Asrar Tartib Al-Qur’an; Secrets Within the Order of the Qur’an ​By Al-Hafiz, Al-Mufassir Jalal Al-Din Al-Suyuti (d. 911 H)

Imam Jalal Al Din Suyuti (saws) said, “[I have aimed to produce an interesting book about a special theme]—that being the rationale of the order of the surahs—so it can help and save the time of one who is after such knowledge. Most of its content is from my own thoughts, contemplation and insights since only a few people have touched upon this topic. I have explicitly given reference to that which I used from others, and I would only mention that which is good and would not make me subject to criticism.”

The author states at many junctures within the book that he is displaying his reflections to the reader, so one is given the opportunity through this intimate writing style to ponder over the Qur’an from the perspective of a true tafsir master.

Imam Qatadah (d. 118) said, “By Allah, they would find in the Qur’an that which would impede sinfulness, if only they contemplated upon it and comprehended it.” [Tafsir al-Tabari]

Imam Al-Shawkani (d. 1250) said, “Al-Suyuṭi was a major Imam, and a prolific author. He was given authorisation (ijazah) by the major scholars of his time from different countries and towns. He excelled in the various sciences and surpassed his peers; he gained distinction and his acclaim spread far and wide. From his beneficial works are his two Jami’ collections of hadith, al-Durr al-Manthur and al-Itqan fī ‘Ulum al-Qur’an.” [Summarised from his biography in al-Badr al-Ṭali’ (1/328-335)]

About The Author

Imam Jalal al-Din al-Misri al-Suyuti al-Shafi’i al-Ash`ari, also known as Ibn al-Asyuti 849-911AH /1445-1505),, the mujtahid imam and renewer of the tenth Islamic century, foremost hadith master, encyclopedist, historian, and biographer and probably one of the most prolific of all Islamic writers. There are an enormous number of his essays and treatises preserved today.

A number of his writings concerned scientific topics or issues related to natural science and food and regimen, amongst other things From Asyut in Egypt, he was among the most renowned and prolific Muslim scholars of all time. He wrote more than 300 books, covering every aspect of the Islamic sciences. He memorized the Quran at the age of eight, and then went on to study with more than 150 scholars. He travelled extensively in his quest for knowledge to Damascus, Hijaz, Yemen, India, Morocco, and the lands south of Morocco, as well as in Egypt.

Al-Suyuti devoted his life to learning, teaching and writing. He was noble, abstinent and self-sufficient, distancing himself from people of rank and power and living on what he earned by teaching. Major writings of al-Suyuti that remain widely used today include al-Itqan, on the Quranic sciences; and Tafsir al-Jalalayn, which he completed when only.

| Asrar Tartib Al-Qur’an; Secrets Within The Order Of The Qur’an |

سورة الفاتحة
Surah al-Fatihah

افتتح سبحانه كتابه بهذه السورة، لآنها جمعت مقاصد القرآن، ولذلك كان من أسمائها: أم القرآن، وأم الكتاب، والأساس، فصارت كالعنوان وبراعة الاستهلال.

Allah, the Glorified, began His Book with this surah. It is a short surah which combines all of the themes and objectives of the Qur’an. For this reason, it has been given such names as Umm al-Quran, Umm al-Kitab, al-Asas. Therefore, Surah al-Fatihah acts as a heading and apt introduction of the Book.

قال الحسن البصري: إن الله أودع علوم الكتاب السابقة في القرآن، ثم أودع علوم القرآن في المفصل، ثم أودع علوم المفصل في الفاتحة، فمن علم تفسيرها كان كمن علم تفسير جميع الكتب المنزلة (أخرجه البيهقي في شعب الإيمان).

Al-Hasan al-Basri35 said, “Surely, Allah has placed the sciences and the disciplines of the previously revealed books in the Qur’an. Then He placed the sciences and the disciplines of the Qur’an in the mufassal surahs. Then He placed the sciences and disciplines of the mu-fassal surahs in Surah al-Fatihah. So whoever understands the tafsir of Surah al-Fatihah well, it is as if he understands the tafsir of all of the revealed books.” This was reported by al-Bayhaqi in Shuab al-Iman.

وبيان اشتمالها على علوم القرآن قرره الزمخشري باشتمالها على الثناء على الله بما هوأهله، وعلى التعبد، والأمر والنهي، وعلى الوعد والوعيد، وآيات القرآن لا تخلوه عن هذه الأمور.

Al-Zamakhshari also agreed with the idea that Surah al-Fatihah encompasses all of the sciences of the Quran within it, including praise of Allah and singling Him in this, singling Allah in worship, the existence of commands and prohibitions and promise and threat. 38 And the ayat in the Quran are not free from any of these topics.

