Avrupa İslam Üniversitesi İSLAM ARA...

Avrupa İslam Üniversitesi

İSLAM ARAŞTIRMALARI Journal of Islamic Research

البحوث ا�س�ميةYıl 4 Sayı 1 Mayıs 2011

İSLAM ARAŞTIRMALARI

228 Yıl 4 Sayı 1 Mayıs 2011

A Different İnterpretation to Mysteries/Abbrivated letters of Qur’an

Dr. Faruk TUNCER

“It is He who sent down the Book to you from Him: ayats containing clear judgements – they are the core of the Book – and others which are open to in-terpretation. Those with deviation in their hearts fol-low what is open to interpretation in it, desiring con-flict, seeking its inner meaning. No one knows its in-ner meaning but Allah. Those firmly rooted in knowledge say, ‘We have iman in it. All of it is from our Lord.’ But only people of intelligence pay heed.” (Al-i İmran, 3/7)

‘Our Lord, do not make our hearts swerve aside af-ter You have guided us. And give us mercy from You. You are the Ever-Giving. (3/7-8)

What does el-Huruful Mukattaat means?

There are one or more than one letters which may be called as abbrivated for example (Elif Lam Mim, Elif Lam Ra, Ta Ha, Ta Sin Mim.) special signs


Yıl 4 Sayı 1 Mayıs 2011 229

placed in the beginning of certain chapters in the Quran.1 These letters are called spelling letters or mysteries letters2. There 29 cahpters in the Quran begin with these letters.3 İt is widely acceptes that these are from müteshabi-hat (meanings cannot be fully known)4

Before we start I need to point out that there is not a consensus among scholars about mysteries letters. İslamic scholars uttered many different opinions regrading the mysteries letters which do not exist in others heav-enly religions’ books. According to some there are special meanings for the mysteries letters, according to others these do not mean anything.

The mysteries letters are from “muteshabih” and only Allah knows meanings of each and we cannot comment on them. Also some scholars stated that these are meaningful and there is a reason for their decends but human be-ings cannot grasp their meanings.

Hz. Abu Bakr (d. 634) said that “every book has a mystery and the mystery of the Book of God is the mysteries letters.” Hz. Ali (d. 661) stated that “every book has a pinnacle point, the pinnacle point of the Qur’an is the mysteries letters.” İt is narrated from ibn Masud (d.652): these letters are secret knowledge and unidentified mystery.5 Because of the lack of narra-tions from the Prophet (pbuh) and the standings of the companions of the Prophet, general acceptance is ; scholars are not be able to find their mean-ings.6

According to some scholars; having had myteries letters that meanings can-not be known contradics the Qur’anic claims that it was revealed with a very clear Arabic, invites people to think about it, it is an open guidance for all. Those scholars who agree on findings the meanings of them voiced many different exegises of them. Some sources includes upto 30 different opinions about the myteries letters, but I am summarising mostly accepted ones:

1 Razi, Fahreddin; Mefatihü'l-Ğayb, Tahran, thsz., II, 3. 2 Suyuti, Celaleddin Abdurrahman b. Ebu Bekr, el- İtkan fi Ulumi'l-Kur'an, İstanbul, 1398/1978, II, 11. 3 Subhi Salih, el-Mebahis Fi Ulumi'l-Kur'an, İstanbul, Ths., p. 234. 4 Zemahşeri, Ebu'l-Kasım Carullah Mahmut b. Ömer; el-Keşşaf an Hakaıkı't-Tenzil ve Uyuni'l-Ekavil fi Vücuhi't-Te'vil, Beyrut, ths., I, 25; Razi, I, 227; Kurtubi, Ebu Abdullah Mu-hammed b. Ahmed el-Ensari; el-Camiu li Ahkami'l-Kur'an, Beyrut, 1405/1985, I, 154; Firuzabadi, Muhammed b. Yakub; Basairu Zevi't-Temyiz fi Letaifi'l-Kitabi'l-Aziz, Kahire, 1964, I, 138; Zerkeşi, Bedreddin; el-Burhan fi Ulumi'l-Kur'an, Beyrut, 1391/1971, I, 174; Suyuti, II, 11; Subhi Salih, p. 236. 5 Reşid Rıza, Muhammed;Tefsiru'l-Kur'ani'l-Azim (Menar Tefsiri), Beyrut, Thsz., VIII, 302; Subhi Sâlih, Mebâhîs, p.236. 6 Kurtubi, I, 154.



1. These letters in beginning of cahpters are from the mystery of Qur’an.7 God knows this knowledge exclusively. For that reason many scholars did not comment on the mysteries letters and stated that God knows the best. But the main reason of not exegesing on these letters is the lack of satisfactory narrations from the Prophet (pbuh). There is only one narration: “Whoever reads a letter from Qur’an recieves 10 times sawab. I donot say Elif Lam Mim is a letter but Elif is a letter, Lam is a letter, Mim is a letter.”8

2. İn reality the mysteries letters have meanings. Otherwise quran would not have a meaning.9 Qur’an has been sent for human beings, Qur’an declares that Qur’an is easy to understand arabic, if not the case as having meaning-less part in the Qur’an, it would not have been a clear guidance. This is the second opinion.

3. These are tha names of the Qur’an and chapters but this is a weak argu-ment.10 İf it was the case all chapters of Qur’an should begin with these names. As it is clear it it not so. Only 29 chapters begin with these letters.11

4. These point out the names of God.12 For instance according to Ibn Abbas (d.687) the letters of Elif Lam Mim has meanings; Elif means Allah, Lam means Latif, Mim means Majid or Malik. Understanding of this kind of in-terpretation belongs to Ibn Abbas.13 Also Ibn Abbas states (Kaf Ha Ya Ayn Sad) means respectively Kadir, Hâd, Emin Alim, Sadik as well as he states they mean Melik, Allah, Aziz and Musavvir. The question comes to one’s mind is why the letter “Ayn” does mean “Alim” rather than “Aziz”?

5. Some of these letters mean the names of God while others mean some-thing else.14 For instance Elif Lam Mim; Elif means Allah, Lam means An-gel Gebrail, and Mim means Hz Muhammad, the Prophet of Islam

7 el-Kirmani, Mahmut b. Hamza b. Nasr; el-Burhan Fi tevcihi Müteşabihi'l-Kur'an, Beyrut, 1406/1986, p. 23; Zerkani, Muhammed Abdülazim; Menahilü'l-İrfan fi Ulumi'l-Kur'an, Bey-rut, 1409/1988, I, 236; Zehebi, et-Tefsir ve'l-Müfessirun, Irak, 1976, I, 276; Elmalılı, Mu-hammed Hamdi Yazır; Hak Dini Kur'an Dili, İstanbul, 1979, I, 159; Watt, W. Montogomery; Kur'an'a Giriş, Ankara, 1998, p. 78; Binti's-Sati, Aişe Abdurrahman; el-İ'cazu'l-Beyani Fi'l-Kur'an; Kahire, Thsz., p. 140-141; Demirci, Muhsin; Kur'an'ın Müteşabihleri Üzerine, İstan-bul, 1996, p. 68; Nursi, B. Said, İşaratü'l-İ'caz fi Mazanni'l-İcaz, (Terc. Abdülmecid Nursi), İstanbul, 1986, s. 31. 8 Razi, II/3. 9 Razi, I, 228 and II, 3. 10 Taberi, Ebu Cafer Muhammed b. Cerir, el-Camiü’l-Beyan An Te’vili’l-Kur’an, Mısır, 1955,

I, 206. 11 Subhi Salih, p. 2234; Suyuti, II, 11. 12 Razi, I, 230; Zerkeşi, Burhan, p. 173-174; Suyuti, II, 9; Alusi, Ebu'l-Fadl Şihabüddin Seyyid Mahmud, Ruhu'l-Meani fi Tefsiri'l-Kur'ani'l Azim ve's-Sebı'l-Mesani, Beyrut, 1408/1987, I, 88. 13 Kurtubi, el-Cami'u, I, 155. 14 Razi, I, 230.



