The organisation, structure and beauty of the Quran

September 05, 2024

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The Quran was revealed to the Prophet Muhammad (peace be upon him) over a period of 23 years, from 610 CE to 632 CE. The order in which the verses and chapters appear are not in chronological order.

The Quran is divided into two major phases based on the life of Prophet (peace be upon him): the Makkan period and the Madinan period. The classification of surahs as Makki or Madani depends on where the surah was revealed, either in Makkah before the Hijra (the Prophet’s migration to Madinah) or in Madinah after the Hijra.

Makkan Period (610–622 CE)

The Makkan period covers the first 13 years of the Prophet’s mission. The surahs revealed during this period tend to focus on:

Tawhid (Oneness of God): Emphasizing the monotheistic nature of Islam.
Prophethood: Affirming the Prophet Muhammad’s mission and calling people to believe in him.
The Hereafter: Stressing accountability, resurrection, heaven, and hell.
Ethical and moral teachings: Addressing issues like justice, mercy, and the treatment of the poor.

Characteristics of Makkan surahs:

Generally shorter in length.
Focus on the essentials of faith (e.g., belief in one God, the afterlife).
Use of vivid imagery and a poetic style to capture the listener’s attention.
Addressed to a polytheistic audience resistant to the new message.

The first five Makkan Surahs:

The very first exposure to Islam by the community in Makkah was through the following verses:

Iqra ayahs 1-5 Surah Alaq (96)
Part of Surah Al Qalam (68)
Surah Al Muzzammil (73)
Surah Al Muddaththir (74)
Surah Fatiha (1)

Madinan Period (622–632 CE)

The Madinan period covers the last 10 years of the Prophet’s mission after the Hijra. The surahs from this period focus on:

Community and Law: The establishment of the Muslim community and governance in Medina.
Shariah (Islamic Law): Instructions on personal conduct, family law, and social justice.
Interfaith Relations: Engagement with Jews and Christians, as well as treaties with other groups.
Warfare and Defence: Guidance on warfare, alliances, and dealing with enemies, given the hostile environment Madinah faced.

Characteristics of Madani Surahs:

Generally longer and more detailed.
Focus on legal, social, and community matters.
Specific instructions for the emerging Muslim society.
Addressed to a Muslim audience, often with instructions for governance and communal living.

Examples of Madani Surahs:

Surah Al-Baqarah (2): One of the longest surahs, with guidance on laws and the structure of the Muslim community.
Surah An-Nisa (4): Focuses on family law, inheritance, and the status of women.
Surah Al-Ma’idah (5): Contains legal rulings on various matters, including dietary laws and oaths.

Chronological Revelation of Surahs

While the exact chronological order of revelation is not entirely agreed upon, scholars generally agree on the broad categories of Makki and Madani surahs. Below is a rough outline of the chronology of some significant revelations:

First Revelation: Surah Al-Alaq (96:1-5) in Makkah.
Early Makkan Revelations: Short, powerful surahs such as Al-Muzzammil (73), Al-Muddaththir (74), and Al-Fatiha (1).
Middle Makkan Period: Surahs like Al-Isra (17), Yunus (10), and Al-Kahf (18) that dealt with stories of previous prophets and emphasized monotheism.
Late Makkan Period: Surahs like Al-An’am (6) and As-Saffat (37) that became longer and dealt with warnings to the Quraysh and narratives of past communities.
Early Madinan Revelations: Surah Al-Baqarah (2) and Surah An-Nisa (4), which focus on the development of the Muslim community and legal matters.
Later Madinan Revelations: Surah Al-Ma’idah (5), Surah At-Tawbah (9), and Surah Al-Fath (48) which focus on the political and social aspects of the growing Muslim state.

