Alhassanain(p) Network for Heritage and Islamic Thought

Chapter Nine: The Science of the Miracles of the Quran

Definition of the miracle

Miracle is type of a speech or an action that man without the Leave of God is unable to perform. The Arabic term for miracle is `Mo`jezah` which is driven from `Ajz` meaning `to be unable`. Thus, `Ajooz` means a very old man and `Ajooza` a very old woman.

In English, miracle is from Latin miráculum meaning to wonder. Any amazing or wonderful occurrence- although mostly unusual- is called miracle in English. Thus, the English term is more inclusive than its Islamic terminology. Mo`jizah in the Islamic theology is the violation of normal natural laws that a Messenger of God performs by the Leave of God to prove authenticity of his Prophetic claim. The common term used in the Quran as well as the bible for miracle is `Ayah` (Sign) as it is a sign for truth of the Prophet as well as the sign of the Might of God.

The Holy Quran the best and the everlasting miracle of Muhammad (P)

Among the three thousand miracles recorded from the Prophet of Islam (P) the Holy Quran is his most vivid and living miracle. Thus, every sentence of the Quran is named `Ayah` (Sign). As we learned earlier a miracle from the Islamic perspective is an occurrence than is impossible for any humans- or even the jinn- to perform without the Leave of God. To prove the miraculous aspect of the Quran the Almighty God has invited man and the jinn to the challenge of producing something similar to the Quran:

"Say: If the mankind and the jinn were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another." [17:88]

"And if you are in doubt concerning that which We have sent down (i.e. the Quran) to Our slave (Muhammad), then produce a Surah (Chapter) of the like thereof and call your witnesses (supporters) besides Allah, if you are truthful. But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers." [2:23,24] Similar to this Ayah is also mentioned in Surah 10 Ayah 28

"Or the say, "He (Muhammad (P)) forged it (the Quran). Say: Bring you hen ten forged Surahs like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth. If then they answer you not, know then that it (the Quran) is sent down with the Konowledge of Allah and that none has the right to be worshipped but He! Will you then be Muslims " [11:13,14]

"Or do they say: He has forged it (the Quran)? Nay! They believe not! Let them produce a recital like unto it if they are truthful." [52:33-34]

Some useful points in the above Ayaat

· Among the above Ayaat the first the most comprehensive for it is inviting the mankind and the jinn to the ever unsuccessful challenge of producing something similar to the Quran.

· The term `Quran` in the Ayah does not necessarily mean the entire Quran for surely at the time of the revelation of the above Ayah the whole Quran was not revealed yet.

· The second Ayah is inviting the deniers of the Quran to produce even a Surah like unto the Quran. The shortest Surah of the Quran is Surah al-Kouthar (ch.108) which consists of only three short Ayah. Yet none has ever been able to produce anything similar to this Surah.

· Most of the `Ayaat of the Challenge` are revealed when the Prophet (P) was still in Makka. This means although the challenge has been always on, there has not been any further efforts from the disbelievers and hence no need for further invitation to challenge the Quran has been necessary.

Unsuccessful Challenges

Since the time of the above revelations several attempts have been made from the enemies of Islam to challenge the miraculous aspects of the Quran but to no avail.

The first person who dared attending the challenge was `Mosaylama` a man from Yamama who claimed to be a prophet in the year 11 A.H. to his own assumption he produced a chapter similar to Surah al-Fil (ch.105): "The elephant, what is the elephant. And what made you understand what the elephant is. For it there is a disastrous tail and a long trunk!"

Every Arab would only laugh at this production and hence Mosaylama did not succeed in his attempt.

In the recent years some evangelical anti-Muslim groups have produced a forged book called `the True Furqan`. They claimed that they have been able for the first time after 1400 years to challenge the Quran. This book has being published in numerous copies in the North America by two American companies (Omega 2001 and Wine Press) for free distribution among Muslims!

In addition to its feigned Arabic style, the Christian dogma of Trinity is mentioned in it more than the Bible! They have even named one of its chapters `The Triune God`! All its chapters begin with the name of god the father, god the son and the holy spirit! Jihad is forbidden in it (for obvious reasons!) and divorce is prohibited!

Dimensions of the Miracles of the Quran

1. Rhetorical Miracle

Rhetoric is the art of using language effectively and persuasively. The first apparent miracle of the Quran is related to its rhetorical styles. Although the original version of the previous Scriptures were also miraculous for they contain revealed prophecies. Nonetheless, their literal styles were not miraculous. Thus, they had never called anyone to the challenge of producing something like them.

