Muqatta'at (The Stand-alone Letters)

Some Qur’ānic suras begin with one or more individual letters of the alphabet, most commonly referred to as muqatta‘at, which translated, means “disjointed letters”. They are also called fawatih, or “openers”, because they form the opening of multiple suras. One of these is “A.L.M.” or “Alif Lam Mim.” These letters appear at the beginning of Q 2, as well as at the beginning of five other suras.

In total, muqatta‘at appear in twenty-nine suras of the Qur’ān. In Arabic, they are written in the image of the letter but not in the name or pronunciation of the letter. For example, in the Arabic Q 38.1, the letter appears as “S. By the Qur’ān with its reminder” rather than “Sad. By the Qur’ān with its reminder.” Most English translators of the Qur’ān translate the S as Sad, because an Arabic speaker would pronounce it this way.

Some of these opening letters are counted as a verse; for example, “A.L.M.” or “Alif Lam Mim” is counted as the first verse of Q 2. However, the rest of them are considered part of a verse. For example, the N that appears at the beginning of Q 68 is counted as part of the verse: “N. By the pen, and what they write” (Q 68.1).

There are many unanswered questions surrounding the muqatta‘at:

Why were some muqatta‘at counted as verses while others were considered part of a verse? What was the basis for these classifications?

Why do muqatta‘at appear in only twenty-nine suras, and why were the remaining eighty-five suras left without these opening letters?

But the primary question that continues to puzzle many readers of the Qur’ān is the meaning of these opening letters. Scholars have different perspectives on this issue. The following is a summary of their opinions from Islamic sources.

First Opinion: Muqatta‘at are Attention Grabbers

It was said that the idol worshippers would stay away from Muhammad when he started reciting the Qur’ān, so these muqatta‘at were revealed to draw the attention of those who refused to hear the Qur’ān. “It was revealed so that they might feel puzzled and, as a result, open their ears to hear more, which would, in turn, enable them to hear the verses of the Qur’ān that follow”.

Al-Razi also said, “As they were hearing it, they would say in amazement: ‘Listen to what Muhammad is revealing!’ But as they focus on hearing, the Qur’ān would take them by surprise. This [use of the muqatta’at] was a reason for them to hear the Qur’ān and a way to benefit them”.

Another similar opinion supports the same purpose (drawing the attention of the listener) but not in terms of those who might turn away to resist hearing the Qur’ān. This opinion states that these letters are a form of “call letters” to command the attention of even the devout listener, such as saying, “Hey!” when calling someone.

Al-Zarkashi agreed with this opinion:

They [the letters] are as enticers to any who hear it [the Qur’ān] out of those who are wise, and an awakening to any who are lazy out of those who are eloquent in speech, who seek debate and higher status. They [the letters] are considered at the same level as the sound of thunder, which helps the onlooker watch for rain, appreciate the clouds, and save what is poured out unto him of blessings.

Critique of the First Opinion

Let us hypothetically assume that Muhammad did intend to grab the attention of those who refused to hear the Qur’ān. Why then are the same muqatta‘at not found in all of the suras revealed in Mecca?

When we analyze the suras that are adorned with muqatta‘at, we find several contradictions and inconsistencies:

The letter N appears in Q 68.1, which is one of the earliest suras. In fact, some early writings indicate that this verse (and its opening letter) was the first verse to be revealed to Muhammad. Because Muhammad began his message of Islam in secret, the argument that these letters were intended to alert the hearers of the Qur’ān to its recitation or to draw their attention contradicts the intention to keep the message secret during the beginning phases of Islam.

We find muqatta‘at in the following suras that date between three years before the Hijra and the year of the Hijra: Q 46, Q 45, Q 44, Q 43, Q 42, Q 40, and Q 41.

During this period, the enmity between Muhammad and the Quraysh tribe had reached its climax. It would have been impossible for these letters to command the attention of Muhammad’s idol-worshipping tribesmen.

The phrase “A.L.M.” or “Alif Lam Mim” appears in Q 2 and Q 3, which were both revealed in Medina. However, Muhammad never suffered rejection in Medina, indicating that the purpose behind the letters was not to grab his listeners’ attention.

If we accept the opinion that these letters were intended as “call letters” to summon the attention of the devout listener, then why did Muhammad use something unrecognizable to his hearers? Was it necessary for Muhammad to use such meaningless phrases in order for Muslims to hear him? And if these letters were indeed “call letters” written by Muhammad for this purpose during recitation, why did his scribes include them in the Qur’ān as if they were divine revelations?

Finally, if the purpose of the muqatta‘at was a tool for Muhammad himself to command attention, then there is no longer any use for them in modern times. However, if there is indeed no use for them today, then these letters contradict the Islamic claim that the entire Qur’ān is valid and applicable for every time period, season and location.

Second Opinion: Muqatta‘at are a Divine Secret

Another group of scholars stated that these letters are “Allah’s secret in the Qur’ān, and it is not befitting for anyone to discuss them.” All of the four righteous caliphs after Muhammad, as well as Ibn Mas‘ud, were proponents of this opinion. They said, “Muqatta‘at are of that which is kept hidden and cannot be explained”.

Critique of the Second Opinion

The Qur’ān is not a Sufi or Surrealist text. Rather, it is believed to be a practical book that deals with daily issues and legal matters. This belief is the primary source of pride for many Muslims. Therefore, the introduction of phrases and words like muqatta‘at is in conflict with the practical nature of the Qur’ān. However, if the proponents of this opinion are correct, and the opening letters of these suras are indeed divine secrets, then Muhammad himself added this mystic element to the Qur’ān.

At any rate, the opinion that these letters “are Allah’s secret in the Qur’ān” indicates that the scholars supporting this theory believed implicitly in the existence of meaninglessness in these letters.

