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Of the 114 chapters in the Quran, 86 are classified as Meccan, as they were revealed before the Hijrah, while 28 are Medinan, as they were revealed after. This classification is only approximate in regard to the location of revelation; any chapter revealed after migration of Muhammad to Medina (Hijrah) is termed Medinan and any revealed before that event is termed Meccan. However, some Meccan surahs contain Medinian verses (verses revealed after the Hijrah) and vice versa. Whether a surah is Medinian or Meccan depends on if the beginning of the surah was revealed before or after the Hijrah.

The Meccan chapters generally deal with faith and scenes of the Hereafter while the Medinan chapters are more concerned with organizing the social life of the nascent Muslim community and leading Muslims to the goal of darul islam by showing strength towards the unbelievers. Except for surah At-Tawbah, all chapters or surahs commence with "In the Name of Allah, Ar-Rahman (The Beneficent), Ar-Rahim (The Merciful)". This formula is known as the Basmala and denotes the boundaries between chapters. The chapters are arranged roughly in order of descending size; therefore the arrangement of the Quran is neither chronological nor thematic. Surahs (chapters) are recited during the standing portions (Qiyam) of Muslim prayers. Surah Al-Fatiha, the first chapter of the Quran, is recited in every unit of prayer and some units of prayer also involve recitation of all or part of any other surah.

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A number of medieval Islamic writers attempted to compile a chronologically ordered list of the chapters, with differing results. As no transmitted reports dating back to the time of Muhammad or his companions exists, their works necessarily represent the opinions of scholars, and none originates before the first quarter of the 8th century. One version is given in a 15th-century work by Abd al-Kafi, and is included in the chronological order given by the standard Egyptian edition of the Quran (1924).[8] Another list is mentioned by Abu Salih, while a significantly different version of Abu Salih's is preserved in the book 'Kitab Mabani'. Yet another, from the 10th century, is given by Ibn Nadim.[8]

Theodor Nldeke's chronology is based on the assumption that the style of the Quran changes in one direction without reversals.[9] Nldeke studied the style and content of the chapters and assumed that first, later (Madinan) chapters and verses and are generally shorter than earlier (Meccan) ones, and second, that earlier Meccan verses have a distinct rhyming style while later verses are more prosaic (prose-like). According to Nldeke, earlier chapters have common features: many of them open with oaths in which God swears by cosmic phenomena, they have common themes (including eschatology, creation, piety, authentication of Muhammad's mission and refutation of the charges against Muhammad), and some Meccan chapters have a clear 'tripartite' structure (for example chapters 45, 37, 26, 15, 21). Tripartite chapters open with a short warning, followed by one or more narratives about unbelievers, and finally address contemporaries of Muhammad and invite them to Islam. On the other hand, Madinan verses are longer and have a distinct style of rhyming and concern to provide legislation and guidance for the Muslim community.[8]

Richard Bell took Nldeke's chronology as a starting point for his research, however, Bell did not believe that Nldeke's criteria of style were important. He saw a progressive change in Muhammad's mission from a man who preached monotheism into an independent leader of a paramount religion. For Bell this transformation in Muhammad's mission was more decisive compared with Nldeke's criteria of style. Bell argued that passages which mentioned Islam and Muslim or implied that Muhammad's followers were a distinct community were revealed later. He classified the Quran into three main periods: the early period, the Quranic period, and the book period.[8] Bell worked on the chronology of verses instead of chapters. Underlying Bell's method for dating revelations is the assumption that the normal unit of revelation is the short passage and the passages have been extensively edited and rearranged.[10]

Mehdi Bazargan divided the Quran into 194 independent passages preserving some chapters intact as single blocks while dividing others into two or more blocks. He then rearranged these blocks approximately in order of increasing average verse length. This order he proposes is the chronological order. Bazargan assumed that verse length tended to increase over time and he used this assumption to rearrange the passages.[9]

