Sūrat ar-Rūm

Observations on the organization, structure and coherence of Sūrat ar-Rūm

Sūrat ar-Rūm (The Byzantines) is the 30th sūrah in the Quran’s compiled order and revealed during the Meccan period of the Messenger’s mission. It is probably most famous for the prophecy in its opening āyāt about the eventual victory of the Byzantine Empire over its Persian Empire rivals.¹

When the contents are laid out, it appears that the sūrah forms a ring structure.²

CONNECTIONS

[A]/[A’] - The sūrah begins with the prediction that the Byzantines - having just lost a great battle - would come to be victorious over the Persians in the coming years. To the original audience of these āyāt, the Byzantines represented the People of the Book, and thus, the group of believers, while the disbelieving Persian Empire represented the polytheists. As was decreed, the Byzantines were able to turn the war in their favor and eventually won out over their counterparts. The end of the sūrah also speaks of two groups, but more explicitly refers to them as being divided by their beliefs. Allah ﷻ says that each group will have what they earned in the Afterlife, which complements the worldly reward spoken of in the opening āyāt.

Returning to the opening, Allah ﷻ says that the “believers (al-mu’minūn) will be joyous with Allah’s great help (naṣr),” which matches with Allah’s declaration at the end of the sūrah wherein He says, “and incumbent upon Us was [Our] great help of the believers (naṣr al-mu’minīn).”

Continuing from the opening, Allah ﷻ tells us that, “[their victory is] the promise of Allah (waʿda Allāh). Allah does not break His promise, but most people do not know.” Towards the conclusion of the sūrah Allah ﷻ reminds us to, “be patient! No doubt, the promise of Allah (waʿda Allāh) is true!”

In beginning passage, Allah ﷻ says that the disbeliever, “[only] know the worldly affairs of this life, but are [totally] oblivious to the Hereafter. Have they not reflected upon their own being?” This nicely complements Allah’s statement to His Messenger ﷺ towards the end of the sūrah, “Indeed, you will not make the dead hear, nor will you make the deaf hear the call when they turn their backs, retreating. And you cannot guide the blind away from their error. You will only make hear those who believe in Our miraculous signs so they are Muslims [in submission to Allah].”

And finally, [A] concludes with Allah ﷻ informing us of our meeting with Him. Unfortunately, “many people, with regards to meeting their Master, are definitely in denial.” Similarly, Allah ﷻ says in the concluding passage that “And the Day the Hour appears the criminals will swear they had remained but an hour. Thus, they were deluded,” and “So that Day, their excuse will not benefit those who wronged, nor will they be asked to appease [Allah].”

[B]/[B’] - Both sections begin almost word-for-word the same. [B] says, “Have they not traveled on earth to see how was the end of those before them (a-wa-lam yasīrū fi al-’ardi fayanẓurū kayfa kāna ʿāqibatu al-ladhīna min qabli-him)?” And [B’] begins, “Say, ‘Travel through the land and observe how was the end of those before (sīrū fi al-’ardi fanẓudrū kayfa kāna ʿāqibatu al-ladhīna min qabl).’” Both sections then go on to describe the previous nations and warn us to believe lest we end up like them.

[C]/[C’] - [C] speaks extensively of the Day of Judgment and man’s inevitable return (turjaʿūn) to Allah ﷻ. He tells us how false partners will fail those who worshiped them and about the reward and punishment for good and bad actions. In the corresponding section Allah ﷻ also references actions, but says that He allows people to taste a small part of the consequences of what they’ve done in order to help them realize their errors and return (yajiʿūn) to doing good.

[D]/[D’] - The section begins by declaring Allah’s perfection (subḥāna Allāhi) in the evening and morning. He owns all praise in the heavens and the earth and brings out the living (al-ḥayy) from the dead (al-mayyit) and the dead from the living. The complementary āyāt also declare Allah’s perfection (subḥāna-hu wa-taʿālā). Corresponding to what came earlier, He gives death (yumītu) and gives life (yuḥyī). In contrast to Allah’s praise in the heavens and earth from earlier, Allah ﷻ says that corruption has spread on the land and sea because of humans.

[E]/[E’] - Allah ﷻ begins [E] talking about mankind’s creation and their ability to spread and increase their numbers through marriage (and the subsequent children). [E’] similarly speaks of an increase, but an immoral increase of wealth through usury.

Many āyāt in [E] end saying, “No doubt, in that are signs (inna fī dhālika la-āyātin)…” for people who think, for all beings, and for a people who listen. [E’] also has an āyah ending, “no doubt in that are signs (inna fī dhālika la-āyātin)” for people who believe.

Finally, both sections mention Allah’s provision. Allah ﷻ first says that He made daytime a means of pursuing His favor (i.e., His sustenance). And in the latter section Allah ﷻ complements this statement saying, “He expands sustenance for whomever He wills, and He also restricts it.” In other words, we pursue our livelihoods, but Allah ﷻ is the One ultimately in control of what we earn.

[F]/[F’] - Allah ﷻ tells us of the lightning He sends down as a sign for us. It both indicates fear (fires, the sound of thunder that comes with it, etc.) and hope (for rain).

In the correlated passage, Allah ﷻ tells us of the incorrect attitude of disbelievers. When disaster strikes, they fear for their lives and turn to Allah ﷻ only to turn back away when things get good again. Similarly, when their life is good, but they’re struck by a little misfortune (due to their own doing), they suddenly fall into despair. They have an improper balance of fear and hope.

[G]/[G’] - Allah ﷻ informs us that He is the one who “holds (taqūm)” the sky and earth in place. Their positioning and stability is from the divine order of Allah ﷻ.

In the matching passage, Allah ﷻ tells us to “establish (‘aqim)” ourselves wholeheartedly to His religion, for His religion is the “upright (al-qayyim)” way of life. Finally, we are reminded to “establish (‘aqīmū)” prayer in addition to other praiseworthy actions. In this way, humans have a choice to be aligned with Allah’s divine commands.

[H] - At the center of this sūrah is a summary of Allah’s Oneness, His absolute control, and the example of those who would dare to associate partners with Him. Allah ﷻ explains His signs (the āyāt referenced over and over in the previous sections) for people who think. The one who reflects on all that comes before and after the center of this sūrah can have no doubt that Allah ﷻ is the only One worthy of worship and obedience.

And Allah ﷻ knows best.

1. Or, to modern audiences, most famous for containing the āyāt most likely to be recited at a wedding.

2. Sura al-Room. The Gold Mine Initiative. (2018, June 5). Retrieved 2021, from https://tgminitiative.blogspot.com/2018/06/symmetry-in-sura-al-room.html