Chronological Order of the Qur'an - Revision history

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2025-11-04T12:40:48Z

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	{{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" />		{{QualityScore\|Lead=3\|Structure=3\|Content=3\|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" />

	The chronological sequence of the Quran, including elements within individual surahs, is an active area of research for academic scholars. Surahs identified with the Meccan phase of Muhammad's career are sometimes further sub-divided into a number of periods. Theodor Nöldeke (d. 1930), whose sequence produced with his pupil Friedrich Schwally (d. 1919) differs slightly from the traditional chronological order, divided the Meccan surahs into early, middle, and late Meccan periods.<ref name="Robinson2003" /> Sometimes, internal evidence helps with the relative dating, such as references to external events, changing literary style, and the changing relationship between Muhammad, his community and the disbelievers.<ref>Durie, Mark. 2018. Lexington Books. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion''</ref><ref>Marshall, David. ''God, Muhammad and the Unbeliever's. 1999. ISBN 9780415759946</ref> An interesting example of more recent research is the work of Joseph Witztum to derive a relative chronology between certain surahs based on the differences between versions of the same repeated stories.<ref>See for example Joseph Witztum. “Thrice upon a Time: Abraham’s Guests and the Study of Intra-Quranic Parallels”. In Holger Zellentin (ed.), The Quran’s Reformation of Judaism and Christianity: Return to the Origins. London: Routledge, 2019, pp. 277–302.</ref>		The chronological sequence of the Quran, including elements within individual surahs, is an active area of research for academic scholars. Surahs identified with the Meccan phase of Muhammad's career are sometimes further sub-divided into a number of periods. Theodor Nöldeke (d. 1930), whose sequence produced with his pupil Friedrich Schwally (d. 1919) differs slightly from the traditional chronological order, divided the Meccan surahs into early, middle, and late Meccan periods.<ref name="Robinson2003" /> Sometimes, internal evidence helps with the relative dating, such as references to external events, changing literary style, and the changing relationship between Muhammad, his community and the disbelievers.<ref>Durie, Mark. 2018. Lexington Books. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion''</ref><ref>Marshall, David. ''God, Muhammad and the Unbeliever's. 1999. ISBN 9780415759946</ref> An interesting example of more recent research is the work of Joseph Witztum to derive a relative chronology between certain surahs based on the differences between versions of the same repeated stories.<ref>See for example Joseph Witztum. “Thrice upon a Time: Abraham’s Guests and the Study of Intra-Quranic Parallels”. In Holger Zellentin (ed.), The Quran’s Reformation of Judaism and Christianity: Return to the Origins. London: Routledge, 2019, pp. 277–302.</ref>

Lightyears at 21:44, 19 May 2025

2025-05-19T21:44:01Z

← Older revision		Revision as of 21:44, 19 May 2025
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	{{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" />		{{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" />

	The chronological sequence of the Quran, including elements within individual surahs, is an active area of research for academic scholars. Surahs identified with the Meccan phase of Muhammad's career are sometimes further sub-divided into a number of periods. Theodor Nöldeke (d. 1930), whose sequence produced with his pupil Friedrich Schwally (d. 1919) differs slightly from the traditional chronological order, divided the Meccan surahs into early, middle, and late Meccan periods.<ref name="Robinson2003" /> Sometimes, internal evidence ~~such as references to external events~~ helps with the relative dating~~. Alongside literary style~~, ~~internal evidence~~ such as references to external events ~~helps with the relative dating~~, and ~~documenting~~ the changing relationship between Muhammad, his ~~Community~~ and the ~~Unbelievers, such as Mark Durie (2018)~~<ref>Durie, Mark. 2018. Lexington Books. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion''</ref> ~~and David Marshall (1999).~~<ref>Marshall, David. ''God, Muhammad and the Unbeliever''s. 1999. ISBN 9780415759946</ref> An interesting example of more recent research is the work of Joseph Witztum to derive a relative chronology between certain surahs based on the differences between versions of the same repeated stories.<ref>See for example Joseph Witztum. “Thrice upon a Time: Abraham’s Guests and the Study of Intra-Quranic Parallels”. In Holger Zellentin (ed.), The Quran’s Reformation of Judaism and Christianity: Return to the Origins. London: Routledge, 2019, pp. 277–302.</ref>		The chronological sequence of the Quran, including elements within individual surahs, is an active area of research for academic scholars. Surahs identified with the Meccan phase of Muhammad's career are sometimes further sub-divided into a number of periods. Theodor Nöldeke (d. 1930), whose sequence produced with his pupil Friedrich Schwally (d. 1919) differs slightly from the traditional chronological order, divided the Meccan surahs into early, middle, and late Meccan periods.<ref name="Robinson2003" /> Sometimes, internal evidence helps with the relative dating, such as references to external events, changing literary style, and the changing relationship between Muhammad, his community and the disbelievers.<ref>Durie, Mark. 2018. Lexington Books. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion''</ref><ref>Marshall, David. ''God, Muhammad and the Unbeliever's. 1999. ISBN 9780415759946</ref> An interesting example of more recent research is the work of Joseph Witztum to derive a relative chronology between certain surahs based on the differences between versions of the same repeated stories.<ref>See for example Joseph Witztum. “Thrice upon a Time: Abraham’s Guests and the Study of Intra-Quranic Parallels”. In Holger Zellentin (ed.), The Quran’s Reformation of Judaism and Christianity: Return to the Origins. London: Routledge, 2019, pp. 277–302.</ref>

