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What do al-Huruf al-Muqattโah (The Broken Letters) of the Qur`an mean?
In the beginning of 29 chapters of the Noble Qur`an we come across al-Huruf al-Muqatt'ah (the Broken Letters) and as the name implies, these letters appear to be broken up and separate from one another. They apparently do not seem to convey any meaning.
The Broken Letters have always been considered to be of the mysterious words of the Qur`an. Commentators have presented numerous and varied interpretations for them - new suggestions surfacing with the passage of time and as a result of new research and study on the part of scholars.
Interestingly, we do not find any mention in history that the Pagan Arabs or the polytheists had ever faulted and criticized the presence of these Broken Letters, located at the start of the numerous chapters of the Qur`an, or used their presence to ridicule the Noble Prophet (s.a.w). This fact itself indicates that apparently even they were not completely ignorant of the mysterious nature of these Letters.
From amongst these interpretations, there are some which appear to be more significant and authentic than others, and are also in conformity with the results of the latest research performed in this regard. We dwell on some of the most important of these here:
1. These letters refer to the fact that this divine Book - with all its greatness, which has left all the Arab and non-Arab orators astounded (over its eloquence) and has left scholars helpless and incapable of opposing and challenging it - is composed of these very alphabets and letters, which everyone is aware of.
But, despite the fact that this Book is comprised of these very ordinary letters and alphabets, its words are so well-proportioned and symmetrical, and possess such lofty meanings that they penetrate into the very core of man, filling his soul with admiration and acclaim, and forcing minds and intellects to acknowledge its greatness. The disciplined order of its words and the construction of its sentences are of the highest degree, placing the loftiest of meanings into the moulds of the most beautiful of words, in a manner that has seen no parallel.
Another point that tends to corroborate this meaning is that in 24 of the chapters which begin with the Broken Letters, these letters have been immediately followed up by the mention of the Qur`an and its greatness, and this itself is indicative of the fact that there exists a relation between the Broken Letters and the greatness of the Qur`an. At this juncture we present a few examples of these, as follows:
{  รรกร รรถรรณรรรฑ รรตรรบรรถรฃรณรรบ รรญรณรรรตรฅรต รรตรฃรธรณ รรตรรถรธรกรณรรบ รฃรถรครบ รกรณรรตรครบ รรณรรถรญรฃรฒ รรณรรถรญรรฒ  }
โAlif Lam Ra (This is) a Book, whose verses are made decisive, then are they made plain, from the Wise, All-aware.โ[169]
{ รร รรถรกรบรรณ รรญรณรรรต รรกรบรรตรรบรรครถ รฆรณ รรถรรณรรรฒ รฃรตรรถรญรครฒ }
โTa Sin. These are the verses of the Quran and the Book that makes (things) clear.โ[170]
{ รรกรฃ รรถรกรบรรณ รรญรณรรรต รรกรบรรถรรณรรรถ รรกรบรรณรรถรญรฃรถ }
โAlif Lam Mim. These are verses of the Book of Wisdom.โ[171]
รรกรฃร รรถรรณรรรฑ รรตรครบรรถรกรณ ร
รถรกรณรญรบรรณ รพ
โAlif Lam Mim Suad. A Book revealed to you.โ[172]
In all of the above, as well as numerous other instances, the Broken Letters have been immediately followed up by the mention of the Noble Qur`an and its greatness.[173]
2. Possibly, one of the objectives of these Broken Letters was to attract the attention of the listeners and to silence them and invite them to give ear. This is because the mention of these letters, in the beginning of a speech, was something strange and novel for the Arabs and would arouse their curiosity and consequently, they would listen to the speech following these letters. Incidentally, the majority of the chapters which begin with the Broken Letters are those, which have been revealed in Makkah and we do know that in Makkah the Muslims were in a minority, and the stubborn and obstinate enemies were loath to even listen to the words of the Noble Prophet (s.a.w). At times they would create such uproar that the voice of the Noble Prophet (s.a.w) would be lost in the commotion - a fact that has also been alluded to in some of the verses of the Qur`an (like verse 26 of the chapter Fussilat).
3. In some of the traditions of the Ahlul Bayt G, it has been mentioned that these Letters are a kind of code and an allusion to the Names of Allah. For example (รรกรฃร) in Suratul A'raf alludes to:
รรณรณรครรณ รรกรกรธรฑรฅรต รรกรบรฃรตรรบรรณรรถรรต รรกรรธรณรรรถรรต .
Meaning, โI am Allah, The Powerful, The Truthful.โ As such, each of the four letters is an abbreviated form for one of the Names of Allah.
The act of substituting an extended form with an abbreviated version has been in practice since ancient times, although its use has assumed greater proportions in our times, for we observe numerous instances wherein elongated expressions and names of organizations have been condensed into a small and single word.
It is necessary to mention that these various interpretations for the Broken Letters are in no way contradictory to one another since it is possible for all of them to be intended together - viewing them as various latent and hidden meanings of the Noble Qur`an.[174]
4. There is a possibility that all or at least some of these Broken Letters possess specific meanings - just as a word encompasses a meaning within itself.
