Arrangement of Quran

7/29/2019 Arrangement of Quran

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Arrangement of the Qura#n Module 1

Contents

A. The Classical View

Section I: Divisions of the Qura#n

i. Initial Formata. Verses

b.Su#rahs

ii. Later Format

a. Divisions regarding the Meaning

b. Divisions regarding Memorization

Section II:Naz@m (Order and Arrangement)

i. The Advocates

a.Naz@m as Word Meaning Relationship

b.Naz@m as Linear Connectionii. The Adverseries

Section III:Makkan andMadi#nan Division

Arrangement of the Quran

A. The Classical View

Section I: Divisions of the Qura#n

The written and oral text of the Qura#n has undergone two distinct stages as far

as its format is concerned. While the initial format existed from the days of the

Companions, the exact dates of the latter is difficult to identify. We shall briefly

discuss the two.

i. Initial Format


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The initial format of the Qura#n consisted ofA%yahs (verses) and Su#rahs:

a.A%yahs

-- These are divisions of the Qura#n where the Prophet (sws) paused while

reading the Qura#n keeping in view its rhyme and rhythm.

-- They were marked by the Companions when they heard the Prophets recital

and there exist slight differences in ascertaining them. Suyu#t@i#writes:

The reason that the scholars have differed on the number of verses of theQura#n is that the Prophet (sws) used to pause at the end of certain verses.

When the place of pause became known, he would read the next verse such

that he would join the previous one with it without pausing. A person who

would happen to hear this reading would think that there is no pause between

the two verses [and they are actually one].1

--They do not necessarily signal the end of a sentence and can be compared

with the hemistitch (mis@rah) of a couplet (shayr).

-- A verse can contain more than one sentence (eg 2:282) and one sentence can

be made up of more than one verse (eg. 96:9-10).

b. Su#rahs

There are 114 Su#rahs of the Qura#n and signify a whole set of meanings. Each

Su#rah of the Qura#n, with the exception of the 9th, begins with the words: In the

name of Allah, the Most Gracious the Ever Merciful.

ii. Later Format

a. Divisions regarding the MeaningIn the subcontinent, theRuku#division was introduced to paragraph the Qura#n

according to a shift in meaning. It was indicated by the symbol and theexplanation of the Arabic numerals written with each is as follows

-- The top figure indicates that theRuku#of the respective Su#rah

-- The middle figure indicates the number of verses of the completed Ruku#

-- The lower figure indicates that the Ruku# of the respective Sipa#rah (see

below).

1. Suyu#t@i#, Itqa#n Fi# Ulu#mil-Qura#n, 2nd ed., vol. 1, (Bayda#r: Manshu#ra#t al-Rad@i#, 1343

AH), p. 37-8


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b. Divisions regarding MemorizationThe Huffa#z@ (people who have memorized the Qura#n) and the Qurra# (people

who have learnt the science of reciting the Qura#n) divided the Qura#n into thirty

equal parts (each part is called a Sipa#rah) by counting the total words of the

Qura#n and dividing them by thirty so that the whole of the Qura#n could be

recited out in one month. The divisions of a Sipa#rah are:

1.Rub( ): One-quarter of a Sipa#rah.

2.Nis@f( ): One-half of a Sipa#rah.

3. Thuluth ( ): Three-quarters of a Sipa#rah.

These three division are denoted by the words being written on the margin.

According to another division, the Huffa#z also divided the Qura#n in sevenequal parts to recite it in a week. These divisions are calledManzil(pl.Mana#zil:

Stages).

Copies of the Qura#n printed in the Middle East in particular have each Sipa#rah

subdivided into four~H@izbs indicated by the sign . Each H@izb is again

subdivided into quarters, indicated as follows:

-- First quarter of theH@izb: -- Half of theH@izb: -- Third quarter of theH@izb:

Section II:Naz@m

Are the verses in a su#rah and thesu#rahs themselves in the Qura#n arranged in

a meaningful way? In technical terms: Does the Qura#n possess Naz@m (order,

coherence, meaningful arrangement)? Classical scholars are divided into two

groups regarding this question: One group answers it in the affirmative and the

other in the negative. We shall take a look at both these views.

1. The Advocates1

As far as the advocates are concerned, two distinct categories exist. These

categories spring forth from the connotation of the word Naz@m . One group

interprets Naz@m to be some kind of relationship between words and meanings,

while others understand it to mean a linear connection between verses, su#rahs or

verses andsu#rahs both.

1. This section has been summarized and re-arranged from: Mustansir Mir, Thematic

and Structural Coherence in the Qura#n, (Ann Arbor: University Microfilms

International, 1983), pp. 16-28


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a.Naz@m as Word-Meaning RelationshipTo this group, the Qura#nicNaz@m is basically a component of Qura#nicIja#z

(inimitability of the Qura#n) and in essence constitutes (with slight differences

between the authorities) the particular ways in which words are arranged in order

to put across the desired meaning. The upholders of this view are Ba#qilla#ni#,

Khat@t@a#bi# andJurja#ni#.

b.Naz@m as Linear Connection

Zarkashi# in Burhan discusses the question of interrelationships of Qura#nic

verses in a chapter entitled Marifat Muna#saba#t bayn al-A%ya#t (The

Understanding of the Relationships between the Verses).2 The word muna#sabah,whose plural, muna#saba#t, is used in the title, literally means suitability,

affinity, relation. As the tile indicates, it has the technical meaning of

connections or relationships that may exist between the Qura#nic verses.Zarkashi#

notes that the task of discovering muna#sabah is a difficult one and very few

scholars have therefore attempted it. Of those who have, Zarkashi# citesRa#zi# as an

outstanding figure. We will presently discussRa#zi#s method.

