Raymond FARRIN

The Pairing of Suras 8–9

Much attention has focused recently on concentrism, or ring structure, in the

Qur‫ގ‬an. For example, Mehdi Azaiez and Omer Abid have highlighted its
incidence in individual verses (the Throne Verse and the Light Verse, 2:255 and
24:35), Michel Cuypers and Carl Ernst, among others, have identified it in whole
suras (al-MƗҴida and al-Mumta‫ۊ‬ana, S. 5 and S. 60), and this author has pointed
out concentric form in the whole Qur‫ގ‬an. In fact, concentrism is only one type of
symmetry in the Qur‫ގ‬an — evidently, the most common one — the others being
parallelism and chiasm (the three may be represented as follows, parallelism:
A – B – A’ – B’; chiasm: A – B – B’ – A’; concentrism: A – B – C – B’ – A’).
Concentrism, then, constitutes one manifestation of the general principle of
symmetry. Indeed, as Cuypers has stated and we have tried to show in Structure
and Qur’anic Interpretation: A Study of Symmetry and Coherence in Islam’s
Holy Text, symmetry is the fundamental law according to which the Holy Book
is arranged1.
Furthermore, many suras occur as pairs, another manifestation of symmetry2.
As a rule, paired suras exist in parallel. The idea, simply stated, is that two adja-
cent suras complement each other structurally and thematically. Prominent
examples of pairs, which others have adverted to and we have tried to explicate
in our monograph, are Suras 2–3, «al-ZahrawƗn» (The Two Luminous Suras, al-
Baqara and Ɩl ҵImrƗn), Suras 54–55 (al-Qamar and al-Ra‫ۊ‬mƗn), and 113–114,
«al-Mu‫ޏ‬awwidhatƗn» (The Two Prayers of Refuge, al-Falaq and al-NƗs). In
each case, the two suras are apparently placed together in order to reinforce each
other.
With this as a background, we may turn our attention to Suras 8–9. Since
classical times, there has existed uncertainty as to whether these two suras are

1
M. Azaiez, «The Throne Verse (Ɨyat al-kursƯ) in Light of Rhetorical Analysis», International
Qur’anic Studies Project, 4 Mar. 2013, Web, 1 Aug. 2013; O. Abid, personal communication with
author, 12 Sept. 2013, as summarized in R. Farrin, «Concentric Symmetry in the Qur‫ގ‬Ɨn: Snjras al-
FƗti‫ۊ‬a, al-Ra‫ۊ‬mƗn, and al-NƗs», in R. Baalbaki, ed., Jewett Chair of Arabic Occasional Papers,
Beirut 2014, 5; M. Cuypers, The Banquet: A Reading of the Fifth Sura of the Qur’an, Miami 2009,
35; C. Ernst, How to Read the Qur’an: A New Guide, with Select Translations, Chapel Hill 2011,
163-166; R. Farrin, Structure and Qur’anic Interpretation: A Study of Symmetry and Coherence in
Islam’s Holy Text, Ashland 2014.
2
See R. Farrin, Structure and Qur’anic Interpretation, chapters 3-4; cf. the discussion in M.
Mir, Coherence in the Qur’Ɨn: A Study of I‫܈‬lƗ‫ۊ‬i’s Concept of Naܲm in Tadabbur-i Qur’Ɨn,
Indianapolis 1986, 75-84.
246 Raymond FARRIN

truly separate, as in the canonical text, or rather should be considered as unitary3.

The basis for this latter supposition is the exceptional absence of the basmala
(«In the name of God, the Merciful, the Compassionate») immediately preceding
Sura 9. Sura 8, it was found, runs directly into the following disclosure about
treaty dissolution and fighting disbelievers — without a separating basmala —
and so should be counted as part of that subsequent revelation. We affirm here
that literary evidence does not support this supposition. As we shall see below,
Suras 8–9 are two complete, concentrically arranged suras; they are separate,
just as they occur in the canonical text. However, these two independent suras
also exist as a pair. Their structure, moreover, emphasizes their principle
message, which calls to confrontation but also stresses charity and holds out the
possibility of repentance and forgiveness.
In the discussion below, we will 1) go through each sura individually, 2)
identify their pairing next, and 3) conclude by contrasting the implications of
reading these suras chronologically and of taking a literary approach.
Sura 8, al-AnfƗl (Booty), was revealed in Medina soon after the victory over
the Meccan polytheists at Badr (2 AH/624 CE). It consists of three sections:
A 1-29
B 30-40
A’ 41-754

The sura begins with a clarification about war gains: they belong to God and
His Prophet (for disposal by percentage, as articulated in the last half of the
sura). The following verses then distinguish believers, highlighting their charac-
teristics, and point to final rewards5. The first section thereafter deals with speci-
fic examples from recent history, whose import should stiffen the resolve of the
believers. Though at Badr the three hundred or so followers of Muতammad
wished that Quraysh’s unarmed caravan would be theirs to raid, God willed that
they challenge Quraysh’s heavily armed caravan, including its thousand fighters.
They won a miraculous victory by the intervention of angels; thus God helps the
believers. Likewise He helped them to avoid capture when they were at Mecca.
The message here is for the Muslims to be strong (we recall about the period of
revelation that, after Badr, the polytheists did not cease their efforts to stamp out
Islam; they would soon rally some three thousand men for a battle at Uতud). The
central verse in A (19) states that their desisting would be best. No matter how
numerous the enemy forces, the verse affirms, God is with the believers.
The central section provides an example of God helping the Prophet to escape
capture, death, or expulsion when he was at Mecca. Again, the import should
encourage the small band at Medina. God is the best of plotters, the first verse

3
See, for example, al-ZamakhsharƯ (d. 538/1144), al-KashshƗf (The Unveiling Commentary),
ed. Muতammad ‫ޏ‬Abd al-SalƗm ShƗhƯn, Beirut 2006, II, 234.
4
Detailed structural summaries of Sura 8 and Sura 9 may be found in the Appendix below.
5
Cf. al-Baqara v. 2-5.
 The Pairing of Suras 8–9 247

(30) states, and we come back to this theme at the last verse of B (40): He
protects the believers and is the best helper. One may compare the reference to
the Prophet to that occurring at the center of Snjrat al-Baqara — revealed not
long before al-AnfƗl — by which the Prophet is identified as a witness over
other believers (v. 143). In both suras, his example is central; he is the person to
whom believers should look. The very middle verses of this sura offer a bold
contrast to the way believers distribute wealth (such as booty) and warns of dire
consequences. Unlike them, disbelievers spend their wealth in hindering people
from God’s cause, and as a result their fate will be Hell. Moreover, in this
section believers are called upon to fight disbelievers until discord has ceased
and all religion at the Sacred Mosque is to God6. Nevertheless, the section also
stresses the possibility of desisting and forgiveness (v. 38-39).
In section A’, there is a return to the subject of Badr, as an example of God
ordaining victory for the believers. In central verses, the believers are urged to
continue the fight. Yet if the enemy should incline to peace, then the Prophet
should incline to it (v. 60-61). And whereas formerly in Mecca the believers
feared capture (as indicated in section A), now, as a result of the battle, some
Meccans have fallen into the hands of the Muslims. God will forgive them if
there is good in their hearts, the Qur‫ގ‬an states (v. 70). In this section also, the
distribution of booty is stipulated: a fifth goes to God’s cause, while the remain-
der may be consumed as lawful gain. Again, one notices a structural similarity to
al-Baqara, for in that sura too legal matters such as bequests are treated in the
second half of the sura. Likewise, immediately after the central section of this
sura, believers are called upon to be steadfast (cf. the references to God aiding
the steadfast in 2:153 and 2:177). Indeed, steadfastness is a recurring message in
this section (v. 46, 66). As the section affirms, though the believers face a might
enemy, God is with the patient.
In the last verses of the sura, we notice a return to the first themes of A. The
theme of booty, specifically the consumption of its remainder, occurs in these
verses. Here also inheritance rights are stipulated. In addition, true believers
once more are distinguished (by their faith and by their willingness to fight and
give of their possessions in God’s cause); the reward for them will be
forgiveness and a generous provision.
The structure of the sura may be summarized as follows:

