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Medinan surah
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A Medinan surah (Arabic: سورة مدنية, romanized: Surah Madaniyah) of the Quran is one that was revealed at Medina after Muhammad's hijrah from Mecca. They are the latest 28 Suwar. The community was larger and more developed, in contrast to its minority position in Mecca.[1]
The Medinan Surahs occur mostly at the beginning and in the middle of the Qur'an (but are said to be the last revealed surahs chronologically), and typically have more and longer ayat (verses). Due to the new circumstances of the early Muslim community in Medina, these surahs more often deal with details of moral principles, legislation, warfare (as in Surah 2, al-Baqara), and principles for constituting the community. They also refer more often to the community with "O people!" and at times directly address Muhammad or speak of him as "an agent acting in combination with the divine persona: 'God and his messenger' (Q 33:22)".[2]
The division of surahs into 'Meccan surahs' and 'Medinan surahs' is primarily a consequence of stylistic and thematic considerations, which Theodor Noldeke used to develop his famous chronology of the Qur'anic suras. Classification of the surahs into these periods is based upon factors such as the length of the verse and the presence or absence of certain key concepts or word (e.g. al-Rahman as name of God).[3][2]
Characteristics of Medinan surahs
[edit] | This section possibly contains original research. Most points are unsourced (November 2024) |
Following are some of the stylistic and subject characteristics of Medinan Surahs:
- Mention of 'Jihad' and detailing on its rulings.[citation needed]
- Details of Islamic jurisprudence[4] and legal system[5] as well as laws governing family, money transaction, international law and acts of worship.[citation needed]
- Mention of 'Munafiq' and dealing with hypocrites.[citation needed]
- Any verse that starts with يا أيها للذين آمنوا O you who believe.[citation needed]
- Discussion in regards to the People of the Book.[citation needed]
The Medinan phase
[edit]The Medinan phase lasted approximately 10 years. The phase began from Muhammad's hijrah to Medina; and ended with the death of Muhammad. While the themes of the Meccan surahs remain, the Muslims growing into more of a community and the formation of Ummah, now is clear.[6]
Chronological order of Medinan surahs
[edit]The order of the 28 surahs, is as follows:
| Order | Sura Name | Number | Note |
|---|---|---|---|
| 87 | Al-Baqara | 2 | Except 281 from Mina at the time of the Last Hajj |
| 88 | Al-Anfaal | 8 | Except 30-36 from Mecca |
| 89 | Aal-i-Imraan | 3 | |
| 90 | Al-Ahzaab | 33 | |
| 91 | Al-Mumtahana | 60 | |
| 92 | An-Nisaa | 4 | |
| 93 | Az-Zalzala | 99 | |
| 94 | Al-Hadid | 57 | |
| 95 | Muhammad | 47 | Except 13, revealed during the Prophet's Hijrah |
| 96 | Ar-Ra'd | 13 | |
| 97 | Ar-Rahmaan | 55 | |
| 98 | Al-Insaan | 76 | |
| 99 | At-Talaaq | 65 | |
| 100 | Al-Bayyina | 98 | |
| 101 | Al-Hashr | 59 | |
| 102 | An-Noor | 24 | |
| 103 | Al-Hajj | 22 | Except 52-55, revealed between Mecca and Medina |
| 104 | Al-Munaafiqoon | 63 | |
| 105 | Al-Mujaadila | 58 | |
| 106 | Al-Hujuraat | 49 | |
| 107 | At-Tahrim | 66 | |
| 108 | At-Taghaabun | 64 | |
| 109 | As-Saff | 61 | |
| 110 | Al-Jumu'a | 62 | |
| 111 | Al-Fath | 48 | Revealed while returning from Hudaybiyya |
| 112 | Al-Maaida | 5 | Except 3, revealed at Arafat on Last Hajj |
| 113 | At-Tawba | 9 | Except last two verses from Mecca |
| 114 | An-Nasr | 110 | Revealed at Mina on Last Hajj, but regarded as Medinan sura |
| Source(s) | [7] | ||
See also
[edit]References
[edit]- ^ Vincent J. Cornell, Voices of Islam: Voices of tradition (2007), page 77
- ^ a b McAuliffe, Jane Dammen, "The Cambridge Companion to the Quran", Cambridge: 2006. p. 111.
