Product Code Database
A surah (; "Surah". Random House Webster's Unabridged Dictionary. ; ) is an Arabic word meaning "chapter" in the Quran. There are 114 surah in the Quran, each divided into ayah (). The surah are of unequal length; the shortest surah ("al-Kawthar") has only three verses, while the longest (al-Baqara) contains 286 verses.Muhammad Mustafa Al-A'zami (2003), The History of The Qur'anic Text: From Revelation to Compilation: A Comparative Study with the Old and New Testaments, p.70. UK Islamic Academy. . The Quran consists of one short introductory chapter (Q1), eight very long chapters, making up one-third of the Quran (Al-Baqara‒At-Tawbah); 19 mid-length chapters, making up another one-third (Q10‒28); and 86 short and very short ones of the last one-third (Q29‒114).Andreas Kaplony Comparing Qurānic Suras with Pre-800 Documents
Of the 114 surah in the Quran, 86 are classified as Meccan surah (), as according to Islamic tradition they were revealed before Muhammad's migration to Medina ( hijrah), while 28 are Medinan surah (), as they were revealed after. This classification is only approximate in regard to the location of revelation; any surah revealed after the migration is termed Medinan and any revealed before it is termed Meccan, regardless of where the surah was revealed. However, some Meccan surah contain Medinan verses (verses revealed after the migration) and vice versa. Whether a surah is Medinan or Meccan depends on if the beginning of the surah was revealed before or after the migration.
The Meccan surah generally deal with faith and scenes of the Afterlife while the Medinan surah are more concerned with organizing the social life of the nascent Ummah and leading Muslims to the ultimate goal of attaining dar al-Islam by showing strength towards the unbelievers. Except for surah "At-Tawbah", all surah commence with "In the Name of Allah, the Beneficent, the Merciful" (). This formula is known as the basmala () and denotes the boundaries between surah. The surah are arranged roughly in order of descending size; therefore the arrangement of the Quran is neither chronological nor thematic. Surah are recited during the standing portions () of salat. "Al-Fatiha", the first surah of the Quran, is recited in every unit of prayer, and some units of prayer also involve recitation of all or part of any other surah.
In 1938, Arthur Jeffery suggested that the name derived from the Syriac language word surṭā meaning 'writing'.
A common view is that surah of the Meccan period (i.e. pre- hijrah) are more related to themes such as resurrection, judgment, and stories from Judaism and Christianity. Suwar of the Medinian period (i.e. post- hijrah) focus more on laws for personal affairs, society, and the state.
A number of verses are associated with particular events which helps date them. Muhammad's first revelation was Al-Alaq and in the year 609. Verses and refer to migration of Muslims which took place in the year 622. Verses Al-Anfal:1–7 and Al Imran:120–175 refer to battles of Badr (624) and Uhud (625) respectively. Muhammad's last pilgrimage () is mentioned in 5:3 which occurred in 632, a few months before he died. This method is of limited usefulness because the Quran narrates the life of Muhammad or the early history of the Muslim community only incidentally and not in detail. In fact, very few chapters contain clear references to events which took place in Muhammad's life.
Richard Bell took Nöldeke's chronology as a starting point for his research, however, Bell did not believe that Nöldeke's criteria of style were important. He saw a progressive change in Muhammad's mission from a man who preached monotheism into an independent leader of a paramount religion. For Bell this transformation in Muhammad's mission was more decisive compared with Nöldeke's criteria of style. Bell argued that passages which mentioned Islam and Muslim or implied that Muhammad's followers were a distinct community were revealed later. He classified the Quran into three main periods: the early period, the Quranic period, and the book period. Bell worked on the chronology of verses instead of chapters. Underlying Bell's method for dating revelations is the assumption that the normal unit of revelation is the short passage and the passages have been extensively edited and rearranged.
Mehdi Bazargan divided the Quran into 194 independent passages preserving some chapters intact as single blocks while dividing others into two or more blocks. He then rearranged these blocks approximately in order of increasing average verse length. This order he proposes is the chronological order. Bazargan assumed that verse length tended to increase over time and he used this assumption to rearrange the passages.
Neal Robinson, a scholar of Islamic studies, is of the opinion that there is no evidence that the style of Quran has changed in a consistent way and therefore style may not always be a reliable indicator of when and where a chapter was revealed. According to Robinson, the problem of the chronology of authorship is still far from solved.
Arab tradition, similar to other tribal cultures of that time, was to name things according to their unique characteristics. They used this same method to name Quranic chapters. Most chapter names are found in the ahadith. Some were named according to their central theme, such as Al-Fatiha (The Opening) and Yusuf (Joseph), and some were named for the first word at the beginning of the chapter, such as Qaf, Ya-Sin, and ar-Rahman. Some surahs were also named according to a unique word that occurs in the chapter, such as Al-Baqara (The Cow), An-Nur (The Light), An-Nahl (The Bee), Az-Zukhruf (The Ornaments of Gold), Al-Hadid (The Iron), and Al-Ma'un (The Small Kindness).
Most chapter names are still used to this day. Several are known by multiple names: Al-Masad (The Palm Fibre) is also known as Al-Masad (The Flame). Fussilat (Explained in Detail) is also known as Fussilat ("...it is a chapter that begins with Ha Mim () and in which a verse requiring the performance of prostration () has occurred.")
