Abbreviated Letters in the Qur’an

The so-called ‘abbreviated letters’ are an important section of what is known as Mutashabihat, i.e. what is cut. It is another regular feature in the Qur’an. A glance through the chapters of the Qur’an would show that some begin with Arabic alphabets, two, three, or more.

In technical language, Mutashabihat is used for certain letters found at the beginning of several suwar of the Qur’an, called the abbreviated letters’. To some, these letters could just be the style of the Qur’an but indeed this forms an important topic under the science of Qur’an.

As for the frequency of these letters, there are fourteen such letters occurring in various combinations at the beginning of 29 suwar. The following is a list of their occurrence and distribution in the Qur’an:

- Alif Lam Rah - Chapters 10, 11, 12, 14, 15

- Alif Lam Mim - Chapters 2, 3, 29, 30

- Alif lam Mim Ra - chapters 13, 31, 32,

- Alif Lam Mim sad – chapters 7

- Ha Mim – chapters 40,41,43,44,45,46.

Qur’an is not Poetry

The European Orientalist and the opponents of Muhammad S.A.W have described some passages of the Qur’an as more poetic than others. This was why he was even accused of being a soothsayer subhanalillah. The Qur’an itself refutes this thus:

                     “It is not the word of a poet; little it is you believe! Nor is it the word of a                                        soothsayer; little admonition it is you receive. This is a message sent down                                from the lord of the worlds.”
                        (Qur’an 69:40-43).

The accusations against Muhammad S.A.W 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 a rhymed prose or something close to it.

Qur’anic Views on Jesus Christ (VIEWS OF NON-MUSLIMS ABOUT THE QUR’AN)

Some non-Muslims quote Qur’an 2: 87 and 2: 253 to say that Jesus Christ was unique in the sense that he was “the only one” inspired or strengthened by the Holy Spirit. Some also quote these verses to say that Muslims believe in the same concept of the Holy Spirit as Christians. For example in Q 2: 87 Allah says:

“We give Jesus the son of Mary clear signs and strengthened him with the Holy Sprit.”

You should note that the Arabic word translated here as Holy Spirit is ruh-al-qudus which is also translated as the ‘Spirit of holiness’, divine inspiration’, or ‘Holy inspiration’. This word recurs in the Qur’an in areas such as Qur’an 16: 2, 40: 12, 42: 52, 97: 4 etc. But you should also note that Qur’an 58:22 speaks of all believers as being strengthened by inspiration (ruh) from Him, and it is not peculiar to Jesus.

Other Qur’anic commentators interpret the term ruh al-qudus to mean Angel Jibril who brought this revelation or inspiration from Allah S.W.T. It is therefore an issue of interpretation based on the context of the Qur’an in which the term is used.

The People of the Book (Ahlul-Kitab) (VIEWS OF NON-MUSLIMS ABOUT THE QUR’AN)

The term ‘People of the Book’, i.e. Ahlul Kitab is a phrase in the Qur’an interpreted by people of various callings. It could be found in Qur’an 5:68, 3:65, 3:72, 4:153, 4:71 e.t.c . In view of the availability of the Qur’an in many translations, many of its verses are misinterpreted. For instance, the following verses are typical examples:

“Say: O people of the Book! you have no ground to stand unless you stand fast by the law (Taurat) and the Gospel (Injeel), and all the revelations that has come to you from your Lord.”
(Qur’an 5:68).

“O ye people of the Book! Why do you dispute about Abraham, when the law and the Gospel were not revealed till after him? Have ye no understanding?”
(Q3: 65)

“O ye people of the Book! Why do you clothe truth with falsehood, and conceal the truth, while ye have knowledge?”
(Q3: 71).

According to some Christians, the term people of the Book refers not just to the Jews and Christians but to the Muslims as well. Such Christians even quote Qur’an 5:68 as implying that Muslims should believe in the Bible.

Conditions for a Mufassir

There are conditions which a Mufassir, i.e. the commentator of the Holy Qur’an must meet before embarking on the study. Since the Holy Qur’an itself is a compendium of knowledge, its interpreter must also possess some qualities and qualifications so that he does not mislead the Muslims. The one who undertakes to comment on the Holy Qur’an must first and foremost be well versed in the holy book. In other words, he himself must have mastered the Holy Qur’an as a book of guidance for the Muslims.

A Mufassir must be well grounded in the knowledge of Arabic and its rules as a language. Since the Holy Qur’an was revealed and written in Arabic, the person to comment or explain it must be well versed in the language. Although Qur’an has been translated into various languages of the world, the translation cannot be adequate representation of the original source – Arabic. Thus, one basic quality of a Mufassir is the working knowledge of Arabic language.