Incidentally, we observe that numerous traditions and many commentators, in connection with the beginning of the chapters 'Taha' and 'Yasin', state that รรฅ (Taha) is in the meaning of รญรรณ รรณรรตรก ('O' Man ' . In addition to this, we also come across certain Arab poems, some of which are probably associated with the period co-incident with the onset of Islam or even before it, in which the word 'Taha' possesses a meaning similar to โO' Man!' or something close to it.[175]
As one reliable source has informed us, a few Western scholars involved in the study of Islamic issues have generalized this notion to include all the Broken Letters and are of the belief that these Letters, located at the start of the chapters, are words possessing a specific meaning, some of which have been pushed into oblivion with the passage of time, while others have managed to reach us. For otherwise, as they reason, it appears very improbable that the Arab polytheists would hear the Broken Letters, not comprehend their meanings and at the same time not use it as a pretext for mocking and ridiculing - and history has not recorded a single instance where these foolish cavaliers had ever used the Broken Letters as an excuse to react in this fashion.
Although it appears difficult to accept this theory, universally and with respect to all the Broken Letters, its applicability with respect to some of them is quite acceptable; however, this is an aspect that has been an object of discussion in the Islamic sources too.
It is interesting to note that in a tradition from Imam as-sadiq (a.s) we read that 'Taha' is one of the names of the Noble Prophet (s.a.w) and means:
รญรรณ รรณรรกรถรรณ รรกรบรรณรรถรธ รรกรบรฅรณรรรถรญ ร
รถรกรณรญรบรฅรถ .
โO' Seeker of The Truth (and) the guide to it.โ
From this tradition it can be concluded that 'Taha' comprises of two cryptic letters: รร (Ta), which refers to:
รรณรรกรถร รรกรบรรณรรถรธ .
โSeeker of Truthโ
and รฅร (Ha), which alludes to
รรณรกรบรฅรณรรรถรญ ร
รถรกรณรญรบรฅรถ .
โThe guide to it.โ
A final word in this regard is that the word รรฅ (Taha) like รญร (Yasin), with the passage of time, has gradually transformed into a proper name of the Noble Prophet (s.a.w) such that the children of the Noble Prophet (s.a.w) are also referred to as รรก รรฅ (The Children of Taha) as can been seen in the case of Imam Mahdi (a.s), who has been addressed as รญรรรค รรฅ (O' Son of Taha in Dua' al-Nudbah.
5. 'Allamah Taba`taba`i has presented another possibility in connection with the meaning of the Broken Letters - one, which could be regarded as another interpretation for them. The summary of his view is as follows:
When we place the chapters beginning with the Broken Letters under careful scrutiny, we observe that the chapters which begin with the same kind of Letters, contain subject-matter that is similar in nature.
For example, in the chapters which begin with รรฃ (Ha Mim), these letters are immediately followed up by the sentence:
{ รรณรครบรรถรญรบรกรต รรกรบรรถรรณรรรถ รฃรถรครณ รรกรกรธรฑรฅรถ }
โDescended this Book (Qur`an) from Allah.โ or something similar in meaning.
In the chapters which commence with รรกร (Alif, Lam, Ra), these Letters are immediately followed up by the sentence:
{ รรถรกรบรรณ รรณรญรรณรรต รรกรบรรถรรรณรรถ }
โThese are the verses of the Bookโ or something similar to this.
In the chapters, which begin with รรกรฃ (Alif, Lam, Mim), these Letters are followed by the sentence:
{ รรฑรกรถรรณ รรกรบรรถรรรณรรต รกรรณ รรณรญรบรรณ รรถรญรบรฅรถ }
โThis is the Book, there is no doubt in itโ or that which resembles this in meaning.
Thus, it can be speculated that there exists a special connection between the Broken Letters and the contents of the chapters in which these Letters are located - to the extent that, the content and the meaning of Suratul A'raf (for example), which starts with รรกรฃร (Alif, Lam, Mim, sad) is consistent with the contents and the meanings of the chapters that start with รรกรฃ (Alif, Lam, Mim) and the chapter ร (sad).
However, it is possible that this relationship may be far too profound for it to be fathomed by any ordinary intellect.
If the verses of these chapters were to be placed alongside each other and subjected to a comparison, it is probable that a new meaning might become manifest for us in this regard.[176] and [177]
Has the Qur`an attested the contents of the Torah and the Gospels?
In numerous verses of the Noble Qur`an we find the expression that 'the Qur`an attests the contents of the previous Books'.