Amazingly, however, some of the early Sunni scholars either denied the rhetorical aspects of the miracle of the Quran or limited its miracle to rhetoric. Among the Sunni scholars the Ash`aris limited the miraculous aspects of the Quran to its rhetoric whilst the Mo`tazelis denied the rhetorical miracle of the Quran claiming that its prophecies are the only miracles of the Quran. Al-Baqellani died in 403 A.H. is the most known Ash`ari linguist who limited the miracle of the Quran to its rhetorical aspects. Although al-Baqellani is wrong in limiting the miracle of the Quran to its rhetoric, his book `E`jazul-Quran` (the Miracle of the Quran) is one of the best sources on the rhetorical aspects of the Quran. Al-Nazzam; the Mo`tazeli Sunni scholar died in 231 A.H., on the other hand, denied the rhetorical miracle of the Quran limiting the miracle of the Book of Allah only to its prophecies.

As a matter of fact, the dimensions of the miracles of the Quran are numerous. Although the rhetoric of the Quran is undoubtedly miraculous, its miracle is not limited to its rhetoric.

The miraculous rhetoric of the Quran coupled with its profound meanings has been the strongest magnet in attracting mankind- and even the jinn- to Islam.

In the early years of the advent of Islam, the chiefs of Quraysh had banned listening to the Quran. The Quran in narration of that event states: "And those who disbelieve say:

Listen not to this Quran, and make noise in the midst of its (recitation) that you may overcome." [41:26]

Ironically, however, the magnet of the Quran was so pleasant that the chiefs of Quraysh themselves could not but enjoy listening to it. Thus, they used to secretly listen to it. The story of Walid, Akhnas and Abu-Jahl is well known in the history. Similarly, the conversion of `Umar Ibn Khattab six years after the advent of Islam by listening to some of the Ayaat of Surah TAHA (ch.20) is narrated by many historians.

The linguists have usually divided the human literatures into poetry and prose. The poetry and the prose have their own styles and literal frames. "The Quran –as accurately expressed by Taha Husain- is neither poetry nor a prose, it is rather the Quran. It is not poetry for it is not limited to the frames of poetry, as it is not a prose for it has its own unique styles of speech."

Examples of the rhetorical miracles of the Quran

The Holy Quran with reference to the law of equality in punishment (al-Qisas) states: "And there is (a saving of ) life for you in al-Qisas." [2:179]

Prior to the revelation of this Ayah the common Arabic proverb for the equality of punishment was `killing is more banishing for (another) killing."

Al-Soyouti; has listed twenty points whereby the Ayah of the Quran is more preferred than the Jahilliyah expression.

"The Day when a Maula cannot avail a Maula in aught, and no help can they receive. Except him on whom Allah has Mercy." [44:41-42]

The message of the above Ayah is to deny any type of help for anyone from anyone- be it from his direct family, relatives, friends, solicitors, etc.on the Day of Judgment. The only exception however is for those on whom Allah has Mercy. The Arabic term `Maula` has 27 different meanings. This is the best and the only word in Arabic to include any type of helper. Thus, the above message could not be possibly expressed in any better way.

"And it was said: O earth! Swallow up your water, and O sky! Withhold (your rain. And the water was made to subside and the Decree (of Allah) was fulfilled. And it (the ship) rested on (Mount) Judi, and it was said: Away with the people who are wrong doers." [11:44]

Unfortunately, no matter how well the above Ayah is translated it can never be equal to its Arabic text. This is definitely the most eloquent Ayah in the Quran and in the Arabic literature. Arab linguists have discovered at least 30 different arts of eloquence that are utilized in the above Ayah. That means the arts used in the Ayah are far more than the number of the words used in the Ayah!

When the Quran invited the disbelievers to challenge the Quran some of the most eloquent idolaters request to have forty days to produce something similar to the Quran. During that time the above Ayah (11:44) was revealed. The rhetoric of the Ayah was so commanding that the idolaters were left with no doubt that those words cannot be possibly challenged by any humans.

2. Sublime Teachings and Educational Miracles of the Quran

The miracles of the Quran are not limited to its rhetoric; otherwise the Almighty Allah would have not asked the mankind and the jinn to challenge it. For, obviously not all humans are acquainted with Arabic language.

The sublime educational aspects of the miracles of the Quran; be it in theology, ethics, sociology, psychology, politics, economic, etc. are so perfectly and miraculously described.

Monotheism, for instance, is the bedrock of all divine religions. Prior to the revelation of the Quran the most that mankind knew about this concept was not further than numerical unity of God (Tawheed `Adadi). The Holy Quran is the first Book in the human history that educated man on the sublime concept of monotheism in uniqueness of God (Tawheed Ahadi).

