A CONCISE GUIDE TO THE QURAN: Answering Thirty Critical Questions

 A book.

 

 

Numbers and Astonishing Mathematical Secret Codes in the Koran

 

 

 

 

 

 

Compiled by:

 

 

Dr. Muhammad Abdul Awal

 

 

 

 

 

 

 

 

 

 

 

About the Author

 

Dr. Muhammad Abdul Awal was educated in Germany and USA, and has 17+ years of Industrial and R&D experience at AT&T Bell Laboratories (NJ), and 16+ years of Academic Teaching experience during his 35+ years of professional career in a very broad and diverse national and international environment (mostly USA, UK, Middle East and South Asia). Currently (March 2022): Dr. Awal is the Asst Professor at the Department of Electrical Engineering, City College of NY, Department of Electrical and Telecommunication Engineering, NYC College of Technology of the CUNY, Dept of Physics, Hunter College, CUNY and the School of Business (Technology Management), and School of Engineering Technology (Law Enforcement Technology) SUNY-Farmingdale. His major past research contributions are in the area of optical and wireless communications, opto-electronic IC, Ultra-thin opto-electronic materials growth and device fabrication and characterization, system engineering and concurrent engineering, commercialization of technologies, system analysis, High Tech Manufacturing, optimization of global supply chain network, Technology Economic modeling, Management of technology and innovations, business and network performance modeling, and current interest in the area of  technologies/innovations, Nano Technology, Voice over LTE, academy-industry-government liaison, and next generation wireless technology driven services and  products (IoT) involving 5G technology.

 

He had studied in various colleges and universities worldwide, including earned a PhD in Applied Physics from the City University of New York, New York, USA, and a Vor-Diplom in Physics and Mathematics from University of Halle, Germany.

 

Dr. Muhammad Abdul Awal has also earned a mini-MBA from the Bell-Labs Learning and Performance Center, Piscataway, NJ, and is enthusiastic about writing books and researching science.

 

 

 

 

 

 

 

 

 

 

Introduction

The nature of science is that it continuously evolves.

This makes scientists, like myself, doubly enthusiastic about the researches we conduct, because there is always a possibility of change. In science, the inherent rule of thriving is always the same. New learning replaces old learning. For men of science, this gives us fallibility, and the changing nature of science does not necessarily make the process of our earthly learning unreliable, but makes it doubly useful.

For any scientist, this very possibility of change makes science interesting and profitable to our realm. For example, as a physicist, I study the solar system from this little earth, and the things we see beyond the horizon are considered true and real, and we make hypothesis, observation and theories based on what we see. One example of obvious science in Physics is the famous theory of expanding universe. For thousands of years, astronomers wrestled with basic questions concerning the universe. Until 1920, it was believed that the universe had always been in existence and that the size of the universe was fixed and not changing. The idea of a static universe was not only popular but believed unquestionably, presumably backed by science. However, in 1912, the American astronomer, Vesto Slipher, made a discovery changed other astronomers’ beliefs about the universe.  Slipher noticed that the galaxies were moving away from earth at huge velocities.  These observations provided the first evidence supporting the expanding-universe theory. Before the invention of the telescope in 1608, man could do little more than wonder about the origin of the universe.

In 1916, Albert Einstein formulated his General Theory of Relativity that indicated that the universe must be either expanding or contracting.  Confirmation of the expanding-universe theory finally came in 1929 in the hands of the well-known American astronomer Edwin Hubble. By observing redshifts in the light wavelengths emitted by galaxies, Hubble found that galaxies were not fixed in their position; instead, they were actually moving away from us with speeds proportional to their distance from earth. This extraordinary fact came to be known as the infamous Hubble's Law, and it was Hubble’s discoveries that had elated me as a boy, and gave me the lifelong aspiration to become a physicist.

Using the Hooker Telescope, Edwin Hubble discovered that the galaxies were indeed moving away us. Edwin Hubble observed that the only explanation for this phenomenon was that the universe had to be expanding. Indeed, Hubble’s discovery was and is still regarded as one of the greatest in the history of astronomy. After he published his paper about the velocity-time relation in 1929, the expanding-universe theory was accepted by scientists and astronomers alike.

However, the expanding universe theory was mentioned only in one other ancient document prior to Edwin Hubble. I was fairly astonished to find that well before telescopes were even invented and thousands of years before Hubble published his Law, the Moslem propjet Muhammad used to recite a verse of the Koran to his companions that ultimately stated that the universe is expanding.

“And the heaven We created with might, and indeed We are expanding it.” (Koran 51:47)

At the time of the revelation of the Koran, the word “space” was not known, and people used the word “heaven” to refer to what lies above the Earth.  In the above verse, the word “heaven” is referring to space and the known universe.  The verse points out that space, and thus the universe, happens to be expanding, just as Hubble’s Law states.

The second part which is doubly disconcerting about the Expanding Universe theory is that just as we had abruptly discovered this, future generations might regress into primitive minded ness and conclude, as they had for thousands of years, that the universe is static. This was explained with a wealth of details by Brian Greene, who was a professor of physics and mathematics at Columbia University. Professor Greene told the students who attended his lecture that if the world should somehow face a great disaster, and all technology got destroyed, and all the text books were reduced to rubble, and the universe continued to expand for another fifty billion years, then the humans who managed to survive all the disasters would glance up at the night sky and find no blue or red shift there, and would have to conclude that the universe is not expanding at all. Naturally, they would be wrong because that is the nature of science. As scientists, we are allowed to make errors, change our theories, and come up with news hypothesis each year. However, Brian Greene added that is one of the students left behind a paper, with a note, saying that the universe is actually expanding, and the only reason they are being unable to see any red shift from receding stars is because the billions of stars that surrounded this galaxy have travelled too far away, much farther than the capacity of human vision.

Professor Greene’s words hit close to home, and I too wondered how mankind would ever know the absolute truth of this universe. What shall be our source of undeniable facts? How will people, a billion years later, ever find out that the universe they are living in is actually expanding steadily?

Such questions perplexed me and brought me back to the Moslem holy book. That the Koran mentioned such a fact centuries before the invention of the first telescope, at a time when there was primitive knowledge in science, seemed remarkable to me, so with the curiosity ingrained in me as a scientist, I decided to delve deeper into the study of the booklet which Moslems call the Koran, their Holy Scripture. I found that like many people of his time, Muhammad, the man upon whom Koran was revealed, happened to be illiterate and simply could not have been aware of such facts by himself.  Could it be that he had truly received divine revelation from the Creator and Originator of the universe? Or was there some clandestine mission roaming around the earth? The possibilities which I considered were endless, so I decided to begin at the basic. As a math-person, I started to look into the pages of the Koran, and attempted to apply my mathematical formulas there, hoping to find a pattern or theory about how this specific piece of information came to be. 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

This book would have been incomplete without the generous contribution of Benumed Etikue, whose lectures and researches offered many of the knowledge imparted here. A considerable amount of the information in this work is based on the findings of the researchers at the Research and Studies center.  

 

 

 

 

 

 

 

 

The author and publisher are in no way liable for any misuse of the material contained within this book. 

 

 

 

 

 

 

 

 

 

The Astonishing Discoveries

THE MIRACLE OF IRON

Iron is one of the elements highlighted in the Koran. In the chapter known Al-Hadeed, meaning Iron, we are informed: “And We also sent down iron in which there lies great force and which has many uses for mankind…” (Koran 57:25)

The word “anzalna,” translated as "sent down" and used for iron in the verse, could be thought of having a metaphorical meaning to explain that iron has been given to benefit people. But, when we take into consideration the literal meaning of the word, which is, "being physically sent down from the sky, as this word usage had not been employed in the Koran except literally, like the descending of the rain or revelation, we realize that this verse implies a very significant scientific miracle. Because, modern astronomical findings have disclosed that the iron found in our world has come from giant stars in outer space.

Not only the iron on earth, but also the iron in the entire Solar System, comes from outer space, since the temperature in the Sun is inadequate for the formation of iron. The sun has a surface temperature of 6,000 degrees Celsius, and a core temperature of approximately 20 million degrees. Iron can only be produced in much larger stars than the Sun, where the temperature reaches a few hundred million degrees. When the amount of iron exceeds a certain level in a star, the star can no longer accommodate it, and it eventually explodes in what is called a "nova" or a "supernova." These explosions make it possible for iron to be given off into space.

One scientific source provides the following information on this subject: “There is also evidence for older supernova events: Enhanced levels of iron-60 in deep-sea sediments have been interpreted as indications that a supernova explosion occurred within 90 light-years of the sun about 5 million years ago. Iron-60 is a radioactive isotope of iron, formed in supernova explosions, which decays with a half-life of 1.5 million years. An enhanced presence of this isotope in a geologic layer indicates the recent nucleosynthesis of elements nearby in space and their subsequent transport to the earth (perhaps as part of dust grains).

All this shows that iron did not form on the Earth, but was carried from Supernovas, and was "sent down," as stated in the verse. It is clear that this fact could not have been known in the 7th century, when the Koran was revealed. Nevertheless, this fact is related in the Koran, the Word of God, Who encompasses all things in His infinite knowledge.

The fact that the verse specifically mentions iron is quite astounding, considering that these discoveries were made at the end of the 20th century. In his book Nature’s Destiny, the well-known microbiologist Michael Denton emphasizes the importance of iron: “Of all the metals there is none more essential to life than iron. It is the accumulation of iron in the centre of a star which triggers a supernova explosion and the subsequent scattering of the vital atoms of life throughout the cosmos. It was the drawing by gravity of iron atoms to the centre of the primeval earth that generated the heat which caused the initial chemical differentiation of the earth, the outgassing of the early atmosphere, and ultimately the formation of the hydrosphere. It is molten iron in the centre of the earth which, acting like a gigantic dynamo, generates the earth’s magnetic field, which in turn creates the Van Allen radiation belts that shield the earth’s surface from destructive high-energy-penetrating cosmic radiation and preserve the crucial ozone layer from cosmic ray destruction…

“Without the iron atom, there would be no carbon-based life in the cosmos; no supernovae, no heating of the primitive earth, no atmosphere or hydrosphere. There would be no protective magnetic field, no Van Allen radiation belts, no ozone layer, no metal to make haemoglobin [in human blood], no metal to tame the reactivity of oxygen, and no oxidative metabolism.

“The intriguing and intimate relationship between life and iron, between the red colour of blood and the dying of some distant star, not only indicates the relevance of metals to biology but also the bio centricity of the cosmos This account clearly indicates the importance of the iron atom. The fact that particular attention is drawn to iron in the Koran also emphasizes the importance of the element.

Moreover, iron oxide particles were used in a cancer treatment in recent months and positive developments were observed. A team led by Doctor Andreas Jordan, at the world famous Charité Hospital in Germany, succeeded in destroying cancer cells with this new technique developed for the treatment of cancer—magnetic fluid hyperthermia (high temperature magnetic liquid). As a result of this technique, first performed on the 26-year-old Nikolaus H., no new cancer cells were observed in the patient in the following three months.

This method of treatment can be summarized as follows:

1. A liquid containing iron oxide particles is injected into the tumour by means of a special syringe. These particles spread throughout the tumour cells. This liquid consists of thousands of millions of particles, 1,000 times smaller than the red blood corpuscles, of iron oxide in 1 cm3 that can easily flow through all blood vessels. 
2. The patient is then placed in a machine with a powerful magnetic field.
3. This magnetic field, applied externally, begins to set the iron particles in the tumour in motion. During this time the temperature in the tumour containing the iron oxide particles rises by up to 45 degrees.
4. In a few minutes the cancer cells, unable to protect themselves from the heat, are either weakened or destroyed. The tumour may then be completely eradicated with subsequent chemotherapy.

In this treatment it is only the cancer cells that are affected by the magnetic field, since only they contain the iron oxide particles. The spread of this technique is a major development in the treatment of this potentially lethal disease. Iron has also been found to be a cure for people suffering from anaemia. In the treatment of such widespread diseases, the use of the expression “iron in which there lies great force and which has many uses for mankind” (Koran, 57:25) in the Koran is particularly noteworthy. Indeed, in that verse, the Koran indicated the benefits of iron even for human health.

 

 

 

 

 KORAN ON SEAS AND RIVERS:

Barriers between various types of water are found in nature: a fact mentioned in the Koran and expounded by science. MODERN SCIENCE HAS DISCOVERED THAT IN THE PLACES WHERE TWO DIFFERENT SEAS MEET, there is a barrier between them. 

This barrier divides the two seas so that each sea has its own temperature, salinity, and density. For example, Mediterranean Sea water is warm, saline, and less dense, compared to Atlantic Ocean water.  When Mediterranean Sea water enters the Atlantic over the Gibraltar sill, it moves several hundred kilometres into the Atlantic at a depth of about 1000 meters with its own warm, saline, and less dense characteristics.  The Mediterranean water stabilizes at this depth.

The Mediterranean Sea water enters the Atlantic over the Gibraltar sill with its own warm, saline, and less dense characteristics, because of the barrier that distinguishes between them. 

Although there are large waves, strong currents, and tides in these seas, they do not mix or transgress this barrier. The Holy Koran mentioned that there is a barrier between two seas that meet and that they do not transgress.  God has said: “He has set free the two seas meeting together.  There is a barrier between them.  They do not transgress.” (Koran 55:19-20)

But when the Koran speaks about the divider between fresh and salt water, it mentions the existence of “a forbidding partition” with the barrier.  God has said in the Koran: “He is the one who has set free the two kinds of water, one sweet and palatable, and the other salty and bitter.  And He has made between them a barrier and a forbidding partition.” (Koran 25:53)

We may wonder, why did the Koran mention the partition when speaking about the divider between fresh and salt water, but did not mention it when speaking about the divider between the two seas?

Modern science has discovered that in estuaries, where fresh (sweet) and salt water meet, the situation is somewhat different from what is found in places where two seas meet.  It has been discovered that what distinguishes fresh water from salt water in estuaries is a “pycnocline zone with a marked density discontinuity separating the two layers.”  This partition (zone of separation) has a different salinity from the fresh water and from the salt water.

This information has been discovered only recently, using advanced equipment to measure temperature, salinity, density, oxygen dissolubility, etc.  The human eye cannot see the difference between the two seas that meet, rather the two seas appear to us as one homogeneous sea.  Likewise, the human eye cannot see the division of water in estuaries into the three kinds: fresh water, salt water, and the partition (zone of separation).

