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Ulum_al_Qur'an
An Introduction
to the Sciences of the Qur'an
Ahmad von Denffer
Introduction
CHAPTER 1: The Qur'an and Revelation
CHAPTER 2 : Transmission of the Qur'anic Revelation
CHAPTER 3 : The Qur'an in Manuscript and Print
CHAPTER 4: Form, Language and Style
CHAPTER 5 : Understanding the Text
CHAPTER 6 : Interpreting the Tex
CHAPTER
4: Form, Language and Style
DIVISIONS
OF THE TEXT
Aya and Sura
Aya (pl. ayat) actually means 'sign'. In
technical language it is the shortest division of the
Qur'anic text, i.e. a phrase or sentence. The revelation is
guidance from God to mankind and it is therefore not at all
surprising to find that its smallest divisions are called
(guiding) 'signs'. The term 'verse' is not appropriate since
the Qur'an is not poetry.
Sura (pl. Suwar) means literally 'row' or
'fence'. In technical language, it is the passage-wise
division of the Qur'anic text,i.e. a chapter or part, set
apart from the preceding and following text.
The Qur'an has 114 suras of unequal
length, the shortest consisting of four and the longest of
286 ayat.
All suras (with the exception of Sura 9)
begin with the words bismillahir rahmanir rahim. This is not
a later addition to the text, but was already used, even
before Muhammad's call to prophethood. ' [See
Sura 27: 30.]
All 114 suras in the Qur'an have names,
which serve as a sort of heading. The names are often
derived from an important or distinguishing word in the text
itself, such as e.g. al-anfal (8) or al-baqara (2). In other
cases it is one of the first few words with which the sSra
begins e.g. ta-ha (20) or al-furqan (25).
Order and
Arrangement
Both the order of the ayat within each
sura and the arrangement of the suras were finally
determined by the Prophet under guidance from the Angel
Gabriel in the year of his death, when Gabriel twice came to
revise the text with him. [See
above. transmission of the Qur'anic revelation, p. 31.]
Scholars have also grouped the suras into
four kinds:
- al-tiwal (long ones): 2-10.
- al-mi'un: suras with approximately 100 ayat: 10-35.
- al-mathani: suras with less than 100 ayat: 36-49.
- al-mufassal: the last section of the Qur'an
beginning with Sura qaf: 50-114.
Other Divisions
of the Text
Juz' (pl. ajza') literally means part,
portion. The Qur'an is divided into 30 portions of
approximately equal length for easy recitation during the
thirty nights of a month, especially of the month of
Ramadan. Usually they are indicated by the word and the
number of it given alongside, (e.g. juz' 30 beginning with
Sura 78).
Some copies of the Qur'an have the suras
divided into paragraphs called ruku'. They are indicated by
the symbol and the explanation of the Arabic numerals
written with each is as follows, e.g. 2:20:
- The top figure (2) indicates that this is the second
completed ruku ' in the respective sura (here Sura al-baqara)
.
- The middle figure (13) indicates that this completed
ruku' contains 13 ayat.
- The lower figure (2) indicates that this is the
second ruku' in the respective juz' (here first juz').
Copies of the Qur'an printed in the
Middle East in particular have each juz' subdivided into
four hizb indicated by the sign e.g. 2:74 is the beginning
of the second hizb of the Qur'an, indicated by the figure 2:
Each hizb is again subdivided into
quarters
The Qur'anic text is also divided into
seven parts of approximately equal length, called manzil,
for recitation over seven days, indicated in some copies by
the word manzil and the respective number in the margin. The
following table shows the division of the text into juz' and
manzil: [Hamidullah,
Muhammad: Le Saint Coran. Traduction integraleetnores.