6
Compare v. 39 to the references to the Sacred Mosque in v. 34-35. Cf. also 2:191-193; M.
Abdel Haleem, The Qur’an: A new translation, Oxford 2005, 112 nt. b.
248 Raymond FARRIN

A Clarification about booty; identification of true believers; heavenly reward:

forgiveness and a generous provision; if the disbelievers desist, it would be
best for them; God helped the believers at Badr; believers should confront the
disbelievers; God is with the believers, no matter how numerous the enemy;
believers should obey God and His Prophet; God helped the believers at
Mecca when they feared capture

B God helped the Prophet at Mecca; disbelievers spend their wealth hin-
dering people from God’s path; they will be the ultimate losers; call to
fight disbelievers until all worship (at the Sacred Mosque) is to God; if
they desist, their sins will be forgiven

A’ Charitable distribution of booty; God caused the forces to meet at Badr;

believers should prepare strength and cavalry; God is with the patient, even
if the enemy outnumbers them; believers urged to fight; if the enemy prefers
peace, the Prophet should incline to it; remainder of booty may be enjoyed;
God will forgive the Meccan captives, if there is good in their hearts; the duty
of believers is to help each other; identification of true believers; heavenly
reward: forgiveness and a generous provision; clarification about inheri-
tance rights

Sura 9, al-Tawba (Repentance), was revealed around the time of the Tabnjk
expedition in late summer 9/630. Like Sura 8, it has a concentric form, in this
case consisting of five sections:
A 1-37
B 38-57
C 58-80
B’ 81-99
A’ 100-129

The sura begins exceptionally, as noted, without a basmala. Because Sura 9

opens with a call to fight pagans who have violated treaties, the usual preface
emphasizing mercy would be jarring. Indeed, a party of classical commentators,
including al-RƗzƯ and al-BiqƗ‫ޏ‬Ư, recognized this and attributed the basmala’s
absence to the opening theme7. The section calls on believers, after the passage
of four forbidden months, to fight and slay polytheists wherever they find them.
We recall about the context that a number of hypocrites who stayed behind from
the Tabnjk campaign (discussed in more detail below) spread alarming news
about the fate of the Muslim army. Thereupon some polytheists seized the
7
Al-RƗzƯ (d.606/1209), MafƗtƯ‫ ۊ‬al-ghayb (The Keys to What is Hidden), ed. ‫ޏ‬ImƗd al-BarnjdƯ,
Cairo 2003, VIII, 178; al-BiqƗ‫ޏ‬Ư (d. 885/1480), Naܲm al-durar fƯ tanƗsub al-ƗyƗt wa-l-suwar (The
Arrangement of Pearls: An Explanation of the Interconnection of Verses and Suras), ed. ‫ޏ‬Abd al-
RazzƗq al-Mahdi, Beirut 2006, III, 259.
 The Pairing of Suras 8–9 249

opportunity and broke treaties with the Muslims — doing so while the com-
batants were away and apparently in danger8. After the Muslims’ return, it was
promulgated in Mecca on 10 Dhnj al-ণijja 9 AH/19 March 631 that, following a
waiting period of four months, believers should fight and slay polytheists
wherever they find them (from the context, it is clear that this applies to the
polytheists who have broken treaties; cf. v. 4, 7). Still, the way to repentance
should be left open. As the section twice affirms, God accepts repentance from
whomever He will (v. 15, 27).
The second section concerns the recent expedition to Tabnjk, where it was said
that the Byzantines were gathering for an invasion. It may be noted here that
Heraclius, the Byzantine Emperor, had lately returned from a successful
campaign in Persia9. The Prophet marched northwest from Medina, but he did
not meet Byzantine forces. Christian and Jewish tribes in the Tabnjk region,
though, submitted to Muতammad; they were required to pay an annual tax (jizya)
in return for Muslim protection. In addition, from Tabnjk the Prophet sent KhƗlid
ibn al-WalƯd northeast to the oasis Dnjmat al-Jandal, where the Christian ruler
Ukaydir ibn ‫ޏ‬Abd al-Malik al-KindƯ also agreed to pay the tax. In the section,
verses 38 and 46-49 refer to the reluctance of some to go forth to Tabnjk — the
expedition was lengthy and conducted during summer heat. In the center of this
section, it is stated that believers do not ask for exemption from fighting.
The middle section refers to criticism of the Prophet regarding alms distri-
bution; it clarifies that alms are for needy people and deserving parties, and for
God’s cause. Furthermore, the section speaks of mockery of the Prophet and
God’s verses by the disbelievers. God will bring forth what they fear, the text
affirms. In the middle of C, we find a bold contrast made between the
hypocrites, who promote wrong, deter right, and withhold contributions; and the
believers, who enjoin right, forbid wrong, and give to charity. The latter are
promised the great victory, which they will enjoy in the afterlife. The section
also includes reference to a treacherous design against the Prophet (v. 74) — to
kill him when he was returning from Tabnjk, according to the commentators —
and calls on the Prophet to strive against the disbelievers and hypocrites. Howe-
ver, as the section affirms, repentance remains the best option for them.
In 9:B’, we notice a return to the themes of 9:B. The section again concerns
the reluctance of some to join the Prophet on the Tabnjk expedition. A number of
people, in fact, chose to stay behind after hearing the call. The section points to
the rewards awaiting those who strive and give of their wealth and of themselves
in God’s cause. In contrast, Hell awaits those who are false, those whose actions
belie professions of belief. The section furthermore clarifies that blame falls not
on the destitute or infirm, those who wished to support the Prophet but could

8
Context cited, for example, in al-RƗzƯ, MafƗtƯ‫ ۊ‬al-ghayb,VIII, 179, and al-BiqƗ‫ޏ‬Ư, Naܲm al-
durar, III, 261.
9
His invasion of Persia occurred in 627/628. Heraclius took back the Cross—thought to be
Christ’s—and returned it to Jerusalem in 630.
250 Raymond FARRIN

not, but rather on the rich. Such as they preferred comfort and chose not to
sacrifice. Yet God knows their intentions and their actions, the text makes clear.
Looking at form, we find that section 9:B’ is tripartite, like 9:B before it.
The last section closes the circle, returning thematically to the sura’s
beginning. Here again we find a call to fight the disbelievers and to be harsh
with them (9:123; cf. 9:5), and a reference to God’s might and authority —
which in time the disbelievers will appreciate most terribly — should they turn
away from His message (9:129; cf. 9:3). The section also repeatedly emphasizes
repentance, in this case the possible repentance of hypocrites and the repentance
of believers (v. 102, 106; v. 112, 118; cf. 9:15). In addition, a parallel is drawn
between Abraham disassociating himself from his pagan father, and the
believers disassociating themselves from the contemporary pagans (compare
9:114 with 9:1, 3). Turning to structure, we notice that both sections consist of
five parts in concentric arrangement, a similarity that further links 9:A’ to 9:A.
The structure of al-Tawba may be summarized as follows:

