Why are Surat al-Khal and Surat al-Hafd not included in the Qur'an?

Sources

• ✓ 15:87 · Al-Hijr

  15:87 · Muhammad Marmaduke Pickthall

  وَلَقَدْ ءَاتَيْنَٰكَ سَبْعًۭا مِّنَ ٱلْمَثَانِى وَٱلْقُرْءَانَ ٱلْعَظِيمَ

  We have given thee seven of the oft-repeated (verses) and the great Qur'an.

• ✓ Tafsir Ibn Kathir on 15:87

  Sunni

  Tafsir Ibn Kathir · 15:87

  Allah Almighty addresses His Prophet in this verse, instructing him not to look longingly at the fleeting adornments and pleasures that He has given to some among the disbelievers in this world. These are mere fleeting blooms meant as a test for their people. The Prophet is told neither to envy their worldly enjoyment nor to grieve over their denial and opposition to his message. Instead, he should lower his wing—a metaphor meaning to show humility and gentleness—toward those believers who follow him, just as Allah describes the Prophet in another verse as one who deeply cares and has compassion for the believers. Regarding the "seven oft-repeated" (sab‘an min al-mathani), scholars differ on what exactly these refer to. Ibn Mas‘ud, Ibn ‘Umar, Ibn ‘Abbas, Mujahid, Sa‘id ibn Jubayr, al-Dahhak, and others say they are the seven longest chapters of the Qur’an: al-Baqarah, Aal ‘Imran, an-Nisa’, al-Ma’idah, al-An‘am, al-A‘raf, and Yunus. Ibn ‘Abbas and Sa‘id ibn Jubayr narrate this view. Sa‘id ibn Jubayr adds that these chapters clarify laws, limits, stories, and rulings, while Ibn ‘Abbas emphasizes their teaching of parables, news, and lessons. Ibn Abi Hatim reports that Sufyan related the seven also include al-Anfal and at-Tawbah, making eight in total, but this is less common. Other scholars say that the "seven oft-repeated" are the seven verses of al-Fatihah, the opening chapter, considered by ‘Umar, ‘Ali, Ibn Mas‘ud, and Ibn ‘Abbas as the greatest chapter taught to the Prophet exclusively. Ibn ‘Abbas views the Bismillah as the seventh verse, a special addition granted to the Muslim community. This opinion is supported by many, including Ibrahim an-Nakha‘i, ‘Abdullah ibn ‘Ubayd ibn ‘Umayr, Ibn Abi Mulaykah, al-Hasan al-Basri, and Mujahid. Qatadah and others mention the repetition of these in every unit of prayer, highlighting their importance. Ibn Jarir favors this view, citing hadith confirming it, some of which are included in his commentary on al-Fatihah. The Sahih al-Bukhari narrations include one from Abu Sa‘id al-Mu‘alla who met the Prophet while praying, and the Prophet taught him that the "seven oft-repeated" and the Great Qur’an were embodied in the opening words of al-Fatihah. Another hadith from Abu Hurayrah quotes the Prophet saying al-Fatihah is the "Mother of the Qur’an," described as the seven oft-repeated verses and the mighty Qur’an. Thus, the term "seven oft-repeated" can validly refer both to the seven long chapters or to al-Fatihah with its seven verses. These meanings do not oppose each other but rather reflect different aspects of the Qur’an’s majesty, just as the Qur’an is described as both "muthani" (repeated) and "mutashabih" (similar or connected) in different ways. Furthermore, the Prophet, when asked about the mosque founded on piety, indicated his own mosque in Quba, where this verse was revealed. This shows no contradiction when multiple things share the attribute of "muthani" or "great Qur’an," for one mention does not exclude others. Regarding the directive "Do not extend your eyes to what We have given certain groups of them," the meaning is that the Prophet should be content with the great gift Allah has granted him, namely the Qur’an, and not envy the transient worldly pleasures enjoyed by some disbelievers. Ibn ‘Uyaynah explains that this aligns with the proper understanding of the authentic hadith that says "He is not one of us who does not recite the Qur’an melodiously," clarifying that the Qur’an suffices a believer beyond any worldly possession, although the hadith’s full meaning includes attentiveness to the Qur’an’s recitation. Ibn Abi Hatim reports from Waki‘ ibn al-Jarrah a story that the Prophet once hosted a guest without any means to provide, so he borrowed finely ground grain from a Jewish man promising faithful repayment. Soon after, the verse was revealed, comforting him against worldly difficulties. Al-‘Awfi relates from Ibn ‘Abbas that "do not extend your eyes" forbids a person from coveting a neighbor’s wealth. Mujahid remarks that "those We have given certain groups of them" refers to the wealthy. In summary, Allah consoles the Prophet by urging him to value the weighty, eternal gift of the Qur’an over passing worldly adornments, to be humble and compassionate with his followers, and to focus on the spiritual mission despite opposition and the allure of the transient material world.