Ra#zi#is probably the first person to apply the idea ofNaz@m to the whole of the

Qura#n. He is convinced that the Qura#n yields most of its lata#if(fine points)

through theNaz@m or arrangement it possesses. He often draws the attention of thereader to the exquisiteness of theNaz@m of this or that verse, and criticizes certain

interpretations ofQura#nic verses on the grounds that they violate theNaz@m of the

verses.

Ra#zi#s method of establishingNaz@m in a Qura#nicsu#rah consists in showing how

verse 1 leads to verse 2, how verse 2 is related to verse 3, and so on until an

unbroken linear connection between all the verses of the su#rah is established.

Sometimes, though not always, Ra#zi# seeks to connect a few su#rahs in similar

fashion. Not infrequently, Ra#zi# suggests two or even more types of connections

not always mutually reconcilable between verses. Thus he may give his own

explanation of theNaz@m connection and, at the same time, adduce a Shanul-nuzu#l(occasion of revelation) that links up the verses in question. It should be noted,

however, that Ra#zi# does not hesitate to reject a shanul-nuzu#l if it contradict the

Naz@m he himself has arrived, although this does not often happen. Other scholars

who belong to this school areZarkashi# himself, Suyu#t@i# andBaqa#i#.

Moreover, it is to be noted that the scholars of this school also acknowledge

the word meaning relationship in verses but are more occupied in determining the

linear sequence between verses andsu#rahs.

2.Zarkashi#,Burha#n, 2nd ed., vol. 1, (Beirut:Da#rul-Fikr, 1980), pp. 35-52


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2. The AdversariesAs far as scholars who are adverse to the concept ofNaz@m are concerned, the

most notable authorities among them are Qa#dhi# Shawka#ni#, Izzul-Di#nIbn Abdul

Sala#m and Sha#h Wali#ulla#h. The arguments presented by all three of them are

summed up as:

1. Since the Qura#n was revealed over a period of twenty-three years and dealt

with so many diverse subjects any attempt to induce coherence in it would be

futile. Izzul-Di#nIbn Abdul Sala#m says:

:

:

: .

The science ofMuna#sabah regarding the verses of the Qura#n is a very

grand branch of knowledge. However, the prequiste for a piece of writing to

be coherent is that it should possess unity and be sequentially arranged from

the beginning to the end. If a piece of writing is composed under varyingcircumstances it cannot be coherent. A person who tries to find coherence in

this sort of a writing would inevitably resort to artificial means and would

only come up with faulty coherence something which is not found in good

writings, what to speak of the best. The Qura#n was revealed in a period that

exceeded twenty years and its injunctions and verses were revealed in

different circumstances. How can such a writing be coherent?3

2. Sha#h Wali#ulla#h is of the view that the Qura#n has not been arranged in a

sequential and coherent way because its foremost addressees were not used to such

type of writing. He says:

:


AH), p. 370


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. If they ask: Why are these five types of verses

4

are dispersed insu#rahs of theQura#n and no consideration has been given to their proper arrangement?

Why was it not done that the verses relating to the favours of God ( )should have been mentioned thoroughly and discussed first and then those

pertaining to the Days of God ( ) should have been mentioned with duedetails? After that they both again should have been followed by the verses

in relation to disputations held with the unbelievers? In reply to these

questions, I would say that though God has the power to accomplish any

thing, the fact which governs this layout is the wisdom [of the Almighty].

And that wisdom is that this form of arrangement of the Qura#n is in

accordance with the language and the style of expression in vogue among the

Arabs to whom the Prophet (sws) was sent. The following verse bears

reference to this: They would say, what! [a Book] not in Arabic and [a

messenger] an Arab? (41:44). Before revelation of the Qura#n, there was

neither any Divine Book with them nor any written by a human being. The

type of arrangement [in writings] which authors nowadays have adopted

invented was not known to the Arabs. If you have any doubt about this, you

should take a deep look at the odes of the poets who have seen both the ages,

pre-Islamic as well as Islamic, the epistles of the Holy Prophet (sws) and

Umar(rta) so that you may come to know this aspect. Had a style contraryto theirs been employed, they would have been simply astonished because of

the fact that had heard something unfamiliar; this would also have made

jumbled their comprehension. Moreover, the intention [of the divine

wisdom] was not merely to give them the benefit [of imparting divine

knowledge], but also to [make this knowledge] a permanent part of their

4. According to Sha#h Wali#ulla#h, the whole of Quran contains five types of verses.

For details see Al-Fawzul-Kabi#r.fi#Usulil-Tafsi#r, 1st ed., (Lahore: Maktabah Ilmiyyah, ,

1970), pp. 1-3


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memories to make it available to them through repetition. And this purpose

is served more strongly and completely through the un-arranged form ofwriting.5

At another place, he says:

The Qura#n was not arranged in separate sections and chapters so that each

topic could be found in one section or other. It is similar to a collection of

written ordinances, just as kings, according to the requirements of times and

conditions, issue ordinances for their subjects, and after some time some

other ordinances are issued in view of the changed circumstances and so on,

till many such ordinances are collected. A man puts them into writing and

prepares a collection of them. In the same way, the Absolute King [God], for

the guidance of His servants, has revealed to His Prophet su#rahs, one after

another, according to the requirements of circumstances.6

It is to be further noted that scholars of this category, generally group the

Qura#nic su#rahs according to their number of verses. In other words, they do

not say that the su#rahs are arranged as regards some coherence in their

meaning, but with regard to the number of verses. Suyu#t@I# writes:

......

