DLP has ‘No Holds Barred’ discussion with Muslims: ignores Islamic abuse of women, intolerance of other religions etc.

Barbados Election Stuart Inniss

Fair trade: Muslims’ didn’t mention Donville Inniss sex business, PM Stuart didn’t mention Koranic instruction to beat wives

by Jason

What is a politician to do when a mosque community asks to meet and hold discussions? Obviously the Muslims are part of the general electorate so the politician attends and hopes to grab a few votes while keeping the foot out of the mouth.

That’s usually not so difficult with other religious groups, but with the Muslims the politicians have to tread carefully: because many of the Islamic religious texts, laws, social customs and teachings are in total opposition to a free and democratic society like ours.

There is also a risk that the general population will see the politician as either abandoning the values of our society and becoming a ‘useful idiot’ for the Islamists (those who want to see Islamic rule worldwide).

“The Democratic Labour Party (DLP) headed by leader Prime Minister Freundel Stuart engaged in an almost 45 minutes no holds barred discussion with the Muslim community at their Mosque at Kensington New Road, St. Michael today, touching on topics of education, energy, the Palestinian situation and same sex marriage.”

from the Nation article DLP team meets Muslim community

So Freundel Stuart, Donville Inniss, Patrick Todd, Michael Carrington and Richard Sealy attended the Kensington New Road Mosque.

Apparently, Minister Inniss did not bring his pet goat or hand out any ‘Orgasm.com’ trial memberships.

Nothing was said about the verses in the Koran that instruct husbands to discipline their wives by beating them. No mention was made about the unacceptable values being taught to the young people in the Islamic schools on the island such as that women are less reliable as witnesses in court than men, and that rape prevention is primarily the responsibility of women through the clothes they wear.

The Prime Minister said nice things about Muslims and assured the Islamic community that the DLP will not be implementing gay marriage or changing the law prohibiting anal sex. In return, the Islamic community didn’t mention Orgasm.com or Kinkfarm.com and will probably throw a few votes to the DLP candidates.

The ladies and gentlemen of the Barbados news media wrote positive articles about the visit and nobody mentioned that ‘diversity‘ only flows one way with the Muslim community and that the Koran says that Muslims who leave the religion should be murdered.

Altogether a fairly successful visit for the Prime Minister and his DLP team!

Missing in action during Mosque visit: Inniss pet goat

Missing in action during Mosque visit: Inniss pet goat

When should you beat your wife?  

Quran Verse 4:34

Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband’s] absence what Allah would have them guard. But those [wives] from whom you fear arrogance – [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.”

Health Minister Donville Inniss – the Porn connection

As documented in a series of stories at BFP, Inniss profited from a worldwide online pornography business that involved teenagers, pregnant women and other vulnerable people performing sex acts on video for money. And not to be too blunt about it, some of the other ‘performers’ that Inniss profited from made sounds like “Baaaaaa” and “Moooooo”. Check out some of BFP’s articles on the subject and visit the Inniss-associated website “orgasm.com” for some samples.


Filed under Barbados, Human Rights, Religion

13 responses to “DLP has ‘No Holds Barred’ discussion with Muslims: ignores Islamic abuse of women, intolerance of other religions etc.

  1. CC

    I saw a photo yesterday of a Muslim at the BLP rally holding up a BLP Manifesto. Why the sudden media interest in the Muzzie’s participation in the political process? It is probably an engineered interest, engineered by the Muslim community to raise its profile and influence out of proportion to its numbers in Bim.

  2. St George's Dragon

    The Bible is, of course, far more enlightened. Beating your wife does not feature, just beating your slaves.
    Exodus 21:20 And if a man smite his servant, or his maid, with a rod, and he die under his hand; he shall be surely punished.
    21:21 Notwithstanding, if he continue a day or two, he shall not be punished: for he is his money.

