GENERAL RULES OF THE NUMERICAL MIRACULOUSNESS IN THE QURAN

Muhammad Zaki Muhammad Khadar*1. Introduction

With effect from the 2nd century of the Hijra, numerous works were written about the miraculousness of the Qurans exposition. However, in the works of the early period, the concept of the Qurans miraculousness was used only in connection with its language. In subsequent centuries many of its suras were studied in respect of language, rhetoric (bayan), and meaning. The study of the miraculousness of the language became extremely profound so that the scholars put forward numerous evidences to prove the aspects of miraculousness in every sura of the Quran, and in every verse and even word. Some of them discovered more than twenty aspects of eloquence in a single verse; as in the verse from Sura Hud: Then the word went forth: O earth! swallow up your water, and O sky! withhold [your rain]! And the water abated, and matter was ended. The ark rested on Mount Judi, and the word went forth: Away with those who do wrong! Here, studying each word and all the meanings and aims the verse encompasses, they discussed the verses eloquence and purity of speech, its metaphors and figures of speech, composition and style, the matali and pauses, breaks and links, encouragement and restraint, command and prohibition, the sequence of precepts and injunctions. However much people increase their knowledge, they will never penetrate to the depths of this ocean.

Just as the Quran speaks of events that occurred in the past, so it gives news of events that were to occur after its revelation. Some of its predictions were fulfilled, as has been verified by scholars. When God Almighty wills that miraculousness of this kind be disclosed to men, it is disclosed and those whom He wishes, understand it; others deny it, again as He wishes. The best example of this are the verses at the beginning of Sura al-Rum: Alif. Lam. Mim. * the Roman Empire has been defeated - * In a land close by; but they, [even] after [this] defeat of theirs, will soon be victorious - * Within a few years. With God is the decision. In the past and in the future; on that day shall the believers rejoice - * With the help of God. He helps whom He will, and He is Exalted in Might, Most Merciful. These verses were revealed while the Prophet (PBUH) was still in Mecca, three years before the Hijra. The Romans victory however, was won two years after the Hijra, and news of it reached the Muslims the day they won the Battle of Badr. Their joy duly increased at the news of this Divine assistance.

Many aspects of the Qurans miraculousness related to science were not discovered until the present century. Although some interpretations of verses turned out to be accurate, others were incorrect. Various interpretations have been made parallel to developments in the sciences of anatomy, biology, botany, geology, hydrology, and the study of mountains and of space. Specialist scholars have utilized their knowledge of their own particular fields to understand the Qurans verses, thus drawing attention to various points. How could someone illiterate who lived one thousand four hundred years ago have discussed precise scientific matters that were only discovered in recent years? By way of miraculousness of this sort, God Almighty has guided specialists in various sciences to Islam, for by means of it the truth became clear to them.

When it comes to defining the constituent factors of the Qurans miraculousness related to science, scholars have laid down the following conditions for its study:1 it should be in conformity with the language. The meaning put forward by the commentator should be in conformity with the dictionary meaning. It should not oppose any authentic Hadith of the Prophet (PBUH). While expounding any verse, it should be in agreement with preceding verses, and not conflict with them. When interpreting the Quran in the light of science, any statements contradicting predictions and miracles described in it, or inferences of denial, should be avoided. Exegesis should comply with established scientific facts, rather than with the commentators personal theories or ideas. There are some scholars who have chosen to employ the terminology of scientific interpretation and the evidences of prophethood, rather than discuss the Qurans miraculousness related to science.2To come to the question of counting, numbers, and calculation; since the time of al-Hajjaj ibn Yusuf al-Thaqafi, Muslims have interested themselves in calculating the letters of the Quran, and its words and suras, and the positions of the pauses in it, and the ellisions, and the portions of ten verses, and the quarters of the thirtieth parts of it, and other similar aspects of it. Their aim in doing this has been to establish what was correct, because they were anxious that the copyists and scribes might add things or leave others out or make mistakes or errors. It hhas been one of the most important means created by God Almighty of preserving His Book. However, al-Sakhawi (d. 643H) expressed his doubts as follows as to the benefits of such endeavours: I do not think there is any use in the numbers of the words and letters. There being such a thing in any book means that it contains excesses and deficiencies, and it is impossible that there should be any such thing in the Quran.3Despite some people propounding such views, the door of investigation and discussion of this subject, which was opened in the early period, was not later closed. al-Tusi said in his work al-Luma (p. 106): Underlying every letter of Gods Book are numerous meanings expressed numerically. He cited the following verse as evidence for this: And there is not a thing but its [sources and] treasures [inexhaustible] are with Us, but We only send down thereof in due and ascertainable measures.4al-Fakhr al-Razi said:

He who studies the subtleties of the order of the suras and the uniqueness of its arrangement will see that the Quran is a miracle by virtue of its order and arrangement, as well as in the eloquence of its words and loftiness of its meanings.5Said Nursi says:

... the most advanced of the people of truth have demonstrated numerous relationships in the Qurans words and their aspects and connections with other verses and phrases. Scholars of the Hurufi School in particular, have gone further, explaining and demonstrating to their followers a page of hidden meanings in a single of the Qurans letters.6The following verse from Sura al-Kahf shows the importance of the Qurans letters, and their value and merit, and how closely connected they are with life:

Say: If the ocean were ink [wherewith to write out] the words of my Sustainer, sooner would the ocean be exhausted than would the words of my Sustainer, even if we added another ocean like it, for its aid.7The allusive meaning of the verse says: The Quran, which is Divine Speech, is so living and valuable that if all the seas were to become ink, and the angels scribes, and minute particles points, and plants and hairs pens to the number of the ears that listen to it and hear it, and to the number of the sacred words that enter those ears, they could still never come to the end of them.82. Repetition of the Qurans Words

Many scholars of the Quranic sciences have studied the words and phrases of the Quran that are repeated, endeavouring to elicit their meanings.9Perhaps the first in the present century to concern himself with the numerical aspects of some of the Qurans words was Said Nursi, who made a study of the words of the Quran and the number of times they are repeated. For example:

1. One hundred and sixty verses were written in the explanation of the important point concerning the word Messenger. In addition to these verses having a glorious quality, since they prove and complete one another with regard to the meaning and their meanings are very profound, ... As for the word Messenger, since the suras most connected with the word are Sura Muhammad and Sura al-Fath, and since we limited it to the lines of the word appearing in those two suras, the instances of the word outside those have not been included.

2. The degree of eloquence and beauty of the sixty-nine verses in the explanation of the sublime point concerning the word Quran is also most wondrous and elevated. In regard to the word Quran, it was present in the seven lines of the word, which included all of them with the exception of two, and since they had the meaning of qiraat, their remaining outside the pattern strengthened the point.

3. The word Allah is mentioned two thousand eight hundred and six times. Including in the Bismillahs (In the Name of Gods), the word Merciful (Rahman) one hundred and fifty-nine; Compassionate (Rahim), two hundred and twenty; Forgiving (Ghafur), sixty-one; Sustainer (Rabb), eight hundred and forty-six; Wise (Hakim), eighty-six; Knowing (Alim), one hundred and twenty-six; Powerful (Qadir), thirty-one; the He (Hu) in There is no god but He, twenty-six times. (Some of the numbers are not accurate)

4. The total number of the Qurans verses being six thousand six hundred and sixty-six, and ... the above-mentioned number of Divine Names being connected with the number six, indicates an important mystery. ... In the number of the word Allah are many mysteries and subtle points. For instance, Merciful, Compassionate, Forgiving, and Wise, which are the most mentioned after Allah and Sustainer, together with the word Allah, are half the number of the Qurans verses. And the difference is four.

5. And Allah, together with Sustainer, which is mentioned instead of the word Allah, is again half the number of the Qurans verses. The word Sustainer is mentioned eight hundred and forty-six times, but if these are studied carefully, it will be seen that around five hundred of them are mentioned in place of the word Allah, while around two hundred are not.

6. And together with All-Powerful instead of He, is again half the number of verses; the difference here is nine.

7. In Sura al-Baqara, the number of instances of the word Allah and the number of the verses is the same. There is a difference of four, but there are four Hes in place of the word Allah. For example, the He in There is no god but He corresponds exactly with it.

