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The Descent Of The Qur’an
The Reports Narrated About The Order Of The Surahs According To Their Descent
The Reports That Indicate The Order Of The Descent Of The Surahs Of The Qur’an With Delay Between Them
A Fair Criticism Of These Reports
Transmitted And Rational Proofs Against The Claimed Order Of Some Surahs Of The Qur’an
The Effects That Follow From Arranging The Descent Of The Qur’an
Summary
The chronological order of the Qur’an’s nuzul (descent) is one of the hardest areas in the sciences of the Qur’an.
The scholars wrote about many parts of nuzul, such as Makki and Madani revelation, asbab al nuzul (causes of revelation), the manner of revelation, the seven modes, and the order of revelation. However, arranging every surah in the exact order in which it came down is not something that can be known with certainty.
Al Suyuti mentioned reports about Ali ibn Abi Talib رضي الله عنه arranging his mushaf according to revelation, and another report in which Ikrimah said: “If mankind and jinn gathered together to compose it upon that order, they would not be able to do so.” (al Itqan fi Ulum al Qur’an, al Suyuti, 1/204)
The Problem With Arranging Tafsir By Revelation
Muhammad Izzah Darwazah arranged his tafsir according to the claimed order of revelation, beginning with Surah al Alaq, then Surah al Qalam, then al Muzzammil, then al Muddaththir. Some scholars objected strongly, because this order is not firmly established. Abd al Fattah Abu Ghuddah permitted it only as a tafsir arrangement, not as a Qur’an arrangement.
The criticism is that Darwazah relied on an order that contains mistakes. Some surahs were placed earlier when they should be later, and others were placed later when they should be earlier. The safer and stronger approach in tafsir is the mushaf order, because that is the order transmitted and agreed upon by the Companions.
Why The Common Chronological Lists Are Weak
The reports used for the order of surahs come in two main forms.
Some reports list surahs with the word “and”. This wording only joins things together. It does not prove order.
So even if a report using “and” is authentic, it cannot prove that one surah came before another.
Other reports list surahs with “then”. This wording can show order, but the reports themselves are weak.
The report through Ibn al Durays contains Uthman ibn Ata al Khurasani, who is weak, and Ata al Khurasani, who made many mistakes and practised tadlis (concealing a narrator). The second report contains Hassan ibn Ibrahim al Kirmani, who made errors and had many rejected singular reports. It also contains Umayyah ibn Zayd al Azdi, who was not supported by another narrator. For this reason, these reports cannot be used as proof.
Al Suyuti himself said about one of these reports: “This wording is strange, and in this order there is room for review.” This shows that the order was not secure enough to rely on.
The First Revelation Shows The Mistake Clearly
The weak chronological lists claim that the first order was Surah al Alaq, then Surah al Qalam, then al Muzzammil, then al Muddaththir. This is opposed by the stronger reports in Sahih al Bukhari and Sahih Muslim.
Aishah رضي الله عنها narrated that the first revelation began with true dreams, then the opening verses of Surah al Alaq were revealed, ending with:
عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ
“He taught man what he did not know.” (al Alaq 5) (Sahih al Bukhari 3. See the hadith on the beginning of revelation, 2/208.)
After that, revelation paused. Then the opening of Surah al Muddaththir came down. Jabir ibn Abdullah رضي الله عنهما narrated that The Prophet ﷺ saw the angel who had come to him at Hira, became frightened, returned home, and said to be covered. Then Allah revealed:
يَا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنْذِرْ
“O you who are wrapped up. Stand and warn.” (al Muddaththir 1–2) (Sahih al Bukhari 4922)
Ibn Hajar explained that the wording about the pause in revelation and the angel who came at Hira proves that al Muddaththir came after al Alaq. This removes the claim that al Qalam and al Muzzammil came between them.
Surah Al Nisa Also Shows The Mistake
Some reports claim that Surah al Nisa was revealed after Surah al Mumtahanah. The content and historical setting show the opposite.
Surah al Nisa includes early Madani rulings connected to inheritance, marriage, women’s rights, zina (fornication and adultery), wine, hypocrites, Jews in Madinah, and Salat al Khawf (the prayer of fear). These matters belong to the early building of the Muslim community in Madinah and cannot reasonably be delayed until after Hudaybiyah or near the conquest of Makkah.
For example, the inheritance verses were connected to the wife of Sad ibn al Rabi رضي الله عنه, who was killed at Uhud:
يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ
“Allah instructs you concerning your children.” (al Nisa 11)
The gradual prohibition of wine also appears in Surah al Nisa:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى
“O you who believe, do not approach the prayer while you are intoxicated.” (al Nisa 43)
This was before the final prohibition of wine. Likewise, the verse about indecency in Surah al Nisa came before the punishment in Surah al Nur:
وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ
“As for those of your women who commit indecency.” (al Nisa 15)
The later ruling came in Surah al Nur:
الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ
“The woman and the man guilty of zina, lash each one of them one hundred lashes.” (al Nur 2)
The Messenger ﷺ said when the later ruling came: “Take from me. Take from me. Allah has made a way for them.” (Sahih Muslim 1690)
This proves that large parts of Surah al Nisa came before Surah al Mumtahanah, even if some verses in al Nisa were revealed later.
The Right Way To Study Revelation Order
The exact order of complete surahs is not reliable, because a surah could begin early and finish much later.
A surah could remain open for years, with new verses being placed inside it by the command of The Prophet ﷺ.
The Prophet ﷺ would command the scribes: “Put these verses in the surah in which such and such is mentioned.” (Jami al Tirmidhi 3086. Sunan Abi Dawud 786.)
Surah al Baqarah is a clear example. It was among the earliest Madani surahs, but some of the last verses revealed were placed inside it, such as the verses of riba (usury) and debt. Therefore, knowing which surah began first does not always tell when the whole surah was completed.
The safer method is to study the order of separate Qur’an portions within one subject.
This can be known through asbab al nuzul, historical events, reports from the Companions, and clear indications within the verses.
Why This Matters
Knowing the order of related Qur’an portions is very important for correct understanding and deriving rulings. The example of wine shows this clearly.
