Surah al-Hijr (The Valley of Stone) 15 : 1

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ الٓر ۚ تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ وَقُرْءَانٍ مُّبِينٍ

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
Alif, Lām, Rā. These are the verses of the Book and a clear Qur’ān [i.e., recitation].

1. Lessons/Guidance/Reflections/Gems

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The مقطعات‎ حروف Huruf Muqatta’at

The مقطعاتحروف Huruf Muqatta’at "disjointed letters" are combinations of between one and five Arabic letters appearing at the beginning of 29 out of the 114 Surahs of the Quran (approximately 33% of Surahs). The letters are written together like a word, but each letter is pronounced separately. Some of these are a complete Ayat in it of themselves whilst others are part of a longer Ayat (some qurra number the endings of Ayat differently).  There is only one instance, Surah 42: Shura (Ha Mim, Ayn Sin Qaf), where the disjointed letters are part of two separate Ayaat.

Meaning of the Muqatta’at

A group of scholars refrained from interpreting Ayaat which contain Huruf Muqatta’at and it was not narrated that the Prophet explained them. It is preferable to say Allah knows better about what they mean. However, it was narrated that some of the scholars, even amongst the Sahabah, did interpret them and they differed in their interpretation. 

Some of the scholars who tried to discover the wisdom behind these letters said; these letters mentioned at the beginning of Surahs point to the miraculous nature of the Qur’an, and implies that all mankind is unable to match it, even though it is composed of the letters that they use in their daily speech.

Ibn Kathir writes, "The individual letters in the beginning of some Surahs are among those things whose knowledge Allah has kept only for Himself. This was reported from Abu Bakr, Umar, Uthman, Ali and Ibn Mas’ud. It was said that these letters are the names of some of the Surahs. The wisdom behind mentioning these letters in the beginning of the Surahs, regardless of the exact meanings of these letters, is that they testify to the miracle of the Qur'an. Indeed, the servants are unable to produce something like the Qur'an, although it is comprised of the same letters with which they speak to each other."

One of the benefits of these letters is a rhetorical benefit; O you disbelievers, how come you cannot come up with a similar Qur'an to this one? Aren't these the same letters you use in your daily speech? So why can't you produce a similar Qur'an if it is not from Allah?

We do not know their true meaning and this humbles mankind - people who recite letters in their daily speech but they do not have full knowledge of the meanings of all words. In Surah al Fatihah, we asked Allah to 'guide us to the upright path'. These letters show that we cannot be guided by our own will and we need Allah's help. The letters show that we cannot know and understand everything, so we should put more hope and reliance upon Allah. Allah lets us know that if you really want to get guidance from this Book - you will have to ask Allah to give you understanding of this religion, you cannot know it of your own accord. So an arrogant attitude will prevent you from true knowledge, and submission to Allah will open the doors for true understanding.

Analysis and Figures

There are 29 Surahs that have the Huruf Muqatta’at. These are:

1. Surah 2: al-Baqarah - Alif Lam Mim الم

2. Surah 3: ale-Imran - Alif Lam Mim الم

3. Surah 7: al-A'raf - Alif Lam Mim Sad المص

4. Surah 10: Yunus - Alif Lam Ra الر

5. Surah 11: Hūd - Alif Lam Ra الر

6. Surah 12: Yusuf - Alif Lam Ra الر

7. Surah 13: ar-Ra'd - Alif Lam Mim Ra المر

8. Surah 14: Ibrahim - Alif Lam Ra الر

9. Surah 15: al-Hijr - Alif Lam Ra الر

10. Surah 19: Maryam - Kaf Ha Ya Ain Sad كهيعص

11. Surah 20: Ta Ha - Ta Ha طه

12. Surah 26: ash-Shuʿara - Ta Sin Mim طسم

13. Surah 27: an-Naml - Ta Sin طس

14. Surah 28: al-Qasas - Ta-Sin Mim طسم

 15. Surah 29: al-Ankabut  - Alif Lam Mim الم

16. Surah 30: ar-Rum  - Alif Lam Mim الم

17. Surah 31: Luqman -  Alif Lam Mim الم

18. Surah 32: as-Sajdah - Alif Lam Mim الم

19. Surah 36: Ya Sin - Ya Sin يس

20. Surah 38: Saad - Saad ص

21. Surah 40: Ghafir - Ha Mim حم

22. Surah 41: Fussilat - Ha Mim حم

23. Surah 42: ash-Shura - Ha Mim; Ain Sin Qaf حم عسق

24. Surah 43: Az-Zukhruf Ha Mim حم

25. Surah 44: ad-Dukhan - Ha Mim حم

26. Surah 45: al-Jathiya Ḥā Mīm حم

27. Surah 46: al-AHqaf - Ha Mim حم

28. Surah 50: Qaf - Qaf ق

29.Surah 68: Al-Qalam - Nun ن

Four Surahs are named after their Muqatta'at letters, Surah Ta-Ha (20), Ya-Sin (36), Sad (38) and Qaf (50).

14, 14 and 14

Of the 28 letters of the Arabic alphabet, exactly one half appear as Muqatta'at, either singly or in combinations of two, three, four or five letters. The most frequent are Alif Lam Mim and Ha Mim, occurring six times each.

The 14 letters that are used as Muqatta'at are; alif أ, ha هـ, Ha ح, ta ط, ya ي, kaf ك, lam ل, mim م, nun ن, sin س, ayn ع, saad ص, qaf ق, ra ر.

The 14 letters that are not used are; ba ب, ta ت, tha ث, jeem ج, kha خ, dal د, dhal ذ, zal ز, dzha ظ, dhad ض, ghayn غ, fa ف, sheen ش, waw و.

Interestingly, there is also a total combination of 14 patterns used;

1. Alif Lam Mim الم

2. Alif Lam Mim Sad المص

3. Alif Lam Ra الر

4. Alif Lam Mim Ra المر

5. Kaf Ha Ya Ain Sad كهيعص

6. Ta Ha طه

7. Ta Sin Mim طسم

8. Ta Sin طس

9. Ya Sin يس

10. Saad ص

11. Ha Mim حم

12. Ha Mim; Ain Sin Qaf حم عسق

13. Qaf ق

14. Nun ن

Combinations of 1, 2, 3, 4 and 5 letters.

a.    Three Surahs begin with only one letter:

(i)    Surah 38: Sad with Sad

(ii)   Surah 50: Qaf with Qaf

(iii)  Surah 68: Qalam  with Nun

b.    The combination of two letters occurs in 10 Surahs:

Three of them occur only once each:

(i)   Surah 20: Ta Ha  has Ta Ha

(ii)  Surah 27: al Naml has Ta Seen

(iii) Surah 36: Ya Sin  has Ya Seen

Ha Meem occurs in seven consecutive Surahs from Surah 40 to Surah 46:

(i)    Surah 40: Ghafir

(ii)   Surah 41: Fussilat

(iii)  Surah 42: ash-Shura 

(iv)  Surah 43: az-Zukhruf 

(v)   Surah 44: ad-Dukhan 

(vi)  Surah 45: al-Jathiyah 

(vii) Surah 46:al-Ahqaf 

c.    There are three combinations of three letters each occurring in 14 Surahs. 

Alif Laam Meem occurs in six Surahs

(i)   Surah Al Baqarah  2

(ii)  Surah Ali ‘Imran  3

(iii) Surah Al ‘Ankabut  29

(iv) Surah Al Rum  30

(v)  Surah Luqman  31

(vi) Surah Al Sajdah  32

Alif Laam Ra   occurs in six consecutive Surahs: Surah 10 to Surah 15:

(i)    Surah Yunus  10

(ii)   Surah Hud  11

(iii)  Surah Yusuf  12

(iv)  Surah Al Rad  13

(v)   Surah Ibrahim  14

(vi)  Surah Al Hijr  15

Ta Seen Meem  occurs in two Surahs:

(i)   Surah Al-Shura  26

(ii)  Surah Al-Qasas  28

d.    Combination of four letters occurs twice:

(i)   Surah Aaraf  7: Alif Laam Meem Sad

(ii)  Surah Ar-Ra`d  13: Alif Laam Meem Ra

e.    Combination of five letters occurs twice:

(i)   Surah Maryam  19 begins with Kaf Ha Ya Ayn Sad

(ii)   Surah Al-Shura  42 begins with Ha Meem Ayn Seen Qaf

 

Some reflections on the Disjointed Letters - حروف مقطعات‎ Huruf Muqatta’at

The human body is composed of various fundamental elements that are found in nature. Clay and dust are composed of the same fundamental elements. Yet it would be absurd to say that a human being is exactly the same as the dust. We can all have access to the elements that are found in the human body, and add a few gallons of water, which is the constitution of the human body. We know the elements in the human body and yet we are at a loss when asked the secret of life.

Similarly the Qur’an addresses those people who reject its Divine authority. It tells them that this Qur’an, is in your own language, and over which the Arabs took pride. It is composed of the same letters that the Arabs used to express themselves most eloquently. The Arabs were very proud of their language and Arabic was at its peak when the Qur’an was revealed. With the letters Alif Lam Mim, Ya Sin, Ha-Mim, etc., (in English we would say A, B, C, D) the Qur’an challenges mankind to produce a Surah  similar to the Qur’an, in beauty, elegance, accuracy and truth, if they doubt its authenticity.

Initially, the Qur’an challenges all the men and jinn to produce a recital like the Qur’an and adds that they would not be able to do it even if they backed each other. This challenge is mentioned in Surah Isra (17:88) and in Surah Tur (52:34). Later the Qur’an repeats the challenge in Surah Hud (11:13) by saying produce ten Surahs like it and later in Surah Yunus (10:38) produce one surah like it and finally the easiest challenge is given in Surah Al-Baqarah (2:23).

"And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto; and call your witnesses or helpers (if there are any) besides Allah if your doubts are true. But if ye cannot – and of a surety ye cannot – then fear the fire whose fuel is men and stones – which is prepared for those who reject faith." (2:23-24).

The Arabs are noted for their rhetoric ability, eloquence and meaningful expression. Just as the constituents of the human body are known to us and can be obtained by us, the letters comprising the Qur’an, such as Alif Lam Mim are known to us, and used frequently to formulate words. Life cannot be created by us, even if we possess knowledge of the constituents of the human body. Similarly we cannot capture the same eloquence and beauty of expression, accuracy and truth that we find in the Qur’an, despite knowing the letters that constitute the Qu’ran. The Qur’an thus proves its Divine origin.

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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“This surah was revealed in Makkah, after the revelation of Surah 12, Joseph. The time was a very critical one, falling as it did between the ‘year of sorrow’ when the Prophet lost his wife Khadijah and his uncle Abu Talib and the year when the Prophet migrated to Madinah. The surah thus reflects the needs and requirements of this difficult period.” [Ref: Qutb, Fi Dhilal]

“It is clear from its topics and style that the period of its revelation is similar to that of Surah 14: Ibraheem (Abraham) as two things are quite prominent in its background. Firstly, it appears from the repeated warnings in this Surah that despite the fact that the Prophet had been propagating the Message for many years his people in general had not shown any inclination towards its acceptance, nay they had become more and more obdurate and stubborn in their antagonism, enmity and ridicule with the passage of time. Secondly by that time the Prophet had begun to feel a little tired of making strenuous efforts to eradicate disbelief and opposition of his people. That is why God has consoled and comforted him over and over again by way of encouragement..” [Ref: Mawdudi]

8. Reasons for Revelation

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9. Relevant Hadith

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10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

Overview (Verses 1 - 5)

Unbelievers Indulge in Wishful Thinking

This opening passage speaks about the nature of the book which the unbelievers reject as fabrication, adding a threat that they will soon witness a day when they wish they had submitted themselves to God and become Muslims. It tells them that that day has a fixed time, and that is the reason for its delay. It mentions the challenges they make and how they demand that angels be brought to them. It threatens them by stating that when God sends down angels to unbelievers, He destroys them altogether. Finally the sūrah speaks of the real reason for their unbelieving attitude. It is certainly not for lack of evidence, but rather due to their entrenched stubbornness.