A At expiration of forbidden months, believers should fight disbelievers who have

violated their treaties wherever they find them; polytheists have sold God’s signs
for a miserable price; believers are the true victors; God accepts repentance from
whom He will; believers should not allow polytheists to approach the Sacred
Mosque; God has sent His Prophet; God is with those who fear Him

B Reprimand to believers for reluctance to go forth (to Tabnjk), because of distance

and heat; believers do not ask to be excused from striving in God’s cause; it was
God’s will that some stayed back; nothing will befall believers except what God
has decreed; Prophet should not be impressed by wealth or progeny of disbe-
lievers; God intends to punish them

C Distribution of alms; disbelievers mock the Prophet and ridicule God’s verses;
hypocrites enjoin wrong, forbid right, and hold back gifts; they will be the
losers; believers enjoin right, forbid wrong, and give to charity; theirs is the
great victory; Prophet should strive against disbelievers and hypocrites;
if they repent, it would be best

B’ Those who stayed back should not be allowed to go forth on any future campaign,
because of their initial reluctance; believers strive, giving of their wealth and of
themselves, in God’s cause; good things are for them; the blame falls not on the
weak, ill, or poor, but on the rich who stayed back; their abode will be Hell

A’ God will punish the hypocrites; believers should pray in a Mosque founded on piety;
God has purchased the believers’ souls and wealth in exchange for the Garden; theirs
is the great victory; believers are those who repent; they should not ask forgiveness
for polytheists; believers should fight disbelievers near them; God is with those who
fear Him; He has sent His Prophet, who cares for the believers
 The Pairing of Suras 8–9 251

Stepping back, we see that Suras 8 and 9 form a pair. Thematically, they share
a military concern, and treat as well financial matters (booty and giving in God’s
cause). Also, the two suras highlight God’s forgiveness and the chance of
repentance. In terms of structure, they are parallel: the first, middle, and last
sections of Sura 8 correspond to the first, middle, and last sections of Sura 9. In
addition, we find structural ties at the intersection of the two suras (the pair’s
center) and at their outer ends (the pair’s extremities).
Let us now examine the instance of pairing more closely, focusing especially
on the structural complementariness of the two suras. We will proceed through
Sura 9 once more, noticing this time how it matches or falls in place with Sura 8,
revealed some six years before it.
Section A of Sura 9, we see, corresponds to section A of Sura 8. Like that
section, it contains five parts in concentric arrangement (see the detailed
summary in the Appendix). Moreover, the central verses of the second and
fourth parts are inversely related: 9:13, referring to the time when the believers
were first persecuted in Mecca, recalls 8:26 about that same period; and 9:26,
with its reference to God’s sending down at ণunayn peace of mind, and forces
unseen, recalls 8:11-12 about His sending down at Badr drowsiness on believers,
and angels10.
At the same time, there also exists a connection between 9:A and the conclu-
sion of Sura 8. Namely, Sura 9’s first verse, which lifts treaty obligations with
treacherous pagans, points back to 8:72, wherein a treaty is mentioned as an
exceptional circumstance; and 9:20-22, the central verses of section A, which
feature a description of the heavenly award awaiting those who believed, emi-
grated, and strove in God’s cause, elaborates on the heavenly reward mentioned
in 8:74 for those who believed, emigrated, and fought for their faith, along with
those who gave them shelter and helped them. Hence, while 9:A corresponds
with the first section of the preceding sura, it is also tied firmly to the last section
of that sura.
The second section, 9:B, may be regarded as a thematic extension of 8:A,
which refers to Badr and encourages Muslims for upcoming conflict against the
Meccan polytheists. 9:B, as we have noted, concerns the expedition to Tabnjk
and expected conflict with the large Byzantine army. In the section, verses 38
and 46-49, referring to the reluctance of some to go forth to Tabnjk, recall 8:5-8
about the reluctance of some previously to go forth from Medina to Badr. Also,
here in verse 40, the example of God’s help is cited (cf. again God’s help at
Badr).
The middle section, 9;C, we notice, compares closely to 8:B, the middle sec-
tion of the preceding sura. In verse 74, there is reference to the treacherous
design against the Prophet (cf. 8:30 about the plot against him when he was at

10
The Battle of ণunayn, which took place in ShawwƗl 8 AH/February 630, was fought
southeast of Mecca against the allied Bedouin tribes of HawƗzin and ThaqƯf. It resulted in victory
for the Muslims.
252 Raymond FARRIN

Mecca). Here too, in verse 65, hypocrites are described as mocking Qur‫ގ‬anic
verses (cf. 8:31 about the derision of the disbelievers). And here the hypocrites
are referred to as tight-fisted (cf. the center of al-AnfƗl, where the disbelievers
are described, not as giving to charity, but as spending their wealth hindering
people from God’s cause). Furthermore, the reference to the peoples of Noah,
‫ޏ‬Ɩd, Thamnjd, Abraham, Midian, and the towns ruined in 9:70 corresponds to
the reference to ancient nations in 8:38. Finally, the Prophet is called here to
strive against the disbelievers and hypocrites, as he is called to fight in 8:B. But
again, if they repent, it would be best (cf. the affirmation from 8:B that if
disbelievers desist, their sins would be forgiven).
Likewise, the second-to-last section, 9:B’, which deals again with those who
stayed back from Tabnjk and highlights, in contrast, the striving of believers,
relates thematically to 8:A’, which urges the believers to fight.
One finds as well that section A’ of Sura 9 corresponds closely to section A’
of Sura 8. Once more, both sections contain five parts concentrically arranged
(see once more the detailed summary in the Appendix). And whereas in the case
of 9:A and 8:A the second and fourth parts are inversely related, as noted above,
here they are directly related. That is to say, the reference to fighting resolutely
in God’s cause — killing and being killed — from 9:111 recalls the injunction to
be firm in battle in 8:45, just as the reference to hearts almost wavering from
9:117 recalls the reference to the believers’ weakness in 8:66. Likewise, implicit
comparisons to religious history are made in both sections. Thus, the fate of
Abraham’s father, suggested in 9:114, has a counterpart in Pharaoh’s punish-
ment mentioned in 8:52-54 (the example of Abraham’s father applies to the
pagans being left finally to their fate, while the example of Pharaoh applies to
the disbelievers’ rout at Badr). Hence, the last sections of the two suras corre-
spond in numerous ways11.
Moreover, there exists a linkage between the end of Sura 9 and the beginning
of Sura 8. To wit, the reference to believers’ faith being strengthened by the
revelation of a Qur‫ގ‬anic sura (9:124) recalls the identification of believers as
those whose faith is strengthened at hearing verses recited (8:2), just as the
Prophet’s example of placing his trust in God (ҵalay-hi tawakkaltu; 9:129)
recalls the definition of believers (wa-ҵalƗ rabbi-him yatawakkalnjna.; 8:2).
Hence, while 9:A’ exists in parallel with 8:A’, the last section of the preceding
sura, it also features a structural tie to the beginning of that sura12.