Paris: Club Francais du Livre, n.d., p.XLI.]
|
Manzil
|
Juz
|
Sura
|
|
1
|
1
|
1:1
|
|
2
|
2:142
|
|
3
|
2:253
|
|
4
|
3:92 or 93
|
|
5
|
4:24
|
|
6
|
4:148
|
|
2
|
6
|
5:1
|
|
7
|
5:82 or 83
|
|
8
|
6:111
|
|
9
|
7:88
|
|
9
|
7:286
|
|
10
|
8:41
|
|
11
|
9:93 or 94
|
|
3
|
11
|
10:1
|
|
12
|
11:6
|
|
13
|
12:53
|
|
13
|
13:15
|
|
14
|
15:1 or 2
|
|
14
|
16:50
|
|
4
|
15
|
17:1
|
|
15
|
17:109
|
|
16
|
18:75
|
|
16
|
19:58
|
|
17
|
21:1
|
|
17
|
22:18
|
|
17
|
22:77
|
|
18
|
23:1
|
|
19
|
25:21
|
|
19
|
25:60
|
|
5
|
19
|
27:1
|
|
19
|
27:26
|
|
20
|
27:56 or 60
|
|
21
|
29:45 or 46
|
|
21
|
32:15
|
|
22
|
33:31
|
|
6
|
22
|
35:1
|
|
23
|
36:22 or 28
|
|
23
|
38:24 or 25
|
|
24
|
39:32
|
|
24
|
41:38
|
|
25
|
41:47
|
|
26
|
46:1
|
|
7
|
26
|
50:1
|
|
27
|
51:31
|
|
27
|
53:62
|
|
28
|
58:1
|
|
29
|
67:1
|
|
30
|
78:1
|
|
30
|
84:21
|
|
30
|
96:19
|
The ends of the various manzil according
to Qatada are 4:76, 8:36, 15:49, 23:118, 34:54, 49:18 and
114:6 [Ibn
Abi Dawud, p. 118.]
LANGUAGE AND
VOCABULARY
The language of the Qur'an - as is we11
known- is Arabic. The Qur'an itself gives some indication
about its language:
'We have sent it down as an Arabic
Qur'an in order that ye may learn wisdom' (Al-Qur'an
12: 2).
In another place the language of the
Qur'an is called 'pure Arabic' ('arabiyyun mubin):
'This (tongue) is Arabic, pure and
clear' (16:
103).
The question that arises is: Why was the
Qur'an revealed in Arabic, and not in any other language?
The first and perhaps the most obvious reason is already
referred to in the Qur'an, namely that because the messenger
who was to announce this message was an Arab, it is only
natural that the message should be announced in his
language:
'Had We sent this as a Qur'an (in a
language) other than Arabic they could have said: Why are
not its verses explained in detail? What! (a book) not in
Arabic and (a messenger) an Arab? Say: It is a guide and a
healing to those who believe ...' (Al-Qur'an
41: 44).
Another important reason concerns the
audience which was to receive the message. The message had
to be in a language understood by the audience to whom it
was first addressed, i.e. the inhabitants of Makka and the
surrounding areas:
'Thus We have sent by inspiration to
thee an Arabic Qur'an: that thou mayest warn the mother of
the cities and all around her- and warn (them) of the day
of assembly of which there is no doubt (when) some will be
in the garden and some in the blazing fire' (Al-Qur'an
42: 7).
The Qur'an Needed
to be Understood
The Qur'an contains revelation from Allah
and the true nature of revelation is to guide mankind from
darkness to light:
'A book which we have revealed unto
thee in order that thou mightest lead mankind out of the
depths of darkness into light- by the leave of thy Lord-
to the way of (Him) the exalted in power, worthy of all
praise' (Al-Qur'an
14: 1).
The revelation came in the language of
the messenger and his people in order that it might be
understood:
'We have made it a Qur'an in Arabic
that ye may be able to understand (and learn wisdom)' (Al-Qur'an
43: 3).
In the nrocess of understanding a message
two steps are essential:
- To receive the message correctly and completely, in
this case to receive its words correctly and
completely.
- To 'decode' it, to grasp the meanings of the message
received.
