Key to Al 'Imran. Abdur Rashid Siddiqui

but are rather arranged by the Prophet (saws) under Divine direction. He directed the scribes to insert a certain section of revelation in a specific sūrah that had been revealed earlier. Those who are interested in understanding the reasons behind this arrangement should refer to Khurram Murad’s Key to al-Baqarah, which contains a full discussion on this subject.

      So why is Sūrah Āl ‘Imrān placed after Sūrah al-Baqarah? According to Mawlānā Amīn Aḥsan Iṣlāḥī (may Allah be pleased with him) (d.1997) every sūrah has a partner. All sūrahs are arranged in pairs. Like partners, there are similarities between them and they also complement each other. If there is a gap in one sūrah, the other fills it. If something is hidden in one, the other manifests it. They shine like the sun and moon. In long sūrahs we see these features in al-Baqarah and Āl ‘Imrān; in short sūrahs we can observe them in the last two sūrahs, numbers 113 and 114, which are collectively called al-Mu‘awwadhatayn (seeking Allah’s refuge from all evils). The Prophet (saws) used to recite them in pairs, for example Sūrah al-Qiyāmah in one rukū‘ and al-Insān in another, and similarly Sūrahs al-Ṣaff and al-Jumu‘ah and Sūrahs al-A‘lā and al-Ghāshiyah.

      According to Mawlānā Iṣlāḥī there are some exceptions about this pairing of sūrahs, for example Sūrah al-Fātiḥah has no partner – being in itself the introduction to the whole Qur’ān. Incidentally, one of the names of al-Fātiḥah is al-Kāfiyah indicating that it is self-sufficient and does not need pairing. In some cases, a later sūrah is the continuation of the preceding sūrah or its appendix. For example Sūrah al-Tawbah is the continuation of Sūrah al-Anfāl and the same relationship exits between Sūrahs al-Mu’minūn and al-Nūr. There are other examples as well.

A Comparison of al-Baqarah and Āl ‘Imrān

      Looking at the similarities between al-Baqarah and Āl ‘Imrān we observe that both deal with the same subject matter, the affirmation of the Prophethood of Muḥammad (saws) especially addressing the Ahl al-Kitāb (the People of the Book – the Jews and the Christians). Both Sūrahs discuss at length the fundamental teachings of dīn, its essential message and mission. Both begin with the same Ḥūruf al-Muqaṭṭa‘āt (the abbreviated letters) Alif Lām Mīm and both end with very effective supplications. Al-Baqarah’s introductory verses mention those qualities of people who are God-conscious (muttaqīn) and who will prosper (mufliḥīn). Āl ‘Imrān concludes its narration with muttaqīn and mufliḥīn as well (3: 200).

      The Prophet (saws) compared them to the sun and the moon. Abū Umāmah al-Bāhilī reports that the Prophet (saws) said: “Recite the Qur’ān, it will be the intercessor for its companions. Recite the two luminous ones – al-Baqarah and Āl ‘Imrān – for on the Day of Resurrection they will come as two clouds or canopies (full of light), or two flocks of birds in ranks, pleading for those who recite them.” (Muslim and Aḥmad as quoted in Mukhtaṣar Tafsīr Ibn Kathīr, Vol. 1, p.26.)

      One may well ask why, if there are so many similarities in their subject matter and style, al-Baqarah was placed before Āl ‘Imrān? On reflection one can see some possible reasons for this arrangement. The reasons are discussed very well by Mawlānā Amīn Aḥsan Iṣlāḥī in his tafsīr (commentary). Firstly, there is great emphasis on īmān in al-Baqarah, right from the start until it finishes. The Sūrah starts with:

      Who believe in the existence of that which is beyond the reach of human perception, who establish Prayer, and spend out of what We have provided them, who believe in what has been revealed to you and what was revealed before you, and have firm faith in the Hereafter (2: 3-4). It concludes with: The Messenger believes, and so do the believers, in the guidance sent down upon him from his Lord: each one believes in Allah, His Angels, His Books and in His Messengers… (2: 285).

      Islam is the main topic of discussion in Āl ‘Imrān. Thus, throughout the Surah there are references to submission to Allah. For example:

      The Dīn with Allah is Islam (submission to His Will) (3: 19); Do they now seek a Dīn other than prescribed by Allah even though all that is in the heavens and earth is in submission to Him – willingly or unwillingly… (3: 83); … and to Him do we submit (3: 84); And whoever seeks a way other than this way of submission (Islam), will find that it will not be accepted from him… (3: 85); and Believers! Fear Allah as He should be feared, and see that you die not save in a state of Islam (submission to Allah) (3: 102).

      Thus, in al-Baqarah the essence of īmān is explained and in Āl ‘Imrān the characteristics of Islam are expounded. Whereas in al-Baqarah there is an invitation to īmān, in Āl ‘Imrān the invitation is to the system of life based on īmān. As īmān precedes Islam so for this reason al-Baqarah is placed before Āl ‘Imrān. The words īmān and Islam are sometimes used interchangeably to refer to our Dīn and Faith. But there is some difference between these two very important terms. Whereas Islam is the Code of Life and System of Beliefs which distinguishes itself from other religions and ways of life, īmān is the creed and Faith whose acceptance makes a person Muslim or Mu’min.