Surah al-Ekhlas (ch.112) and the first six Ayaat of Surah al-Hadeed (ch.57) have the best expression on the uniqueness of God. Kolayni narrated in his Isnad from Imam Sajjad (a.s): "The Almighty God knew that there will be humans with profound understanding in the coming centuries, thus He revealed Surah al-Ekhlas and the beginning of Surah al-Hadeed to `and He has full knowledge of whatsoever is in the breasts."

3. Unification and the Harmony of the Quran

Lack of discrepancies and a unique harmony of the Quran is another aspect of its miracle. The almighty Allah states: "Do they not then consider the Quran carefully? Had it been from other than Allah they would surely have found therein many a contradiction." [4:82]

The present Bible is fragmentary in its literature style. For, it is the remains of a larger literature and it is compiled by various writers over centuries. On the contrary, the Quran has a unique style from its beginning to the end. Al-Baqellani; a well versed Arab linguist in his testimony on the harmonious style of the Quran asserts:

"The amazing order and marvellous compilation of the Quran is never subject to any changes, in spite of the variety of the subjects that the Quran deals with. These subjects include stories, admonitions, arguments, orders, excuses, warnings, promises, glad tidings, alarming, teachings sublime morals codes, the biography of the ancient people and many other subjects. We have examined the literature of the most rhetorical scholars, outstanding poets and the most eloquent orators on different subjects… Every poet excels only in one particular style; Emra`ul-Qays in description of horse riding, al-Naabegha in horror and fear, al-Zohair in love stories. The same difference can be observed in the styles of writers and orators." In further explanation about the harmonious style of the Quran he added:

"A skilful poet makes a mistake when he describes asceticism. An eloquent orator can not be so eloquent in description of the permissible and not permissible statutes. But the order of the Quran never changes. The order and its eloquence is always the same (although the subjects differ. Nay, the best and the most sublime status always belongs to the Quran."

4. The Unseen News of the Quran

The fourth dimension of the miracles of the Quran is with regards to its unseen news of the past as well as the future.

The Almighty Allah addressing the Prophet (P) states: "This is of the news of the Unseen which We reveal unto you; neither you nor your people knew it before this." [11:49, and similarly in 3:44 and 12:103]

The stories of some of the previous nations and the Prophets are mentioned in the Quran. Although in general the narrations of the Quran are quite similar with the Bible, there are ample differences. The narration of the Quran is free from any distortions that occurred in the text of the Bible. The narrations of the Quran are the narration of all-Knowing All-Seeing Witness; i.e. the Almighty God. The Quran sometimes so clearly narrates an event that it seems to us as if we are observing the scene.

Apart form the histories of the previous Prophets some useful and amazing events that had taken place after Jesus Christ (P) but some centuries prior to the advent of Islam are uniquely described in the Quran. The story of the People of the Cave as mentioned in Surah al-Kahf (ch.18) is the best example of this category.

One of the miracles of the Quran concerning the stories of the ancient nations is the different titles the Quran is using for different chiefs of the ancient Egyptian monarch.

In the Old Testament, the Egyptian ruler during the period of Prophet Ibrahim (a.s) and Prophet Yusuf (a.s) are named "Pharaoh." However, this title was actually employed after the eras in which these two Prophets lived.

While addressing the Egyptian ruler at the time of Prophet Yusuf (a.s), the word "Al-Malik" in Arabic is used in the Qur`an: It refers to a ruler, king or sultan:

"The King said, `Bring him to me straight away!` [12:50]

The ruler of Egypt in the time of the Prophet Musa (as) is referred to as "Pharaoh." This distinction in the Quran is not made in the Old and New Testaments nor by Jewish historians. In the Bible, the word "Pharaoh" is used, in every reference to an Egyptian monarch. On the other hand, the Quran is far more concise and accurate in the terminology it employs.

The use of the word "Pharaoh" in Egyptian history belongs only to the late period. This particular title began to be employed in the 14th century B.C., during the reign of Amenhotep IV. The Prophet Yusuf (a.s) lived at least 200 years before that time. 216

The Encyclopaedia Britannica says that the word "Pharaoh" was a title of respect used from the New Kingdom (beginning with the 18th dynasty; B.C. 1539-1292) until the 22nd dynasty (B.C. 945-730), after which this term of address became the title of the king. Further information on this subject comes from the Academic American Encyclopaedia, which states that the title of Pharaoh began to be used in the New Kingdom.

The Holy Quran also contains many prophecies for the future. Several events were foretold in the Quran prior to their occurrence.

An example of these prophecies is the foretelling of the victory of the Romans over the Persians after they were defeated from them. The prophecy is mentioned in the beginning of Surah al-Room (ch.30). The prophecy of the Quran took place about ten years after the revelation of the Ayah.