	The traditional chronological order has been passed down in slightly varying versions. The version shown here is reported in a fifteenth century work by 'Abd al-Kafi<ref name="Robinson2003" />, and is commonly reproduced on websites today.<ref>https://tanzil.net/docs/revelation_order</ref><ref>http://www.qran.org/q-chrono.htm</ref> It is also the main source (along with the other slightly different versions) drawn upon for the very similar ordering included in the 1925 Standard Egyptian Quran.<ref name="Robinson2003" /> In the case of many of the Meccan surahs some specific verses are traditionally attributed to the Medinan phase.		The traditional chronological order has been passed down in slightly varying versions. The version shown here is reported in a fifteenth century work by 'Abd al-Kafi<ref name="Robinson2003" />, and is commonly reproduced on websites today.<ref>https://tanzil.net/docs/revelation_order</ref><ref>http://www.qran.org/q-chrono.htm</ref> It is also the main source (along with the other slightly different versions) drawn upon for the very similar ordering included in the 1925 Standard Egyptian Quran.<ref name="Robinson2003" /> In the case of many of the Meccan surahs some specific verses are traditionally attributed to the Medinan phase.

CPO675: /* Mecca-Medina Split */ Added in small sentence on Medinan change of Muhammad now enforcing the rules, unlike in Mecca, with Academic source cited and preview linked along with DOI number.

2024-12-27T20:41:34Z

Mecca-Medina Split: Added in small sentence on Medinan change of Muhammad now enforcing the rules, unlike in Mecca, with Academic source cited and preview linked along with DOI number.

← Older revision		Revision as of 20:41, 27 December 2024
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	The Qur'an begins to directly criticize key doctrines of the Jews and Christians.		The Qur'an begins to directly criticize key doctrines of the Jews and Christians.
	{{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).<sup>38</sup> 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,<sup>39</sup> 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).<sup>40</sup> 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).<sup>41</sup>}}		{{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).<sup>38</sup> 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,<sup>39</sup> 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).<sup>40</sup> 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).<sup>41</sup>}}
	The authority and status of Muhammad is severely elevated from being simply a 'warner' to having complete authority over his community; also see Sinai (2018) ~~on this.~~<ref>Sinai, Nicolai. “''[https://ora.ox.ac.uk/objects/uuid:34ef078e-0bb9-422e-8fd7-a42c8d1bdf1b/files/m73f645bb4eda180c5d419565b2b19ce0 Muhammad as an Episcopal Figure.]''” Arabica, vol. 65, no. 1-2, Brill Academic Publishers, 2018, pp. 1–30. ''PP13.'' <nowiki>https://doi.org/10.1163/15700585-12341480</nowiki></ref>		The authority and status of Muhammad is severely elevated from being simply a 'warner' providing the revelations from God, to having complete authority over his community; also see Sinai (2018),<ref>Sinai, Nicolai. “''[https://ora.ox.ac.uk/objects/uuid:34ef078e-0bb9-422e-8fd7-a42c8d1bdf1b/files/m73f645bb4eda180c5d419565b2b19ce0 Muhammad as an Episcopal Figure.]''” Arabica, vol. 65, no. 1-2, Brill Academic Publishers, 2018, pp. 1–30. ''PP13.'' <nowiki>https://doi.org/10.1163/15700585-12341480</nowiki></ref> and Durie (2018)<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion (pp. 174-177)''. Lexington Books. Kindle Edition
	{{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.<sup>42</sup> 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).}}The previous calls in the Meccan verses of Allah destroying unbelievers who rejected Gods messengers in the '[https://en.wikipedia.org/wiki/Punishment_narratives_in_the_Quran punishment narratives]' are replaced with calls of military activism to carry out the punishment themselves. As Durie (2018) notes, "''...the key aspect of the marked developments traditionally associated with the contrast between “Meccan” and “Medinan” sūrahs, is a shift in eschatology from an expectation of future punishment of rejectors in this world to a “realized eschatology” (Ladd 1993, 56) of judgment in the here and now, at the hands of believers. This critical change in the Qurʾan’s message takes place in the context of an emerging crisis of confidence caused by an apparent delay in divine punishment of disbelievers, combined with growing opposition to, and persecution of believers.''"<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. pp. 47-48 (Kindle Edition pp. 149).'' 2018. Lexington Books.
			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.<sup>42</sup> 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

			DOI: <nowiki>https://doi.org/10.1163/9789004509702_009</nowiki></ref>

			The previous calls in the Meccan verses of Allah destroying unbelievers who rejected Gods messengers in the '[https://en.wikipedia.org/wiki/Punishment_narratives_in_the_Quran punishment narratives]' are replaced with calls of military activism to carry out the punishment themselves. As Durie (2018) notes, "''...the key aspect of the marked developments traditionally associated with the contrast between “Meccan” and “Medinan” sūrahs, is a shift in eschatology from an expectation of future punishment of rejectors in this world to a “realized eschatology” (Ladd 1993, 56) of judgment in the here and now, at the hands of believers. This critical change in the Qurʾan’s message takes place in the context of an emerging crisis of confidence caused by an apparent delay in divine punishment of disbelievers, combined with growing opposition to, and persecution of believers.''"<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. pp. 47-48 (Kindle Edition pp. 149).'' 2018. Lexington Books.