[و] قال الإمام فخر الدين: المقصود من القرآن كله تقرير أمور أربعة: الإلهيات، والمعاد، والنبوات، وإثبات القضاء والقدر، فقوله: الخمديله رب العاليين» يدل على الإلهيات، وقوله: إمالكيومالدين4 يدل على نفي الجبر، وعلى إثبات أن الكل بقضاء الله وقدره، وقوله: واهيناالصراط المستقيم4 إلى آخر السورة يدل على إثبات قضاء الله، وعلى النبوات، فقد اشتملت هذه السورة على المطالب الأربعة، التي هي المقصد الأعظم من القرآن.

Imam Fakhr al-Din said, “The purpose of the Qur’an as a whole is to assert four genres: divinity [of Allah], resurrection, prophethood and the affirmation of divine pre-decree. The statement, {All the praises and thanks be to Allah, the Lord of all creation} gives the message of lordship. And the statement, {The Owner of the Day of Recompense} negates the idea of al-jabr (lack of free-will for humans in the dunya) and affirms the message of resurrection and divine pre-decree. And the statement, {Guide US to the straight path} to the end of the surah affirms the message of divine pre-decree again but also of prophethood. This shows that all four categories of genre found in the entire Quran are all present in Surah al-Fatihah, and these categories are the primary objective of the message of the Quran.”

وقال البيضاوي: هي مشتملة على الحكم النظرية، والأحكام العملية، التي هي سلوك الصراط المستقيم، والاطلاع على مراتب السعداء، ومنازل الأشقياء.

Al-Baydawi said, “This surah includes matters that are relevant to the practical aspects of creed which are intended to be contemplated upon, as well as matters that are relevant to the acts of worship—both of which direct to the straight path, and guide to the ranks of the winners (i.e. believers) and highlight the end of the losers (disbelievers).”

وقال الطيبي: هي مشتملة على أربعة أنواع من العلوم التي هي مناط الدين:

Al-Tibi said) ،،This surah has four sciences within it which act as the symbols of the whole religion:

أحدها: علم الأصول، ومعاقده معرفة الله عز وجل وصفاته، وإليها الإشارة بقوله: «رب العاليينهالرخمني الرحيم» ومعرفة المعاد، وهو المومأ إليه بقوله: مايك يوم الدين».

One. Ihe knowledge of ،aqldah, which relates to knowing Allah I and His Attributes, and this is eluded to in His statement: {Lord of all creation. The Most Beneficent, the Most Merciful.} ،Aqldah also includes knowledge of the resurrection, and this is referred to in the statement: {The Owner of the Day of Recompense.}

وثانيها: علم الفروع، وأسه العبادات، وهو المراد بقوله: وإياكنغبد».

Two. The knowledge of actions, and the foundation of this is al-Uat (acts of worship), and this is intended by His statement: {You [Alone] we worship.}

وثالثها: علم ما يحصل به الكمال، وهو علم الأخلاق، وأجله الوصول إلى الحضرة الصمدانية، والالتجاء إلى جناب الفردانية، والسلوك لطريقة الاستقامة فيها، وإليه الإشارة بقوله: [«وإياك نستعين4اهدنا الصراط المستقيم4.

Three. The knowledge which brings about perfection, meaning the knowledge of ethics and mannerisms. The ultimate fruit of this knowledge is being constantly conscious of Allah’s presence, resorting to Him [in all affairs], knowing He is the one and only God, and embarking upon the straight path. This is alluded to in His statement:

{And You [Alone] we ask for help. Guide US to the Straight Path.}

ورابعها: علم القصص والإخبار عن الأمم السالفة والقرون الخالية، السعداء منهم والأشقياء، وما يتصل بها من وعد محسنهم ووعيده مسيئهم، وهو المراد بقوله:] «أنعمتعليهمغيرالمغضوبعليهمولالضالين».

Four. The knowledge of those who came before: Stories of previous nations and generations which have passed. Those who were successful from them and those who were wretched, and the respective recompense given to each one of those parties. This is the purport of the statement of the Most High: {The Way of those on whom You have bestowed Your Grace, not of those who earned Your Anger, nor of those who went astray.}”

قال: وجميع القرآن تفصيل لما أجملته الفاتحة، فإنها بنيت على إجمال ما يحويه القرآن مفصلا، فإنها واقعة في مطلع التنزيل، والبلاغة فيه: أن تتضمن ما سيق الكلام لأجله، ولهذا لا ينبغي أن يقيد شيء من كلماتها ما أمكن الحملعلى الإطلاق.

He continued to say, “The whole of the Qur’an is a detailed account of that which is summarised in Surah al-Fatihah. It is structured to represent the overall messages that are detailed in the entire Qur’an, and so it is placed in the beginning. The rhetorical aspect of it is that it includes the purpose for which the words were intended. For this reason, the meaning of the words of al-Fatihah should not be restricted so long as it is possible to understand them without restriction.”

وقال الغزالي في (خواص القرآن): مقاصد القرآن ستة: ثلاثة مهمة، وثلاثة تتمة :

Al-Ghazali wrote in Khawas al-Qufdn, “The objectives of the Quran are six; three of them are essential with the other three causing perfection:

الأول: تعريف المدعو إليه، كما أشير إليه بصدرها.