 

 

 

 

Mathematical Miracles of the Koran

 

Brief Historic Summary

 

The Moslem prophet Muhammad (GOD’S GLORY AND MERCY BE UPON HIM) said, “The best amongst you are those who learn the Koran and teach it.”[1] This certainly revolves around memorizing the Koran, learning its explications (meanings), and teaching others to memorize it (and properly recite it)—and by no means does this book intend to equate the value of Koran mathematics with the more important Koranic disciplines. 

Yet the Koran is a book for all ages and peoples. 

Early Muslims were best positioned to be shocked by its linguistic miracles, which we continue to study and be amazed by. Then when science became a dominant global force, people began to take interest in the verses of the Koran which clearly state or point to facts that have only become measurable or discoverable using advanced scientific methods and technology. These are often referred to as the scientific miracles of the Koran, but for technical nuanced issues, I prefer not to use the word “miracles,” except in a very loose sense. 

Today we live in the computer age, and therefore it is natural for the people of our time to also be moved and amazed by the mathematical code of the Koran. In fact, it is primarily due to computers that researchers are now able to research the mathematics of the Koran. 

Having said that, the first recorded instance of using mathematics in relation to the Koran actually goes back to the age of the Sahabah—Prophet Muhammad’s (Allah’s mercy, blessing and Glory be upon him) companions—may Allah be pleased with them.

The Beauty of the Koran:

The Koran has often been called a miracle.

Why do we call the Koran a miracle? The Koran has certain features which make it unique and of inimitable quality. This inimitability is known as the ‘miraculous nature’ of the Koran.

 

It is impossible to be inimitable. In technical language, it means the inimitable and unique nature of the Koran which leaves its opponents powerless or incapable of meeting the challenge which the revelation poses to them.

Abu Huraira reported: The Prophet Muhammad said “Every prophet was given miracles because of which people believed but what I have been given is divine inspiration which Allah has revealed to me so I hope that my followers will outnumber the followers of the other prophets on the Day of Resurrection.”

So, what are the unique miracles of the Koran?

No one else apart from Allah, the Maker of the world, is able to do it.

In its fineness, it breaks the usual norms and differs from the laws of human nature.

The Koran serves as proof for the truth and claim of the messenger.

The revelation and Koranic events happen through the messenger and no one else.

 

Why is it significant that the Koran was revealed to Muhammad?

The first miracle is that Muhammad was an unlettered man but proclaimed a recited message. The challenge God put forth to others to imitate the Koran has been posed by the revelation itself on various occasions and in various ways: “Say: Then bring ye a book from God which is a better guide than either of them that I may follow it if ye are truthful!” (28: 49).

 

However, the Koran declares that no one could possibly bring such a book, not even if man and spirits combined their efforts. (See verse 17: 90).

 

This challenge is repeated more than once: the enemies of the Prophet should produce ten verses if their disbelief was justified: “If you are in doubt as to what We have revealed from time to time to Our servant, then produce a chapter like thereunto and call your witnesses or helpers besides God if your (doubts) are true but if ye cannot and of surety you cannot! Then fear the fire, whose fuel is men and stones!” (2:23-4)

 

 

This challenge posed by the Koran has never been met, precisely because of the reason the Koran itself gives: that it cannot be done. Among the manifold attacks which have been, and are still being launched against Islam, none has been able to produce a similar chapter.

Al-Qurtubi in his commentary on the Koran indicated the following ten aspects of the Koran:

The Koran’s language excels all other Arabic language.

The Koran’s style excels all other Arabic style.

The Koran’s comprehensiveness cannot be matched.

The Koran’s legislation cannot be surpassed.

The Koran’s narrations about the unknown can only result from revelation.

The Koran’s lack of contradiction with the sound natural sciences.

The Koran’s fulfilment of all that it promises, both good tidings and threat.

The Koran’s knowledge it comprises (both legal and concerning the creation).

The Koran’s fulfilment of human needs.

The Koran’s effect on the hearts of men.

 

Al Baqillani discussed the following three aspects:

 

Prophet Muhammad (Allah’s mercy, blessing and Glory be upon him) has been called unlettered. Some say that Muhammad could neither read nor write at all, but it may also mean that he belonged to an uneducated people. He was not a scholar and not a historian, neither was he a philosopher nor a priest and the common view is that he did not even read or write but he proclaimed the Koran and recited its many verses in which he informed about the earlier prophets, earlier scriptures and earlier events, all in spite of his belonging to an uneducated people, in one of the most remote parts of the world and far away from the centres of civilisation and culture.

Another aspect of the miraculous nature of the Koran are the prophesies it contains which are only possible with knowledge of the unseen world. The best-known such prophecy concerns the historical victory of the Romans over the Persians, shortly after the Romans had been defeated by the Persians and this prophecy was fulfilled during the Prophet’s lifetime, when the enemies of Islam could themselves be witnesses to it:

 

The Koran says: “The Roman Empire has been defeated in a land close by; but they (even) after (this) defeat of theirs will soon be victorious within a few years.” (30: 2-3) The defeat of the Romans had taken place in 614/15, when Jerusalem was taken by the Persians, while the defeat of the Persians began only seven years later, when the Romans won the battle at Issus in 622.

 

There are no contradictions in this scripture. The message of the Koran which was revealed over a period of 23 years in both short and longer parts, on numerous occasions and in a variety of circumstances is nevertheless free of any contradictions. If the Koran had been written by a human being, then certainly some contradiction would be there and could be discerned.

The Koran has pointed out this fact: “Do they not consider the Koran? Had it been from other than God they would surely have found therein much discrepancy.” (4: 82).

 

The Impressive Literary Aspect

 

Many scholars have pointed out that there does not exist a piece of literature that can match the Koran, with respect either to style and form or to content.

 

 

The Koran and a its Numbers and Computer Study

 

In Koran 74: 30 the following verse has often perturbed the interpreters: “Over it are 19!” A computer study made in the U.S.A. by many scientists revealed that the figure 19 is of some significance to the composition of the text. The computer data reportedly revealed that the numbers of certain letters in various chapters are always multiples of 19, like the chapter Qaf, which contains the letter Qaf 57 times which is a multiple of 19 (3 times 19), and that the formula Bismillah is composed of 19 letters and that this formula occurs 114 times in the Koran which is 19 times 6 (namely in front of each Surah except Sura 9 (= 113) but one more time in Chapter 27: 30 (= 113 plus 1)), and that each of the four words in the formula occurs in multiples of 19 in the Koran.

 

Koran explained that all life originated from water (21: 30).

That the universe was in the shape of a fiery gas (which the Koran calls dukhan) (41: 11).

That matter is made up of minute particles (10: 62).

That the oxygen content of the air is reduced at higher altitudes (6: 125).

That in nature everything consists of complementary elements, not only man and animals, but also plants and even inorganic matter (36: 36).

That the embryo in the womb is enclosed by three coverings (39: 6).

That fertilisation of certain plants is done by the wind (15:22).

That microscopic organisms exist that are not visible to the naked eye, such as spermatozoon (96: 1).

That each human being has permanent individual fingerprints. (75:4).

 

These are just a few of many examples of the amazing facts and discoveries in the Koran. All these matters which are in agreement with scientific findings could not have been known to any human being at the time of the revelation of the Koran. They were only discovered many centuries later after intense scientific research. Hence their inclusion in the Koran shows the heavenly origin of the book. This heavenly origin is further corroborated, the argument continues, by the correctness of the description of the scientific facts.

 

But the real question many people pose, is that how reliable is the Science and how authentic in the Scientific Koran?

If a scientific fact which is held to be valid, since it presents the latest result of scientific research, is in agreement with the Koran today and if one is convinced solely by this argument of the heavenly origin of the Koran, what will be one’s attitude, when or if, after more intensive research, the very same scientific fact is seen in a new light and perhaps differs from what one previously accepted as the Koran’s position on the matter? Should this discrepancy then convince us of the human origin of the Koran, and so refute its heavenly origin? In other words, until very recently, very many scientific facts were in utter disagreement with today’s scientific truths, and if today’s scientific truths are in agreement with the Koran, this means that perhaps a few decades or a century ago no believer in science could have been convinced of the heavenly origin of the Koran. Similarly, a few decades or a century from now, science, which is after all the human perspective on the true nature of things, might describe its findings entirely differently from the way it presents its ‘truths’ today.

I am reminded of the phenomenon of the expanding universe, which has been discovered by the American astronomer Edwin Hubble via the powerful telescopes which indicated that the Blueshift and the redshift on the heavens prove that stars are rushing away from each other, proving that the universe in truly expanding. However, millions of years later, the universe will have expanded to such a degree that all the stars floating overhead will have gone too far away for even the most powerful telescopes to perceive it, and that will prove a conundrum. The scientists of our future earth will find it impossible to understand that the universe is expanding, and should they read the verses of the Koran which indicate that the universe is indeed steadily expanding, then they would conclude that the test had been mistaken, because from their human and very limited perspective, the universe will seem to be static. 

 

Science and scientific truths, therefore, cannot be generally accepted as criteria for the genuineness or non-human origin

of the Koran, although at this point in time there are perhaps many good examples to be cited for the concordance between science and the Koran on certain questions. However, the Koran is a book of guidance for mankind and not a book of science nor a manuscript of cryptic notes on mathematical formulas and scientific facts. Believers believe the Koran to be guidance from Allah, while science is a human endeavoured field, and we believe the Koran to be guidance from Allah under any circumstances irrespective of whether science, which changes continuously, seems to be in support of it or not.

 

One of the rare early references to Koran mathematics was recorded by Al-Fakher Al-Razi. Al-Razi recorded that Prophet Muhammad’s (GOD’S GLORY AND MERCY BE UPON HIM) great companion, Umar (RA), had discussed the Night of Decree with Ibn Abbas, who was known as the greatest scholar of the Koran. In brief, amongst what Ibn Abbas mentioned are two things of relevance to mathematics in the Koran—one of which is how the number seven appears often. After stating some examples, he said that these observations pointed to the Night of Decree being the 27th night of Ramadan, meaning the seventh night of the last ten days of Ramadan. Of more consequence is what he stated about the letter count of the mentions of this night in Surah Al-Qadr, the chapter of the Koran which is specifically about the Night of Decree. We will cover this topic in greater detail later in this book (see chapter entitled “The Night of Decree and 27”).

For many centuries after the above, no real research or any relevant mention of the mathematics of the Koran appears in history. To complicate matters, the first person in the modern era to take some interest in this (1974) was a delusional, corrupt individual whose name is not important here. He eventually went against even the most basic teachings of the Koran and Prophet Muhammad (Allah’s mercy, blessing and Glory be upon him), and even declared himself a prophet! 

Due to this individual’s delusional character and the falseness of many of his claims, the Muslim world became extra sensitive about the topic of mathematics in the Koran and turned away from this field. Even today, some well-intentioned scholars’ first reaction to any mention of mathematics in the Koran is a warning to stay away from such things based on what they know about this unfortunate story. For the most part, however, once they are properly presented with the discoveries and reminded that the greatest companions and early scholars mentioned mathematics in the Koran, they acknowledge that the tool is innocent of the actions of those who use it for either good or evil.  

The real breakthrough came when Sheikh Bassam Jarrar, a credible scholar with a history of work in the explication of the Koran, began to research the mathematics of the Koran and find stunning discoveries. He was soon followed by Abdullah Jalghoum, Eng. Abduldaem Al-Kaheel, Eng. Adnan Al-Rifai, and Ubaid Al-Juaidi. People rapidly became interested and took notice, which led to many others making their own contributions to this type of research as well.[2]

The shocking mathematics of the Koran is undeniable, as will become evident. Because it is a very new field, however, it is important for such a book to be written in order to establish both the foundations for it as well as the red lines, which, from an Islamic perspective, should not be crossed. For example, the Koran’s meaning is primarily derived through a linguistic and historically contextual understanding and should not be subject to its mathematical code. 

The astounding findings contained within this book are proof that the Koran is an endless, timeless miracle for every age. For centuries, many embraced Islam just by hearing the Koran, because they could immediately tell that its language was beyond human capacity. Then, with scientific advances, many were moved by what some call scientific miracles, observing how the Koran presents and highlights matters that have only recently been discovered.

 

The Koran is a beautiful reminder that guides us along the peaceful path of success, and in studying this miraculous book, I often think about the great prophets that are mentioned in the noble Koran, and one of the great men mentioned in Job, or the Prophet Ayyub. I remember Prophet Ayyub when the world gets too much to bear. To go back to prayer and trust in Allah even when things seem bleak, hard and dark. Calm and align my heart thinking about the mountains of pain he must have felt when he lost all of his children.

And I often remember the prophet Muhammad, who spent his childhood, mourning a dead mother, and his adulthood in bitter pain and poverty, mourning his uncle and grandfather. Indeed, Allah addressed Muhammad (peace be upon him) as Madathir, and asked him to teach humankind the message of Truth, and said, stand up now, and warn them, invite them, call them! How much should one call others to Allah? How much should you invite them? What must you tell them? Tell them of the greatness of Allah! Tell them of the majesty, of Allah! Tell them of the glory of Allah! Tell them of the bounties of Allah! Tell them of the favours of their Allah- To Allah belongs everything in the heavens, everything in the earths, everything between the heavens and the earth and everything beneath the earth. Every cell in our bodies, every atom in our universe belongs to Allah! Everything in the heavens, everything in this earth belongs to Allah! It is existing on the orders of Allah! It was non-existent. Allah brought it into existence. Once it comes into existence, it cannot benefit, it cannot harm, and it cannot move. Every moving thing cannot stop moving without the command of Allah. Everything that is still cannot start moving, and everything that is not existing cannot come into existence, and what is in existence cannot harm, or cannot benefit without the permission of Allah. This entire creation cannot benefit, cannot harm, cannot give life, cannot give death, cannot be resurrected, without the permission, without the power, without the will of One Allah! Allah does as He Wills! Allah creates what He wants, and Allah guides whom He wills, Allah deviates whom He wants. Wealth, affluence, nobility and status, has nothing to do with degrees, nothing to do with dollars, pounds or gold, nothing to do with universities, nothing to do with intelligence, nothing to do with education, nothing to do with shops, jobs, economies, armies or governments. Wealth and affluence are given to whom Allah wants to give. Poverty, want, need, hunger, is in the hands of Allah. One Allah controlling everything. Respect, dignity, honour, status, and recognition is in the hands of Allah. Disgrace, downtrodden, and humiliation is in the hands of Allah. Happiness is in the hands of Allah. Sadness is in the hands of Allah! Death is in the hands of Allah! Life is in the hands of Allah! Only that happens which Allah wants, in the time Allah wants, in the manner Allah wants, not more than that which Allah wants, not less than that which Allah wants, not before Allah wants, not after Allah wants, and that which Allah does not want, let all the forces of this world get together, all the technologies, all the armies, and they will not be able because it will never, ever happen. One controller, One Creator, One Nourisher, One Sustainer, One Maker, One Breaker! Hearken! Creation belongs to Allah, Decree belongs to Allah alone! And this great and majestic Allah gifted His very auspicious Words to us in the form of this Holy Book, the Koran, which is abound with miracles and astonishing scientific and mathematical codes.      