11
We may compare the parallelism observed here between sections of Suras 8–9 to that, for
example, between sections of Suras 2–3:
2:A, B, C, D, C’, B’, A’
3:A, B, C, D, C’, B’, A’
See R. Farrin, Structure and Qur’anic Interpretation, chapter 3.
12
This type of outer and inner binding, in fact, occurs in other pairs too, for example, Suras
2–3, 12–13, and 54–55. See R. Farrin, Structure and Qur’anic Interpretation, chapters 3, 4, and 6.
We may further note that a parallel form of tying (a b – a’ b’) is used at the intersections of 2–3
and 12–13, as here in the case of 8–9, whereas a chiastic form of tying (a b – b’ a’) is used at the
 The Pairing of Suras 8–9 253

We may summarize the pairing of Suras 8-9 as follows:

A. Context: military threat
1. Sura 8: Meccan polytheists to the south
2. Sura 9: Byzantines to the north
B. Theme
1. Call to fight
2. Booty and charity/giving in God’s cause
3. Repentance and forgiveness
C. Structure
1. Parallelism
a. 8:A : 9:A – B
i. 8:5-8: some were reluctant to leave Medina for Badr
8:11-12: God sent down drowsiness on believers at Badr
ii. 9:26: God sent peace of mind on believers at ণunayn
9:38: some were reluctant to leave Medina for Tabnjk
b. 8:B : 9:C
i. 8:30: plot against the Prophet when he was in Mecca
8:38: reference to ancient nations
ii. 9:70: reference to peoples of Noah, ‫ޏ‬Ɩd, Thamnjd, Abraham,
Midian, and the towns ruined
9:74: design against Prophet when he was returning from Tabnjk
c. 8:A’ : 9:B’ – A’
i. 8:45: injunction to be firm in battle
8:66: believers’ weakness
ii. 9:111: fighting resolutely (killing and being killed) in God’s cause
9:117: believers’ hearts almost wavering
2. Structural Ties
a. Intersection
i. 8:72: treaty with non-Muslims as exceptional circumstance
8:74: heavenly rewards for those who believed, emigrated, and fought for their faith
ii. 9:1: release from past treaties made with pagans
9:20-22: description of heavenly award for those who believed, emigrated, and strove
8:A’ 72
74
—————————
9:A 1
20-22
b. Outer Ends
i. 8:2: believers’ faith strengthened at hearing verses recited
8:2: believers place their trust in God
ii. 9:124: believers’ faith strengthened by revelation of a sura
9:129: Prophet places his trust in God
8:A 2
—————————
9:A’ 124, 129

intersection of 54–55. In the case of that particular pair, the chiastic form has the effect of calling
attention to the middle of the tie, b–b’ (54:55 and 55:1), wherein the two fundamental attributes of
God are indicated, awesomeness and mercy.
254 Raymond FARRIN

In addition to the above, we note that the Sacred House features in the center
of Sura 8 and is referred to in the outer ends of Sura 9 (8:34 and 9:17-19, 108)13.
Regarding this point, consider what Nils Lund has said about form in the New
Testament: «There are also many instances of ideas, occurring at the centre of
one system and recurring in the extremes of a corresponding system, the second
section evidently having been constructed to match the first»14. Here we find the
Sacred Mosque occurring in 8:B and then again in 9:A and 9:A’15. In various
ways, then, Suras 8–9 complement each other.
At the end of this discussion, we highlight different conclusions reached by
chronological and literary approaches to the scripture. Sayyid Qu৬b (d. 1966), for
example, whose exegesis FƯ ܲilƗl al-QurҴƗn (In the Shade of the Qur’an) has
been influential within many modern Islamist movements, points out that Sura 9
was revealed toward the end of the Prophet’s career — if not at the very end —
and reads it as containing «final decrees» about the stance of the Muslim com-
munity vis-à-vis other religious communities. He finds the sura lifting, once and
for all, truces that might exist between Muslims and polytheists. As for People of
the Book (i.e., Jews and Christians), they should be confronted likewise until
they surrender and agree to pay the jizya. At the end of his exegesis of Sura 9, he
restates that the sura contains definitive proclamations about the relationship
between the Muslim community and other communities around it, and calls for a
‫ۊ‬araka jihƗdiyya (jihadist movement) to establish Islam’s presence in the
world16.
Following a literary approach, on the other hand, we begin by recalling the
specific context: it being one characterized by military threat, plots to harm the
Prophet, and, in the case of Sura 9, breaking of treaties. Looking at the two suras
next, one finds them urging confrontation in this environment, but also empha-
sizing charity and repentance and forgiveness. What is more, the suras do not
occur in a central place in the Qur‫ގ‬an. Indeed, though one of these suras is very
late in revelation, it is not placed at a focal place in terms of the overall
composition.
13
The commentators are divided on the mosque referred to in 9:108, whether to the Prophet’s
Mosque in Medina or to the Masjid QubƗ‫( ގ‬the «Mosque of Piety») outside of Medina. Cf., for
example, al-৫abarƯ (d. 310/923), TafsƯr (al-৫abarƯ’s Commentary), ed. ৡalƗত al-KhƗlidƯ, Damascus
1997, IV, 223-224; and al-Qur৬ubƯ (d. 671/1272), TafsƯr (al-Qur৬ubƯ’s Commentary), ed. SƗlim
Muৢ৬afƗ al-BadrƯ, Beirut 2004, IV, 165. A structural analysis of the sura, however, would indicate
that the reference is rather to the Sacred Mosque in Mecca. Note the mention of Abraham — who,
with his son Ishmael, built the Sacred Mosque in Mecca — in a corresponding part of section A’
(v. 114), and the explicit references to the Sacred Mosque in section A.
14
N. LUND, Chiasmus in the New Testament: A Study in Formgeschichte, Chapel Hill 1942,
41.
15
This principle apparently is worked out too on a smaller level. Accordingly, the central part
of 9:A, verses 20-22, which point to the great reward (ajr aܲƯm) awaiting the victors (al-fƗҵiznjn)
who give of themselves in God’s cause, has an echo in the two outer parts of 9:A’ (verses 100 and
120), in the references to great victory (al-fawz al-aܲƯm) for Islam’s vanguard and to the reward
awaiting those who sacrifice and do good works (ajr al-mu‫ۊ‬sinƯn).
16
S. QU৫B, FƯ ܲilƗl al-QurҴƗn, Cairo 2009, III, 1564, 1603, 1633-1634, 1743-1744.
 The Pairing of Suras 8–9 255

Here, we might underscore a crucial difference between chronological and

literary approaches, in opening assumptions and conclusions derived therefrom.
If, as some believe, the Prophet did not arrange the final Qur‫ގ‬an, then perforce
the sura order does not possess great significance. According to Sayyid Qu৬b and
others, what does assume great significance is the chronological order, by which
one discriminates, for instance, between «temporary» and «final» proclama-
tions17. Yet as we point out in our monograph, literary evidence, in the form of
striking consistency of method, strongly suggests that the Qur‫ގ‬an had one author
(whether or not he was divinely inspired) — that no committee collaborated in
putting it together. It follows that the overall arrangement possesses great signi-
ficance, due to its Prophetic origin18. Looking at these two particular suras, then,
we notice again that, though late in revelation, especially Sura 9, they are not
situated at the scripture’s core. Rather, they occur at the end of the second group,
one composed of Suras 6–9 (a group contains a number of pairs and certain indi-
vidual suras, as discussed in our monograph). Furthermore, Sura 9, the closing
sura in the second group of the first system (a system contains numerous sura
groups arranged concentrically, once more as discussed in our study), seems to
anticipate the opening sura in the second-to-last group of the first system (this
group just mentioned consists of Suras 40 – 46). In other words, al-Tawba
(Repentance), far from highlighting confrontation with non-Muslims as a lasting
and definitive stance, seems rather to bear, according to literary analysis, a
meaningful relationship to al-GhƗfir (The Forgiver).
A literary method, therefore, which pays attention to the way in which the
Qur’an is actually put together, opens the text up to more tolerant readings.