The first stage was:
يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ
“They ask you about wine and gambling. Say: In them is great sin and benefit for people.” (al Baqarah 219)
Then came:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى
“O you who believe, do not approach the prayer while you are intoxicated.” (al Nisa 43)
Then came the final ruling:
إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ
“Wine, gambling, stone altars, and divining arrows are only filth from the work of Satan, so avoid it.” (al Maidah 90)
Then The Messenger ﷺ said: “Wine has been prohibited.” (Musnad al Tayalisi, narrated from Ibn Umar. See Manahil al Irfan fi Ulum al Qur’an, al Zarqani, under examples of first and last revelations.)
If these stages were reversed, the wrong conclusion would be reached. This shows why the order of verses within one topic matters more than trying to arrange every surah fully by revelation.
Conclusion
The claimed full chronological order of the surahs is not firmly established. Reports using “and” do not prove order, and reports using “then” are weak. Stronger evidence shows that some famous chronological lists contain clear mistakes, especially regarding the early revelation after al Alaq and the placement of Surah al Nisa after al Mumtahanah.
The mushaf order remains the proper order for tafsir. The order of separate Qur’an portions can still be studied, especially within one subject, because it helps explain gradual legislation, abrogation, and the wisdom of Sharia in guiding people step by step.
End of Summary.
Full Article
The Descent Of The Qur’an
Speaking about the nuzul (descent) of the Qur’an has many sides and many ways of study. Earlier and later authors began with it in their books on the sciences of the Qur’an, because knowing the descent of the Qur’an comes before all the other sciences. It necessarily comes first, in origin and in existence, as one of the ulama said.
For this reason, al Suyuti (d. 911AH) placed it at the beginning of his studies and categories. Shaykh al Zarqani (d. 1367AH) followed him in Manahil al Irfan, as did Ghazlan in his Bayan, and Abu Shahbah (d. 1403AH) in his Madkhal.
The sides of this descent are many. What was revealed in Makkah and what was revealed in Madinah. The asbab al nuzul (causes of revelation). The manner of revelation. Its descent upon seven modes. The order of revelation. Other matters connected to revelation in time, place, and circumstances.
Views were formed in every area. However, speaking about the chronological order of revelation remained hard. Since the time of Uthman ibn Affan رضي الله عنه, this subject has been a matter of acceptance and rejection. Al Suyuti narrated a report from Ali ibn Abi Talib رضي الله عنه that he arranged his mushaf (written copy of the Qur’an) according to revelation,
so Uthman stood and ordered him to burn it. He also narrated another report from the Tabiin (followers of the Companions). It was reported that Muhammad ibn Sirin (d. 110AH) asked Ikrimah (d. 105AH) about collecting the Qur’an and arranging it according to its revelation. He said: I said to Ikrimah: “If only they had placed it as it was revealed, the first first.” He said: “If mankind and jinn gathered together to compose it upon that order, they would not be able to do so.” (al Itqan fi Ulum al Qur’an, al Suyuti, 1/204)
Or, as one author said: below that is the scraping of thorny wood. (He is Professor Ibrahim Khalifah, head of the Tafsir Department in the Faculty of Usul al Din at al Azhar University.)
The author of Fi Zilal al Qur’an continues, saying: despite the value found in trying to follow the verses and surahs of the Qur’an according to the chronological order of revelation, and despite the help it gives in picturing the method of the Islamic movement, its stages, and its steps, the small amount of certainty in this order makes the matter hard. It also makes the results reached approximate and based on probability, not final and certain. Other serious results may then be built upon these approximate and probable results.
Shaykh Muhammad Izzah Darwazah (d. 1404AH) arranged his tafsir named al Tafsir al Hadith in chronological order according to the descent of the Qur’an. He began by explaining Surah Iqra, then Surah Nun wa al Qalam, then al Muzzammil, then al Muddaththir. He then completed the Makki (revealed in Makkah) surahs, and began the Madani (revealed in Madinah) surahs until their end.
His tafsir stirred the anger of the ulama, until he had to seek a fatwa from Shaykh Abd al Fattah Abu Ghuddah (d. 1417AH). He gave a fatwa that the matter was permissible, because this was not a Qur’anic arrangement of the verses of the Qur’an. Rather, it was an arrangement of tafsir for the verses of the Qur’an.
Its author wished to follow the tafsir of the Qur’an according to the history of revelation, which greatly helps in understanding the events connected to the Qur’an. It also helps in following the time stages of the Islamic call. The author had previously followed the sirah (life) of The Messenger ﷺ through the verses of the Qur’an across their time stages.
Despite Darwazah taking this distinct approach in tafsir, his work lacks much precise checking in some places regarding their order of revelation. He did not take the stance of a sharp critic toward this order. Al Suyuti, and those before him, misled him in this mistaken order, and he did not understand well the reports they brought.
Professor Ibrahim Khalifah holds that Professor Darwazah’s work in arranging tafsir this way is rejected, very strange, and outside the bounds of proper conduct. What would have been more fitting was for him to arrange his tafsir according to the mushaf order, which, by transmission and by ijma (consensus), is completely different from the order of revelation.
The second thing that led me to write was that many authors accepted this mistaken order and recorded their errors in the mushafs. At the beginning of the surahs, they write that this surah was revealed after such and such surah. They regard the narrated reports as settled matters, though the matter may be otherwise. I was alarmed by what I read, that Surah Muhammad was revealed before al Anfal. Then I found an opposite view, that Surah al Anfal was revealed before Surah Muhammad. (See the introduction to Ittijahat al Tafsir fi al Asr al Rahin, Abd al Majid al Muhtasib, Dar al Bayariq.)
There is no doubt that one of the two views is mistaken after reviewing the reports and came to know the source of the error.
The Reports Narrated About The Order Of The Surahs According To Their Descent
This includes what came joined with the letter “wa”, meaning “and”.
Ibn Sad (d. 230AH) said in al Tabaqat: al Waqidi (d. 207AH) informed us. Qudamah ibn Musa narrated to me from Abu Salamah al Hadrami: I heard Ibn Abbas رضي الله عنه say: I asked Ubayy ibn Kab رضي الله عنه about what was revealed of the Qur’an in Madinah. He said: twenty seven surahs were revealed there, and the rest were in Makkah.