6. According to some these letters are for special swear.15 As Allah Swears on different things as appear in various part of the Qur’an. Again these let-ters mean a speacil swear. There also weak points of this argument. Because to swear o a same thing many times is not liked. For instance, a swear on Nun in the beginning of chapter Kalem, or on a book that is very easy to understood.

7. İn reality there are many different opinions on this matter. Spritual or mystical groups particularly interpret them in a very different manners/ways. For instance they claim that every chapter starts with the mysteries letters speaks to the Prophet.16 İt is not asy to accept this interpretation. Many inter-pretations of mystical groups are not logical and acceptable

If I were to sum up and generalise I would say the followings; These are individual letters. They are placed in the beginning of the cahpters to as aword of warning and advise.17 According to this, the Qur’an challenges people.18 These mysteries letters certainly astonish people. To be amazed is the beginning of learning and studying. If one wonders the meaning of these mysteries letters, certainly willingly or unwillingly would question what follows them. For that reason unbelievers who stops people from listening the Qur’an19, could not stop themselves from paying attention and listening to the Qur’an. İbn Kutrub (d. 825) ve Muhyiddin-i İbn Arabi (d. 1239) sup-ported this argument.20

The Wisdom and the Miracle of the Mysteries letters

Opinions narrated about the mysteries letters includes many more; around thirty different interpretations.21 We certainly have the most famaous ones. These scholars who interpreted these mysteries letters stressed on saying that these are a kind of communication level between God and Prophet Muham-med.22

Having said that let’s look into possible meanings of them. I think Fahreddin Razi (d. 1149/1150) is the one who looked into this matter meticulously. He tried to look in to this matter in a logical way. "Whenever human beings

15 Taberi, I, 206; Razi, Mefatih, I, 231-232; Suyuti, İtkan, II, 10. 16 Nehcevani, Nimetullah; el-Fevatihu'l-İlahiye ve'l-Mefatihu'l-Ğaybiye, İstanbul, 1325/1907, I, 19, 97, 242, 367, 389, 399. 17 Razi, I, 230-231; Kurtubi, I, 155; Zerkeşi, Burhan, I, 175. 18 Reşid Rıza, VIII, 302. 19 Fussilet, 41/26. 20 Zerkeşi, I, 175. 21 Yıldırım, Suat; Kur'an İlimlerine Giriş, İstanbul, 1989, p.112. 22 Zemahşeri, Keşşaf, I, 25; Razi, Mefatih, I, 227; Kurtubi, I, 154; Alusi, Ruhu'l-Meani, I, 104;

Zerkeşi, I, 174; Suyuti, İtkan, II, 11; Elmalılı, I, 160; Subhi Salih, Mebahis, p. 236.



discover full meaning of any matter, they loose concentraion on that and its effects. If that sentence or the word coming from The Most Wise and person believes it is coming from Him then he/she finds it difficult, he/she uncon-ciously opens his her heart fort he meanings of it and think about it. Because of the responsibility of Human beings,he/ she needs be occupied with think-ing of the Creator. Obviously there are many benefits for human beings if they are occupied with thinking about God and all are set to find their meanings. That inevitably guides humans to think about Him then worship Him. This is not a distant possibility.”23

İt may be a possibility that Quran wants to attracts the attention of the people with the mysteries letter which is very unusual, and with its uneful pattern. Also the myterise letters are from the challenges/defy of the Quran. Basi-cally these are the letters that everybody knows. İf so you need to assembly similar pattern with the simple letters. If you cannot do the same, means these are from the Creator.

It may be that God stressed on the importance of writings/script. Speling the letters of the alphabet must be for someone who just starting reading. That is clear reference that Quran was sent to an illiterature nation. As the discovery of writing opened new ways for mankind, exactly in the same way this Book will open the ways for mankind, ways in which they will progress in civilisa-tion, they will rise, they will make big progress in science, they will move from darkness in to the light with the guidance of this book. Relevantly first verse was an order to human beings ‘Read’ and in the first verses which explains how God taught how to write with pen.

Before I move on to explaining each chapters include the mysteries letters, I add here the comments of the author of Subhi Salih (d. 1971?). "The begin-ning of the chapters still make people stunned. Being stunned leads to won-der and wonder leads concentration. Nothing can be more influential than heavens whispering into the ears of the World in this way; with the mysteries letters.”24

Now we can move onto chapters that start with the mysteries letters. There are 29 chapters in the Quran start with them. Only two of them are revealed in Madina; Chapter Bakara and Chapter Ali Imran, the rest in Mecca.25

Knowing that people of Mecca were very good at literature makes these letters more important. These 27 chapters were revealed to them. When Quran was revealed these letters were very common to use. Poems and im-portant people in literature used to use them. Even we see the examples of

23 Razi, Mefatih, II, 3-4. 24 Subhi Salih, Mebahis, p. 246. 25 Zerkeşi, Burhan, I, 174; Suyuti, İtkan, II, 135; Subhi Salih, p. 230.



them previous poems and couplets. It is very clear to us due to importance of these letters and the public knowledge of their usage, the companions of Prophet Muhammad who ask everything in detail and questions them dili-gently, did not ask about these letters. Let alone the companions even unbe-lievers did not ask about them. This usage was not something unusual to them. But throughout time these letters were being used less and less then scholars struggled to interpret them.26

If we accept that Quran was challenging the people of Mecca who were very good in literature, this makes more sense. Basically it said then; “ this is the Quran if you can bring a similar one, this is the Quran assembled of these letters. There are 29 letters in the Quran including elif.27 Equally the myster-ies letters are at the beginning of 29 chapters. If you do not accept elif as a letter that makes 28 that equals the half of the mysteries letters in total.28 The ones used in the mysteries letters are more in use than others which are not used.29

Different Usage of them

Let’s look into usage of them. There 13 different appearances of them. Dif-ferent usage are, single, 2, 3, 4 or 5 letters

1. Single letters are in 3 chapters: Sad, Kaaf, Nun.

2. 2 letters are in 10 chapters. Seven of them are Hamim and they are named as “Havamim”. These are from chapter 40 to 46 consecutively. The other three are Neml ( Ta-Sin), Taha (Ta-Ha) and Yasin ( Ya-Sin)30