 

 

Numbers, Miracles and Sciences:

Now in the age of computers and programming, we have gained awareness of this miraculous mathematical code, which is likewise way beyond human capacity. In fact, I find Koran mathematics, if properly done, to be far less debatable or objectionable than what people refer to as scientific miracles. This is because science changes and develops, and what is once believed to be true turns out to be only partly true, or even false. Koran mathematics, on the other hand, cannot be changed. This is especially true for the straightforward observations. For example, the number of times Noah (Allah’s mercy, blessing and Glory be upon him) is mentioned by name in the Koran is not something that will change, nor will the rules of simple mathematics ever change. 

So, is everything outlined here a mathematical miracle? Of course not. Some observations simply highlight the mathematical harmony of the code, and only collectively do they become miraculous. Other observations, both alone and collectively, clearly display the miraculous and are simply beyond human capacity.         

 

The Keys to the Koran’s Numerical Code

 

As with every code or map, the mathematics of the Koran involves knowledge of several main keys. Researchers working tirelessly in this new field have highlighted many of these keys in their findings. Due to the rapid pace of developments taking place in this relatively unchartered field, however, it is still premature to presume that this is the best approach, or that certain methodologies should be prioritized over others. Naturally, any words cited in this book are intended as they appear in the Koran in their original Arabic forms, because Arabic is the language of the Koran, a fact clearly stated in the Koran itself. Translations of the Koran are not the Koran. 

Words: Certain words have repeatedly been observed to be prominent keys in the mathematics of the Koran. Their locations, both within the Koran in general, as well as within specific chapters or verses, along with the number of times they appear, all play an important role in the harmony of the mathematical code and highlight threads of interest to follow. Furthermore, if a specific word is repeatedly highlighted, it often means that we should count the number of times its letters appear in relation to certain chapters and verses, as will become clear. Unique words that appear rarely in the Koran, or only appear once, tend to have strong mathematical correlations with respect to their locations, the number of letters they contain, and so on.

Some words are only highlighted within a specific chapter, and their role seems to be as a key in that chapter alone, unless a strong relationship is found between that chapter and another, or even between a group of verses and another related group of verses. Chapter (Surah) names fall under this category, as will become clear. 

It is important to note that words are counted “as written,” including any prefixes. This becomes more complex with the Arabic letter W, as detailed below (see chapter entitled “Counting Methodologies”). This letter appears at the beginning of Arabic words, sometimes as part of the word, and sometimes as a prefix which is equivalent to the English word “and.” Almost all methods count the W as part of the word, but some have apparently uncovered interesting findings by counting the specific instances in which it means “and” as a separate word. This goes to show that the Koran is beyond our efforts to place it within limited boundaries. The written Koran, however, presents the letter W as part of the word, and most researchers count all appearances of the letter at the start of a word as part of the word, which is also the approach taken by this book. 

Some of the Koran’s “key” words are general, such as “Allah,” “Koran,” “Muhammad” (God’s Glory and Mercy be upon him), “Moses” (God’s Glory and Mercy be upon him) and “Jesus” (God’s Glory and Mercy be upon him). Others are only relevant to their counterparts, as will be seen, such as both the words “coolness” (cold) and “heat” (hot) being mentioned a total of four times each in the whole Koran. These key words, whether they are general “main” keys that have significant, recurrent roles throughout the Koran, or specific ones related to certain chapters, verses, or themes, have several numerical applications. We have already mentioned the number of times such words appear, but we can also apply this methodology to their letters. For example, a chapter that specifically highlights the revelation of the Koran may yield significant mathematical revelations when we count the number of times the letters that spell out the word “Koran” appear within it.

Phrases: Most of what applies to words also applies to key phrases, so long as they are clearly highlighted, or are indeed the main topic within a chapter or verse. For example, the phrase “Night of Decree” plays a key role in Chapter 97 of the Koran (Surah Al-Qadr), which is basically entirely about this night. 

Letters: There are four main ways to approach letters in Koran mathematics. The first involves the “numerical values” of letters in the Arabic language. The practice of assigning numerical values to letters in Semitic languages dates back to at least sixteen centuries before Islam. In brief, each letter in Arabic has a numerical value, which then gives words numerical values based on the letters that make them up. In this system, the letters follow what is called the “Abjadi” alphabetic order. The below chart shows each letter with its corresponding English equivalent or sound along with its numerical value:

 

Figure 1: Abjadi Numerical Letter Values Chart, used to calculate the numerical values of letters and words. The word “Abjadi” is derived from the names of the first four letters used in this system (A, B, J, D).

The second method uses the common Hija’i alphabetic order and the numbers associated with it. This does not give the “numerical” value of words or letters but rather the “order” number of each letter in the alphabet. The below chart shows the order number for each letter according to this system: 

 

Figure 2: Common Hija’i Alphabetic Order Letter Numbers

 

Note: The mark displayed above the first letter above is not a dot; it is called a “hamza” and may appear above certain other letters as well as between letters. More about this later, when we address methodologies.

The third important issue with respect to letters involves the unique separated letters that some of the Koran’s chapters start with. They are called the “separated” letters (Al-Hurouf Al-Muqata’a) in Arabic, because they are read and pronounced as “nouns,” meaning that the name of the letter itself is pronounced. For example, if the three Arabic letters A (Alif), L (Lam), and M (Meem) are written together (as a single unit), they would normally be read as a single word (“Alm”), but when these letters appear at the start of a chapter, these “opening” letters, as they are also known, are read as “Alif, Lam, Meem,” which are the names of the three letters. In total, there are 14 of these “separated” letters found in the Koran:

 

 

Figure 3: The Koran’s 14 Unique Separated “Opening” Letters

 

These 14 letters appear in 14 forms at the start of 29 different chapters of the Koran. As explained above, they are not words but are rather pronounced as separate letters. Scholars have written much about Al-Hurouf Al-Muqata’a, but that goes way beyond the scope of this book. The following chart shows the forms in which these letters appear, and in which chapters:

 

Figure 4: The 14 Forms of the Koran’s Separated “Opening” Letters  

The fourth point regarding letters has to do with “letter dots” (the dots which appear above or below certain letters of the Arabic alphabet). Surprisingly, researchers using what I refer to as “Approach A” in this book have made clear and evident observations which show that even the letter dots are part of the mathematics of the Koran. The reason this is surprising is because the letter dots were only added later as Islam expanded and it became necessary to help new Muslims, especially non-Arabs, to distinguish between the letters. This clearly displays Divine foreknowledge and the fact that time is but a mere creation totally subservient to Allah’s will and decree. This also finds support from Prophet Muhammad’s (God’s Glory and Mercy be upon him) teachings, in which he clarified that the Muslim Nation will never reach a consensus upon a falsehood.[3] 

Scholars are in agreement with respect to the number of letter dots used for each of the relevant letters of the Arabic alphabet, and there is no Muslim scholar—or even an Arabic speaker with expertise in the Arabic language—who disagrees with this consensus. In the end, there remains room for discussion regarding the use of the letter dots in the Koran, but the findings are nonetheless surprising and speak louder than words. 

The letter dots are counted based on which letters normally have them. For example, the Arabic letter Y has two dots below it, but there are a few instances in which they are not physically added in print. In such cases, they are still counted, and no one disputes that this letter should be counted as having two dots. This is because the method that does consider the dots (Approach A) is based on Arabic grammar rules, as will be detailed. 

I was once traversing by a cemetery, and the awe of life and the fear of death made me think deeply about my God and King. The graves are full of people who were great conversationalists, talented writers, illustrious cooks, and fashion idols. It is stunning to think that they all met the same end. Somehow what shade of lipstick matches your outfit doesn't seem to matter when you walk those lone pathways. Somehow your sharp mind that often wins word-wars with others doesn't seem to be able to bring itself to say a word as you touch the soil beneath your feet, the soil above their heads. Somehow the expensive shoes that are covered with the dust of that hushed graveyard don't seem so valuable anymore.

What is the ultimate truth of life in this world?

Everyone who existed died. Everyone who exists will die. The breath in your chest as it rises and falls is an indication that time is passing. Every moment gone is a piece of your one chance, gone.

At death you will not wonder what would my life have been like if I had more things? You will not wish to have made more money or been more fashionable. You will not wish you had more degrees to your name.

You will only wish that you had worshiped Allah better. Only that, nothing else.

The angel of death stands by unbeknownst to you as your life comes to an end by the moment.

The angel of death hovers near you as your time nears its end. The angel of death makes mourners of merry people. He obeys the orders of Allah without fail, without choice in the matter.

One day it will be me under soil. One day it will be my loved ones wiping their tears and walking with hushed words away from where I am. One day I will wish that I had worshiped Allah better. I will only wish that, nothing else.

That day it will be just me and my deeds. And perhaps I will not have done enough. Perhaps the angel of death will take me before I am ready to meet my Lord, before I have given away my money to those who had a right to it... before I had decided to give up everything that leads me away from The Path of Truth.

And so, restlessness is what I seek. Tired eyes and worked hands. I seek until the day I am deposited into the graveyard, to never rest until I have given everything I can, and worshiped Allah with every limb of my body and carried others through their difficulties.

Indeed, restlessness in this life is what I seek. The time for rest will come soon! Now, it is by the Koran and its miracles that we seek enlightenment.

 

The Miraculous numbers in the Quran:

Numbers: Certain numbers are main keys in Koran mathematics. Other numbers are more specific to certain chapters and extend to other verses outside these chapters when an external connection becomes evident. These numbers are by no means random and are tightly-knit in a harmonious and amazing mathematical code. The Koran’s main numerical keys are 19, 7, 27, 5, 114, and 63 (see Figure

5).

Other key numbers are highlighted within the mathematics of each chapter or group of related verses. The number 10, for example, is clearly highlighted in the Koran’s shortest chapter, as will be seen. Observing where such numbers appear, it becomes evident that they are indeed being highlighted, and their paths reveal amazing and miraculous mathematical connections that we are still discovering. 

 

Figure 5: The Main Numerical Keys of the Koran’s Mathematical Code

Another number worthy of mentioning is 23. It is the number of years in which the Koran was revealed as well as the number of human chromosomes in the DNA helix.

Prime Numbers: Prime numbers have baffled mathematicians for centuries, and much can be said about them. In the mathematics of the Koran, we are mainly concerned with the “order” number associated with each prime number and what this information reveals of mathematical harmony—and the findings are surprising. For example, a chapter may revolve entirely around two numbers; then to top off all of the findings within the given chapter, we then find that one of the two numbers is a prime number, while the second is its order number among prime numbers.

 

The Mercy of Allah:

Allah calls out to those whose nights were spent in sinning, whose days were spent in sinning, and yet, Allah calls out in the most affectionate manner: O my beloved slaves! O my beloved Slaves!

What does Allah want to say to us? What is your Allah telling you?

“Never, ever lose hope in the mercy of your Allah!”

 The kings may have abandoned you; the governments may have abandoned you, your family may have abandoned you, and the society may not be even prepared to look at you, but the door of your Allah is still open. Come back to your Allah! How much longer are you going to wage war with your Allah?

Allah is most Forgiving, most Merciful!

When a worshipper of Bani Israel announced to his sinning comrades that Allah will not forgive him. However, in the day of Judgement, Allah will call him and say:

Don’t you know that I am the most Merciful? 

Didn’t you know my Mercy is greater than my Anger?

So merciful, yet, in which home today is the order of Allah is found?

Which one of us lowers our gaze when sinful item comes before us? Which houses are not inviting the wrath of Allah? Allah says: I am Allah, there is no deity besides Me, there is no system or government that can bring you higher or lower. When my slaves will obey Me, I will turn the hearts of humanity towards them with mercy.

Even if the rocks or stones had eyes, they would weep seeing the condition of the people. And still the same sins going on, the same culture of sin.

Make your connection with your Allah.

Link your heart with Allah.

Come under the umbrella of Allah.

Come under the friendship of Allah.

Come back to your Allah.

Allah says, I will look after them. 

How much longer is it going to be empty Repentance?

From the bottom of our hearts, we have to weep and repent to Allah?

Which homes are those elderly parents found whose children are praying and fasting for Allah?

What didn’t our Prophet Muhammad do for us? Which stone did he left unturned?

The most beloved of Allah, Muhammad, the son of Abdullah, was stoned and pelted with rocks and boulders, stone upon stone, the pagans pelted him, and he fell repeatedly, until his lips burst open, and blood starts pouring out. When he could no longer walk, the heathens picked him up to force him to walk on, so they could stone him even more, and for three miles, under the blazing heat of the desert, Muhammad bled and fainted, suffering from hunger and thirst. This orphan shepherd gave his blood and flesh for his people.

Have we forgotten the pelting of Taif?

Have we forgotten Muhammad’s tears when he cried for the people who were yet to come?

Have we forgotten his days and nights when he starved, and tied rocks to his stomach to appease hunger?

Have we forgotten his days and nights, when he cried, O my Allah! My people?

What must we do to ensure we live according to the lifestyle of Prophet Muhammad?

We should try to increase our prayers and fast more often.

If you fast, your prayers will be answered:

The Prophet said: There are three prayers that are not rejected: the prayer of a father for his child, the prayer of the fasting person and the prayer of the traveller.