  3. Well Well

    These politicians could care less about the beating of and illtreatment women, just look at how they curse at and disrespect black women, some don’t even realize that the muslim population makes up the minority populationin Bim and there are not enough of them to help them retain any power. It would be in their best interest to suck up to the majority instead, but knowing the weak mentality………………………

  4. BA88/98

    St. George: the big difference between the Christians and the Muslims is that the Christians take their bible in context of the eras it was written in. The debate about the slavery verses was fought and decided over 200 years ago.

    The Muslims on the other hand do not take their ‘bible’ in context of the era it was written in. It is the law today and if it says to beat your wife, then that is the law and permitted.

    It says that if you leave Islam you should be killed. It says that Jews and Christians are pigs and apes and that Mulsims should not be friends with Jews and Christians.

    That is the big problem with Islam today.

  5. 54

    None of these idiots will ever take into account that it was a white englishman responsible as well for starting the muslim religion and helping them with all that crap written in the koran. Some of them don’t know and those who are aware, just like with the christian bible, will neverlearn.

  6. Mark Fenty

    I think beating one’s Wife in this day and time is unacceptable, and it should have no place in civil society. But, surely, Barbadians can’t deny the fact that the beating of one’s wife was quite commonplace in Barbados,some forty years ago. And therefore, must at all cost repudiate such behavior, because it is an affront to the Christian values on which Barbados was built.

  7. Ammar Nana

    Laymen reading the Quran and think they are scholars…Please stop coming with this BBC, FOX News, CNN narrative…And well hello there is something called context. When the Quran mentions verses of violence and warfare to the disbelievers; it is in the context of the time of the Prophet Muhammad and in the context of war. As God says in the Quran, “Killing one person is like killing the entire mankind while saving one person is like saving the entire mankind.” You cannot kill innocent persons. There is even ethics in war in Islam; do not kill women and children, do not kill animals, do not destroy trees, if you find persons in their churches, synagogues, etc do not kill them either but only those who fight you. Yes we may see the opposite in the Muslim world today but then those Muslims are not practicing Islam properly. Regarding the verse about so-called beating; firstly dear Islamophobes, again please stop coming with this FOX news , CNN narrative and read the Quran for yourself or ask Muslims about Islam. The verse about so-called beating is found Chapter 4 Verse 34. Let me address this;
    Secondly, here is sayings of the Prophet Muhammad and other Quranic verses regarding this issue;
    Noble Verses and Sayings that support the prohibition of any type of wife beating:

    The following Noble Verses and Sayings from the Noble Quran and Prophet Muhammad peace be upon him respectively seem to very well support the above interpretation:

    “…Do not retain them (i.e., your wives) to harm them…(The Noble Quran, 2:231)”

    Narrated Mu’awiyah al-Qushayri: “I went to the Apostle of Allah (peace_be_upon_him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them. (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2139)”

    Narrated Mu’awiyah ibn Haydah: “I said: Apostle of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her. (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2138)”

    Abu Huraira (Allah be pleased with him) reported Allah’s Apostle (may peace be upon him) as saying: “He who believes in Allah and the Hereafter, if he witnesses any matter he should talk in good terms about it or keep quiet. Act kindly towards woman, for woman is created from a rib, and the most crooked part of the rib is its top. If you attempt to straighten it, you will break it, and if you leave it, its crookedness will remain there. So act kindly towards women. (Translation of Sahih Muslim, The Book of Marriage (Kitab Al-Nikah), Book 008, Number 3468)”

    “O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower [money given by the husband to the wife for the marriage contract] ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good. (The Noble Quran, 4:19)”

    “And among God’s signs is this: He created for you mates from amongst yourselves (males as mates for females and vice versa) that you might find tranquillity and peace in them. And he has put love and kindness among you. Herein surely are signs for those who reflect. (The Noble Quran 30:21)”

    “Women impure for men impure. And women of purity for men of purity. These are not affected by what people say. For them is forgiveness and an honorable provision. (The Noble Quran 24:26)”

    Narrated Abu Huraira: “Allah’s Apostle said, ‘The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger. (Translation of Sahih Bukhari, Good Manners and Form (Al-Adab), Volume 8, Book 73, Number 135)”

