Chronological Order of the Qur'an: Difference between revisions

[[Category:Qur'an]]

{{QualityScore|Lead=3|Structure=3|Content=2|Language=4|References=3}}The [[Qur'an]] is not in chronological order, but arranged roughly longest [[surah]] (chapter) to the shortest. The table in this article provides the traditional chronological order as set out by medieval Islamic scholars, ostensibly reported from the Companion, Ibn 'Abbas, though such traditions date to the early 8th century CE according to Neal Robinson, which he says "would make them roughly contemporary with the early discussions about [[Naskh (Abrogation)|abrogation]] and the [[Sirat Rasul Allah|''sῑra-maghāzī'']] literature", leading him to suspect that they are merely the opinions of the scholars of the time rather than authentic oral traditions from Companions.<ref name="Robinson2003">Neal Robinson, "Discovering the Qurʼan: A Contemporary Approach to a Veiled Text", Georgetown University Press, 2003, pp. 62-74. ISBN 1589010248</ref> It is furthermore well known by Islamic scholars that the traditional reports of [[Asbab al-Nuzul (Revelational Circumstances of the Quran)|Asbab al-Nuzul (revelational circumstances of the Quran)]] are often contradictory, and are treated with considerable caution by academic scholars.<ref name="Robinson2003" />

 

{| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"