8. In Sura Al-i Imran, again the word Allah and the number of verses coincide and are equal. Only, the word Allah is two hundred and nine and the verses, two hundred, making the difference nine. In the fine points of eloquence and literary merits such as these, small differences do not mar them; an approximate coincidence is sufficient.

9. In Suras al-Nisa, al-Maida, and al-Anam, the total number of verses coincides with the total number of instances of the word Allah: the number of verses is four hundred and sixty-four, and the number of instances of the word Allah four hundred and sixty-one; with the word Allah in the Bismillahs, it coincides exactly.

10. And for example, the number of instances of the word Allah in the first five suras is twice the number of the word in Suras al-Araf, al-Anfal, al-Tawba, Yunus, and Hud. That is, the second five are half the first five.

11. The number of instances of the word Allah in the following Suras Yusuf, al-Rad, Ibrahim, al-Hijr, and al-Nahl is half that,

12. And in the following Suras al-Isra, al-Kahf, Maryam, Ta. Ha., al-Anbiya, and al-Hajj it is again halved.

13. And so it continues to decrease in approximately the same ratio in the following groups of five suras. Only, there are some differences and deficiencies. Such differences cause no harm in such stations of address. For example, some are one hundred and twenty-one, some are one hundred and twenty-five, some are one hundred and fifty-four, and some are one hundred and fifty-nine.

14. Then, the five Suras which begin with Sura al-Zukhruf decrease to a sixteenth

15. And the five that begin with Sura al-Najm it is a sixty-fourth, but this is approximate. Differences arising from small errors do not harm stations of address such as these.

16. The subsequent three groups of five short Suras contain only three instances each of the word Allah.

17. The number of instances of the word Allah on one page looks to that pages reverse side, and that page sometimes looks to its facing page, and sometimes it looks to the left-hand facing page and to the reverse face of the facing page. I studied a coincidence in my own copy of the Quran, and I saw what was generally a very fine numerical relationship. I marked them in my copy. Very often they are equal, and sometimes they are a half or a third. They have a situation which tells of a wisdom, purpose, and order.

18. If they were set in order, coincidences would appear to the number of the two thousand eight hundred and six instances of the word Allah in the whole Quran with only rare exceptions. A light of miraculousness shines in this, because the human mind could not encompass a page as extensive as this, and interfere in it. And the hand of chance could not reach this situation so full of meaning and wisdom.

19. We are having a new Quran written ... which together with preserving the same pages and lines of the most widely used copies of the Quran ... will show the true order of the coincidences, God willing. And it was shown.10Those who study the above carefully will see that Bediuzzaman is endeavouring to reach the miraculousness in three stages:

Numerical consideration ---> Aesthetic consideration of Quranic expression ---> Miraculousness

Said Nursi accepts the numerical approach without entering into excessive detail (as is seen in such statements above as Only, there are some differences and deficiencies.) His intention here is to draw attention to the beauty of the Qurans word-order. This is a question related to the senses and eloquence, not to mere numbers that are either equal or not equal. For this reason, small differences between the numbers are not important. For they do not mar the excellence of the Qurans speech or the fine points of its eloquence. Those who study closely the general correspondence between the Qurans words may perceive it intuitively, like in the examples quoted above.

Here, because of their importance, we want to lay particular emphasis on these observations. We shall attempt to compare some of the ideas that have flourished in recent years in the garden of the Qurans numerical miraculousness.

Some authors have pointed out the numerical properties of some of the Qurans words, and explained the correspondences between these numbers. For example, Abd al-Razzaq Nawfal in his books, Allah wa Ilm al-Hadith (Allah and Modern Science), published 1376H; al-Islam Din wa Dunya (Islam, Religion and the World), pub. 1959; Kitab Alam al-Jinn wal-Malaika (Book of the World of Jinn and Angels), pub. 1969; al-Ijaz al-Adadi lil-Quran al-Karim (The Qurans Numerical Miraculousness), pub. 1975; and Mujizat al-Arqam wal-Tarqim fil-Quran al-Karim (The Miracles of the Numbers and Enumeration in the Holy Quran), pub. 1983. Some passages from these:

The word dunya (world) is repeated 110 times in the Quran, and the times the word akhira (hereafter) is repeated is the same. Could this be the result of chance, although the word akhira does not appear in all the verses in which the word dunya is included?