    Narrated Abu Huraira: “A man said to the Prophet , ‘Advise me! ‘The Prophet said, ‘Do not become angry and furious.’ The man asked (the same) again and again, and the Prophet said in each case, ‘Do not become angry and furious.’ (Translation of Sahih Bukhari, Good Manners and Form (Al-Adab), Volume 8, Book 73, Number 137)”

    Abu Huraira reported: “I heard Allah’s Messenger (may peace be upon him) as saying: One is not strong because of one’s wrestling skillfully. They said: Allah’s Messenger, then who is strong? He said: He who controls his anger when he is in a fit of rage. (Translation of Sahih Muslim, The Book of Virtue, Good Manners and Joining of the Ties of Relationship (Kitab Al-Birr was-Salat-I-wa’l-Adab), Book 032, Number 6314)”

    Allah Almighty loves those who restrain anger: “Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men; for Allah loves those who do good. (The Noble Quran, 3:134)”

    The Prophet forbade striking on the face:

    Let us look at the following narrations about Prophet Muhammad peace be upon him:

    Narrated Salim: “….Umar said: ‘The Prophet forbade beating on the face.’ (Translation of Sahih Bukhari, Hunting, Slaughtering, Volume 7, Book 67, Number 449)”

    Narrated AbuHurayrah: “The Prophet (peace_be_upon_him) said: When one of you inflicts a beating, he should avoid striking the face. (Sunan Abu-Dawud, Book 38, Prescribed Punishments (Kitab Al-Hudud), Number 4478)”

    These narrations do not prove the interpretation that wife beating being ok as long as it is not done on the face, because the narrations are general and do not mention any wives. The striking could be done on our children when we discipline them. In this case, the above two narrations would fit perfectly with the situation, because while we can still physically discipline our children, we are not allowed to hit them on the face.

  8. Ammar Nana

    Now let me comment on the verse itself; many scholars of Islam that I know have said that the translations of this verse does say “beat” while others say “beat lightly”; the word for “beat” in Arabic just like many other words in Arabic have more than one meaning……………
    If ever there has been a controversial verse in the Holy Qur’an, it certainly is verse 4:34. Used by opponents of Islam to label this religion woman-unfriendly (to put it mildly), Muslims themselves are struggling with interpreting it. For yes, let us agree about this: there is no such thing as “the” one and only correct interpretation of the Word of Allah – only Allah knows what He meant. We can only try to understand. And in this particular case, an alternative for the troublesome interpretations of this verse may bring us a bit closer to that objective.

    Let us have a look at a (partial) translation of this verse :

    “Men are the {qawwam} of women, because Allah has given the one more than the other, and because they support them from their means. Therefore the righteous women are {qanitat}, and guard in the husband’s absence what Allah would have them guard. As to those women on whose part ye fear {nushuz}, admonish them first, then refuse to share their beds, and finally {adriboo} them; but when they {ataa:} to you, then seek not against them means of annoyance: For Allah is Most High, great above you all. ”

    Disobedient women?

    The key word to answer this question is {qanitat}, which is a feminine plural of {qanit}, based on the root {q-n-t}. This word appears on many other occasions in the Holy Qur’an 2, where it is used exclusively in the sense of ‘submissive, obedient to Allah’. Verse 4:34 contains no reason at all to depart from this meaning and to change it into ‘obedience to a husband’. This verse is about pious women who, just like pious men, are obedient to Allah. And a wife (husband) who is obedient to God, must live up to her (his) marital duties.

    Superior husband and inferior wife?

    Throughout the Holy Qur’an, Allah emphasizes that men and women are equal for Him – Allah will judge them in exactly the same way 3. So it would be strange indeed if a verse would contradict this equality. But is that really the case here? The Arabic word used is {qawwam}, an intensive form of {qaim}, meaning: ‘to take care of, to look after’. Therefore, does this verse say that men are superior to women? Not at all. It says: men must look after women. In Islam, men are obliged to financially provide for their wife and children. They have to pay for their housing, clothing, food, medicines, etc. That is what {qawwamoona} means: men must take care of women.