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

CPO675: /* Mecca-Medina Split */ Added another key Medinan change from preaching god will destroy the unbelievers in Mecca to the military activism to do so in Medinan period.

2024-11-03T23:57:22Z

Mecca-Medina Split: Added another key Medinan change from preaching god will destroy the unbelievers in Mecca to the military activism to do so in Medinan period.

← Older revision		Revision as of 23:57, 3 November 2024
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	{{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).<sup>38</sup> 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,<sup>39</sup> 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).<sup>40</sup> 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).<sup>41</sup>}}		{{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).<sup>38</sup> 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,<sup>39</sup> 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).<sup>40</sup> 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).<sup>41</sup>}}
	The authority and status of Muhammad is severely elevated from being simply a 'warner' to having complete authority over his community; also see Sinai (2018) on this.<ref>Sinai, Nicolai. “''[https://ora.ox.ac.uk/objects/uuid:34ef078e-0bb9-422e-8fd7-a42c8d1bdf1b/files/m73f645bb4eda180c5d419565b2b19ce0 Muhammad as an Episcopal Figure.]''” Arabica, vol. 65, no. 1-2, Brill Academic Publishers, 2018, pp. 1–30. ''PP13.'' <nowiki>https://doi.org/10.1163/15700585-12341480</nowiki></ref>		The authority and status of Muhammad is severely elevated from being simply a 'warner' to having complete authority over his community; also see Sinai (2018) on this.<ref>Sinai, Nicolai. “''[https://ora.ox.ac.uk/objects/uuid:34ef078e-0bb9-422e-8fd7-a42c8d1bdf1b/files/m73f645bb4eda180c5d419565b2b19ce0 Muhammad as an Episcopal Figure.]''” Arabica, vol. 65, no. 1-2, Brill Academic Publishers, 2018, pp. 1–30. ''PP13.'' <nowiki>https://doi.org/10.1163/15700585-12341480</nowiki></ref>
	{{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.<sup>42</sup> 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).}}		{{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.<sup>42</sup> 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).}}The previous calls in the Meccan verses of Allah destroying unbelievers who rejected Gods messengers in the '[https://en.wikipedia.org/wiki/Punishment_narratives_in_the_Quran punishment narratives]' are replaced with calls of military activism to carry out the punishment themselves. As Durie (2018) notes, "''...the key aspect of the marked developments traditionally associated with the contrast between “Meccan” and “Medinan” sūrahs, is a shift in eschatology from an expectation of future punishment of rejectors in this world to a “realized eschatology” (Ladd 1993, 56) of judgment in the here and now, at the hands of believers. This critical change in the Qurʾan’s message takes place in the context of an emerging crisis of confidence caused by an apparent delay in divine punishment of disbelievers, combined with growing opposition to, and persecution of believers.''"<ref>Durie, Mark. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion. pp. 47-48 (Kindle Edition pp. 149).'' 2018. Lexington Books.

			''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.
			Yet the Medinan Qur’an unwaveringly upholds the duty to combat the Associators. Henceforth it was the military victories of the Believers by means of which God was believed to exact His punishment of the Meccan Unbelievers, rather than by a natural disaster of the sort that had befallen the people of Noah, the Ād, or the Thamūd. As David Marshall has emphasised, we are here confronted with two different paradigms of divine punishment, one Meccan, the other Medinan.<sup>1</sup>
			The Medinan surah’s general lack of punishment legends, pointed out in Chapter 5, is obviously linked to the replacement of one paradigm by the other.<sup>2</sup> Interestingly, the Qur’an itself endeavours to reduce the appearance of a disjuncture between the two by integrating the new doctrine that God’s retribution is meted out via the Believers’ military victories with the earlier Meccan expectation of a direct divine intervention. Thus, surah 8 describes the Believers’ military victory at Badr in a manner that presents it as the fulfillment of the Qur’an’s earlier threats of a divine chastisement.}}

	==References==		==References==

CPO675: Have added some academic material on Qur'anic chronology, just covering the Meccan-Medinan split - it's very minimal for now but I plan to add significantly more to cover the 'plot' of the Quran and it's chronology going forwards.

2024-10-17T22:47:24Z

Have added some academic material on Qur'anic chronology, just covering the Meccan-Medinan split - it's very minimal for now but I plan to add significantly more to cover the 'plot' of the Quran and it's chronology going forwards.