Promising the victories return of the Prophet (P) to Makka; his home town is another example of the prophecies of the Quran as stated in Ayah 85 of Surah al-Qasas (ch.28).

Amongst the prophecies of the Quran for the farther future is about the globalization of Islam and its superiority over all other religions. The Almighty Allah in three different Surahs of the Quran states that He has sent His Messenger (Muhammad) with guidance and the religion of truth (Islam), to make it superior over all religions even though the disbelievers hate it. [9:33, 48:28, 61:9]

Today even non-Islamic sources confirm that Islam is the fastest growing religion in our age in spite of all the propaganda against it.

5. The Scientific Miracles of the Quran

The Almighty God in nearly every page of the Quran invites man to reflect on the nature around and within him. The book of creation; is one of the frequently used books in the Quran to prove the existence of God in the Quran. From the view of the Quran the entire universe from the micro cells to the macro galaxies are all the signs of the Creators. The best and the most accurate description of the creation, therefore, can be cited by its Creator, i.e. Allah. The description of God about the nature is not based on man`s limited and very often wrong knowledge, its based on reality as it is. The precise deception of the Quran about the natural phenomena leaves us with no doubt that this Book is but a miraculous Words of God.

The 18th century Swedish biologist, Carolus Linnaeus discovered that the gender exists in the world of plants. He explained his new discovery in his book ‘Spices Plantarum’. Many centuries before Carlous, the Almighty God referred to the plants as a pair of male and female. (13:3 and 31:10).

Sir Isaac Newton in 17th century discovered the universal gravity force. Gravity is a force that attracts all objects in the universe. In other words, it holds all the objects in their due place by unknown pillars called the force of gravity. This fact is also mentioned in the Quran (13:2 and 31:10).

Edwin Hubble in 1929 discovered that the universe is expanding. The concept of the expansion of the universe is vividly and without any ambiguity is mentioned in the Quran. The Almighty Allah in Ayah 47 of Surah Adha-Dhariyat (ch.51) states: "With power did We construct the heaven. Verily, We are extending the vastness of space thereof."

How could possibly an unlettered man more than fourteen hundred years ago flived in the barren desserts of the Arabian Peninsula know so precisely about the expansion of the universe? Glory be to Allah.

Many books and articles are compiled explaining the scientific miracles of the Quran. With the new discoveries in various scientific fields, more examples of the scientific miracles of the Quran will be discovered.

The Numerical Miracles of the Quran

Another aspect of the miracles of the Quran is a new numerical finding in the Quran. For instance, the term `Duny`a (this world) is repeated 115 times in the Quran, and its opposite, i.e. `Aakhirat` (the hereafter) is also repeated 115 times. `Life` is used 145 times and `death` is also used 115 times. `Tongue` is used 25 times and so is `sermon`. `Man` is used 24 times and so is `woman`.

One of the best works in this field is compiled by a Shi`a scholar Dr. Abu-Zahra al-Najdi `Menal-E`jazel-Balaghi Wal-A`dadi Fil-Quranel-Karim` (From the Rhetorical and Numerical Miracles of the Noble Quran). Similarly, Dr. Abdul-Razzaq Noufel in his book `al-E`jazul-Adadi Fil-Quran al-Karim` has cited many examples of this aspect of the miracle of the Quran.

It is worthy to note that some authors are so much indulged in their calculations that they even altered the Quran to match their calculations! Rashad Khalifa; the Egyptian biochemist who came up with the mysterious number `19` is a clear example of this type of abusing the Quran. He deleted the last Ayah of Surah al-Touba (ch.9) simply because it did not match his calculations! The man later claimed to have experienced a heavenly ascension and his followers in the U.S. regarded him a prophet!

Notes

Ibn Shahr Ashoub, al-Manaqeb 1:144

Tabatabaei, al-Mizan 1:78

Al-Shahrestani, Al-Fesal Fil-Melale Wa-Nehal, 1:64

See Chapter 11 of `Muhammad (P); A Mercy for the World` from the author of this text.

For instance see Ibn Atheer in al-Kaamel 2:84,85

Taha Husain in Men Hadith al-She`r Wa Nathr, p.25

For the explanation of some of the main arts used in the Ayah see: Mohyeddin al-Darwish, E`rabul-Quran al-Karim 4:360-370

Al-Tabrasi, Majma`ul-Bayan 5:165

Al-Kaafi, 1:91

E`jazul-Quran 1:53,54

Ibid, 2:75

Harun Yahya; the Miracles of the Quran

Chapter Ten: The Science of the Clear and Unclear Ayaat (al-Mohkam & al-Motashabeh)

Significance

Of all the sciences of the Quran the science of understanding and distinguishing the clear from the unclear Ayaat is indisputably the most important science. All theological, mystical, and jurisprudential sects in Islam quote the Quran to prove their doctrines despite all the differences amongst them. Amazingly sometimes their doctrines contradict each other and yet the Quran is the reference for all of them. What is more amazing is that sometimes even an Ayah is the reference for two opposite doctrines. Both the determinists and those who believe in free will refer to the Ayah 35 of Surah al-An`am (ch.6) to prove their doctrines.[1]

The ground for such opposite recitations of the Quran is `the phenomenon of ambiguity`.

