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 Text
CHAPTER 4: Form,
Language and Style
DIVISIONS
OF THE TEXT
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).
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.]
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 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.
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).
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.]
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.
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.
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.]
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.
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).
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).
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.
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 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:
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.
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).
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'.]
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.
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'.
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.
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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