.....

The first among the Tiwa#l Su##rahs is Baqarah and the last among them is

Bara#. Next come theMiu#nSu#rahs. They are named so because each of the

5. Sha#h Wali#ulla#h, Al-Fawzul-Kabi#r, 1st ed., (Lahore: Maktabah Ilmiyyah, 1970),

pp 86-7

6. Sha#h Wali#ulla#h, Al-Fawzul-Kabi#r, 1st ed., (Lahore: Maktabah Ilmiyyah, 1970),

pp 74-5


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Su#rahs of this category have more than one hundred verses or near about this

number. Next come theMatha#ni#. They are so called because they come aftertheMi'u#n and Next come theMufas@s@al. They are the shorterSu#rahs of the

Qura#n and they are named so because of they are large in numbers and as

such are frequently separated byBismilla#h.7

In other words, Su#rahs of the Qura#n according to these scholars are grouped

according to their number of verses according to the following scheme:

1.Al-T@iwa#l: Long Su#rahs (2-10)

2.Al-Miu#n: Su#rahs with approximately 100 verses (11-35)

3.Al-Matha#ni#: Su#rahs with less than 100 verses 36-49

4. Al-Mufas@s@al: The last section of the Qura#n beginning with Su#rahQa#f: 50-114.

Who arranged the Qura#n in the present form? Most classical scholars are of the

view that it was the Companions of the Prophet (sws) and not the Prophet (sws)

himself who arranged the Qura#n in its present shape.8

Section III:Makkan andMadi#nan Division

Su#rahs of the Qura#n have also been classified into Makkan and Madi#nan

su#rahs. In this regard Suyu#t@i# has pointed out three views regarding this

classification:

The most famous of the opinions is that whatever was revealed beforemigration is Makkan and whatever was revealed after migration isMadi#nan

whether revealed in Makkah or in Madinah in the year Makkah was

conquered or in the year of the last pilgrimage or in the various journeys.


AH), pp. 220-21


AH), p. 216


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The second opinion is that whatever was revealed inMakkah isMakkan even

though if it was revealed after migration and whatever was revealed inMadi#nah is Madi#nan. The third opinion is that whatever portion of the

Qura#n is addressed to the people ofMakkah is regarded as Makkan and

whatever portion is addressed to the people ofMadi#nah is regarded as

Madi#nan.9

The following 85su#rahs, according toZarkashi#,10 are ofMakkan origin:

96, 68, 73, 74, 111, 81, 87, 92, 89, 93, 94, 103, 100, 108, 102, 107, 109, 105,

113, 114, 113, 53, 80, 97, 91, 85, 95, 106, 101, 75, 104, 77, 50, 90, 86, 54, 38, 7,

72, 36, 25, 35, 19, 20, 56, 26, 27, 28, 17, 10, 11, 12, 15, 6, 47, 31, 34, 39, 40, 41,42, 43, 44, 45, 45, 51, 88, 18, 71, 14, 21, 23, 32, 52, 67, 69, 70, 78, 79, 82, 84, 30.

The following 29su#rahs, according toZarkashi#,11 are ofMadi#nan origin:

2, 8, 3 33, 60, 4, 99, 57, 47, 13, 55, 76, 65, 98, 59, 110, 24, 22, 63, 58, 49, 66,

61, 62, 64, 48, 9, 5.

As far as the determination of theMakkan andMadi#nansu#rahs are concerned,

no statement on this matter has ever been quoted by any sources from the Prophet

(sws). Abu# Bakr Baqilla#ni# (d. 403 AH) confines the sources of information onwhat is Makkan and what is Madi#nan to the reports of the Companions and the

views of scholars from the Tabiu#n generation.12 The Companions were eye-

witnesses to the revelation of the Qura#n. They knew very well what came down

where.

Moreover, it needs to be appreciated that the basic reason for this classification

is thatMakkan Su#rahs portray that part of his life in which the Prophet (sws) did

not have political authority. Therefore, this period marked is mostly marked with

directives that pertain to the individual. On the contrary, the Madi#nan Su#rahs

depict that part of the Prophets life in which he was blessed with political

authority and therefore they contain directives with regard to the collectivity.

______________


AH), p. 37


11.Zarkashi#,Burha#n, 2nd ed., vol. 1, (Beirut:Da#rul-Fikr, 1980), p. 250



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Contents

B. The Contemporary View

Section I: General Introduction to the Qura#nic Naz@m

Section II: GroupNaz@mi. Description

ii. Features

a. Central Theme

b. Description of the Prophetic Mission

c.Makkan andMadi#nanSu#rahs

d.Su#rah Pairs

1. Brevity and Detail

2. Principle and Illustration

3. Different Types of Evidence

4. Unity of Opposites5. Premise and Conclusion

iii. Sequence

Section III:Su#rahNaz@m

i. Central Theme

ii. Addressees

iii. Subdivisions

iv. Progression

a. Parallelism

b. Affinityc. Parables

d. Parenthetical Sentences

e. Reminder and Admonition

f. Return to the Origin

Appendices

Appendix A.Naz@m of Group II

Appendix B.Naz@m ofSu#rah Nisa#

Appendix C. View of the Orientalists


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B. The Contemporary View

Section I: General Introduction to Qura#nic Naz@m

According to this view13

, the Qura#n was arranged and compiled by the Prophet

(sws) under divine instructions. The final arrangement of the Qura#n possesses

Naz@m both at the structural and at the thematic levels. It is not a haphazardly

arranged book. At the structural level, thesu#rahs of the Qura#n are arranged in a