One. A definition of the deity which is supplicated to and worshipped, his is found in the very beginning of Surah al-Fatihah.

وتعريف الصراط المستقيم، وقد صرح به فيها.

‘Iwo. A definition as to what the correct path is, and this is explained explicitly in Surah al-Fatihah.

وتعريف الحال عند الرجوع إليه تعالى، وهو الآخرة، كما أشير إليه بقوله: «مايك يوم التين».

Three. A description of the state of return to Him, the Most High— i.e. the Hereafter. This is explicitly referred to in His statement: {The Owner of the Day of Recompense.}

والأخرى: تعريف أحوال المطيعين، كما أشار إليه بقوله: «اليين أنعنت عليهم.

The other three: One. A description given to the obedient, as He referred to them in the statement: {The Way of those upon whom You have bestowed Your Grace.}

[حكاية أقوال الجاحدين، وقد أشير إليها بوالمغضوبعليهم» و«الضالين

Your Anger, nor of those who went astray.}

وتعريف منازل الطريق، كما أشير إليه بقوله: «إياكنغبد وإياك نستعين».

A description given to the path towards Allah, He referred to this in the statement: {You [alone] we worship, and You [alone] we ask for help}.”

سورة البقرة
Surah al-Baqarah

قال بعض الائمة: تضمنت سورة الفاتحة: الإقرار بالربوبية، والالتجاء إليها في دين الإسلام، والصيانة عن دين اليهود والنصارى.

Some scholars46 surmised that Surah al-Fatihah is a surah which affirms Allah’s Lordship—resorting to it in the religion of Islam, and safeguarding one’s self from the deviation of the Jews and Christians.

وسورة البقرة تضمنت قواعد الدين، وآل عمران مكملة لمقصودها.

They also suggested that Surah Al-Baqarah contains the foundations of the religion and its purpose continues to be contemplated over in Ali ‘Imran.

فالبقرة بمنزلة إقامة الدليل على الحكم، وآل عمران بمنزلة الجواب عن شبهات الخصوم، ولهذا ورد فيها كثير من المتشابه لما تمسك به
النصارى.

Al-Baqarah therefore, is a surah which establishes the evidence for a riding and Ali ،Imran is themed at responding to doubts and fallacies which are proposed by those who contend. For this reason, Ali ‘Imran has within it many doubtful ideas which the Christians have adopted, [alongside responses to them.]

فأوجب الحج في آل عمران، وأما في البقرة فذكر أنه مشروع وأمر بإتمامه بعد الشروع فيه، وكان خطاب النصارى في آل عمران، كما أن خطاب اليهود في البقرة كثر، لأن التوراة أصل، والإنجيل فرع لها، والنبي صلى الله عليه وسلم لما هاجر إلى المدينة دعا اليهود وجاهدهم، وكان جهاده للنصارى في آخر الأمر، كما كان دعاؤه لأهل الشرك قبل أهل الكتاب، ولهذا كانت السور المكية فيها الدين الذي اتفق عليه الأنبياء، وخوطب به جميع الناس، والسور المدنية فيها خطاب من أقر بالأنبياء من أهل الكتاب والمؤمنين، وخوطبوا بيا أهل الكتاب، يا بني اسرائيل، يأيها الذين آمنوا.

For this reason, Haj) is obligated in Ali ،Imran, whereas al-Baqarah explains its rulings and the manner of completing one’s rituals. And Ali ‘Imran is a surah which is targeted at the Christians whereas al-Baqa-rah is more so targeted at the Jews. This is because the Torah is the basis and the foundation, whereas the Injil is an extension of it. Another reason is because when the Prophet ٠ migrated to al-Madinah he primarily was engaging with the Jews and their contentions, and he only really engaged with Christians towards the end of his life, [thus al-Baqarah preceded All ،Imran also in this fashion.] Similar to this is the fact that the call of the Prophet فف was initially targeted at the Mushriks of Quraysh and then the People of the Book. So the Makkan surahs established within themselves messages which all the Prophets had already come with, therefore these Makkan surahs are generally addressed to all mankind. As for the Madani surahs, they address those who believed in the Prophets from amongst the People of the Book and other believers. For this reason, the Madani surahs address their listeners as, “o People of the Book”, “O Children of Israel” or O faithful.”

وأما سورة النساء فتضمنت أحكام الأسباب التي بين الناس، وهي نوعان: مخلوقة لله، ومقدورة لهم، كالنسب والصهر، ولهذا افتتحت بقوله: يا أيها الكاس اتقوا ربكم الذي خلقكم من نفس واحدة وخلق منها زوجها» [ثم] قال: وواتقوا اللة الذيتساءلون به والأزحام.