- ^ (in Reviews) Studien zur Komposition der mekkanischen Suren by Angelika Neuwirth, Review author[s]: A. Rippin, Bulletin of the School of Oriental and African Studies, University of London, Vol. 45, No. 1. (1982), pp. 149–150.
- ^ Fiqh
- ^ Sharia
- ^ "Makkan and Madinan Revelations - QURAN INSTITUTE OF AMERICA".
- ^ "Revelation Order - Tanzil Documents". tanzil.net. Retrieved 2024-11-26.
 | This Islam-related article is a stub. You can help Wikipedia by expanding it. |
Medinan surah
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Medinan surahs are the chapters of the Quran traditionally classified as having been revealed to Muhammad after his migration (Hijra) from Mecca to Medina in 622 CE, marking the establishment of the first Muslim community.[1] These surahs, numbering between 20 and 31 according to varying scholarly counts based on reports from the Prophet's companions, constitute the later portion of the Quranic revelation and emphasize practical governance, legal prescriptions (such as inheritance, marriage, and punishments), social organization, and interactions with Jews, Christians, and hypocrites within Medina.[2] In contrast to the shorter, more poetic Meccan surahs focused on monotheism and eschatology, Medinan surahs exhibit longer verses, dialogic style addressing believers directly, and content reflecting the challenges of state-building, including military expeditions and treaty obligations.[3] This classification, derived from early exegetical traditions (asbab al-nuzul), aids in understanding the Quran's chronological development but faces critique in modern scholarship for potential oversimplification, as some surahs show mixed features or disputed attributions due to composite revelations or later editorial processes.[4][5]
Definition and Classification
Criteria for Identification as Medinan
The primary criterion for classifying a surah as Medinan in traditional Islamic scholarship is its revelation after the Hijra, the Prophet Muhammad's migration from Mecca to Medina in 622 CE, even if portions were revealed elsewhere during that period.[6][7] This temporal demarcation, drawn from hadith reports attributed to companions such as Ibn Abbas and Aisha, prioritizes the historical context of the Muslim community's establishment in Medina over geographic precision.[8] Internal textual evidence provides corroboration through references to post-Hijra events and social dynamics unique to Medina, including battles like Badr in 624 CE and Uhud in 625 CE, disputes with Jewish tribes such as Banu Qaynuqa and Banu Nadir, and the appearance of munafiqun (hypocrites) within the community.[7][5] Surahs exhibiting such allusions, often tied to asbab al-nuzul (specific occasions of revelation documented in early tafsir works), are deemed Medinan, as these elements absent in Meccan surahs reflect the shift from prophetic warning to communal governance.[9] Thematic and stylistic markers further delineate Medinan surahs, which emphasize legislation (e.g., inheritance laws, punishments for theft and adultery, ritual purity), interfaith polemics with Jews and Christians, jihad regulations, and community welfare, contrasting Meccan surahs' focus on tawhid (divine unity) and resurrection.[10][9] These surahs tend to be longer (averaging over 100 verses), employ narrative histories of past prophets for legal analogy, and feature imperative commands for social order, reflecting Medina's role as a nascent polity.[11] Scholarly analysis supplements tradition with linguistic criteria, such as increased use of legal terminology (e.g., hudud penalties) and rhetorical structures suited to adjudication, though classifications vary slightly across lists—typically 20 to 28 surahs—with debates over mixed-revelation surahs like Al-Baqara resolved by dominant Medinan content.[12][11] Attributions rely on chains of transmission scrutinized for reliability, prioritizing reports with multiple corroborations over isolated ones.[8]Canonical List of Medinan Surahs
