preceded by Sura 17 Al-Isra and followed by Sura 18 al-Kahf. All three suras use allusions to Judaism and the stories of Moses in particular. Egyptian Chronology Standard Islamic Egyptian chronology places Sura 27 as 48th out of 114. In this order, it comes before Sura 28 al-Qasas and after Sura 26 al-Shu'ara, following its order in the standard 'Uthmanic Qur'an (see History of the Qur'an). Amongst all three suras and all suras numbered between 19 and 32, the account of revelation begins with "mysterious letters," the meaning of which is speculated among some and among others remains unknown; they are speculated to have been variant Arabic dialects. Sura 27 begins with the words "Ta Sin." As evident in Tafsīr al-Jalālayn, these words are sometimes interpreted as mysteries of God – signs to believe. Structure Sura 27, as a mid-Meccan Period sura, can be interpreted multiple ways in terms of structure. Thematically speaking, the sura progresses across several subjects: Declaration of Qur'an – (In Sura 27:1, the Qur'an refers to itself consciously as a scripture, meant to make all clear.) Moses's Signs are ignored by the Pharaoh Solomon realizes God's blessings and dedicates himself to God's service. The Queen of Sheba deals well with Solomon and acts generously with him. The Queen of Sheba, one from disbelievers, converts and devotes herself to tawhid. The people of Thamud disregard the warnings of Salih; Lot is likewise rejected by his people. The disbelievers are thus destroyed for scheming. Declaration of God's universality, omniscience, and omnipotence – The Sura's phrasing condemns forgetting God's omnipotence. Declaration of Abandonment of Disbelievers – Prophet is to wash his hands of them. Foretelling of Judgement (see Islamic view of the Last Judgment) and Indication of Signs. Reiteration of Qur'an's purpose as a Warning. Straight-forward interpretation According to a chronological reading of the text, the Sura ends on a bold note of warning. This is a perfectly valid reading of the text. Tafsīr al-Jalālayn concurs with this reading, suggesting in reference to ayat 91-93 that the prophet's duty is only to warn; the powerful, imminent tone expressed supports the conclusion that the final point of the Sura is the focal point. Ring structure Another valid reading of the text utilizes ring structure (see Chiastic structure). Favored in prominent modern scholar of Qur'anic studies Carl Ernst's interpretations of certain middle to late Meccan period suras, it can be applied