Fasting is a protection from the Hellfire.

The Prophet said: Indeed, anyone who fasts for one day for Allah’s Pleasure, Allah will keep his face away from the (Hell) fire for (a distance covered by a journey of) seventy years.

The World is a Transit:

The world is a bridge, and a bridge should not be taken as a home...we forget this and every time we get attached to temporary things and then wonder why our happiness never lasts! We forget Allah has promised that the hereafter will be far better than this world. When your heart breaks again and again, you will realize how imperfect this Donya is.... perfection is in living for the Hereafter only...

Each day, we must invite Allah in our heart, and allow Him to fill the heart with His love and mercy. For indeed, His love never depletes, nor fails us. It is never difficult to cope with any losses when one places his hope in Allah and seeks peace and comfort through Him. Allah is indeed the comforter of hearts. The changer of hearts. The giver of hope and mercy. Narrated Abu Huraira, the Prophet said: “Allah says, ‘I have nothing to give but Paradise as a reward to my slave!”

Counting Methodologies of Koran

 

There are two main methodologies in use for counting words and letters for the purpose of Koran mathematics research. Both methodologies agree on the main points but have nuanced differences that may affect the word and letter counts of some verses. 

How the Koran was recorded and preserved is a relevant topic worthy of elaboration but not the focus of this book. To keep things simple so that we may move on rapidly to the main topic of concern here, we will simply address the main points of importance regarding the counting methodologies. 

Both methodologies depend on what is called “Al-Rasm AlUthmani” (the orthography of the Uthmanic “mus-haf” or codex) in reference to the physical appearance of the written Koran, named as such because it was distributed throughout the Muslim world as the written Koran during the reign of Uthman bin Affan as caliph. It is the Koran agreed upon by the consensus of Prophet Muhammad’s (Allah’s mercy, blessing and Glory be upon him) companions. Despite knowing every letter by heart and how to pronounce each one properly, they still put extremely strict rules into place for preserving the Koran in writing and prepared the Koran in its complete written form according to these rules.

Skipping the history lesson, the Uthmanic mus-haf is the official manuscript of the authentic written Koran. The numbers of the verses (ayat) follow what is called “Kufic” numbering, for a total 6,236 verses. 

Prophet Muhammad (Allah’s mercy, blessing and Glory be upon him) taught his companions several authentic recitations of the Koran as revealed to him by Allah through the Angel Gabriel. These recitations differ very slightly in the pronunciations of certain specific letters, and the Prophet (God’s Glory and Mercy be upon him) told them (according to authentic hadith) that these were the authentic recitations of the Koran. 

These recitations enrich the Koran, and millions of people have them memorized today through unbroken chains of student-to-teacher, all the way back to Prophet Muhammad (God’s Glory and Mercy be upon him). The most common recitation, and the one referenced by both methodologies for counting, is the “Hafs from Aasim” narration of the Koran, which is what the vast majority of the Muslim world is accustomed to. Scholars specialized in the miraculous mathematics of the Koran have far more than they can handle with just this one narration and have not yet begun to fully engage with the other authentic narrations with respect to the mathematically miraculous. 

By “other narrations,” I mean the same Koran (there is only one!), but a few letters were provided by the Prophet (God’s Glory and Mercy be upon him) as authentic in more than one pronunciation, thus allowing a single word to impart a richer meaning. For example, the Prophet (Allah’s mercy, blessing and Glory be upon him) taught two narrations for a short two-letter word when pronounced specifically in the verse about the birth of Prophet Jesus (God’s Glory and Mercy be upon him) explaining that both were pronunciations revealed by Allah. One recitation of this verse pronounces it as “min,” while another recitation pronounces it as “men.” As a result, in one recitation of the Koran, the verse means that Mary, Mother of Jesus (God’s Glory and Mercy be upon him), was called “from (the location)” below her, while in the other recitation, the verse means that she was called “from (the person)” below her, with both meanings reinforcing and enriching each other. One specifies the person and indirectly hints at his position, while the other specifies his position while indirectly hinting at his location. Together, both the position (or relative location) and the person are confirmed using the same two letters, but with a different official (authentic) pronunciation of the first letter (see Koran 19:24).

Having explained the above, here are the basic rules agreed upon by both methodologies:

1. Use of the Uthmanic manuscript, Kufic numbering (6,236 verses), and the Hafs from Aasim narration.
2. Additions to the Uthmanic manuscript for the purpose of supporting pronunciation are not counted. This is in reference to the addition of vowel marks (called “tashkeel” in Arabic) and other marks which have been inserted above or below letters to help readers with pronunciation. This includes the “soft” A, which I call the “floating” A in this book, because it appears hanging, or disconnected (floating), above certain letters.
3. The letter “W” is part of the word when it appears before the word, regardless of its function. For example, it may appear at the start of a word as part of the word itself, or sometimes to mean the equivalent of the English word “and.” In both cases, words beginning with the letter W are counted as one word. In fact, such words are written as one word in the Koran. As will be seen, the first methodology (Approach A) uses modern Arabic grammar rules, yet still adheres to counting words with the letter W as part of the word, regardless of its function.
4. Both methodologies agree that no human-made rules can be said to be the only set to follow when researching the amazing mathematical or numerical findings in the Koran. It’s also still far too soon to say that a certain approach is the best one.
5. I would also note that most of the findings are evident regardless of which approach one uses. For example, determining how many singular forms of the word “day” or “month” appear in the Koran is not subject to these approaches. These two approaches only influence general letter and word counts. The counting approaches do not affect the counting of things such as specific words, letters, phrases, and verse or chapter numbers. No sane speaker of Arabic disputes what constitutes a singular form of the word “day,” or a plural form of the word “colors,” for example, and thus how specific words are counted is not subject to either approach. The specific approach used only affects general word and letter counts and often has no effect on word counts (in most cases), or even on letter counts (in many cases).

As for specifics, most findings requiring letter and word counts in this book are based on the first of the two approaches (which I call “A” and “B”) described below. Yet this does not mean that findings from one approach are not found in the other, because the calculations arising from each often differ very little, or even not at all. 

The first main difference between the two methodologies is that Approach A depends on modern Arabic writing principles for counting and therefore does not count the “hamza” as a letter, instead regarding it as a mere pronunciation mark. Adherents to this approach apply this principle to all forms of the hamza. Yet using modern grammar rules does not always necessarily mean that the hamza is not counted, because many words in modern grammar write the hamza as a normal A. Furthermore, modern Arabic grammar rules dictate that a word like “book” (kitab) in modern Arabic writing will have an A after the T, but in the original Arabic used for writing the Koran, the A is not written, because people at that time did not need this extra support for pronunciation. 

This copy is based on modern Arabic grammar for the sole purpose of mathematical research as it relates to the Koran. Those responsible clearly state that the Koran they have produced is not for recitation or worship, is in no way to be mass-produced, and that its sole purpose is for the benefit of researchers interested in the mathematics of the Koran. They have produced this copy with strict oversight from a panel of Arabic-language experts for this sole purpose. I would add that many, if not most, Koran websites depend on the programming capacity of various software programs and therefore do not show the writing of the Koran exactly as it appears in the Koran. At the time of this writing, one website that does display the writing as it appears in the official printed copies of the Koran is the Koran.com website.

Another key difference between the two approaches concerns the “ya” (two letters used as a call equivalent to “O you” in English) in front of some words. Using the rules of modern grammar, Approach A counts this “ya,” called the “ya of calling (attention),” as a separate word, while Approach B adheres to the physical structure of the Uthmanic manuscript, where it is written as part of the word connected to it, thereby counting it with the word as one unit, because that is how it is written in the Koran. 

Approach B, unlike A, counts the hamza as a letter, which is important. To that end, I will note that the hamza is not counted separately when it appears above the three letters A, W, and Y, but is rather counted with the corresponding letter as one letter. It is, however, counted separately when it appears alone, level with other letters, or above or between letters in either of its two forms. 

A difficult example for non-experts, but clear to those well- acquainted with Arabic subtleties, are the words Al-Ayam (“the days”) and Al-Akhirah (“the afterlife,” or “the afterworld”). “Al-Ayam” has a hamza on the A, and thus both the hamza and the A count as one letter, but in the word “Al-Akhirah,” the hamza is between the A and the L, and is thus counted separately, because it is not part of the A, but rather a separate letter. 

This is not a grammar book, nor is there any intent to teach Arabic or the history of the Koran’s preservation in this work. You will not need this information to understand the amazing and shocking mathematics present in the Koran. Just keep in mind that the two systems above are used, and in both cases the findings are beyond human capacity, as will become evident. Remember, as well, that the use of one methodology over another does not affect counts for specific words, letters, phrases, verse numbers, and so on. 

To completely simplify this in what is a great added value to this work for researchers, Appendix B of this book provides the letter and word counts used in Approach B for the entire Koran. It is a very clear and useful chart, as it also lists all of the Koran’s verse numbers, in order, from the start of the Koran.

One may also refer to sites such as the numeric-Koran.com website (in Arabic). Keep in mind, however, that the only real differences in approaches are centered on how they count the hamza, which directly affects the letter A counts, and often the W counts as well. For example, the above-mentioned site seems to count the hamza on a W as a W, and not simply as a form of the hamza. So, depending on how the code was written, and whether it is based on the Koran as written, or on grammar rules, such sites may differ slightly with respect to certain letter counts. For all other letters, however, they are not affected, regardless of approach. 

             

There are hundreds of religions flourishing around the world: Christianity, Islam, Buddhism, Sikhism, Hinduism, Judaism, Bahaism, Scientology, Babism, Zoroastrianism, Mormonism, Jehovah Witnesses, Jainism, or Confucianism. And each of these religions claim that their scripture is preserved from the day it was revealed (written) until our time. There is no question that a religious belief is as authentic as the authenticity of the scripture it follows. And for any scripture to be labelled as authentically preserved, it should follow some concrete and rational criteria.

If a head of state gives an hour-long lecture to his people, and none of the citizens memorized this speech of the leader or wrote it down. A hundred or maybe seventy years after that speech, if those same people decided to replicate the leader’s complete speech word for word, would they be able to do it? Probably not. Because historically, the only two modes of preservation were through writing and memorizing. Therefore, for any claimants to proclaim that their scripture is preserved in purity, they have to provide concrete evidence that the Scripture was written in its entirety and memorized in its entirety from the time it was revealed to our time, in a continuous and unbroken chain. If the memorization part doesn't exist parallel to the written part to act as a check and balance for it, then there is a genuine possibility that the written scripture may lose its purity through unintentional and intentional interpolations due to scribal errors, corruption by the enemies, pages getting decomposed etc, and these errors would concurrently be incorporated into subsequent texts, ultimately losing its purity through the ages.

Now, of all the religions mentioned above, does any one of them possess their scriptures in its entirety BOTH in writing AND in memory from the day of its revelation until our time. None of them fit this required criteria, except one: This unique scripture is the Koran, a revelation bestowed to Muhammad nearly fifteen hundred years ago, as a guidance for all of humankind.

If we were to analyse the claim of the preservation of the Koran, then a few steps must be undertaken and the methodology of the preservation studied diligently:

 

 

 

 

 

 

 

 

 

 

The Memorisation of the Arabic holy book

According to the scholar, Michael Zwettler, ancient authenticity depended on memorisation. He said, “In the ancient times, when writing was scarcely used, memory and oral transmission was exercised and strengthened to a degree now almost unknown.”

 

 

Who was the First Memoriser of the Koran?

Muhammad, the son of Abdullah, was the first person to memorise the Scripture verbatim.

 

It was in this verbal society that Muhammad was born in Mecca in the year 570 C.E. When he reached the age of 40, he started receiving divine Revelations from the One God, Allah, through Archangel Gabriel.

Certain groups of people suffer from confusion when getting acquainted to the word, Allah, and many wrongly assume that it is the name of an alien God or deity such as Budda, or Durga. But in reality, the word Allah is merely a derivative of the original Hebrew word which denoted the God of Adam, Moses, Abraham and Jesus in this manner. While the word Allahu Akbar may sound alien to many, Moslems explain that the God they believe to be their deity is the same God that they call Allah, which is derived from the original Hebrew version. The term God is an English world, used when referencing the Maker of the universe. The word, Allah, is generally considered the Arabic equivalent of God. In Arabic, God is denoted as Allah, the one and only God in Islam. Etymologically, the name Allah is a contraction of the Arabic al-Ila, “the God.” The name’s origin can be traced to the earliest Semitic writings in which the word for God was il, El, or eloah, the latter two used in the Hebrew Bible (Old Testament). Allah is the standard Arabic word for God and is used by Arabic-speaking Christians and Jews as well as by Muslims. Those speaking Hebrew, use Yahweh, to be the name for the Almighty God and Maker of the universe. The people speaking Aramaic call unto their God by His name Alaha, and it is no different God from the Hebrew deity YHWH. Biblical scholars identify the Canaanite high god as El Elah, or use the even more common Elohim instead of Yhwh, and thus they all call unto the true God using His real name. Arabic speakers who appeared after the Hebrew and Syriac scholars, called the God of the universe Allah, which is the same as Elohim, El Elah, Yod He Waw He or the Hebrew Yhwh and Alaha. Although all these names are but a variation of God’s true and only name, it denotes the same deity. For Moslems, God (Allah) is the Creator of the heavens and earth, Who has no human form or shape. He has no gender and is pure and sublime. The God of the universe neither begets nor is He begotten, and He has no human weakness, and has no need of sleep. God is a Supreme Being that has no flesh and blood. He is the first without beginning, and the last without an ending. It is therefore, His name that Moslems praise when they experience joy in their lives. People who follow Muhamad believe in Allah as their only god, and they believe that every letter and every word of the Koran to be directly revealed from God Himself, via his archangel Gabriel. This process of divine revelations delivered to Muhammad continued for about 23 years just before he passed away.

For the remaining purpose of this text, we will refer God as Allah, as per the original Hebrew, Aramaic, and Arabic scriptures.

Since the first day he received revelations, Muhammad miraculously memorized each revelation and used to proclaim it to his family, friends and companions. Angel Gabriel would re-read the scripture to refresh the Koranic memorization of the Moslem Prophet Muhammad each year.