As for Surah al-Nisa, [it is more generally themed.] It has rulings which all people are dependent upon. This is of two types: That which is created for Allah and that which is predestined to them such as lineage and marriage. This is why al-Nisa begins with the statement: (O mankind! Be dutiful to your Lord, Mo created you from a single person, and from him He created his wife.}47 And His statement [in the same ayah]: {And fear Allah through whom you demand your mutual rights, and do not cut the relations of the kinship.}

فانظر إلى هذه المناسبة العجيبة، والافتتاح، وبراعة الاستهلال، حيث تضمنت الآية المفتتح بها مافي أكثر السورة من أحكام: من نكاح النساء ومحرماته، والمواريث المتعلقة بالأرحام وأن ابتداء هذا الأمر بخلق آدم، ثم خلق زوجته منه، ثم بث منهما رجالا كثيرا ونساء في غاية الكثرة.

It brings amazement marveling at the appropriateness of this beginning, it sets the theme for what is going to be explained in the rulings connected to marriage, close family ties, inheritance laws, all of which are connected to the ties of kinship which all stem from the creation of their father, Adam and then the creation of his wife Hawa. After this, the ayah gives description that from the parents of mankind there was a huge diffusion of progeny.

[و] أما المائدة فسورة العقود، [و] تضمنت بيان تمام الشرائع، ومكملات الدين، والوفاء بعهود الرسل، وما أخذ على الأمة، وبها تم الدين، فهي سورة التكميل، لأن فيها تحريم الصيد على المحرم، الذي هو من تمام الإحرام، وتحريم الخمر الذي هو من تمام حفظ العقل والدين، وعقوبة المعتدين من السراق والمحاربين، الذي هو من تمام حفظ الدماء والأموال، وإحلال الطيبات، الذي هو من تمام عبادة الله؛ ولهذا ذكر فيها ما يختص بشريعة محمد صلى الله عليه وسلم كالوضوء والتيمم، والحكم بالقرآن علىكل ذي دين.

As for al-Ma’idah [which comes after al-Nisa,] it is a surah of covenants. It also represents within it rulings of the entire Shariah and the Shan ah of the Prophets before US. It describes the fulfillment of the covenants of the Messengers and what this Ummah has been ordained with. It is the surah that identifies the perfection of religious acts; it includes that hunting is made prohibited for the pilgrim whilst in Hiram, and this is from the perfectors of the state of ihram, liquor is made prohibited, and this is from the perfectors of the sanctity of the intellect and religion. Al-Ma’idah also gives description to the punishment faced by those who are waging war against society and thieves, which represents the utmost level of protecting the sanctity of blood and wealth. Furthermore, it permits what is good and wholesome, which is needed for the creation to understand in order to worship Allah, so for this reason this surah gives description to that which is specific to the legislation of Islam such as the wudu and tayammum.

Surah al-Maidah also gives rulings connected to debts.

ولهذا كثر فيها لفظ الإكمال والإتمام، وذكر فيها: أن من ارتد عوض الله بخير منه، ولا يزال هذا الدين كاملا، ولهذا ورد أنها آخر ما نزل لما فيها من ارشادات الختم والتمام. وهذا الترتيب بين هذه السور الأربع المدنيات من أحسن الترتيب. انتهى.

Therefore, within Surah al-Ma’idah there is extensive use of the words “completed” and “perfected”. It also mentions that when a person apostatises Allah will replace him with someone who is better than him. Surah al-Ma’idah is a divine declaration that the religion of Allah has been completed and it will remain as such. For this reason, it is from the very last surahs that the Prophet received, because it includes the completion of the religion and the finishing of revelation. This is the order of the first four surahs [after al-Fatihah] that were all revealed in al-Madinah. All of which have been placed in the best of sequences. This is the end of [al-Zarkashi’s] quote.

وقال بعضهم: افتتحت البقرة بقوله: «المذلك الكتاب ارنب فيي فإنه إشارة إلى الصراط المستقيم في قوله: افدناالصراط لمستقيم4 كأنهم لما سألوا الهداية إلى الصراط المستقيم، قيل لهم: ذلك الصراط الذي سألتم الهداية إليه، كما أخرج ابن جرير وغيره من حديث علي رضي الله عنه مرفوعا: ((الصراط المستقيم كتاب الله)) وأخرجه الحاكم في المستدركعن ابن مسعود موقوفا.

Other scholars described the beginning of Surah al-Baqarah {Alif-Lam-Mim. This is the Book, whereof there is no doubt} as a direct address regarding the straight path mentioned in His statement: {Guide us to the straight path}. So it is as if the person supplicates to be shown the straight path and shortly after is given the answer: This is the straight path about which you inquire [i.e. the straight path and guidance is in following the Book.] This is similar to that which Ibn Jarir and others reported from ،All ه (which is raised to the Prophet ٠), ،The straight path is the Book of Allah.’ And this was reported by al-Hakim in al-Mustadrak upon the authority of Ibn Masud, which is a mawquf report (attributed to a Companion).

وهذا معنى حسن يظهر فيه سر ارتباط البقرة بالفاتحة.

This interpretation is befitting, as it displays a reason for the relationship between al-Fatihah and al-Baqarah.