The Qur’an and Science

The Holy Qur’an and Science I

Science and modern inventions have come to agree with what has been revealed in the Holy Qur’an several hundreds of years ago. A good example is the embryonic development. The Holy Qur’an states:

“We created man from extract of clay. Then We made him as a drop in a place of settlement, firmly fixed. Then We made the drop into an alaqah (leech, suspending thing, and blood clot) then We made the alaqah into a mudghah (chew-like substance) ...”
(Qur’an 23:12-14)

Modern scientists agreed that alaqah mentioned in the Holy Qur’an accurately described the embryo stage. Similarly, the scientists agreed with the description of the mudghah stage of the child development. Questions came up again as to how could Muhammad S.A.W who was never a scientist know these over hundreds of years ago?

Universality of the Message of the Qur’an

The previous holy books were sent to specific people and their messages did not go beyond the territories of such groups to which they were sent so also were the Prophets through whom such messages were sent by Allah S.W.T. But in the case of the Holy Qur’an, its message is not only to the Arabs, the people of Muhammad S.A.W, but indeed to the whole mankind. For instance, the Holy Qur’an is full of account of the rise and fall of nations and empires of the world. Supporting itself with historical facts.

The Holy Qur’an also reviewed achievements of the old reformers, passed judgements on the various religions of the world and gave verdicts on the differences and disputes between nations. In addition, the Qur’an teaches ethical canons and principles of culture.

ROLE OF COMPANIONS OF THE PROPHET IN THE EVOLUTION OF THE QUR’AN

Khadijah bint Khuwaylid R.A

She was the first wife of Prophet Muhammad S.A.W . Although a widow, she offered to marry Muhammad S.A.W  who was fifteen years younger than her, and also surrendered all her wealth and dignity to the Prophet. Khadijah’s role in the life of the Prophet was very significant and valuable.

First, as a business woman, she was into reach merchant business, travelling from cities to cities and had wide trade connections. Initially Muhammad S.A.W was to join her business as a trade partner; she quickly discovered the truthfulness and reliable qualities of the young, dynamic Muhammad S.A.W. Hence, she drew him nearer to her business activities. They later got married.

Khadijah R.A help Prophet Muhammad S.A.W at the initial stage of Islam. She provided a conducive environment for Muhammad S.A.W to develop his prophetic life and the much needed resources to meet the challenges of the Makkan opposition. She also made the home of the Prophet a haven of everybody so that the new faith became firmly rooted in their minds. Her acceptance of the new faith also provided the confidence needed by Muhammad S.A.W to begin a universal mission.

NAMES OF THE HOLY QUR’AN

Names of the Holy Qur’an :


Al-Kitab (The Book)

Al-Furqan (The Separator)

Al-Hudah (The Guidance)

Al-Tanzil (The Revelation)

Al-Hukm (The Judgment)

We will explain them one by one Insha Allah



Al-Kitab (The Book)


The Qur’an has as another name, the book. This is contained in Qur’an 2:2 thus:

 “That is the book, in which there is no doubt, it is a
guide for those who fear Allah.”

Preservetion of the Holy Qur’an (The Uthman’s Collection)

Uthman b. Affan R.A was the third caliph of Prophet Muhammad S.A.W. He came into the Caliphal position after Umar b. Khahab R.A, who after the death of the first caliph was holding the Suhuf of the Qur’an in custody. About this time, Islam was spreading to outside the Arabian peninsula.

By the year 653, there were noticeable differences which arose among Muslims about the correct recitation of the Qur’an. Caliph Uthman then instructed Zaid b. Thabit together with three other companions of Prophet Muhammad S.A.W to prepare copies from the Suhuf kept with one of the wives of the Prophet, Hafsat. Thus, the fresh copes from the original Suhuf were reproduced and sent to various Muslim regions where differences were noticed to replace other material in circulation. The original suhuf was retuned to Hafsat while caliph Uthman also kept one copy (Mushaf).

Hizb in the Holy Qur’an

This is further division of Juz’un. There are sixty sub-divisions of the Qur’an also for easy recitation and memorization. Each hizb is further sub-divided into quarters indicated as follows:

a. First quarter hizb (Rub’u hizb)
b. Half of hizb (Nasnu hizb)
c. Third quarter hizb (Thalatha Ruba‘a hizb)

This sub-division of the Qur’an also help pupils, learning the Qur’an by engaging them to complete the hizb within a period of time after which they would fulfil completion of a Juz’un. To such learners, they cannot move to another hizb unless they have mastered the reading of the previous ones.

Juz'un in the Holy Qur’an

Juz’un (pl.ajza) literally means part or portion. The Qur’an is derived in 30 portions of appropriately equal length for easy recitation during the thirty nights of Ramadan.

The learning of the Qur’an in view of its technical nature normally takes some time. Pupils learning the book often spend months and even years before graduation. One easy way of ensuring that a pupil completes the learning in good time is to divide the entire period along the Juz’un. By this, a child will move from one Juz’un to another. Some ceremonies are held for such completion.

Today, in order to further enhance effective recitation of the Qur’an, the holy book is printed in 30 volumes. Thus, with 30 good reciters, the whole Qur’an can be recited through the Juz’un arrangement.