In verse 48 of Suratul Maidah, it says:
{ รฆรณ รรณรครบรรณรกรบรคร ร
รถรกรณรญรบรรณ รรกรบรรถรรณรรรณ รรถรรกรบรรณรรถรธ รฃรตรรณรรถรธรรรฐ รกรถรฃรณร รรณรญรบรครณ รญรณรรณรญรบรฅรถ รฃรถรครณ รรกรบรรถรรณรรรถรพ }
โAnd We have revealed to you the Book with the truth, verifying what is before it of the Book.โ
This has caused some of the Jewish and Christian preachers to consider these verses as an authentication that the Torah and the Gospels have not suffered distortion and alteration, and to say: Undoubtedly, the Torah and the Gospels that are presently with us are not any different from what existed during the time of the Noble Prophet (s.a.w). Thus, if there has been any alteration, it could only have occurred before the time of the Noble Prophet (s.a.w). But since the Qur`an has attested to the veracity of the Torah and Gospels of the time of the Noble Prophet (s.a.w) thus the Muslims should formally accept these divine, books as being unaltered and authentic.
Various verses of the Qur`an testify that the signs and attributes of the Noble Prophet (s.a.w) and his religion did exist in those distorted books, which were in the possession of the Jews and Christians then. This is because, the meaning of 'distortion' of those divine books surely does not mean that the entire books are false; rather, portions of the original Torah and the Gospels did exist in those books and still do, and the signs and attributes of the Noble Prophet (s.a.w) did exist within these books and/or other religious books which were in the possession of the Jews and Christians (and even today the glad tidings do exist in them).
Thus, the manifestation of the Prophet of Islam (s.a.w) and his divine Book, in practice, has attested all those signs and attributes since it is in conformity with them.
Hence, the meaning of the statement 'the Qur`an attests the contents of the Torah and the Gospels' is that the attributes of the Noble Prophet (s.a.w) and the Qur`an totally match and conform with what has been mentioned about them in the Torah and the Gospels.
The use of the word รรรรญร (attestation) in the meaning of รฃรรรรร (conformity) is not restricted to this verse, but is also observed in other verses too, like verse 105 of Suratul saffat in which it is said to Ibrahim (a.s):
{ รรณรรบ รรณรรธรณรรบรรณ รรกรรธรตรรบรญรณร }
โYou have attested your dreamโ meaning: 'Your actions were in conformity with the dream which you had witnessed'.
And in verse 157 of Suratul A'raf, we read:
{ รรกรธรณรรถรญรครณ รญรณรรธรณรรถรรตรฆรครณ รรกรรธรณรรตรฆรกรณ รรกรครธรณรรถรญรธรณ รรกรรตรฃรถรธรญรธรณ รรกรธรณรรถรญ รญรณรรถรรตรฆรครณรฅรต รฃรณรรบรรตรฆรรรฐ รรถรครบรรณรฅรตรฃรบ รรถรญ รรกรรธรณรฆรบรรณรรรถ รฆรณ รรกร
รถรถรครบรรถรญรกรถรพ }
โThose who follow the Messenger-Prophet, the Ummi, whom they find written down with them in the Taurat and the Injeelโฆโ
Here, the meaning has been mentioned explicitly, i.e., 'the attributes which they observe in him (s.a.w) match those that they have been found in the Torah.
In any case, the above verses only indicate on 'the practical attestation' of the Qur`an and the Noble Prophet (s.a.w) with respect to his (s.a.w) attributes present in the ancient books, and do not suggest that all the contents of the Torah and the Gospels have been affirmed. On the contrary, numerous verses of the Qur`an declare that they have altered and distorted the Torah and the Gospels, and this itself is a firm testimony for what has been stated above.[178]
Was the Qur`an collected during the time of the Noble Prophet (s.a.w) or after him?
We do know that the name of the first chapter of the Qur`an is Fatihatul Kitab, which means 'the Opening (chapter) of the Book (Qur`an)', and from various traditions of the Noble Prophet (s.a.w) it can be plainly concluded that this chapter had been familiar, by this very name, during the time of the Noble Prophet (s.a.w) too.
From here we are led to a very important Islamic issue that is contrary to what is popular amongst a particular group, which is of the opinion that the Noble Qur`an existed in a scattered form during the time of the Noble Prophet (s.a.w) and it was during the period of Abu Bakr, 'Umar or 'Uthman that it was gathered together in the form of a book. The Qur`an, during the time of the Noble Prophet (s.a.w), had been gathered together and possessed the same form and arrangement as we see it today - commencing with this same chapter of al-Hamd. If not for this, there exists no justification for it to be named as the Fatihtul Kitab, for neither was it the first chapter to have been revealed to the Noble Prophet (s.a.w) and nor does there exist any other reason for it to be named so.
Various other evidences also exist, which serve to corroborate this reality that the Qur`an, in the form of a collection and assemblage as it is in our possession today, had been collected during the time of the Noble Prophet (s.a.w) and upon his orders.
'Ali b. Ibrahim narrates from Imam as-sadiq (a.s) that the Noble Prophet (s.a.w) said to 'Ali (a.s): โThe Qur`an exists (in the written form) on pieces of silk, paper and the like, and are scattered (so) gather them together. The narrator then adds that 'Ali (a.s) departed from the gathering, collected them in a yellow cloth and put a seal upon it.โ[179]
รฆรณ รรครบรรณรกรณรรณ รรณรกรณรญ รรณรรณรฃรณรรณรฅรต รรณรญ รรณรฆรบรรฒ รรณรรบรรณร รรตรฃรธรณ รรณรณรรณรฃรณ รรณรกรณรญรบรฅรถ .