3. Three letters usage: Six of them are exactly in the same shape; Bakara, Ali Imran, Ankebut, Rum, Lokman and Sejde begin with (Elif-Lam-Mim) The other five chapters are Yunus, Hud, Yusuf and Abraham begin with (Elif -Lam- Ra). The last 2 are Suara and Kasas begin with (Ta Sin Mim)

4. Four letter usage are in the “ chapters; Araf is (Elif Lam Mim Sad) and R’ad is (Elif Lam Mim Ra)

5. Five letters usage is only in one chapter; Mary (Kaf Ha Ya Ayn Sad)31

There is a clear togethers with the mysteries letters. Important sign for this they were revealed in Mecca except 2 ( Bakara, Ali Imran). There is a close

26 Kutup, Seyyid, Fi Zilali'l-Kur'an, Kahire, 1405/1985, I, 364; Mevdudi, Ebu’l-A’la,

Tefhimü’l-Kur’an, İstanbul, 1996, I, 48. 27 Yıldırım, p. 111. 28 Subhi Salih, Mebahis, p. 235. 29 Said Havva, el-Esas Fi't-Tefsir, Kahire, 1412/1991, 10, 6048. 30 Razi, Mefatih, I, 2; Suyuti,, II, 135. 31 Suyuti, II, 135.



connection between them. Although there are differences there are plenty similarities. For that reason Said Havva (d. 1989)32 and Hicazi33 briefly men-tions the connection between these chapters.

So we prefer to look in them as whole rather than to deal with them indi-vidually. Önce bu sureleri tablo halinde görelim: Let’s see them on table

Bakara Suresi 2. Sure 286 Ayet Medeni E.L.M

Al-i İmran 3. Sure 200 Ayet Medeni E.L.M

Araf 7. Sure 206 Ayet Mekki E.L.M.S

Yunus 10. Sure 109 Ayet Mekki E.L.R

Hud 11. Sure 123 Ayet Mekki E.L.R

Yusuf 12. Sure 111 Ayet Mekki E.L.R

Ra'd 13. Sure 43 Ayet Mekki E.L.M.R.

İbrahim 14. Sure 52 Ayet Mekki E.L.R

Hıcr 15. Sure 99 Ayet Mekki E.L.R

Meryem 19. Sure 98 Ayet Mekki K.H.Y.A.S.

Ta-Ha 20. Sure 135 Ayet Mekki T.H.

Şuara 26. Sure 227 Ayet Mekki T.S.M.

Neml 27. Sure 93 Ayet Mekki T.S.

Kasas 28. Sure 88 Ayet Mekki T.S.M.

Ankebut 29. Sure 69 Ayet Mekki E.L.M.

Rum 30. Sure 60 Ayet Mekki E.L.M.

Lokman 31. Sure 34 Ayet Mekki E.L.M.

Secde 32. Sure 30 Ayet Mekki E.L.M.

Ya-Sin 36. Sure 83 Ayet Mekki Y.S.

Sa'd 38. Sure 88 Ayet Mekki S.

Mü'min 40. Sure 85 Ayet Mekki H.M.

32 See. Said Havva, 10, 6048. 33 See.. Hicazi, Muhammed Mahmud; et-Tefsirü'l-Vadıh, Kahire, 1400/1980, 14, 24.



Fussilet 41. Sure 54 Ayet Mekki H.M.

Şura 42. Sure 53 Ayet Mekki H.M.

Zuhruf 43. Sure 89 Ayet Mekki H.M.

Duhan 44. Sure 59 Ayet Mekki H.M.

Casiye 45. Sure 37 Ayet Mekki H.M.

Ahkaf 46. Sure 35 Ayet Mekki H.M.

Kaaf 50. Sure 45 Ayet Mekki K.

Kalem 68. Sure 52 Ayet Mekki N.

How Does Quran Starts To Say?

God used all the styles of literature to make the audience to understand its message. Chapters begin sometimes with alarm, anxiety and fear, other times with hope and glad tidings. It was revealed in different types for the the different level of people. All the beginnings of the chapters are beautified with literature styles. A question can come to minds is; Does a chapter start coherently with the rest of the chapters or does is start beautifully then rest of the chapter follows the suit? I believe any chapter starts with a beautiful manner relevant to the rest of the chapter. On the top of that, this beautiful start fits into subjects of the chapter coherently. Let’s look into Chapter Nisa to exemplify what we already said. This chapter covers the matters of women, relationships between relatives and inheritance. The beginning is the best start for this chapter: "O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Al-lah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.”

Another example to see the importance of the beginnings of the chapters let’s see capter Sad. The beginning is “Sad we swear on the name of the Book that gives the best advise” As the beginning of the chapter talks about the best advise. This kind of start is very important. Because we can see different variations of ‘giving advise’ can be seen throughout the chapter.34 Here are the different variations of that:

34 Ebu Zeyd, Ahmet; et-Tenasübü'l-Beyani Fi'l-Kur'an, Rabat, 1992, p. 61.



“Have patience at what they say, and remember our servant David, the man of strength: for he ever turned (to Allah).” (Sad, 38/17)

“Commemorate Our Servant Job!..” (Sad, 38/41)

“And commemorate Our Servants Abraham, Isaac, and Jacob, possessors of Power and Vision!..” (Sad, 38/45)

“Verily We did choose them for a special (purpose)- proclaiming the Mes-sage of the Hereafter.” (Sad, 38/46)

“And commemorate Isma'il, Elisha, and Zul-Kifl!..” (Sad, 38/48)

“This is a Message (of admonition): and verily, for the righteous, is a beau-tiful Place of (Final) Return,” (Sad, 38/49)

"This(Qur’an) is no less than a Message to (all) the Worlds.” (Sad, 38/87)

Consequently we can see the message of the chapter in the beginning is both literally and logically consistent with the rest of the chapter and it gives a different identity to the chapter.35

I see the glimpse of the meanings of the word ‘Sad’. One of the meanings of it is rivalry (being enemy). This can be clearly seen all the way through. First of all unbelievers being rival against Muhammad ًأََجَعَل اآْللِھَةَ إِلَھاً َواِحدا (Sâd 38/5) then two rival people with Hz David.

ُروا ُ اْلَخْصِم إِْذ تََسوَّ اْلِمْحَراَب إِْذ َدَخلُوا َعلَى َداُووَد فَفَِزَع ِمْنھُْم قَالُوا اَل تََخفْ َوھَْل أَتَاَك نَبَأَراِط اْحُكم بَْينَنَا بِاْلَحقِّ َواَل تُْشِططْ َخْصَماِن بََغى بَْعُضنَا َعلَى بَْعٍض فَ َواْھِدنَا إِلَى َسَواء الصِّ

“Has the Story of the Disputants reached thee? Behold, they climbed over the wall of the private chamber; When they entered the presence of David, and he was terrified of them, they said: "Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path..” (Sad, 38/21-22)

the chapter portrayed the arguments of the people of the hell with its expla-nations.

