Arrangement of the Qur’a#n Module 1

Contents

A. The Classical View

Section I: Divisions of the Qur’a#n

i. Initial Format
a. 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 Connection’
ii. The Adverseries

Section III: Makkan and Madi#nan Division

Arrangement of the Qur’an

A. The Classical View

Section I: Divisions of the Qur’a#n

The written and oral text of the Qur’a#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
Arrangement of the Qur’a#n 2 Module 1

The initial format of the Qur’a#n consisted of A%yahs (verses) and Su#rahs:

a. A%yahs
-- These are divisions of the Qur’a#n where the Prophet (sws) paused while
reading the Qur’a#n keeping in view its rhyme and rhythm.
-- They were marked by the Companions when they heard the Prophet’s recital
and there exist slight differences in ascertaining them. Suyu#t@i# writes:

‫ﺳﺒﺐ ﺍﺧﺘﻼﻑ ﺍﻟﺴﻠﻒ ﰲ ﻋﺪﺩ ﺍﻵﻱ ﺃﻥ ﺍﻟﻨﱯ ﻛﺎﻥ ﻳﻘﻒ ﻋﻠﻰ ﺭﺅﻭﺱ ﺍﻵﻱ ﻟﻠﺘﻮﻗﻴﻒ ﻓﺈﺫﺍ ﻋﻠﻢ ﳏﻠﻬﺎ‬
‫ﻭﺻﻞ ﻟﻠﺘﻤﺎﻡ ﻓﻴﺤﺴﺐ ﺍﻟﺴﺎﻣﻊ ﺣﻴﻨﺌﺬ ﺃﻬﻧﺎ ﻟﻴﺴﺖ ﻓﺎﺻﻠﺔ‬
The reason that the scholars have differed on the number of verses of the
Qur’a#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 (shay‘r).
-- 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 Qur’a#n and signify a whole set of meanings. Each
Su#rah of the Qur’a#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 Meaning
In the subcontinent, the Ruku#‘ division was introduced to paragraph the Qur’a#n
according to a shift in meaning. It was indicated by the symbol ‫ ﻉ‬and the
explanation of the Arabic numerals written with each٢
١٣
is as follows ‫ﻉ‬
٢
-- The top figure indicates that the Ruku#‘ 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#mi’l-Qur’a#n, 2nd ed., vol. 1, (Bayda#r: Manshu#ra#t al-Rad@i#, 1343
AH), p. 37-8
Arrangement of the Qur’a#n 3 Module 1

b. Divisions regarding Memorization

The Huffa#z@ (people who have memorized the Qur’a#n) and the Qurra# (people
who have learnt the science of reciting the Qur’a#n) divided the Qur’a#n into thirty
equal parts (each part is called a Sipa#rah) by counting the total words of the
Qur’a#n and dividing them by thirty so that the whole of the Qur’a#n could be
recited out in one month. The divisions of a Sipa#rah are:
1. Rub‘ (‫) ُﺭﺑْﻊ‬: One-quarter of a Sipa#rah.
2. Nis@f (‫)ِﻧﺼْﻒ‬: One-half of a Sipa#rah.
3. Thuluth (‫ﺚ‬ ‫ )ﹸﺛﹸﻠ ﹾ‬: 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 Qur’a#n in seven
equal parts to recite it in a week. These divisions are called Manzil (pl. Mana#zil:
Stages).
Copies of the Qur’a#n printed in the Middle East in particular have each Sipa#rah
subdivided into four ~H@izbs indicated by the sign ‫ ﺣﺰﺏ‬. Each H@izb is again
subdivided into quarters, indicated as follows:
-- First quarter of the H@izb: ‫ﳊﺰْﺏ‬ ِ ‫ُﺭْﺑ ُﻊ ﺍ‬
-- Half of the H@izb: ‫ﳊﺰْﺏ‬ ِ ‫ﺼﻒُ ﺍ‬
ْ ‫ِﻧ‬
-- Third quarter of the H@izb: ‫ﳊﺰْﺏ‬ ِ‫ﻉﺍ‬ ِ ‫ﻼﹶﺛﺔﹸ ﹶﺃ ْﺭﺑَﺎ‬
‫ﹶﺛ ﹶ‬

Section II: Naz@m

Are the verses in a su#rah and the su#rahs themselves in the Qur’a#n arranged in
a meaningful way? In technical terms: Does the Qur’a#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 and su#rahs both.