Imam Sadiq (a.s) in expressing the significance of this science in understanding the Quran states: "Behold!-May the Mercy of Allah be upon you- surely, whoever does not know the abrogated from the abrogating Ayaat of the Book of the Almighty Allah, and the general from the specific and the Muhkam from Motashabeh… then he does not know the Quran nor is he from the people of the Quran."[2]

Definition

The terms used in the Quran for this science is `Muhkam and Mutashabeh`. The term `Muhkam` is driven from `Hakama` which literally means `prevented`.

A Muhkam Ayah means an Ayah that there is no ambiguity in understanding of its words and their meanings. A Muhkam Ayah is an Ayah that its apparent can clearly reflect its meaning with no necessary interpretation. In other words, it has an established meaning which prevents any other meanings. Thus, we suggest that `Muhkam` here means `clear`.

An example of a clear Ayah from the Quran is the following Ayah which clearly states the compensation for breaching an oath:

"Allah will not punish you for what is unintentional in your oaths, but He will punish for your deliberate oaths; for its expiation feed ten poor person, on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn." [5:89]

The term `Mutashabeh` literally means something that looks like other things and hence causes confusion.[3] The Almighty Allah in the story of the cow of the Israelites quotes from them: "Verily, to us the cows are alike (and hence we are confused)." [2:70]

A `Mutashabeh` Ayah is an Ayah that its meaning due to different possibilities is not clear, and it is open to different interpretations. In other words, its apparent does not reflect its real meaning. Thus, we suggest that `Mutashabeh` means `unclear` or `ambiguous`. In the coming pages we shall cite many examples of the unclear Ayaat of the Quran.

Divisions of the Quran into Muhkam and Mutashabeh

The division of the Quran into Muhkam and Mutashabeh is the only division that is clearly mentioned in the Quran. All other divisions such as abrogated and abrogating, general and specific and etc are the expressions of the scholars.

The Almighty Allah states:

"It is He Who has sent down to you the Book The Quran). In it are Ayaat that are Muhkam (clear), they are the foundations of the Book; and others are Mutashabeh (unclear). So as for those in whose hearts there is a deviation they follow that which is unclear thereof, seeking mischief and seeking for its hidden meaning (according to their desire), but none knows its hidden meanings save Allah and those who are firmly grounded in knowledge. (They) say: We believer in it; the whole of it are from our Lord, and none receive admonition except men of understanding." [3:7]

In the above Ayah the Almighty Allah is vividly dividing the Ayaat of the Quran into Muhkam and Mutashabeh. The Muhkams are the reference Ayaat which lay the foundation of the meanings of the Quran and to which one shall refer for understanding of the unclear Ayaat. However, those in whose hearts are deviation they abuse the ambiguous Ayaat to justify their false beliefs.

A historical example of such abuse is the mischief of Mo`awiyah who allured Samorah Bin Jondab to fabricate a Hadith that Ayah 204 and 205 of Surah al-Baqarah (ch.2) is with regards to Imam Ali (a.s) and the Ayah 207 is allegedly praising the murderer of Imam Ali (a.s)![4]

This is in spite of the fact that Ayah 204 and 205 are reproaching the hypocrites and Ayah 207 is about the sacrifice of Imam Ali (a.s) when he slept in the Prophet`s bed for the protection of the Prophet of Islam (P) when he was secretly migrating from Makka to Madina.

Is there any Unclear Ayah in the Quran?

Although the Quran is quite explicit that there are clear and unclear Ayaat in the Quran, scholars disagree as whether there is any ambiguous Ayah in the Quran. The followings are the main views:

1. There is no unclear Ayah in the Quran

The first view is of those who deny any ambiguity in the Quran. They claim that the Almighty Allah states: "This (the Quran) is a plain statement for mankind, a guidance." [3:138]

Had the Quran been ambiguous it would have not been a plain statement and a guidance.