النَّارِ ِسْخِريّاً أَْم َزاَغْت َعْنھُُم اأْلَْبَصاُر إِنَّ َذلَِك لََحقٌّ تََخاُصُم أَْھلِ أَتََّخْذنَاھُمْ

“Did we treat them (as such) in ridicule, or have (our) eyes failed to perceive them? Truly that is just and fitting,- the mutual recriminations of the People of the Fire! “ (Sad, 38/63-64)

Also the arguments of the dwellers of the Heavens is pictured through above arguments. ََما َكاَن لِي ِمْن ِعْلٍم بِاْلَمإَلِ اأْلَْعلَى إِْذ يَْختَِصُمون "No knowledge have I of the Chiefs on high, when they discuss (matters) among themselves.” (Sad, 38/69) again these words shows the argumentative 35 Said Havva, 8, 4754-4755.



approach of the Devil against God. ٍْنهُ َخلَْقتَنِي ِمن نَّاٍر َوَخلَْقتَهُ ِمن ِطين أَنَا َخْيٌر مِّ“İblis: “(Iblis) said: "I am better than he: thou createdst me from fire, and him thou createdst from clay." (Sâd 38/76)36 On the top of these the letter Sad is very commonly used in the following words37;

َراِط -َخْصَمانِ -اْلَخْصمِ -َوفَْصَل اْلِخطَاِب -اْصبِرْ -َصْيَحةً - أَْصَحابُ -َواْصبُِروا -َمنَاصٍ الصِّالِ - َحاِت الصَّ – افِنَاتُ اٍص -أََصاَب -الصَّ -َواأْلَْبَصارِ -َصابِراً -بِنُْصبٍ -اأْلَْصفَادِ -َوَغوَّ

-يَْختَِصُمونَ -تََخاُصُم -اأْلَْبَصاُر -َصالُوا -يَْصلَْونَھَا -قَاِصَراتُ -اْلُمْصطَفَْينَ - أَْخلَْصنَاھُم اْلُمْخلَِصيَن

At the same time Sad represents various attributes of God at the highest level; patience (sabr), unique who does not need anything while everyting depends on Him (samed) and some other names. But among human beings the highest patience is represented by prophets. For instance important example is Prophet Eyyub (Job) ٌاب نِْعَم اْلَعْبُد إِنَّهُ أَوَّ-And take in thy hand a little grass, and strike there" إِنَّا َوَجْدنَاهُ َصابِراً with: and break not (thy oath)." Truly We found him full of patience and constancy. How excellent in Our service! ever did he turn (to Us)!” (Sad, 38/44) And prophet Eyyub instantaneously is mentioned here.

What is the wisdom of letters open the Chapter Mary (Meryem Suresi)?

Similar incident occurs in Chapter Mary. This example will be more helpful for you to understand. " Kaf. Ha. Ya. 'Ain. Sad. (This is) a recital of the Mercy of thy Lord to His servant Zakariya.” (Meryem, 19/1-25)

The mysteries letters in the beginning of the chapter will present itself with the following sentences

“(Also mention in the Book (the story of) Abraham! (Meryem, 19/41)

“Also mention in the Book (the story of) Moses!”(Meryem, 19/51)

“Also mention in the Book (the story of) Isma'il!” (Meryem, 19/54)

“Also mention in the Book the case of Idris!” (Meryem, 19/56)

Before I start to evaluate chapters one by one, I need to see/show the impor-tance of the beginnings of the chapters for each of them. As we see above examples we see further connections than verbal connections between the beginnings and the rest of the chapters. What I am trying to say; the the be-ginnings ant the rest are connected not only verbally but context, meanings and the aims of the chapter. For instance, chapters Lokman, Yunus and Yu-

36 Zerkeşî, 1/169-170. 37 Tahiyye Abdulaziz İsmail, 59.



suf, a letter/word in the beginning of each is vitally important to shape the individuals who are prime figures in these chapters. Let’s observe them.

“..These are Verses of the Wise Book, A Guide and a Mercy to the Doers of Good,” (Lokman, 31/2-3)

“Elif. Lam. Ra. These are the ayats of the Book of Wisdom.” (Yunus, 10/1)

“Elif. Lam. Ra. These are the symbols (or Verses) of the perspicuous Book.” (Yusuf, 12/1)

Eye catching thing is here, wisdom stress in the chapters Lokman and Yunus disappears and comprehensive lecture (mubin, it means very clear sign to teach) takes place.38 These are certainly for a purpose. Because in both Lok-man and Yunus the insight and wisdom of God in creation is explained. For instance in Chapter Lokman, certain important issues that only God knows explained; such as the creation of the heavens without visible support, knowledge of the Judgement Day (only God knows its time) the knowledge of unborn babies, earnings of the people for tomorrow and time of the death of each individual.39 This issue is not very different in the Chapter Yunus. Formation of the Universe, the lives of people contains, beautiful design of mankind. For instance the creation of the universe within 6 days, the centre of light Sun, the centre of radiance Moon, and the determination of their places, ruling of the days and nights etc. Now we can look into chapter Yusuf different.

Chapter Yusuf talks about especially Prophet Joseph. The stories of other prophets are not mentioned in this chapter. It only talks about Joseph. Conse-quently a word of a clear explainer perfectly fits in the beginning of the chap-ter. While full story of Joseph is mentioned here from the beginning; his story with his father and brothers, being lobbed into well, him being sold, his testing times with the wife of the king, being thrown into the jail, on the other hand, in chapters Lokman and Yunus, different approach can be seen easily. That is why a vvord clear explainer is a perfect choice for this chapter.40

This is not only the case for these 3 chapters. This approach can be imple-mented towards all chapters.

The Mystery of These Letters

The letters used in the beginning of the chapters influenced the content of the chapter. Subsequently the word ‘Mystery’ can make sense for the readers of

38 Ebu Zeyd, 62. 39 Lokman, 31/10. 40 Ebu Zeyd, 63.



Quran. For instance if we look into chapters that start with a single letters, such as Kaaf, Saad, and Nun we can observe the influence of these letters on the chapters at least in terms of literacy.41

For instance, rhymes of Kaaf ver visibly used in tath particular chapter.42 A whole look into the chapter would give the reader sufficient sense of that. Words of the chapters are the words that letter Kaaf very much stressed upon.43

We observed very same approach in chapter Saad.

But in Chapter Kalem different approach is operated. This Chapter begins with Nun. The perfect rhymes of each verse ending with the letter Nun, liter-ally effects the whole chapter. We need to look into verses to see this plainly. As it is seen the end of each verses is the similar pattern/rhyme that is a visible effect on the chapter.44

What we have tried to show here is that chapters that begin with the myster-ies letters are influenced generally by these letters. For instance, one of these chapters Yunus; begins with Elif Lam Ra, special usage of the words that contain letter R is another good example of this.45

Magical Structure/Pattern

There is another matter attracts our attention when we look chapters of the Mysteries letters. That is to see common 4 words after each of the mysteries letters, they are; kitab/book, tenzil/revelation, vahy/revelation and Kuran/Quran.46 This eye catching matter is presented in all chapters except 3; Mary, Ankebut and Rum. Lets look into the table to see them more clearly.

2/Bakara, 1 : “(Elif, Lam, Mim): This is the Book; in it is guidance sure, without doubt, to those who fear Allah”

3/Al-i İmran, 1 ; “(Elif, Lam, Mim) It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it”

7/A’raf, 1 : “(Elif, Lam, Mim, Sad): A Book revealed unto thee”

10/Yunus, 1 ; “(Elif, Lam, Ra): These are the ayats of the Book of Wis-dom.”

