatlar tartibi vahiy orqali belgilangan (tavqifiyyan). Nabiy ﷺ al-Bara'ah masalasini aniqlab bermagani uchun, Usmon (roziyallohu anhu) uni o'z ijtihodi bilan Al-Anfolga qo'shgan. Al-Iqno' muallifi xabar beradi: al-Bara'ah uchun Bismillah (ya'ni Bismillahir-Rohmanir-Rohim) Ibn Mas'udning Mushafida (to'plamida) mavjud bo'lgan. Sahobalar turli nusxalarda suralarning tartibi boshqacha bo'lganini qayd etgan, garchi oyatlarning tartibida hech qanday farq bo'lmagan. Shunday qilib, Ibn Mas'udning mushafi suralar tartibi jihatidan Usmon mushafidan farq qilgan. U Al-Fotiha bilan, so'ngra Al-Baqara, An-Nisо va Oli Imron bilan boshlangan. Usmon mushafida esa tartib Al-Fotiha, Al-Baqara, Oli Imron, so'ngra An-Nisо bo'lgan. Ularning hech biri nozil bo'lish tartibiga ko'ra tuzilmagan. Aytilishicha, Ali mushafi nozil bo'lish tartibida bo'lgan: u Iqro' bilan, so'ngra Al-Muddassir, Nun val-qalam, Al-Muzzammil, Tabbat, At-Takvir, Sabbih bilan boshlangan va shu tarzda Makka suralari oxirigacha, so'ngra Madina suralariga davom etgan.

Imam Ahmad and the Sunan compilers have reported a hadith by Ibn 'Abbas which has been declared sound by Ibn Hibban and al-Hakim, they narrated that Ibn Abbas (ra) asked Uthman (ra) as to why he put Surah Al-Bara‟ah (At-Tawba) after Surah Al-Anfal when it is from the Mathani (Surahs with less than 100 Ayahs) and Al-Bara'ah is from the Mi'un (consisting of about 100 Ayahs). Ibn Abbas said, “You have put them together them and you did not write between the line بِسْمِ اللَّوِ الرَّحَْْنِ الرَّحِيمِ 'Bism‟illah ar-rahman ar-rahim” and you have placed them among the seven long (Tiwal) Surahs. So Uthman said, “Often a Surah would be revealed to the Messenger of Allah (saw) that would have a number of verses. When something was revealed to him – i.e. verses from it - he used to call someone from among those who used to write for him and say: „Place these Ayah in the Surah, in which this and this is mentioned. Surah Al-Anfal was one of the first to be revealed in Madinah and Al-Bara'ah was at the end of the Qur‟an. Their narrative used to resemble each other so I thought Anfal was part of Bara‟ah.” The Messenger of Allah (saw) died and he did not clarify to us if Al-Anfal was part of Al-Bara'ah. Thus, it has been narrated by Sa'eed b. Jubayr from Ibn 'Abbas who said that: “The Prophet (saw) did not know the ending of a Surah until 'Bism‟illah ar-rahman a-rahim' was revealed.” In another narration: “When Bism‟illah ar-rahman ar-rahim was revealed they knew that the Surah had come to an end.” This indicates that the verse order in every Surah was determined by revelation (Tawqifiyyan). And since the Prophet (saw) did not elucidate the issue of al-Bara'ah, Uthman (ra) added it to al-Anfal according to his own Ijtihad. The author of al-Iqna' reported that the Bism‟illah (abbr. for Bism‟illah ar-rahman ar-rahim) for al-Bara'ah is present in the Mushaf (collection) of Ibn Mas'ud. It has been reported that the Sahabah used to keep copies whose arrangement of Surahs 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 Surahs. It began with Al-Fatiha, then Al-Baqarah, Al-Nisa and Aal-Imran. Contrary to the Uthmani Mushaf whose arrangement is al-Fatiha, al-Baqarah, Aal-Imran and then Al-Nisa. None of them were compiled according to the order of revelation. It is said that the Mushaf of 'Ali 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 Surahs and then to the Madinan Surahs.