very meaningful way by the Almighty Himself. This arrangement is closely

related to the very theme of the Qura#n. Similarly, at the thematic level the verses

within a su#rah are arranged on divine bidding in a very meaningful way. This

arrangement also is closely related to theme of a particularsu#rah. Moreover, the

upholders of this view are of the opinion that it is the initial format of the Qura#n

which is really important as far as studying its order and arrangement are

concerned. The later format has no such significance.

The Qura#n, according to the contemporay view, is divided in seven distinct

groups, each consisting of a discrete set ofMakkan and Madi#nan Su#rahs. The

su#rahs within each group occur in pairs. This scheme, with its sevensu#rah-groups

and pairing of thesu#rahs, is sanctioned by the Qura#n itself:

):(

We have bestowed upon you saban minal-matha#ni# and the great Qura#n.

(15:87)

The expression saban minal-matha#ni# is usually interpreted as the seven oft-

repeated ones and applied to Su#rahFa#tih@ah, since the verses of the su#rah are

repeated in every ritual prayer. However, this is not true. First of all, it can be

argued that the exact number of the verses of the su#rah is not agreed upon; the

su#rah can have seven verses only if the formulaic basmalah (In the name of God,the Most Gracious, the Ever Merciful) is regarded as part of thesu#rah, but this is

a controversial matter. Second, the word matha#ni# cannot mean oft-repeated ones,

because matha#ni# is the plural of mathna#, which mean in twos, and is used

several times in this sense by the Qura#n itself (as in 4:3 and 34:46). The correct

interpretation ofsaban minal-matha#ni# is as follows. Saban refers to the seven





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su#rah-groups, and matha#ni#, to the pairing of the su#rah. The phrase thus means

seven of those composed of pairs, and indicates that each of the seven groups ismade up of pairs ofsu#rahs. As for the conjunctive wa#w that precedes The great

Qura#n, its grammatical function is explication (tafsi#r), and so the verse means:

seven of those composed of pairs, ie, the great Qura#n. In other words almost

every Su#rah of the Qura#n has a complementary pair.

There are a fewAh@a#di#th in which Muhammad (sws) has called Su#rahFa#tih@ah

saban minal-matha#ni# and the Great Qura#n. The reason, it seems, is that the

su#rah epitomises the Qura#n, and, as such, can be taken as the Qura#n in

miniature. It is this character of the su#rah that theAh@a#di#th just referred to seek to

bring out.

Section II: GroupNaz@m

i. Description

Following is a brief description of the seven Qura#nic groups:

Group I {Su#rah Fa#tihah (1) - Su#rah Ma#idah (5)}

Makkan: 1

Madi#nan: 2-5

Group II {Su#rah Ana#m (6) - Su#rah Tawbah (9)}

Makkan: 6,7

Madi#nan: 8.9

Group III {Su#rah Yu#nus (10) - Su#rah Nu#r (24)}

Makkan: 10-23

Madi#nan: 24

Group IV {Su#rah Furqa#n (25) - Su#rah Ah@za#b (33) }Makkan: 25-32

Madi#nan: 33

Group V {Su#rah Saba#(34) - Su#rah H@ujra#t (49)}

Makkan: 34-46

Madi#nan: 47-49

Group VI {Su#rah Qa#f (50) - Su#rah Tih@ri#m (66)}

Makkan: 50-56


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Madi#nan: 57-66

Group VII {Su#rah Mulk (67) - Su#rah Na#s (114)}

Makkan: 67-112

Madi#nan : 113-14

ii. Features

Each group of the Qura#npossesses certain features. They are:

a. Central Theme

Each group has a central theme.

b. Description of the Prophetic Mission

Each group gives an account of the various phases of the Prophetic Mission.

c.Makkan andMadi#nanSu#rahs

(i) Each group begins with one or more Makkan Su#rah and ends with one or

moreMadinan Su#rahs.

(ii) In each group, theMakkanSu#rahs always precede theMadi#nan ones.

(iii) The relationship between theMakkanSu#rahs and Madi#nanSu#rahs of each

group is that of the root of a tree and its branches. This means that (a) theMadi#nan

Su#rahs of a group bring out the practical implications of the doctrinal statementsmade in the groupsMakkan Su#rahs, and (b) theMakkanbloc ofsu#rahs in a group

precedes the Madi#nan bloc by design and not by accident since the root must

come before the branches.

d.Su#rah -Pairs14

Two su#rahs of each group form a pair so that each member of the pair

complements the other in various ways. Some su#rahs like Su#rahFa#tihah are an

exception to this pattern: it is an introduction to the whole of the Qura#n as well as

to the first group which begins with it. There are also some su#rahs which have a

specific purpose and fall in this paired-su#rah scheme in a particular way.