Abu Jafar al Nahhas (d. 338AH) said in his book al Nasikh wa al Mansukh: Yamut ibn al Muzarri narrated to me. Abu Hatim Sahl ibn Muhammad al Sijistani (d. 255AH) narrated to us. Abu Ubaydah Mamar ibn al Muthanna (d. 209AH) informed us. Yunus ibn Habib (d. 182AH) narrated to us. I heard Abu Amr ibn al Ala (d. 154AH) say: I asked Mujahid (d. 104AH) about making clear which Qur’an was Madani and which was Makki. He said:
I asked Ibn Abbas رضي الله عنه about that. He said: Surah al Anam was revealed in Makkah as one complete whole, so it is Makki, except for three verses from it that were revealed in Madinah:
قُلْ تَعَالَوْا أَتْلُ
“Say: Come, I will recite.”
Until the completion of the three verses. What came before these surahs are Madani.
In Makkah, Surah al Araf, Yunus, Hud, Yusuf, al Rad, Ibrahim, al Hajj, and al Nahl were revealed, except for three verses from the end of al Nahl. They were revealed between Makkah and Madinah when he was returning from Uhud. Also Surah Bani Israil, al Kahf, Maryam, Taha, al Anbiya, and al Hajj were revealed, except for three verses:
هَذَانِ خَصْمَانِ
“These two opponents.”
Until the completion of the three verses. They were revealed in Madinah.
Surah al Muminun, al Furqan, and Surah al Shuara were revealed, except for five verses from its end that were revealed in Madinah:
وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ
“And the poets are followed by those who go astray.”
Until its end.
Surah al Nahl, al Qasas, al Ankabut, al Rum, and Luqman were revealed, except for three verses from it that were revealed in Madinah:
وَلَوْ أَنَّمَا فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلَامٌ
“And if all the trees on earth were pens.”
Until the completion of the verses. Also Surah al Sajdah, except for three verses:
أَفَمَنْ كَانَ مُؤْمِنًا كَمَنْ كَانَ فَاسِقًا
“Is the one who is a believer like the one who is sinful?”
Until the completion of the three verses.
Surah Saba, Fatir, Yasin, al Saffat, Sad, and al Zumar were revealed, except for three verses that were revealed in Madinah concerning Wahshi, the killer of Hamzah رضي الله عنه:
قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا
“Say: O My servants who have gone beyond bounds.”
Until the completion of the three verses. The seven surahs beginning with Ha Mim were revealed, as were Qaf, al Dhariyat, al Tur, al Najm, al Qamar, al Rahman, al Waqiah, al Saff, and al Taghabun, except for verses from their end that were revealed in Madinah. Also al Mulk, Nun, al Haqqah, Saala, Surah Nuh, al Jinn, al Muzzammil except for two verses:
أَنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ
“Indeed, your Lord knows that you stand.”
And al Muddaththir until the end of the Qur’an, except for Idha Zulzilat, Idha Jaa Nasr Allah, Qul Huwa Allahu Ahad, Qul Audhu bi Rabb al Falaq, and Qul Audhu bi Rabb al Nas, for they are Madani.
In Madinah, Surah al Anfal, Baraah, al Nur, al Ahzab, Surah Muhammad, al Fath, al Hujurat, al Hadid, and what comes after it up to al Tahrim were revealed.
He brought it in this long form. Its isnad is good. All its men are reliable, from the well known ulama of Arabic.
Al Bayhaqi (d. 458AH) said in Dalail al Nubuwwah: Abu Abdullah al Hakim (d. 405AH) informed us. Abu Muhammad ibn Ziyad al Adl narrated to us. Muhammad ibn Ishaq (d. 151AH) narrated to us. Yaqub ibn Ibrahim al Dawraqi (d. 252AH) narrated to us. Ahmad ibn Nasr ibn Malik al Khuzai narrated to us. Ali ibn al Husayn ibn Waqid narrated to us from his father, from Yazid al Nahwi (d. 131AH), from Ikrimah and al Hasan ibn Abi al Hasan (d. 110AH). They both said: Allah revealed from the Qur’an in Makkah:
Iqra bismi Rabbik, Nun, al Muzzammil, al Muddaththir, Tabbat Yada Abi Lahab, Idha al Shams Kuwwirat, Sabbih Isma Rabbik al Ala, Wa al Layli Idha Yaghsha, al Fajr, al Duha, Alam Nashrah, al Asr, al Adiyat, al Kawthar, Alhakum al Takathur,
Araayt, Qul Ya Ayyuha al Kafirun, Ashab al Fil, al Falaq, Qul Audhu bi Rabb al Nas, Qul Huwa Allahu Ahad, al Najm, Inna Anzalnah, Wa al Shams wa Duhaha, Wa al Sama Dhat al Buruj, al Tin wa al Zaytun, Li Ilaf Quraysh, al Qariah, La Uqsimu bi Yawm al Qiyamah, al Humazah, al Mursalat, Qaf, La Uqsimu bi Hadha al Balad, Wa al Sama wa al Tariq,
Iqtarabat al Saah, Sad, al Jinn, Yasin, al Furqan, al Malaikah, Taha, al Waqiah, Tasmim, Tas, Tasmim, Bani Israil, the ninth, Hud, Yusuf, Ashab al Hijr, al Anam,
al Saffat, Luqman, Saba, al Zumar, Ha Mim al Mumin, Ha Mim al Dukhan, Ha Mim al Sajdah, Ha Mim Ayn Sin Qaf, Ha Mim al Zukhruf, al Jathiyah, al Ahqaf, al Dhariyat,
al Ghashiyah, Ashab al Kahf, al Nahl, Nuh, Ibrahim, al Anbiya, al Muminun, Alif Lam Mim al Sajdah, al Tur, Tabarak, al Haqqah, Saala, Amma Yatasaalun, al Naziat, Idha al Sama Inshaqqat, Idha al Sama Infatarat, al Rum, and al Ankabut.
What was revealed in Madinah was: Wayl li al Mutaffifin, al Baqarah, Al Imran, al Anfal, al Ahzab, al Maidah, al Mumtahanah, al Nisa, Idha Zulzilat, al Hadid, Muhammad, al Rad, al Rahman, Hal Ata ala al Insan, al Talaq, Lam Yakun, al Hashr, Idha Jaa Nasr Allah, al Nur, al Hajj, al Munafiqun, al Mujadilah, al Hujurat, Ya Ayyuha al Nabi Lima Tuharrim, al Saff, al Jumuah, al Taghabun, al Fath, and Baraah.