American University of Kuwait Raymond FARRIN

P.O. Box 3323
Safat 13034 (Kuwait)

17
Cf. the theory of «abrogation» put forward by some medieval jurists, discussed by M.
Cuypers in La composition du Coran: Naܲm al-Qur’an, Pendé 2012, 167.179. The theory has a
major drawback, for it leaves the impression that God may change His mind.
18
Cf. the response by al-QƗঌƯ ‫ޏ‬Abd al-JabbƗr (d.415/1025), as cited in al-RƗzƯ, MafƗtƯ‫ ۊ‬al-
ghayb, VIII, 177, to the tradition that the Prophet died before indicating where al-Tawba should be
placed, and that al-Tawba was found to be similar to al-AnfƗl and so placed immediately after it.
‫ޏ‬Abd al-JabbƗr points out that this story, if true, calls into question the design of the Qur‫ގ‬an. On
the contrary, he affirms, the Prophet indicated exactly where this sura should be positioned, just as
he indicated exactly where every other sura should be positioned, and likewise he indicated that al-
Tawba should include no basmala, doing so, in every case, based on inspiration.
256 Raymond FARRIN

APPENDIX: STRUCTURAL SUMMARIES

Sura 8: al-AnfƗl (Booty)
Section A (1-29)
a (1-4) b (5-18) c (19) b’ (20-28) a’ (29)

1-4 Question about booty; it belongs to God and the Prophet; command to fear God, settle disputes
and obey God and His Prophet; believers are those whose hearts quake at the mention of God, whose
faith is strengthened when they hear verses recited, who trust in their Lord; they are those who
perform prayer and spend of what God has provided them; they will be rewarded with stations with
their Lord, forgiveness and a generous provision
—————————————————————————————————————————————
5-8 Example when the Lord caused Prophet to leave home (Medina) for a true aim, though some of
the believers were reluctant; they disputed with Prophet as if they were being driven to death;
when God promised the believers one of the two enemy parties, they wished it would be the
unarmed one; God willed to vindicate the truth with His words and to uproot the disbelievers,
that He might show Truth to be true and Falsehood false, though the guilty might hate it
9-14 When the believers implored their Lord for help (at Badr), He sent a thousand angels; this
was a message of hope and reassurance to their hearts: help comes only from God;
when God sent drowsiness, He did so to calm the believers’ hearts; when He sent rain, it
was to purify the believers and remove Satan’s stain, and to strengthen their hearts and
to make their stance firm; when God inspired the angels to support the believers, that the
believers might smite their enemy, it was because the latter had defied God and His
Prophet; such as them shall have the penalty of the Fire
15-18 Injunction to believers: do not turn your backs when you meet the disbelievers in battle; he
who does so draws on himself God’s wrath and the fate of Hell; the believers did not slay the
enemy — it was God who slew them; it was not the Prophet who threw at the enemy — it was
God who did; He did so to confer a benefit on the believers; God weakens the designs of
disbelievers
———————————————————————————————————————
19 Warning to disbelievers: if you sought a verdict, one has come to you; if you desist, it
would be best for you; if you return to the fight, so will the believers; no matter how
numerous your forces are, they will not avail you; God is with the believers
———————————————————————————————————————
20-25 Injunction to believers: obey God and His Prophet; do not turn away when you hear him; do
not be like those who say they hear but do not; the worst of beasts in God’s sight are the deaf
and dumb, those who do not understand; injunction to believers: respond to God and the
Prophet when he calls you to that which will grant you life; know that you will be gathered unto
Him; beware of discord; know that God is severe in punishment
26 When you were few in number and held to be weak, and you feared that people would
capture you (at Mecca), God gave you refuge and helped you; He provided for you that
you might be thankful
27-28 Injunction to believers: do not betray God and the Prophet; do not betray your trusts; know
that your possessions and children are a trial and that with God lies a mighty reward
—————————————————————————————————————————————
29 Injunction to believers: if you fear God, He will grant you a decisive victory, absolve you of your sins,
and forgive you
 The Pairing of Suras 8–9 257

Section B (30-40)
a (30-35) b (36-37) a’ (38-40)

30-35 When the disbelievers plotted to imprison or kill or drive out the Prophet — they indeed
plotted, yet God is the best of plotters; when God’s verses are recited to them, they claim
they could produce the like and dismiss them as ancient fables; they demanded proof of
veracity in the form of a shower of stones, but God was not going to punish them
while the Prophet was with them or while they could ask for forgiveness; they
have no plea that God should not punish them while they hinder believers from the Sacred
Mosque; its true guardians are the righteous; their prayer at God’s House is mere whistling
and clapping; they will taste their punishment

36-37 Warning: disbelievers spend their wealth in hindering people from the path of God
— in the end they will only have regrets; eventually they will be overcome; they will
be gathered in Hell so that God may distinguish the wicked from the good; the
wicked will be heaped upon each other and cast into Hell; they will be the losers

38-40 Injunction for Prophet to say to the disbelievers: if they desist, their past sins
will be forgiven; if they return to misdeed, the fate of ancient nations will be theirs;
injunction to believers: fight the disbelievers until there is no discord and all worship (at the
Sacred Mosque) is to God; if they desist, truly God is most aware; if they turn their backs,
know that God protects the believers; He is the best helper
258 Raymond FARRIN

Section A’ (41-75) — a (41) b (42-54) c (55-64) b’ (65-68) a’ (69-75)

41 Injunction to believers: know that a fifth of booty acquired belongs to God and the Prophet, to close relatives and to
orphans, to the needy and the wayfarer, if you believe in God and in the sign sent on the Day of Separation when the
two forces met