This pair concept is based on the idea of complementarity: two su#rahs form a pair

because they complement each other in significant ways. Some forms of

complimentarity are :

(1)Brevity and Detail:Muzzammil(73) informs the Prophet (sws) that Allah will

soon lay on his shoulders a heavy responsibility, andMuddaththir(74) explains





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the nature of this responsibility and tells the Prophet (sws) how he must discharge

it.(2)Principle and Illustration:Muja#dalah (58) sets down the law that in the end

victory belongs to God and His Prophets, their opponents being destined for

defeat. H@ashr (59) illustrates this law by referring to certain events that had

recently taken place.

(3) Different Types of Evidence: Qiya#mah (75) and Dahar (76) both seek to

establish the necessity of the Day of Judgement. The arguments ofQiya#mah are

from human conscience and those ofDaharfrom the cognizance of good and evil

in the human soul.

(4) Unity of Opposites: One su#rah deals with the positive and the other the

negative sides of the same theme. T@ala#q (65) tells Muslims how to observe thelimits of Allah in a relationship of hostility with others while Tah@ri#m (66 ) tells

them how to observe these limits in a relationship of love.

(5) Premise and Conclusion: Ma#u#n (107) indicts the Quraysh for being

unworthy custodians of the Kabah, and Kawthar (108) pronounces the

punishment: dismissal from the custodianship.

These are the characteristics of the Naz@m of every group. For an analysis of the

Naz@m of a Group, see Appendix I.

iii. Sequence

The groups of the Qura#n are arranged in a meaningful sequence and order as

described below:15

1. The second group is the culmination of the groups as in this group after the

truth has been unveiled in its ultimate form to the extent that no one is left with an

excuse to deny it, the law of retribution is implemented on all the religious groups

present in Arabia in the time of the Prophet (sws).

2. From the seventh to the second group the topical arrangement is ascending in

nature. The basic addressees are the idolaters ofMakkah. WhileIndha#r is meted

out to the idolaters, Muslims are organized and steps taken for their inner

purification. This process culminates in the second group with the result as in 1.

3. From the first to the second group the topical arrangement is also ascending in

nature. The basic addressees are the People of the Book. While Indha#r is meted

out to the People of the Book, Muslims are organized and steps taken for their

inner purification. This process also culminates in the second group with the result

as in 1.

4. In both 2 and 3 Muslims are principally addressed in theMadi#nan Su#rahs.

5. The first group is placed the foremost since its main addressees are the new

15. Gha#midi#, Us@u#l u Maba#di#, 1st ed., (Lahore: Danish Sara, 2000), pp. 64-5


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Ummah instituted who have replaced the People of the Book.

Section III:Su#rah Naz@m16

Each su#rah of the Qura#n is a complete unit in itself.17

It has the following

features:

i. Central Theme

a. Eachsu#rah has a central theme round which its contents revolve.

b. The central theme is not the most prominent topic of a su#rah; it is the most

comprehensive statement of its contents. For example, theNu#rverse ofSu#rahNu#ris the most prominent topic of thesu#rah; however it is not the central theme.

c. The central theme of asu#rah highlights a particular aspect of the central theme

of the group of which the particularsu#rah is a part.

ii. Subdivisions

Su#rahs have distinct sections to mark thematic shifts, and every section is

paragraphed to mark smaller shifts. Somesu#rahs may be without sections. Certain

su#rahs also have an introduction and an ending beside the main text.

iii. Topical Progression (Irtiqa)

The basic unit of a su#rah is a paragraph which is composed of one or more

verses. Within a section, the topic progresses paragraph by paragraph and not in

verse to verse linear progression.18

Sections themselves are related to one another

in the manner paragraphs are related. Some of these relations are:

a. Parallelism (Taqabul): In this type of progression, the verses which mention

opposite things are placed adjacent to one another. For example after a mention of

Infa#q (2:261-274), interest (2:275-281) is mentioned.19

Similarly, fate of the

16. Based on: Gha#midi#, Us@u#l u Maba#di#, 1

st

ed., (Lahore: Danish Sara, 2000), pp. 6217. For an analysis of theNaz@m of asu#rah, see Appendix II.

18. In other words, since a verse or group of verses may or may not mark a thematic

shift, verses cannot be taken as the basic unit of progression. This seems to be one basic

difference between the concept ofNaz@m of the classical scholars and that of the modern

ones.

19. In the words ofIs@la#h@i#:

It is needless to say that [taking] interest is the very opposite of infa#q. Whereas the

motivational force of dealing in infa#q is based on the virtues of intrepidity,

sympathy, philanthropy, sacrifice, and mercy, the driving factors behind riba-


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believers (69:19-24) and disbelievers (69:25-37) is mentioned in parallel.

b. Affinity (Muna#sabah):In this type of relationship, things which have a certainaffinity to one another are placed adjacent to one another. For example

documentation of loans and transactions is mentioned (2:282) after a mention of

interest (2:275-281). The reason obviously is that since interest is based on loan, its

mention paved the way for certain directives regarding loan itself. Similarly,

prohibition of liquor and gambling (2:219) are mentioned after directives about

Infa#q (spending on the poor) and Jiha#d (2:215-218). The reason is that in those

times, liquor and gambling were a source ofInfa#q.20

c. Parables (Tamthi#l): Parables help in drawing an illustration to what is

mentioned in simple words. For example21

, verse: 6-7 ofBaqarah mentions the

diehards of the People of the Book who have persisted to deny the Qura#n. Verse8-16 mentions the weak in faith of the People of the Book. Verses 17-20 draws

two parables of these two peoples.