    Is this verse about what a man should do when his wife ‘misbehaves’? The exact word used here, {nushuz}, means ‘discord, hostiliy, dissonance’. In this context it could be interpreted as ‘marital problems’.

    Beating his wife?

    The verse instructs a husband whose wife causes problems in their marriage to first talk to her about it, then leave the marital bed, then {adriboo} his wife, and all of this in view of pursueing a reconciliation as is evident from the subsequent verse 4:35.

    The Arabic word used here, {adriboo}, from the root {d-r-b}, has several dozens of meanings, such as: ‘to beat’, but also: ‘to forsake, to avoid, to leave’.

    How do we know which interpretation to choose? One way to find out, is to relate this verse to other verses in the Holy Qur’an and to check if the meanings make sense. In this case, let us look at verse 24:2, which describes what should be done in case of adultery :

    “The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes…” (Holy Qur’an 24:2)4

    This verse establishes the principle that for men and women, equal actions lead to equal punishment. When for adultery men and women must receive equal punishment, surely there is no reason why they should be treated differently for any lesser marital problem.

    Now let us take a look at the consequences of interpreting {adriboo} one way or another.

    Suppose {adriboo} means: ‘to beat’.

    In this case, verse 4:34 says that when a wife causes a problem in the marriage, her husband should first talk to her about it, then leave their bed, then beat her and all of this in view of increasing his chances of a reconciliation. On the emotional level, this certainly does not sound like a very promising course of action. So let us check this meaning against the bigger framework and in particular against the principle of ‘equal behaviour leads to equal punishment’. This would imply that when a husband causes a problem in the marriage, his wife can beat him. At which he could invoke verse 4:34 to beat her again, so that the result would be a perpetual physical fight between spouses! Surely, this makes no sense at all. And indeed, it is not what Allah prescribes for the situation where a husband causes a rift, as will be explained in a moment.

    Suppose {adriboo} means: ‘to forsake, to avoid’, possibly, as Mohammed Abdul Malek suggests: ‘to separate, to part’ .

    Now what do we get? Verse 4:34 now says that when a wife causes a problem in the marriage, her husband should first talk to her about it, then leave their bed (forsaking his sexual satisfaction), then avoid her even more (not talking to her anymore, leaving the room when she enters it, and possibly even leaving the house for a while), in order to prevent things from getting worse, and on the contrary to let things cool down and create enough space in view of increasing chances of a reconciliation.

    This sounds like a very logical chain of events.

    Also, application of the general rule of verse 24:2 (‘equal actions, equal punishment’) now means that when a husband causes a marital problem, his wife should forsake a few of her rights, avoid her husband in increasing ways, and try to work towards a reconciliation. And yes, that is precisely what verse 4:128 says:

    “If a wife fears cruelty or desertion on her husband’s part, there is no blame on them if they arrange an amicable settlement between themselves” (Holy Qur’an 4:128)4

    Understanding {adriboo} as ‘to forsake, to (gradually) avoid (more and more), possibly eventually leave altogether’, clearly makes sense when relating several verses to one another.

    And there is more. Beating a wife, would contradict hadiths of the Holy Prophet who repeatedly said: “do not beat believing women!”. It would also contradict the Holy Prophet’s instructions about anger – which (unless it is caused by injustice) he explained to originate from Satan and which he described as “a living coal on one’s heart”. One should not act upon ones anger, lest one would do things one would regret later. When you are angry when you are standing, sit down, the Holy Prophet said. And when you are still angry when you are sitting, then lie down. Interpreting this verse as allowing a husband to beat his wife, surely contradicts these rulings on anger.

    Furthermore, Allah says in the Holy Qur’an that one must meet bad behaviour with something that is better, not with something that is worse, in order to turn a hostile situation into a friendly one:

    “Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate!” (Holy Qur’an 41:13)

    Therefore the word {adriboo} cannot really have meant “to beat”, can it. It must mean something that is better than causing problems, and avoiding the problem certainly is exactly that.