42-44 God bought the forces together (at Badr); He showed the enemy forces to the Prophet in a dream as few;
had He showed them as many the believers would have been discouraged and would have fallen into
dispute about the matter; when the two forces met He showed each to the other as few, so that He might
accomplish a matter (victory for the believers) that had already been ordained
45-48 Injunction to believers: when you meet a force, be firm and remember God often so that you might
be prosperous; obey God and His Prophet and do not dispute lest you fail and lose heart; be
patient; God is with the patient; do not be like those who left their homes haughtily, wishing to be
seen, and to hinder people from the way of God; Satan made their deeds seem alluring to them;
he promised them victory and to be their neighbor, but when the two forces came in sight of each
other he turned on his heels, fearing God’s punishment
49-54 The hypocrites, and those in whose hearts is a disease, say that the believers’ religion has misled them;
God is mighty and wise; angels will smite the disbelievers’ faces and backs at death; this will be the penalty for
their deeds; God is never unjust to His creatures; example of Pharaoh and his people: they rejected God’s
signs and were punished; God will not change the favor He has bestowed on a people until they change what
is in themselves; example of Pharaoh and his people: they rejected God’s signs and God drowned them for
their sins
————————————————————————————————
55-58 The worst of creatures in God’s sight are those who disbelieve, those with whom you
make a treaty and they break it; injunction to Prophet: if you meet them in battle, scatter
them, so that those following them will take heed; if you fear treason from any people,
throw their agreement back at them; God does not love the treasonous
59-61 Warning: disbelievers should not think that they have come out ahead of
the believers; they will never frustrate them; injunction to believers: prepare
what strength and cavalry you can, to strike fear into the enemy; whatever you
spend in God’s cause will be repaid; injunction to Prophet: if the enemy
inclines to peace, incline also to peace and trust in God
62-64 Assurance to Prophet: should the enemy wish to deceive you, God suffices you: He
has strengthened you with His help, and with the believers; He has brought their hearts
together; God suffices you, and those believers who follow you
————————————————————————————————
65 Injunction to Prophet: urge the believers to fight; twenty patient believers will defeat two hundred disbelievers,
a hundred of them will defeat a thousand
66 God has now lightened the burden, knowing there is weakness in the believers: a patient hundred
will defeat two hundred, a thousand will defeat two thousand; God is with the patient
67-68 Lesson for believers: it is not right for a Prophet to have war prisoners until he has devastated the enemy;
those who took them seek temporal gain (ransom), but God seeks the Afterlife; were it not for an earlier divine
decree you would have been punished

69-75 Injunction to believers: consume the booty you took lawfully, and fear God; God is forgiving; injunction for Prophet
to say to captives: if God knows of any good in your hearts, He will give you something better than that which you lost,
and He will forgive you; if the captives wish to betray the Prophet, they have already betrayed God, and He gave the
Prophet power over them; those who believed and emigrated and strove, giving of their money and themselves, in
God’s cause, as well as those who gave them refuge and help, are allies of one another; as for those who believed
but did not emigrate, no protection is due to them until they emigrate; if they seek help against persecution, the
believers (in Medina) should help them, except against people with whom there exists a treaty; the disbelievers are
protectors of each other; if the believers do not support each other, oppression and corruption will go unchecked in the
land; those who believed and emigrated and strove in God’s cause, as well as those who gave them refuge and help–
they are truly the believers; they will be rewarded with forgiveness and a generous provision; those who believed after
and emigrated and fought are also among the believers, but kindred still have prior rights (in terms of inheritance) in
God’s Book
 The Pairing of Suras 8–9 259

Sura 9: al-Tawba (Repentance)

Section A (1-37) — a (1-6) b (7-19) c (20-22) b’ (23-35) a’ (36-37)
1-6 Address from God and His Prophet: a release is declared from past treaties made with polytheists; polytheists may
roam freely for four months, but they will never frustrate God; God shames the disbelievers; announcement from God
and His Prophet: on the Day of the Great Pilgrimage, treaties with polytheists will be dissolved; it would be best for the
polytheists if they repent; they cannot frustrate God; a painful punishment awaits the disbelievers; exception: treaties
made with polytheists who have not failed in their obligations or supported an enemy, these are not dissolved;
injunction to believers: when the forbidden months are over, fight the polytheists wherever you find them; but
if they repent and perform prayer and give to charity, leave the way open for them; God is forgiving; if one of the
polytheists ask for asylum, give it to him so that he may hear God’s Word, and then take him to a safe place
—————————————————————————————————————————
7-10 Rhetorical question: how can there be a treaty between the polytheists and God and His Prophet,
excepting those with whom treaties have been made at the Sacred Mosque? injunction to believers: those who
are true to you, be true to them; rhetorical question: how can there be a treaty, seeing that when they gain
advantage, they do not respect kinship ties nor obligations; they please you with their mouths while their hearts
resist; most of them are sinful; they have sold God’s signs for a lowly price and hindered people from His path;
they do not respect kinship ties with a believer nor obligations; they are the transgressors

11-16 Address to believers: if the polytheists repent and perform prayer and give to charity, then they are your
brothers in faith; if they break their oaths and taunt you for your faith, then fight their leaders so that
perhaps they may desist; rhetorical questions: will you not fight a people who broke their oaths and
plotted to drive out the Prophet and were the aggressors? do you fear them? God is Whom you should
fear; injunction to believers: fight them and God will punish them with your hands and shame them and
help you against them; God will remove the anger from the believers’ hearts; God accepts repentance
from whom He will; rhetorical question: did you think you would be left untested, without God having
identified those of you who strive and take no friends except God, His Prophet, and the believers?

17-19 It is not fitting for polytheists to visit God’s mosques while professing disbelief; their works will come to
nothing and they will abide in Hell; God’s mosques are to be visited by those who believe in God and the Last
Day, who perform prayer and give to charity and fear none except God; rhetorical question: do you consider
giving drink to pilgrims and maintaining the Sacred Mosque equivalent to the practice of those who believe in
God and the Last Day and strive in God’s cause? they are not comparable in God’s sight
—————————————————————————————————————————
20-22 Those who believed and emigrated and strove, giving of their money and themselves, in God’s
cause, they have the highest station with God; they are the true victors; their Lord sends them good
tidings of His mercy and good pleasure, and of Gardens with lasting delights; they will dwell therein
forever
—————————————————————————————————————————
23-24 Injunction to believers: do not take your fathers and brothers as protectors if they prefer unbelief to belief;
injunction to Prophet: say that if their fathers, sons, wives, kin, wealth acquired, commerce they fear will
slacken, and dwellings that please them, are dearer to them than God and His Prophet and striving in His
cause, then they should wait until God brings about His command

25-27 God helped the believers on many battlefields; at ণunayn your multitude impressed you, but it did you
no good and the land closed in on you despite its breadth, and you turned back; then God sent down
His peace of mind on the Prophet and on the believers, and sent down forces the believers did not see;
thus He punished the disbelievers; thereafter God accepts repentance from whom He will

28-35 Injunction to believers: the polytheists are impure; after this year of theirs, do not let them approach the
Sacred Mosque; if you fear destitution, God will enrich you with His bounty; fight those who deny God and the
Last Day, who do not hold sacred what God and His Prophet hold sacred, and who do not follow the religion of
truth, until they pay the tribute humbly; the Jews say Ezra is the son of God and the Christians say the Messiah
is the son of God; these are mere words from their mouths; they imitate the speech of disbelievers before;
imprecation: God’s curse on them; they take their rabbis and monks as lords, and the Messiah, son of Mary, as
Lord; yet they were commanded to worship the One God; they wish to extinguish God’s Light with their
mouths; God will not allow but for His Light to be complete; He sent His Prophet with guidance and the true
religion, to proclaim it above all religion; address to believers: many rabbis and monks falsely consume
peoples’ wealth and hinder them from God’s cause; those who bury gold and silver and do not spend in God’s
cause shall have a painful punishment: Hellfire on that Day will be stoked and used to brand their foreheads,
sides, and backs, in return for the treasure they buried