The Almighty Allah also states: "(This is) a Book, the Ayaat whereof are well established." [11:1]

They further explain that the `ambiguous Ayaat` as stated in the Ayah 7 of the third chapter of the Quran, are only for those in whose hearts there is a deviation. The Quran is like a dispensary of medicine in which "there is a healing and a mercy to those who believe, but it increases the wrong doers nothing but loss." [Surah al-Esra` Ayah 82].

2. The entire Quran is ambiguous

Contrary to the first opinion, the common view of the traditionalists (Akhbariyyoun) is that the entire Quran is ambiguous. The ordinary people have no access to its understanding save by referring to the Ahadeeth of the Ma`soomin.

The often base their view on the Ayah 23 of Surah al-Zomar in which Allah states: "Allah has sent down the Best Statement, a Book (this Quran that is) Mutashabeh oft-repeated."

They also refer to the Ahadeeth in which the Imams of Ahlul-Bayt (a.s) stated: "Surely he knows the Quran to whom it was revealed."[5]

3. There are clear and unclear Ayaat in the Quran

The soundest opinion is to suggest –as clearly mentioned in the Quran- that in fact there are Ayaat with clear meanings, as there are unclear Ayaat. Different views about the topic are one of the best proofs for the existence of the ambiguity in the Quran.

We disagree with the first view for the following reasons:

Ayah 7 of Surah 3 clearly divides the Ayaat of the Quran into two categories of `clear` and `unclear` Ayaat. It then explains further that those in whose hearts there is a deviation abuse the ambiguous Ayaat. Thus, the ambiguity is already there in the Quran. Had the Ayaat of the Quran been all clear with established meanings, none would have been able to abuse them.

We agree that the Quran is a `clear statement` and `guidance` for mankind, as stated in Surah 3 Ayah 138. However, this does not necessitate that all people have to understand the entire Quran. The reality is that majority of people do not understand the meanings of the whole Quran. Nonetheless, as long as they can refer to the experts who know the meaning of the Quran and learn from them, it is true to state that the Quran is a book of guidance for mankind.

We also agree that the Quran is a book which its Ayaat are well established as stated in the beginning of Surah 11. However, we suggest that it means the Quran in its essence and from the view of its Speaker is not ambiguous. Similarly, there is no ambiguity in the Quran for he to whom (P) the Quran was revealed. Thus, we disagree with those scholars who suggest `there is an essential ambiguity in the Quran.`[6] Had the Quran been ambiguous in its very essence, none would have even been able to understand its true meaning including the Prophet of Islam (P).

Therefore, although the Quran is clear in its essence, some of its Ayaat are unclear for certain people due to their lack of knowledge. It is for this reason that the number of the ambiguity of the Ayaat varies from a person to another.

Similarly to suggest that all the Ayaat of the Quran are ambiguous contradicts the Quran (ch.3 Ayah 7). Ironically, they have even referred to the Quran (ch.39 Ayah 23) to prove their point! If the Quran is ambiguous how can they refer to it?! Although their understanding of the Ayah is undoubtedly wrong, otherwise the Ayah would be in conflict with the Ayah 7 of Surah 3. The meaning of `Ketaban Motashabehan` (39:23) is that the Quran is a Book that all its parts resemble one another and they are all harmonious as stated in the pervious lesson.

In conclusion, there is a way to reconcile between the first view and the third, i.e. the Quran in its essence is clear, although some of its Ayaat are ambiguous for majority of people due to their own ignorance.

The Number of the Unclear Ayaat

Some of the contemporary scholars[7] of the Quran assert that the unclear Ayaat of the Quran in comparison to the clear ones are very few. He suggests that the unclear Ayaat do not exceed two hundreds in number. Moreover, many scholars of the Quran suggest there is no unclear Ayah in the jurisprudential Ayaat of the Quran.

Unfortunately, we can not agree with any of the above claims. Surely, the definition of the scholars for the unclear Ayah applies to more than two hundred Ayaat. Similarly, some of the jurisprudential Ayaat of the Quran are also ambiguous, or else, there would not have been any jurisprudential differences among the Muslims. For instance, the method of performing Wudhu is described in Surah 5 Ayah 6. If the term `your feet` is connected to the `your heads` then the feet has to be rubbed on (as the Shi`a do), but if `your feet` is connected to the `your forearms` then the feet ought to be washed (as the Sunnis do).[8]

The Most Ambiguous Ayaat of the Quran

As far as I know the most ambiguous and controversial Ayaat in the Quran are the followings:

1. al-Horoof al-Moqatta`a ( the Separated Letters): Twenty-nine chapters of the Quran are prefixed with certain letters of the Arabic alphabet. Ever since the Quran was revealed more than 14 centuries ago, Muslim and orientalist scholars have been trying to decipher the meaning and possible significance of these mysterious Quranic initials, but to no avail. They remained a mystery to all. Even Rashad Khalifa who claimed he had been able to decode those letters went astray by deleting the last two Ayah of Surah 9 to match the Quran with his calculations!