Al Bayhaqi said: by “the ninth”, he means Surah Yunus. He said: in this narration, al Fatihah, al Araf, and Kaf Ha Ya Ayn Sad have fallen out from what was revealed in Makkah.
Abu Ubayd (d. 224AH) said in Fadail al Qur’an:
Abdullah ibn Salih (d. 223AH) and Muawiyah ibn Salih (d. 158AH) narrated to us, from Ibn Abi Talhah (d. 143AH), who said: In Madinah, Surah al Baqarah, Al Imran, al Nisa, al Maidah, al Anfal, al Tawbah, al Hajj, al Nur, al Ahzab, Alladhina Kafaru, al Fath, al Hadid, al Mujadilah, al Hashr, al Mumtahanah, al Hawariyyin, meaning al Saff, al Taghabun, Ya Ayyuha al Nabi Idha Tallaqtum al Nisa,
Ya Ayyuha al Nabi Lima Tuharrim, al Fajr, al Layl, Inna Anzalnahu fi Laylat al Qadr, Lam Yakun, Idha Zulzilat, and Idha Jaa Nasr Allah were revealed. All the rest was in Makkah.
Abu Bakr ibn al Anbari (d. 328AH) said: Ismail ibn Ishaq al Qadi (d. 282AH) narrated to us. Hajjaj ibn Minhal (d. 217AH) narrated to us. Hisham (d. 154AH) informed us from Qatadah (d. 117AH), who said: What was revealed in Madinah from the Qur’an was al Baqarah, Al Imran, al Nisa, al Maidah, Baraah, al Rad, al Nahl, al Hajj, al Nur, al Ahzab, Muhammad,
al Fath, al Hujurat, al Hadid, al Rahman, al Mujadilah, al Hashr, al Mumtahanah, al Saff, al Jumuah, al Munafiqun, al Taghabun, al Talaq, Ya Ayyuha al Nabi Lima Tuharrim up to the head of ten, Idha Zulzilat, and Idha Jaa Nasr Allah. All the rest of the Qur’an was in Makkah.
Abu al Hasan ibn al Hassar (d. 611AH) said in his book al Nasikh wa al Mansukh: The Madani surahs by agreement are twenty surahs. The surahs differed over are twelve. Everything besides that is Makki by agreement.
Then he put that into lines of poetry.
Then, in the seventh category which he made in this book for speaking about the first of the Qur’an that was revealed, under the title “Branch”, he said:
Al Wahidi (d. 468AH) narrated through the route of al Husayn ibn Waqid (d. 159AH), who said: I heard Ali ibn al Husayn (d. 94AH) say: The first surah revealed in Makkah was:
اقْرَأْ بِاسْمِ رَبِّكَ
“Read in the name of your Lord.”
The last surah revealed there was al Muminun, and it is said: al Ankabut.
The first surah revealed in Madinah was Wayl li al Mutaffifin. The last surah revealed there was Baraah. The first surah that The Messenger ﷺ announced in Makkah was al Najm.
In Ibn Hajar’s (d. 852AH) commentary on al Bukhari, it says: They agreed that Surah al Baqarah was the first surah revealed in Madinah. There is a point of review in the claim of agreement, because of the statement of Ali ibn al Husayn mentioned above.
In the tafsir of al Nasafi (d. 710AH), from al Waqidi: The first surah revealed in Madinah was Surah al Qadr. (al Itqan fi Ulum al Qur’an, al Suyuti, p. 12–13)
The Reports That Indicate The Order Of The Descent Of The Surahs Of The Qur’an With Delay Between Them
These reports came joined to one another with the letter “thumma”, meaning “then”, which indicates delayed order.
Ibn al Durays (d. 294AH) said in Fadail al Qur’an: Muhammad ibn Abdullah ibn Abi Jafar al Razi narrated to us. Amr ibn Harun (d. 194AH) informed us. Uthman ibn Ata al Khurasani narrated to us, from his father Ata al Khurasani (d. 135AH), from Ibn Abbas رضي الله عنه, who said: When an opening of the Book was revealed in Makkah, it was written in Makkah. Then Allah added to it whatever He willed. The first of the Qur’an that was revealed was:
اقْرَأْ بِاسْمِ رَبِّكَ
“Read in the name of your Lord.”
Then Nun, then Ya Ayyuha al Muzzammil, then Ya Ayyuha al Muddaththir, then Tabbat Yada Abi Lahab, then Idha al Shams Kuwwirat, then Sabbih Isma Rabbik al Ala, then Wa al Layli Idha Yaghsha, then Wa al Fajr, then Wa al Duha, then Alam Nashrah, then Wa al Asr, then Wa al Adiyat, then Inna Ataynak, then Alhakum al Takathur, then Araayta Alladhi Yukadhdhib,
then Qul Ya Ayyuha al Kafirun, then Alam Tara Kayfa Faala Rabbuk, then Qul Audhu bi Rabb al Falaq, then Qul Audhu bi Rabb al Nas, then Qul Huwa Allahu Ahad,
then Wa al Najm, then Abasa, then Inna Anzalnahu fi Laylat al Qadr, then Wa al Shams wa Duhaha, then Wa al Sama Dhat al Buruj, then Wa al Tin, then Li Ilaf Quraysh, then al Qariah, then La Uqsimu bi Yawm al Qiyamah, then Wayl li Kulli Humazah, then Wa al Mursalat, then Qaf, then La Uqsimu bi Hadha al Balad, then Wa al Sama wa al Tariq, then Iqtarabat al Saah, then Sad, then al Araf, then Qul Uhiya, then Yasin, then al Furqan, then al Malaikah, then Kaf Ha Ya Ayn Sad, then Taha, then al Waqiah, then Tasmim al Shuara, then Tas, then al Qasas, then Bani Israil,
then Yunus, then Hud, then Yusuf, then al Hijr, then al Anam, then al Saffat, then Luqman, then Saba, then al Zumar, then Ha Mim al Mumin, then Ha Mim al Sajdah, then Ha Mim Ayn Sin Qaf, then Ha Mim al Zukhruf, then al Dukhan, then al Jathiyah, then al Ahqaf, then al Dhariyat, then al Ghashiyah, then al Kahf, then al Nahl, then Inna Arsalna Nuhan,
then Surah Ibrahim, then al Anbiya, then al Muminun, then Tanzil al Sajdah, then al Tur, then Tabarak al Mulk, then al Haqqah, then Saala, then Amma Yatasaalun, then al Naziat, then Idha al Sama Infatarat, then Idha al Sama Inshaqqat, then al Rum, then al Ankabut, then Wayl li al Mutaffifin. This is what was revealed in Makkah.