وقال الخوبي: أوائل هذه السورة مناسبة لأواخر سورة الفاتحة، لأن الله تعالى لما ذكر أن الحامدين طلبوا الهدى، قال: قد أعطيتكم ما طلبتم: هذا الكتاب هدى لكم فاتبعوه، وقد اهتديتم الى الصراط المستقيم المطلوب المسئول.

Al-Khuway5i said, ،،The beginning of Surah al-Baqarah is directly connected to the ending of Surah al-Fatihah because Allah, the Most High, describes those who praise Him as the people who ask Him for guidance. In response, He states, ‘I have given you what you have requested—a Book of guidance, so follow it, and I have guided you to the straight path which is sought.’

ثم إنه ذكر في أوائل هذه السورة الطوائف الثلاث الذين ذكرهم في الفاتحة، فذكر الذين على هدى من ربهم، وهم المنعم عليهم، والذين اشتروا الضلالة بالهدى، وهم الضالون، والذين باءوا بغضب من الله، وهم المغضوب عليهم. انتهى.

After this, Allah continues, in the beginning of Surah al-Baqarah, to describe the three groups of people whom were mentioned in Surah al-Fatihah: (i) a group that is guided by their Lord by His Favour upon them, (ii) a group who are astray by selling guidance for misguidance, and (iii) a group of people who have the anger of Allah upon them.” End quote.

[و] أقول: قد ظهر لي بحمد الله وجوها من هذه المناسبات:

I have been blessed by Allah with some insights regarding this matter:

أحدها: أن القاعدة التي استقرأتها القرآن: أن كل سورة تفصيل لإجمال ما قبلها، وشرح له، وإطناب لإيجازه، وقد استمر معي ذلك في غالب سور القرآن، طويلها وقصيرها، وسورة البقرة قد اشتملت على تفصيل جميع مجملات الفاتحة.

The first of them is a principle that I noticed after my indeterminate analysis of the Quran, and it is that every surah brings further details of what was generally mentioned by the surah that preceded it, ex-plaining the previous one and elaborating upon that which is concise. I noticed this in most of the surahs of the Qur’an, the lengthy ones and the brief. And Surah al-Baqarah explains in detail all of the general themes of al-Fatihah.

فقوله: «الخند يلهه تفصيله: ما وقع فيها من الأمر بالذكر في عدة آيات ومن الدعاء في قوله: أجيب دغوة التاعإذا دعان» (١٨٦) الآية، وفي قوله: <زبتا لا تؤ١جذا ان يببناآؤ١لحقلاذا زبتا زلا مخيلى غتتالذح١ تمكتا حملمتث ملى الذين مى دلقا زبتا زلا ئت١ نا لا ظاقه لقاده واغف غفا واعفزلئا وائحمتاأئش نتؤلادا قادظزئا عل القفه الكافرين» (٢٨٦)، وبالشكر في قوله: (فاذكروفي أذكزكم واشكروا لي ولا تكفرون6 (١٥٢).

His statement {All praise be to Allah} is delved into in a deeper manner in the numerous ayat [within al-Baqarah} where dhikr (remembrance) has been ordered and as du’a in His statement: {I respond to the invocations of the supplicant when he calls on Me.} And His statement: {Our Lord! Do not punish US if we forget or make a mistake. Our Lord! Do not put hardships upon US like You did on those before US. Our Lord! Do not give US any tests that we do not have the strength to bear. Pardon US and grant US forgiveness. Have mercy on us. You are our protector and so give US victory over the disbelieving people.} And about giving thanks, He said: {Remember Me, I will remember you. Be grateful to Me and never be ungrateful.}

وقوله: «رب العاليين4 تفصيله قوله: «اغبدوا ربكم اليي خلقكم والذين ين قبلكم لعلكم تتقونهاليي جعل لكم الأزض فراشا والسماء بناء وأنزل ين السماء تاة فأخرج به من الكمرات رزقا لكم فلا تجعلو يله أندادا وأنتم تغلمون» (٢١، ٢٢)، وقوله: هوالييخلقلكممافي الأزض بييعاثم استوىإلىا لساء فسواهنسبعسماوات وهو بكل شفيء عليم؟ (٢٩)، ولذلك افتتحها بقصة خلق آدم الذي هو مبدأ البشر، وهو أشرف الأنواع من العالمين، وذلك شرح إجمال ورب العاليينة .

His statement {The Lord of all creation} is explained further in His statement: {o mankind! Worship your Lord, Who created you and those who were before you so that you may become pious. He Who has made the earth a resting place for you, and the sky as a shelter, and sent down rain from the sky and gave you fruits by it, as a provision for you. Then do not set up rivals unto Allah [in worship] while you know [that He alone has the right to be worshipped.]} And His statement: {He is the One Who created everything on earth for you. Then He istawa (rose over) towards the heaven and made them seven heavens and He is the All-Knower of everything.} For this reason, [the story of the creation of Adam and the creation of mankind comes directly after mentioning the Lordship of Allah and His Attribute of creating; He created all that exists and from the best of His creation is the creation of man.] Therefore, the story of the creation of Adam—who was the first man—comes at the beginning of al-Baqarah, and his kind are the noblest of all creatures, giving a detailed explanation of His broader statement {The Lord of all creation}.