The word malaika (angels) is repeated 68 times, the same as the number of times the word Shaytan (satan) is repeated. The words malak, malakan, malakayn, malaika, all derived from the same root, are repeated the same number of times as al-shayatin, shaytanan, shayatinihim, which are all derived from the same root as Shaytan.

al-Hayat (life) and its derivatives are repeated 145 times, and the word al-mawt (death) and its derivatives are repeated the same number of times.

The word al-salihat (good works) and its derivatives are repeated 167 times, the same as al-sayyiat (misdeeds) and its derivatives.

The word al-mahabba (love) is repeated 183 times. Similarly, al-taa (obedience) is repeated 183 times.

The word al-huda (guidance) is repeated 79 times, as is the word al-rahma.

The word al-shidda (violence) is repeated 102 times, the same as the word al-sabr (patience).

The word al-salam (peace) is repeated 50 times, the same as the word al-tayyibat (pleasant things).

The word al-aql (intellect) and its derivatives are repeated 49 times, the same as the word al-nur (light).

The words al-musiba (calamity) and al-shukr (thanks) are mentioned the same number of times, 75.

The word al-jahr (publicness) is repeated 16 times, the same as the word al-alaniyya (openness).

The word Iblis is repeated 11 times, the same as the word al-istiadha billah (seeking refuge with God).

The words al-raghba (desire ) and al-rahba (fear) are both mentioned 8 times.

The word al-Rahman (the Most Merciful) is repeated 57, which is half the number of times the name al-Rahim (the Most Compassionate) is repeated, 114. (It is disputed whether or not the repetitions of the name al-Rahim in the Bismillah should be counted, and al-Rahim and Rahiman are in the same grammatical form sigha).

Similarly, the word al-jaza (requital) is repeated 118 times, half that of the word al-maghfira (forgiveness), 234 times.

The word al-fujjar (sinners) is repeated 3 times, half that of the word al-abrar (the righteous), which is repeated 6 times.

The word al-usr (hardship) is repeated 12 times, a third of the number of times the word al-yusr (ease), which is repeated 36 times.

The word al-shahr (month) is repeated 12 times, the same as the number of months in the year.

The word al-yawm (day) is repeated 365 times, and there are 365 days in a year.

It is seen from the above that sometimes the words are counted as single words, sometimes they are counted together with their derivatives, and sometimes there are errors in the counting. This indicates that calculations of this sort should be approximate, in order to achieve an aesthetic arrangement generally. For there may be a strong link and correspondence between one word and another, but numerically they may not be consistent.

Another writer who has studied the numerical aspects of the Quran is Adnan al-Rufai.11 Some examples of his findings:

The word al-barr (land), together with the synonymous word yabisan, are repeated 12 times. While the word al-bahr (sea) is repeated 23 times. (These repetitions indicate the fact that the ratio of land surface to sea on the earth is 12:23.)

The word jahannam (Hell) is repeated 77 times, while the word jannat (paradises) and its derivatives are mentioned 77 times.

The word rajul (man) is repeated 24 times, as is the word imraa (woman) repeated 24 times.

Both the word akh (brother), and the word ukht (sister) are mentioned 4 times.

Both the word al-hayat (life) and its derivatives, and al-mawt (death) and its derivatives are repeated 145 times.

Both the word ifsad (he corrupted) and the word yanfau (is beneficial) are repeated 50 times.

Both the word al-raghba and the word al-rahba are mentioned 8 times.

Both the word al-iman (belief) and the word al-kufr (unbelief) are repeated 17 times.

Both the word al-tayyib (good) and the word al-khabith (malignant) are repeated 7 times.

Both the word al-rushd (integrity) and the word al-ghay (transgression) are repeated 3 times.

Both the word shakk (doubt) and the word zann (supposition) are repeated 15 times.

Both the word jahra (publicness) and the word alaniyya (openness) and its derivatives are mentioned 16 times.

Both the word halak (perdition) and its derivatives and the word najat (salvation) and its derivatives are repeated 66 times.

Both the word al-nur (light) and the word al-zulma (darkness) are repeated 24 times.