41 Said Havva, 10, 6048. 42 Zerkeşi, el,Burhan, I, 169; Binti’ş-Şatı, el-İ’cazü’l-Beyani, 149. 43 İbid, 149. 44 İbid, 149. 45 Ebu Zeyd,. 64. 46 See Razi, Mefatih, II, 12-17.



11/Hud, 1 ; “(Elif, Lam, Ra): (This is) a Book, with verses basic or fun-damental (of established meaning)”

12/Yusuf, 1 ; “(Elif, Lam, Ra): These are the symbols (or Verses) of the perspicuous Book.”

13/Ra’d, 1 ; “(Elif, Lam, Mim): These are the signs (or verses) of the Book"

14/İbrahim, 1 ; “(Elif, Lam, Ra): A Book which We have revealed unto thee”

15/Hicr, 1 ; “(Elif, Lam, ra): These are the Ayats of Revelation,- of a Qur'an that makes things clear.”

19/Meryem, 1 ; “(Kaf, He, Ye, Ayn, Sad): (This is) a recital of the Mercy of thy Lord to His servant Zakariya”

20/Taha,1 ; “(Ta, Ha): We have not sent down the Qur'an to thee to be (an occasion) for thy distress”

26/Şuara, 1 ; “(Ta, Sin, Mim): These are verses of the Book that makes (things) clear.”

27/Neml, 1 ; “(Ta, Sin): These are verses of the Qur'an,-a book that makes (things) clear”

28/Kasas, 1 ; “(Ta, Sin, Mim): These are Verses of the Book that makes (things) clear.”

31/Lukman, 1 ; “(Elif, Lam, Mim): These are Verses of the Wise Book”

32/Secde, 1 ; “(Elif, Lam, Mim): (This is) the Revelation of the Book in which there is no doubt”

36/Yasin, 1 ; “(Yasin): By the Qur'an, full of Wisdom”

38/Sad, 1 ; “(Sad): By the Qur'an, Full of Admonition: (This is the Truth).”

40/Mü’min, 1 ; “(Ha, mim): The revelation of this Book is from Allah, Exalted in Power, Full of Knowledge”

41/Fussilet, 1 ; “(Ha, Mim): A Revelation from (Allah), Most Gracious, Most Merciful”

42/Şura, 1 ; “(Ha, Mim); (Ayn, Sin, Kaf): A Revelation from (Allah), Most Gracious, Most Merciful”

43/Zuhruf, 1 ; “(Ha, Mim): By the Book that makes things clear”

44/Duhan, 1 ; “(Ha, Mim): By the Book that makes things clear”



45/Casiye, 1 ; “(Ha, Mim): The revelation of the Book is from Allah the Exalted in Power, Full of Wisdom”

46/Ahkaf, 1 ; “(Ha, Mim): The Revelation of the Book is from Allah the Exalted in Power, Full of Wisdom”

50/Kaf, 1 ; “(Kaf): By the Glorious Qur'an (Thou art Allah's Messenger)”

68/Kalem, 1 ; “(Nun): By the Pen and the (Record) which (men) write”.

As it is seen there is a consistent and clear composure. Any chapter begins with them is regulated to say about book and Quran. That rule is there with the exception of 3 chapters; Mary, Ankebut and Rum. Capter Mary starts with refrencing prophrt Zakariya. In the beginning of the cahapter Ankebut it says: “Elif. Lam. Mim. Do men think that they will be left alone on saying, "We believe", and that they will not be tested?” And chapter Rum talks about defeat of Roman soldiers in the war.

If so what is the reason of not mentioning something relevant to the book/Quranin these 2 chapters out of 29? Before I move on to this matter I need to says few things about mentioning book/Quran in the beginning of these chapters that commenced with the mysteries letters. Egyptian scholar Bint- Sati (d. 1998) says; “Quran challenged and proved to the unbeliev-erswho deny Quran being divine that Quran itself is a book com-piled/composed of these letters which very commonly known to them still it has beautiful literacy and meaning.”47 Fazlurrahman stress on the word of book regardless of the title THE or not. It has different dimension if you look from different angles, is it Mekki or Medeni or is it referring to some-thing beyond our world? This word refers Quran being a glad-tiding for the people.48 There chapters that begin with the Mysteries letters but they do not mention book, revelation or Quran. These are chapters Mary, Ankebut, Rum and Kalem. Fahreddin Razi and Zerkesi (d. 794) insists on saying that these 3 chapters should be studied together than the rest49 but Binti’s-Sati points out the importance of studying Kalem alone.50 When we look into these chapters one by one, it is seen that chapters start wit the mysteries letters can create an important rule.

We study chapters Mary, Ankebut and Rum first then chapter Kalem and where it differs. In the beginning of the chapter Mary Book, revelation and Quran is not mentioned. On the contrary ‘mention in the book’ has 5 times

47 Binti’ş-Şatı', el-İ’cazü’l-Beyani, s. 157 48 See. Tilman Nagal, Tarihi Araştırma Konusu Olarak Kur'an, (Transl. Ali Dere), İslami Araştırmalar Dergisi, c. IX, S:1, 1996, s. 60) 49 Zerkeşi, el-Burhan, I, 170; Razi, Mefatih, XXV, 26-27 50 Binti’ş-Şatı', el-İ’cazü’l-Beyani. s. 160



occurred. At the same time Book and Quran is mentioned at the end of the chapter.

“So have We made the (Qur'an) easy in thine own tongue, that with it thou mayest give Glad Tidings to the righteous, and warnings to people given to contention. But how many (countless) generations before them have We destroyed? Canst thou find a single one of them (now) or hear (so much as) a whisper of them?” (Meryem, 19/97-98)

According to classification of the chapters, there is no mentioning about Book or the verses of the Book till the Chapter Mary. There is a straight entry to the issue. Chapter starts with mentioning of Zakariyya. It goes on to talk about Yahya and Jesus. But occurrence of the word of Book omitted in the beginning then it is repeatedly brought out. in the verses 96-98 vital is-sues such as Quran being warner, giver of glad tiding and being revealed in Arabic.

Chapter Ankebut starts in a different manner as well. A general manner of mentioning about book or its verses in the chapters that start with mysteries letters, has been left here but it talks about faith and creating disunity.51 As we are considering this chapter revealed in Makka it appears very clearly that; Time and place revelation of Ankebut was the time and place of torture for believers. It may be the reason that This chapter talks to the believers than Prophet and gives them condolences. The argument goes around Quran when it talks to unbelievers. Although prayer, remembrance of God and struggle is the topic here, it really talks about Quran.