← Older revision		Revision as of 22:47, 17 October 2024
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	{{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" />		{{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" />

	The chronological sequence of the Quran, including elements within individual surahs, is an active area of research for academic scholars. Surahs identified with the Meccan phase of Muhammad's career are sometimes further sub-divided into a number of periods. Theodor Nöldeke (d. 1930), whose sequence produced with his pupil Friedrich Schwally (d. 1919) differs slightly from the traditional chronological order, divided the Meccan surahs into early, middle, and late Meccan periods.<ref name="Robinson2003" /> Sometimes, internal evidence such as references to external events helps with the relative dating. An interesting example of more recent research is the work of Joseph Witztum to derive a relative chronology between certain surahs based on the differences between versions of the same repeated stories.<ref>See for example Joseph Witztum. “Thrice upon a Time: Abraham’s Guests and the Study of Intra-Quranic Parallels”. In Holger Zellentin (ed.), The Quran’s Reformation of Judaism and Christianity: Return to the Origins. London: Routledge, 2019, pp. 277–302.</ref>		The chronological sequence of the Quran, including elements within individual surahs, is an active area of research for academic scholars. Surahs identified with the Meccan phase of Muhammad's career are sometimes further sub-divided into a number of periods. Theodor Nöldeke (d. 1930), whose sequence produced with his pupil Friedrich Schwally (d. 1919) differs slightly from the traditional chronological order, divided the Meccan surahs into early, middle, and late Meccan periods.<ref name="Robinson2003" /> Sometimes, internal evidence such as references to external events helps with the relative dating. Alongside literary style, internal evidence such as references to external events helps with the relative dating, and documenting the changing relationship between Muhammad, his Community and the Unbelievers, such as Mark Durie (2018)<ref>Durie, Mark. 2018. Lexington Books. ''The Qur’an and Its Biblical Reflexes: Investigations into the Genesis of a Religion''</ref> and David Marshall (1999).<ref>Marshall, David. ''God, Muhammad and the Unbeliever''s. 1999. ISBN 9780415759946</ref> An interesting example of more recent research is the work of Joseph Witztum to derive a relative chronology between certain surahs based on the differences between versions of the same repeated stories.<ref>See for example Joseph Witztum. “Thrice upon a Time: Abraham’s Guests and the Study of Intra-Quranic Parallels”. In Holger Zellentin (ed.), The Quran’s Reformation of Judaism and Christianity: Return to the Origins. London: Routledge, 2019, pp. 277–302.</ref>

	The traditional chronological order has been passed down in slightly varying versions. The version shown here is reported in a fifteenth century work by 'Abd al-Kafi<ref name="Robinson2003" />, and is commonly reproduced on websites today.<ref>https://tanzil.net/docs/revelation_order</ref><ref>http://www.qran.org/q-chrono.htm</ref> It is also the main source (along with the other slightly different versions) drawn upon for the very similar ordering included in the 1925 Standard Egyptian Quran.<ref name="Robinson2003" /> In the case of many of the Meccan surahs some specific verses are traditionally attributed to the Medinan phase.		The traditional chronological order has been passed down in slightly varying versions. The version shown here is reported in a fifteenth century work by 'Abd al-Kafi<ref name="Robinson2003" />, and is commonly reproduced on websites today.<ref>https://tanzil.net/docs/revelation_order</ref><ref>http://www.qran.org/q-chrono.htm</ref> It is also the main source (along with the other slightly different versions) drawn upon for the very similar ordering included in the 1925 Standard Egyptian Quran.<ref name="Robinson2003" /> In the case of many of the Meccan surahs some specific verses are traditionally attributed to the Medinan phase.
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	\|114\|\|An-Nasr\|\|3\|\|Medina\|\|110		\|114\|\|An-Nasr\|\|3\|\|Medina\|\|110
	\|}		\|}

			== Mecca-Medina Split ==
			Sinai (2017) notes the Meccan-Medinan divide has evidence from the Qur'an itself (and not just tradition).
			{{Quote\|Sinai, Nicolai. Qur'an: A Historical-Critical Introduction (The New Edinburgh Islamic Surveys) (pp. 198-199). Edinburgh University Press. Kindle Edition.\|Most of the other surahs are plausibly taken to have been proclaimed before the emigration of the Messenger and his adherents to al-madīnah, that is, in a situation of increasingly tense cohabitation between the Qur’anic community and the Associators. Such prior cohabitation is implied not only by reminders of the Messenger’s expulsion but also by the statement at Q 8: 33 that the Messenger once dwelt ‘among’ the Unbelievers. Since, as argued in Chapter 2, it can be inferred that the site of this cohabitation was identical to the sanctuary later conquered by the Believers, the pre-Medinan surahs are justifiably labelled ‘Meccan’. It may be added that the general divide between two distinct portions of the Qur’an that has just been outlined would be tenable even if one were to doubt that Qur’anic references to ‘the town’ (al-madīnah) can be equated with present-day Medina and that the Qur’anic sanctuary is identical with present-day Mecca (although somebody beholden to such doubts may of course prefer to call the non-Medinan surahs by a different label than ‘Meccan’).}}
			There are features that separate the later Medinan Surahs and verses from the earlier Meccan ones.