d. Parenthetical Sentences (Jumulah Mutaradah): These are sentences which

explain a certain thing that has found a mention. While what is before and after

them is directly connected, their own status is that of a inserted explanation. For

example22

the idolaters ofMadi#nah are addressed in 2:21-29 and are presented

oriented attitude are cowardice, callousness, and a desire to benefit from the

difficulties of others. Infa#q aims at supporting the needy and riba# relishes insucking their blood. Both are the very antithesis of each other. It is a natural

principle that the reality of a phenomenon is not truly appreciated unless it is

accompanied by a description of its antithesis as well. It is on this principle that the

Qura#n describes simultaneously, on many occasions, certain realities accompanied

by a mention of their very opposites. (Ami#n Ah@san Is@la#h@i#,Tadabbur-i-Qura#n 5th

ed., vol. 1, (Lahore: Faran Foundation, 1993), pp. 625-6)

21. Gambling and Drinking in pre-Islamic times were a means through which the rich

showed their generosity and helped the poor and needy. In winters, when cold winds

blew in and caused conditions akin to drought, the courageous would gather at various

places, drink liquor and, in their state of inebriation, slaughter any camels they could gethold of. They would pay the owner of the camels whatever price he demanded. They

would then gamble on the meat of the slaughtered camels. Whatever parts of meat a

person won in this gambling, he would generously distribute them among the poor who

would gather around on such occasions. In the pre-Islamic Arabia, this was a matter of

great honour and people who took part in this activity were considered very philanthropic

and generous.

21. Ami#n Ah@san Is@la#h@i#,Tadabbur-i-Qura#n 5th ed., vol. 1, (Lahore: Faran Foundation,

1993), pp. 121-2

22. Ami#n Ah@san Is@la#h@i#,Tadabbur-i-Qura#n 5th

ed., vol. 1, (Lahore: Faran Foundation,

1993), pp. 151-2


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with arguments to profess faith in Allah, the Prophet (sws) and the Hereafter. 2:25

is a parenthetical sentence about the details ofJannah mentioned in the Qura#n.(more details in the next chapter)

e. Reminder and Admonition (Tadhki#r u Tanbi#h): In the Qura#n, emotions and

feelings are expressed to make it a living Book. As the name implies, in this type

of relationship, admonition is sounded to the addressees during the course of a

discourse. For example23

, in between directives that relate to the reformation of

the society, Muslims are reminded in 4:26 that they are being handed over the

Shari#ah which was also given to the previous Prophets; so they should prove its

worthy recipients. After that those sections of the society which were resisting the

new Shari#ah and the reformation it was suggesting, are admonished for this

behavior (4:27-8).f. Return to the Origin (Awd alal bad): Sometimes in a group of directives,

important directives are placed both at the beginning and at the end. Examples

Tawh@i#d(17:22 and 17:39) and Salah (70:23 and 70:34)

Appendices

Appendix A:Naz@m of Group II24

This group is composed of foursu#rahs: Ana#m (6), Ara#f (7), Anfa#l (8), andTawbah (9) in that order. The first two are Makkan while the two latter ones are

Madi#nan. The central theme of the group is: retribution by the Prophet (sws) and

his companions on all the religious groups who had denied the truth in spite of

being convinced about it.

The Quraysh claimed to be the followers of Abraham (sws) and heirs to the

religion established by him. Ana#m accuses them of distorting the religion of

Abraham (sws), presents Islam as the true Abrahamic religion, and invites them to

become Muslims. Since the Quraysh were meant to be the direct recipients of the

Islamic message, the next su#rah, Ara#f, warns them of the grave consequence of

rejecting the message. The thirdsu#rah,Anfa#l, instructs the Muslims to unite under

the banner of Islam in preparation for a confrontation with the Quraysh. Tawbah,

the last su#rah in the group, throws an ultimatum to all the adversaries of the

Prophet (sws). The foursu#rahs would thus appear to be systematically arranged in

23. Ami#n Ah@san Is@la#h@i#,Tadabbur-i-Qura#n 5th ed., vol. 2, (Lahore: Faran Foundation,

1993), p. 281

24. This section has been summarized and re-arranged from: Mustansir Mir, Thematic and

Structural Coherence in the Qura#n, (Ann Arbor: University Microfilms International, 1983),

pp. 141-4


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the Qura#n. Ana#m is a su#rah of invitation: in invites the Quraysh to embrace

Islam.Ara#f is asu#rah of warning: it warns the Quraysh against repudiating Islam.Anfa#lis asu#rah of preparation: it exhorts the Muslims to prepare for combat with

the Quraysh. Tawbah is a su#rah of war: it announce war against the Quraysh, the

People of the Book and the Hypocrites for their unfaithfulness to the religion of

Abraham, declares Muslims to be the rightful heirs to that religion, and replaces

the Quraysh by Muslims as the custodians of theKabah the symbol and legacy

of the Abrahamic religion.

This is an incisive analysis of the central themes of the foursu#rahs and of the

relationship between thesu#rahs. It needs to be appreciated that a greater affinity will

be found to exist between su#rahs 6 (Ana#m) and 7 (Ara#f), and 8 (Anfa#l) and 9

(Tawbah), than, for example, between su#rahs 6 and 8 or 7 and 9. A number ofverses insu#rah 6 (like verses 5-6, 22-24, 30-31, 42-45, 49, 65, 92, 157-158) contain

themes that are discussed more elaborately insu#rah 7. Similarly, a number of verses

in su#rah 8 (like verses 5-12, 15-16, 19, 34, 39, 41-45, 60-62, 64-65) introduce

themes that find a fuller treatment in su#rah 9. Such close affinity, as we said, does

not exist betweensu#rahs 6 and 8 or 7 and 9. This fact should remind us that, in the

scheme ofsu#rah-pairs,su#rahs 6 and 7 form one pair, and su#rahs 8 and 9, another

pair. In effect, what this means is that, in studying theNaz@m of a su#rah-group, it is

helpful to keep in mind theNaz@m of thesu#rah-pairs that make up thesu#rah-group.