The classification of surahs as Medinan relies on traditional reports (riwayat) from the Prophet Muhammad's companions, such as Ibn Abbas and Ibn Mas'ud, transmitted through chains of narration, combined with internal textual indicators like references to events post-Hijra (e.g., the Battle of Badr in Surah Al-Anfal) or phrases addressing the established Muslim community ("O you who have believed"). Scholars like Badr al-Din al-Zarkashi in al-Burhan fi Ulum al-Qur'an and Jalal al-Din al-Suyuti in al-Itqan fi Ulum al-Qur'an compiled lists based on these sources, though exact counts vary from 20 to 29 due to surahs with mixed revelations (e.g., portions revealed en route or with disputed verses). The core canonical list, accepted by consensus among major Sunni exegetes for their predominant Medinan origin and focus on community laws, warfare, and hypocrisy, comprises 20 surahs. These were revealed between 622 and 632 CE, comprising about one-fourth of the Quran's total surahs but a larger share of its verses (roughly 3,000 out of 6,236).[7] Extended classifications by some scholars, such as al-Zarkashi's 29, incorporate surahs like Ar-Ra'd (13), Ar-Rahman (55), and Al-Insan (76) based on minority reports of partial Medinan verses or contextual links, but these are contested as primarily Meccan by others due to stylistic features and pre-Hijra themes. No single list is universally binding, as the Quran itself does not explicitly label surahs by revelation locale, and classifications serve interpretive purposes rather than doctrinal ones. Empirical verification remains limited to hadith authenticity and thematic coherence, with modern scholarship often questioning early chronologies for lacking contemporary documentation.[7][13]| Surah No. | Arabic Name | English Transliteration | Key Medinan Indicators |
|---|---|---|---|
| 2 | البقرة | Al-Baqarah | Legal codes (e.g., inheritance, fasting); references to Medinan community. |
| 3 | آل عمران | Al-Imran | Battles of Uhud and Trench; family laws. |
| 4 | النساء | An-Nisa | Women's rights, polygamy regulations post-Hijra. |
| 5 | المائدة | Al-Ma'idah | Dietary laws, treaties with Jews in Medina. |
| 8 | الأنفال | Al-Anfal | Battle of Badr spoils; military discipline. |
| 9 | التوبة | At-Tawbah | Tabuk expedition; hypocrites in Medina. |
| 24 | النور | An-Nur | Adultery punishments; veiling norms. |
| 33 | الأحزاب | Al-Ahzab | Battle of the Trench; adoption abolition. |
| 47 | محمد | Muhammad | Warfare ethics; prisoner treatment. |
| 48 | الفتح | Al-Fath | Hudaybiyyah treaty; conquest prophecy. |
| 49 | الحجرات | Al-Hujurat | Etiquette in gatherings; tribal unity. |
| 57 | الحديد | Al-Hadid | Charity, iron revelation in Medinan context. |
| 58 | المجادلة | Al-Mujadilah | Divorce disputes; oath-breaking case. |
| 59 | الحشر | Al-Hashr | Banu Nadir expulsion; war booty. |
| 60 | الممتحنة | Al-Mumtahanah | Relations with disbelievers' kin. |
| 62 | الجمعة | Al-Jumu'ah | Friday prayer institution. |
| 63 | المنافقون | Al-Munafiqun | Hypocrites' traits in Medina. |
| 64 | التغابن | At-Taghabun | Mutual loss/gain; family disputes. |
| 65 | الطلاق | At-Talaq | Divorce procedures. |
| 66 | التحريم | At-Tahrim | Household incident; expiation. |
Historical Context
The Hijra and Establishment in Medina (622 CE)
The Hijra, or migration, of Muhammad and his followers from Mecca to Medina (then Yathrib) occurred in 622 CE amid intensifying persecution by the Quraysh tribe, which had rejected Muhammad's monotheistic message and subjected early Muslims to economic boycotts, physical violence, and social ostracism. This event followed pledges of allegiance from Medinan tribes—Aws and Khazraj—at Aqaba in 621 and 622 CE, where delegates invited Muhammad to arbitrate their intertribal conflicts and promised protection, viewing his leadership as a means to unify the oasis city. Muhammad departed Mecca covertly on approximately 13 September 622 CE (27 Safar in the lunar calendar), evading assassins, while his companion Abu Bakr joined him; they arrived at Quba, a suburb of Medina, around 28 September 622 CE, where Muhammad constructed the first mosque as a communal center for prayer and gathering.