Both the word thaqulat (it grew heavier) and the word khaffat (it grew lighter) are repeated 17 times.

Both the words qabla and qablaka (before, before you) and the words bada and badaka (after, after you) are mentioned 149 times.

And both the qalu (they said) and the word qul (say!) are repeated 332 times.

Another point related to the repetition, correspondence, and balance of the numbers of the Qurans words is the correspondence between numbers of the words of phrases, and of verses, making two phrases or two verses like the two pans of a scales. There is a complete correspondence both between the ordering and numbers of the words, and between their subject. Undoubtedly, the Quran was composed and conceived of completely in conformity with reality. For example, in a question consisting of two basic elements, there should be a perfect balance between them, although they may differ from each other. Thus, in one respect the words of the Quran are conceived of as balanced, and in another respect as being outstanding, as in the following verse:

La yastadhinuka alladhina yuminuna billahi wal-yawm al-akhiri an yujahidu bi-amwalihim wa anfusihim wallahu alim bil-muttaqin. (Those who believe in God and the Last Day ask you for no exemption from fighting with their goods and persons. And God knows well those who do their duty.) (9:44) Both this verse consists of 14 words, and the verse, Innama yastadhinuka alladhina la yuminuna billahi wal-yawm al-akhiri wartabat qulubuhum fa-hum fi raybihim yataraddadun (Only those ask you for exemption who believe not in God and the Last Day, and whose hearts are in doubt, so that they are tossed in their doubts to and fro) (9:45) also is 14 words.

And in the verse, wa idha qila la-hum uttabiu ma anzala Allah (When they are told to follow the [revelation that God sent down) (31:21) are 7 words, while its answer, in the same verse, qalu bal nattabiu ma wajadna alayhi abaana is also 7 words.

The verse, Qala saawi ila jabal yasimuni min al-ma (He replied: I will betake myself to some mountain; it will save me from the water.) (11:43) consists of 7 words, while its complement in the same verse, Qala laasima al-yawm min amr Allah (Noah said: this day nothing can save from the command of God) is also 7 words.

Numerous examples could be given in this way, of verses composed of two balanced complementary parts, question and answer, the number of the words of which are the same.

The same is true for the numbers of letters, and again many examples could be given for this. For instance, Dhalikal-kitab (This is the Book) (2:2) is composed of 8 letters, and la rayba fihi (without doubt) is also 8 letters. Truly, there is a hidden relation between the eloquence and sounds of the words and the number of letters. Calculations of this sort indicate an aspect of the Qurans miraculousness pertaining to words and eloquence.

This same balance is found in the phrases Man yutii al-rasul (He who obeys the Messenger) (4:80) and fa-qad ataa Allah (obeys Allah), which both consist of 11 letters. They are noteworthy in both the link in the meaning, and their being complementary. Similarly, la tudrikuhu al-absar (No vision can grasp Him) (6:103) and wa huwa yudriku al-absar (But His vision is over all vision), both of which consists of 13 letters. And Innama al-muminuna ikhwatun (The believers are but a single brotherhood) (49:10) and its complementary phrase: fa-aslihu bayna akhawaykum (so make peace and reconciliation between your two [contending] brothers), both of which consist of 16 letters. One could give many more examples of the balance of the numbers of letters in the Quran. However, the author from whom the above are quoted (Adnan al-Rufai), points out that in some places there are discrepancies in the numbers, as in Wa min kulli shayin khalaqna zawjayn laallakum tadhakkarun (And of everything We have created pairs, that you may receive instruction) (51:49), which consists of 28 letters, and its complement Fafirru ilallah inni la-kum nadhir mubin (Hasten you then [at once] to God; I am from Him a warner to you, clear and open!), which consists of 29 letters. Certainly, there being 29 letters instead of 28 does not mar the beauty and balance of these verses; even if the numbers do not correspond exactly, it does not spoil the aesthetic miraculousness and that of the exposition.

