The Qur'an and Its Study. Adnan Zarzour

the Qur’an its consistent character, which is at the heart of its being inimitable. Hence, it must have been established by revelation.

      As we have noted, each surah has its own particular flow that suits its subject matter and confirms its overall unity. Qur’anic scholars of old call this aspect ‘verse conformity’, which suggests that the presentation of the verses of each surah and how they flow, one after the other, is an important element of the inimitability of the Qur’an pointing to the fact that it is all part of the revelation. We will discuss this in more detail later in this chapter as well as in the chapters devoted to the inimitability of the Qur’an, but we only need here to refer to the following statement by early scholars cited by al-Suyūṭī:

      The general and useful way to understand ‘verse conformity’ throughout the Qur’an is to look at the message of each surah. You then look at the introductions and preliminaries that are needed to convey that message, and how close or distant they are to the central message. You then look at how the words flow in the introductory parts, leading to what the listener becomes eager to learn of rules and essentials. Focused presentation requires that such eagerness by the listener should be met without delay. This consideration is given due importance in maintaining the unity of every part of the Qur’an. When you look at it in this light, you will see how the Qur’an easily flows from one verse to the next in every surah.²⁰³

5. The Order of Surahs

      5.1 The majority of scholars agree that the order of the surahs in the muṣḥaf is also given by God, in the same way as the order of verses in each surah. Abū Ja‘far al-Naḥḥās says: ‘The considered view is that the order of the surahs in the Qur’an was given by the Prophet (peace be upon him). This view is also attributed to ‘Ali ibn Abi Ṭālib.’ Al-Naḥḥās then cites a Hadith that quotes the Prophet (peace be upon him) as saying: ‘I have been given the seven longest surahs (the Ṭiwāl) in place of the Torah, the Mi’īn, (i.e. the surahs running into more than 100 verses) in place of the Psalms, the Mathānī, (i.e. the surahs that have less than 100 verses) in place of the Gospel, and I have been favoured with the Mufaṣṣal (i.e. the short surahs).’²⁰⁴ Al-Naḥḥās comments that this Hadith makes it clear that putting the Qur’an together and the arrangement of its surahs was given by the Prophet (peace be upon him) and done in his time. Hence, it has the same arrangement in the muṣḥaf in a single version because, as stated in this Hadith, it was read by the Prophet (peace be upon him) in this way.²⁰⁵ Ibn Abī Shaybah relates in his al-Muṣannaf that the Prophet (peace be upon him) might read all the short surahs in one rak‘ah, and that he read the seven longest surahs in one rak‘ah.

      Al-Bukhārī relates on the authority of ‘Abd al-Raḥmān ibn Yazīd: ‘I heard Ibn Mas‘ūd speaking of Surahs “Children of Israel”, “The Cave”, “Mary”, “Ṭa Ha” and “The Prophets” (17, 18, 19, 20 and 21). He said: “They belonged to the early days and I learnt them a long time ago.”’²⁰⁶ He mentioned them in the same order they appear in the Qur’an.

      Scholars who subscribe to this view state that the flow from one surah to the next is as clear as it is within the same surah and the flow from one verse to the next. Some commentators clarify such flow and point out how the ending of one surah agrees with the beginning of the surah that follows, or between the general theme of one surah and the beginning of the next.²⁰⁷

      Al-Zarkashī said: ‘The arrangement of the surahs in the muṣḥaf is based on reasons that confirm that it is the order given by God, the Wise. One of these reasons is due to the separate letters at the beginning of some surahs, as in the case of Surahs 40–46, all of which start with the two letters Ḥā Mīm. Secondly, the continuity from the end of one surah to the beginning of the next as clearly appears in the first two surahs. Thirdly, agreement of pronunciation, as in the case of Surahs 111–112. Fourthly, the surah as a whole may be similar to the next as a whole, as is the case with Surahs 93 and 94.’²⁰⁸