    Based on the evidence presented here, it would seem that interpreting {adriboo} as ‘to beat’, causes several internal conflicts with the meaning of other Qur’anic verses and hadiths, while interpreting it as ‘gradually forsaking, more and more and possibly leaving altogether’, is a much more logical interpretation that is entirely consistent with the interpretation of other rules in the Holy Qur’an and the Sunnah of the Holy Prophet Muhammad.

    What makes much more sense, is that this verse does not allow a ‘superior’ husband to ‘beat’ his ‘inferior, disobedient’ wife. On the contrary, this verse appears to tell us that a husband must look after his wife (an equal partner who, like he, is obedient to God), and that when his wife is causing problems in their marriage, he should first talk to her about it, if that doesn’t help, he should begin avoiding her by leaving the marital bed. If that still doesn’t resolve the situation, he should forsake her presence even more, avoid conversations, leave a room when she enters it, avoid her company altogether, and possibly leave the house for a while, so that no problems are added to the conflict, and so that things can cool down a bit to maximise chances for a later reconciliation.

    Return to obedience?

    When the problem is solved, when the wife is committed to the marriage again, then the husband is advised not to keep using the incident against her and to consider the incident closed.

    The exact Arabic wording is: “when then they (fem.pl.) {aTa:} (with) you (masc.pl.), then seek not against them (fem.pl) means of annoyance”. The verb {aTa:} (alif taa alif ayn) has several meanings, such as: ‘obey’, but also: ‘comply, comply with, accommodate, give in to’. Consequently, the verse can be understood to mean: “when then they are committed to the marriage again”, or: “when then they give in to/comply with the efforts of the husband to save the marriage”, or “when they no longer cause marriage problems”, … Linguistically there is no compelling necessity to translate {aTa:} as “obedient to the husband” . Other interpretations are possible and indeed preferable. Earlier in the verse, there was no reason at all to translate {qanitat} as women who are “obedient to their husband” so that here there isn’t any reason to imply that this verse is about a temporary disobedience and a subsequent return to obedience to their husbands. It is not a matter of obedience to him, it is a matter of {nushuz} (marriage problems). And the Holy Quran advises that when one of the partners causes a marriage problem, the other should gradually avoid the person who causes the problem, in order to save the marriage – irrespective of who started the strife (4:34, 4:128)

    Thank you very much/ Jazakallah Khairan

    And oh btw I’ve never seen such Islamophobia on a site yet. I suggest to u my friends to research Islam urselves; here are two sites you can visit;

    Sources: http://www.cie.ugent.be/bogaert/bogaert4.htm

  9. Ammar Nana

    JUST SOME More proofs about the translation of Noble Verse 4:34:

    (4:34) […]as for those women on whose part ye fear rebellion (nushuz), admonish them and banish them to beds apart, (and last) beat (adriboo) them. Then, if they obey you, seek not a way against them.

    brother A. Tilling email…. Source: http://www.islamawareness.net/Wife/beating1.html

    The key to the problem is the mistranslation of the two key words nushuz and adriboo. Some of the possible meanings for both the words, according to the lexicon,3 are given below. Again, the appropriate meaning will depend on the context of the verse.

    Nushuz: Animosity, hostility, rebellion, ill-treatment, discord; violation of marital duties on the part of either husband or wife.

    Adriboo (root: daraba): to beat, to strike, to hit, to separate, to part.

    In the context of the above verse the most appropriate meaning for nushuz is ‘marital discord’ (ill-will, animosity etc), and for adriboo is ‘to separate’ or ‘to part’. Otherwise, it is inviting the likelihood of a divorce without any reconciliation procedure. Such a step would blatantly contravene the Qur’anic guidance shown in verse 4:35 below. Therefore, a more accurate and consistent translation of the above verse would be:

    (4:34) […]as for those women whose animosity or ill-will you have reason to fear, then leave them alone in bed, and then separate; and if thereupon they pay you heed, do not seek a way against them.

    The separation could be temporary or permanent depending on the reconciliation procedure. Such as construction is legitimate within the terms of the language and fits in very well with the divorce procedure outlined in the Qur’an (see 8.5).