Only the combination of the two elements,
i.e. reception and decoding, lead to proper understanding of
the message.
To Understand the
Qur'an
It is not correct to assume that
understanding the Qur'an in order to take guidance from it
depends upon direct knowledge of the Arabic language, since
there are numerous Arabic-speaking people who do not
understand the message of the Qur'an. Rather the Qur'an
tells us that right guidance comes only from Allah:
'This is the guidance of God: He giveth
that guidance to whom He pleaseth of His worshippers ...' (Al-Qur'an
6: 88).
However, to understand the language of
the Qur'an is a prerequisite to fully grasp its meanings.
Hence many Muslims have learned this language. Others, who
have not done so, make use of translations, which for them
is an indirect means of knowing the language, as in the
translations the meanings of the Qur'an have been rendered
into their mother tongues so that they may familiarise
themselves with the message from Allah.
This message can be understood by all
human beings who are willing to listen, for the Qur'an is
not difficult but easy:
'We have indeed made the Qur'an easy to
remember: but is there any that remembers it?' (Al-Qur'an
54: 17).
Non-Arabic Words
in the Qur'an
There is some difference of opinion among
scholars whether the language of the Qur'an includes
expressions which are not Arabic. Some (among them Tabari
and Baqillani) hold that all in the Qur'an is Arabic and
that words of non-Arabic origin found in the Qur'an were
nevertheless part of Arabic speech. Although these words
were of non-Arab origin the Arabs used and observed them and
they became genuinely integrated in the Arabic language.
However, it is conceded that there are
non-Arabic proper names in the Qur'an, such as Isra'il,
Imran, Nuh., etc.
Others have said that the Qur'an does
contain words not used in the Arabic language, such as e.g.:
- al-Qistas (17:35), derived from the Greek language.
- al-Sijjil (15: 74), derived from the Persian
language.
- al-Ghassaq (78: 25), derived from the Turkish
language.
- al-Tur (2:63), derived from the Syriac language.
- al-Kifl (57: 28), derived from the Abyssinian
language.
Some scholars have written books on the
topic of 'foreign vocabulary in the Qur'an', e.g. Suyuti,
who compiled a small book with a list of 118 expressions in
different languages. [The
Mutawakkili of Al-Suyuti7, trans. by William Y. Bell, Yale
University Dissertations, 1924; see also Itqan.]
LITERARY FORMS
AND STYLE
The Qur'an is the revelation from Allah
for the guidance of mankind and not poetry or literature.
Nevertheless it is expressed verbally and in written form,
and hence its literary forms and style may be considered
here briefly.
Broadly speaking there are two main
literary forms:
By prose is meant a way of expression
close to the everyday spoken language, and distinct from
poetry insofar as it lacks any conspicuous artifice of
rhythm and rhyme.
The Qur'an is not
Poetry
Not only European orientalists have
described some passages of the Qur'an as more 'poetic' than
others: the opponents of Mu4ammad had already used this
argument, accusing him of being a poet or a soothsayer. This
is refuted by the Qur'an itself:
'It is not the word of a poet; little
it is ye believe! Nor is it the word of a soothsayer:
little admonition it is ye receive. (This is) a message
sent down from the Lord of the worlds' (Al-Qur'an
69: 40-43)
The accusations against Muhammad refuted
in the above passage are based on the usage of a particular
style, employed in the Qur'an, which is said to be like saj'
or close to it.
The word saj' is usually translated as
'rhymed prose', i.e. a literary form with some emphasis on
rhythm and rhyme, but distinct from poetry. Saj' is not
really as sophisticated as poetry, but has been employed by
Arab poets, and is the best known of the pre-Islamic Arab
prosodies. It is distinct from poetry in its lack of metre,
i.e. it has no consistent rhythmic pattern, and it shares
with poetry the element of rhyme, [Called
fasila ( pl. fawasil) when used for the Qur'an]
though in many cases somewhat irregularly employed.