وقوله: «الرخمن الرحيمه قد أومأ إليه بقوله في قصة [توبة] آدم: (فتاب عليكم إنههو التواب الرحيم» (٥٤)، وفي قصة إبراهيم لما سأل الرزق للمؤمنين خاصة [ بقوله: «واززق أهله من القمرات من آمن4 (١٢٦)]، فقال: «ومنحفر فأمتعه قليلاه (١٢٦)•

His statement {The Most Beneficent, the Most Merciful} is indicated to in al-Baqarah through the story of the repentance of Adam: {And his Lord pardoned him. Verily, He is the One Mo forgives, the Most Merciful.} And when Ibrahim supplicated for the sustenance of the faithful specifically: {And provide its people with fruits, for whomever of them who believes.} He said: {As for him who disbelieves, I shall leave him in contentment for a while.}

٥٥ وذلك لكونه رحمانا. وما وقع في قصة بني إسرائيل: (ثم عفونا عنكم (٥٢)، إلى أن أعاد الآية بجملتها في قوله: (لاإلة إلاهوالرنمن لرحيم (١٦٣)٠ وذكر آية الدين إرشادا للطالبين من العباد، ورحمة بهم، ووضع عنهم الخطأ والنسيان والإصر، وما لا طاقة لهم به، وختم بقوله: «واغف عناواغفزكاوازكمنا» (٢٨٦)، وذلك شرح قوله: «الرخمي الرحيم4.

And this exemplifies His beneficence and mercy. Likewise, in the story of Bani Israil: {!hen after that We forgave you so that you might be grateful.} And also it is as if the ayah [in al-Fatihah] repeats itself in al-Baqarah in a slightly different form: {And your God is One God, there is none who has the right to be worshipped except Him, the Most Beneficent, the Most Merciful.}62 Even in the ayah in al-Baqarah which talks about debts; it instructs the seekers [who take or give loans] from His slaves and He pardoned them for their mistakes, forgetfulness and burdens which they may not be able to carry. As a mercy towards them this instruction is made clear and then con-eluded with: {Pardon US and grant US Forgiveness. Have mercy on US.} This [completes] the explanation of {!he Most Beneficent, the Most Merciful.}

وقوله: «مايك يوم التين6 (الفاتحة: ٤) تفصيله: ما وقع من ذكر يوم القيامة في عدة مواضع، ومنها قوله: ووإنثبدوامافي أنفيكم أو مخفوة يجاسبكمبه الله> (٢٨٤). والدين [في الفاتحة] : الحساب [في البقرة].

His statement {!he Owner of the Day of Recompense} is detailed in the many places within al-Baqarah which detail the Day of Judgement. From them is His statement: {Whether you disclose what is within yourselves or conceal it, Allah will call you to account for it.} The word al-dm (religion) in Surah al-Fatihah is a synonym for hisab (account) in al-Baqarah, [which explains the correlation between the wording in the two surahs.]

وقوله: وإياك نغبدة مجمل شامل لجميع أنواع الشريعة الفروعية، وقد فصلت في البقرة أبلغ تفصيل، فذكر فيها: الطهارة، والحيض، والصلاة، والاستقبال، وطهارة المكان، والجماعة، وصلاة الخوف، وصلاة الجمع، والعيد، والزكاة بأنواعها، كالنبات، والمعادن، والاعتكاف، والصوم، وأنواع

الصدقات، والبر، والحج، والعمرة، والبيع، والإجارة، والميراث، والوصية، والوديعة، والنكاح، والصداق، والطلاق، والخلع، والرجعة، والإيلاء، والعدة، والرضاع، والنفقات، والقصاص، والديات، وقتال البغاة، والردة، والأشربة، والجهاد، والأطعمة والذبائح، والأيمان، والنذور، والقضاء، والشهادات، والعتق.

His statement {You [alone] we worship} is a general statement which includes the Shariah as a whole, and al-Baqarah gives details to many aspects of the Sharfah, ranging from purification, menses, the prayer, facing the Qiblah, purity of places, congregation, the prayer of fear, the Friday prayer, ،Eid, zakat and its types—such as zakat of agriculture and metals, i’tikaf) fasting, types of charity, piety, Hajj, ‘Um-rah, trade, renting, inheritance, bequeathment, deposits, marriage, dowries, divorce, forfeiture of assets divorce, reconciliation, vows of abstinence from ones wife, waiting periods, breastfeeding, maintenance, capital punishment, blood money, fighting renegades, warfare, apostasy, food and drink, slaughtering, vows and oaths, judiciary, witnessing and freeing of slaves.

فهذه أبواب الشريعة كلها مذكورة في هذه السورة.

All of these aspects of the Shanah are mentioned in this surah.