His companions would often say that Muhammad was the most generous person, and he used to become more so generous particularly in the holy month of Ramadan because Angel Gabriel used to meet him every night of the month of Ramadan till it elapsed. And Muhammad use to recite the Koran for him. Gabriel used to repeat the recitation of the Koran with Muhamad once a year, but he repeated it twice with him in the year Muhammad died. The Koranic scripture had a sense of sublimity within, and Muhammad himself use to stay up a greater part of the night in prayers and use to recite Koran from memory.

 

 

 

 

Who were the First Generation of Preservers

Muhammad’s Companions were the First-Generation Memorisers of the Koran.

 

Muhammad encouraged his companions to learn and teach the Koran, and once remarked, “The most superior among you are those who learn the Koran and teach it.”

Thousands of people in Muhamad’s time read and memorised the Koran. Among them were Abu Bakr, Umar, Uthman, Ali, Abdullah Ibn Masood, Abu Huraira, Abdullah bin Abbas, Abdullah bin Amr bin al-As, Aisha, Hafsa, and Umm Salama and many more, and they could all recite every page of this Scripture without error, purely from memory. Abu Bakr, the first male Moslem to convert to Muhamad’s teachings used to recite the Koran publicly in front of his house in Mecca.

Muhammad would also listen to the recitation of the Koran by his friends. He once said to Abdullah bin Masood, “Recite (of the Koran) to me. I like to hear (the Koran) from others.” When Abdullah recited from the Koran, Muhammad became overwhelmed with acute emotion, and he said, “Stop!”

Abdullah remarks, “Behold, his eyes were shedding tears then!”

 

Many Koran memorisers were present during the lifetime of Muhammad and afterwards throughout the then Muslim world.

After Moslems were ambushed in the city of Yamama, many memorisers of the Koran were murdered. When the people heard that so many scholars were martyred, they were grieved. Abu Bakr said: “Umar has come to me and said, the people have suffered heavy casualties on the day of Yamama, and I am afraid that there will be some casualties among the those who memorized the entire Koran at other place.”

This caused the men to begin writing down every word of the holy book, and thus, the Koran was preserved both in memory and in paper.

Over the centuries of the Islamic Era, there have arisen throughout the various regions of the Islamic world literally thousands of schools devoted specially to the teaching of the Koran to children for the purpose of memorization.

 

Who were the Second-Generation Memorisers of the Koran?

 

From the year 633, there were Koranic schools set up everywhere, and memorisers whose mission was to preserve the Islamic holy book read and taught others. Ibn Amir, who was the judge of Damascus under the Caliph Umar Ibn 'Abd Al-Aziz, reported that in his school for teaching the Koran, there were 400 disciples to teach in his absence.

 

Who were the Memorisers in Subsequent Generations?

The number of similar schools in Cairo (Egypt) alone at one time exceeded two thousand. Currently both in the Moslem and non-Moslem majority countries, there are thousands of schools, with each instructing tens of hundreds of students the art of memorizing the entire Koran. Many mosques hold class for children instructing them the art of Koranic memorisation. The critic Kenneth Cragg, relates, “This phenomenon of Koranic recital means that the text has traversed the centuries in an unbroken living sequence of devotion. It cannot, therefore, be handled as an antiquarian thing, nor as a historical document out of a distant past. The fact of Koranic Memorisation has made the Koran a present possession through all the lapse of Moslem time and given it a human currency in every generation never allowing its relegation to a bare authority for reference alone.”

 

Author’s observations:

For me, it seems that the greatest miracle of the Koran and the overwhelming evidence for its authenticity is the existence of the people who have memorised it. I am the proud and joyful father of six children, all of whom memorised the noble Koran at a very young age, at a time where there were no organised Koran Study institutions in the United Staes, and it gives me utter happiness to see that my children still cherish, still remember and still retain every syllable of the Koran in their memory. Today, my eleven grandchildren are also memorizing the noble Koran, and it astonishes even myself to know that in my family, every person has committed the Koran into memory.

All my sons, and almost all my daughters-in-law, have memorised the Koran and they recite it beautifully day and night. The families of my daughters-in-law are also memorisers of the Koran, as are the spouses of my wife’s siblings, and their scores of children. It seems that there are over one hundred men and women, and even children in my close family members who have committed the entire Koran into their memories for eternity. Now, it gives me great happiness to see that all nine of my grandchildren are reading and memorising the noble Koran, even though they are very young.

To me, this phenomenon is nothing short of miracle. The reason the authenticity of the Koran has not been dependent on written text, is because writing materials can be altered and it can be edited by someone or lettering can be changed or a diacritical mark may be erased, wither intentionally or by accident, so a word spelled as “Raheem” to denote merciful, could be read inadvertently as “rajeem” if one small indiscriminate dot is erased. However, this mistake would vanish from the outset if oral traditions reigned and if thousands of memorisers of the Koran retained the original version in their memories and taught it orally to others. Text can be changed, but memorisation can never change, especially when thousands of people can correct it if it is changed or is mistake is made while the reciter is praying. These memorisers of the Koran are able read without looking into the book, and I can personally attest to the veracity of this practise. Each year, my four sons diligently lead the evening prayers in various worship places, and they read melodiously from the Koran, and without once glancing at the pages, or seeing the scripture, they recite the entire book before hundreds of people. Even after neglecting to refresh their memories by reading, it every day, my children read the whole Koran, from the first page till the end, and they do not have any mistakes.

Speaking for myself, I have found this feat to be magnificent, and now, at the age of seventy, my wife and I have started to memorise the glorious Koran under the delicate tutelage of my beloved daughter, who along with all my other children, have memorised the Koran in her early years. It is I who have striven to encourage both my daughters to study the Koran and examine the sciences and miracle in this Scripture, and as a doting father, I am pleased with their unusually valuable accomplishments, and therefore, I have even encouraged them to teach me some of the knowledge they have gleaned over the decade. Although both my girls are in their twenties, I have made it abundantly clear that nothing can be more valuable than dedicating one’s life to religious science and education, and marriage and raising a personal family is not the purpose of life. I hope more parents adopt an open mind and give their children, particularly the daughters, free rein to pursue knowledge, rather than coercing them to settle down and marry hastily.     

Each day, I find the task of studying Koranic exegesis doubly fascinating, and this led me to research the various numerical miracles and codes of the Koran, and here, I hope to share some of the facts I have come across.

 

Prophet Muhammad had many followers behind him. Among them, four are considered the noblest. They used to be known as the Leader of the Believers:

They are Abu Bakr, Omar Bin Khattab, Uthman bin Affan, Ali bin Abi Talib.

Omar started spreading Islam to other parts of the world and Rome and Persia also came under his control. The same very people who used to fight with each other for generations, they changed so much one person who was known for his violence, was thirsty and dying, but did not drink the water and saved it for the next person; when the next person ready to drink the water but did not drink it because the third person cried out for water, and when the water was taken to the third person, he passed away, then the first person passed away and finally the second person passed away. The same very people who used to take away other people's property, became selfless. One head of a goat came as a gift to one family, they thought the next family needed it most, this way the same goat head circulated number of houses and came back to the first house. This feeling of care and brotherhood transformed the pagane nation only within a span of 23 years. If we engage ourselves in the preaching of peace, we can also follow their footsteps to transform ourselves into good human beings.

 

 

It is Common Sense to believe in the Existence of God:

Wherever you are, you are surrounded by things. It may be walls, furniture, fixture, or other things. There had to be someone who had to make these things. You may not know who it is. As little as a small coat has a maker. What about this world, the solar system, the galaxies, the skies and the universe as a whole? It has a Maker and the Creator is Allah.

Nothing exists automatically or by nature as it is claimed by some people. You can go out and try the automatic idea with a vegetable store, as flower shop or a big departmental supermarket. Tell them that all the flowers of the same kind just got together, bouquet formed automatically, by themselves all the differ kinds of rice bagged up themselves. We see the plane fly but don't always the pilot inside. We see the big ship and don't see the captain and other crews inside. For the same argument, the Universe needs somebody in-charge to run the affairs and He is Allah.

Islamic faith is based on Monotheism as opposed to Polytheism. Monotheism is to believe in the existence of One True God. This One True God is Self-Sufficient, Sell-Sustaining, totally Independent and All-knowing. All-Seeing, All-Hearing and All Powerful. There is no other deity except Him. He has no parents nor children. As the Quran says, “He begets not nor is He begotten,” meaning He does not give birth nor is He was born from anybody. As such, this Lord has no obligation to anyone or anything. When he does things, He does out of His own Will and does out of his sheer Mercy. He is free of doing any injustice. We worship not only one God but we deny the existence of any other God or deity.

There are some very beautiful, interesting, and important information contained in the Islamic faith and the Koran. It has stories and morals from many of the other prophets from the very first Prophet Adam to the very last Prophet Muhammad and everyone in between (peace be on all of them) is recognized. Say you: "We believe in Allah, and the revelation to us, and to Abraham, Ismail, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam).” 2:136

None of the prophets had any conflict of interest among them rather, they all stood and strive for the same great cause- to promote the name of the same Great Creator.

Prophet Muhammad is claimed to be the servant of God and was the last Messenger. In the Koran, it is said: “Muhammad is no more than an apostle: many were the apostle that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah, but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.”

The Koran says: If anyone desires religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (All spiritual good).

 

Purpose of Life:

We consume various kinds of foods and drinks. The plants, trees, animals, all serve us. These things have a purpose of their life which is to be in our use. Every day, millions of fishes give their lives to provide us important nutrition. Chickens, goats, lambs and cows are providing meat. They are serving us by giving out their lives for us.

Who are we to serve? Human are the best of the creation and when not served, becomes the worst of the creation, as stated in the Quran. To tell the purpose of creation of the human being. Allah said, "I have not created Jinn and Insan (human being) but to worship me". Allah also says: Do not prostrate to the sun and the moon; prostrate the One, Who created the sun and the moon.”

The very first thing needed for us to worship Allah is to know and recognize Him properly. To give Him credit for millions, billions, and trillions of things that we are dependent upon.

Who is Allah? What He is like? What does He do? These questions cannot be answered perfectly by our limited knowledge. Our perception can be wrong. He is so great that it is beyond our capacity. We cannot even imagine as to the greatness of many of His creations. He is our magnificent creator. To know Him correctly, we have to depend on how He said He is. That is why we rather depend on the knowledge given by Him so we do not have to guess. Allah has sent many Messengers and angel Gabriel with revelations. In these revelations, He made things clear over and over again.

Allah is the only Lord of all the things that we can see and cannot see. What we cannot see is unimaginably bigger and more in numbers than what we can see. He is the Lord on the earth, and He is the Lord in the Heavens and beyond. He is the Truth, the Reality. He is the Awesome power. He is not a He or She. He is in control of anything and everything big or small, massive, or super-massive. Imagine that without His will and power, a single leaf of a tree cannot move, a single drop of water cannot fall and not a living being breath in or breath out!

Nothing is a coincidence. Whatever is happening is a part of Allah’s plan. Our lives, deaths, joys and sorrows are at His Hand and Will. He is the Maker, He is the Breaker, He is the Maker of laughter and sadness. Let us ponder upon the amazing things of the Universe from the largest galaxies to the tiniest subatomic particles. He alone created them all out of nothing. He was there when there was no place visible or time known. He created time and place. He created the east and the west, the north and the south. There was nothing existed, but He did. He is the First without a beginning and He is the Last without an ending.

 

How important is this Life?

Godfrey was an English magistrate and landowner, a prominent advocate for social reform, historian, and antiquarian, and in his book, “An apology for the life and character of the prophet Mohamed”, he wrote that this life is to earn the next life. If someone has to fill this earth with mustard seeds as much as the top of the pile reaches up to the sky and ask a bird to pick one mustard seed after one hundred years, there will come a time when all the mustard seeds will run out but the life in life hereafter will not. The future of the eternal life will be entirely determined on the basis of this tiny little life. How big is the afterlife? Afterlife is the ocean and this life is the tiny little water that comes with a needle when dipped into the ocean.

 

What Islam Is About?

The Koran says: "They say: What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?" Say: Yet shall ye be raised up!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards thee, and say, "When will that be?" Say, "Maybe, it will be quite soon!”

Does man think that We cannot assemble his bones? Nay, We are able to put together in perfect order the very tips of his fingers. – The Koran.

If there be (no more than) the weight of a mustard seed, We will bring it (to account); and enough are We to take account. – The Koran

The Koran says: BEHOLD, We have inspired thee [O Prophet] just as We inspired Noah and all the prophets after him - as We inspired Abraham, and Ishmael, and Isaac, and Jacob, and their descendants, including Jesus and Job, and Jonah, and Aaron, and Solomon; and as We vouchsafed unto David a book of divine wisdom;

The Islamic faith is based - among other things - on the aspects of the above mentioned verses of the Koran. It is about attaining success of both worlds, before and after death; not just short sighted success of this world. It is about knowing ourselves, our Creator and His creations. Allay says, “look at yourself, don't you find me?” It is about accountability and responsibility, justice and fairness to the self, the Creator and all other creation, so we can save ourselves from the chaotic life of this world and from the big torments of the next world. It is about getting rewards from our Great Creator hereafter for time which is endless. The Islamic faith is the continuation of the faith of Prophet Abraham (peace be on him). This is not a new faith that Prophet Muhammed has brought to the mankind.

The Islamic faith is the food for our soul. A human being is comprised of two parts (1) the body and (2) the soul. We all understand that the body needs food to survive. so does the soul. We all know when to feed the body because we feel hungry, our physical senses are and of his soul, we need to be feeding our soul.

People are asleep; when they awake, they become alert. Without religion, we are asleep.

The Prophet Muhammad said that when the son of Adam does a sin, there befalls a black dot over his heart and when he keeps doing the sins, this black dot expands so much so that there remains no more space over it and at that point, Allah seals up his heart and put a lock over it and there remains no more interest in it to do spiritual stuff anymore. We seek Allah’s help to prevent such a loss. Thirdly, the heart is like a mirror which needs to be kept free of dust to fall over it for a good usage. This mirror cannot be used if there are a lot of dust over it.

This necessitates the need to serve our soul with spiritual food. That food starts with faith. It is so important that the body without a soul is a dead corpse, and it has no value. The soul without body cannot do anything by itself. The body is designed for this temporary world and the soul is for the permanent; never to die, and it is destined to remain forever.