Bularning barchasi shuni ko‘rsatadiki, ba’zi suralarning tartibi Sahobalarning ijtihodi bilan belgilangan. Shu sababli, Qur’on tilovatida, namozda, darsda yoki ta’limda suralar tartibini saqlash majburiy emas. Buning dalili shuki, Payg‘ambar ﷺ tungi namozda Oli Imron surasidan oldin Niso surasini o‘qigan. Qur’onni teskari tartibda o‘qishni man qilish haqida rivoyat qilingan narsaga kelsak, unda nazarda tutilgan narsa bitta suradagi oyatni teskari o‘qish bo‘lib, suralarni teskari tartibda tilovat qilish emas.

All of this indicates that the Surah arrangement in relation to some Surahs were arranged according to the Ijtihad of the Sahabah. That is why maintaining the arrangement of Surahs in recitation in not obligatory whether in reciting the Qur‟an (Tilaawah), in the prayer (Salah), in a lesson or in teaching, as evidenced by the fact that the Prophet (saw) read Surah al-Nisa before Aal-Imran in his night prayer. As for what has been reported about the prohibition of reciting the Qur‟an in reverse order, what was intended was that an Ayah in one Surah should not be read in reverse, not the recitation of Surahs in reverse order.

Farishta Jibril har yili Payg‘ambarga (ﷺ) nozil qilingan Qur’onning hammasini bir marta takrorlab o‘qib berar edi. Payg‘ambar (ﷺ) vafot etgan yilda esa Jibril Payg‘ambarga (ﷺ) Qur’onning butun matnini ikki marta takrorlab o‘qib berdi. Bu haqda Oisha (r.a.) Fotima (r.a.) orqali quyidagicha rivoyat qilganlar:

The angel Jibreel used to read once every year all of what had been revealed to the Messenger (saw) from the Qur‟an. And in the year in which the Messenger of Allah (saw) died Jibreel recited the whole of the Qur‟an twice to the Messenger (saw). It has been narrated by Aisha (ra.) on the authority of Fatimah (ra) that:

Payg‘ambar ﷺ menga sirlarini ochib aytdilar: „Jibril menga har yili Qur’onni o‘qib berardi.” (Buxoriy)

“The Prophet (saw) confided in me that: „Jibreel used to read the Qur‟an to me every year.‟” (Bukhari)

Abu Hurayra rivoyat qilib aytganlar:

It has also been narrated by Abu Hurayra that he said:

Jibril har yili Qur'onni Payg'ambar ﷺ ga bir marta taqdim etar edi, lekin u vafot etgan yilida uni unga ikki marta taqdim etdi. (Buxoriy)

“Jibreel used to present the Qur‟an to the Prophet once a year, but he presented it twice to him in the year he died.” (Bukhari)

Jibril (a.s.)ning har yili Qur'onni Rasulullohga ﷺ arz qilishi, u kishiga Qur'on oyatlarining bir-birlariga nisbatan tartibini va ularning tegishli suralaridagi tartibini ham arz qilganini bildiradi, chunki kitobni arz qilish uning jumlalarini, so'zlarini va tartibini arz qilishni anglatadi.

Jibreel's presentation of the Qur‟an to the Messenger (saw) every year means that he presented the arrangement 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.

Boshqa hadislarda ham oyatlarning tartibi aniq zikr qilingan. Ularda oyatlar bir-biriga nisbatan va o'z suralaridagi tartibi bayon etilgan: "Bu oyatlarni falon surada falon oyatdan keyin qo'yinglar", "O'sha oyatlarni falon narsa zikr etilgan surada joylashtiringlar". Sura Jibril orqali Alloh buyurganiga ko'ra bir sura tugab, boshqa sura boshlangan. Bularning barchasi shuni aniq ko'rsatadiki, oyatlarning suralardagi tartibi hamda suralarning oyatlar soni va o'rnlari shaklan Alloh tomonidan belgilangan (tavqifiy). Ummat uni Payg'ambardan (ﷺ) shu shaklda naql qilgan, bu esa tavotur (ko'plab ishonchli rivoyatlar) bilan sobit bo'lgan.

