This paper intends to further examine the concept of Niẓām al-Qur’ān which is promoted by al-Farāhi as the basis of its interpretation method. Thus, this paper places Niẓām al-Qur’ān as a material object and al-Farāhi as its formal object. The significance of this study is not only to see the wealth of the method of interpretation of the Qur'an but as a form of the development of the interpretation method itself. In addition, it shows the pattern of development in the realm of interrelated interpretive methods. In this case, al-Farāhi acknowledged what he was discussing - Niẓām al-Qur’ān - not something new, but he also emphasized the originality of the niẓām concept. The concept of Niẓām al-Qur'an for him is different from the concept of munāsabah. Niẓām al-Qur'an surpasses and munāsabah is part of it, not vice versa. From this concept, there appear wahdaniyah terms and ‘Amud. The first term is the difference between the two previous nomenclature and one of the three important elements in the concept of Niẓām al-Qur'an, besides tartīb and tanāsub. The second term is the central or central theme of each letter.