			Sinai (2017) notes that there are typically higher mean verse length and formulaic density in the later Medinan surahs than Meccan ones.
			{{Quote\|Sinai, Nicolai. Qur'an: A Historical-Critical Introduction (The New Edinburgh Islamic Surveys) (p. 196). Edinburgh University Press. Kindle Edition.\|Stylistically, the compositions in question are characterised by a high or very high mean verse length and high formulaic density. This is illustrated by the fact that of the fourteen surahs with the highest mean verse length, thirteen are considered to be Medinan by Weil and Nöldeke, who mostly rely on references to some aspect of the Medinan constellation in dating a Qur’anic surah or passage after the hijrah.}}
			The Qur'an begins to directly criticize key doctrines of the Jews and Christians.
			{{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).<sup>38</sup> 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,<sup>39</sup> 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).<sup>40</sup> 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).<sup>41</sup>}}
			The authority and status of Muhammad is severely elevated from being simply a 'warner' to having complete authority over his community; also see Sinai (2018) on this.<ref>Sinai, Nicolai. “''[https://ora.ox.ac.uk/objects/uuid:34ef078e-0bb9-422e-8fd7-a42c8d1bdf1b/files/m73f645bb4eda180c5d419565b2b19ce0 Muhammad as an Episcopal Figure.]''” Arabica, vol. 65, no. 1-2, Brill Academic Publishers, 2018, pp. 1–30. ''PP13.'' <nowiki>https://doi.org/10.1163/15700585-12341480</nowiki></ref>
			{{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.<sup>42</sup> 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).}}

	==References==		==References==

Asmith at 02:09, 7 July 2024

2024-07-07T02:09:59Z

← Older revision		Revision as of 02:09, 7 July 2024
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	[[Category:Sirah]]		[[Category:Sirah]]
	[[Category:Hadith]]		[[Category:Hadith]]
			[[fr:Ordre Chronologique du Coran]]

Lightyears at 00:41, 20 November 2023

2023-11-20T00:41:14Z

← Older revision		Revision as of 00:41, 20 November 2023
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	{{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" />		{{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" />

	The chronological sequence of the Quran, including elements within individual surahs, is an active area of research for academic scholars. Surahs identified with the Meccan phase of Muhammad's career are sometimes further sub-divided into a number of periods. Theodor Nöldeke (d. 1930), whose sequence produced with his pupil Friedrich Schwally (d. 1919) differs slightly from the traditional chronological order, divided the Meccan surahs into early, middle, and late Meccan periods.<ref name="Robinson2003" /> An interesting example of more recent research is the work of Joseph Witztum to derive a relative chronology between certain surahs based on the differences ~~in the~~ versions ~~they tell~~ of the same repeated stories.<ref>See for example Joseph Witztum. “Thrice upon a Time: Abraham’s Guests and the Study of Intra-Quranic Parallels”. In Holger Zellentin (ed.), The Quran’s Reformation of Judaism and Christianity: Return to the Origins. London: Routledge, 2019, pp. 277–302.</ref>		The chronological sequence of the Quran, including elements within individual surahs, is an active area of research for academic scholars. Surahs identified with the Meccan phase of Muhammad's career are sometimes further sub-divided into a number of periods. Theodor Nöldeke (d. 1930), whose sequence produced with his pupil Friedrich Schwally (d. 1919) differs slightly from the traditional chronological order, divided the Meccan surahs into early, middle, and late Meccan periods.<ref name="Robinson2003" /> Sometimes, internal evidence such as references to external events helps with the relative dating. An interesting example of more recent research is the work of Joseph Witztum to derive a relative chronology between certain surahs based on the differences between versions of the same repeated stories.<ref>See for example Joseph Witztum. “Thrice upon a Time: Abraham’s Guests and the Study of Intra-Quranic Parallels”. In Holger Zellentin (ed.), The Quran’s Reformation of Judaism and Christianity: Return to the Origins. London: Routledge, 2019, pp. 277–302.</ref>

	The traditional chronological order has been passed down in slightly varying versions. The version shown here is reported in a fifteenth century work by 'Abd al-Kafi<ref name="Robinson2003" />, and is commonly reproduced on websites today.<ref>https://tanzil.net/docs/revelation_order</ref><ref>http://www.qran.org/q-chrono.htm</ref> It is also the main source (along with the other slightly different versions) drawn upon for the very similar ordering included in the 1925 Standard Egyptian Quran.<ref name="Robinson2003" /> In the case of many of the Meccan surahs some specific verses are traditionally attributed to the Medinan phase.		The traditional chronological order has been passed down in slightly varying versions. The version shown here is reported in a fifteenth century work by 'Abd al-Kafi<ref name="Robinson2003" />, and is commonly reproduced on websites today.<ref>https://tanzil.net/docs/revelation_order</ref><ref>http://www.qran.org/q-chrono.htm</ref> It is also the main source (along with the other slightly different versions) drawn upon for the very similar ordering included in the 1925 Standard Egyptian Quran.<ref name="Robinson2003" /> In the case of many of the Meccan surahs some specific verses are traditionally attributed to the Medinan phase.