Then in Madinah, Surah al Baqarah was revealed, then al Anfal, then Al Imran, then al Ahzab, then al Mumtahanah, then al Nisa, then Idha Zulzilat, then al Hadid, then al Qital, then al Rad, then al Rahman, then al Insan, then al Talaq, then Lam Yakun, then al Hashr, then Idha Jaa Nasr Allah, then al Nur, then al Hajj, then al Munafiqun, then al Mujadilah, then al Hujurat, then al Tahrim, then al Jumuah, then al Taghabun, then al Saff, then al Fath, then al Maidah, then Baraah. (al Itqan fi Ulum al Qur’an, al Suyuti, p. 14)
The second report from the reports narrated to indicate the order of revelation with delay through the letter “then”:
Abu Bakr Muhammad ibn al Harith ibn Abyad said in his well known collection: Abu al Abbas Ubaydullah ibn Muhammad ibn Ayan al Baghdadi narrated to us. Hassan ibn Ibrahim al Kirmani narrated to us. Umayyah al Azdi narrated to us, from Ibn Zayd (d. 182AH), who said: The first of the Qur’an that Allah revealed in Makkah was:
اقْرَأْ بِاسْمِ رَبِّكَ
“Read in the name of your Lord.”
Then Nun wa al Qalam, then Ya Ayyuha al Muzzammil, then Ya Ayyuha al Muddaththir, then al Fatihah, then Tabbat Yada Abi Lahab, then Idha al Shams Kuwwirat, then Sabbih Isma Rabbik al Ala, then Wa al Layli Idha Yaghsha, then Wa al Fajr, then Wa al Duha, then Alam Nashrah, then Wa al Asr, then Wa al Adiyat, then al Kawthar, then Alhakum, then Araayta Alladhi Yukadhdhib, then al Kafirun, then Alam Tara Kayfa, then Qul Audhu bi Rabb al Falaq, then Qul Audhu bi Rabb al Nas, then Qul Huwa Allahu Ahad, then Wa al Najm, then Abasa,
then Inna Anzalnah, then Wa al Shams wa Duhaha, then al Buruj, then Wa al Tin, then Li Ilaf, then al Qariah, then al Qiyamah, then Wayl li Kulli Humazah, then Wa al Mursalat, then Qaf, then al Balad, then Iqtarabat al Saah,
then Sad, then al Araf, then al Jinn, then Yasin, then al Furqan, then al Malaikah, then Kaf Ha Ya Ayn Sad, then Taha, then al Waqiah, then al Shuara, then Tas Sulayman, then Tasmim al Qasas, then Bani Israil, then the ninth, meaning Yunus, then Hud, then Yusuf, then al Hijr, then al Anam, then al Saffat, then Luqman, then Saba, then al Zumar,
then Ha Mim al Mumin, then Ha Mim al Sajdah, then Ha Mim al Zukhruf, then Ha Mim al Dukhan, then Ha Mim al Jathiyah, then Ha Mim al Ahqaf, then al Dhariyat, then al Ghashiyah, then al Kahf, then Ha Mim Ayn Sin Qaf, then Tanzil al Sajdah, then al Anbiya, then al Nahl, forty verses of it, while the rest of it was in Madinah, then Inna Arsalna Nuhan,
then al Tur, then al Muminun, then Tabarak, then al Haqqah, then Saala, then Amma Yatasaalun, then al Naziat, then Idha al Sama Infatarat, then Idha al Sama Inshaqqat, then al Rum, then al Ankabut, then Wayl li al Mutaffifin. That is what was revealed in Makkah. (Fadail al Qur’an, Ibn al Durays, p. 32)
In Madinah, Surah al Baqarah was revealed, then Al Imran, then al Anfal, then al Ahzab, then al Maidah, then al Mumtahanah, then Idha Jaa Nasr Allah, then al Hajj, then al Munafiqun, then al Mujadilah, then al Tahrim, then al Jumuah, then al Taghabun, then Sabbah al Hawariyyin, then al Fath, then al Tawbah, the ending of the Qur’an.
I say: this wording is strange, and in this order there is room for review. Jabir ibn Zayd (d. 93AH) was from the Tabiin who had knowledge of the Qur’an. Al Burhan al Jabari (d. 732AH) relied upon this report in his poem which he named Taqrib al Mamul fi Tartib al Nuzul:
Night, Dawn, Morning Brightness, Expansion, and Time,
The Racers, Kawthar, Rivalry for More followed.
Have You Seen, Say, with the Elephant, with creation as such,
Mankind, Say He is Allah, its Star, Abasa became clear.
Decree, Sun, the Constellations, and its Fig,
For Quraysh, Striking Calamity, Resurrection came forward, and so on.
These are all the reports brought by al Suyuti. He gathered them fully and completely, and no report or narration escaped him in showing the order of revelation through the letter “then”, which indicates delayed order. (al Itqan fi Ulum al Qur’an, al Suyuti, p. 14)
A Fair Criticism Of These Reports
We have already mentioned the narrated reports. They were mentioned with two letters of joining, “and” and “then”.
As for the reports that came with the letter “and”, then in the Arabic language this letter, when joining words, only gives the meaning of general joining. It does not indicate immediate order, nor delayed order. So even if the report from Ibn Abbas رضي الله عنه is authentic, it does not indicate an order for the surahs of the Qur’an. It does not indicate the order of revelation or any other order. Were it not for the fact that the mushaf order is known to us from the actual noble mushaf upon which the Companions رضي الله عنهم agreed, we would not gain any kind of order from reports like these in the way found in the imam mushaf upon which the Companions agreed. (Hawliyyat Usul al Din, p. 52)
The careful reader of these reports notices confusion in them in terms of addition and omission, and in terms of placing things earlier and later. They placed earlier what should have come later, and placed later what should have come earlier. Since the matter of these reports is like this, it is not proper to rely upon them to indicate the chronological order of the descent of the surahs of the Qur’an.
As for the reports that came with the letter of joining “then”, they are two weak reports, as the ulama of hadith have said.