2. Ayah 102 of Surah al-Baqarah (ch.2): According to Allamah Tabatabaei the possible meanings of this Ayah are x x 4 which is over one million possibilities![9] It seems that there is no any other Ayah in the Quran with the many possible meanings.

3. Ayah 7 of Surah 3: Amazingly part of the Ayah that divides the Quran into clear and unclear Ayaat is also one of the most controversial unclear Ayaat. As the ambiguity in this Ayah is related to our discussion, I shall elaborate on it.

To understand the point of ambiguity in the Ayah I need to take you for a short detour. No doubt punctuations have delicate significance in understanding the text. Sometimes a comma would be necessary in a sentence because the sentence would be ambiguous without it. Consider the following pair of sentences:

Ahmad, said Ali, did not go to school yesterday.

Ahmad said, Ali did not go to school yesterday.

According to the first sentence, it is Ahmad who did not go to school, whereas according to the second, Ali did not go to school. The only way to understand the above meanings is by the aid of the punctuation sign [,].

The Almighty Allah in part of Ayah 7 Surah 3 states: "and none knows its hidden meaning save Allah, and those who are firmly grounded in knowledge (they) say: We believer in it." If there is a comma and hence we pause after `Allah`, then it means only Allah knows the meaning of the unclear Ayaat, whereas if there is no comma after Allah and the term `and` after Allah is a coordinating conjunction[10] , then it means Allah as well as those who are firmly grounded in knowledge know the meaning of the unclear Ayaat.

The scholars of the Quran hold three different views for recitation of the above Ayah.

1. Recitation of Pause

Majority of the Sunni scholars are of the view that there should be a comma after the Glorious term `Allah`. Thus, they put the sign after Allah which means it is preferred to pause. Most of the Shi`a publications have unknowingly just reprinted the Quran with the same punctuation sign. Accordingly, many of the Shi`a English translators of the Quran have also translated the Ayah without realisation of the consequences of their translations.

2. Recitation of Conjunction

Majority of the Shi`a scholars preferred the conjunction of `those who are firmly grounded in knowledge` to `Allah`. Some of the outstanding Sunni scholars and linguists have also hold eh same opinion. For instance, amongst the Sunni scholars `Mojahed`, Nahhas, Akbari (the famous Arabic grammarian), Zamakhshari, Baydhawi, Zarkashi[11] and Muhammad Abdo preferred this recitation. In many authentic narrations it is also narrated form the Imams of Ahlul-Bayt (a.s) to have said: "We are those who are firmly grounded in knowledge, thus, we know its hidden meaning."[12]

3. Both Recitations are correct

The third view is the opinion of those Shi`a and Sunni scholars who consider both of the above recitations correct. Sheikh Tousi, Allamah Tabatabaei from the Shi`a scholars, and Ibn Katheer, Ragheb[13] in al-Mofradaat and al-Darwish; the contemporary Arabic grammarian are the Sunni scholars who agreed with the both recitations.

Why the recitation of conjunction must be preferred?

We agree with the second view that the term `and` in the Ayah is for coordinating conjunction. In addition to the Ahadeeth of Ahlul-Bayt (a.s) we can suggest the following reasons for the preference of the second view:

a. There are many Ayaat in the Quran that confirm `people of knowledge` know the meanings of the unclear Ayaat. Consider the following examples:

- "Nay, but it (the Quran) is clear Ayaat in the hearts of those who have been given knowledge." [29:49]

- "So ask of those who know the Scripture if you know not."[14] [16:43, 22:7]

b. The Quran is the book of guidance, and hence it is sent down in the language of humans to be understood. Thus the Almighty Allah in various Ayaat is inviting man to reflect on it. [4:82, 23: 68, 38:29, 47:24] How could Allah command man to reflect on the Quran whilst he is unable to understand quite a big portion of it?!

c. The expression of `and those who are grounded in knowledge` obviously shows a preference for those learned people over others. That means they have obtained type of knowledge that other don`t. If they only say `we believe in it, it is all from our Lord` then there is no privilege for them over the rest of the believers who would have the same expression.

c. The result of the first view is to suggest that even the Prophet (P) does not know the meaning of the unclear Ayaat! Would it be possible for a Muslim to hold this view?!

d. Throughout the Islamic history many Muslim scholars whether Shi`a or Sunni have interpreted the entire Quran. They have even endeavoured to suggest some meanings to the most secretive words of the Quran, i.e. the Separated Letters. If none other than Allah knows the meaning of the unclear Ayaat why do the scholars interpret the Quran?!

e. All of the above arguments was on the basis that the pronoun `its` in ` and none knows its hidden meaning` refers to ` that which is unclear`. If we however, suggest- as it is possible- that the pronoun refers to the `Quran` then the recitation of pause would be the most horrible suggestion. For it would conclude that none would know the meanings of an parts of the Quran including the Prophet (P)!!