Full Surahs

In some cases, entire surahs were revealed at once. These tend to be shorter surahs and often came down when there was a need for a complete message. For example:

Surah Al-Fatiha (1): The opening surah of the Qur’an, which is a complete prayer and one of the shortest surahs.
Surah Al-Kawthar (108): A very short surah revealed in full, consisting of only three verses.
Surah Al-Ikhlas (112): A short surah that emphasizes the oneness of Allah, revealed as a whole.

Fragmented Revelations

Many of the longer surahs were revealed over time in smaller sections (verses or passages) as events unfolded and specific guidance was needed. These fragmented revelations were later compiled into full surahs in the order determined by divine instruction.

Examples of fragmented surahs include:

Surah Al-Baqarah (2): The longest surah in the Quran, which was revealed over several years after the Prophet’s migration to Medina. It addresses various topics, including laws, societal issues, and spiritual guidance.
Surah Al-Imran (3): Also revealed over a period of time, providing guidance on matters of faith, unity, and interactions with the People of the Book (Jews and Christians).

Reasons for Fragmented Revelations

Responding to Circumstances: Some revelations came as direct responses to specific incidents or questions posed by the Prophet’s Companions or opponents. For instance, the revelation of certain laws, such as those on inheritance or marriage, were given as the Muslim community’s needs evolved.
Ease of Understanding and Implementation: Gradual revelation allowed the followers of Islam to comprehend and implement the teachings gradually, rather than being overwhelmed by a large amount of new information all at once.
Providing Continuous Guidance: Fragmented revelations ensured that the Prophet and the community had ongoing guidance throughout their journey, adapting to new challenges and circumstances.

The organisation of the Quran

How was the sequencing of the verses determined? We know that Angel Jibril (may Allah be pleased with him), based on divine command, used to direct the Prophet (peace be upon him) where to place the verses. Jibril (may Allah be pleased with him) used to spend every Ramadan with the Prophet (peace be upon him), reviewing the Quran once from beginning to end. However, in the final year of his life, he reviewed the Quran twice. In the second review, called al ard al akhirah, he finalised the entire sequence of the Quran with the Prophet (peace be upon him) to ensure all the verses were correctly placed as commanded by Allah Almighty.

Miraculous nature of the Quran

The beauty of the Quran is unparalleled in terms of its structure, rhythm, rhyme, and eloquence. It points to the Divine in its miraculous nature.

1. Structure

The Quran is unique in its structure. Unlike traditional books, it is not arranged in chronological order or strictly by topic. Instead, it presents a mosaic of themes interwoven with each other, offering spiritual guidance, legal principles, historical narratives, and moral exhortations in a seamless manner. The structure itself is fluid, yet remarkably coherent.

Surahs and Ayahs: The Quran is divided into 114 surahs (chapters) and over 6,000 ayahs (verses). Some surahs are long, like Surat Al-Baqarah (286 verses), while others are as short as Surat Al-Kawthar (3 verses). The arrangement of these surahs is not by length or subject but divinely instructed to create a rhythm and thematic harmony.
Circular and Interrelated Themes: The Quran often revisits certain themes, not in repetition, but in a way that enhances meaning through varied contexts. For instance, themes like faith, the oneness of God, accountability, and morality appear throughout different surahs, yet they are presented with fresh insights each time.

2. Rhythm and Musicality

The Quran’s rhythm is one of its most striking features. The original Arabic, when recited properly, flows with a natural cadence that evokes deep emotion and spiritual reflection. Even non-Arabic speakers are often moved by the sound of Quranic recitation, owing to its musical qualities.

Natural Flow: The Quran employs a flowing style that alternates between long, fluid verses and short, sharp ones, creating an internal musicality. The varying lengths of the verses build a natural cadence, providing emphasis where necessary.
Tajweed (Rules of Recitation): Tajweed (the rules governing Quranic recitation) enhance the natural rhythm and beauty of the text, ensuring proper pronunciation, elongation of certain vowels, and pauses. When recited with tajweed, the power of the words becomes even more apparent.