1. This section has been summarized and re-arranged from: Mustansir Mir, Thematic
and Structural Coherence in the Qur’a#n, (Ann Arbor: University Microfilms
International, 1983), pp. 16-28
Arrangement of the Qur’a#n 4 Module 1

a. Naz@m as ‘Word-Meaning Relationship’

To this group, the Qur’a#nic Naz@m is basically a component of Qur’a#nic I‘ja#z
(inimitability of the Qur’a#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# and Jurja#ni#.

b. Naz@m as ‘Linear Connection’

Zarkashi# in Burhan discusses the question of interrelationships of Qur’a#nic
verses in a chapter entitled ‘Ma‘rifat 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 Qur’a#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# cites Ra#zi# as an
outstanding figure. We will presently discuss Ra#zi#’s method.
Ra#zi# is probably the first person to apply the idea of Naz@m to the whole of the
Qur’a#n. He is convinced that the Qur’a#n yields most of its lata#’if (‘fine points’)
through the Naz@m or arrangement it possesses. He often draws the attention of the
reader to the exquisiteness of the Naz@m of this or that verse, and criticizes certain
interpretations of Qur’a#nic verses on the grounds that they violate the Naz@m of the
verses.
Ra#zi#’s method of establishing Naz@m in a Qur’a#nic su#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 the Naz@m connection and, at the same time, adduce a Sha’nu’l-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 sha’nu’l-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 are Zarkashi# himself, Suyu#t@i# and Baqa#‘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 and su#rahs.

2. Zarkashi#, Burha#n, 2nd ed., vol. 1, (Beirut: Da#ru’l-Fikr, 1980), pp. 35-52
Arrangement of the Qur’a#n 5 Module 1

2. The Adversaries
As far as scholars who are adverse to the concept of Naz@m are concerned, the
most notable authorities among them are Qa#dhi# Shawka#ni#, ’Izzu’l-Di#n Ibn ‘Abdu’l
Sala#m and Sha#h Wali#’ulla#h. The arguments presented by all three of them are
summed up as:
1. Since the Qur’a#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. ’Izzu’l-Di#n Ibn ‘Abdul Sala#m says:

‫ ﺍﳌﻨﺎﺳَﺒﺔ ﻋﻠﻢ ﺣَﺴﻦ’ ﻟﻜﻦ ﻳﺸﺘﺮﻁ ﰱ ﺣﺴﻦ ﺍﺭﺗﺒﺎﻁ ﺍﻟﻜﻼﻡ‬:‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺰ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ‬
‫ﻂ‬
‫ ﻓﺈِﻥ ﻭﻗﻊ ﻋﻠﻰ ﺃﹶﺳﺒﺎﺏ ﳐﺘﻠﻔﺔ ﱂ ﻳﻘﻊ ﻓﻴﻪ ﺍﺭﺗﺒﺎﻁ’ ﻭﻣﻦ ﺭَﺑ ﹶ‬:‫ﺃﹶﻥ ﻳﻘﻊ ﰲ ﺃﹶﻣﺮ ﻣﺘﱠﺤﺪ ﻣﺮﺗﺒﻂ ﺃﹶﻭﻟﻪ ﺑﺂﺧﺮﻩ‬
‫ﺚ ﻓﻀﻼ ﻋﻦ‬ ‫ﻚ ﻳُﺼﺎﻥ ﻋﻦ ﻣﺜﻠﻪ ﺣﺴﻦ ﺍﳊﺪﻳ ﹸ‬ ٍ ‫ﺫﻟﻚ ﻓﻬﻮ ﻣﺘﻜﻠﱠﻒ ﲟﺎ ﻻ ﻳﻘﺪﺭ ﻋﻠﻴﻪ ِﺇﻻﱠ ﺑﺮﺑﻂ ﺭﻛﻴ‬
‫ ﻓﺈِﻥ ﺍﻟﻘﺮﺁﻥ ﻧﺰﻝ ﰲ ﻧﻴّﻒ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔ ’ﰲ ﺃﹶﺣﻜﺎﻡ ﳐﺘﻠﻔﺔ’ ﺷﺮِﻋﺖ ﻷَﺳﺒﺎﺏ ﳐﺘﻠﻔﺔ’ ﻭﻣﺎ‬:‫ﺃﹶﺣﺴﻨﻪ‬
.‫ﻛﺎﻥ ﻛﺬﻟﻚ ﻻ ﻳﺘﹶﺄﺗﱠﻰ ﺭﺑﻂ ﺑﻌﻀﻪ ﺑﺒﻌﺾ‬
The science of Muna#sabah regarding the verses of the Qur’a#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 varying
circumstances 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 Qur’a#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 Qur’a#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:

‫ﺇﻥ ﺳﺄﻟﻮﺍ ﱂ ﻧﺸﺮ ﻫﺬﻩ ﺍﳌﻄﺎﻟﺐ ﰱ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﻭﱂ ﻳﺮﺍﻉ ﺍﻟﺘﺮﺗﻴﺐ ﻓﻴﺬﻛﺮ ﺁﻻﺀ ﺍﷲ ﺃﻭ ﹰﻻ ﻭﻳﺴﺘﻮﰱ‬
‫ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﺷﺎﻣﻠﺔ ﻟﻠﻤﻤﻜﻨﺎﺕ‬:‫ ﰒ ﻳﺬﻛﺮ ﺃﻳﺎﻡ ﺍﷲ ﰒ ﳐﺎﺻﻤﺔ ﺍﻟﻜﻔﺎﺭ؟ ﻗﻠﻨﺎ‬، ‫ﺣﻘﻬﺎ‬
‫ ﻭﺍﳊﻜﻤﺔ ﻣﻮﺍﻓﻘﺔ ﺍﳌﺒﻌﻮﺙ ﺇﻟﻴﻬﻢ ﰱ ﺍﻟﻠﺴﺎﻥ ﻭﺃﺳﻠﻮﺏ‬، ‫ ﻭﻟﻜﻦ ﺍﳊﺎﻛﻢ ﰱ ﻫﺬﻩ ﺍﻷﺑﻮﺍﺏ ﺍﳊﻜﻤﺔ‬،‫ﻛﻠﻬﺎ‬

3. Suyu#t@i#, Itqa#n Fi# ‘Ulu#mi’l-Qur’a#n, 2nd ed., vol. 3, (Bayda#r: Manshu#ra#t al-Rad@i#, 1343
AH), p. 370
Arrangement of the Qur’a#n 6 Module 1