The Difference
between Literature and the Qur'an
Ibn Khaldun (d. 809H/1406), the
well-known author of the muqaddima pointed out in a passage
on the literature of the Arabs the difference between
literature and the Qur'an in general and between saj' and
the Qur'an in particular:
'It should be known that the Arabic
language and Arab speech are divided into two branches.
One of them is rhymed poetry ... The other branch is
prose, that is, non-metrical speech ... The Qur'an is in
prose. However, it does not belong in either of the two
categories. It can neither be called straight prose nor
rhymed prose. It is divided into verses. One reaches
breaks where taste tells one that the speech stops. It is
then resumed and "repeated" in the next verse.
(Rhyme) letters, which would make that (type of speech)
rhymed prose are not obligatory, nor do rhymes (as used in
poetry) occur. This situation is what is meant by the
verse of the Qur'an:
'God revealed the best story, a book
harmoniously arranged with repeated verses ...' (Al-Qur'an
39: 23).
[Ibn Khaldun: The Muqaddima, Princeton,
1967, Vol. 3, p.368; Ibn Khaldun: Muqaddima, Cairo, n.d.,
p.424.]
Examples:
A good example for a saj'-like passage in
the Qur'an would be Sura al-ikhlas (112: 14). It is somewhat
irregular in its rhythm, and it has a rhyme ending with the
syllable "ad":
Qul huwa llahu ahad
Say: He is God the One and Only
Alahus samad
God the Eternal, Absolute
Lam yalid wa lam yulad
He begetteth not nor is He begotten
wa lam yakun lahu kufuwan ahad
And there is none like unto Him.
Of the many passages more like plain
prose, although not quite identical to it, as the kind of
end-rhyme indicates, the following may serve as an example:
'Inna auhaina ilaika kama We
have sent thee inspiration as We sent it
auhaina ila nuhin wa nabiyina to
Noah and the messengers
min ba'dihi wa auhaina ila after
him: We sent inspiration to
ibrahima wa isma'ila wa Abraham,
Ismail,
ishaqa wa ya'quba Isaac,
Jacob
wa-l-asbati wa 'isa wa ayyuba and
the tribes, to Jesus, Job,
wa yunusa wa haruna wa Jonah,Aaron,
and
sulaimana wa ataina dawuda Solomon,
and to David
Zabura. Wa rusulan qad we
gave the Psalms. Of some apostles
qasasnahum 'alaika min We
have already told thee
qablu wa rusulan lam the
story, of others
naqsushum 'alaika wa We
have not.
kallama llahu musa taklima. And
to Moses God direct spoke.
Rusulan mubashshirina wa Apostles
who gave good news as well as
mundhirina li'alla yakuna warning
that mankind after
li-nnasi 'ala llahi hujjatun (the
coming) of the apostles should have
ba'dar rusuli wa kana llahu no
plea against God;
'azizan hakima (Al-Qur'an
4: 163-165)
for God is exalted
in power, wise.
Narrative in the
Qur'an
The Qur'an contains many narratives (qisas,
sg. qissa), referred to in the Qur'an itself:
'We do relate unto thee the most
beautiful of stories, in that We reveal to thee this
(portion of the) Qur'an ...' (Al-Qur'an
12: 3).
These narratives, which illustrate and
underline important aspects of the Qur'anic message, fulfil
their functions in a variety of ways. The following are some
of the more common patterns:
Explanation of the general message of
Islam.
- General guidance and reminder.
- Strengthening the conviction of the Prophet and the
believers.
- Reminder of the earlier prophets and their struggle.
- Indication for the continuity and truth of Muh.
ammad's message.
- Providing arguments against some opponents of Islam,
such as e.g. Jews and Christians.
- As far as the contents of these narratives are
concerned, one may, broadly speaking, distinguish
between the following three kinds:
- Stories of the Prophets of Allah, their peoples,
their message, their call, their persecution, etc.;
such as e g. the narratives about Nuh (Sura 26), Musa
(Sura 28), 'Isa (Sura 19) and many others.