In a letter mentioning a list (fihrist) of Quranic letters, Said Nursi says that he wrote it approximately to be a temporary source of reference:

Also, the mysteries in the coincidences [of letters] look to general totals. The approximate list is enough for us. The coincidences appearing in the three sections of Kanz al-Arsh do not change with the changing of the errors. Perhaps the coincidences [of the letters] still would not change even if the big totals were changed too. If one or two thousands were lost, it would not spoil those significant coincidences. And so on... The errors certainly contain mysteries, but they still have not been revealed to us completely. God willing, when they are, the list will take on a more accurate form.12Another writer omits the repeated letters when calculating the numbers of letters and words constituting verses, and thus draws attention to the conformity between different verses.13 For example:

Inna la-kum fihi lama takhayyarun (That you shall have, through it whatever you choose) (68:38). This consists of 5 words and 12 different letters. The total number of letters included repeated ones is 17.

Idhhaba ila Firawn innahu tagha (Go, both of you, to Pharaoh, for he has indeed transgressed all bounds) (20:43) This is 5 words and 12 letters, a total of 18 letters including the repeats.

Fihima min kulli fakihatin zawjayn (In them will be fruits of every kind, two and two) (55:52). This again is 5 words and 12 letters, and the total number of letters including repeats is 19.

A li-Rabbikum al-banat wa la-hum al-banun (Is it that your Lord has [only daughters, and they have sons?) (37:149) This again consists of 5 words and 12 letters, and the total is 22, inluding repeated letters.

Following these examples, the author lists the verses the number of whose letters are 13, 14, 15, and so on, excluding repeated letters. For each number, he gives examples of verses from the Quran. He shows in the form of tables the numerical arrangement of the letters of all the words of the verses, which reflects another aspect of the beauty of the Qurans appearance.

3. The Numerical Appearance of the Quran

Numerous numbers are mentioned in the Quran. Scholars have dwelt on certain specific numbers, pointing out aspects of them that have escaped notice.14 Some of these numbers are 3, 4, 6, 7, 13, 19, and so on.

A number of authors have investigated the properties of some of the numbers in the Quran and written books about them, for example the works about the numbers 3, 7, and 19. A striking work is Mujizat al-Qarn al-Ishrin fi Kashf Sabaiyya wa Thalathiyya Aw Amr al-Quran al-Karim (The Miracle of the 20th Century in Discovering the 3 and 7 of the Qurans Commands), which is about the numbers 3 and 7. It says that the command to worship expressed by the word u^budu, and the calls, in the form of commands, of each of the four prophets Shuayb, Nuh, Salih, and Jesus, to their peoples to worship are mentioned three times. But Abraham himself makes the address once, while there are three addresses uttered by Moses and Jesus. Similarly, it contains three addresses to those of the Quraysh who had deviated into misguidance.

In three places Almighty God addresses His Messenger (PBUH) with the word ubud:

Wabud Rabbaka hatta yatiyaka al-yaqin (And serve your Sustainer until there come unto you [the hour of which is] certainty) (15:99)

Fabud Allah mukhlisan la-hu al-din (So serve God offering Him sincere devotion) (39:2)

Fabudhu wastabir li-ibadatihi hal talamu la-hu samiyyan (So worship Him. and be constant and patient in His worship: do you know of any who is worthy of the same name as He?) (19:65)

The examples thus continue which this author gives for the number three. He also gives examples related to the number 7, one of which is the following:

Nabbiy ibadi ani anal-Ghafur al-Rahim (Tell My servants that I am indeed the Oft-forgiving, Most Merciful) (15:49)

Wa nabbihum an dayf Ibrahim (Tell them about the guests of Abraham) (15:51)

Wa nabbihum anna al-maa qismatun baynahum kullu shirb muhtadar (And tell them that the water is to be divided between them; each ones right to drink being brought forward [by suitable turns]) (54:28)

Qala ya Adam nubihum bi-asmaihim (He said: O Adam tell them their names.) (2:33)

Anbiuni bi-asmai haulai (Tell me the names of these) (2:31)

Nabbiuni in kuntum sadiqun (Tell me with knowledge if you are truthful) (6:143)

Nabbina bitawilihi inna naraka min al-muhsinin (Tell us the truth thereof; for we see you are one that does good [to all]) (12:36)

Similarly, the command to prostrate before the Glorious Creator is repeated 7 times, the command to perform the salat and pay zakat is found in seven places, as is the command to Gods Messenger to seek forgiveness. The purpose of these observations and others like them seems to be proof of the Qurans miraculousness, as was first done by Bediuzzaman Said Nursi, and to demonstrate the beauty of the Qurans exposition.