Why there is ambiguity in the Quran?

The above question is one of the common questions asked by believers and non-believers. Many wonder how could a divine book which is for the guidance of man contains so many unclear statements. In fact, if all the Ayaat of the Quran had clear meanings would there be still many schools of thoughts in Islam?

In our course on `Philosophy of Religion` we dealt with this question from the theological as well as linguistic views (lesson 25, 26). In short the followings are some of the main reasons for the phenomenon of ambiguity in the Quran.

1. Ambiguity and none restriction of a word to one particular meaning is part of the nature of human language. Very often words are not sufficient to transfer a concept from one`s mind to another. How often after a verbal communication we complain to each other: "you didn`t understand me." "That is not what I meant". The ambiguity of the text is even more severe for the speaker is not around to explain his words any further. An Arabic poem says:

A cloth that is sewed by twenty nine letters

Is too short for its highness

Religious texts are inevitably written in human language and hence they would suffer the same phenomenon.

2. The advantage of the Quran is that the above phenomenon is treated by revelation of clear Ayaat. As we shall see the key to understanding most of the unclear Ayaat is to refer to the clear Ayaat.

3. Very often the ambiguity is related to the lack of knowledge of the reader of the Quran not the text itself. The Almighty Allah in communicating man has utilized linguistic styles known to man including all arts of allegorical, figurative, proverbs and all other styles of conversation. Ignoring the arts of rhetoric is a common cause of assuming ambiguity in the Quran. For instance, the Almighty Allah with regards to the time of fasting states:

"…and eat and drink until the white thread of dawn appears to you distinct from the black thread." [2:187]

When the above Ayah was revealed one of the Muslims (`Oday Bin Hatam) kept a white and a black thread with him to find out the time of morning dawn! The Messenger of Allah (P) said to him: "The white thread and the black one is an expression for the morning light amidst the darkness of the night."[15]

4. Many so called ambiguous Ayaat are in fact considered today ambiguous due to misinterpretations of the varies Islamic sects that emerged throughout history. The pioneers as well as the followers of those sects interpreted the Quran according to their whim and desire to suite their school of thought. Very often the sectarianism has been the cause of ambiguity in the Quran not the other way round.

For instance, the Almighty Allah in description of the Hereafter states: "Some faces that Day shall be shining. Looking at their Lord." [75:23]

Arabs at the time of the Prophet (P) whose mind was free from theological arguments of the second and the third century would never interpret the above Ayah to mean a physical look.

5. In linguistics there is a discussion as whether or not it is permissible for a speaker to mean more than one meaning for his statement. We discussed the topic in `semantic issues` of our course on `Principles of jurisprudence` and concluded that there is no problem to use a homonym and even mean all of them. For instance, when Romeo said to Juliet: "You ask for me tomorrow; and you shall find me a grave man." By the expression of `grave man` he could mean a dignified man or a man buried in his grave. Both of the meanings are possible.

Similarly, if there are more than one million meanings for an Ayah of the Quran, there is no reason to limit its meaning to one as long as other meanings are not contradictory to the principles of the Quran. As a matter of fact, such expressions are one of the admired aspects of rhetoric which make a literature stand above the rest.

For instance, the passive and the active form of the Arabic verb `Laa Yodharra` is the same. This verb is used in Surah 2 Ayah 282. If the verb be an active verb, then the phrase means: "a scribe and a witness shall not harm (the one who concludes a contract)." Whereas, if the verb be a passive verb it means: "let neither scribe nor witness suffer any harm." I suggest both of the meanings are correct as it is possible that the Almighty Allah means both of them. For, the general message of the Ayah is in a financial contract no one shall harm anyone neither shall be harmed.[16]

Types of Unclear Ayaat in the Quran[17]

Examples:

Letters: The example of the unclear letters are the `Separated Letters` (al-Horooful-Moqatta`).[18]

Homonym: The examples of a word which has more than one meaning in the Quran are: "Qaswarah" (74:51) which means `hunter` and `lion`. Both of the meanings in the Ayah could be meant. Similarly, `As`as (81:17) means the arrival of the night as well as its departure.

One meaning, different applications: For example, the expression `by the Ten Nights` (89:2) could mean the first ten nights of Muharram, or the last ten nights of Ramadhan or the first ten nights of Thol-Hajjah, etc.