All the prophets of all ages had brought this universal message to the whole of mankind. When the pagan king placed Abraham in the fire, Allah Almighty ordered directly to the fire to be comfortably cool to Abraham and the fire did burn him, and not a hair of him was burned.

The basic elements of faith on the subject under discussion is to believe in 7 major things. This is the very structure of our faith. They are: to believe (1) in Allah and (2) in Angels and (3) in (divine) books and (4) in messengers and (5) in the last day and (6) in destiny, good and bad whatever happens, happens from Allah and (7) in the life after death.

1. Aamantubillah (Believe in Allah)

To believe in Allah as the Magnificent Lord. Only to believe that His is the power.

The very name Allah is unique. It is same in all languages. Even if you must open a Bible or Torah in original Arabic text of pre-Islamic era, the word Allah is used to mean God. The name Allah is not found in female or plural form; like god as goddess or goddesses.

Allah is a Merciful god. The prophet asked his friends that if a woman can cast her little son into the fire? The companions replied: No, by Allah, so long as she is in a position not to cast him. The Prophet then said: Indeed, Allah is more Merciful to His slaves than this woman is to her son. (Muslim)

 

(God) ALLAH'S ATTRIBUTES:

1) Allah begets not nor is He begotten

2) Nothing equal or comparable to Him

3) Does not sleep or get drowsy

4) Does not die

5) No weariness touches Him

6) Does not do things without a purpose. 23:115 "Did ye then think that We had created you in jest, and that ye would not be brought back to Us (for account)?"

“Not without purpose did We create heaven and earth and all between! … We created not the heavens, the earth, and all between them, merely in (idle) sport!”

8) Allah does not need sustenance: "Shall take for my protector any other than Allah, the Maker of the heavens and the earth? And He it is that feeds. but is not fed!"

Allah says: No Sustenance do I require of them, nor do I require that they should feed Me. For Allah is He Who gives (all) Sustenance, Lord of Power- Steadfast (for ever).

9) Does not burden us beyond our capacity.

The Koran says: On no soul doth Allah Place a burden greater than it can bear. It gets every good that it can, and it suffers every ill that it earns. (Pray:) "Our Lord! Condemn us not if we forget or fall into error: our Lord! Lay not on us a burden Like that which Thou didst lay on those before us: Our Lord! Lay not on us a burden greater than we have strength to bear. Blot our sins, and grant us forgiveness. Have mercy on us. Thou art ousins andor. Help us against those who stand against us!”

 

10) Gives signs and sends miracles

It is essential to know that whenever Allah's physical self is described like His Face, Eyes, Hands, Fingers, Feet, Shin etc., is to reiterate that Allah is nothing like His creation.

11)Among other things, Allah gives life and death, guides, helps, sends messengers and revelations accepts intercession, rewards righteous deeds, punishes wrong doings, saves/rescues, forgives sins, sends down tranquillity, creates, controls, provides and sustain the universe, likes and dislikes, gets angry, curses, descends, commands forbids, plans, speaks, gives examples, promises, and gathers mankind.

 

12) Does what He wills

Allah says: “O My servants, were the first of you and the last of you, the human of you and jinn of you to be as pious as the most pious heart of any one of you, that would not increase My kingdom in anything. O My servants were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one of you, that would not decrease My kingdom in anything. O My servants, were the first of you the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it."

It is not possible to see Allah in this world. Even prophets of Allah did not see Him in this life. Allah says:

And when Moses arrived at Our appointed time and his Lord spoke to him, he said: My Lord, show me (Yourself) that I may look at You. (Allah) said: you will not see Me. 7:143

The believers, nevertheless, will see Allah in the Hereafter. The Prophet said: When those deserving of paradise would enter paradise, the Blessed and the Exalted would ask: Do you wish Me to give you anything more? They would say: Have You not brightened our faces? Have You not made us enter paradise and saved us from hellfire? He (the narrator) said: Allah would lift the veil (from their eyes) and of the things given to them, nothing would be dearer to them that the sight of their Lord, the Mighty and the Glorious." (Muslim and Tirmidhi)

 

In Godfrey Higgin’s “An apology for the life and character of the prophet Mohamed”, the English magistrate and landowner claimed that Prophet Muhammad (God’s Glory and Mercy be upon him) was an exemplary man, who forgave his enemies and was charitable to his assassins.

Bilal was an Ethiopian man who believed in the religion of Prophet Muhammad (God’s Glory and Mercy be upon him) and accepted the One God as his deity. He was seized by the pagans and mercilessly tortured and Arab historians reported that Prophet Muhammad (God’s Glory and Mercy be upon him) burst into tears when he heard of the agonising brutality his dear friend Bilal was facing. Records show that Prophet Muhammad (God’s Glory and Mercy be upon him) was besotted with grief and despair and hurried to his friends, trying to secure release for the helpless Bilal, and after much negotiation, he was able to purchase Bilal from his pagan owners and released him at once. Bilal was free, and from that day, he became one of the closest friends to Prophet Muhammad (God’s Glory and Mercy be upon him). He also became one of the most respected men in the Peninsula and later in life, when Prophet Muhammad (God’s Glory and Mercy be upon him) had established a democratic government, Bilal was his minister of finance and confidante.

Prophet Muhammad (God’s Glory and Mercy be upon him) had taught his countrymen the importance of loving neighbours and caring for the weak and the elderly. He exhorted the pagans to worship only One God, the Lord and Creator of the heavens and the earth, and told them to treat all of mankind equally, but the polytheists were furious over the revolutionary ideas Prophet Muhammad (God’s Glory and Mercy be upon him) introduced to them, and they rejected his message that all humans were equal under the eyes of God. The pagans doubled down on their hatred and began to belittle Ameen and increased the persecution of innocents. Often, they hurled animal excrement at him, and stomped on his face when he knelt to pray. For many years, this man was unable to ride his horse or camel, because the pagans of Mecca would kick him off his camel and injure him until he could not walk. More voices, many more, joined in the mockery. It was so hard to bear.

Prophet Muhammad (God’s Glory and Mercy be upon him) was spit upon, flogged, beaten and cursed, and he was forced to walk along the city roads and bear the jeers of those passing by but he shed involuntary tears only to his god.

The family of Prophet Muhammad (God’s Glory and Mercy be upon him)’s friend, Ammar, was also suffering at the hands of the idolaters during this time, and pagan torturers flew into fits of rage and flung spear into Ammar’s mother, wounding her gravely.

The Moslem prophet was a sensitive and quiet man but he could not tolerate seeing any of his friend get hurt, and when Prophet Muhammad (God’s Glory and Mercy be upon him) saw the terrible plight of Ammar and his parents, who were being tortured by the pagans, tearfully he cried out to them. “O family of Ammar! Rejoice, as you have most certainly been promised paradise.” When he heard that Ammar’s mother was murdered by her jealous employer, tears poured down from his eyes as he broke the tragic news to Ammar, vowing to love him as his own kin.

Prophet Muhammad (God’s Glory and Mercy be upon him) knew about the generosity of a Christian king who ruled Ethiopia and he told his followers to go to the king and stay under his protection so that the polytheists cannot harm them anymore.

Prophet Muhammad (God’s Glory and Mercy be upon him) loved and respected Christians greatly and he trusted the followers of Jesus Christ with all his heart. Therefore, he instructed his friends who believed in one God to flee from the Peninsula and seek refuge under the protection of a Christian king.

 

When he could no longer bear the torment of the people of Mecca, he decided to seek shelter in the house of his uncle Abbas, who owned a residence in the neighbouring city of Taif. He hoped his Christian relatives and cousins would be able to protect him from bodily harm and insults.

However, when Prophet Muhammad (God’s Glory and Mercy be upon him) arrived at the strange town of Taif, he was brutally kicked and whipped for daring to enter their territory, and as he tried in vain to make his countrymen understand that he had come for no other purpose save to seek shelter in the house of his beloved uncle Abbas, every pedestrian began to pelt him with stones, and urchins were tossing filth on his face, and in that terrible time, he had found brief shelter in the periphery of an orchard, and seating his grievously wounded body on a rock, he raised his hands to plead his insignificance to his Creator, the God of Abraham, Moses and Jesus, and in that time of tribulation, a devout Christian farmer had come to his aid, offering some food and refreshment. The owners of the orchard, who were pagans at the time, saw Prophet Muhammad (God’s Glory and Mercy be upon him)’s sorrowful condition and had pity on him and allowed him to rest briefly, unmolested by the crowd. The wealthy polytheist landowner wondered how a rich and handsome man like Prophet Muhammad (God’s Glory and Mercy be upon him) could tolerate such vile behaviour and endure such derogatory insults from the people. He was once the most sought-after bachelor in Arabia, but had lost all his wealth, all business ventures and every single loved one after proclaiming to his people about the oneness of God. His wealth and status were seized from him for merely announcing that all of mankind should be equal, regardless of genealogical subdivision. Prophet Muhammad (God’s Glory and Mercy be upon him) told his countrymen that women and children, orphans and slaves, prisoners and captors were all alike, but the polytheists rejected his message and tormented him in every way they could think of, and finally in this foreign town, knowing he was a long way from home and away from friends and family, they unleashed ultimate terror upon Prophet Muhammad (God’s Glory and Mercy be upon him), coaxing wild animals to chase and bite him, letting loose mad dogs to maul him, setting upon him urchins whose task was to throw bricks and hot stones upon him, until he collapsed to the floor, bleeding and aching in every limb of his noble body. John Davenport, the British orientalist and historian best known for his book An Apology for Mohammed and the Koran, stated that no man had borne more ordeal than Muhammad.  

With such pain and agony, Muhammad, the son of Abdullah, brought to humanity the book we call Koran, and Moslems believe that the Quran is a book of miracles and science ad mercy.  

The Quran presents a challenge to humanity to produce one chapter like it. Its shortest chapter, Al-Kawthar, displays a remarkable frequency of linguistic devices and literary features, and it expresses maximal meaning within a unique structure. Informed by both Islamic and Western scholarship, this essay aims to showcase the Koran’s miraculous literary and linguistic inimitability by analysing its smallest chapter. It also addresses key objections.

Here is a challenge. Take ten words in any language, formulated into three lines or verses, and add any preposition or linguistic particle you see fit. Produce at least twenty-seven rhetorical devices and literary features. At the same time, ensure it has a unique structure, is timelessly meaningful, and relates to themes within a book that it is part of — the size of the which is over seventy-thousand words. Make sure four of its words are unique and never used again in the book. Ensure each line or verse ends with a rhyme, created by words with the most optimal meanings. Make sure that these words are used only once in the three lines, and not used anywhere else in the book. Ensure that the three lines concisely and eloquently semantically mirror the chapter before it, and they must formulate a profound response to an unplanned set of circumstances. You must use ten letters in each line and ten letters only once in the entire three lines. Throughout the whole piece, make sure you produce a semantically oriented rhythm, without sacrificing any meaning. Do all of the above publicly in one attempt, without revision or amendment, in absence of any formal training in eloquence and rhetoric.

 

Impossible as the above may seem, this is exactly what the Koran achieved in its shortest chapter, Al-Kawthar (The Abundance); and it was expressed through Prophet Muhammad (God’s Glory and Mercy be upon him) who was not known to have composed any poetry nor cultivated any special rhetorical skills.

 

Informed by both Islamic and Western scholarship, this essay aims to showcase to an English speaking audience the Koran’s miraculous literary and linguistic inimitability.1 This will be achieved by analysing its smallest chapter, and it will address key objections. Although this essay will also be appreciated by Arabic speakers, it will not delve into the deep linguistic debates because it will be of no significance to those unfamiliar with Arabic linguistics.

 

 

 

Making it Relevant to English Speakers

The analysis of literary and linguistic features is related to balāgha (بلاغة) in the Arabic language.2 This encompasses the use of rhetorical devices, which refers to language that aims to please and persuade; eloquence, including choice of words, word order and conciseness; and the interrelation between style, structure and meaning. English speakers may be familiar with these ideas, however given the context of this essay, the relevance of the content presented may be questioned.

 

It is important to note that these literary and linguistic features are universal and not only applicable to the Arabic language.3 For instance, in the English language, we use numerous rhetorical devices to convey ideas in a manner that transcends the mere cold, clinical transfer of information. Mark Forsyth in his book, The Elements of Eloquence: Secrets of the Perfect Turn of Phrase, lists over thirty five rhetorical devices, or figures of rhetoric, that aim to achieve the above. For example, he mentions a rhetorical device referred to as ‘diacope’.  This is a statement in the form A B A, and because the statement is in this form, it somehow makes the statement more powerful and memorable. “Bond, James Bond” is an example of a diacope. Mr. James Bond could have stated his name in a number of different ways but by presenting it in the form of a diacope, he delivers an effect on the listener that causes the statement to be memorable.4

 

The conceptualisation of eloquence is highlighted when one thinks about the difference between poetry and prose. Both poetry and prose convey ideas. However, a good poem invites the reader to revisit the poem and enjoy the persuasive beauty of its expression, while prose would deliver information in the most effective way possible and the reader may not feel the urge to revisit it.

If a comparison were to be made between a textbook on organic chemistry and the poem above, we can see that in the case of the poem the style is of utmost importance. We are deriving pleasure from the mere reading of the poem while the most important quality of the textbook is the conveying of technical information. One of the unique features of the Koran is its efficient transfer of information in a semantically optimal way, as we would expect from prose, all the while presenting the reader with the pleasant experience of persuasive beauty, as we would expect from a poem. Notwithstanding further technicalities, and other nuances, this suffices as an introduction to the universality of the ideas that are going to be unpacked and explained in this essay.

 

 

 

The Backdrop

Before analysing Al-Kawthar it is important to briefly explain the challenge of the Koran, the linguistic environment in which it was revealed, and the book’s literary impact and authority.