36-37 The number of months in God’s sight is twelve; He decreed this when He created heavens and earth; four of them
are sacred; this is the correct religious practice; injunction to believers: fight the polytheists together as they
fight you together; know that God is with those who fear Him; intercalation is an increase in disbelief; by it the
disbelievers lead others astray; they allow it one year and forbid it another, so as to adjust the number of forbidden
months and make lawful what God has forbidden; their evil actions have been made pleasing to them
260 Raymond FARRIN

Section B (38-57) — a (38-42) b (43-45) a’ (46-57)

38-42 Rhetorical questions to believers: what is the matter with you? when it is said to go forth in
God’s cause, you drag your feet; do you prefer this life to the Hereafter? unless you go
forth, God will punish you painfully and put another people in your place; if you do not help
the Prophet, God already helped him when the disbelievers drove him out; he had one
companion in the cave, and he said to him: «Do not grieve; God is with us»; God sent
down His peace of mind on him, strengthened him with forces you did not see, and made
the word of disbelievers lowermost and His word uppermost; injunction to believers: go
forth, whether lightly or heavily armed, and strive, giving of your money and yourselves, in
God’s cause; had the gain been immediate and the journey short, they would have
followed the Prophet; but the distance seemed long; they would swear by God that they
would come out with the Prophet if only they could; they ruin themselves
———————————————————————————————————————
43-45 Rhetorical question to Prophet: God forgive you — why did you permit them (to
remain behind), until you came to know those who were truthful from those
who lied? those who believe in God and the Last Day do not ask to be
excused from striving in God’s cause with their money and themselves; those
who do not believe in God and the Last Day, and are in doubt, are the ones
who ask for such permission
———————————————————————————————————————
46-50 Had they intended to go out, they would have made preparations; but God was averse that
they should be sent forth, so He made them tarry; they were told to stay behind; had they
come out, they would have only have sown discord among the believers, hurrying back
and forth, and some would have listened to them; they indeed plotted discord and caused
disruption before, until the truth appeared and God’s command prevailed; among them are
those who ask not to be drawn into discord; rhetorical question: have they not already
fallen into discord? Hell surrounds the disbelievers; if good befalls the Prophet, it
troubles them; but if disaster befalls him, they say they took their precautions and turn
away glad

51-52 Injunction to Prophet: say that nothing will befall the believers except what God
has decreed; He is their Protector and in Him they trust; the believers’ fate will
be one of two good things (martyrdom or victory); that of the disbelievers will be
punishment from God or at the hands of the believers

53-57 Whatever the disbelievers spend (in God’s cause) will not be accepted, for they reject God
and His Prophet, pray lazily, and contribute with reluctance; injunction to Prophet: do not
let their wealth or progeny impress you; God intends to punish them with these
things in this life and for their souls to perish while they are disbelievers; they
swear by God that they are of the believers, but they are not; they are a people afraid; if
they could find a refuge, cave, or crawl space, they would hurry to it
 The Pairing of Suras 8–9 261

Section C (58-80) — a (58-60) b (61-66) c (67-72) b’ (73-74) a’ (75-80)

58-60 Among the disbelievers are those who find fault with the Prophet in the matter of distribution of
alms; if they are given a portion, they are content; if not, they become angry; if only they had been
satisfied with what God and His Prophet brought and found sufficiency with God, with what He and
His Prophet will bring, turning to God, (that would have been correct); alms are for the poor and
indigent, for those who collect them, for those whose hearts are bound together, for slaves to buy
their freedom and for those in debt, for God’s cause, and for the wayfarer

61-66 Among them are those who harm the Prophet, saying mockingly that he is an ear; he listens
to what is good for the community; he believes in God and trusts the believers, and he is a
mercy to them; these disbelievers swear by God to please the believers, but it is more fitting
that they should please God and His Prophet; rhetorical question: do they not know that
those who oppose God and His Prophet shall dwell in Hell? the hypocrites are afraid lest a
sura should be sent down, exposing what is in their hearts; let them mock the Prophet; God
will indeed bring forth what they fear; when asked, they say they were talking in jest; they
mock God, His verses, and His Prophet; they should make no excuses, for they have
rejected faith after believing; if God forgives some, He will punish others, for they are in sin

67-72 Hypocrites, male and female, are alike: they enjoin wrong and forbid right and are
tight-fisted; they have forgotten God and so He has forgotten them; God has
promised the hypocrites, male and female, and the disbelievers Hellfire; therein
they will dwell; so too those who came before: they were stronger, richer, and more
plentiful in offspring; they too enjoyed their lot and engaged in idle talk; the works of
disbelievers will come to nothing in this world and in the next; they will be the
losers; rhetorical question: has not the story reached them of those before — the
peoples of Noah, ‫ޏ‬Ɩd, Thamnjd, Abraham, Midian, and the towns ruined? their
prophets came to them with clear signs; God does not wrong them; they wrong
themselves; believers, male and female, are friends of each other: they enjoin right
and forbid wrong, perform prayer and give to charity, and obey God and His
Prophet; God will show them mercy; God has promised the believers, male and
female, Gardens with rivers flowing beneath, and mansions, and God’s good
pleasure; this is the great victory

73-74 Injunction to Prophet: strive against the disbelievers and hypocrites and be harsh with them;
their abode is Hell; they swear by God that they said nothing, yet they spoke the word of
disbelief and resisted after having submitted; they had in mind what they were not able to
carry out (a plot to kill the Prophet); this was their revenge for the bounty that God and His
Prophet had bestowed upon them; if they repent, it would be best; if they turn away, God
will punish them in this life and in the next; on earth they have no protector or helper

75-80 Among them are those who made a covenant with God, that they would give alms and be among
the righteous if God bestowed on them His bounty; when He did, they were stingy and turned away;
God has put hypocrisy in their hearts that will last until the Day they meet Him; rhetorical question:
do they not know that God knows their secrets? those who find fault with believers who give
freely to charity, and with believers who find nothing to give but their efforts, and scoff at them —
God will throw back upon them their ridicule; if the Prophet should ask for their forgiveness, even
seventy times, God will not forgive them, for they have rejected God and His Prophet
262 Raymond FARRIN

Section B’ (81-99) — a (81-87) b (88-89) a’ (90-99)

81-87 Those who were left behind were glad; they hated to strive, giving of their money and
themselves, in God’s cause; they advised against going forth in the heat; Hellfire will be
hotter; let them laugh a little; they will weep much in recompense for their actions;
injunction to Prophet: if God brings you back to a group of them, and they ask permission
to go out, you should not allow it, for they preferred to sit back on the first occasion; nor
should you stand over the grave of any one of them and pray (for his soul), for they
rejected God and His Prophet and died in a state of sin; do not let their wealth or progeny
impress you; God intends to punish them with these things in this life and for their souls to
perish while they are disbelievers; when a sura is revealed, enjoining belief in God and
striving along with the Prophet, the wealthy ask permission to stay back; they are
content to remain with the women; their hearts are sealed
————————————————————————————————————————————————
88-89 The Prophet and those who believe with him strive, giving of their money and
themselves; good things are for them; they shall prosper: God has prepared for
them Gardens with rivers flowing beneath; they shall dwell therein; this is the great
victory
————————————————————————————————————————————————
90 Some Bedouins came forward, making excuses and asking permission to stay back;
those who denied God and His Prophet stayed back; a painful punishment will befall the
disbelievers among them