Lightyears at 17:30, 29 August 2023

2023-08-29T17:30:49Z

← Older revision		Revision as of 17:30, 29 August 2023
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	[[Category:Abrogation]]		[[Category:Abrogation]]
	[[ru:Хронологический порядок сур]]		[[ru:Хронологический порядок сур]]
	{{QualityScore\|Lead=3\|Structure=2\|Content=2\|Language=3\|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" />		{{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" />

	The chronological sequence of the Quran, including elements within individual surahs, is an active area of research for academic scholars. Surahs identified with the Meccan phase of Muhammad's career are sometimes further sub-divided into a number of periods. Theodor Nöldeke (d. 1930), whose sequence produced with his pupil Friedrich Schwally (d. 1919) differs slightly from the traditional chronological order, divided the Meccan surahs into early, middle, and late Meccan periods.<ref name="Robinson2003" /> An interesting example of more recent research is the work of Joseph Witztum to derive a relative chronology between certain surahs based on the differences in the versions they tell of the same repeated stories.<ref>See for example Joseph Witztum. “Thrice upon a Time: Abraham’s Guests and the Study of Intra-Quranic Parallels”. In Holger Zellentin (ed.), The Quran’s Reformation of Judaism and Christianity: Return to the Origins. London: Routledge, 2019, pp. 277–302.</ref>		The chronological sequence of the Quran, including elements within individual surahs, is an active area of research for academic scholars. Surahs identified with the Meccan phase of Muhammad's career are sometimes further sub-divided into a number of periods. Theodor Nöldeke (d. 1930), whose sequence produced with his pupil Friedrich Schwally (d. 1919) differs slightly from the traditional chronological order, divided the Meccan surahs into early, middle, and late Meccan periods.<ref name="Robinson2003" /> An interesting example of more recent research is the work of Joseph Witztum to derive a relative chronology between certain surahs based on the differences in the versions they tell of the same repeated stories.<ref>See for example Joseph Witztum. “Thrice upon a Time: Abraham’s Guests and the Study of Intra-Quranic Parallels”. In Holger Zellentin (ed.), The Quran’s Reformation of Judaism and Christianity: Return to the Origins. London: Routledge, 2019, pp. 277–302.</ref>
Line 8:		Line 8:
	The traditional chronological order has been passed down in slightly varying versions. The version shown here is reported in a fifteenth century work by 'Abd al-Kafi<ref name="Robinson2003" />, and is commonly reproduced on websites today.<ref>https://tanzil.net/docs/revelation_order</ref><ref>http://www.qran.org/q-chrono.htm</ref> It is also the main source (along with the other slightly different versions) drawn upon for the very similar ordering included in the 1925 Standard Egyptian Quran.<ref name="Robinson2003" /> In the case of many of the Meccan surahs some specific verses are traditionally attributed to the Medinan phase.		The traditional chronological order has been passed down in slightly varying versions. The version shown here is reported in a fifteenth century work by 'Abd al-Kafi<ref name="Robinson2003" />, and is commonly reproduced on websites today.<ref>https://tanzil.net/docs/revelation_order</ref><ref>http://www.qran.org/q-chrono.htm</ref> It is also the main source (along with the other slightly different versions) drawn upon for the very similar ordering included in the 1925 Standard Egyptian Quran.<ref name="Robinson2003" /> In the case of many of the Meccan surahs some specific verses are traditionally attributed to the Medinan phase.

			==Traditional chronological order table==
	To view the traditional order of the Quran (rather than the traditional chronological order), you can sort the table by "Traditional Order"		To view the traditional order of the Quran (rather than the traditional chronological order), you can sort the table by "Traditional Order"
	{\| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"		{\| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"

Lightyears at 17:28, 29 August 2023

2023-08-29T17:28:37Z

← Older revision		Revision as of 17:28, 29 August 2023
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	[[Category:Abrogation]]		[[Category:Abrogation]]
	[[ru:Хронологический порядок сур]]		[[ru:Хронологический порядок сур]]
	{{QualityScore\|Lead=1\|Structure=1\|Content=2\|Language=3\|References=3}}The [[Qur'an]] is not in chronological order, but arranged roughly longest [[surah]] (chapter) to the shortest. The ~~following lists~~ the chronological (~~or revelational~~) ~~order of~~ the ~~Qur~~'~~an. <ref>Allamah Abu~~ '~~Abd Allah al-Zanjani - [{{Reference archive\|1=http://tanzil.net/pub/ebooks/History~~-of~~-Quran.pdf\|2=2011-05-13}} The History~~ of the ~~Quran] - Al-Tawheed Vol~~. ~~4, No. 3; Vol. 5, No. 1, 2, & 3~~</ref>~~<ref>[{{Reference archive\|1=http~~:~~//www.qran.org/q-chrono.htm\|2=2011-05-13}} Quran Verses in Chronological Order] - Qran.org~~, ~~accessed May 13~~, ~~2011</ref><ref>Kevin P~~. ~~Edgecomb~~ - ~~[{{Reference archive\|1=http://www.bombaxo.com/chronsurs~~.~~html\|2=2011-05-13}} Chronological Order of Quranic Surahs] - Bombaxo, 2002~~</ref>~~<ref>~~[~~{{Reference archive\|1=http://www.masjidtucson.org/quran/chapters_chronological_sequence.html\|2=2011~~-~~05-13}}~~ Quran ~~Chapters and their Chronological Sequence of Revelation]~~ - ~~International Community~~ of ~~Submitters (ICS~~)~~</ref>~~<ref~~>[{{Reference archive\|1=http://tanzil.net/wiki/Revelation_Order\|2~~=~~2011-05-13}} Revelation Order] - Tanzil Project, accessed May 13, 2011<~~/~~ref~~>		{{QualityScore\|Lead=3\|Structure=2\|Content=2\|Language=3\|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" />

