Division of Quran into different portions and parts did not occur at the time of Prophet. It was later on that the scholars (based on their own ijtihaad) developed and agreed upon the division of Quran into ajzaa’ (singular: juz’), ahzaab (singular: hizb) and arbaa‘ (singular: rub‘) [these are names of portions into which the Qur’an is divided]. Hence scholars may differ in how they divide it. Each according to what suited him and what he preferred. And according to what he thought most beneficial and easier for people.
But the well-known division of Quran that was narrated from the Sahabah is that which was narrated by Aws ibn Hudhayfah. He said: I asked the Companions of the Messenger of Allah (ﷺ) how they divided the Qur’an [into portions]. They said: Three, five, seven, nine, eleven, thirteen, and hizb al-mufassal on its own. (Narrated by Abu Dawood 1393).
What does the above narration say about division of Quran?
Three surahs, namely: al-Faatihah, al-Baqarah, Aal ‘Imraan and an-Nisaa’.
After that five surahs, namely: al-Maa’idah, al-An‘aam, al-A‘raaf, al-Anfaal, and at-Tawbah.
Then seven surahs, namely: Yoonus, Hood, Yoosuf, ar-Ra‘d, Ibraaheem, al-Hijr, and an-Nahl.
After that nine surahs, namely: Surat al-Isra’, al-Kahf, Maryam, Taa-Haa, al-Anbiya’, al-Hajj, al-Mu’minoon, an-Noor and al-Furqaan.
Then eleven surahs, namely ash-Shu‘ara’, an-Naml, al-Qasas, al-‘Ankaboot, ar-Room, Luqmaan, as-Sajdah, al-Ahzaab, Saba’, Faatir and Yaa-Seen.
After that thirteen surahs, namely as-Saafaat, Saad, az-Zumar, the seven surahs beginning with Haa-Meem, Muhammad, al-Fath, and al-Hujuraat.
Then the rest, from Soorat Qaaf to an-Naas.
Uthmani Mushafs had no dots or vowel marks
Az-Zarqaani said in Manaahil al-‘Irfaan fi ‘Uloom al-Qur’an (1/238), under the heading Division of Quran into portions:
The Uthmaani mushafs were not divided into portions as we are discussing here, and they had no dots or vowel marks. With passage of time, people began to come up with various ways of writing Mushaf. And they came up with a number of systems to divide it in portions. Some of them considered Division of Quran into thirty sections, each of which they called a juz’ (pl. ajzaa’). So that when this word was used without qualification and someone said: “I read a juz of Quran”. Nothing would spring to mind except the idea that he had read one of the thirty parts into which they divided the Mushaf.
Some people divided each juz into two parts, called hizb (pl. ahzaab). And some divided each hizb into four parts called rub‘ (pl. arbaa‘) [which literally means “quarter”].
They also put the word khams (five) after every five verses of a surah, and the word ‘ashr (ten) after every ten verses. After the next five verses they repeated the word khams, and after ten they repeated the word ‘ashr, and so on until the end of the surah.
Instead of writing the word khams, some of them wrote the Arabic letter kha’. And instead of writing the word ‘ashr, they wrote the Arabic letter ‘ayn.
Giving numbers to each verse
Some wrote the number of the verse at the beginning of each verse, and others wrote a symbol without a number.
Among them were some who put a heading at the beginning of each surah. Thus showing the name of the surah, the number of its verses and whether they were Makki or Madani, and so on.
The scholars have spoken at length about that and whether it is permissible but makrooh, or permissible but not makrooh. However there may be some leniency concerning this matter. So long as the aim is to make things easier for people and division of Quran is far removed from causing confusion. It is not appropriate going to extremes or introducing any element that is alien and inappropriate for the Qur’an. And we ask Allah for guidance. End quote.
Division of Quran into portions that is found nowadays in the Mushafs
With regard to the division of Quran into portions that is found nowadays in the Mushafs, there is no certainty as to who was the first one to introduce it. But what was narrated by some of the scholars is that the first one to do that was al-Hajjaaj ibn Yoosuf ath-Thaqafi (d. 110 AH). And that the basis for this division was the number of letters.