Ayah in the Holy Qur’an

Ayah (pl. ayat) means ‘sign’, but in technical language it refers to the shortest division of the Qur’an, i.e. a phrase or a sentence. Since the revelation of the Qur’an is a guidance to mankind, it is therefore not surprising that its smallest divisions are called ‘signs’. The term verses is only used by English translators, it may not be the most appropriate since Qur’an is not poetry.

An ayah of the Qur’an may carry more than one meaning, while some need to be read along with the next in a surah. Some ayat are self- explanatory while some are allegorical. The proper understanding of these depends on the knowledge of individual who engages on the study of the Qur’an.

Surah in the Holy Qur’an

Surah (pl. Surat or Suwar) literally means ‘row’ or ‘fence’. In technical language, it is the passage with division of the Qur’anic text, i.e. a chapter or part, set apart from the preceding and following text.

In the Qur’an, there are 114 chapters or Suwar. This division is what Qur’anic 2:23 referred to when it challenged the opponents of Islam

“And if you are in doubt as to what we have revealed from time to time to our servant, then produce a Surah like it, and call your witness or helpers beside Allah S.W.T, if your doubts are true”

The Makkan (Suwar) Revelation

The Makkan Suwar refer to revelation of the Qur’an that occurred while Muhammad S.A.W was in Makkah. These were the early days of Islam when the Prophet after being called to Prophethood began his mission of Islam.

The Makkan phase of the revelation lasted about 13 years, from the first revelation up to the period of hijra of Muhammad S.A.W from Makkah to Madinah. During this period, Muhammad S.A.W was occupied mainly with invitation of people (the Makkah pagans) to Islam. These were the people whose life and times were characterized by idol worshipping, moral decadence and low moral standards.

The Madinah revelation (Suwar)

This period lasted about ten years, from hijra to the death of the Prophet. The foundation of Islam was laid in Makkah which resulted in the formation of a muslim community (Ummah) in Madinah.

The Madinah Suwar were addressed to four groups of people unlike those of Makkah that were specifically addressed to the Quraish and other tribes. The four were:

Features and Characteristics of the Makkan and Madinah Suwar (Revelation)

The Makkan Suwar have their main themes as follows:

• The unity of Allah (Tawhid)
• The coming Resurrection and Judgment Day
• Righteous conducts, and lessons of the people and prophets of the past.

The Madinah Suwar on the other hand have their main themes as:

• Transformation of the Muslim Community into a state.
• The social, economic, political, military etc life of Muslims.
• The rules, regulations and ordinances of Islam.

Apart from the above, the Makkan Suwar are generally short, the language is poetic and the Suwar are full of oaths. In addition, the sentences are short, and are mostly full of warnings of hell to evil doers and promise of paradise for doers of good.

Preservation of the Qur’an

more than twenty well known companions of the prophet memorized the Qur’an, even before the Prophet’s death. Among them were – AbuBakr, Umar, Uthman, Ali, Ibn. Mas’ud, Abu Huraira, Abdullahi bin Abbas, Abdullahi bin “Amr bin Al- ‘As, Aisha, Hafsah, and Umm Salamah to mention but a few.

Unfortunately, most of those who memorized the Qur’an died in the battle fought with enemies of Islam. This made the Muslims consider the preservation of the Qur’an very necessary so that its message is not lost. Some of these companions were contacted to submit the materials in which they had the Qur’an written.

The Appearance of Angel Jibril in the night of Laylatul Qadr

According to Haykal, one day while Muhammad S.A.W  was asleep in the Cave Hira, an angel appeared to him with a sheet in his hand. The angel said to him “Read” Muhammad S.A.W  answered in surprise “What shall I read?” for the second time, the angel again commanded him “Read”, and Muhammad S.A.W  again responded with the plea “What shall I read?”

For the third time, Muhammad S.A.W  was seized by the angel and he commanded “Read in the name of your Lord, the creator, who created man from clot of blood. Read! Your Lord is Gracious. He who taught man by the pen that which he knows not”. This was the first revelation of the Qur’an and the beginning of his call to Prophethood.

Meaning of Wahy and Kashf

Basically, there are 3 kinds of revelation known in Islam. These are:

• Wahy: Divine Inspiration
• Kashf: Behind the veil
• Angelic: Angel Jibril (Archangel)

The Qur’an confirms the above three modes thus:

“It is not fitting for a man that God should speak to him except by inspiration, or from behind a veil, or by sending a messenger to reveal with God’s permission what God wills for He is Most High, Most Wise” (Q 42:51)

Meaning of Wahy

Wahy is from the Arabic word Waha and it occurs many times in the Qur’an, each of them indicating the main ideal of inspiration, direction, or guiding someone. Wahy also means intuition as contained in Qur’an 28:7- “so We sent inspiration to the mother of Moses”.
Wahy or divine inspirations given by Allah to Prophet Muhammad is explained in the Qur’an as a confirmation of the divine nature of his message.