Abstract:
In this article, it is proven that the order of verses in the existing Surahs of the Quran is the same order that the Prophet (PBUH) recited. This Quran has reached us from generation to generation and hand to hand, through supervision, preservation, and writing by the general Muslim population, as well as through the preservation of trustworthiness that faith had breathed into their hearts and souls, without the slightest change or displacement in the order of the verses. In the continuation of this text, how the Prophet (PBUH) fixed the order of verses in the Surahs is examined, and it is proven that the principle in the arrangement and placement of verses in the Surahs is based on the fixed order of revelation, and any exception to the order of revelation is due to the fixing by the Prophet (PBUH).
Machine summary:
In opposition to the theory we wish to prove, two theories exist: First: The famous theory, which considers the designation to be contrary to the order of revelation, meaning that whenever a verse was revealed, the Prophet (PBUH), through Gabriel's indication, would specify its place in the Surahs.
3- This group of narrations, in addition to the point titled "the concern of Muslims regarding the preservation and maintenance of what they heard from the Prophet (PBUH)" which was mentioned earlier, indicates the divinely ordained (tawqifi) nature of the arrangement of the verses, because the recitation of the Prophet (PBUH) caused the Companions to read and transmit it exactly as they heard it, neither one letter less nor one letter more.
(Ayyashi, 1380: 1/19) Allamah Tabataba'i writes regarding these narrations: These narrations—as you can see—are clear evidence that the arrangement and placement of verses with the Prophet (PBUH) was according to the order of revelation, meaning Meccan verses in Meccan Surahs and Medinan verses in Medinan Surahs, unless we assume a Surah in which some of its verses were revealed in Mecca and some in Medina, which is a hypothesis that does not materialize except in one Surah, and the implication of this matter is that we attribute the difference in the placement of verses to the ijtihad of the Companions.
1- Considering the previous points in the section "Reasons for the divine ordination of the arrangement of verses," especially "the Muslims' attention to preserving and maintaining what they heard from the Prophet (PBUH)," it can easily be said that the claim regarding the removal of the "Basmalah" from the beginning of Surah al-Tawbah is false.
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