	To view the traditional order of the Quran, you can sort the table by "Traditional Order"		The chronological sequence of the Quran, including elements within individual surahs, is an active area of research for academic scholars. Surahs identified with the Meccan phase of Muhammad's career are sometimes further sub-divided into a number of periods. Theodor Nöldeke (d. 1930), whose sequence produced with his pupil Friedrich Schwally (d. 1919) differs slightly from the traditional chronological order, divided the Meccan surahs into early, middle, and late Meccan periods.<ref name="Robinson2003" /> An interesting example of more recent research is the work of Joseph Witztum to derive a relative chronology between certain surahs based on the differences in the versions they tell of the same repeated stories.<ref>See for example Joseph Witztum. “Thrice upon a Time: Abraham’s Guests and the Study of Intra-Quranic Parallels”. In Holger Zellentin (ed.), The Quran’s Reformation of Judaism and Christianity: Return to the Origins. London: Routledge, 2019, pp. 277–302.</ref>

			The traditional chronological order has been passed down in slightly varying versions. The version shown here is reported in a fifteenth century work by 'Abd al-Kafi<ref name="Robinson2003" />, and is commonly reproduced on websites today.<ref>https://tanzil.net/docs/revelation_order</ref><ref>http://www.qran.org/q-chrono.htm</ref> It is also the main source (along with the other slightly different versions) drawn upon for the very similar ordering included in the 1925 Standard Egyptian Quran.<ref name="Robinson2003" /> In the case of many of the Meccan surahs some specific verses are traditionally attributed to the Medinan phase.

			To view the traditional order of the Quran (rather than the traditional chronological order), you can sort the table by "Traditional Order"
	{\| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"		{\| class="wikitable sortable" border="1" cellspacing="0" cellpadding="5"
	!Chronological Order		!Chronological Order
Line 240:		Line 244:
	\|114\|\|An-Nasr\|\|3\|\|Medina\|\|110		\|114\|\|An-Nasr\|\|3\|\|Medina\|\|110
	\|}		\|}
	~~==External Links==~~

	*[http://www.faithfreedom.org/forum/viewtopic.php?t=34581&view=next A Chronological Sequenced Qur'an] ''- FFI Forum''

	==References==		==References==
	{{reflist}}		{{reflist}}

			==See Also==
			*[[Naskh (Abrogation)]]

	[[Category:Qur'an]]		[[Category:Qur'an]]
	[[Category:~~Sira~~]]		[[Category:Sirah]]
	[[Category:Hadith]]		[[Category:Hadith]]