‫ ﻭﺃﺷﲑ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﲎ ﰱ ﺁﻳﺔ ‘‘ﻟﻘﺎﻟﻮﺍ ﻟﻮﻻ ﻓﺼﻠﺖ ﺁﻳﺎﺗﻪ ﺃﻋﺠﻤﻲ ﻭ ﻋﺮﰉ’’ ﻭﻣﺎ ﻛﺎﻥ ﰱ‬، ‫ﺍﻟﺒﻴﺎﻥ‬
‫ﺍﻟﻌﺮﺏ ﺇﱃ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﻻﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻹﳍﻴﺔ ﻭﻻﻣﻦ ﻣﺆﻟﻒ ﺍﻟﺒﺸﺮ ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﻌﺮﺏ‬
‫ ﻓﺎﻥ ﻛﻨﺖ ﰲ ﺷﻚ ﻣﻦ ﻫﺬﺍ ﻓﺘﺄﻣﻞ ﻗﺼﺎﺋﺪ ﺍﻟﺸﻌﺮﺍﺀ‬،‫ﻳﻌﻠﻤﻮﻥ ﻣﺎ ﺍﺧﺘﺮﻉ ﺍﳌﺼﻨﻔﻮﻥ ﺍﻵﻥ ﻣﻦ ﺍﻟﺘﺮﺗﻴﺐ‬
‫ ﻭﻣﻜﺎﺗﻴﺐ ﻋﻤﺮ ﺍﻟﻔﺎﺭﻭﻕ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻟﻴﺘﻀﺢ‬، ‫ﺍﳌﺨﻀﺮﻣﲔ ﻭﺍﻗﺮﺃ ﺭﺳﺎﺋﻞ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ ﻟﺒﻘﻮﺍ ﰱ ﺣﲑﺓ ﺣﲔ ﻳﺼﻞ ﺇﱃ ﲰﻌﻬﻢ ﺷﻰﺀ ﻏﲑ ﻣﻌﻬﻮﺩ‬، ‫ ﻓﻠﻮ ﻗﻴﻞ ﲞﻼﻑ ﻃﻮﺭﻫﻢ‬، ‫ﻫﺬﺍ ﺍﳌﻌﲎ‬
‫ ﻭﻫﺬﺍ‬، ‫ ﻭﺃﻳﻀﹰﺎ ﻟﻴﺲ ﺍﳌﻘﺼﻮﺩ ﳎﺮﺩ ﺍﻹﻓﺎﺩﺓ ﺑﻞ ﺍﻹﻓﺎﺩﺓ ﻣﻊ ﺍﻻﺳﺘﺤﻀﺎﺭ ﻭﺍﻟﺘﻜﺮﺍﺭ‬، ‫ﻓﻴﺸﻮﺵ ﻓﻬﻤﻬﻢ‬
.‫ﺍﳌﻌﲎ ﰱ ﻏﲑ ﺍﳌﺮﺗﺐ ﺃﻗﻮﻯ ﻭﺃﰎ‬
If they ask: Why are these five types of verses4 are dispersed in su#rahs of the
Qur’a#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 (‫)ﺃﻻﺀ ﺍﷲ‬
should have been mentioned thoroughly and discussed first and then those
pertaining to the Days of God (‫ )ﺁﻳﺎﻡ ﺍﷲ‬should have been mentioned with due
details? 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 Qur’a#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 Qur’a#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 contrary
to 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 Qur’an contains five types of verses.
For details see Al-Fawzu’l-Kabi#r.fi# Usuli’l-Tafsi#r, 1st ed., (Lahore: Maktabah ‘Ilmiyyah, ,
1970), pp. 1-3
Arrangement of the Qur’a#n 7 Module 1

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

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

At another place, he says:

‫ ﺑﻞ ﻛﺎﻥ ﻛﻤﺠﻤﻮﻉ‬، ‫ ﻟﻴﻄﻠﺐ ﻛﻞ ﻣﻄﻠﺐ ﻣﻨﻪ ﰱ ﺑﺎﺏ ﺃﻭ ﻓﺼﻞ‬، ‫ﻼ‬ ‫ﱂ ﳚﻌﻞ ﺍﻟﻘﺮﺁﻥ ﻣﺒﻮﺑﹰﺎ ﻣﻔﺼ ﹰ‬
‫ﺍﳌﻜﺘﻮﺑﺎﺕ ﻓﺮﺿﹶﺎ ﻛﻤﺎ ﻳﻜﺘﺐ ﺍﳌﻠﻮﻙ ﺇﱃ ﺭﻋﺎﻳﺎﻫﻢ ﲝﺴﺐ ﺍﻗﺘﻀﺎﺀ ﺍﳊﺎﻝ ﻣﺜﺎ ﹰﻻ ﻭﺑﻌﺪ ﺯﻣﺎﻥ ﻳﻜﺘﺒﻮﻥ ﻣﺜﺎ ﹰﻻ‬
‫ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻴﺎﺱ ﺣﱴ ﲡﺘﻤﻊ ﺃﻣﺜﻠﺔ ﻛﺜﲑﺓ ﻓﻴﺪﻭﻬﻧﺎ ﺷﺨﺺ ﺣﱴ ﻳﺼﲑ ﳎﻤﻮﻋﹰﺎ ﻣﺮﺗﺒﹰﺎ ﻛﺬﻟﻚ‬، ‫ﺁﺧﺮ‬
‫ﻧﺰﻝ ﺍﳌﻠﻚ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺟﻞ ﺷﺄﻧﻪ ﻋﻠﻰ ﻧﺒﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳍﺪﺍﻳﺔ ﻋﺒﺎﺩﻩ ﺳﻮﺭﺓ ﺑﻌﺪ ﺳﻮﺭﺓ‬
‫ﲝﺴﺐ ﺍﻗﺘﻀﺎﺀ ﺍﳊﺎﻝ‬
The Qur’a#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