    The verse following the above verse gives further weight to the above translation.

    (4:35) And if ye fear a breach between them twain (the man and the wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever Knower, Aware.

    Added weight to the meanings outlined above is given by verse 4:128 quoted below. Here, in the case of a man, the same word nushuz is used, but it is rendered as ‘ill-treatment’ as against ‘rebellion’ in the case of a woman as shown earlier in the traditional translation of verse 4:34. One find oneself asking whether since the ill-treatment is on the part of the husband, a process of reconciliation is here to be encouraged!

    (4:128) If a wife fears ill-treatment (nushuz) or desertion on her husband’s part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best[…]

    This, obviously, is a double standard and the only way to reconcile the meanings of the two verses, in the contexts they are being used, is to accept the meaning of adriboo as: ‘to separate’ or to ‘part’. In this connection I would like to refer the reader to an excellent article by Rachael Tibbet from which I quote:

    (a) Qur’anic commentators and translators experience problems with the term Adribu in the Qur’an not just in this verse but in others, as it is used in different contexts in ways which appear ambiguous and open to widely different translations into English. ‘Daraba’ can be translated in more than a hundred different ways.

    (b) The translation of adribu as ‘to strike’ in this particular verse (4:34) is founded upon nothing more than:

    (i) The authority of hadiths (Abu Daud 2141 and Mishkat Al-Masabih 0276) that this is what Adribu means in this context.

    (ii) The prejudices and environment of the early commentators of the Qur’an which led them to assume that ‘to strike’, given the overall context of the verse, was the most likely interpretation of the many possible interpretations of adribu.

    A Tilling

    According to the Noble Quran and the Sayings of Prophet Muhammad peace be upon him above, wife beating in Islam is definetly prohibited, possibly even in the case where the wife fails after she was warned twice for her ill-conduct and disloyalty.

    It is definetly a valid interpretation for Noble Verse 4:34 that Allah Almighty commanded the Muslim men to desert and leave their wives, and not to physically beat them as many scholars believe.

    I personally favor this non-violent interpretation, because (1) It is very well supported in Islam as clearly and unquestionably shown above; and (2) It makes more sense and seems more practical in dealing with the bad wife who insists on showing ill-conduct and disloyalty toward her husband and family.

    And Allah Almighty knows best, and may He forgive me if I made any mistake here.
    Source : http://www.islamawareness.net/Wife/beating1.html

    Jazakallah Khairan/Thank You very much
    Peace of God be upon you all

  10. The Muslim

    To reinforce what Mr. Ammar is saying; Some translations do say “beat lightly” and scholars have said that means tapping them in such a way that no marks are left on them
    Watch this video from Mufti Ismail Menk on Marriage in Islam; to address the specific point of the verse about so-called beating watch from 1:12:00 to 1:17:05. If you would like to watch the rest u obviously can. There are different interpretations regarding this verse but modern scholars all reject this notion of one being able to beat one’s wife using evidence as shown by Mr. Ammar above. Some say it means to tap while others say it means to separate. But one is not allowed to beat one’s wife. Hope that clears it up more.

    Marriage – Mufti Menk

  11. You seem like fellas who would know, how come the Koran is printed with the longest chapters at the front and getting shorter at the end, rather than in chronological order ? It would then be a lot easier to understand, and of course we would be able to get it into context.

  12. Some more wife beating advice for muslims

    Just to clear up some misconceptions on Quoranic interpretation.

  13. The Muslim

    The Qur’an was from the very beginning intended to be a book. The arrangement of the verses and chapters is not chronologically and was done under the supervision of the Holy Prophet. This short text clears up some misconceptions about the arrangement.

    The Arrangement of Verses and Chapters in the Qur’an

    “The responsibility of its collection and its arrangement lies on Us” (75:17)
    The word Jama‘ in the Arabic text of the verse above implies both collection and arrangement, which is a process quite different from the revelation. It is not true that the verses and chapters of the Holy Qur’ân were arranged after the death of the Holy Prophet by someone else, or that they were arranged in the order of their length; the longest coming first and the shortest last. It is also wrong to say that within the chapters the passages are joined together without any regard to either chronology of revelation or similarity of subject, and that most heterogeneous materials are put together without any regard to logical sequence.