3. Rhyme and Endings (Qafiyah)

Most of the Quran’s verses conclude with rhyme, known as qafiyah. The rhyme scheme differs depending on the surah, but it adds a harmonious and rhythmic effect to the recitation.

Consistent Rhymes: Many surahs, especially shorter Makkan surahs, conclude with rhyming syllables. For instance, Surat Al-Ikhlas (112) and Surat Al-Kawthar (108) both use rhyming end syllables throughout, creating a powerful rhythmic unity.
Varied Rhymes: In longer surahs, the rhyme scheme may change or shift to fit the mood or message of the verses. The use of rhyme is not rigid, and this fluidity adds to the artistic and aesthetic depth of the Quran.

4. Eloquence and Literary Style

The Qur’an is often cited as the pinnacle of eloquence in the Arabic language. Its style is unmatched in its ability to convey deep, complex ideas with simplicity, clarity, and power.

Balagha (Eloquence): The Quran’s language is praised for its balagha, or rhetorical beauty. It uses metaphor, simile, parable, and allegory to communicate profound truths in a way that resonates with people of all backgrounds. The Arabic language’s richness is showcased through concise, yet powerful expressions that are both timeless and relevant.
Variety of Literary Forms: The Quran contains a variety of literary forms, including direct addresses, stories of the past, warnings, promises, and oaths. This diversity in style keeps the listener engaged and draws attention to the messages being conveyed.
Imagery and Metaphor: The Quran often uses vivid imagery and metaphor to describe the majesty of the heavens, the afterlife, and human life. For example, the descriptions of paradise and hell are filled with sensory details that evoke emotional responses from the listener.

5. Balanced Prose (Sajʿ)

The Quran is neither poetry nor prose in the conventional sense. It uses a unique form of rhythmic and rhymed prose known as sajʿ. This prose is not bound by rigid meter or rhythm like Arabic poetry, but it still maintains a melodious structure that is pleasing to the ear.

Harmony Between Sound and Meaning: Sajʿ in the Qur’an is characterised by balanced phrases with subtle assonance and consonance. This structure enhances the meaning of the words while adding to their musicality. For example, in Surat Al-Mursalat (77), short verses with repetitive endings create a powerful rhythmic effect while emphasising the message of accountability and divine judgment.

6. Emotional and Spiritual Impact

The Quran’s beauty is not limited to its linguistic and literary features; it also lies in its ability to move hearts and inspire reflection. Recitation of the Quran is often accompanied by a deep emotional response, regardless of whether the listener fully understands the language.

7. Perfect Word Choice

Every word in the Quran is chosen for its precise meaning, contributing to both the message and the sound. Arabic, being a rich and flexible language, allows for multiple meanings, and the Quran often uses the most concise and fitting terms to convey complex ideas succinctly.

Multiple Layers of Meaning: A single word or verse can convey multiple meanings and interpretations, offering scholars and readers endless layers of depth to explore. This versatility in meaning, without ambiguity, showcases the Quran’s divine nature.

The significance of the first five surahs revealed

Shaykh Haytham Tamim

Shaykh Haytham Tamim is the founder and main teacher of the Utrujj Foundation. He has provided a leading vision for Islamic learning in the UK, which has influenced the way Islamic knowledge is disseminated. He has orchestrated the design and delivery of over 200 unique courses since Utrujj started in 2001. His extensive expertise spans over 30 years across the main Islamic jurisprudence schools of thought. He has studied with some of the foremost scholars in their expertise; he holds some of the highest Ijazahs (certificates) in Quran, Hadith (the Prophetic traditions) and Fiqh (Islamic rulings). His own gift for teaching was evident when he gave his first sermon to a large audience at the age of 17 and went on to serve as a senior lecturer of Islamic transactions and comparative jurisprudence at the Islamic University of Beirut (Shariah College). He has continued to teach; travelling around the UK, Europe and wider afield, and won the 2015 BISCA award (British Imams & Scholars Contributions & Achievements Awards) for Outstanding Contribution to Education and Teaching.