Another testimony in this regard is that of the renowned Sunni scholar Khwarizmi, who, in his book Manaqib, reports from 'Ali b. Riyah that 'Ali b. Abi Talib (a.s) and Ubayy b. Ka'b collected the Qur`an during the time of the Noble Prophet (s.a.w).
The third evidence is the statement of the renowned Sunni author Hakim, in his book Mustadrak, wherein he quotes from Zaid b. Thabit: โZaid says: 'We used to gather the Qur`an from the scattered pieces in the presence of the Noble Prophet (s.a.w) and used to place them (the scattered pieces) in their respective positions according to his orders. However, these written works were still not in the form of a collection (and so) the Noble Prophet (s.a.w) ordered 'Ali (a.s) to gather them together in one place and asked us to be wary of losing or destroying it.'โ
Sayyid Murtaza, the great Shi'ite scholar says: โThe Noble Qur`an had been collected, in its present form, during the time of the Noble Prophet (s.a.w).โ[180]
Tabarani and Ibn 'Asakir narrate from Shu'bi that six persons from the Ansar (Helpers) gathered the Qur`an during the time of the Noble Prophet (s.a.w)[181] and Qutadah narrates: โI questioned Anas as to who gathered the Qur`an during the time of the Noble Prophet (s.a.w) and he replied: 'Four persons, all of whom were from the Ansar - Ubayy b. Ka'b, Mu'adh, Zaid b. Thabit and Abu Zaid.โ[182] Apart from these, there are several other traditions too, but mentioning them would only serve to prolong the discussion.
In addition to these traditions that have been mentioned in the Shi'ite and Sunni sources, the selection of the name Fatihatul Kitab for Suratul Hamd is a living testimony for proving this issue.
One Question
At this point the question that arises is: how can we accept what has been stated above when it is popular amongst some of the scholars that the Qur`an had been gathered after the Noble Prophet (s.a.w) (either by 'Ali (a.s)) or some other individual?
In answer to this, it must be said that what Imam 'Ali (a.s) had collected was not just the Qur`an but, in fact, was a collection which comprised of the Noble Qur`an, its commentary, occasions of the revelations of the verses and other related issues.
As far as 'Uthman is concerned, there exists a Qur`an, which indicates that he, in order to prevent discrepancies and differences with respect to the recitation of the Qur`an, endeavoured to prepare a common Qur`an, which possessed (a common) punctuation and manner of recitation (since till that time, punctuation had not been prevalent)
As for the insistence on the part of some, that the Qur`an had not been gathered at all during the time of the Noble Prophet (s.a.w) and it was either 'Uthman or the first or the second Caliph, who came to acquire this honour, it probably arises out of attempts to extol the virtues and excellences for them. As a result, we find that every group attributed this honour to a particular person and then narrated traditions in his favour.
Basically, how is it conceivable that the Noble Prophet (s.a.w) would overlook such an important task, whereas he had been mindful of matters that were of much less significance? Is not the Noble Qur`an the Constitution of Islam, the great Book of training and education, and the basis for all Islamic concepts, notions and beliefs? Did the non-collection of the Noble Qur`an during the time of the Noble Prophet (s.a.w) not entail the danger that parts of the Qur`an could be lost or marred and dissentions could arise amongst the Muslims over it?
Apart from this, the famous tradition of Thaqalain, which both the Shi'ites and the Ahlus Sunnah have narrated and in which the Noble Prophet (s.a.w) had said: โI leave behind amongst you two weighty things - the Book of Allah and my Ahlul Bayt,โ itself proves that the entire Qur`an had been collected in the form of a book.
If we observe the traditions which indicate that the Qur`an had been collected by a group of companions under the supervision of the Noble Prophet (s.a.w), the fact that we differ in the number of individuals engaged in the task, should not be a matter of concern for it is possible that each of these traditions mentions only some of the individuals who had been engaged in the task of collecting and gathering the Noble Qur`an.[183]
What are the โclearโ and the โambiguousโ verses?
In verse 7 of the chapter Ale 'Imran we read:
{ รฅรตรฆรณ รรกรธรณรรถรญ รรณรครบรรณรกรณ รรณรกรณรญรบรรณ รรกรบรรถรรณรรรณ รฃรถรครบรฅรต รรญรรรฑ รฃรตรรบรรณรฃรณรรรฑ รฅรตรครธรณ รรตรฃรธรต รรกรบรรถรรรรถ รฆรณ รรตรรณรรต รฃรตรรณรรณรรรถรฅรรรฑรพ }
โHe it is Who has sent down to you (O' Muhammad the Book, of it there are some clear Verses, these are the basis of the Book and others are ambiguous.โ
The question, which arises here, is: What is meant by the 'Clear' and 'Ambiguous' verses?
The word รฃรตรรรณรฃ has been derived from รรรรรฃ which means 'to prohibit' and it is for this reason that fundamental and firm issues are called รฃรรรฃ, for they prohibit and repel away destructive factors from themselves. In addition, firm and conclusive talks and ideas, which keep away every possibility of contradiction from themselves, are referred to as รฃรรรฃ.