Third Opinion: Muqatta‘at are Symbolic

The third opinion, which occupies a large section in the exegetical sources, states that these letters are merely symbols and signs. The letters “K.H.Y.A.S. (kaf-ha-ya-‘ein-sad)” (Q 19) appear to be such an example. The K or Kaf is the first letter of the Arabic word for “sufficient” (kafi) and signifies Allah being sufficient. The H or Ha is the first letter of the Arabic word for “guide” (hadi) and is symbolic of Allah being “The Guidance.” The A or ‘Ein is the first letter of the Arabic word for “all-knowing” (‘alīm) and is symbolic of Allah being omniscient. Finally, the S or Sad is the first letter in the Arabic word for “truthful” (sadiq) and is symbolic of Allah being the truthful one.

Overall, the symbolism claim includes the following points:

Some of these letters symbolize Allah’s names and others signify one of his attributes. Al-Razi records that Ibn ‘Abbas believes “A.L.M.” stands for “I am Allah who knows/(is more knowledgeable)”. Regarding Q 10, Ibn Abbas believes that “A.L.R”. stands for “I am Allah who sees” and that “A.L.M.S.” in Q 13 stands for “I am Allah the best”.

Other interpretations indicate that the A in A.L.M. symbolizes Allah being one, everlasting, or eternal; the L symbolizes his gentleness; and the M symbolizes Allah being the king, the glorified, or the giver.

Still others believe that these letters are symbolic of Allah’s names. Sa‘id Ibn Jubayr believes that the combination of A.L.R., H.M., and N is the name al-Rah.man, which means “the gracious or beneficent one.” However, he acknowledges that he was unable to combine the rest of the opening letters to make names of Allah or even attributes out of them.

Both Ibn ‘Abbas and ‘Ali Ibn Abi Talib reportedly have said, “[T]he muqatta‘at in the Qur’ān are Allah’s greatest names; however, we do not know how to derive it from them [the letters]”.

Some of these letters symbolize Allah’s names, while others symbolize other names. Some scholars believe that in A.L.M., the A stands for Allah, the L for Gabriel, and the M for Muhammad. They believe that the group of letters stands for the phrase, “Allah revealed the Book [the Qur’ān] through the tongue of Gabriel to Muhammad”.

These letters symbolize names for the Qur’ān. “There are other names that refer to the Qur’ān, such as al-Furqan (“The Criterion”) and al-Dhikr (“The Remembrance”)”. These other Qur’ānic names are similar to such common references as “God’s Word” or “Holy Book” for the Bible. Using these comparisons, some interpret these letters to mean the “names for the suras”.

These letters contain prophetic knowledge of time periods concerned with major historical events. This claim is based upon the principles of numerology. The proponents of this belief assert that numerology is the only way to determine the meaning of these letters. They claim that if numerology is not considered, the meaning of these letters cannot be attained. It is important to note that many Qur’ānic commentators do not support this claim.

Critique of the Third Opinion

This opinion attempts to avoid dealing with the problems associated with the Second Opinion, which states that the muqatta‘at are a divine secret that cannot be discussed or understood. However, this third theory, which focuses on symbolism, contradicts the Qur’ān itself, because the Qur’ān claims to be written “in plain [clear] Arabic language” (Shakir trans. Q 26.195).

Furthermore, these letters, with all their possible meanings, contradict the Qur’ān: “O ye folk! proof has come to you from your Lord, and we have sent down to you manifest light” (Q 4.174). If its meanings are difficult to understand, argue Muslim scholars, (Mutakalimun), how can the Qur’ān be a “proof” and a “light”?

These Muslim scholars deny that the Qur’ān contains anything that people cannot understand: “Anyone who directs meaningless speech is similar to someone who speaks to an Arab in an Abyssinian language.” In other words, whoever utters words that are not understandable is similar to someone who speaks to an Arab in a language he does not understand. The scholars add “that what is intended by words is to make one understand it; however, if it cannot be understood, then using it to communicate will be vain and foolish”.

Question: Does this sentiment apply to muqatta‘at and all of the opinions mentioned in the symbolism theory?

Facts about the Muqatta‘at

There are fourteen opening letters: Alif (A: أ), Ha (H: ح), Ra (R: ر), Seen (S: س), Sad (S: ص), Ta (T: ط), ‘Ein (‘a: ع), Qaf (Q: ق), Kaf (K: ك), Lam (L: ل), Mim (M: م), Nun (N: ن), Ha (H: هـ), and Yah (Y: ي).

These letters can be collected together to formulate this phrase in Arabic as نصٌّ حكيمٌ قاطعٌ لهُ سرٌّ or in English as “NS-HKYM-QAT‘-LH-SR.” After adding the diacritical marks, this phrase means “an absolutely wise text that has [contains] a secret”.

Note: Other phrases that can be generated from these letters can be found in books dealing with the systematic study and exegesis of the Qur’ān.

References

1. al-Qurt.ubī, 1: 239. 2. al-Rāzī, Tafsīr 2: 7. 3. al-Andalusī 1: 82.

4. al-Burhān 1: 176. 5. al-Qurt.ubī 1: 237. 6. al-Rāzī, Tafsīr 2: 6. (Al-Rāzī does not discuss the letter Y.) 7. Ibid. 2: 7. 8. Ibid. 2: 6. 9. al-Qurt.ubī 1: 238. 10. al-Rāzī, Tafsīr 2: 7. 11. al-Andalusī 1: 82. 12. al-Rāzī, Tafsīr 2: 6. 13. al-T. abarī 1: 220. 14. Ibn Kathīr 1: 257. 15. al-Rāzī, Tafsīr 2: 9. 16. al-Zarkashī, al-Burhān 1: 170-171. 17. Ibn Kathīr 1: 255.