The first report was narrated by Ibn al Durays in Fadail al Qur’an. It is narrated from Ibn Abbas رضي الله عنه. The editor of Fadail al Qur’an went into detail in weakening this report from several ways. Among them is:
That it contains Uthman ibn Ata al Khurasani from his father. Uthman is weak. Ata al Khurasani, even though he was truthful, made many errors and practised tadlis (concealing a narrator). In this report, he narrated with an ambiguous wording. It is known that when a narrator who practises tadlis uses such wording, his report is not accepted, because his tadlis is not overlooked. (Fadail al Qur’an, Ibn al Durays. I previously supervised the editing of this manuscript at King Saud University in Riyadh. The editor went into detail in checking this report and graded the report very weak. See also al Itqan fi Ulum al Qur’an, al Suyuti, p. 14. Professor Ghazwah Badir edited this book, and Dar al Fikr in Damascus published it.)
As for the second report, it is the report of Abu Bakr Muhammad ibn al Harith ibn Abyad from Jabir ibn Zayd, who was from the Tabiin with knowledge of the Qur’an. It is a weak report, because it contains Hassan ibn Ibrahim al Kirmani. He was truthful but made errors and had many singular reports that were rejected. Its chain also contains Umayyah ibn Zayd al Azdi. Though he was acceptable, al Hafiz Ibn Hajar made follow up narration a condition, and here he was not followed, as Ibn Hajar said in the introduction of his Taqrib.
Al Suyuti said about this report: I say, this wording is strange, and in this order there is room for review. This indicates that this report was not followed. For this reason, the narration was graded weak, so it cannot be used as proof in this place.
From what has passed, it becomes clear to us that these reports, which come sometimes with “and” and sometimes with “then”, do not give anything in the order of revelation of the surahs of the Qur’an. The two letters of joining, “and” and “then”, are two different words in meaning. “And” gives a meaning that “then” does not require, and “then” gives a meaning that “and” does not require. Neither of them gave proof for the order of revelation of the surahs.
As for the narrations that came with “and”, even if they are authentic, they do not indicate order in the slightest.
As for the narrations that came with “then”, although they indicate a chronological order with delay, they are not authentic in isnad. So using them as proof falls. In short wording, they are not authentic in isnad. In both cases, using the narrations of “and” and “then” as proof falls.
Transmitted And Rational Proofs Against The Claimed Order Of Some Surahs Of The Qur’an
Authentic reports and narrations have come proving the opposite of the earlier order. There is not enough space to mention all of them, so we will be satisfied with proving some of them.
Reports such as the report of Ibn al Durays from Ibn Abbas رضي الله عنه and the report of Ibn Abyad from Ibn Zayd, already mentioned, say that the first thing revealed was Iqra bismi Rabbik alladhi khalaq, then Surah Nun wa al Qalam, then Surah al Muzzammil, then al Muddaththir, one after another. This order opposes what is narrated in Sahih al Bukhari and Sahih Muslim from Aishah رضي الله عنها regarding the beginning of wahy (revelation). She said: “The first thing with which revelation began for The Messenger ﷺ was true dreams.” Then she narrated the descent of Surah Iqra until the statement of Allah Most High:
عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ
“He taught man what he did not know.” (al Alaq 5) (Sahih al Bukhari 3. See the hadith on the beginning of revelation, 2/208.)
Then revelation paused after the descent of the first five verses of Surah al Alaq, as in the hadith of al Bukhari and Muslim. Then the first revelation to descend after that was the opening of Surah al Muddaththir, in the five verses:
يَا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنْذِرْ وَرَبَّكَ فَكَبِّرْ وَثِيَابَكَ فَطَهِّرْ وَالرُّجْزَ فَاهْجُرْ
“O you who are wrapped up. Stand and warn. Magnify your Lord. Purify your clothing. Keep away from filth.” (al Muddaththir 1–5)
Until the statement of Allah Most High:
وَلِرَبِّكَ فَاصْبِرْ
“And be patient for your Lord.” (al Muddaththir 7)
Imam al Bukhari (d. 256AH) narrated the descent of the opening of Surah al Muddaththir through five routes. Al Bukhari only did this for an intended wisdom in mentioning these routes. He first narrated it from Yahya ibn Abi Kathir (d. 129AH), who said: I asked Abu Salamah ibn Abd al Rahman (d. 94AH) about the first of the Qur’an that was revealed. He said: “O you who are wrapped up.” I said: They say:
اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ
“Read in the name of your Lord who created.” (al Alaq 1)
Abu Salamah said: I asked Jabir ibn Abdullah رضي الله عنهما about that, and I said to him the same as I said to you. Jabir said: The Prophet ﷺ said: “I stayed in Hira. When I completed my stay, I came down and was called. I looked to my right and did not see anything. So I came to Khadijah and said: ‘Cover me, and pour cold water over me.’ So they covered me and poured cold water over me. Then this was revealed:
يَا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنْذِرْ
“O you who are wrapped up. Stand and warn.” (al Muddaththir 1–2) (Sahih al Bukhari 4922)
He narrated it second and third from Yahya ibn Abi Kathir under the chapter of His statement:
وَرَبَّكَ فَكَبِّرْ
“And magnify your Lord.” (al Muddaththir 3)
Then he brought a narration like that.
As for the fourth narration, he narrated it from al Zuhri (d. 124AH). He said: Abu Salamah ibn Abd al Rahman informed me, from Jabir ibn Abdullah رضي الله عنهما, who said: I heard the Prophet ﷺ speaking about the pause in revelation. He said in his report: “While I was walking, I suddenly heard a voice from the sky. I raised my head, and there was the angel who had come to me at Hira, sitting on a chair between the heaven and the earth. I was terrified of him. I returned and said: ‘Wrap me, wrap me.’ So they wrapped me. Then Allah Most High revealed:
يَا أَيُّهَا الْمُدَّثِّرُ
“O you who are wrapped up.”
Until:
وَالرُّجْزَ فَاهْجُرْ
“And keep away from filth.” (al Muddaththir 1–5) (Sahih al Bukhari 4)
He narrated it in the same way a fifth time under the chapter:
وَالرُّجْزَ فَاهْجُرْ
“And keep away from filth.” (al Muddaththir 5)
Al Kirmani (d. 786AH) said: Jabir extracted that through his own ijtihad (scholarly effort), and it was not from his narration. So what Aishah رضي الله عنها narrated about the descent of Surah Iqra is given precedence.
