Surah An-Naml (27) — Ayah 1

(Ayah 1){ طٰسٓ تِلْكَ اٰيٰتُ الْقُرْاٰنِ وَ كِتَابٍ مُّبِيْنٍ:} Here, the mention of the Qur’an comes first, whereas in Surah Al-Hijr, the mention of the Book comes first; there it is said: «{ الٓرٰ تِلْكَ اٰيٰتُ الْكِتٰبِ وَ قُرْاٰنٍ مُّبِيْنٍ }» [ الحجر : ۱ ] {’’ الٓرٰ ۔} “These are the verses of the complete Book and the clear Qur’an.” Why is there this difference? According to Abu Hayyan and Zamakhshari, this difference is not apparent. They say that sometimes there are such things joined together (ma‘toof ‘alayh and ma‘toof) for which there is no reason to prefer one over the other; you may mention whichever you wish first and the other later, as is the case in {’’ وَ قُوْلُوْا حِطَّةٌ ‘‘} and {’’ وَ ادْخُلُوا الْبَابَ سُجَّدًا ‘‘}. The matter of joining Qur’an and Book is also like this. However, sometimes there are such cases in which the reason for bringing the ma‘toof ‘alayh first is apparent, such as: «{ شَهِدَ اللّٰهُ اَنَّهٗ لَاۤ اِلٰهَ اِلَّا هُوَ وَ الْمَلٰٓىِٕكَةُ وَ اُولُوا الْعِلْمِ قَآىِٕمًۢا بِالْقِسْطِ }» [ آل عمران : ۱۸ ] “Allah has testified that there is no deity except Him, and so have the angels and those of knowledge, maintaining justice.” Ibn ‘Ashur has mentioned a reason for preference; he says that after this verse in Surah Al-Hijr, there is mention of the regret and sorrow of the disbelievers on the Day of Resurrection, whereas here, after this, there is mention of its being guidance and glad tidings for the believers. Since the disbelievers have no connection with reciting the Qur’an, there the Book is mentioned first, because the Book is a proof against them in every case. The believers’ connection is more with reciting the Qur’an than with writing it, so here the Qur’an is mentioned first. (Al-Tahrir wa’l-Tanwir)