Thus, the Clear verses are those verses, whose meanings are so clear and manifest that there exists no need for any sort of discussion with respect to their meanings - such as the following versesโฆ
{ รรตรกรบ รฅรตรฆรณ รรกรกรธรฑรฅรต รรณรรณรรฑ }
โSay: He Allah is One (alone).โ[184]
{ รกรณรญรบรรณ รรณรฃรถรรบรกรถรฅรถ รรณรญรบรพรรฑ }
โNothing whatsoever (is there) resembling the like of Him.โ[185]
{ รรกรกรธรฑรฅรต รรรกรถรรต รรตรกรถรธ รรณรญรบรพรรฒ }
โAllah (alone) is the Creator of all things.โ[186]
{ รกรถรกรรธรณรรณรรถ รฃรถรรบรกรต รรณรรถรธ รรกรบรรตรครบรรณรญรณรญรบรครถรพ }
โThe male shall have the equal of the shares of two females.โ[187]
And thousands of other similar verses - dealing with issues relating to 'Aqaid (beliefs), laws and rulings, preaching, history - are all Clear verses.
These Clear verses have been named as Ummul Kitab (Basis of the Book) i.e. they are the basis for the interpretation and explanation of the other verses.
The word รฃรตรรณรรรณรรถรฅ (which appears in the verse under consideration) basically means 'a thing, whose various parts are similar to one another'. For this reason, the sentences or words, whose meanings are ambiguous and at times appear to possess several meanings and possibilities, are called รฃรตรรณรรรณรรถรฅ. This is exactly what is meant by the Ambiguous verses of the Qur`an - for these are the verses of the Qur`an, which initially and at first sight appear to be ambiguous and possess several meanings (although, after taking into consideration the Clear verses, their meanings become evident and manifest.)
Although commentators have presented numerous possibilities in connection with the meaning of 'Clear' and 'Ambiguous' verses, what we have stated above is not only in total concordance with the original meaning of these two words, but also with the occasion of revelation of this verse, the various traditions which explain the verse and with the verse itself. This is because in the later portion of the abovementioned verse, we read that certain individuals always utilize the Ambiguous verses as their pretext (to promote their personal motives). It is evident that they misuse those verses, which at first sight appear to possess several meanings and interpretations, and this very fact conveys that รฃรรรรรฅ (Ambiguous) is in the meaning stated above.
The verses that speak of the Attributes of Allah and the details of the Day of Judgment can be presented as examples of the Ambiguous Verses. Some of these verses are as follows:
{ รญรณรรต รรกรกรธรฑรฅรถ รรณรฆรบรรณ รรณรญรบรรถรญรฅรถรฃรบ }
โThe hand of Allah is above their handsโ[188], which is regarding the Power of Allah;
{ รฆรณ รรกรกรธรฑรฅรต รรณรฃรถรญรรฑ รรณรกรถรญรฃรฑรพ }
โAnd surely, Allah is All-Hearing, All-Knowingโ[189], which refers to the Knowledge of Allah;
{ รฆรณ รครณรรณรรต รรกรบรฃรณรฆรณรรรถรญรครณ รรกรบรรถรรบรรณ รกรถรญรณรฆรบรฃรถ รรกรบรรถรญรรฃรณรรถ }
โAnd We shall set up the balances of justice on the Day of Judgmentโ[190], which speaks of the means of measuring the Deeds.
It is evident that neither does Allah possess hands and ears (meaning a special limb or organ) nor are the Scales for measuring the Deeds similar to what we are accustomed to; rather these are expressions which refer to a universal concept and meaning for Power, Knowledge and Measurement.
It is necessary to mention that รฃรรรฃ and รฃรรรรรฅ have also been used differently in the Noble Qur`an. In the first verse of Suratul Hud, we read:
{ รรถรรรรฑ รรตรรบรรถรฃรณรรบ รรญรรรตรฅรต }
โA book whose verses are firmly arranged (together).โ In this verse, all the verses of the Qur`an have been characterized as รฃรรรฃ, denoting that all the verses of the Qur`an are interrelated and in complete harmony with one another.
In verse 23 of Suratul Zumar we read:
{ รรถรรรถรรรฐ รฃรตรรณรรรณรรถรฅรรฐ }
โA Book consistent (in its parts)โ, which means 'a book, all the verses of which are consistent and similar to one another with respect to correctness, veracity and authenticity'.
From what we have stated with respect to the Clear and Ambiguous verses it is clear that a truth-seeking person, in order to comprehend the Speech of Allah, has no option other than to place all the verses alongside each other and derive the truth and reality from them. If at first sight, he faces an intricacy and ambiguity in the apparent meanings of some of the verses, he should clear the vagueness by taking into consideration the other verses of the Qur`an thereby reaching the essence of the verses. In reality, the Clear Verses, from one perspective, are like highways while the Ambiguous Verses are like byways. It is apparent that if a person happens to lose his way in the byways, he endeavours to reach the nearest highway and find his way from there.