This would facilitate the establishment ofNaz@m connections in a group-for it iseasier to see Naz@m connections between larger, and fewer, units. More important,

the interaction ofsu#rah-pairs, and not simply of individual su#rahs, would yield a

wider, richer perspective for the study of the relationship between Qura#nicsu#rahs.

Incidentally, just as asu#rah is a self-contained whole, but assumes a complementary

character upon becoming a member of asu#rah-pair, so asu#rah-pair, in itself a self-

contained whole, becomes complementary to the other pair or pairs with which it

forms asu#rah-group.

Appendix B:Naz@m ofSu#rah Nisa#25

Thesu#rah is divided into the following three sections:

1. Social Reforms (Verses 1-43): All human beings are united through God,

their Creator, and Adam and Eve, their common ancestors (1). God-mindedness

(taqwa#) and kinship thus provide a basis for the regulation of human affairs. An

25. This section has been summarized and re-arranged from: Mustansir Mir, Thematic and

Structural Coherence in the Qura#n, (Ann Arbor: University Microfilms International, 1983),

pp. 74-6


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appeal to this basis underlies: the instruction to the guardians of orphans to treat

the latter with kindness and to shun avarice when it comes to managing the lattersproperty (2-10); the statement of the law of inheritance (11-14); the placing of

checks on sexual anarchy (15-18); the prescription of rules for safeguarding

womens rights (19-22); and the description of women one may or may not marry

(23-25). The importance of these injunctions is driven home (29-33), and their

scope is enlarged (34-35). A final note on the rights of God and humanity sums up

this part (36-43).

2. The Islamic Community and Its Opponents (44-126): Analysis of Jewish

opposition to the reforms, and prophecy of the establishment, in the face of all

opposition, of an Islamic State (44-57). Unlike Jews, Muslims must never let

national and sectarian conflicts keep them from truth and justice. The means bywhich Muslims can achieve unity, and the need for them to beware of the

Hypocrites, who may subvert this unity (58-70). The Hypocrites, skeptical about

the fate of Islam, are reluctant to make any sacrifices for this religion. Thus they

shrink from participating in war; Muslims must go to war when necessary (71-76).

The weaknesses and machinations of the Hypocrites (77-85). Recommended

attitude Muslims should adopt toward the Hypocrites at this stage (86-100). The

manner of performing ritual prayer during war (101-104). There is no need to

make undue allowances for the mischief-making Hypocrites (105-115), who will

face the wrath of God (116-126).

3. Conclusion (127-176): Reply to a few questions about verses 2-4 of thesu#rah(127-134). Muslims must keep their responsibilities in mind and beware of the

Hypocrites, who are admonished (135-152). Warning to the People of the Book

(153-162). Consolation to Muhammad (sws): he should not worry over the disbelief

of the opponents. The opponents given a final warning (163-175). Supplement to

verse 12 (176).

In short, the three parts are interlinked in a progressively unfolding scheme of

thought. The first part deals with some of the social reforms that Islam introduced

in Arabia. The second part evaluates the hostile response these reforms evoked

from theMadi#nan opponents of Islam Jews and Hypocrites and also deals with

certain organizational matters pertaining to the Muslim community. The third part

answers a few questions that arose about some of the earlier verses of an-Nisa#,

warns the opponents of Islam, and consoles Muhammad (sws). The three parts in

that sequence thus exhibit a logical thematic development that takes place within a

coherent structural framework.

Appendix C. View of the Orientalists

According to the popular Orientalist view, the Qura#n is not a very well


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arranged book and therefore makes a very tedious reading. It is precisely for

this reason that many western scholars tried to restructure the Qura#n accordingto its chronological sequence thinking that this would perhaps be more

meaningful.

Carlyle writes:

The real beginning of it, in that way, lies almost at the end: for the earliest

portions were the shortest. Read in its historical sequence it perhaps would

not be so bad. Much of it, too, they say, is rhythmic; a kind of wild chanting

song, in the original. This may be a great point; much perhaps has been lost

in the translation here. Yet with every allowance, one feels it difficult to see

how any mortal ever could consider this Koran as a Book written in Heaven,

too good for the Earth; as a well-written book, or indeed as a book at all; and

not a bewildered rhapsody; written, so far as writing goes, as badly as almost

any book ever was.It is the confused ferment of a great rude human soul,

rude, untutored, that cannot even read; but fervent, earnest, struggling

vehemently to utter itself in words. With a kind of breathless intensity he

strives to utter himself; the thoughts crowd on him pellmell: for very

multitude of things to say, he can get nothing said. The meaning that is in

him shapes itself into no form of composition, is stated in no sequence,

method, or coherence; -- they are not shaped at all, these thoughts of his;

flung-out unshaped, as they struggle and tumble there; in their chaotic

inarticulate state.26

William Muir writes27

:

We are not, however, to assume that the entire Quran was at this period

repeated in any fixed order. The present compilation, indeed, is held by the

Muslims to follow the arrangement prescribed by Muhammad; and early

tradition might appear to imply some known sequences.28

But this cannot be

26. Thomas Carlyle, Heroes and Hero Worship, (London: Everymans Library, 1964), pp.299-300

27. William Muir, The Life of Muhammad, 1st ed., (New York: AMS Press, 1975), pp.

xvi-xix.