[14][15][16] Upon entering Medina proper shortly thereafter, Muhammad fostered social cohesion by pairing Meccan emigrants (Muhajirun) with local converts (Ansar) in bonds of brotherhood, distributing resources to support the destitute migrants and integrating them into the host community's agricultural and trade economy. This arrangement addressed immediate survival needs while laying groundwork for a cohesive ummah, or community, transcending tribal lines. Concurrently, Muhammad negotiated the Constitution of Medina, a pact dated to late 622 CE or early 623 CE, which formalized alliances among Muslims, Jewish tribes (such as Banu Qaynuqa, Banu Nadir, and Banu Qurayza), and pagan Arab clans, designating Muhammad as the ultimate arbiter and establishing mutual defense obligations against external threats while preserving internal religious autonomy for non-Muslims. The document outlined collective security, blood money payments, and prohibition of aiding enemies, effectively transforming Medina into a confederated polity under Islamic oversight rather than a theocratic state imposing conversion.[17][18][19] This establishment phase shifted the Muslim movement from clandestine propagation in Mecca to institutional development in Medina, enabling revelations that addressed governance, warfare ethics, and social contracts—hallmarks of Medinan surahs. Traditional accounts, preserved in sirah literature like Ibn Ishaq's (d. 767 CE), date the onset of these surahs to Muhammad's arrival, with early examples focusing on unifying rituals and defensive preparations amid lingering Meccan hostility. The Hijra's success in securing territorial autonomy contrasted with Meccan-era revelations' emphasis on personal faith, allowing for expanded doctrinal elaboration without immediate existential threat, though tribal alliances proved fragile and later dissolved due to alleged treaty violations by some Jewish groups.[7][14]Key Events Shaping Revelations (622–632 CE)
The Hijra in 622 CE marked the transition to Medina, where Muhammad established a multi-tribal polity via the Constitution of Medina, addressing alliances with Jewish tribes and Ansar Muslims; this prompted early revelations in Surah Al-Baqarah on community laws, such as fasting (2:183–187) and prohibition of usury (2:275–280), responding to the need for unified governance amid tribal tensions. Revelations also addressed disputes with Medina's Jewish communities, including critiques of scriptural alterations (2:75–79) and calls for judgment by the Quran (5:43 in later phases), reflecting initial interfaith negotiations that soured into expulsions like that of Banu Qaynuqa in 624 CE after alleged treaty violations. The Battle of Badr on March 13, 624 CE (17 Ramadan 2 AH), where 313 Muslims defeated a Meccan force of about 1,000, led to Surah Al-Anfal's revelation shortly after, outlining distribution of spoils (8:1, 41) and affirming divine aid through angels (8:9–12), as per traditional asbab al-nuzul accounts emphasizing morale consolidation post-victory.[20] This event escalated hostilities, influencing subsequent verses on perseverance in jihad (e.g., 8:65–66). The Battle of Uhud on March 23, 625 CE (7 Shawwal 3 AH), a Muslim setback due to archers' disobedience resulting in 70 deaths including Hamza ibn Abd al-Muttalib, shaped portions of Surah Aal Imran (3:121–175), rebuking lapses (3:152–155) while consoling believers and warning against pagan overconfidence.[21] Further strains with Jewish tribes culminated in the siege and expulsion of Banu Nadir in 625 CE for plotting assassination, referenced in Surah Al-Hashr (59:2–17) on their dispersal and property forfeiture, reinforcing community security measures. The Battle of the Trench in April–May 627 CE (Shawwal 5 AH), involving a coalition of 10,000 besieging Medina defended by a trench dug under Salman al-Farsi's suggestion, prompted Surah Al-Ahzab's revelations addressing hypocrites' withdrawal (33:10–20), adoption rulings (33:4–5) amid wartime hardships, and condemnation of Banu Qurayza's treason post-siege, leading to their judged execution by Sa'd ibn Mu'adh.[22] The Treaty of Hudaybiyyah in March 628 CE (Dhul-Qa'dah 6 AH), a ten-year truce with Quraysh conceding pilgrimage delays and clause ambiguities, initially contested by companions like Umar ibn al-Khattab, elicited Surah Al-Fath's full revelation, proclaiming it a "clear victory" (48:1) for enabling peaceful outreach, as tribal violations later justified the 630 CE Mecca conquest without bloodshed. Later events, including the Tabuk expedition in October 630 CE (Rajab 9 AH) against rumored Byzantine threats, spurred Surah At-Tawbah's verses on jizya (9:29) and ultimatum to polytheists (9:1–5), amid economic strains and hypocrite excuses (9:81–99). These culminated in widespread delegations affirming Islam by 631–632 CE, with final revelations like Surah An-Nasr (110) signaling Muhammad's impending death on June 8, 632 CE, shaping Medinan surahs' emphasis on legal codification and eschatological warnings. Traditional reports in tafsir works link these to hadith chains, though scholarly analysis notes potential retrospective framing in asbab al-nuzul compilations like Al-Wahidi's, prioritizing doctrinal utility over verbatim historicity.Characteristics and Content