And another manner can be seen in chapter Rum. "Elif. Lam. Mim. The Ro-man Empire has been defeated.” The chapter starts with a shock news and quickly moves on to the belief in hereafter. in real terms this chapter gives support to the believers of Makka. "Within a few years. With Allah is the Decision, in the past and in the Future: on that Day shall the Believers re-joice.” While there is no mentioning in the beginning of the chapter towards the end especially verse 58 and 60 spared to Quran.52

Fahredin Razi’s differs in opinion regarding these 3 chapters and in this mat-ter he says: “intead of orders and prohibitions in this chapters, miracles and responsibilities are the subject of the chapters”53

Chapter Kalem starts with “oath is given on pen and what is written with pen” Pen and what is written with it means the Book but it does not say ex-plicitly. But first few verses give a huge assurances to the Prophet; “Verily you were created/smartened wit the best manners” Chapter Kalem is the

51 Kutub, Fi Zilal, V, 2718 52 Binti’ş-Şatı, el-İ’cazü’l-Beyani, p. 158. 53 Razi,, XXV, 27, 95.



first chapter was revealed among the chapters of the Mysteries letters.54 First 15 verses (except 1&2 vows on pen and what is written with it) talk about the struggles that laboured against unbelievers. These verses surely give assurances to the Prophet and gives support against those who opposed his teachings severely. People who resisted his teachings thought writings of the Quran were similar to their writings. But the truth was that Quran was challenging them. That can be seen clearly towards the end.55

Before this chapter was revealed only one revelation was descended; the one (Alaq) starts with the order “read?”56 Then this part of this Chapter was re-vealed. The resistance of unbelievers evidently was huge. Unbelievers then named Quran as ‘the stories of the previous times’. The Prophet did not read a book before neither did he write one. But unbelievers did not accept him because of their jealousy more importantly he was one of hem who cannot be above them (to be chosen as a prophet)

Chapter Kasas

We can notice a different matter at this point. The chapters of the mysteries letters especially first 9 the chapters of mysteries letters according the revela-tion order, have important distinctions. Chapter of the mysteries letters by order; Kaaf, Saad, A’raf, Ya-sin, Mary, Taha, Suara, Neml and Kasas. First three by single letters; (Kalem, Kaaf, Saad). (Nun, Kaaf and Saad letters). Then in order A’raf, Ya-sin, Mary, Ta-ha, Suara nad Neml. These are con-sisted of two letters. The last one according to revelation order was Kasas. This has 3 letters. These chapters both their placements in the Quran and their revelation time were close.57 Consequently there is a common point between them. This common point is to present the evidences against unbe-lievers who previously opposed Prophets; Nuh, Lut, Abraham, Moses and Jesus as well as Prophet and to talk about Quran itself and Muhammad. As previous nations claimed that these prophets were liars, same claims are spoken against Muhammad and his miracles. Also different objectives of Quran are notified. to see this information let’s look in these chapters more closely:

Chapter Kaaf starts vowing on Great Quran. Subsequently refers to amaze-ment/surpise of unbelievers in front of Quran. Another noticeable point is that the chapter starts with Quran and ends with Quran.58

54 Bazergan, Mehdi; Kur’an’ın Nüzul Süreci, Ankara, 1998, p. 34. 55 Kalem suresi, 44 and 52. 56 Binti’ş-Şatı’, el-İ’cazü’l-Beyani, 161. 57 Bazergan, Kur’an’ın Nüzul Süreci, 34. 58 Razi, Mefatih, XXVIII, 145.



Chapter Saad and first 8 verses starts vowing on Quran, giving a sermon that it is being a source of wisdom and the unfortunate of unbelievers who deny it then could not benefit from it. The first verse; ‘Saad, vow on the Quran that gives advise/guidance’. This is an important start. Because when we examine the chapter, one can notice a visible variations of advise through-out.59

The basic theme of Chapter Araf is invitation of people to Quran with warn-ing styles.60 Sermons of Muhammad to unbelievers did not give the desired outcome. They become deaf and numb for the teachings. Excessive lack of interest made Muhammad responsible not only to teach Makkans but to the rest of the people around. As a result Quran strictly invites them to the heavenly message while reminding/warning them the irresponsible behav-iour of the past nations towards their prophets and their punishments.61

The general theme of chapter Ya-sin is to warn people.62 First few verses vow on Quran then mentions that Prophet Muhammad was on the right way. This theme is repeated in verses 69-70 as Quran is being warner and advise giver.

Chapter Ta-ha by and large deals with the story of Moses. The Chapter di-rectly enter in to topic as the prophet hood of Muhammad is very similar to Moses63. Just in the beginning, briefly it talks about oneness of God, prophet hood, story of creation and the Book. Nice entrance carries on repeated in-forming Quran being revealed in Arabic.64

Chapter Suara starts with consoling Prophet Muhammad just after the verses of very open book. Verses 191-194 mentions Quran being revealed by God and Arabic.

Chapter Neml talks about stories of Prophet Solomon and Princes of Saba, this indirectly warns people of Quraysh.65 As it is known Solomon was very rich beyond the imagination of Quraysh as well as Princes of Saba was head of state makes anyone proud. They were far richer than Quraysh. There is a sense that Quran would talk about these stories. Verses of this chapter, 91-93, refers to the mysteries Letters and repeats the readings of them.

The last chapter of first term of Makka is Kasas that openly challenges peo-

59 Ebu Zeyd, et-Tenasübü’l-Beyani, p. 61. 60 Bika’i, Burhaneddin İbrahim b. Ömer, Nazmu'd-Dürer fi Tenasübi'l-Ayi ve's-Suver, Haydarabad, 1398/1978, VII, 347. 61 Şehhate, Abdullah Mahmud; Ehdafu Külli Suver ve Makasıdüha fi'l-Kur'ani'l-Kerim, Kahi-re, 1986, I, 93 ; Said’i, Abdülmüteal; en-Nazmü'l-Fenniyyu Fi'l-Kur'an, Kahire, 1992, 189. 62 Rıfat Fevzi, 79. 63 Rıfat Fevzi, 69. 64 Kutub, Fi Zilal, IV, 2327. 65 Kutub, Fi Zilal, V, 2625.



ple of Makka. In the first 3 verses; " These are Verses of the Book that makes (things) clear. We rehearse to thee some of the story of Moses and Pharaoh in Truth, for people who believe.”

This is a message to the people of Makka saying; ‘books given to Muham-mad and Moses are the best Books (Quran, Torah), if you can bring a better one’. This message is supported in verse 44-51 and takes people attention towards the verses of Quran and its source. On the top of that verses 85-88 recommends people to see Muhammad as personalised Quran orders them to follow his teachings.

The first chapter of the mysteries letters is Kalem and the last one is Kasas. The one revealed after this group is Isra contains strong challenges. But Isra does not start qith the mysteries letters. But next two after Isra both, Yunus, Hud start with them.66

Chapters Yunus and Hud

General themes of Chapter Yunus are invitation to prophet hood, forewarn-ing and warning.67 Right after the mysteries letter book is mentioned. It men-tions about people who deny Quran and refer it as a magic book and Mu-hammad as a magician. this what quran says after the mysteries letters: İİ “These are the ayats of the Book of Wisdom. Is it a matter of wonderment to men that We have sent Our inspiration to a man from among themselves?- that he should warn mankind (of their danger), and give the good news to the Believers that they have before their Lord the lofty rank of truth. (But) say the Unbelievers: "This is indeed an evident sorcerer!"

Verses 37-44 coherently to the beginning challenges people who deny Quran, who claim that Muhammad, made Quran up. It challenges them to create a chapter similar to a Quranic One not as whole of Quran, this is a very strong challenge.