91-96 There is no blame on the weak, the ill, and those who have nothing to spend,
provided they are true to God and His Prophet; nor is there blame on those who came
to the Prophet, asking to be supplied with mounts, who turned back tearfully when
none were available and they found nothing to spend; the blame falls on those
who ask permission to stay back, while they are rich; they are content to
remain with the women; God has sealed their hearts; they will make excuses
when the believers return; the believers will not be gulled by them; God has informed
the believers of them; God and His Prophet will see their actions; at the end they will
be returned to the One Who knows what is hidden and what is open; He will inform
them of their actions; they will swear to God, when you return, so that you might leave
them alone; leave them alone, for they are impure; Hell will be their abode, in
recompense for their actions; they will make oaths that you might be content with
them; God is not pleased with them

97-99 The Bedouins are the most stubborn in disbelief and hypocrisy, and the least apt to know
God’s limits; some Bedouins view what they spend (in God’s cause) as a fine, and wait for
fortune to turn against the believers; it will turn against them; some Bedouins believe in
God and the Last Day, and view what they spend as offerings that will bring them near to
God and to obtaining the Prophet’s prayers; they do bring them near; God will admit them
to His mercy
 The Pairing of Suras 8–9 263

Section A’ (100-129)
a (100-106) b (107-115) c (116) b’ (117-118) a’ (119-129)
100-106 God is well pleased with the first of the emigrants and the helpers, and with those who followed them in good
deeds; He has prepared for them Gardens with rivers flowing beneath; they shall dwell therein; this is the great
victory; some of the Bedouins around you and some of the people of Medina have become persistent in
hypocrisy; God knows them and will punish them twice; others have acknowledged their faults and mixed a good
deed with a bad one; perhaps God will accept their repentance; injunction to Prophet: take from them alms, by
which to purify them, and pray for them; your prayers are a peace of mind to them; do they not know
that God accepts repentance from His servants and receives their charitable offerings? say to them: do good
works, and God, His Prophet, and the believers will see these works; soon these people will be brought back to
the One Who knows what is hidden and what is open, and He will show them what they used to do; others are
deferred to God’s decree: He will either punish them or accept their repentance
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107-110 Those who have taken a mosque in opposition and disbelief, to divide the believers and to serve as an
outpost for those who previously fought against God and His Prophet, will swear their good intentions;
God bears witness that they are liars; injunction to Prophet: never stand for prayer in it; a Mosque that
was founded on piety from its first day is more worthy for prayer; in it are men who love to be purified;
rhetorical question: who is better — one who lays the foundation on piety and God’s good pleasure, or
one who lays it on the edge of a precipice, ready to crumble with him into Hellfire? its structure remains
a source of doubt in their hearts, until their hearts are cut to pieces

111-112 God has purchased the believers’ souls and wealth in exchange for the Garden; they fight in
His cause and kill and are killed; this is a binding promise from Him in the Torah, Gospel, and
Qur’an; rhetorical question: who is more true to his promise than God? injunction to believers:
rejoice in your bargain; this is the great victory; the believers are those who repent,
worship, journey, bow, prostrate themselves, enjoin right and forbid wrong, and observe
God’s limits; injunction to Prophet: give glad tidings to the believers

113-115 It is not fitting that the Prophet and the believers ask forgiveness for polytheists, even if they are kin,
after it has become clear that they are inhabitants of the Fire; Abraham asked for his father’s
forgiveness only because of a promise he had made to him; once it became clear that he was God’s
enemy, Abraham released himself from his father; God would not lead a people astray after having
guided them, until He has shown them what they should avoid
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116 To God belongs the heavens and the earth; He gives life and He takes it;
besides God, you have no friend or helper
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117-118 God has pardoned the Prophet, and the emigrants and helpers who followed him in the hour of
difficulty when the hearts of some nearly swerved; God has accepted their repentance; God
also has turned in forbearance to the three who were left behind, on whom the earth, for all its
vastness, seemed to close and whose souls were constrained, those who thought there was no
refuge except Him; God has turned in forbearance that they might repent
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119-129 Injunction to believers: fear God and be with those who are truthful; it is not fitting that the people of Medina,
and the Bedouins around them, stay behind God’s Prophet and prefer their lives to his; they could not suffer
thirst, fatigue, or hunger in God’s cause, nor tread in any place that angers the disbelievers, nor inflict any injury
on them, except that is recorded for them as a righteous deed; nor could they spend any small or large amount,
or cross any valley, except that it is recorded in their favor, such that God may requite them with the best reward;
nor is it fitting for the believers to go forth together; let a party only go forth, so that those who stay behind can
devote themselves to the study of religion and inform the others about what to guard themselves against when
they return; injunction to believers: fight the disbelievers near you, and let them find in you harshness; know that
God is with those who fear Him; whenever a sura is revealed, some of them ask which of you has been
strengthened in faith; those who believe have been strengthened in faith; those with disease in their hearts, their
foulness is increased by it; they die in a state of disbelief; rhetorical question: do you not see that they are tried
once or twice every year, and still they do not repent or take heed? when a sura is revealed, they look at each
other and ask if anyone is watching them, and then they turn away; God has turned their hearts from
understanding; address to believers: from one of you has come a Prophet; it pains him that you should suffer; he
is anxious about you; he is benevolent and merciful to the believers; injunction to Prophet: if they turn
away, say that God suffices you, there is no god but Him, and in Him you trust; He is Lord of the Great Throne
264 Raymond FARRIN

ABSTRACT

This paper discusses the structure of Suras 8 and 9, al-AnfƗl and al-Tawba. Contrary
to an opinion that has existed since classical times, which holds that the two suras are in
fact one (due to the absence of a separating basmala between them), the paper shows
that Suras 8–9 are two complete, concentrically arranged suras, just as they occur in the
canonical text. However, it demonstrates as well that these two independent suras also
exist as a pair. It points out moreover how their structure emphasizes their principle
message, which calls to confrontation but likewise emphasizes charity and holds out the
possibility of repentance and forgiveness. Finally, the paper contrasts the implications of
reading these suras chronologically and of taking a literary approach, showing that the
latter opens to a more tolerant reading.

Keywords: Confrontation, charity, repentance, forgiveness, chronological approach,

literary approach

RIASSUNTO

Il presente articolo interessa la struttura delle sure 8 e 9, al-AnfƗl and al-Tawba. Con-
trariamente all’opinione diffusa nella classicità, secondo la quale le due sure sarebbero
una sola (per la mancanza di basmala di separazione tra esse), l’articolo dimostra che le
sure 8 e 9 sono due sure complete, organizzate in maniera concentrica, come succede nel
testo canonico. Esse, tuttavia, pur essendo indipendenti, vengono considerate anche in
coppia. L’articolo tratta il modo in cui la stessa struttura delle due sure enfatizza il
messaggio principale che, se da una parte prevede uno scontro, e allo stesso modo
sottolinea l’importanza della carità dall’altra apre al pentimento e al perdono. Da ultimo,
l’articolo mette a confronto le implicazioni di una lettura cronologica delle due sure con
un approccio più letterale, mostrando come il secondo apra ad una lettura più tollerante.

Parole chiave: Scontro, carità, pentimento, perdono, approccio cronologico, approccio

letterale