There are also other Ahadith which explicitly mention the arrangment of verses. They state the verses in relation to each other and the arrangment of verses in their respective chapters, “Place these verses in such and such Surah after such and such Ayah.” “Place those verses in that Surah that mentioned such and such thing.” A Surah would end and another Surah would begin as decreed by Allah through Jibreel. All of this definitely indicates that the arrangement of verses in their chapters and the form of the Surahs in terms of the number of verses and their places, all of that is determined (Tawqifi) by Allah (swt). The Ummah transmitted it in this form from the Prophet (saw) and that is proven by Tawaatur (recurrent reports).

Ummul-mo'minin Oisha (roziyallohu anho) rivoyat qilishicha, bir kishi Iroqdan uning oldiga kelib: "Eng yaxshi kafan qanday bo'ladi?" deb so'radi. Oisha: "Alloh sizga rahm qilsin! Bu nimaga kerak?" dedi. U: "Ey mo'minlarning onasi! Menga Qur'oningizni (nusxasini) ko'rsating", dedi. Oisha: "Nima uchun?" dedi. U: "Qur'onni shu nusxaga qarab tartibga solish va jamlash uchun, chunki odamlar uni suralari to'g'ri tartibda bo'lmagan holda o'qiyapti", dedi. Oisha dedi:

It was narrated by the mother of the believers, Aisha (ra), 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‟an.” She said, “Why?" He said, “In order to compile and arrange the Qur‟an according to it, for people recite it with its Surahs not in proper order.” 'Aisha said:

“Bu qismning qaysi qismini avval o‘qishing muhim emas? Bilginki, undan birinchi nozil bo‘lgan narsa Al-Mufassal surasidan bir sura bo‘lib, unda Jannat va Do‘zax zikr qilingan edi. Odamlar Islomni qabul qilganlarida, halal va haram narsalar haqidagi oyatlar nozil bo‘ldi. Agar birinchi nozil bo‘lgan narsa: ‘Spirtli ichimliklar ichmang’ bo‘lganda edi, odamlar: ‘Biz hech qachon spirtli ichimliklarni tark etmaymiz’, deyishgan bo‘lardi. Agar: ‘Noqonuniy jinsiy aloqa qilmang’ nozil bo‘lganda edi, ular: ‘Biz hech qachon noqonuniy jinsiy aloqadan voz kechmaymiz’, deyishgan bo‘lardi. Men o‘yin yoshidagi kichik qiz bo‘lganimda, Makkada Muhammadga ﷺ quyidagi oyat nozil bo‘ldi: “Yo‘q! Lekin Qiyomat ularning va’da qilingan vaqtidir (to‘liq mukofot uchun), Qiyomat esa yanada og‘irroq va achchiqroqdir.” (TMQ Al-Qamar: 46)”

“What does it matter which part of it you read first? Know that the first thing that was revealed thereof was a Surah from Al-Mufassal, and in it was mentioned Paradise and the Fire. When the people embraced Islam, the verses 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: “Nay! But the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter.” (TMQ Al-Qamar: 46)

"Surat al-Baqara va Surat an-Nisa men u bilan birga bo‘lganimda nozil bo‘lgan", dedi. So‘ng Oisha odamga Qur’on nusxasini olib berdi va u uchun suralarning oyatlarini aytib yozdirdi. Bu hadis Qur’on suralarining hali tartib bilan jamlanmaganini ko‘rsatadi. Oldin zikr qilingan turli sahobalar mushaflaridagi turlicha tartib bilan birga qaraganda, suralarning tartibi sahobalarning ijtihodiga ko‘ra bo‘lganligi ayon bo‘ladi.

Surah Al-Baqara and Surah al-Nisa were revealed while I was with him.” Then 'Aisha took out the copy of the Qur‟an for the man and dictated to him the verses of the Surahs. This hadith shows that the chapters of the Qur‟an had not been put together in order. Together with what was mentioned earlier about the different arrangements in the Mushaf‟s of various Sahabah it becomes clear that the arrangement of the Surahs was according to the Ijtihad of the Sahabah.