28. Thus we read of certain Companions, who could repeat the whole Qura#n in agiven

time, which might be held to imply some usual connection of the parts; but the original

tradition may have intended such portions only as were commonly used in public

worship, and these may have followed, both in copying and repetition from memory,

some understood order; or the tradition may refer to a later period when the order had

been fixed by means of Omars compilation. There was no fixed order observed (as with

Lessons in Christian worship) in the portions of the Qura#n recited at the public


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admitted; for had any fixed order been observed or sanctioned by the Prophet

(sws), it would unquestionably have been preserved in the subsequentcollection. Now the Qura#n, as handed down to our time, follows in the

disposition of its several parts no intelligible arrangement whatever, either of

subject or time; and it is inconceivable that Muhammad should have

enjoined its recital invariably in this order. We must even doubt whether the

number of the Su#rahs was determined by Muhammad as we now have

them.29

The internal sequence at any rate of the contents of the several

Su#rahs cannot, in most cases, have been that intended by the Prophet (sws).

The constant chaotic mingling of subjects, disjoined as well by chronology

as by the sense; a portion produced at Madi#nah sometimes immediately

preceding a passage revealed long before at Mecca; a command put in someplaces directly after a later one which cancels or modifies it; or an argument

suddenly disturbed by the interjection of a sentence foreign to its purport; all

this forbids us to believe that the present, or indeed any complete,

arrangement was in use during Muhammads lifetime.

prayers. The selection of a passage was dependent on the will and choice of the Imam.

Thus Abu Hureira one day took credit to himself for remembering which Su#rah the

Prophet (sws) had read the day before; and on urgent occasions we hear of ashortSu#rah

being used. It is only in private recitals that the whole, or large portions, of the Qura#nare said to have been recited consecutively.

The common idea of theMuh~ammadans, that the Qura#n was fixed by Muh@ammad as we

have it now, originates in the tradition that Gabriel had an annual recitation of the whole

Qura#n with the Prophet (sws), as well as in the desire to augment the authority of the book

as it now stands.

29. But there is reason to believe that the chiefSu#rahs, including all passages in most

common use, were fixed and known by name or other distinctive mark. Some are spoken

of, in early and well-authenticated traditions, as having been so referred to by

Muhammad himself. Thus he recalled his fugitive followers at the discomfiture of

Honein, by shouting to them as the men of the Su#rah Baqarah [Ibn Ish~a#k@ has not this

expression] (i.e. Su#rah ii.)

Several persons are stated by tradition to have learnt by heart a certain number of

Su#rahs in Muhammadslifetime. Thus Abdulla#h Ibn Masu#dlearnt seventy Su#rahs from

the Prophets own mouth, and Muhammad on his death-bed repeated seventy Su#rahs,

among which were the seven long ones. These traditions signify a recognized division

of at least some part of the revelation into Su#rahs, if not a usual order in repeating the

Su#rahs themselves.

The liturgical use of the Su#rahs by Muhammad must, no doubt, have in some measure

fixed their form, and probably also their sequence. But I fail to follow Sprenger in his

conclusions as to double Su#rahs, and Su#rahs in groups (matha#ni# and maz@a#ir).


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On the other hand, there is no reason to doubt that several at least of the Su#rahs

are precisely the same, both in matter and order, as Muhammad left them;30

andthat the remainder, though often resembling a mosaic of various material rudely

dovetailed together, are yet composed of genuine fragments, generally of

considerable length, each for the most part following the connection in which it

was recited in public, and committed to memory or to paper from the mouth of

the Prophet (sws) by his followers.31

The irregular interposition and orderless

disposal of the smaller fragments have indeed frequently destroyed the

sequences, and produced a perplexing confusion.

___________________

30. Where whole Su#rahs were revealed at once, this would naturally be the case; but short

passages were often given out in driblets, and even single verses, as occasions required.

With regard to these, it is asserted in some traditions that Muhammad used to direct his

amanuensis to enter them in the Su#rah which treated of such and such a subject. This, if

authentic (and it is probably founded on fact), would indicate that Muhammad intended the

Qura#n to be arranged according to its matter, and not chronologically. There are also

several Su#rahs which, from the unity of subject, or from the form of composition, are

evidently completely and integral. Such are the history of Joseph, Su#rah xii.; and the psalm

descriptive of Paradise, Su#rahs iv., quoted in ch. iv.

The traditions just cited as to the number of Su#rahs which some of the Companions

could repeat, and which Muh~ammad himself repeated on his death-bed, also imply theexistence of such Su#rahs in a complete and finished form.

31. Anecdotes are told of persons who, in reciting the Qura#n, from an imperfect

memory, or when tired, omitted passages passing from one to another, because of the

similar termination, and of other who, having been guilty of such omission, could

spontaneously correct themselves. (Homoioteleuta are of very frequent recurrence in the

Qura#n from the rhythm of the verses being often formed by the repetition of set phrases

at their close, such as the attributes of God, &c.). These anecdotes certainly suppose a

settled order of the parts repeated; and though the period referred to is subsequent to

Muhammads death, yet the habit of such connected repetition was most probably formed

during his lifetime, and before the collection into one volume.

Arrangement of Quran

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