Qur’a#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:

‫ ﻭﺍﳌﺌﻮﻥ ﻣﺎ ﻭﻟﻴﻬﺎ ﲰﻴﺖ ﺑﺬﻟﻚ ﻷﻥ ﻛﻞ ﺳﻮﺭﺓ‬...... ‫ﺍﻟﺴﺒﻊ ﺍﻟﻄﻮﺍﻝ ﺃﻭﳍﺎ ﺍﻟﺒﻘﺮﺓ ﻭﺁﺧﺮﻫﺎ ﺑﺮﺍﺀﺓ‬
‫ﻣﻨﻬﺎ ﺗﺰﻳﺪ ﻋﻠﻰ ﻣﺎﺋﺔ ﺁﻳﺔ ﺃﻭ ﺗﻘﺎﺭﻬﺑﺎ ﻭﺍﳌﺜﺎﱐ ﻣﺎ ﻭﱄ ﺍﳌﺌﲔ ﻷﻬﻧﺎ ﺛﻨﺘﻬﺎ ﺃﻱ ﻛﺎﻧﺖ ﺑﻌﺪﻫﺎ ﻓﻬﻲ ﳍﺎ ﺛﻮﺍﻥ‬
..... ‫ﻭﺍﳌﺌﻮﻥ ﳍﺎ ﺃﻭﺍﺋﻞ ﻭﻗﺎﻝ ﺍﻟﻔﺮﺍﺀ ﻫﻲ ﺍﻟﺴﻮﺭﺓ ﺍﻟﱵ ﺁﻳﻬﺎ ﺃﻗﻞ ﻣﻦ ﻣﺎﺋﺔ ﻷﻬﻧﺎ ﺗﺜﲎ ﺃﻛﺜﺮ ﳑﺎ ﻳﺜﲎ ﺍﻟﻄﻮﺍﻝ‬
‫ﻭﺍﳌﻔﺼﻞ ﻣﺎ ﻭﱄ ﺍﳌﺜﺎﱐ ﻣﻦ ﻗﺼﺎﺭ ﺍﻟﺴﻮﺭ ﲰﻲ ﺑﺬﻟﻚ ﻟﻜﺜﺮﺓ ﺍﻟﻔﺼﻮﻝ ﺍﻟﱵ ﺑﲔ ﺍﻟﺴﻮﺭ ﺑﺎﻟﺒﺴﻤﻠﺔ‬
The first among the Tiwa#l Su##rahs is Baqarah and the last among them is
Bara#’. Next come the Mi’u#n Su#rahs. They are named so because each of the

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

pp 86-7
6. Sha#h Wali#’ulla#h, Al-Fawzu’l-Kabi#r, 1st ed., (Lahore: Maktabah ‘ Ilmiyyah, 1970),
pp 74-5
Arrangement of the Qur’a#n 8 Module 1

Su#rahs of this category have more than one hundred verses or near about this
number. Next come the Matha#ni#. They are so called because they come after
the Mi'u#n and … Next come the Mufas@s@al. They are the shorter Su#rahs of the
Qur’a#n and they are named so because of they are large in numbers and as
such are frequently separated by Bismilla#h.7

In other words, Su#rahs of the Qur’a#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-Mi’u#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 Qur’a#n beginning with Su#rah Qa#f: 50-
114.