وقوله: اوإياك نستعين» شامل لعلم الأخلاق. وقد ذكر منها في هذه

السورة الجم الغفير، من التوبة، والصبر، والشكر، والرضى، والتفويض، والذكر، والمراقبة، والخوف، وإلانة القول.

His statement {You [alone] we ask for help} encompasses good-ly-manners, and there are a whole host of them mentioned in al٠Baqarah; repentance, patience, thanksgiving, love, reliance, dhikr, god-consciousness, fear and being sound in speech.

وقوله: «اهينا الصراط لمستقيم4 إلى آخره. تفصيله: ما وقع في السورة من نكر طريق الأنبياء، ومن حاد عنهم من النصارى، ولهذا ذكر في الكعبة أنها قبلة إبراهيم، فهي من صراط الذين أنعم عليهم، وقد حاد عنها اليهود والنصارى معا، ولذلك قال في قصتها: ويهديمن يشاءإلىصراط مستقيي4 (١٤٢)، تنبيها على أنها الصراط الذي سألوا الهداية إليه.

His statement {Guide US to the Straight Path} until the end of the surah: Its details are noted in that which is in this surah regarding the traditions of the Prophets and the manner of those who opposed them from the Christians. This is why, when mentioning the Ka،bah, It is referred to as the Qiblah of Ibrahim; for it is the straight path of which the Jews and Christians opposed. Subsequently, it is for this reason He says in its story: {He guides whom He wills to the straight path}” to display that it is the straight path upon which guidance towards it was asked for.

ثم ذكر: «ولينأتيت الذين أوتوا الكتاب بكل آية ما تيعوا قبلتك» (١٤٥)، وهم المغضوب عليهم والضالون الذين حادوا عن طريقهم. ثم أخبر بهداية الذين آمنوا إلى طريقهم. ثم قال: «والله يهيي من يقاءإلىصراط مستقيم (٢١٣). فكانت هاتان الآيتان تفصيل إجمال: «اهيناالصراط لمستقيم» إلىآخر السورة.

Then He said: {And even if you were to bring to the people of the Scripture proofs, they would not follow your Qiblah.} They are the ones who deviated either by having divine anger upon them or by being allowed to be led astray. He then said about those who remained firm on the straight path and were guided because of their belief in it: {And Allah guides whom He wills to the straight path.} Both of these ayat in al-Baqarah give detail to the manner of the straight path mentioned in al-Fatihah, i.e. {Guide US to the straight path} to the end of the surah.

وأيضا قوله أول السورة: 2هدىيلمتقينه (٢) إلى آخره في وصف الكتاب، إخبار بأن الصراط الذي سألوا الهداية إليه هو: ما تضمنه الكتاب وإنما يكون هداية لمن اتصف بما نكر [من صفات المتقين] . ثم نكر أحوال الكفرة، ثم أحوال المنافقين، وهم من اليهود، وذلك [أيضا] تفصيل لمن حاد عن الصراط المستقيم، ولم يهتد بالكتاب

And His statement at the beginning of the surah {A guidance to those who are pious} and all the other descriptions that come shortly after in explaining “the Book”, describe that the straight path is actually the guidance that they were asking for. Therefore, the straight path comprises of the Book—which is guidance for the pious. After this, Allah describes the state of those who disbelieve and the hypocrites, and both of these traits are found within the sect of the Jews. This also gives further description as to those who were misguided from the straight path and were not guided by the Book.

وكذلك قوله هنا: 9قولواآمنايالله ومآ أنزل إكيتا ومآ أنزلإلىإنراهيم وإسماعيل وإسحاق ويغقوب والأسباط» (١٣٦) الآية. فيه تفصيل النبيين المنعم عليهم. وقال في آخرها: لانفرق بين أحد منهن» (١٣٦) تعريفا بالمغضوب عليهم والضالين الذين فرقوا بين الأنبياء ولذلك عقبها بقوله: «فإنآمنواييثي ما آمنتم به فقي اهتدؤا» (١٣٧) أي: إلى الصراط المستقيم، صراط المنعم عليهم كما اهتديتم.

Also His statement {Say, “We believe in Allah and that which has been sent down to US and that which has been sent down to Ibrahim, Ismail Ishaq, Ya،qub and to al-Asbat (the sons of Ya،qub)”} to the end of the ayah gives detailed description that the Prophets were guided by His Grace [i.e. {The Way of those on whom You have bestowed Your Grace.}] And at the end He said: {We make no distinction between any of them}70 which gives explanation as to how the ones who have anger upon them and those who have been left to go astray deviated; they made distinctions between Prophets and as a result this is followed by: {So if they believe in the like of that which you believe, then they are rightly guided}?!, i.e. guided to the straight path, the path of{those upon whom You have bestowed your grace.}

فهذا ما ظهر لي، والله أعلم بأسرار كتابه.

This is what appears to me to be the case and Allah knows best the inner intricacies of His Book.