Chapter Hud also starts with the mysteries letters and talks about the charac-teristics of Quran. It points out the importance of following Muhammad, leaving atheism and worshipping none but One God.68 To support this argu-ments it points at previous prophets; Nuh, Hud, Salih, Lut, Suayb and stories of Pharaoah. That shows the strength of the verses of Quran by connecting them to the previous prophets. it says it very efficiently: " (This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail,- from One Who is Wise and Well-acquainted (with all things”

66 Binti’ş-Şatı, el-İ’cazü’l-Beyani, 168. 67 Mevdudi, Tefhim, II, 300. 68 Kutub, Fi Zilal, IV, 1852.



It is important to note that the word just after the mysteries letters is very eye-catching (uhkimet) meas very strongly presented. Not every book is very strongly presented. As if showing its importance as Quran is made of these mysteries but very strongly presented.69 Verses 12-14 are consoling the mes-senger who were opposed by unbelievers who failed to believe in this very strong book. In a different way the challenge of Quran goes on.

Another 3 chapters of the mysteries letters come after chapter Hud, also they were revealed cosequtively.70

Chapter Yusuf inclusively talks about the story of Joseph. First of all it is an evidence for the prophet hood of Muhammad, secondly it is a warning to Quraysh and it is directly revealing that the failure of Joseph’s brothers is an example for Quaysh.71 This is crytal clear in this chapter. This chapter is the only chapter deals only one issue; life of Joseph. Stories of Joseph is the theme of this chapter from beginning to the end. This makes it clear the status of this chapter in the book; Quran. This is sensed fom first verses. (Tilke ayatul kitab); ‘these are the verses of book’ goes comprehensibly with the end of the chapter. Towards the end from the verse 109 onwards chapter explains that Quran is not made up by someone or Muhammad, it is a book explaining the meaning of everything very clearly, and it is revealed by God/from God.

Chapter Hicr contains the signs and evidents of the oneness of God, creation of human beings, and warnings and cautions.72 In general the chapter warns unbelievers but consoles Prophet Muhammad at the same time. It mentions about book after mysteries letters as it is in the previous chapters but differ-ently it says in verse 9 “Surely we have revealed this book and we are the ne who will protect it.” This shows the importance of challenges against unbe-lievers and it can be seen a consequent progress of this challenge.73

The same manner carries on in chapter Lokman. Basically it says this book is made of these letters.74 Verses 1-7 in a wise way talks about salvation of people who pray, who gives zakat/charity and who believe in life after death, and the punishments of people who play up with believers and try to stop them from God’s way. Verse 27 again challenges people who do not believe in this message, challenges people who spreads suspicions about the book. This is a reference for verses in the beginning of the chapter.

69 Razi, Mefatih, XVII, 176. 70 Binti’ş-Şatı’, el-İ’cazü’l-Beyani, p. 170. 71 Mevdudi, Tefhim, II, 433. 72 Kutub, Fi Zilal, IV, 2120. 73 Hicr, 15/1-15. 74 Kutub, Fi Zilal, V, 2625.



Chapters of Havamim

After these chapters another pack of chapters named Havamim come. These are chapters of Mumin, Fussilet, Sura, Zuhruf, Duhan, Casiye and Ahkaf. They all start with Hamim so they called Havamim. All of them mention about revelation of he Book, Sura mentions slightly differently only about revelation but that means revelation of the Book again.75 As a result the close connection between the mysteries letters and the book is easily seen. The only exception regarding the usage of the the myseries letters is chapter Shura. This chapter starts with letters Ayn Sin Kaaf. There is astruggle against those liars in this chapter. There is a stress on Quran being in Arabic and it mentions of Quran’s characteristics.

Chapter Mumin again talks about the book, Quran. It talks about signs of Quran in first 5 verses. The status of people who argues about Quran is in verse 56, and there is a support for the argument i the beginning of the chap-ter. Verses 77-78 refers to the Book, Quran and Islamic Prophet and stress on that none of the prophets would be able to bring any holy book on their own.

Chapter Fussilet, another chapter start with the mysteries letters spares its first 6 verse for Quran. It talks about quran being source of fear and source of hope and glad tidings. Later verses 26-27 talk about powerlessness of people who deny Quran and their attempt to silence it with violence rather than logic. Verses 41-44, parallel to the beginning of the chapter talk about quran being a book of praiseworthy, full of guidance and wisdom.

Chapter Shura talks about book and revelation just after the mysteries let-ters.76 Also there is a stress on Quran being revealed in Arabic, a warner and revelation. Verses 16-17 talks about the revelation of Quran (by God). There are references to Muhammad being illiterature who does not know how to write or read. This is another message of Quran being High and exalted.

Chapter Zuhruf again talks about Quran is being a book in Arabic, be-ing exalted, full of guidance and wisdom. Verses 30-32 mentios about peo-ple who claim Quran is a book of magic, which this information fits to the beginning of the chapter. verses 40-44 refers to revelation and its connec-tions to the Prophet.

Duhan begins the importance of the night it was revealed and with mention-ing its important charecteristics just after the mysteries letters. In a different way it mentions in verses 10-14 quran being a constant reminder/ something constantly should be remembered. Again it is said that quran has been made easy to understand to Muhammad. 75 Binti’ş-Şatı, el-İ’cazü’l-Beyani, 171. 76 Binti’ş-Şatı, el-İ’cazü’l-Beyani, 173.



These are the first verses of chapter Casiye: “The revelation of the Book is from Allah the Exalted in Power, Full of Wisdom.” There is detailed infor-mation about book in verses 6-9. There is also information about people who tease Quran. but there is a different saying about book. : “These are clear evidences to men and a Guidance and Mercy to those of assured Faith.”

Chapter Ahkaf starts with the same manner. “The Revelation of the Book is from Allah the Exalted in Power, Full of Wisdom.”

Verses 7-12 presents the attitude of people who deny Quran and say this book is only magic. It is very apparent that there is a strong connection be-tween the Book and the mysteries letters.

Chapters of Abraham and Sajda

There are five more chapters do not include the mysteries letters. Then two more chapters named Abraham and Sajda.77 Let’s see the connections be-tween book, Quran, revelation.

General feelings of chapter Abraham is warnings and cautions for people who refused the message of Muhammad and tried to fool/trap him in many ways so he would loose his mission.78 As I said general approach of the chapter is warnings and cautions. In the first verse this makes itself clear. For instance the word many darkness/deep darkness is delibaretely chosen.79 “A Book which We have revealed unto thee, in order that thou mightest lead mankind out of the depths of darkness into light - by the leave of their Lord - to the Way of (Him) the Exalted in power, worthy of all praise!” (14/1)

Chapter Sajda contains the answers given to unbelievers and explanations for their doubts. For that the beginning of the chapter is ‘We begin with the rememberance of the book that there is no doubt in it’. Placing the book just after the mysteries letters especially using ‘lord of the worlds’ implies a spe-cial connection between two.