|1||Al-Alaq||19||Mecca||96

|2||Al-Qalam||52||Mecca||68

|3||Al-Muzzammil||20||Mecca||73

|4||Al-Muddathir||56||Mecca||74

|5||Al-Fatiha||7||Mecca||1

|6||Al-Masadd||5||Mecca||111

|7||At-Takwir||29||Mecca||81

|8||Al-Ala||19||Mecca||87

|9||Al-Lail||21||Mecca||92

|10||Al-Fajr||30||Mecca||89

|11||Ad-Dhuha||11||Mecca||93

|12||Al-Inshirah||8||Mecca||94

|13||Al-Asr||3||Mecca||103

|14||Al-Adiyat||11||Mecca||100

|15||Al-Kauther||3||Mecca||108

|16||At-Takathur||8||Mecca||102

|17||Al-Maun||7||Mecca||107

|18||Al-Kafiroon||6||Mecca||109

|19||Al-Fil||5||Mecca||105

|20||Al-Falaq||5||Mecca||113

|21||An-Nas||6||Mecca||114

|22||Al-Ikhlas||4||Mecca||112

|23||An-Najm||62||Mecca||53

|24||Abasa||42||Mecca||80

|25||Al-Qadr||5||Mecca||97

|26||Ash-Shams||15||Mecca||91

|27||Al-Burooj||22||Mecca||85

|28||At-Tin||8||Mecca||95

|29||Quraish||4||Mecca||106

|30||Al-Qaria||11||Mecca||101

|31||Al-Qiyama||40||Mecca||75

|32||Al-Humaza||9||Mecca||104

|33||Al-Mursalat||50||Mecca||77

|34||Qaf||45||Mecca||50

|35||Al-Balad||20||Mecca||90

|36||At-Tariq||17||Mecca||86

|37||Al-Qamar||55||Mecca||54

|38||Sad||88||Mecca||38

|39||Al-Araf||206||Mecca||7

|40||Al-Jinn||28||Mecca||72

|41||Ya-Sin||83||Mecca||36

|42||Al-Furqan||77||Mecca||25

|43||Fatir||45||Mecca||35

|44||Maryam||98||Mecca||19

|45||Taha||135||Mecca||20

|46||Al-Waqia||96||Mecca||56

|47||Ash-Shuara||227||Mecca||26

|48||An-Naml||93||Mecca||27

|49||Al-Qasas||88||Mecca||28

|50||Al-Isra||111||Mecca||17

|51||Yunus||109||Mecca||10

|52||Hud||123||Mecca||11

|53||Yusuf||111||Mecca||12

|54||Al-Hijr||99||Mecca||15

|55||Al-Anaam||165||Mecca||6

|56||As-Saaffat||182||Mecca||37

|57||Luqman||34||Mecca||31

|58||Saba||54||Mecca||34

|59||Az-Zumar||75||Mecca||39

|60||Al-Ghafir||85||Mecca||40

|61||Fussilat||54||Mecca||41

|62||Ash-Shura||53||Mecca||42

|63||Az-Zukhruf||89||Mecca||43

|64||Ad-Dukhan||59||Mecca||44

|65||Al-Jathiya||37||Mecca||45

|66||Al-Ahqaf||35||Mecca||46

|67||Adh-Dhariyat||60||Mecca||51

|68||Al-Ghashiya||26||Mecca||88

|69||Al-Kahf||110||Mecca||18

|70||An-Nahl||128||Mecca||16

|71||Nooh||28||Mecca||71

|72||Ibrahim||52||Mecca||14

|73||Al-Ambiya||112||Mecca||21

|74||Al-Mumenoon||118||Mecca||23

|75||As-Sajda||30||Mecca||32

|76||At-Tur||49||Mecca||52

|77||Al-Mulk||30||Mecca||67

|78||Al-Haaqqa||52||Mecca||69

|79||Al-Maarij||44||Mecca||70

|80||An-Naba||40||Mecca||78

|81||An-Naziat||46||Mecca||79

|82||Al-Infitar||19||Mecca||82

|83||Al-Inshiqaq||25||Mecca||84

|84||Ar-Room||60||Mecca||30

|85||Al-Ankaboot||69||Mecca||29

|86||Al-Mutaffifin||36||Mecca||83

|87||Al-Baqara||286||Medina||2

|88||Al-Anfal||75||Medina||8

|89||Al-i-Imran||200||Medina||3

|90||Al-Ahzab||73||Medina||33

|91||Al-Mumtahina||13||Medina||60

|92||An-Nisa||176||Medina||4

|93||Al-Zalzala||8||Medina||99

|94||Al-Hadid||29||Medina||57

|95||Muhammad||38||Medina||47

|96||Ar-Rad||43||Medina||13

|97||Al-Rahman||78||Medina||55

|98||Al-Insan||31||Medina||76

|99||At-Talaq||12||Medina||65

|100||Al-Bayyina||8||Medina||98

|101||Al-Hashr||24||Medina||59

|102||An-Noor||64||Medina||24

|103||Al-Hajj||78||Medina||22

|104||Al-Munafiqoon||11||Medina||63

|105||Al-Mujadila||22||Medina||58

|106||Al-Hujraat||18||Medina||49

|107||At-Tahrim||12||Medina||66

|108||At-Taghabun||18||Medina||64

|109||As-Saff||14||Medina||61

|110||Al-Jumua||11||Medina||62

|111||Al-Fath||29||Medina||48

|112||Al-Maeda||120||Medina||5

|113||At-Taubah||129||Medina||9

|114||An-Nasr||3||Medina||110

{{Quote|Sinai, Nicolai. Qur'an: A Historical-Critical Introduction (The New Edinburgh Islamic Surveys) (pp. 196-197). Edinburgh University Press. Kindle Edition.|...they betray an explicit demarcation of the Qur’anic community from Judaism and Christianity and harshly criticise Jewish and Christian beliefs (for example, Q 5: 12–19, 5: 41–86, and 5: 116–118).³⁸ This forms a contrast to surahs that do not allude to the Medinan constellation. To be sure, non-Medinan texts do occasionally feature critical references to disunity among the post-Mosaic Israelites and to schisms among the followers of Jesus,³⁹ casually accuse some of them of ‘wrongdoing’ (Q 29: 46), and insist that Jesus is not God’s ‘child’ but only His ‘servant’ (Q 19: 34–40 and 43: 57–65).⁴⁰ Nonetheless, texts lacking references to the Medinan constellation are generally devoid of explicit, targeted, and sustained anti-Jewish and anti-Christian polemics. Instead, their polemical attention is squarely focused on the pagan Associators, against whom the ‘Israelites’ or earlier recipients of ‘the Scripture’ are occasionally invoked as witnesses who would confirm the truth of Muhammad’s revelations (for example, Q 6: 20.114, 10: 94, 17: 101, and 26: 197). Indeed, it is only in surahs that form core texts of the Medinan subcorpus (Q 2–5, 9, and 22) that we even come across the Qur’anic expressions for ‘Christians’ (al-naārā, ‘Nazoraeans’) and ‘Jews’ (alladhīna hādū, al-yahūd).⁴¹}}

A summary can be read here: [[Quranism#Differences%20between%20the%20Meccan%20-%20Medinan%20Split|Quranism - Differences between the Meccan - Medinan Split]]</ref> on this.

{{Quote|Sinai, Nicolai. Qur'an: A Historical-Critical Introduction (The New Edinburgh Islamic Surveys) (p. 197). Edinburgh University Press. Kindle Edition.|Another key doctrinal trait of the Medinan proclamations is their heightened emphasis on the status and far-reaching authority of the Qur’anic Messenger: whereas non-Medinan texts limit themselves to presenting him as a divinely sent ‘warner’ and ‘bringer of good tidings’ (for example, Q 17: 105, 25: 56, 51: 50–51, and 79: 45), Medinan surahs additionally cast him as a ‘prophet’ (nabiyy; for example, Q 33: 1.6.13), a title that non-Medinan texts reserve for figures from Biblical history.⁴² Moreover, Medinan texts over and over again enjoin their audience to obey ‘God and His Messenger’ (for example, Q 3: 32, 4: 13, and 5: 92).}}Unlike in the Meccan Qur'an which instructs his followers to engage in righteous behaviors, but is ultimately not responsible for them or their actions, O'Connor (2022) notes in the Medinan Qur'an for the first time he is in charge of enforcing those behaviors in the new community, with Muhammad's authority asserted in legal matters, warfare, theology/eschatology, communal negotiation, and domestic affairs.<ref>''"[https://www.academia.edu/81912959/_Preview_Obeying_God_and_His_Messenger_Medinan_Prophetology_in_the_Meccan_Quran_Unlocking_the_Medinan_Quran_edited_by_Nicolai_Sinai_Leiden_Brill_2022_288_312?email_work_card=title Obeying God and His Messenger: Medinan Prophetology in the Meccan Qur'an?]"'' Andrew O’Connor. Unlocking the Medinan Qur'an, edited by Nicolai Sinai. Leiden: Brill, 2022. 288-312

''See also Chapter 2: The Eschatological Crisis & 3: A Nonbiographical Qurʾanic Chronology.''</ref>

{{Quote|Sinai, Nicolai. Qur'an: A Historical-Critical Introduction (The New Edinburgh Islamic Surveys) (pp. 293-294). Edinburgh University Press. Kindle Edition.|That the Believers’ recourse to military violence against the Associators was a turning point is openly acknowledged by the Qur’an itself. According to Q 4: 77, the members of the Qur’anic community were first instructed to ‘restrain your hands, perform prayer, and pay the alms’ and only subsequently was ‘fighting prescribed for them’. Not everyone in the community appears to have been keen to follow this command: ‘Our Lord, why have you prescribed fighting for us? Why have you not granted us a short delay?’, some of the addressees are quoted as saying.

[[Category:Sirah]]

[[fr:Ordre Chronologique du Coran]]