Stylistic and Structural Features
Medinan surahs generally exhibit greater length than Meccan surahs, both in overall surah size and individual verse extent, enabling expansive treatment of legislative and communal topics. For instance, early Medinan suras like al-Naḥl (Surah 16) comprise 128 verses across 15 pages in standard editions, ranking among the Quran's longer chapters. This elongation supports integrated discussions of governance, justice, and social contracts, marking a departure from the concise, warning-oriented Meccan form.[5][9] Stylistically, Medinan surahs favor a detailed, didactic approach with simpler syntax suited to practical application, contrasting the majestic, metaphor-rich rhetoric of Meccan surahs that emphasize tawhid and eschatology through similes and extensive vocabulary. They incorporate frequent imperatives, direct addresses to believers, hypocrites, and People of the Book, and extended narratives with context-specific details, such as allusions to Medinan alliances or conflicts. Rhythmically, these surahs display calmer, harmonically dispersed melodies, differing from the intense, fast-paced cadences of Meccan verses. Scholarly analysis attributes this evolution to post-Hijra circumstances, fostering a compositional style oriented toward community regulation rather than individual persuasion.[23][5][24] Structurally, Medinan surahs often organize content into coherent units blending exhortation, law, and polemic, with thematic progressions that reflect political maturation, such as treaty obligations or conflict resolution. Unlike the performance-unit clarity of shorter Meccan suras, longer Medinan ones integrate mixed revelations—potentially spanning Meccan and Medinan origins—into unified wholes, challenging strict chronological segmentation. This complexity arises from their role in addressing an established ummah, incorporating elements like abrogation principles and detailed prophetic stories tailored to local disputes.[5][11]Thematic Focus on Law, Community, and Conflict
Medinan surahs delineate foundational legal frameworks that underpin Islamic jurisprudence, addressing interpersonal relations, economic transactions, and penal codes absent or rudimentary in Meccan revelations. Surah Al-Baqarah (revealed circa 622–624 CE) prescribes regulations on fasting during Ramadan (Q 2:183–187), pilgrimage rites (Q 2:196–203), and prohibitions on usury (Q 2:275–279), establishing economic equity and ritual obligations for the nascent community. Surah An-Nisa (revealed progressively through the Medinan period) details inheritance shares for kin including females and orphans (Q 4:7–14, 4:176), limits polygamy to four wives with justice conditions (Q 4:3), and mandates testimony in financial disputes (Q 4:15–16). These provisions reflect a shift toward codified conduct amid tribal disputes and integration of diverse groups in Medina.[12] Community-building themes emphasize solidarity among believers, framing the ummah as a unified body transcending tribal lines, with directives for mutual support and social welfare. Surah Al-Hujurat (revealed late Medinan, circa 630 CE) instructs reconciliation among brethren (Q 49:9–10) and humility in human diversity (Q 49:13), countering factionalism observed post-Hijra. Obligations like congregational prayer, zakat distribution (Q 9:60 in At-Tawbah), and aid to the needy (Q 2:177) foster cohesion, addressing hypocrites (munafiqun) and internal dissent documented in early Medinan sources.[7] Interactions with Jews and Christians are regulated, urging alliance where faithful but warning against treachery, as in critiques of Medina's Jewish tribes (Q 5:13–14 in Al-Ma'idah).