IbnPinker at 23:33, 7 March 2021

2021-03-07T23:33:49Z

← Older revision		Revision as of 23:33, 7 March 2021
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	\|4\|\|Al-Muddathir\|\|56\|\|Mecca\|\|74		\|4\|\|Al-Muddathir\|\|56\|\|Mecca\|\|74
	\|-		\|-
	\|5\|\|~~[[The Holy Qur'an:~~ Al-Fatiha ~~(The Opening)\|Al-Fatiha]]~~\|\|7\|\|Mecca\|\|1		\|5\|\|Al-Fatiha\|\|7\|\|Mecca\|\|1
	\|-		\|-
	\|6\|\|~~[[The Holy Qur'an:~~ Al-Masadd ~~(The Twisted Rope, The Flame)\|Al-Masadd]]~~\|\|5\|\|Mecca\|\|111		\|6\|\|Al-Masadd\|\|5\|\|Mecca\|\|111
	\|-		\|-
	\|7\|\|~~[[The Holy Qur'an:~~ At-Takwir ~~(The Overthrowing)\|At-Takwir]]~~\|\|29\|\|Mecca\|\|81		\|7\|\|At-Takwir\|\|29\|\|Mecca\|\|81
	\|-		\|-
	\|8\|\|~~[[The Holy Qur'an:~~ Al-Ala ~~(The Most High)\|Al-Ala]]~~\|\|19\|\|Mecca\|\|87		\|8\|\|Al-Ala\|\|19\|\|Mecca\|\|87
	\|-		\|-
	\|9\|\|~~[[The Holy Qur'an:~~ Al-Lail ~~(The Night)\|Al-Lail]]~~\|\|21\|\|Mecca\|\|92		\|9\|\|Al-Lail\|\|21\|\|Mecca\|\|92
	\|-		\|-
	\|10\|\|~~[[The Holy Qur'an:~~ Al-Fajr ~~(The Dawn)\|Al-Fajr]]~~\|\|30\|\|Mecca\|\|89		\|10\|\|Al-Fajr\|\|30\|\|Mecca\|\|89
	\|-		\|-
	\|11\|\|~~[[The Holy Qur'an:~~ Ad-Dhuha ~~(The Morning Hours)\|Ad-Dhuha]]~~\|\|11\|\|Mecca\|\|93		\|11\|\|Ad-Dhuha\|\|11\|\|Mecca\|\|93
	\|-		\|-
	\|12\|\|~~[[The Holy Qur'an:~~ Al-Inshirah ~~(Consolation)\|Al-Inshirah]]~~\|\|8\|\|Mecca\|\|94		\|12\|\|Al-Inshirah\|\|8\|\|Mecca\|\|94
	\|-		\|-
	\|13\|\|~~[[The Holy Qur'an:~~ Al-Asr ~~(The Declining Day)\|Al-Asr]]~~\|\|3\|\|Mecca\|\|103		\|13\|\|Al-Asr\|\|3\|\|Mecca\|\|103
	\|-		\|-
	\|14\|\|~~[[The Holy Qur'an:~~ Al-Adiyat ~~(The Chargers)\|Al-Adiyat]]~~\|\|11\|\|Mecca\|\|100		\|14\|\|Al-Adiyat\|\|11\|\|Mecca\|\|100
	\|-		\|-
	\|15\|\|~~[[The Holy Qur'an:~~ Al-Kauther ~~(Abundance)\|Al-Kauther]]~~\|\|3\|\|Mecca\|\|108		\|15\|\|Al-Kauther\|\|3\|\|Mecca\|\|108
	\|-		\|-
	\|16\|\|~~[[The Holy Qur'an:~~ At-Takathur ~~(Competition)\|At-Takathur]]~~\|\|8\|\|Mecca\|\|102		\|16\|\|At-Takathur\|\|8\|\|Mecca\|\|102
	\|-		\|-
	\|17\|\|~~[[The Holy Qur'an:~~ Al-Maun ~~(Small Kindnesses)\|Al-Maun]]~~\|\|7\|\|Mecca\|\|107		\|17\|\|Al-Maun\|\|7\|\|Mecca\|\|107
	\|-		\|-
	\|18\|\|~~[[The Holy Qur'an:~~ Al-Kafiroon ~~(The Disbelievers)\|Al-Kafiroon]]~~\|\|6\|\|Mecca\|\|109		\|18\|\|Al-Kafiroon\|\|6\|\|Mecca\|\|109
	\|-		\|-
	\|19\|\|~~[[The Holy Qur'an:~~ Al-Fil ~~(The Elephant)\|Al-Fil]]~~\|\|5\|\|Mecca\|\|105		\|19\|\|Al-Fil\|\|5\|\|Mecca\|\|105
	\|-		\|-
	\|20\|\|~~[[The Holy Qur'an:~~ Al-Falaq ~~(The Daybreak, Dawn)\|Al-Falaq]]~~\|\|5\|\|Mecca\|\|113		\|20\|\|Al-Falaq\|\|5\|\|Mecca\|\|113
	\|-		\|-
	\|21\|\|~~[[The Holy Qur'an:~~ An-Nas ~~(Mankind)\|An-Nas]]~~\|\|6\|\|Mecca\|\|114		\|21\|\|An-Nas\|\|6\|\|Mecca\|\|114
	\|-		\|-
	\|22\|\|~~[[The Holy Qur'an:~~ Al-Ikhlas ~~(The Purity of Faith)\|Al-Ikhlas]]~~\|\|4\|\|Mecca\|\|112		\|22\|\|Al-Ikhlas\|\|4\|\|Mecca\|\|112
	\|-		\|-
	\|23\|\|~~[[The Holy Qur'an:~~ An-Najm ~~(The Star)\|An-Najm]]~~\|\|62\|\|Mecca\|\|53		\|23\|\|An-Najm\|\|62\|\|Mecca\|\|53
	\|-		\|-
	\|24\|\|~~[[The Holy Qur'an:~~ Abasa ~~(He Frowned)\|Abasa]]~~\|\|42\|\|Mecca\|\|80		\|24\|\|Abasa\|\|42\|\|Mecca\|\|80
	\|-		\|-
	\|25\|\|~~[[The Holy Qur'an:~~ Al-Qadr ~~(Power, Fate)\|Al-Qadr]]~~\|\|5\|\|Mecca\|\|97		\|25\|\|Al-Qadr\|\|5\|\|Mecca\|\|97
	\|-		\|-
	\|26\|\|~~[[The Holy Qur'an:~~ Ash-Shams ~~(The Sun)\|Ash-Shams]]~~\|\|15\|\|Mecca\|\|91		\|26\|\|Ash-Shams\|\|15\|\|Mecca\|\|91
	\|-		\|-
	\|27\|\|~~[[The Holy Qur'an:~~ Al-Burooj ~~(The Constellations)\|Al-Burooj]]~~\|\|22\|\|Mecca\|\|85		\|27\|\|Al-Burooj\|\|22\|\|Mecca\|\|85
	\|-		\|-
	\|28\|\|At-Tin\|\|8\|\|Mecca\|\|95		\|28\|\|At-Tin\|\|8\|\|Mecca\|\|95