Others held that Jabir and his companion erred in understanding the wording, as though they had not heard the story of the angel coming at Hira, and had not understood the ways in which the wording they relied on indicated its meaning. (See Muhammad Rasul Allah, chapter on the first revelation, and Hawliyyat Usul al Din, 1995 issue.)
Or perhaps nothing of the story of Hira had reached Jabir’s knowledge. We do not think that anyone claims that every Companion must have complete knowledge of every detail of the events of revelation.
Ibn Hajar al Asqalani settled this matter with wise and successful precision. He said: His statement “about the pause in revelation” and his statement “the angel who came to me at Hira” indicate that Surah al Muddaththir came after Iqra. When the narration of Yahya ibn Abi Kathir lacked these two phrases, the matter became unclear. So whoever firmly said that “O you who are wrapped up” was the first thing revealed said so because of that. This narration of al Zuhri is authentic and removes the problem.
After this precise verification from Ibn Hajar al Asqalani, it is not correct for two people to differ that the first thing revealed was Surah Iqra, then the opening of Surah al Muddaththir. If Surah Nun wa al Qalam and Surah al Muzzammil had been revealed before Surah al Muddaththir, that would have been mentioned. Through this, the error of the claim of the order of revelation becomes clear, the claim that Surah Nun wa al Qalam and al Muzzammil were revealed before al Muddaththir.
Ibn Hajar al Asqalani and others firmly said that the first was Surah Iqra, then al Muddaththir. What confirms this meaning is that the general atmosphere of both surahs, Iqra and al Muddaththir, is fitting and suitable. The insertion of Surah al Qalam and al Muzzammil between them is completely unsuitable. Perhaps reviewing the causes of revelation of these surahs will show the clear truth regarding the error of this claimed order: Iqra first, Nun wa al Qalam second, al Muzzammil third, then al Muddaththir fourth and last.
The earlier reports said that Surah al Nisa was revealed after Surah al Mumtahanah. Many noble ulama proved what indicates the opposite of this claim. (Among them is Professor Dr Ibrahim Khalifah. His tafsir is taught in the Faculty of Usul al Din at al Azhar University, Cairo.)
We will leave the words to the mufassir (explainer) of Surah al Nisa, who explained it analytically, while replying to this claim with the clearest proofs and evidences.
This mufassir says: You see those concerned with this order clearly saying that Surah al Nisa was revealed after al Mumtahanah, even though a mere reading, even without slow reflection, of what is reasonable from the wisdom of Allah in His legislation, along with the events of history and the causes of revelation of the separate parts of the two noble surahs, cuts off the falsehood of this claim here.
Otherwise, tell me by your Lord: is it reasonable at all that the ruling on inheritance, the ruling on the oppression of women through the known customs of the people of Jahiliyyah (pre Islamic ignorance), the ruling clarifying what marriage is unlawful and what women are lawful, the prohibition of fornication and taking secret lovers, and other matters which sound reason cannot imagine except as an early foundation for building the Muslim society and organising its conduct, would all be delayed until after Hudaybiyah, or rather until shortly before the conquest of Makkah, when the separate parts of Surah al Mumtahanah were revealed?
If you move to the facts of history and the course of events, you will find in this surah things that authentic reports decisively show were revealed long before al Mumtahanah. Examples include the verses of inheritance:
يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ
“Allah instructs you concerning your children.” (al Nisa 11)
The two verses revealed concerning the wife of Sad ibn al Rabi رضي الله عنه, who was killed at Uhud. Another example is the statement of Allah Most High:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى
“O you who believe, do not approach the prayer while you are intoxicated.” (al Nisa 43)
This verse was revealed in one of the stages of gradual prohibition of wine, while it is known that its total prohibition was shortly before Uhud. Another example is His statement:
فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ
“What is the matter with you that you have become two groups concerning the hypocrites?” (al Nisa 88)
This was revealed about the Muslims differing concerning the hypocrites who returned on the day of Uhud.
Among the examples are verses revealed concerning the Jews, such as His statement:
الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ
“Those who are miserly and command people to be miserly.” (al Nisa 37)
The three verses. And His statement:
يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِمَا مَعَكُمْ
“O you who were given the Book, believe in what We have sent down, confirming what is with you.” (al Nisa 47)
These are the verses which everyone who has read their causes of revelation knows were about the Jews of Madinah, while knowing that the last of them had been removed completely shortly after al Khandaq and, of course, before al Hudaybiyah.
Among the examples is what was revealed concerning Salat al Khawf (the prayer of fear), which was legislated at al Hudaybiyah or shortly before it. So where is all of this compared to the revelation of most of al Mumtahanah concerning Hatib ibn Abi Baltah رضي الله عنه revealing the news of The Messenger ﷺ in the campaign against Quraysh for the conquest of Makkah?
And where is it compared to the revelation of some of it, such as the verse of testing, after the treaty of Hudaybiyah, which specified part of the general wording found in that treaty?
Rather, some verses of this surah speak about the pledge of women, which certainly did not happen except after the conquest of Makkah. Yes, this surah also contains some late revealed parts, such as the verse:
إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا
“Indeed, Allah commands you to render trusts to those entitled to them.” (al Nisa 58)
According to one view. And the verse:
يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ
“They ask you for a ruling. Say: Allah gives you a ruling concerning one who leaves neither parent nor child.” (al Nisa 176)
However, the flow of most of the noble surah clearly indicates that most of it was revealed before Surah al Mumtahanah, at the very least.
This surah is Madani. It is the longest surah of the Qur’an after Surah al Baqarah. Its order in revelation is after Surah al Mumtahanah, which the narrations say was partly revealed during the conquest of Makkah in the eighth year after hijrah, and partly during al Hudaybiyah before that, in the sixth year.
However, the matter of arranging the surahs according to revelation, as we explained at the beginning of speaking about Surah al Baqarah in the first volume, is not certain. Also, the surah did not all descend at once in one time.
Verses would descend from many surahs, then The Prophet ﷺ would command that each of them be placed in its place in a specific surah. Based on this, one surah would remain open for a period of time, whether long or short, and it could extend for several years.
In Surah al Baqarah, there were verses from the earliest things revealed in Madinah, and verses from the very last things revealed of the Qur’an altogether.
The same is the case with this surah. Some of it was revealed after Surah al Mumtahanah in the sixth year and also in the eighth year. However, much of it was revealed in the early part of the hijrah period.