Concerning the number 19, the verse alayha tisata ashara (over it are nineteen) (74:30), in Sura al-Muddaththir, has afforded important clues to writers investigating this number. Some contemporary writers have said that the miracle in the number 19 is intended as a challenge to the unbelievers. Others have rejected this interpretation, and following the majority of commentators down the ages, have said it represents the number of angels employed in Hell-fire. Still others admit that this number is an important principle, and have directed various accusations at those who like the Bahais hold it to be sacred, criticizing them mercilessly, even accusing them of treachery and infidelity.

Nevertheless, some scholars15 have made numerical studies of the number 19. For example, the Bismillah (In the name of God, the Merciful, the Compassionate) consists of 19 letters. Those who have boldly divulged their findings about this number have given us most interesting information. Some of them are as follows: Sura al-Fatiha without the Bismillah consists of 6 verses. 6 x 19 is 114, which is the number of the Qurans suras. Similarly, Sura al-Nas, the final sura, is six verses, and 6 x 19 = 114.

Some scholars have pointed out the first verses of the Quran to be revealed:

Iqra bismi Rabbika alladhi khalaq * Khalaqal-insan min alaq * Iqra wa Rabbuka al-akram * Alladhi alama bil-qalam * Alamal-insan ma lam yalam (Proclaim! [or read!] in the name of your Lord and Cherisher, Who created * Created man, out of a [mere] clot of congealed blood; * Proclaim! And your Sustainer is most bountiful- * He Who taught [the use of] the pen * Taught man tthat which he knew not.) (96:1-5) These five verses consist of 19 words. Then the final verse to be revealed: al-yawm akmaltu la-kum dinakum wa atmamtu alaykum nimati wa raditu la-kum al-Islam dinan (This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion) (5:3) The phrase and have chosen for you Islam as your religion consists of 19 letters. Similarly, the verses, Iyyaka nabudu wa iyyaka nastain (You alone do we worship and from You alone do we seek help) (1:5) and Ihdina al-sirat al-mustaqim (show us the straight way) (1:6), and al-din indallah al-Islam (The religion before Allah is Islam) (3:19) are all composed of nineteen letters.

Other scholars16 have noted that some words and phrases in the Quran either consist of 19 letters or multiples of 19, or are repeated 19 (or multiples of 19) times. For instance, the Divine Names:

al-Sami (All-Hearing) is repeated 19 times; al-Hakim (All-Wise) is repeated 38 times, 2 x 19; al-Rahman (Most Merciful) is repeated 57 times, 3 x 19; al-Rahim (Most Compassionate) is repeated 114 times, 6 x 19.

Another author17 explains the indications of the Qurans miraculousness in the number 13 as well as 19. For example, the number of verses of the first sura, al-Fatiha, including the Bismillah, and the last, al-Nas, is 7 + 6 = 13. Similarly, the total number of letters of the first verses to be revealed, Iqra bismi Rabbika alladhi khalaq ... (see above) (96:1-5) is 76, and the total number of letters of the last to be revealed wattaqu yawman turjauna fihi ilallah thumma tuwaffa kullu nafsin ma kasabat wa hum la yuzlamun (And fear the Day when you shall be brought back to God. Then shall every soul be paid what it earned, and none shall be dealt with unjustly) (2:281) is 54. The total of these two verses is 130, which is 10 x 13. It should be stated here that scholars hold differing views regarding the final verse to be revealed.

Other scholars examine the numbers 13 and 19 together. According to the first redaction of the Quran, the first sura to begin disjointed letters (al-huruf al-muqattaat) is Sura al-Baqara, the total number of verses of which is 286. That is, 22 x 13. Then the last sura to begin with the disjointed letters is Sura al-Qalam, which is 53 verses, and that is 4 x 13. The 13th verse of Sura al-Mumtahina (its last verse) consists of 19 words. And the 13th verse of Sura al-Baqara also consists of 19 words. There are numerous interest points of this sort, related to the verse numbers and the number of words.