- Other Qur'anic narratives about past people or
events, such as the narratives about the Companions of
the cave, or about Dhu-l-qarnain (Sura 18).
- References to events that took place during the
lifetime of the Prophet Muhammad, such as the battle
of Badr (3: 13), the battle of Uhud (3: 121-8), the
battle of Ah. Zab (33: 9-27), the israJ(17: 1), etc.
Similes in the
Qur'an
The Qur'an also employs similes (amthal,
sg. mathal) in many places to explain certain truths or to
drive home important points of the message, by likening it
to something well known or describing it in a pictorial
manner. [See,
e.g. 16: 75-6.]
'He sends down water from the skies and
the channels flow, each according to its measure; but the
torrents bear away the foam that mounts up to the surface.
Even so, from that (ore) which they heat in the fire to
make ornaments or utensils therewith there is scum
likewise, thus doth God (by parable) show forth the truth
and vanity, for thc scum disappears like froth cast out;
while that which is for the good of mankind remains on the
earth. Thus doth God set forth parables' (Al-Qur'an
13: 17).
Passages with Qul
More than 200 passages in the Qur'an open
with the word 'Qul' (say:), which is an instruction to the
Prophet Muhammad to address the words following this
introduction to his audience in a particular situation, such
as e.g. in reply to a question that has been raised, or as
an assertion of a matter of belief, or announcement of a
legal ruling, etc.
'Say: Nothing will happen to us except
what God has decreed for us: He is our Protector ...' (Al-Qur'an
9: 51).
'Say: O people of the book. Do ye
disapprove of us for no other reason than that we believe
in God, and the revelation that has come to us and that
which has come before (us) and perhaps that most of you
are rebellious and disobedient?' (Al-Qur'an
5: 62).
'They ask thee concerning (things taken
as) spoils of war. Say: (Such) spoils are at the disposal
of God and the apostle: for fear God and keep straight the
relation between yourselves: obey God and His apostle, if
ye do believe' (Al-Qur'an
8: 1).
Oaths in the
Qur�an
In a number of places the Qur'an employs
oath-like expressions (aqsdm, sg. qasam). [For
a brief discussion see also Abdullah Yusuf Ali, op. cit.,
App. XIV, pp. 1784-7.]
Their function is to strengthen and support an argument, and
to disperse doubts in the mind of the listener. In the
Arabic text these passages are often opened by the word 'wa'
or the phrase 'la uqsimu' (indeed I swear).
Sometimes an oath is taken by Allah
himself:
'But no, by thy Lord, they can have no
real faith until they make thee judge in all disputes
between them and find in their souls no resistance against
thy decisions but accept them with fullest conviction' (Al-Qur'an
4: 65).
Other oaths are taken by Allah's
creation:
'By the sun and his (glorious)
splendour, by the moon as she follows him, by the day as
it shows up (the sun's) glory, by the night as it conceals
it; by the firmament and its (wonderful) structure, by the
earth and its (wide) expanse, by the soul and the
proportion and order given to it ...' (Al-Qur'an
91: 1-7).
'I do call to witness this city ...' (Al-Qur'an
90: 1).
Man should only take an oath bv Allah the
creator. but not by anything created.
MUHKAMAT AND
MUTASHABIHAT
The word muhkamat - (sg. muhkama) is
derived from the root uhkima which means to decide between
two things. It is a verbal noun in the plural, meaning
judgements, decisions and in technical language refers to
all clearly decided verses of the Qur'an, mostly those
concerning legal rulings, but also to other clear
definitions such as between truth and falsehood etc. This is
what is meant by 'general muhkamat'.
Mutashabihat (sg. mutashabiha) is derived
from the root 'ishtabaha' meaning 'to be doubtful'. It is a
verbal noun in the plural, meaning the uncertain or doubtful
things. In technical language it refers to those verses of
the Qur'an the meanings of which are not clear or not
completely agreed upon, but open to two or more
interpretations.