For example, chapter 54 may be divided into six passages:
The study of text relations in the Quran dates back to a relatively early stage in the history of Quranic studies. The earliest Quranic interpreter () known to have paid attention to this aspect of the Quran is Fakhruddin al-Razi (d.1209 ). Al-Razi believed that text relation is a meaning that links verses together or mentally associates them like cause-effect or reason-consequence. He linked to verse 1 of a chapter to verse 2, verse 2 to verse 3 and so on, and rejected traditionist interpretations if they contradicted interrelations between verses. Zarkashi (d.1392), another medieval Quranic exegete, admitted that relationships of some verses to other verses in a chapter is sometimes hard to explain, in those cases he assigned stylistic and rhetorical functions to them such as parenthesis, parable, or intentional subject shift. Az-Zarkashi aimed at showing how important understanding the inter-verse relations is to understanding the Quran, however, he did not attempt to deal with one complete chapter to show its relations.
Contemporary scholars have studied the idea of coherence in the Quran more vigorously and are of widely divergent opinions. For example, Hamid Farrahi (d. 1930) and Richard Bell (d. 1952) have different opinions regarding coherence within chapters. Farrahi believed that the whole structure of the Quran is thematically coherent, which is to say, all verses of a chapter of the Quran are integrally related to each other to give rise to the major theme of the chapter and again all of the chapters are interconnected with each other to constitute the major theme of the Quran. According to Farrahi, each chapter has a central theme ( umud or pillar) around which the verses revolve:
In contrast, Richard Bell describes the Quranic style as disjointed:
Arthur J. Arberry states that the chapters in many instances, as Muslims have been recognized from the earliest times, are of a 'composite' character, holding embedded in them fragments received by Muhammad at widely differing dates. However he disregards this 'fact' and views each chapter as an artistic whole. He believed that a repertory of familiar themes runs through the whole Quran and each chapter elaborates one of more, often many of, them.
Angelika Neuwirth is of the idea that verses in their chronological order are interrelated in a way that later verses explain earlier ones. She believes that Meccan chapters are coherent units.
Salwa El-Awa aims in her work to discuss the problem of textual relations in the Quran from a linguistic point of view and the way in which the verses of one chapter relate to each other and to the wider context of the total message of the Quran. El-Awa provides a detailed analysis in terms of coherence theory on chapters 33 and Al-Qiyama and shows that these two chapters cohere and have a main contextual relationship.
Gheitury and Golfam believe that the permanent change of subject within a passage in the Quran, or what they call non-linearity, is a major linguistic feature of the Quran, a feature that puts the Quran beyond any specific 'context' and 'temporality'. According to Gheitury and Golfam for the Quran there is no preface, no introduction, no beginning, no end, a reader can start reading from anywhere in the text.
Modern work
Theodor Nöldeke's chronology is based on the assumption that the style of the Quran changes in one direction without reversals. Nöldeke studied the style and content of the chapters and assumed that first, later (Medinan) chapters and verses and are generally longer than earlier (Meccan) ones, and second, that earlier Meccan verses have a distinct rhyming style while later verses are more Prose (prose-like). According to Nöldeke, earlier chapters have common features: many of them open with oaths in which God swears by cosmic phenomena, they have common themes (including eschatology, creation, piety, authentication of Muhammad's mission and refutation of the charges against Muhammad), and some Meccan chapters have a clear 'tripartite' structure (for example chapters 45, 37, 26, 15, 21). Tripartite chapters open with a short warning, followed by one or more narratives about unbelievers, and finally address contemporaries of Muhammad and invite them to Islam. On the other hand, Madinan verses are longer and have a distinct style of rhyming and concern to provide legislation and guidance for the Muslim community.
Names of chapters in the Quran
The verses and chapters in the Quran did not originally have a title attached to them. Muhammad, as we find in some reports in hadith, used to refer to shorter chapters not by name, rather by their first verse. For example: Abu Hurairah quoted Muhammad as saying, " Al-Hamdu Lillahi Rabb il-`Aalameen () is the Mother of the Qur'an, the Mother of the Book, and the Al-Fatiha of the Glorious Qur'an."Tirmidhi We also find reports in which Muhammad used to refer to them by their name. For example, Abdullah bin Buraydah narrated from his father, "I was sitting with the Prophet and I heard him say, 'Learn Al-Baqara, because in learning it there is blessing, in ignoring it there is sorrow, and the sorceresses cannot memorize it.Ahmad ibn Hanbal
Coherence in the Quran
The idea of textual relation between the verses of a chapter has been discussed under various titles such as nazm () and munasabah () in literature of the Islamic sphere and 'Coherence', 'text relations', 'intertextuality', and 'unity' in English literature. There are two points of view regarding the coherence of the verses of the Quran. In the first viewpoint, each chapter of the Quran has a central theme and its verses are related. The second viewpoint considers some chapters of the Quran as collections of passages which are not thematically related. Chapters deal with various subjects, for instance, Al-Zalzalah, which comprises only eight verses, is devoted exclusively to eschatology and chapter 12 narrates a story, while other chapters, in the same breath, speak of theological, historical, and ethico-legal matters. Chapters are known to consist of passages, not only verses. The borders between passages are arbitrary but are possible to determine.
See also
External links
|
|