Chapters of Bakara and Al-i Imran

The early chapters of Madina are Bakara and Al-i Imran.80 These chapters both begin with the mysteries letters to complete the challenges of Quran. Bint ‘s Sati assuming chapter Rad is revealed in Madina, thinks that Bakara, Al-i Imran and Rad should be considered together. But in reality the non-

77 Binti’ş-Şatı’, el-İ’cazü’l-Beyani, 175. 78 Kutub, Fi Zilal, IV, 2082. 79 Razi, Mefatih, 19, 73. 80 İbn-i Kesir, I, 26.



consensus about whether Rad81 was revealed in Makka or Madina, verses 31-32 talks about book, so this clarifies the close connection/rule between the chapters begin with the mysteries letters and the book.

Let’s look in to the beginnings of the chaptersin details. Bakara and Al-i Imran were revealed in Madina.82 As a result the challenges of Kalem shows the manner of verses that explains the inferior position of Quran above the rest, carries on throughout in these chapters.83

Bakara is an pen invitation to salvation. All arguments and issues shape around this important theme. There is a special concentration on the People of the book and Jews. This message is especially for Jews with the reminder of the previous events and following Muhammad would be beter ption for them. There is a clear-cut similarity between the message for unbelievers who were the main subjects of the chapters begin with the mysteries letters, and the message to the people of the book. Jews should have been the first to accept Quran.84 This is because of their prophet Moses gave glad tiding of this book as Torah revealed to them. As we see chapter begin with the mys-teries letters.

“This is the Book; in it is guidance sure, without doubt, to those who fear Allah”

Just after that says this the Book that can be guide for mankind. Second word after the mysteries letter is vague and that fits for the purpose85. It looks taht it is supporting the beginning of the chater that challenges unbelievers.

When we come to Chapter Al-i Imran, there is a continunity between them. Audience are people of book and Muslims. An invitation for the people of the book carries here as it was in Bakara. There was a special invitation for Jews. Chrisians warned about accepting Quran.86 firts verses are: “Elif. Lam. Mim. Allah! There is no god but He,-the Living, the Self-Subsisting, Eternal. It is He Who sent down to thee (step by step), in truth, the Book, confirming

81 Ebu Zeyd, Nasr Hamid, Mefhumu'n-Nass-Dirasatün fi Ulumi'l-Kur'an, Kahire, 1993 (el-Hey'etü'l-Mısriyye), 89; Umer, İbrahim Ali, el-Kur'anü'l-Kerim Tarihuhu ve Adabuhu, Ku-veyt, 1404/1984 (Mektebetü'l-Felah), 68; Rumi, Fahd b. Abdirrahman b. Süleyman, Dirasat fi Ulumi'l-Kur'ani'l-Kerim, Riyad, 1413 (Mektebetü't-Tevbe), 145; Cezairi, Tahir b. Muham-med, et-Tibyan li Ba'dı'l-Mebahisi'l-Müteallikati bi'l-Kur'an ala Tarikı'l-İtkan, (Mektebetü'l-Matbuati'l-İslamiyye), Beyrut, 1412, p. 34; Ka’ravi, Süleyman b. Salih - Muhammed Ali Hasan, el-Beyan fi Ulumi'l-Kur'an maa Medhali fi Usuli't-Tefsiri ve Mesadirih, (Mektebetü'z-Zilal) Ths., 115; Ebu Şehbe, Muhammed b. Muhammed, el-Medhal li Dirasati'l-Kur'ani'l-Kerim, Kahire, 1412/1992, 204. 82 Kurtubi, el-Cami’, I, 152 and IV, 4. 83 Subhi Salih, Mebahis, p. 245. 84 Razi, Mefatih., II, 40. 85 Razi, Mefatih., II, 13. 86 Razi, Mefatih,VII, 105-106.



what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to mankind, and He sent down the criterion (of judgment between right and wrong).” (3/1-3)

Verse 7 which comes after the verses that show the significance of the book, and follow the mysteries letters, is compatible to the charecteristics of the chapter and refers to the beginning of the chapter. The beginning is the same as the beginning of the Bakara. But it points out differently to the Oneness of God. Then it talks about the book that was revealed to the Prophet. There is open referral to the books of Jews and Christians. The importance of the mysteries letters in this chapters becomes more visible. As if it says; Quran is a similar book to the Torah and the Bible which Jews and Christians ac-cepted as holy books and made of the same letters.87 Basically the mysteries letters were not something unknown as they were not to unbelievers.

In chapter Rad the significance and truthness of the Oneness of God, life after death and prophet hood is repeatedly stressed upon. The reason of this repetition is just because of intensive denial of belief. Just in the beginning it says about the truthness of what was revealed to the prophet “Elif. Lam. Mim. Ra. These are the signs (or verses) of the Book: that which hath been revealed unto thee from thy Lord is the Truth; but most men believe not.” (13/1)

Verses 31-32 puts the final point while stressing its status.

Conclusion

As a result Quran is made of verses verses are made of words. Letters are the basic stones of words. It means, the importance of the letters for words to express the feelings and thoughts in their daily life is the same for Quran. The mysteries letters were the sounds of the revelation, meanings of them were not known by anyone except Muhammad. It was possibly only Muhammad to enjoy the spiritual feast of revelation and the wisdom of the msyteries letters and their unknown meanings that beyond our imagination. Prophet Muhammad did not teach these mysteries and did not explain to anyone although he knew their meanings.

Quran comprehensively challenges them and says: These are the letters! If anyone is able and capable of doing something, let’s us see them if they can create the same. But this is the challenge stayed and will stay unchal-lenged till the day of Judgement.

87 Kutub, Fi Zilal, II, 212.



The capability of human beings logically, academically and scientifically is limited whatever they do. The power of of mankind is relative and lim-ited. None of the intellectuals can reash the same level of any prophet logical mind. As I said above there is no evidence of anything of Muham-mad talking about meanings of the mysteries letters. Neither a question was asked by his companions. we have a belief that Muhammad knew the meanings of them. There is strong possibility God taught him their meanigs as we knew not. Previous nations did not know their meanings neither the future nations will know them. We can not guess their mean-ings but we can only guess their wisdom and that what I have been doing in this article. I did not talk about their meanings levels. in brief:

1. There is a very strong connetion between the mysteries letters and the book and Quran.

2. Te main point of these letters is to make sure people accept that this book cannot be the product of a human being.

3. As in order the first Chapter in revelation was chapter Kalem. Then 34. Chapter was chapter Kaaf in the midst of Makka term. When the refusal of Quran was in highest level then Quan starts challenging people.. then chapter Kasas. This is to say; “bring a similar book if you can.” this continues till the end of Bakara. This was the time to show that people of Makka were in de-spair of failing of creating a similar book.

4. Every chapter begins with the mysteries letters include to present Quran as a proof and it was being revealed by God. Or people who denied Quran. This is the same for the previous prophets. There is a also informational briefings about the people who tried to deied the Words of God and their punishments faced.

5. Nearly all the chapters begin with the mysteries letters were revealed when the pressure of unbelievers was in the highest level. This was the time when they claimed that Quran was made up of a human being, fake, words of magician and poet. Right this time Quran challenged them at the highest level.88

88 Binti’ş-Şatı’, el-İ’cazü’l-Beyani, p. 179-180.



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