Shaykh al-Islam Ibn Taymiyah said in Majmoo‘ al-Fataawa (13/409):
“It is known that initially the Qur’an was divided on the basis of counting the number of letters into twenty-eight parts, and thirty parts and sixty parts. That was done with a mark to indicate the beginning of a juz’ or hizb in the surah, or within a narrative, and the like. That was at the time of al-Hajjaaj and afterwards. It was narrated that al-Hajjaaj issued orders that that be done. And from Iraq this practice spread everywhere, but the people of Madinah did not know about that.
Even though division of Quran on the basis of the number of letters was something introduced during the era of al-Hajjaaj in Iraq, it is well-known that before that, the Sahaabah at the time of the Prophet (ﷺ) and after that had a different way of dividing the Qur’an. They used to divide it sometimes on the basis of the number of verses. So they would say: fifty verses, or sixty verses; and sometimes it would be based on the surahs. But the idea that they divided it into seven parts on the basis of the number of verses was not narrated or mentioned by anyone. So they must have divided it on the basis of the surahs, not the verses”. End quote.
What did Sahabah do regarding division of Quran?
Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fataawa (13/410-416): What the Sahaabah did is best, for a number of reasons:
1. This newly-introduced way of division of Quran always leads to pausing at some phrase that is connected to what comes after it. This may even lead to an interruption in mid-phrase. Thus the reader, on the next day, starts partway through a sentence, as in the verses. “And [also prohibited to you are all] married women except those your right hands possess” [an-Nisa’ 4:24], “And whoever of you devoutly obeys Allah and His Messenger” [al-Ahzaab 33:31], and so on.
Reciting entire surah from start in Salah
2. The Prophet (ﷺ) and his companions usually recited an entire surah such as Qaaf and the like in the prayer. As reciting from the end or middle of a surah, that was not a common practice among them. Hence it is something to be avoided, as it is makrooh. Concerning that there is a well-known difference of opinion in the madhhab of Ahmad and among other scholars. One of the most appropriate views is the view of those who say that it is makrooh to do that regularly. But it is not makrooh if it is done occasionally. So as to avoid going against the Sunnah and the practice of the early generations, namely the Sahaabah and Taabi‘een.
Having said that, we may note that this way of Division of Quran is more contrary to the Sunnah. More than starting the recitation in prayer from the end or middle of a surah. Whatever the case, undoubtedly division of Quran into portions that is in accordance with the practice of the Prophet (ﷺ) and the Sahaabah in recitation is more appropriate.
The point is that dividing the Qur’an on the basis of complete surahs is more appropriate than dividing it in such a way that there is an interruption in the middle of a surah.
Dividing it on the basis of letters is approximate not precise.
3. With regard to newly-introduced way of Division of Quran, there is no way to make number of letters in each portion equal. That is because the letters as pronounced may differ from letters that are written. Hence dividing it on the basis of letters is approximate not precise. That is akin to dividing it on basis of surahs, which is also approximate. When dividing into groups of seven surahs, some may be longer than others in letters. In that there is a great interest to be served by continuing to read until the meaning is complete. And to begin reading a surah from beginning, as Allah revealed, and to end it as Allah ended. And continuing to read in order to understand the meaning conveyed in each surah. This is something that you do not find in other ways of Quranic division. End quote.
Fatwa of Permanent Committee for Ifta
The scholars of the Permanent Committee for Ifta’ were asked: Is division of Quran permissible – when reciting it – because that would lead to distorting the intended meaning, and because of it there may be some addition or omission? This is what we see in some regions of North Africa. Is that permissible?
They replied: We do not know of any evidence for Division of Quran into portions as shown in the margins of the Mushafs that are in circulation among people today. What was narrated from Sahaabah concerning that is the report narrated by Aws ibn Hudhayfah. He said: I asked the companions of the Messenger of Allah (ﷺ) how they used to divide the Qur’an. They said: Three, five, seven, nine, eleven, thirteen, and hizb al-mufassal on its own. End quote. [Fataawa al-Lajnah ad-Daa’imah (4/30)].
Conclusion
The division of Quran that is shown today is based on the number of letters. And it is different from the best way of dividing it, which was the approach of the Sahaabah, who did it on the basis of the surahs. Nevertheless, the matter is broad in scope.
And Allah knows best.
The Uthmani Script and its origin: Click here