Reference to the Clear Verses as Ummul Kitab (Basis of the Book) is yet another point which serves to corroborate this reality. The word Umm means 'basis' and 'origin' of a thing and this is why a mother is referred to as Umm, for she is the basis of a family and a shelter for the children in times of trouble and distress. Similarly, the Clear Verses are regarded as the basis, foundation and the mother of the other verses.[191]
Why are some of the verses of the Qur`an ambiguous?
Why is it that the Qur`an, despite being light and illumination, and a true and manifest speech and a book that has come for the guidance of the general masses, contains the Ambiguous Verses? Why are the contents of some of the verses vague, so as to be misused by those seeking to sow dissension and discord?
This is an issue which is immensely important and thereby calls for great attention. For the most part, it is possible that the following aspects could be reasons for the existence of the Ambiguous Verses in the Qur`an:
a. Words and expressions, which are used by humans for the purpose of interacting with one another, have only been created to fulfil the needs of their day-to-day lives; it is for this reason that when we step beyond the finite boundaries of this material world and the discussion dwells upon, for example, the Creator, Who is Infinite in every respect, we observe very clearly that our words do not possess the ability to hold and convey those lofty meanings. As a result, we are forced to utilize words, which are non-expressive in various aspects. This non-expressiveness and insufficiency of the words is the cause of a considerable portion of the Ambiguous Verses of the Qur`an. Verses like:
{ รญรณรรต รรกรกรธรฑรฅรถ รรณรฆรบรรณ รรณรญรบรรถรญรฅรถรฃรบรพ }
โThe hand of Allah is above their hands.โ[192]
{ รรณรกรรธรณรรบรฃรฑรครต รรณรกรณรญ รรกรบรรณรรบรรถ รรรบรรณรฆรณรฌ }
โThe Beneficent (Allah) on the 'Arsh' is firm.โ[193]
{ ร
รถรกรรฌรพ รรณรรถรธรฅร รครณรรรถรรณรรฑ }
โUnto their Lord (they will be) attentive.โ[194]
and words like รรณรฃรถรญรบรรฑ (All-Hearing) and รรณรรถรญรบรรฑ (All-Seeing) are some examples of this category, whose meanings become clear and manifest upon consulting the Clear Verses.
Many of the realities (of the world of Existence) are related to the 'other world' or the metaphysical world - a realm, which is beyond the horizons of our thoughts - and being imprisoned in the dimension of time and space, we are unable to perceive the depths of those meanings. The loftiness of the horizons of these meanings and the inability on the part of our thoughts to comprehend such meanings become another reason for many of the verses to appear ambiguous - like some of the verses that deal with Qiyamah and other similar issues.
This is exactly similar to the case of a person desiring to explain the issues of this world to an infant, who is in the embryonic stage in the womb of the mother. If the person does not speak, he has fallen short in his effort to convey the meaning, and if he does speak out, he has no alternative except to mention them in a general and implied manner, since the listener, in those circumstances, does not possess the ability to comprehend more than this.
c. Another of the secrets for the presence of the Ambiguous Verses in the Qur`an is to put to work the mental and reflective machinery of man and to create within him the motivation to ponder and meditate. It is similar to the complex intellectual issues that are propounded to strengthen the mental faculty of scholars in order that they reflect more deeply and profoundly over issues.
d. A further aspect with regards to the presence of the Ambiguous Verses in the Qur`an - an aspect also corroborated by the traditions of the Ahlul Bayt G - is that the presence of such verses serves to make apparent the people's intense need and dependence with respect to the divine Imams, prophets and their successors, and the reason that people flock towards these leaders in order to benefit from the knowledge and various forms of guidance that lie in their possession, and in this manner practically acknowledge their leadership. We can compare this with some of the academic books, which are formulated in a manner such that the explanation of some of the topics contained within them has been placed upon the teachers so that the students, experiencing a sense of dependency with respect to the teacher, do not sever their ties with him altogether, and as a result of this dependency acquire inspiration from his thoughts and ideas in all issues. In the case of the Qur`an, this is a confirmation of the famous testament of the Noble Prophet (s.a.w):
ร
รถรครถรธรญ รรณรรรถรรฑ รรถรญรรตรฃรต รรกรรถรธรรบรกรณรญรบรครถ รรถรรณรรรณ รรกรกรธรฑรฅรถ รฆรณ รรถรรบรรณรรถรญ รรณรฅรบรกรณ รรณรญรบรรถรญ รฆรณ ร
รถรครธรณรฅรตรฃรณร รกรณรครบ รญรณรรบรรณรรถรรณร รรณรรธรณรฌ รญรณรรถรรณร รรณรกรณรญรธรณ รรกรบรรณรฆรบรรณรพ .
โI leave behind amongst you two Weighty Things; the Book of Allah and my Progeny. And surely, the two shall not separate from one another till they come to me at the Pool.โ[195] and [196]
Is Bismillah a part of (every) chapter?