      Abū Bakr ibn al-Anbārī expresses the same view and argues strongly about it. He then sums up his argument saying: ‘God Almighty sent down the Qur’an, complete, to the nearest heaven, and then it was revealed in parts to the Prophet over a period of more than twenty years. A surah might be revealed referring to an event that might have taken place, and a verse might be revealed in reply to a question put to the Prophet. Gabriel informed the Prophet of the position of the surah and the verse. The arrangement of the surahs, like the arrangement of the verses and the words, is taken from Muhammad, the last Prophet, (peace be upon him), and he learnt it from God, the Lord of all the worlds. Hence, a person who puts back or brings forward a surah is like one who changes the order of the verses and mixes up the letters and words.’²⁰⁹

      5.2 Al-Suyūṭī mentions that the majority of scholars, including Imām Mālik and Qāḍī²¹⁰ Abū Bakr al-Baqillānī, in one of his two expressed views, agree that the arrangement of the surahs was done at the discretion of the Prophet’s Companions. In support of this view, the different arrangement in their own collections is cited. ‘Ali’s collection, or muṣḥaf, was arranged in the chronological order of revelation, starting with surahs 96, 74, 68, 73, 111, 81... to the end of the surahs revealed in Makkah then in Madinah. Ibn Mas‘ūd’s muṣḥaf started with Surahs 2, 4, 3...

      Al-Suyūṭī’s assertion that speaks of the majority of scholars, contrasts sharply with authentic reports that clearly state that most, if not all, surahs were arranged in their present order during the Prophet’s lifetime.

      The Prophet’s Companions’ arrangement of the surahs they wrote was only a temporary selection, or an arrangement of what they could write down, as suited them at the time. Hence, no one argued his own arrangement was authentic. They all accepted the arrangement made by the committee formed by ‘Uthmān to make the copies he sent to the provinces. Some scholars maintain that the differences in arrangement in the collections of Ubayy, ‘Alī and ‘Abdullāh are due to the fact that these were made prior to the Prophet’s last reading with Gabriel. Thereafter, the Prophet (peace be upon him) made the surahs’ arrangement clear, whilst he had not done so earlier.²¹¹

      Needless to say, when Gabriel read the Qur’an with the Prophet (peace be upon him) the reading followed a particular order, and the Prophet (peace be upon him) used to recite it both in prayer and to people following the same arrangement. There is no doubt about this.

      5.3 It clearly appears, from the numerous reports and views expressed about this point, that the overwhelming majority of the Qur’an’s surahs were arranged in the present order during the Prophet’s lifetime. A small number, perhaps not more than two or three surahs were arranged at the Companions’ discretion. Al-Bayhaqī said: ‘The Qur’an was arranged during the Prophet’s time in its present order of surahs and verses, except for Surahs 8 and 9.’²¹² Al-Suyūṭī agrees, and he adds: ‘That he might read some surahs in a different order does not indicate that they should be ordered that way. Bearing this in mind, the Hadith that mentions that he read Surah 4 before Surah 3 remains acceptable, because reading the surahs of the Qur’an in their order is not obligatory. Perhaps the Prophet did so to indicate that this is permissible.’²¹³

      Ibn ‘Aṭiyyah gives an impression that the surahs arranged by the Prophet’s Companions were more than those we have mentioned, whilst other scholars of repute make their disagreement clear. Ibn ‘Aṭiyyah said: ‘It appears from reports that the seven long surahs, the surahs starting with Ḥa Mīm (40–46) and the short surahs were arranged in order during the Prophet’s lifetime. Some surahs were not yet put into order, and those were arranged at the time the Qur’an was copied.’²¹⁴ Abū Ja‘far ibn al-Zubayr says: ‘Reports suggest that what was arranged during the Prophet’s lifetime was much more than those specified by Ibn ‘Aṭiyyah. Only a few surahs might have been arranged in different ways.’²¹⁵

6. The Ruling on Disregarding the Order followed in the Muṣḥaf

      The arrangement of the surahs of the Qur’an, as it appears in all copies, starting with Surah al-Fātiḥah and ending with Surah al-Nās, was completed during the Prophet’s lifetime