Qur’on oyati “ayat” deb ataladi, bu so‘z lug‘aviy ma’noda biror kishi yoki narsani tanitadigan belgi yoki alomat degan ma’noni anglatadi,1 bob esa “sura” deb ataladi, bu so‘z lug‘aviy ma’noda o‘ram yoki devor degan ma’noni anglatadi.2

verse of the Qur’aan is called an “ aayah,” which literally means a sign or token by which a person or thing is known,1 and a chapter is referred to as a “ soorah,” which literally means enclosure or wall.2

Suralardagi oyatlarning tartibi o‘zi Payg‘ambar (ﷺ) tomonidan belgilangan bo‘lib, bu bir qator hadislarda (Payg‘ambarning (ﷺ) rivoyat qilingan so‘zlari yoki amallari) ko‘rsatilgan. Masalan, ‘Usmon ibn Abul-‘Os aytdi: “Bir safar men Allohning Elchisi (ﷺ) huzurida o‘tirgan edim, u birdan ko‘zlarini tepaga qaratib tikildi, so‘ng bir muddat o‘tib ularni pastga tushirdi va dedi:

The order of the aayahs in each soorah was set by the Prophet (ﷺ) himself, as is indicated in a number of hadeeths (recorded sayings or actions of the Prophet [ﷺ]). For example, ‘Uthmaan ibn Abee al-‘Aas said, “Once while I was sitting with Allaah’s Messenger (ﷺ), he rolled his eyes upwards in a stare, then after a while he lowered them and said,

Payg'ambar (ﷺ) ham ba'zi oyatlarga suralardagi ma'lum o'rinlariga ishora qilib murojaat qilgan.

The Prophet (ﷺ) also made reference to aayahs in particular positions in soorahs.

Masalan, Abu ad-Dardo rivoyat qilishicha, Payg'ambar (ﷺ) shunday degan:

For example, Aboo ad-Dardaa’ reported that the Prophet (ﷺ) said,

"Kim Al-Kahf surasining dastlabki o'n oyatini yod olsa, Ad-Dajjol (Masih ad-Dajjol) fitnasidan saqlanadi."4

“Whoever memorizes the first ten verses of Soorah al-Kahf will be protected from Ad-Dajjaal (the Anti-Christ).”4

Umar ibn al-Khattob xutbasida shunday zikr qildi: u vafot etgan, ortidan meros oladigan ota-onasi va farzandi qolmagan kishining merosi haqidagi masalada shubhada qolgan edi. U Payg'ambar (ﷺ)dan bu haqda so'rayverdi, hatto Payg'ambar (ﷺ) jahli chiqib, uning ko'kragiga turtib dedi:

Also, ‘Umar ibn al-Khattaab mentioned during a sermon that he had been confused about a problem of inheritance related to a person who dies without parents or children to inherit from him. He kept asking the Prophet (ﷺ) about it, until he became annoyed, prodded him in the chest and said,

Agar oyatlarning tartibi belgilanmagan bo‘lganida, oyatlarga xos maxsus fazilatlarni bayon qiluvchi ushbu hadislar va ularga o‘xshash boshqa hadislarning ma’nosi qolmas edi. Bundan tashqari, Payg‘ambar ﷺ namoz, juma xutbalari va boshqa holatlarda suralarni oyatlarining tartibi bilan tilovat qilganliklari haqida ko‘plab sahih rivoyatlar mavjud.

If the order of the verses was not fixed, these hadeeths, and others like them, which attach special benefits for particular verses would be meaningless. There are also numerous authentic reports in which the Prophet (r) recited soorahs with the verses in order during salaah (prayer), Jumu‘ah sermons, etc.