 

 

 

The Challenge

Several verses in the Koran express a Taḥaddī to its readers. The word Taḥaddī in Arabic literally means “Challenge”. According to many scholars, these verses refer to the linguistic and literary inimitability of the Koran, which lies at the heart of the Koran’s claim to being of Divine origin. The Koran states:

 

“If you are in doubt of what We have revealed to Our messenger, then produce one chapter like it. Call upon all your helpers, besides Allah, if you are truthful.”6

 

And

 

“Or do they say he fabricated the message? Nay, they have no faith. Let them produce a recital like it, if they speak the truth.”7

 

The unique literary and linguistic features of the Koran have been used by Muslims to articulate a number of arguments to substantiate their belief that the book is from the Divine. The inimitability of the Koran developed into the Muslim theological doctrine of al-i‘jāz al-Koran. The word i‘jāz is a verbal noun that means ‘miraculousness’ and comes from the verb a‘jaza, which means: “to fail to act, to be or become incapable of, to become powerless, impotent or unable to carry out something.”8

The Moslem prophet Muhammad (May peace be upon him) brought forth laws in seventh century Arabia, which were against racism, bigotry, oppression and violence. The fundamental principle of Islam was cemented on the notion of equality and Moslems claim that their prophet, Muhammad (May peace be upon him), spent his entire life campaigning to uproot injustice in the world. He forgave his enemies, most famous of which was his general amnesty to the Meccans who had persecuted him for over a decade and eventually drove him out of his birth place. As a result, Muhammad (May peace be upon him) was attributed titles such as “the Trustworthy” and “the Merciful” even by his enemies. Until his dying breath, he attempted to abolish slavery by passing edicts mandating the emancipation of slaves since slavery was not compatible with the teaching of Islam or the Koran. The close household and friends of Muhammad (May peace be upon him) freed over forty thousand slaves during the propagation of Islam. While many people around the world are misinformed about Muhammad’s (May peace be upon him) lifestyle and characteristics, others have given him the due credit for the many changes he brought about, but even more people are confused about the various traditions or false quotes which are wrongly attributed to him.

According to numerous classical Koranic commentators, the various verses that issue a challenge to produce a chapter like it daringly call for the linguistic experts of any era to imitate the Koran’s linguistic and literary features.9 The tools needed to meet this challenge are the finite grammatical rules, literary and linguistic devices, and the letters that comprise the Arabic language; these are independent measures available to all. Jalal al-Din al-Suyūṭī, a prolific 15thcentury writer and scholar, summarises this point:

“…when the Prophet brought [the challenge] to them, they were the most eloquent rhetoricians so he challenged them to produce something like the Koran, and many years passed and they were unable to do so as God says, Let them then produce a recitation similar to it, if indeed they are truthful (Q.52:34). Then, [the Prophet] challenged them to produce 10 chapters like it where God says, Say, bring then ten chapters like it and call upon whomever you can besides God, if you are truthful. Then, he challenged them to produce a single [chapter] where God says, Or do they say he [i.e. the Prophet] has forged it? Say, bring a forged chapter like it and call upon whomever you can besides God, if you are truthful(Q.11:13). When the [Arabs] were unable to produce a single chapter like [the Koran] despite there being the most eloquent rhetoricians amongst them, [the Prophet] openly announced the failure and inability [to meet the challenge] and declared the inimitability of the Koran. Then God said, Say, if all of humankind and the jinn gathered together to produce the like of the Qur’an, they could not produce it—even if they helped one another (Q.17:88).”10

 

The Arab poetic and literary masters of the 7th century failed to produce anything like that of the Koran. They were powerless and incapable of producing anything like it. The fact that it has not been matched since it was first revealed, does not surprise most scholars familiar with the Arabic language and the stylistic features of the Koran. This conclusion will be substantiated in this essay with the literary and linguistic analysis of the Koran’s shortest chapter.

 

 

 

The Linguistic Environment

John Davenport, the British historian best known for his book An Apology for Mohammed and the Koran, stated that understanding the context of the challenge is significant in appreciating the Koran’s inimitability. The Koran posed this challenge to the greatest Arabic linguists; the 7th century Arabs. The fact that they reached the peak of eloquence is affirmed by many scholars. According to 9th century biographer of the poets, Al-Jumaḥī, “Verse was to the Arabs the register of all they knew, and the utmost compass of their wisdom; with it they began their affairs, and with it they ended them.”11 14th century scholar Ibn Khaldūn highlights the importance of poetry in Arab life: “It should be known that Arabs thought highly of poetry as a form of speech. Therefore, they made poetry the archives of their history, the evidence for what they considered right and wrong, and the principal basis of reference for most of their sciences and wisdom.”12

 

Linguistic ability and expertise were a highly influential feature of the 7th century Arab social environment. The literary critic and historian Ibn Rashīq illustrates this: “Whenever a poet emerged in an Arab tribe, other tribes would come to congratulate, feasts would be prepared, the women would join together on lutes as they do at weddings, and old and young men would all rejoice at the good news. The Arabs used to congratulate each other only on the birth of a child and when a poet rose among them.”13 9th century scholar Ibn Qutayba defined poetry as the Arabs saw it: “The mine of knowledge of the Arabs, the book of their wisdom… the truthful witness on the day of dispute, the final proof at the time of argument.”14

 

7th century Arabia developed a socio-cultural environment that had all the right conditions to facilitate the unparalleled expertise of the Arabic language. Navid Kermani, a writer and expert in Islamic studies, explains the extent to which the Arabs had to study to master the Arabic language, which indicates that the 7th century Arab lived in a world that revered poetry: “Old Arabic poetry is a highly complex phenomenon. The vocabulary, grammatical idiosyncrasies and strict norms were passed down from generation to generation, and only the most gifted students fully mastered the language. A person had to study for years, sometimes even decades under a master poet before laying claim to the title of poet. Muhammad ﷺ grew up in a world which almost religiously revered poetic expression.”15

 

Their linguistic abilities notwithstanding, they collectively failed to produce an Arabic text that matched the Koran’s linguistic and literary features. Linguistics expert professor Hussein Abdul-Raof asserts, “The Arabs, at the time, had reached their linguistic peak in terms of linguistic competence and sciences, rhetoric, oratory, and poetry. No one, however, has ever been able to provide a single chapter similar to that of the Qur’an.”16 17

 

Muhammad Abdullah Draz, who was a scholar and professor of Islamic Studies at Al-Azhar University, affirms how the 7th century experts were absorbed in the discourse that left them incapacitated: “In the golden age of Arab eloquence, when language reached the apogee of purity and force, and titles of honour were bestowed with solemnity on poets and orators in annual festivals, the Qur’anic word swept away all enthusiasm for poetry or prose, and caused the Seven Golden Poems hung over the doors of the Ka’ba to be taken down. All ears lent themselves to this marvel of Arabic expression.”18

 

A powerful argument that supports the assertion that the 7th century Arabs failed to imitate the Koran relates to the socio-political circumstances of the time. Central to the Koranic message was the condemnation of the immoral, unjust and evil practices of the 7th century Meccan tribes. These included the mistreatment of women, unjust trade, polytheism, slavery, hoarding of wealth, infanticide and the shunning of orphans. The Meccan leadership was being challenged by the Koranic message, and this had the potential to undermine their leadership and economic success. In order for Islam to stop spreading, all that was needed was for the Prophet’s ﷺ adversaries to meet the linguistic and literary challenge of the Koran. Such a linguistic response to the challenge would effectively expose Prophet Muhammad (God’s Glory and Mercy be upon him) as a charlatan and fraud. The Koran would easily be debunked publicly. With such humiliation, Prophet Muhammad (God’s Glory and Mercy be upon him) would have lost supporters across Arabia. However, the fact that Islam succeeded in its early, fragile days in Mecca testifies to the fact that its primary audience was not able to meet the Koranic challenge. The fact that the Meccan leadership had to resort to extreme campaigns, such as warfare and torture, to attempt to extinguish Islam demonstrates that the easy method of refuting Islam—meeting the Koranic challenge—failed.

 

 

 

Linguistic and Literary Authority and Impact

It is important to note that non-Muslim and Muslim scholars do not contend that the Koran is an authority in Arabic literature and has had an unparalleled influence. For instance, Wadad Kadi and Mustansir Mir state:

 

“Although Arabic, as a language and a literary tradition, was quite well developed by the time of  Muhammad’s prophetic activity, it was only after the emergence of Islam, with its founding scripture in Arabic, that the language reached its utmost capacity of expression,  and the literature its highest point of complexity and sophistication.  Indeed,  it  probably  is  no exaggeration to say that the Qur’an was one of the  most conspicuous forces in the making of classical and post-classical Arabic literature.”19

 

The Koran’s unique and unparalleled use of the Arabic language was the cause of the dramatic intellectual revival of desert Arabs, and after thirteen years of the first revelation, it became the foundational reference for a new civilisation. This inimitable speech, the Koran, became the unique source of the new civilisation’s political, philosophical, and spiritual outlook. David Margoliouth, who was a Professor of Arabic at University of Oxford, explains this impact of the Koran:

 

“The Koran [sic] admittedly occupies an important position among the great religious books of the world. Though the youngest of the epoch-making works belonging to this class of literature, it yields to hardly any in the wonderful effect which it has produced on large masses of men. It has created an all but new phase of human thought and a fresh type of character. It first transformed a number of heterogeneous desert tribes of the Arabian peninsula into a nation of heroes, and then proceeded to create the vast politico-religious organizations of the Muhammadan world which are one of the great forces with which Europe and the East have to reckon today.”20

 

Karen Armstrong, a popular historian, argues that the literary uniqueness of the Koran, with its new literary form, ensured Islam’s success:

 

“It is as though Muhammad had created an entirely new literary form…Without this experience of the Koran, it is extremely unlikely that Islam would have taken root.”21

 

 

 

Reason for Revelation

At this stage, it is useful to note the background to Al-Kawthar’s revelation. Notwithstanding a difference of opinion, many Koranic exegetes maintain that this chapter was revealed as a response to al-‘Āṣ ibn Wā’il who called the Prophet ﷺ “cut off”, when the Prophet’s ﷺ son passed away.22 For instance, the exegesis known as Tafsīr Al-Jalalayn states:

 

“This was revealed regarding al-‘Āṣ ibn Wā’il, who called the Prophet [ﷺ] abtar (cut off) when his son al-Qāsim died.”23

 

It was a source of huge pride and joy for a 7th century Arab to have a son. It was a means for being remembered and for one’s name and lineage to continue long after one’s death. Hence the death of the Prophet’s ﷺ son was perceived to be a source of dishonour and shame in the Arab culture of the time.

 

According to authentic historical reports, al-‘Āṣ ibn Wā’il was one of many who attempted to denigrate the Prophet ﷺ in this way. Others included ‘Uqbah ibn Mu’ayt, Ka’b ibn Al-Ashraf, and Abu Lahab.

 

In response to such attacks, God revealed three verses to console, elevate, and advise the Prophet ﷺ. It was narrated the Prophet ﷺ that, despite the suffering endured by the loss if his son, he raised his head after a nap, and smiled. His companions asked him why he was smiling and he replied:

 

“Just now this chapter was revealed to me: In the Name of God, the Most Gracious, the Most Merciful. Verily, We have granted you Al-Kawthar. Therefore turn in prayer to your Lord and sacrifice (to Him only). For he who hates you, he will be cut off.”24

 

The power of these three lines was able to change the perspective from focussing on what was taken away from the Prophet ﷺ, to focus on what was given to him. It was able to transform the emotions associated with loss and suffering into emotions that made the Prophet ﷺ smile.

 

 

 

These are only some of the incredible numerological miracles of the Koran which I wished to share with esteemed readers. 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Unparalleled Use and Frequency of Linguistic and Literary Features

The 108th chapter, Al-Kawthar, like all the other chapters in the Koran has an abundance of linguistic and literary features. According to many scholars and academics, the Koran has a greater use of literary and linguistic devices and features than any other text, past or present.25 Below are some examples of how chapter Al-Kawthar achieves this. The list below is not exhaustive, however, it provides compelling evidence to substantiate the miraculous inimitability of this chapter.

 

 

 

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ

 

فَصَلِّ لِرَبِّكَ وَانْحَر

 

إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ

 

innā aʿṭaynāka l-kawthara

 

faṣalli lirabbika wa-in’ḥar

 

inna shāni-aka huwa l-abtaru

 

 

 

[Indeed We have given you the abundance,

 

So pray to your Lord and sacrifice,

 

Indeed your enemy is cut off.]

 

 

 

1. Emphasis

إِنَّ

 

inna

 

[Indeed/Surely]

 

The إِنَّ is the emphatic particle with the semantic implication of ‘certainty’, ‘indeed’, and ‘surely’.26 This particle contributes to the first line’s emphasis that it is without a doubt that the One who owns and has power over everything has given you the abundance. Starting the chapter with this particle also serves as an exclamatory device to excite the attention of the listener or reader. With this in mind the use of إِنَّ has the effect of “Hey! Unquestionably, the One who has full power and ownership over all things has given you the abundance.” (See points 2 to 8).

 

1. Choice of Pronoun

إِنَّا

 

innā

 

[Indeed/Surely, We]

 

The first-person plural is used which suggests the magnificence of Lordship, majesty and ability.27 It indicates power, certainty, ability, greater quantity and it can be used to stress status and greatness. This is an apt choice of pronoun because it refers to power and ability. This adds to the verse’s persuasive force, because it is affirming that God, who is powerful and able to do all things has given the Prophet Muhammad (God’s Glory and Mercy be upon him) the abundance. Combined with the previous point (see point 1), the effect is “Hey! Unquestionably, the majestic, powerful creator, who has power over all things and who is the master and owner of everything has given you the abundance.” (See points 3 to 8).

 

1. Word Choice

أَعْطَيْنَاكَ

 

aʿṭaynāka

 

[We have given you]

 

The word أَعْطَي, in comparison to similar words, is more apt due to some subtle, conceptual differences. The Koranic choice indicates to hand over a thing that someone owns with one’s own hand and that it is coming from someone most excellent in giving.28 Other words of similar meanings, not used in this chapter, do not provide these additional subtleties. In the context of the objective of consoling the Prophet ﷺ, this choice of word is precise as it strengthens the sentence emphasising the surety of giving, ability, greatness, power and intimacy (see point 10).

 

1. Past Tense

أَعْطَيْنَاكَ

 

aʿṭaynāka

 

[We have given you]

 

The word أَعْطَي has been used in the past tense which indicates that is has already happened, thus making it definitive.29 In other words, it is of absolute certainty that the Prophet ﷺ is going to receive Al-Kawthar that it has been articulated as if it has already happened. Interestingly, use of tense makes sense of Divine predetermination. The above semantically oriented use of tense accentuates the meaning of surety, power and greatness. It also expresses the certainty of a promise, in this case the Prophet ﷺ will have Al-Kawthar—a river in paradise and all that is good (see points 6 and 7).