“Alif. Lām. Rā. These are the verses of the Book, a clear discourse.” (Verse 1) The three separate letters with which this sūrah starts and similar ones that occur at the beginning of some Qur’ānic sūrahs make up the book, i.e. the Qur’ān. They are available to all. They make the sublime verses, which are inimitable in composition and argument. These letters do not have an intrinsic meaning in themselves, but they make up the Qur’ān, which is very clear in its meaning.

People who do not believe in the revelation of this inimitable book, and describe the Qur’ān as fabricated when it is very clear in its import, will come to see a day when they will dearly wish that they had adopted a totally different attitude. They will wish that they had been believers and that their behaviour was in line with the teachings of religion. “Little do those who disbelieve wish that they were Muslims.” (Verse 2)

They may wish so but that will be when no wish is of use. But in fact, ‘little do those who disbelieve wish’. The way this is expressed implies a threat and a touch of derision. It also implies encouragement to make use of the available opportunity and submit to God before it is too late. For if the chance is lost and the day comes when they wish they had submitted themselves to God and accepted Islam, their wishes will be of no avail.

This is followed by another implicit threat: “Let them eat and enjoy themselves, and let their hopes beguile them. For they will surely come to know [the truth].” (Verse 3)

Leave them to their carnal desires, eating and enjoying, without reflection, contemplation or thought to what is around them. Leave them with their deluding hopes and deceiving temptations, while life passes away and the opportunity is lost. Leave them so that you do not waste your own time with those who have condemned themselves when they lost their way in idle hopes and desires. The temptation shows them that they have a long life to come and that they will achieve what they covet. They think that nothing can stop them from obtaining what they hope for, and that they have to face no reckoning and will be held to no account. They delude themselves by thinking that what they get in this life is enough to ensure their safety in the hereafter.

This image of beguiling hopes is drawn from real human life. Hope always tempts and beguiles man. So much so that he overlooks the facts of God’s existence, fate and the certainty of death. Man forgets that there is a duty to be fulfilled and a prohibition to be observed. He goes even further so as to forget God altogether and forget that he himself is going to die and then be resurrected in order to account for his deeds.

This beguiling hope is a fatal one, and it is to this hope that the Prophet is commanded to leave them. “For they will surely come to know the truth,” but then it will be too late for such knowledge to be of any benefit to them. The command given to the Prophet implies a threat to them, as well as a strong call aiming to wake them up so that they could see their hope for what it is: a beguiling hope that causes them to overlook their inevitable fate.

But the laws God has set in operation for the world and for human life will continue along their respective courses. The end of each nation will come at the time appointed by God. Then it is the practices of each community that determine how these laws and how God’s order will operate: “Never have We destroyed any community unless divine revelations have been made known to it. No community can ever forestall its term, nor can they delay it.” (Verses 4-5) Therefore, they must not be deluded by the fact that God’s punishment has not taken them. God’s law will take its well-marked course and operate as God wants it to operate. As for them, they will certainly come to know.

That clear book and appointed term are given by God to every nation and community so that they will do their work. What they do in this life determines their fate in the hereafter. When a community believes in God, does good works, allows human life to proceed and prosper, and implements justice then God will extend its life until it deviates from these rules and becomes devoid of all goodness. That determines the end of its life, either with total loss and ruin, or with a temporary general weakness.

It may be said that there are communities which do not believe or do any good works or implement justice, but they continue to thrive and prosper. But this is nothing but delusion. Such communities must have a fair residue of goodness, even if it is limited to building a good life on earth, dealing justly among its own citizens and taking measures to ensure material prosperity within their own territories. They owe their continued existence to this residue of goodness. When it is exhausted, they face their inevitable destiny. God’s law will always operate, and every community has its time: “No community can ever forestall its term, nor can they delay it.” (Verse 5)


12. External Links

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