In any case, what is expected is that the revelation of the verses of this surah extended from after the battle of Uhud in the third year after his hijrah to after the eighth year, when the opening of Surah al Mumtahanah was revealed.
As an example, the verse found in this surah about the ruling on women who commit indecency is mentioned:
وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىٰ يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا
“As for those of your women who commit indecency, call four witnesses from among yourselves against them. If they testify, then keep those women in the houses until death takes them or Allah makes a way for them.” (al Nisa 15)
It is certain that this verse was revealed before Surah al Nur, which clarified the punishment for zina (fornication and adultery):
الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِنْهُمَا مِائَةَ جَلْدَةٍ وَلَا تَأْخُذْكُمْ بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِنَ الْمُؤْمِنِينَ
“The woman and the man guilty of zina, lash each one of them one hundred lashes. Let no pity for them take hold of you in the religion of Allah, if you believe in Allah and the Last Day. Let a group of the believers witness their punishment.” (al Nur 2)
This last verse was revealed after the incident of the false accusation, in the fifth year, or in the fourth year according to one narration. The Messenger ﷺ said when it was revealed: “Take from me. Take from me. Allah has made a way for them.” (Sahih Muslim 1690)
The words of the author of Fi Zilal al Qur’an have ended. They show that the order of revelation has room for review. One of the ulama made notes on these words. We do not wish to lengthen the matter. We leave the reader and his insight to look carefully and see what he sees. Allah knows best.
After this, it has become clear to us that these opposing reports prove the opposite of the claimed delayed order. This is what we wished to clarify. Allah knows best.
The Effects That Follow From Arranging The Descent Of The Qur’an
We have already spoken about the hardness of this order. This is due to matters including the following.
Checking the standard by which one surah is considered earlier than another. Is that based on the descent of the opening of the surah? Or is it based on the descent and completion of the last separate part of it? Or is it by the descent of most of it? This is what caused a mixing that is hard to check, such as what was narrated from Uthman رضي الله عنه about al Anfal being among the first and Surah Baraah being among the last.
The question remains: The Messenger ﷺ would command that every separate Qur’an portion be placed in a certain place in a certain surah. He would say:
“Put these verses in the surah in which such and such is mentioned.” (Jami al Tirmidhi 3086. Sunan Abi Dawud 786.)
A surah may be completed quickly, or it may extend for many long years. One example is that Surah al Baqarah was among the first surahs of the Qur’an to be revealed in Madinah. Despite that, the last of the Qur’an to be revealed, beginning from the verse of riba (usury) and ending with the verse of debt, was revealed later.
Rather, it was revealed around nine nights before the death of The Messenger ﷺ. This Qur’an portion was not at the end of the surah. Rather, its order was from verse 278 to verse 282, while after it there were verses that had been revealed before that. Despite this, their written order came after the last revealed Qur’an portion.
For this reason, those who were certain that the order of the surahs according to revelation is surrounded by many possibilities that are hard to verify had reason to say so. Below that is the scraping of thorny wood, or below that is reaching the means, the means.
In general, arranging the surahs by descent is something that goes against the logic of reality, reason, and transmitted evidence altogether, for one very simple reason: it does not exist and cannot exist in the first place.
As for knowing the order of revelation, it is enough for us to know the descent of the separate Qur’an portions within the surahs of the Qur’an. This is something that can sometimes be reached by reviewing the asbab al nuzul, or by knowing the events, situations, and occasions for which the verses were revealed, or by the reports of the Companions who witnessed the descent of the heavenly revelation upon The Prophet ﷺ and sat with The Prophet ﷺ in different places and times.
The verses of the Qur’an may come with clear statements or indications that one Qur’an portion was revealed earlier and came before another. Rather, clear wording has come that one verse abrogated another verse. Among that is what was narrated about the descent of the Qur’an portions connected to the prohibition of wine. Al Tayalisi (d. 204AH) narrated in his Musnad from Ibn Umar رضي الله عنهما, who said: Three verses were revealed concerning wine. The first thing was:
يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا
“They ask you about wine and gambling. Say: In them is great sin and benefit for people, but their sin is greater than their benefit.” (al Baqarah 219)
Then His statement:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَى
“O you who believe, do not approach the prayer while you are intoxicated.” (al Nisa 43)
They said: O Messenger of Allah, we will not drink it near the prayer. So he remained silent with them. Then this was revealed:
إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ
“Wine, gambling, stone altars, and divining arrows are only filth from the work of Satan, so avoid it.” (al Maidah 90)
Then The Messenger ﷺ said: “Wine has been prohibited.” (Musnad al Tayalisi, narrated from Ibn Umar. See Manahil al Irfan fi Ulum al Qur’an, al Zarqani, under examples of first and last revelations.)
The scholars tracked the verses of the Qur’an on a single subject and arranged them according to their chronological descent. An example is the verses of jihad in Islam, and the verses of peace and its stages. Studies of thematic tafsir have cared for arranging the Qur’an portions according to their descent, because without this order understanding becomes faulty, and the researcher slips. They give the earlier verses about wine as an example.
What could be said if we reversed the verses according to their order of revelation?
There is no doubt that we would come out with the opposite result, which is that wine is permissible outside the times of prayer.
Giving regard to the order of the Qur’an portions in one subject is extremely important. The Companions themselves رضي الله عنهم knew its great importance and serious danger. They spoke of it openly when using it as proof for the claim that some later revealed surahs abrogated some earlier revealed surahs. This is like what is authentically established from Abdullah ibn Masud رضي الله عنه when they differed over the waiting period of a pregnant woman whose husband died, when she gives birth before four months and ten days have passed. Does her waiting period end when she gives birth, or must she wait four months and ten days?
The proof of Ibn Masud رضي الله عنه for the first view was only his knowledge of the order of the surahs in revelation. Surah al Talaq, in which it says that the waiting period of a pregnant woman, in an unrestricted sense, is until she gives birth, was revealed later than Surah al Baqarah, in which it says that the woman whose husband dies waits four months and ten days. He said رضي الله عنه: “Do you place the harsher ruling on her and not give her the concession? The shorter Surah of Women was revealed after the longer one.” (Sahih al Bukhari 4910)
Majallat Kulliyyat al Dirasat al Islamiyyah wa al Arabiyyah