Example of muhkamat:
'O you who believe! When ye deal with
each other, in transactions involving future obligations,
in a fixed period of time, reduce them to writing. Let a
scribe write down faithfully as between the parties ...' (Al-Qur'an
2: 282).
Example of mutashabihat:
'(God) Most Gracious is firmly
established on the throne (of authority)' (Al-Qur'an
20: 5).
Note that the words in brackets have been
added by the translator in an attempt to interpret this aya.
The Qur'an on
Muhkamat and Mutashabihat
The Qur'an says of itself that it
contains two kinds of ayat, both of which are fundamental
components of the book, and both of which must be accepted:
'He it is who has sent down to thee the
Book: in it are verses basic or fundamental (of
established meaning); they are the foundation of the book:
others are allegorical, that is those in whose hearts is
perversity follow the part thereof that is allegorical,
seeking discord and searching for its hidden meanings, but
no one knows its hidden meanings except God and those who
are firmly grounded in knowledge say: "We believe in
the book; the whole of it is from our Lord;" and none
will grasp the message except men of understanding' (Al-Qur'an
3: 7).
Here muhkamat and mutashabihat are
described as follows:
muhkama:
- Something of which knowledge was desired.
- Something with only one dimension.
- Something sufflcient in meaning, requiring no
further explanation.
mutashabihat:
- Something known to Allah only.
- Something with more than one dimension.
- Something requiring further explanation.
Hence in the Qur'an those ayat dealing
with halal and haram, punishments, inheritance, promise and
threat, etc.belong to the muhkamat, while those concerning
the attributes of Allah, the true nature of the
resurrection, judgement and life after death etc. belong to
the mutashabihat.
General and
Specific
Some verses of the Qur'an are of a very
wide, general application (al-'am), e.g. including all human
beings, or all Muslims etc. Other ayat are restricted in
their application to certain special circumstances only (al-khas).
'Every soul shall have a taste of
death' (Al-Qur'an
3: 185)
'Let there be no obscenity, nor
wickedness nor wrangling in the Hajj' (Al-Qur'an
2:187).
'God (thus) directs you as regards your
children (inheritance)' (Al-Qur'an
4: 11).
Furthermore one also distinguishes
between 'general verses' which remain general, and others
which intend a specific meaning.
'Pilgrimage thereto is a duty man owes
to God- those who can afford the journey' (Al-Qur'an
3: 97).
Of the 'special meanings' there are
several varieties. Usually some kind of condition or
limitation is specified.
'Your step-daughters under your
guardianship, born of your wives to whom you have gone in'
(Al-Qur'an
4: 23).
'It is prescribed when death approaches
any one of you, if you leave any goods that he make a
bequest to parents and next of kin' (Al-Qur'an
2: 180).
'So keep away from the women in their
courses, and do not approach them until they are clean' (Al-Qur'an
2: 222).
'Free' and
'Bound' Verses
Some of the ahkam verses are valid,
'free' (mutlaq) from any conditions or circumstances, while
others are 'bound' (muqayyad) to special conditions or
situations, and apply only therein.
'If it is beyond your means, fast for
three days, that is expiation for the wrath ye have sworn'
(Al-Qur'an 5: 92).
It is free, i.e. left to one's discretion
whether to fast three days consecutively or with
interruptions.
'And if ye find no water then take
yourselves clean sand or earth and rub therewith your
faces and hands' (Al-Qur'an 5: 6).
[Some
say this aya is 'bound', as the same aya mentioning wudu'
instructs washing of the hands 'to the elbows'; others say
it is 'free'.]
'Literal' and
'Understood' Meanings
The meaning of certain ayat is derived
from the literal wording (mantdq) while that of others is
derived from what is understood (mafhum) by them:
Of the literal understanding there are
several kinds. The first concerns a clear text, i.e. a text
clear and without ambiguity.