The verses and chapters when revealed to Muhammad in the Quran did not come with a title attached to them. Muhammad, as we find in some reports in hadith, used to refer to shorter chapters not by name, rather by their first verse. For example: Abu Hurairah quoted Muhammad as saying, "Al-Hamdu Lillahi Rabb il-`Aalameen" is the Mother of the Quran, the Mother of the Book, and the seven oft-repeated verses of the Glorious Quran.".[11][full citation needed] We also find reports in which Muhammad used to refer to them by their name. For example, Abdullah bin Buraydah narrated from his father, "I was sitting with the Prophet and I heard him say, 'Learn Surah ul-Baqarah, because in learning it there is blessing, in ignoring it there is sorrow, and the sorceresses cannot memorize it."'[12]

Arab tradition, similar to other tribal cultures of that time, was to name things according to their unique characteristics. They used this same method to name Quranic chapters. Most chapter names are found in hadith. Some were named according to their central theme, such as Al-Fatiha (The Opening) and Yusuf (Joseph), and some were named for the first word at the beginning of the chapter, such as Qaf, Ya-Sin, and ar-Rahman. Some surahs were also named according to a unique word that occurs in the chapter, such as al-Baqarah (The Cow), An-Nur (The Light), al-Nahl (The Bee), Az-Zukhruf (The Ornaments of Gold), Al-Hadid (The Iron), and Al-Ma'un (The Small Kindness).

The idea of textual relation between the verses of a chapter has been discussed under various titles such as "nazm" and "munasabah" in literature of the Islamic sphere and 'Coherence', 'text relations', 'intertextuality', and 'unity' in English literature. There are two points of view regarding the coherence of the verses of the Quran. In the first viewpoint, each chapter of the Quran has a central theme and its verses are related. The second viewpoint considers some chapters of the Quran as collections of passages which are not thematically related. Chapters deal with various subjects, for instance, chapter 99, which comprises only eight verses, is devoted exclusively to eschatology and chapter 12 narrates a story, while other chapters, in the same breath, speak of theological, historical, and ethico-legal matters. Chapters are known to consist of passages, not only verses. The borders between passages are arbitrary but are possible to determine.

Contemporary scholars have studied the idea of coherence in the Quran more vigorously and are of widely divergent opinions. For example, Hamid Farrahi (d. 1930) and Richard Bell (d. 1952) have different opinions regarding coherence within chapters. Farrahi believed that the whole structure of the Quran is thematically coherent, which is to say, all verses of a chapter of the Quran are integrally related to each other to give rise to the major theme of the chapter and again all of the chapters are interconnected with each other to constitute the major theme of the Quran. According to Farrahi, each chapter has a central theme (umud or pillar) around which the verses revolve:

Each chapter of the Qur'an is a well-structured unit. It is only a lack of consideration and analysis on our part that they seem disjointed and incoherent... Each chapter imparts a specific message as its central theme. The completion of this theme marks the end of the chapter. If there were no such specific conclusion intended to be dealt with in each chapter there would be no need to divide the Qur'an into chapters. Rather the whole Qur'an would be a single chapter... We see that a set of verses has been placed together and named 'surah' the way a city is built with a wall erected round it. A single wall must contain a single city in it. What is the use of a wall encompassing different cities?....[15]

Arthur J. Arberry states that the chapters in many instances, as Muslims have been recognized from the earliest times, are of a 'composite' character, holding embedded in them fragments received by Muhammad at widely differing dates. However he disregards this 'fact' and views each chapter as an artistic whole. He believed that a repertory of familiar themes runs through the whole Quran and each chapter elaborates one of more, often many of, them.[18]

Salwa El-Awa aims in her work to discuss the problem of textual relations in the Quran from a linguistic point of view and the way in which the verses of one chapter relate to each other and to the wider context of the total message of the Quran. El-Awa provides a detailed analysis in terms of coherence theory on chapters 33 and 75 and shows that these two chapters cohere and have a main contextual relationship.[20]

The Quran is divided into Surahs (chapters) and further divided into Ayahs (verses). The real translation of the word Ayah is "Sign [of Allah]".[1] For a preliminary discussion about the chronological order of chapters see page Surah.[2]

Muhammad Sarwar: Do they, (the unbelievers), say that (Muhammad) has falsely ascribed (the Quran) to God? Ask them, "Compose ten chapters like (those of the Quran) and call on whomever you can for help besides God if you are true in your claim. e24fc04721