[25] This thematic pivot from individual piety to collective governance responded to the Hijra's demands for stable social order.[5] Conflict-related content outlines rules of engagement in defensive warfare and jihad, contextualized by battles like Badr (624 CE) and Uhud (625 CE), prioritizing proportionality and ethical conduct. Surah Al-Anfal (post-Badr) governs spoils distribution (Q 8:1, 8:41) and consultation in strategy (Q 8:38–40), while permitting combat against aggressors but forbidding initiation (Q 2:190–193). Surah At-Tawbah (circa 631 CE, after treaty violations) mandates fighting polytheists who break pacts (Q 9:4–5, 9:12) yet offers safe passage for repentance, containing the highest density of jihad references in the Quran.[26] These verses integrate martial imperatives with mercy limits, such as ransom or release of prisoners (Q 47:4 in Muhammad), reflecting pragmatic responses to existential threats from Meccan forces and internal saboteurs. Scholarly analyses note this evolution from Meccan forbearance to Medinan assertiveness as causal to Islam's territorial consolidation.[5]Chronology of Revelation
Traditional Order Based on Hadith Reports
The traditional chronological order of Medinan surahs derives from hadith reports transmitted through companions of the Prophet Muhammad, notably Abdullah ibn Abbas, who is said to have received direct instruction on revelation sequences during the Prophet's lifetime. These narrations, preserved in collections like those of Ahmad ibn Hanbal and analyzed in classical works such as al-Suyuti's Al-Itqan fi 'Ulum al-Qur'an, link surah revelations to specific post-Hijra events in Medina from 622 to 632 CE, such as battles, legal disputes, and community formations. Scholars prioritized reports with strong chains of transmission (isnad), cross-referencing them with asbab al-nuzul (occasions of revelation) to approximate the sequence, though surahs often received verses incrementally over years.[27][28] This order commences with Surah al-Baqarah (no. 2), revealed in segments starting immediately after the Hijra, establishing core Islamic laws like prayer, fasting, and inheritance amid Medina's tribal tensions. Surah al-Anfal (no. 8) followed the Battle of Badr in March 624 CE, addressing spoils of war and divine aid, as per reports from Ibn Abbas. Surah Ali Imran (no. 3) emerged around the Battle of Uhud in 625 CE, responding to alliances with Medina's Jewish tribes and Christian delegations. Later surahs, such as al-Tawbah (no. 9), were revealed near the end, post-conquest of Mecca in 630 CE, declaring immunity from polytheists.[29][28] Variations exist due to differing hadith strengths; for instance, some reports place Surah al-Mumtahanah (no. 60) after al-Ahzab (no. 33), tied to the Trench War in 627 CE, while others debate partial Meccan elements in surahs like al-Ra'd (no. 13). Nonetheless, the Ibn Abbas-derived sequence, reviewed annually with Gabriel per hadith in Sahih al-Bukhari, forms the basis for traditional understanding, emphasizing causal ties to historical contingencies rather than thematic grouping alone.[27][28]| Chron. Order | Surah No. | Name | Key Revelation Context (622–632 CE) |
|---|---|---|---|
| 87 | 2 | Al-Baqarah | Initial Hijra settlement; foundational legislation. |
| 88 | 8 | Al-Anfal | Post-Badr (624 CE); war rules and victory. |
| 89 | 3 | Ali Imran | Uhud (625 CE); interfaith dialogues. |
| 90 | 33 | Al-Ahzab | Trench War (627 CE); family and alliance laws. |
| 91 | 60 | Al-Mumtahanah | Exiled women pledges; post-Trench fidelity tests. |
| 92 | 4 | Al-Nisa | Orphan rights, inheritance; mid-Medinan reforms. |
| 94 | 57 | Al-Hadid | Iron properties, charity; economic directives. |
| 95 | 47 | Muhammad | Exile preparations; pre-Khaybar (628 CE). |
| 101 | 59 | Al-Hashr | Banu Nadir expulsion (625 CE); spoils division. |
| 102 | 24 | Al-Nur | Post-scandal purity laws (ca. 627 CE). |
| 103 | 22 | Al-Hajj | Pilgrimage rites; partial pre-Hijra verses. |
| 106 | 49 | Al-Hujurat | Delegation etiquettes; post-Hudaybiyyah (628 CE). |
| 112 | 5 | Al-Ma'idah | Farewell pilgrimage (632 CE); treaty abrogations. |
| 113 | 9 | Al-Tawbah | Tabuk expedition (630 CE); polytheist ultimatums. |
| 114 | 110 | Al-Nasr | Mecca conquest (630 CE); mission completion. |