Amongst the Shi'ite scholars there exists no difference of opinion in the fact that Bismillah is part of Suratul Hamd and every chapter of the Noble Qur`an (except Suratul Taubah as shall be mentioned later[197]). Basically, the presence of Bismillah in the beginning of all the chapters in the text of the Qur`an is itself proof of this issue since we do know that nothing has been added to the text of the Qur`an and the mention of Bismillah, at the start of all chapters, has been prevalent since the time of the Noble Prophet (s.a.w) till today.
However, as far as the Sunni scholars are concerned, the author of Tafsirul Manar has presented a comprehensive collection of their views, which is as follows: โThere exists a debate amongst scholars as to whether Bismillah, at the start of every chapter, is a part of the chapter or not? The ancient scholars from Makkah - jurisprudents and the Qur`an-Reciters alike - amongst them Ibn Kathir; those from Kufah, amongst them the Qur`an-reciters 'Asim and Kasa`i; some of the Companions and the Followers[198] of Madinah; Thauri and Ahmad (in one of his two opinions) and so too Shafi'i and his followers - all are of the belief that it is part of the chapter. And similarly the Twelve-Imam Shi'ite scholars and (according to them) the Companions like 'Ali, Ibn 'Abbas, 'Abdullah b. 'Umar and Abu Hurairah; some scholars from the followers such as Sa'id b. Jubair, 'Ata, Zuhri and Ibn al-Mubarik - all have opted for this opinion.โ
He then adds: โTheir most important proof is that the Companions and those who came after them - despite emphasizing that the Qur`an ought to be purified from everything which is not part of it, for which reason they never mentioned 'Amin' at the end of the (recitation) of Suratul FatiHa - were unanimous in reciting 'Bismillah' at the start of every chapter, except Suratul Baraat.โ
He then goes on to state that Malik, the followers of Abu Hanifah and some others considered Bismillah to be a separate verse, which had been revealed to indicate the beginning of the chapters and serve as a separator between them.
He then narrates from Ahmad (the renowned Sunni jurisprudent) and some of the Qur`an-reciters of Kufah that they believed Bismillah to be a part of Suratul Hamd only and not of the other chapters.[199]
From what has been mentioned above, it can be concluded that a definite majority of the Ahlus Sunnah are also of the belief that Bismillah is a part of every chapter.
We present below a few of the traditions that have been narrated by means of the Sunni and Shi'ite chains of narrators (and confess that mentioning all the traditions that exist in this regard is beyond the scope of this work and more suited to a full-fledged jurisprudential discussion on the issue.)
i. Mua'wiyah b. 'Ammar, one of the companions of Imam as-sadiq (a.s) says: โI asked the Imam (a.s): 'When I stand for prayers, should I recite 'Bismillah' in the beginning of Suratul Hamd?' The Imam said: 'Yes'. I questioned him once again: 'When al-Hamd is completed and I have to recite another chapter after it, do I have to recite 'Bismillah'? Again he (a.s) said: 'Yes.'โ[200]
ii. Dar Qutni, a Sunni scholar, upon the authority of an authentic chain of narrators reports that a person approached Imam 'Ali (a.s) and asked: โWhat is the 'al-Saba' al-Mathani?'โ[201] The Imam (a.s) replied: โIt is Suratul Hamd.โ The person said: โ(But) Suratul Hamd has (only) six verses.โ Whereupon he (a.s) said: โBismillahir RaHmanir RaHim is also one of its verses.โ[202]
iii. Baihaqi, the renowned Sunni narrator, upon the authority of an authentic chain of narrators reports from Ibn Jubair that Ibn 'Abbas said:
ร
รถรรบรรณรรณรรณ รรกรรธรณรญรบรรรณรครต รฃรถรครณ รรกรครธรณรรรถยก รรณรณรรบรรณรฃรณ รรญรณรรฒ รฃรถรครณ รรกรบรรตรรบรรครถ รรถรรบรฃรถ รรกรกรธรฑรฅรถ รรกรรธรณรรบรฃรฑรครถ รรกรรธรณรรถรญรบรฃ .
โSatan has tried to steal the greatest verse of the Qur'an away from the people, and that is Bismillahir RaHmanir RaHim) (an allusion to the fact that they do not recite it at the start of the Surahs.โ[203]
Apart from all the above, the conduct of the Muslims had always been to recite Bismillah at the start of every chapter while reciting the Qur`an, and it has been established - by means of successive narrations - that the Noble Prophet (s.a.w) too used to recite it. How is it possible that the Noble Prophet (s.a.w) and the other Muslims would recite something that was not part of the Qur`an and persevere in this act of theirs?
The notion that some people have stated about Bismillah being an independent verse and a part of the Qur`an but not a part of the chapters, is one which appears to be feeble and baseless. This is because the meaning and contents of Bismillah indicate that it is for starting or initiating a task and not that it possesses a meaning that is independent. In reality, this is intense rigidity and bias that in order to prop up their opinion they present forth every conceivable possibility and consider a verse like Bismillah - whose meaning screams out aloud that it is a beginning for that which is to come later - to be an independent verse, totally unrelated with that which is before and after it.