Qur'onning ikkinchi marta ko'chirilishi paytida xalifa Usmon har bir suraning har bir oyatining o'rnini shaxsan tekshirib chiqdi va har birining o'z joyida ekanligiga ishonch hosil qildi, hatto mansux oyatlar bo'lsa ham. Ibn az-Zubayr rivoyat qilishicha, u xalifa Usmonga shunday dedi: "«Sizlardan vafot etib, ortida xotinlar qoldirganlar...»[6] oyati boshqa oyat bilan bekor qilingan-ku, nega uni yozdiryapsiz [yoki nega uni yozilgan holida qoldirishga ruxsat beryapsiz]?" U javob berdi: "Ey jiyanim, men hech narsani o'z asl joyidan olib tashlamayman."7

During the second copying of the Qur’aan, Caliph ‘Uthmaan personally checked the position of each aayah in every soorah, making sure that every one was in place, even if they were abrogated verses. Ibn az-Zubayr reported that he said to Caliph ‘Uthmaan, “The verse: ‘And those of you who die, leaving wives behind...’6 has been canceled by the other aayah, so why are you having it written[or why are you allowing it to stay written]?” He replied, “O my nephew, I will not remove anything from its original place.”7

Xuddi shunday, suralarning tartibi o‘zi Payg‘ambar (r) tomonidan belgilangan, garchi rivoyat qilinishicha, ‘Alee ibn Abee Taalib suralarni nozil bo‘lish vaqtiga ko‘ra tartiblagan matnni tuzgan bo‘lsa-da. Ya’ni, u Sooratul-‘Alaq bilan, keyin al-Mudassir bilan, so‘ngra Nun bilan boshlangan. Shuningdek, Ibn Mas‘ud ham Sooratul-Baqara bilan, keyin an-Nisaa’ bilan, so‘ngra Oli ‘Imron bilan boshlanadigan matnga ega bo‘lgani rivoyat qilingan; Ubay esa al-Faatiha bilan, keyin al-Baqara, an-Nisaa’ va Oli ‘Imron bilan boshlanadigan matnga ega bo‘lgan.8 Biroq, Payg‘ambar (ﷺ)ning bu buyuk sahobalaridan hech biri Xalifa ‘Usmon va sahobalar qo‘mitasi tomonidan tasdiqlangan tartibga e’tiroz bildirmadi, ular Qur’onni nusxalab, Musulmon davlatining turli markazlariga tarqatgan edilar. Aksincha, bu va boshqa sahobalar chalkashlikning oldini olish uchun o‘z nusxalarini yoqib yuborganlar.9 Agar suralarning tartibi belgilanmagan bo‘lganida, bularning hech biri sodir bo‘lmagan bo‘lardi. Shuni ham e’tiborga olish kerakki, Jibril (ﷺ) Payg‘ambarning hayoti davomida har bir Ramazonda, oxirgi yildan tashqari, Qur’onni bir marta takror ko‘zdan kechirgan, oxirgi yilda esa uni unga ikki marta o‘qib bergan.10 Bunday takrorning qadr-qimmatga ega bo‘lishi uchun tartib belgilangan bo‘lishi kerak edi, ayniqsa sahobalarning ba’zilari Payg‘ambar (ﷺ) Jibrilga Qur’onni o‘qib berayotganda uni tinglab turganlari hisobga olinsa.

Similarly, the order of the soorahs was fixed by the Prophet (r) himself, although it is recorded that ‘Alee ibn Abee Taalib had compiled a text in which the soorahs were ordered according to the time of their revelation. That is, it began with Soorah al-‘Alaq, then al-Mudath-thir, and then Noon. It has also been recorded that Ibn Mas‘ood had a text which began with Soorah al-Baqarah, then an-Nisaa’, and then Aal‘Imraan; while Ubayy had one which began with Soorah al-Faatihah, then al-Baqarah, an-Nisaa’, and Aal ‘Imraan.8 However, none of these great companions of the Prophet (ﷺ) argued with the order confirmed by Caliph ‘Uthmaan and the committee of sahaabah that copied and distributed copies of the Qur’aan to the various centers of the Muslim state. In fact, these and other companions burned their copies in order to avoid any confu-sion.9 None of this would have taken place if the order of the soorahs was not fixed. It should also be noted that Jibreel reviewed the Qur’aan once during every Ramadaan of the Prophet’s life except during the final year, in which he recited it to him twice.10 For such a review to be of any value, a fixed order had to have been there, especially considering the fact that some of the sahaabah used to listen to the Prophet (ﷺ) as he recited it to Jibreel.