الوجه الثاني: أن الحديث والإجماع على تفسير «المغضوب عليهم» باليهود، والضالين بالنصارى، وقد ذكروا في سورة الفاتحة على حسب ترتيبهم في الزمان، فعقب بسورة البقرة، وجميع ما فيها 1من] خطاب أهل الكتاب لليهود خاصة، وما وقع فيها من ذكر النصارى لم يقع بذكر الخطاب.

From a second angle, the hadith and consensus on the exegesis of {Those who earned Your anger} and. {Those who went astray} is that the former refers to the Jews and the latter refers to the Christians. They were mentioned in Surah al-Fatihah in order, according to their respective positions in history. Allah followed it with Surah al-Baqa-rah, which mostly addresses the People of the Book, the Jews in particular, and anything referring to the Christians is not phrased in a way as if it addresses them.

ثم بسورة آل عمران، وأكثر ما فيها من خطاب أهل الكاب للنصارى، فإن ثمانين آية من أولها نازلة في وفد نصارى نجران، كما ورد في سبب

نزولها، وختمت بقوله: «وإنمن أهي الكتاب لمن يؤمن بالشهه (آل عمران: ١٩٩)، وهي في النجاشي وأصحابه من مؤمني النصارى، كما ورد به الحديث. وهذا وجه بديع في ترتيب السورتين، كأنه لما ذكر في الفاتحة الفريقين، قص في كل سورة مما بعدها حال كل فريق على الترتيب الواقع فيها، ولهذا كان صدر سورة النساء في ذكر اليهود، وآخرها في ذكر النصارى.

It is followed by Surah Ali ،Imran which extensively addresses the Christians. The first eighty ayat of the surah were revealed in relation to the Christian delegation of Najran, and this has been reported [by the scholars.] Also, Ali ،Imran as a whole is concluded with [refer-ence to the Christians:] {And there are, certainly, among the people of the scripture, those who believe in Allah.} There is a hadith which states that this ayah was revealed in relation to NajashI, the Abyssinian king and his companions—from the faithful Christians, as stated in the hadith. This is an amazing aspect of the order of these two surahs. As the two groups are mentioned in al-Fatihah, they are subsequently detailed in the same order they were mentioned there-in. For this reason the next surah—al-Nisa—combines description of both parties together within it, the Jews mentioned within the start of it and the Christians towards the end.

والوجه الثالث: أن سورة البقرة أجمع سور القرآن للأحكام والأمثال، ولهذا

سميت في أثر: (فسطاط القرآن)، الذي هو: المدينة الجامعة، فناسب تقديمها على جميع سوره.

From a third angle. Surah al-Baqarah is the most comprehensive of the Qur’an’s surahs in terms of rulings and parables. For this reason it is named as “The pavilion of the Qur،an’, which is a term used to refer to an all-inclusive city. For this reason, it is befitting that it precedes all the other surahs.

الوجه الرابع: أنها أطول سورة في القرآن، وقد افتتح بالسبع الطوال، فناسب البداءة بأطولها.

From a fourth angle, it is the longest surah in the Qur’an and the Quran begins with the seven long ones, so it is most suitable that the longest of them all is listed first.

الوجه الخامس: آنها آول سورة نزلت بالمدينة، فناسب الابتداء بها، فإن للأولية نوعا من الأولوية.

From a fifth angle, it was the first surah revealed in al-Madinah, so by this virtue it should be listed first in the mushaf( after al-Fatihah), because the first to be revealed holds a degree of deservedness to be
mentioned first.

الوجه السادس: أن سورة الفاتحة لما ختمت بالدعاء للمؤمنين باا يسلك بهم طريق المغضوب عليهم ولا الضالين إجمالا، وختمت سورة البقرة بالدعاء بألا يسلك بهم طريقهم في المؤاخذة بالخطأ والنسيان،

وحمل الإصر، وما لا طاقة لهم به تفصيلا، وتضمن آخرها أيضا الإشارة إلى طريق المغضوب عليهم والضالين بقوله: «لانفرق بين أحدمن رسيه» (٢٨٥) فتآخت السورتان وتشابهتا في المقطع، وذلك من وجوه المناسبة في التتالي والتناسق. وقد ورد في الحديث التأمين في آخر سورة البقرة كما هو مشروع في آخر الفاتحة، فهذه ستة وجوه ظهرت لي، ولله الحمد والمنة. ’

From a sixth angle, as Surah al-Fatihah ends with the dua of the believers; asking to be saved from the path of those whom earned His an-ger and were allowed to be led astray—in a general manner. Likewise Surah al-Baqarah ends in a similar fashion; a supplication against being held to account for mistakes, forgetfulness, hardship and anything which is too difficult to bear—in a detailed manner. This supplication at the end of al-Baqarah comes after Allah describes how these two sects earned His anger and were led astray: {We make no distinction between one another of His Messengers}78 Therefore there is a striking resemblance and coordination between the content and supplications mentioned at the end of both surahs. It is even reported that it is prescribed for a person to say ،،dmln” at the end of Surah al-Baqarah just as one would do so at the end of al-Fatihah.
These are the six angles which appear most relevant to me, and all praise is to Allah for His favours.