    The whole Qur’ân, complete in every respect, was available in the Holy Prophet’s life time (Caetani, 2:384). The Companions of the Holy Prophet say, ‘We used to write down the Holy Qur’ân in the time of the Holy Prophet’ (Hâkim: Al-Mustadrik, 2:611). The arrangement of chapters and verses in the copies of the Holy Qur’ân at present in our hands does not follow the chronological order of revelation and their arrangement is Tauqif, i.e. effected by the Holy Prophet under the guidance of Divine revelations (75:17-18). And whenever a revelation came, the scribes were called and ‘…the Prophet told his scribes where to place a particular verse that was just revealed.’(Abu Dawood, At-Tirmidhî). It is also said in the Holy Qur’ân:

    “(But We have revealed it) in this manner (- piece by piece out of necessity). And (in spite of the fact that it has not been revealed all at once,) We have arranged it in an excellent (form and order of) arrangement (and free of all contradictions) “(25:32).
    The concise phrase Rattalnâ-hu-Tartîlan in the above verse comprises the parallel concept of putting the component parts of a thing together and arranging them well, as well as endowing it with inner consistency. The word Tartîl refers to the measured diction and the thoughtful manner in which it ought to be enunciated. Thus, from the very first, it was meant that the verses and the chapters of the Holy Scripture should be arranged in an order different from that of their revelation, otherwise the revelation and the collection and arrangement would not have been described as two different things.

    There was an arrangement followed by the Holy Prophet and we know that many Companions of the Holy Prophet committed the Holy Qur’ân to memory and could recite it in the recognized order as followed by the Prophet. This shows that there was a connection of its verses and chapters, and there was a recognized division of the Book and a fixed form and sequence. The chapters were distinctly marked out and their number was determined. Without a known order and sequence of verses, the Qur’ân could not have been committed to memory. The present arrangement of the Qur’ân does not differ from that followed by the Holy Prophet. There are several sayings of the Holy Prophet from which this can be inferred. The Holy Prophet said, ‘Whoever reads the last two verses of the chapter entitled Baqarah on any night, they are sufficient for him’ (Bukhârî; 64:12). This shows that the Holy Prophet followed an arrangement which he had made known to his Companions. If such had not been the case he could not have referred to two verses as the ‘last’ two verses of a certain chapter. According to another saying of the Holy Prophet he told his Companions to recite the first ten and last ten verses of the chapter entitled Al-Kahf on a particular occasion. Had there been no sequence of verses, ‘the first ten verses and last ten verses’ would have been a meaningless phrase. Not only the verses of the Holy Qur’ân but even its chapters were arranged by the Holy Prophet himself. This is afforded by the following saying of Anas: ‘At the time when the Banû Thaqîf accepted Islam, I was in that delegation. The Holy Prophet said to us, ‘When you people came to meet me, I was reciting my portion of the Holy Qur’ân which I used to recite daily, so I decided not to go out until I had finished it.’ Thereupon we questioned the Companions of the Holy Prophet as to how they divided the Holy Qur’ân into portions for reading. They said, “We observe the following divisions, 3 chapters, 5 chapters, 7 chapters, 9 chapters, 11 chapters and 13 chapters, and all the remaining chapters beginning with chapter entitled Qâf’ (Fath al-Bârî, 9:39). This form of reading divided the Qur’ân into seven portions or Ahzâb, each portion to be recited in one day and, thus, the recital of the whole Qur’ân (114 chapters) was finished in seven days. This report of Anas shows an arrangement of chapters which is observed to this day by the whole Muslim Ummah/Nation. This and many other reports by the Companions of the Prophet give conclusive testimony to the fact that the form and arrangement of the chapters of the Holy Book was brought about by the Holy Prophet himself, and that the present arrangement does not differ in the least from the original of the time of the Prophet.

    And Allah knows best.

    Peace be with you all.