'But if he cannot afford it, he should
fast three days during the Hajj and seven days on his
return, making ten days in all'
(Al-Qur'an 2: 196).
In other cases the text may be somewhat
ambiguous in its expression but obvious as far as the
meaning is concerned.
'And do not approach them until they
are clean' (Al-Qur'an
2: 222).
The Arabic word tatahharna may refer to
the end of the woman's menstrual period, or the completion
of the bath after the period; the second being more obvious.
[Qattan, M.: mabahith It 'ulum al-qur'an, Riyadh. 1971.]
Still other verses imply a meaning
through the context, although the wording itself is not
clear.
'And out of kindness reward to them the
wing of humility' (Al-Qur'an
17: 24).
This applies to parents, and not to all
human beings in general, as the context of this verse
suggests.
Al Muqatta'at
The so-called 'abbreviated letters' are
an important section of the mutashabihat' [Itqan,
II, p.8f. A
summary of the orientalists' efforts on this topic is in
Jeffery. Arthur: The Mystic Letters of the Quran, MW, 14
(1924), pp. 247-60. Some
of the orientalists suggested that the letters are
abbreviations of the names of the various Companions who
used to write the Qur'an for Muhammad. Still others say that
the letters are simply symbols employed to distinguish the
Sura from others before the now common names were
introduced. Sura Ta Ha would be a case in point. This is
also based on some Muslim scholars' views
(Itqan, 11, p.10). Watt,
the Edinburgh priest-orientalist, writes 'We end where we
began; the letters are mysterious, and have so far baffled
interpretation'
(Watt, M.: Bell's Introduction to the Qur'an, Edinburgh,
1977, p.64).] in sofar
as their meanings are not known. The word is derived from
the root 'qata'a' - to cut, and means 'what is cut', and
also 'what is abbreviated'.
In technical language the word is used
for certain letters found at the beginning of several suras
of the Qur'an, called 'the abbreviated letters'.
Their Occurrence
There are fourteen such letters occurring
in various combinations at the beginning of 29 suras. The
following is a list of their occurrence and distribution in
the Qur'an:
Alif Lam Ra: 10, 11, 12, 14, 15.
Alif Lam Mim: 2, 3, 29, 30, 31, 32.
Alif Lam Mim Ra': 13.
Alif Lam Mim Sad: 7
Ha Mim: 40, 41, 43, 44, 45, 46.
Sad: 38.
Ta Sin: 27.
Ta Sin Mim: 26, 28.
Ta Ha:20.
Qaf: 50.
Kaf Ha Ya 'Ain Sad: 19.
Nun: 68.
Ya Sin: 36.
Variety of
Explanations
The meaning and purpose of these letters
is uncertain. There have been a variety of explanations
offered by Muslim scholars throughout the ages. Among them
are: [See
itqan, 11, pp.9-11.]
- These letters might be abbreviations for certain
sentences and words, such as e.g. Alif Lam Mim meaning
Ana llahu A'lam; or Nun meaning Nur (light), etc.
- These letters are not abbreviations but symbols and
names of Allah, or something else. [e .g. the letter nun
standing for 'fish' . which occurs in every sura that
has nun as 'abbreviated letter' in front, or ta standing
for snake, as every sura with [a as abbreviated letter w
in front contains the story of Musa and the snake.]
- These letters have some numerical significance, as the
semitic letters also have numerical value.
- These letters were used to attract the attention of
the Prophet (and later his audience) for the revelation
to follow.
There are also many other explanations
which cannot be referred to here. The 'abbreviated letters'
are part of the Qur'anic message, revealed to the Prophet
Muhammad and therefore included in the text of the Qur'an.
They are to be recited and read as part of the suras where
they occur. They are a good example for one kind of
mutashabihdt which is referred to in the Qur'an itself, (3:
7), the meaning of which is known to Allah. The Qur'an says
of them: '... these are the symbols of the perspicuous book'
(12: 1).
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