Who arranged the Qur’a#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 Qur’a#n in its present shape.8

Section III: Makkan and Madi#nan Division

Su#rahs of the Qur’a#n have also been classified into Makkan and Madi#nan
su#rahs. In this regard Suyu#ti@ # has pointed out three views regarding this
classification:

‫ﺍﺷﻬﺮﻫﺎ ﺃﻥ ﺍﳌﻜﻲ ﻣﺎ ﻧﺰﻝ ﻗﺒﻞ ﺍﳍﺠﺮﺓ ﻭﺍﳌﺪﱐ ﻣﺎ ﻧﺰﻝ ﺑﻌﺪﻫﺎ ﺳﻮﺍﺀ ﻧﺰﻝ ﲟﻜﺔ ﺃﻡ ﺑﺎﳌﺪﻳﻨﺔ ﻋﺎﻡ ﺍﻟﻔﺘﺢ‬
‫ﺍﻟﺜﺎﱐ ﺃﻥ ﺍﳌﻜﻲ ﻣﺎ ﻧﺰﻝ ﲟﻜﺔ ﻭﻟﻮ ﺑﻌﺪ ﺍﳍﺠﺮﺓ‬ ‫ﺃﻭ ﻋﺎﻡ ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﺃﻡ ﺑﺴﻔﺮ ﻣﻦ ﺍﻷﺳﻔﺎﺭ‬
‫ﻭﺍﳌﺪﱐ ﻣﺎ ﻧﺰﻝ ﺑﺎﳌﺪﻳﻨﺔ ﺍﻟﺜﺎﻟﺚ ﺃﻥ ﺍﳌﻜﻲ ﻣﺎ ﻭﻗﻊ ﺧﻄﺎﺑﺎ ﻷﻫﻞ ﻣﻜﺔ ﻭﺍﳌﺪﱐ ﻣﺎ ﻭﻗﻊ ﺧﻄﺎﺑﺎ ﻷﻫﻞ‬
‫ﺍﳌﺪﻳﻨﺔ‬
The most famous of the opinions is that whatever was revealed before
migration is Makkan and whatever was revealed after migration is Madi#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.

7. Suyu#t@i#, Itqa#n Fi# ‘Ulu#mi’l-Qur’a#n, 2nd ed., vol. 1, (Bayda#r: Manshu#ra#t al-Rad@i#, 1343
AH), pp. 220-21
8. Suyu#t@i#, Itqa#n Fi# ‘Ulu#mi’l-Qur’a#n, 2nd ed., vol. 1, (Bayda#r: Manshu#ra#t al-Rad@i#, 1343
AH), p. 216
Arrangement of the Qur’a#n 9 Module 1

The second opinion is that whatever was revealed in Makkah is Makkan even
though if it was revealed after migration and whatever was revealed in
Madi#nah is Madi#nan. The third opinion is that whatever portion of the
Qur’a#n is addressed to the people of Makkah is regarded as Makkan and
whatever portion is addressed to the people of Madi#nah is regarded as
Madi#nan.9

The following 85 su#rahs, according to Zarkashi#,10 are of Makkan 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 29 su#rahs, according to Zarkashi#,11 are of Madi#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 the Makkan and Madi#nan su#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 on
what is Makkan and what is Madi#nan to the reports of the Companions and the
views of scholars from the Tabi’u#n generation.12 The Companions were eye-
witnesses to the revelation of the Qur’a#n. They knew very well what came down
where.
Moreover, it needs to be appreciated that the basic reason for this classification
is that Makkan 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 Prophet’s life in which he was blessed with political
authority and therefore they contain directives with regard to the collectivity.

______________

9. Suyu#t@i#, Itqa#n Fi# ‘Ulu#mi’l-Qur’a#n, 2nd ed., vol. 1, (Bayda#r: Manshu#ra#t al-Rad@i#, 1343
AH), p. 37
10. Zarkashi#, Burha#n, 2nd ed., vol. 1, (Beirut: Da#ru’l-Fikr, 1980), pp. 249-50
11. Zarkashi#, Burha#n, 2nd ed., vol. 1, (Beirut: Da#ru’l-Fikr, 1980), p. 250
12. Zarkashi#, Burha#n, 2nd ed., vol. 1, (Beirut: Da#ru’l-Fikr, 1980), pp. 246-7