The only plausible objection, which the opponents possess in this regard is that when the verses of the chapters of the Noble Qur`an are computed - with the exception of Suratul Hamd - Bismillah is usually not taken into account; rather, the verse which follows it, is regarded as the first verse.
The answer to this objection is clearly provided by Fakhr Razi in his commentary Tafsir al-Kabir when he says: โThere is no harm if 'Bismillah' is the first verse, by itself, in Suratul Hamd, and a part of the first verse, in the other chapters of the Qur`an.โ Thus, for example, in Suratul Kauthar,
{ รรถรรบรฃรถ รรกรกรธรฑรฅรถ รรกรรธรณรรบรฃรฑรครถ รรกรรธรณรรถรญรฃรถ. ร
รณรครธรณร รรณรรบรรณรญรบรครณรรรณ รรกรบรรณรฆรบรรณรรณ }
in its entirety, shall be considered to be one verse.
In any event, this issue is so plain that it is reported that once, during his reign, Mu'awiyah did not recite Bismillah during a congregational prayer. After the prayers some of the Muhajirin (The Emigrants) and the Ansar (The Helpers) confronted him and said:
รรณรรบรรณรรบรรณ รรณรฃรบ รครณรรณรญรบรรณยฟ
โHave you stolen (Bismillah) or have you forgotten it?โ[204] and [205]
Why is it forbidden to give the Qur`an to a disbeliever?
Giving the Qur`an to a non-Muslim is forbidden on condition that such an act becomes cause for its disrespect and violation of its esteem, but if we know that a non-Muslim truly intends to study about Islam and thus desires to analyze the Qur`an, not only would it be permissible to give him the Qur`an but it might even become obligatory; those who have prohibited giving the Qur`an to a non-Muslim did not intend the prohibition for such a case.
Consequently, great Islamic circles insist that the Qur`an should be translated into various languages of the world in order that the invitation towards Islam reaches those who seek the truth and yearn for reality.[206]
Notes:
[148] The commentary A'la al-Rahman, pg. 25
[149] Tafsir-e-Namunah, vol. 11, pg. 18
[150] A particular manner of reciting epic verses.
[151] Majma' al-Bayan, vol. 10, Under Suratul Muddaththir
[152] From the introduction of the book Sazmanha-e-tamaddun-e-Imparaturi-e-Islam.
[153] An Apology For Mohammad And The Koran
[154] Ibid.
[155] Ibid.
[157] Tafsir-e-Namunah, vol. 1, pg. 135
[159] Suratul Nisa, Verse 82 (Tr.)
[160] Tafsir-e-Namunah, vol. 4, pg. 28
[161] Tafsir-e-Namunah, vol. 9, pg. 42
[162] In the Light of the Qur`an, vol. 5, pg. 282
[163] Tafsir-e-Namunah, vol. 11, pg. 410
[165] Tafsir-e-Namunah, vol. 8, pg. 289
[166] I'jaz al-Qur'an of Rafi'i
[167] From The Qur`an and the Final Prophet
[168] Tafsir-e-Namunah, vol. 1, pg. 133
[169] Surat Hud (11), Verse 1
[170] Suratul Naml (27), Verse 1
[171] Surat Luqman (31), Verse 1, 2
[172] Suratul A'raf (7), Verse 1,2
[173] Tafsir-e-Namunah, vol. 1, pg. 61
[174] Tafsir-e-Namunah, vol. 6, pg. 78
[175] Majma' al-Bayan in the discussion regarding the first verse of the Surat Taha.
[177] Tafsir-e-Namunah, vol. 20, pg. 346
[178] Tafsir-e-Namunah, vol. 1, pg. 210
[179] Tarikh al-Qur`an, pg. 24 by Abu 'Abdillah Zanjani
[180] Majma' al-Bayan, vol. 1, pg. 15
[181] Muntakhab Kanz al-'Ummal, vol. 6, pg. 52
[182] Sahih Bukhari, vol. 6, pg. 102
[184] Suratul Ikhlas (112), Verse 1
[185] Suratul Shura' (42), Verse 11
[186] Suratul Ra'd (13), Verse 16
[187] Suratul Nisa (4), Verse 11
[188] Suratul Fath (48), Verse 10
[189] Suratul Baqarah (2), Verse 224
[190] Suratul Anbiya (21), Verse 47
[191] Tafsir-e-Namunah, vol. 2, pg. 320
[192] Suratul Fath (48), Verse 10
[193] Surat Taha (20), Verse 5
[194] Suratul Qiyamat (75), Verse 23
[196] Tafsir-e-Namunah, vol. 2, pg. 322
[197] Note by Translator
[198] Companions of the companions of the noble Prophet (S).
[199] Tafsir al-Manar, vol. 1, pg. 39-40
[200] Al-Kafi, vol. 3, pg. 312
[201] The Seven Oft-Repeated (verses) (Tr.)
[202] al-Itqan, vol. 1, pg. 136
[203] Sunan of Baihaqi, vol. 2, pg. 50
[205] Tafsir-e-Namunah, vol. 1, pg. 17
[206] Ibid., vol. 19, pg. 417
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