 

1. Plural

أَعْطَيْنَاكَ

 

aʿṭaynāka

 

[We have given you]

 

The word أَعْطَيْنَا is in the first-person plural form. This further highlights, as mentioned in the previous points, ability, majesty and power (see point 2). This emphasis of power and majesty further accentuates the intended meaning of the verse and chapter as a whole; to console the Prophet ﷺ and to emphasise that it is without any doubt that he has been given the abundance.

 

1. Word Choice

الْكَوْثَرَ

 

L-Kawthara

 

[Al-Kawthar/The abundance]

 

This word Al-Kawthar has many layers of meaning, with a multitude of semantic implications that enhance the communicative effectiveness of the verse. According to the Prophet’s ﷺ teaching, Al-Kawthar refers to the river in paradise with an abundance of good in it:

 

“It is a river that God, the Mighty and Exalted, promised me. There is an abundance of good in it. It is a fount that my community will gather by on the Day of Standing [the Day of Judgement].”30

 

12th century Koranic exegete and polymath Fakhruddīn Al-Rāzī postulates that the word Al-Kawthar, in addition to meaning a great river in paradise and a bequeathing of a great abundance, can also mean Prophet Muhammad’s ﷺspiritual progeny.31 In other words his nation (ummah), until the Day of Resurrection. This is indicated by the Koran in Chapter Al-Ahzab, where God says, “The Prophet is worthier as a guardian of the believers than they are of themselves.”32 From this perspective, the spiritual progeny of the Prophet ﷺ is a million times more than his detractors, and his community love him more than they love their own parents.33

 

Linguistically, Al-Kawthar signifies plentiful, multitude, overflowing, rich, unstinting and unending. The triliteral root for this word are the letters kāf-thā-rā  (ك ث ر). This root has the following meanings:

 

“to increase in number, to outnumber, to happen frequently; to show pride in wealth and/or children; to be rich, plentiful, abundance; river.”34

 

Other derivations of this root include:

 

Kathura: to be or become a lot, many, much, numerous.

Kaththara: to cause increase in number, or to multiply.

Akthara: to do something in great quantities or frequently; to cause something to increase or multiply.

Kathratun: multiplicity, abundance, multitude.

Akthar: more than.35

Classical exegete Ibn Kathīr, citing Ibn ‘Abbās, mentions that Al-Kawthar denotes an abundant goodness, which includes the river in paradise.36 Ibn Kathīr justifies this view by asserting that the word Al-Kawthar “comes from the word kathrah (abundance) and it (Al-Kawthar) linguistically means an abundance of goodness. So from this goodness is the river (in Paradise).”37

 

Imām Al-Qāsimi echoes this view by postulating that the word Al-Kawthar refers to all the good in both this life and the afterlife, which God blessed Prophet Muhammad (God’s Glory and Mercy be upon him) with. He cites Sa’īd b. Jubair, the famous pious predecessor, who states:

 

“Al-Kawthar is all the great goodness God blessed to Muhammad ﷺ.” A man asked: “We heard that Al-Kawthar is a river in Paradise.” Sa’īd b. Jubair replied: “That is just one, amongst many, of the great goodness that God blessed Muhammad ﷺ with.”38

 

In summary, Al-Kawthar is a perfectly selected word that conveys the meaning of perpetual abundance of all that is good (see points 7 and 8). This word, in the context of this chapter, cannot be replaced by any other word.

 

1. Comprehensiveness and Perpetuity

الْكَوْثَرَ

 

L-Kawthara

 

[Al-Kawthar/The abundance]

 

The word Al-Kawthar is prefixed with the definitive article ال. One of the meanings of the definite article includes denoting the entire class of something. Since Al-Kawthar is not denoting a specific thing, the entire class is to be inferred. This has the semantic implication of “the abundance of that is good”. Al-Rāzī maintains that the inclusion of the الfacilitates a “comprehensive meaning” and conveys “the most complete abundance.”39

 

From a morphological perspective, the use of the و  within the main triliteral root emphasises the semantic implication of the overall meaning of the verse. The و  implies intensity and perpetuity. This denotes that the abundance of good that has been given is perpetual, ongoing.

 

1. Word Arrangement

الْكَوْثَرَ

 

L-Kawthara

 

[Al-Kawthar/The abundance]

 

The word Al-Kawthar is an attribute denoting plentiful or abundance. However, this word has been aptly placed at the end of the verse with no adjective after to be attributed to it. This, as Al-Rāzī’s argues, linguistically facilitates the desire meanings of vagueness, inclusivity, and encompassment; to indicate that it refers to all that is good.40 If God had bestowed one thing in great multitude then that would have been mentioned. However, nothing is specified after the word Al-Kawthar, which indicates everything or many things, and in this context, implying that the Prophet ﷺ has been given an abundance of everything that is good.

 

1. Conceptual Relatedness (intertextuality)

فَصَلِّ لِرَبِّكَ وَانْحَرْ

 

Faṣalli lirabbika wa-in’ḥar

 

[So to pray to your Lord and sacrifice]

 

The ‘fa’ (ف) particle, meaning ‘so’, is causative.41 This indicates bidding and a recommendation to the Prophet ﷺ to be thankful for the abundance he has been given. This conceptually relates to tawḥīd (affirming the oneness of God). The oneness of God is the central theme of the Koran which permeates every chapter. The Arabs at the time of revelation would worship, pray and sacrifice to ‘deities’ other than God. Therefore this statement is not only logical and rational, i.e. to be thankful as a result of being the beneficiary of abundant good, it also serves as a way to illustrate the difference between the Prophet ﷺ and polytheists who would worship and offer sacrifices to idols. This chapter thematically coheres with a major theme in the Koran, affirming the oneness of God. However, there are verses that specifically relate to this chapter, these include:

 

“Say, ‘My prayers and sacrifice, my life and death, are all for God, Lord of all the Worlds; He has no partner. This is what I am commanded, and I am the first to devote myself to Him.’”42

 

“And do not eat anything over which God’s name has not been pronounced, for that is breaking the law. The evil ones incite their followers to argue with you: if you listen to them, you too will become idolaters.”43

 

Notwithstanding the interrelatedness of the verses, another effect of ف serves to connect the abundance given to the Prophet ﷺ to the advice that he should focus on his Lord and become indifferent to the hate and denigration expressed by his enemies. Focussing on gratitude and the expression of that gratitude (worship) is a way of helping the Prophet ﷺmove from a potential state of hurt to one of contentment.

 

Considering the above, it is evident that Al-Kawthar conceptually relates to other verses, chapters, and themes within the Koran. This feature from a linguistics point of view is called thematic intertextuality.

 

1. Choice of Noun

رَبِّكَ

 

Rabb

 

[Your Lord]

 

The noun Rabb, Lord, has been used instead of “Creator” or “Allāh”. Rabb has specific semantic implications. The root for the noun rabb is rā-bā-bā (ر ب ب) and it refers to the following meanings:

 

“master, lord, owner, guardian, to have possessions; to be characteristic of; to pamper; to raise, to educate.”44

 

According to classical scholar Al-Bayḍāwī, the noun is related to tarbiya, that has the associated meanings of nurturing, and to develop something to perfection:45

 

This noun is perfectly placed to enhance the overall meaning of the chapter. It facilitates the following semantic implication, “Your Lord who possesses, has power over, and owns everything, is giving you the abundance, which includes elevating and raising your status.” Although the name Allāh could have been used—because it does include the above meanings (as well as the meanings of all of God’s names and attributes)—it would not be specific enough. Rabb has the specific meaning required to emphasise ownership, power, ability, nurturing, etc.

 

1. Grammatical Shift: Iltifāt

إِنَّا …ِ رَبِّكَ

 

innā… rabbika

 

[Indeed We… your Lord].

 

Grammatical shifts are an effective rhetorical strategy that are richly and diversely employed by the Koranic text. Known as iltifāt in Arabic, it is an accepted, well-researched part of Arabic rhetoric.46 This literary device enhances the text’s expression and one can find references to it in the books of Arabic rhetoric by Al-Athīr, Suyūṭī and Zarkashī.47

 

These grammatical shifts include change in person, change in number, change in addressee, change in tense, change in case marker, using a noun in place of a pronoun and many other changes.48 The main functions of these shifts include the changing of emphasis, alerting the reader to a particular matter, and enhancing the style of the text.49 Its effects include creating variation and difference in a text to generate rhythm and flow, and to maintain the listener’s attention in a dramatic way.50

 

In Al-Kawthar, there is a change from the first-person plural “We” to the second person “…your Lord”. This change is not an abrupt shift; it is calculated and highlights the intimate relationship between God and Prophet Muhammad (God’s Glory and Mercy be upon him). In the first verse the use of “We” is used, this emphasises the majesty, power and ability of God. This choice of personal pronoun calls attention to the fact that God has the power and ability to grant Prophet Muhammad (God’s Glory and Mercy be upon him) “…The Abundance”. All of which are ideas expressed in the first verse. In the second verse, it shifts to the second person, “your Lord”. This has been done to emphasise intimacy, closeness and love; the phrase has a range of meanings that imply master, provider, and the one that nurtures. This is an apt use of language, as the concepts in the same verse are about prayer, sacrifice and worship: “So pray to your Lord and sacrifice”. Furthermore, the purpose of this chapter is also to console Prophet Muhammad (God’s Glory and Mercy be upon him), using such intimate language enhances the psycholinguistic effect.

 

The Koran uses this feature in such a way that conforms to the theme of the text, while enhancing the impact of the message it conveys. It is not surprising that in his book, Discovering the Qur’an: A Contemporary Approach to a Veiled Text, Professor Neal Robinson concludes that the grammatical shifts used in the Qur’an, “…are a very effective rhetorical device.”51

 

1. Word Choice

وَانْحَرْ

 

wa-in’ḥar

 

[Sacrifice]

 

This word is from the triliteral root nā-ḥā-rā (ن ح ر), and it has the following meanings:

 

“chest, the upper part of the chest, the throat, to slaughter; to strive; to pour down heavily.”52

 

This word is multi-layered. The first layer of meaning is that it can refer to the sacrifice of an animal. The second is to stand in prayer. The third is to raise one’s hand in prayer reciting the takbīr (‘God is greater’). This word is apt in conveying the meaning of sacrifice as it has layers of meanings that are most appropriate for the ideas and concepts that are trying to be delivered in this chapter. Surely, it is only out of God’s greatness that Al-Kawthar is given to the Prophet ﷺ and it should be received with gratitude and sacrifice, which are manifested in Islam via sacrificing animals, prayer, and proclaiming and reflecting on God’s names (dhikr).

 

1. Emphasis

إِنَّ

 

inna

 

[Indeed/surely]

 

The emphatic particle is used to emphasise who is truly and unquestionably cut off. This highlights and accentuates that it is the enemies of the Prophet ﷺ that are the one’s who are truly cut off (see points 14 to 17).

 

1. Your hater

شَانِئَكَ

 

shāni-aka

 

[Your hater]

 

The word shāni-aka is derived from the triliteral root shīn-nūn-hamza (ش ن أ) which has the meaning of “To hate, to abhor… hatred; ugliness; evil-doers.”53 The word also denotes “hatred mixed with enmity and evilness of disposition.”54

 

This is an apt choice of word. When someone hates another person they can hate for justified or unjustified reasons. Anyone who hates the Prophet ﷺ, who is the best human being to have walked on earth, will never hate for justified reasons. The hater will hate because they are evil and have ugly characteristics. The word shāni-aka not only refers to hatred, it denotes someone who is evil. Alternative words for hate would not carry such a meaning. For instance, the word karraha coming from the root kāf-rā-hā (ك ر ه), means to “to cause to be hated, loathed, disliked”.55 This word does not have the additional meaning that this hatred comes from an evil person or is driven by ugly characteristics.56 This is why it can be argued, that the Koran uses this word in the context of believers hating the rejection of the truth and evil: “He has made disbelief, mischief, and disobedience hateful to you.”57 The Koran would not, in this context, describe believers as harbouring a type of hatred driven by evil characteristics.

 

1. Word Choice

الاٌّبْتَرُ

 

l-abtaru

 

[cut off]

 

The use of the word الاٌّبْتَرُ, al-abtar (cut off), is most suitable as it was a word used by the enemies of the Prophet ﷺagainst him. Its triliteral root is bā-tā-rā (ب ت ر) and it refers to the following meanings: “he cut, or cut off, a thing before it was complete; or he cut, or cut off, in any manner; or he cut off (a tail or the like, entirely, or utterly)”.58

 

The word in the context of the chapter implies “destitute, one [whose bloodline is] cut off, one with no male descendants”59 and “he made him to become cut off without offspring or progeny”.60 Linguistically it also relates to “suffering loss”, “anything cut off” and “anything cut off from good and prosperity”.61

 

The word with the definite article, the preceding pronoun, and its placement at the end of the verse emphatically indicate that in reality, it is the enemies of the Prophet ﷺ who are the ones who truly are cut off. They have been completely cut from any good and acquired great loss (see points 15 to 17). This is also accentuated by the preceding two verses which are an intense, emphatic use of language to show that all good has been given to the Prophet ﷺ. The

Impressum

Verlag: BookRix GmbH & Co. KG

Tag der Veröffentlichung: 18.08.2023
ISBN: 978-3-7554-5018-4

Alle Rechte vorbehalten

Widmung:
About the Author Dr. Muhammad Abdul Awal was educated in Germany and USA, and has 17+ years of Industrial and R&D experience at AT&T Bell Laboratories (NJ), and 16+ years of Academic Teaching experience during his 35+ years of professional career in a very broad and diverse national and international environment (mostly USA, UK, Middle East and South Asia). Currently (March 2022): Dr. Awal is the Asst Professor at the Department of Electrical Engineering, City College of NY, Department of Electrical and Telecommunication Engineering, NYC College of Technology of the CUNY, Dept of Physics, Hunter College, CUNY and the School of Business (Technology Management), and School of Engineering Technology (Law Enforcement Technology) SUNY-Farmingdale.