4. The Disjointed Letters at the Beginnings of Suras

There is dispute concerning the interpretation of the disjointed letters at the beginning of some of the Qurans suras. Some scholars have said that they are a Divine mystery in the Quran, and that they should not be discussed. However, the great majority have said the reverse of this, that these letters should be investigated and that this would lead to many benefits.18 Among the latter were those who asserted that the letters contained knowledge of the future, for which they cited a weak Hadith as evidence:

One time when a group of Jews visited Gods Messenger (PBUH), he was reading the verse, Alif. Lam. Mim. * Dhalikal-kitab la rayba fihi (Alif. Lam. Mim. * This is the Book) (2:1-2) One of them, Hayy ibn Akhtab, said to his companions: Alif is 1, Lam is 30, Mim is 40, the total of which is 71. Are you going to embrace the religion of a prophet whose rule is only 71 years? But when Gods Messenger (PBUH) read them the rest of the disjointed letters, they realized their mistake.19According to this Hadith it is permissible to ascribe meanings of this sort to the disjointed letters.

Some scholars (whom Said Nursi called ulema-i huruf) made close study of the meanings of the disjointed letters. Bediuzzaman called the letters Divine cyphers.20 While Hafiz Ibn Hajar said: Each one of these letters has its own particular mystery.21 Other scholars asserted that some of these letters allude to the future, while others indicate hidden truths related to the Qurans miraculousness. They mostly base their claim, as mentioned above, on the letters at the start of Sura al-Rum indicating the Byzantines victory.

The system used to calculate the numerical values of the Qurans words, which was also used in early works on the disjointed letters, was the abjad system. The subject has also attracted the attention of contemporary scholars. The number of suras that begin with disjointed letters is 29. This corresponds to the number of letters in the Arabic alphabet. The total number of disjointed letters is 78, and this corresponds to the number of letters of the first five verses to be revealed: Iqra bismi Rabbika alladhi khalaq ... (see above)

According to some scholars,22 the letter qaf, one of the disjointed letters, is repeated 57 times in both the two suras at the beginning of which it is found (Suras Qaf and Shura). This is 3 x 19. Since Sura al-Shura, which begins Ha. Mim. * Ain. Sin. Qaf, is longer than Sura Qaf, the fact that the letter qaf is also repeated 57 times in Sura al-Qaf draws attention to the latter. Moreover, the total number of times the letter is repeated in both suras is 114, which is the number of suras in the Quran. Similarly, Sura al-Qalam begins with the letter Nun, and above-mentioned properties are applicable to this sura too. In fact, using an eletronic calculator, Muhammad Rashad Khalifa made some truly interesting findings concerning the numerical relations in the suras which begin with the disjointed letters.

5. Other Numerical Indications

Some writers have concerned themselves with the arrangement of the Qurans suras while expounding the numerical miraculousness.23 They assert that some of the suras are arranged in pairs and some are arranged singly. Furthermore, they classify them as single or as pairs in relation to the number of verses. They then attempted to prove the numerical relations between the arrangement of the suras and the numbers of the verses. Most of the copies of the Quran current today have been proved as comprising numerical miraculousness of this sort, despite the dispute among the Quranic scholars (qurra) concerning the numbers of verses in many of the suras.

The number of suras in the first half of the Quran in the pair arrangement is 28, and in the second half it is 29. While according to the single arrangement, the number of suras in the first half is 29 and in the second half it is 28.

Abdullah Jalghum, who was quoted above, has attempted to prove that the numerical indications are present also in the numbers of the verses in the suras. The number of verses in the suras in copies of the Quran found in the eastern Islamic world (the reading [qiraat] of Hafs narrated from Asim) is accepted to be authentic. While others are not. As for copies found in the western Arab world, (the reading [qiraat] of Hafs narrated from Warsh), there is dispute about the number of verses. For which reason, this author supposes that he is trying to unite the Umma around in defining the numbers of verses in the suras in these copies.

6. Ways of Scientific Calculation and the External Appearance of the Qurans Numerical Miraculousness

It is known by those who work in the field of calculation that if the outer appearance of a thing is distributed mathematically, this is called natural distribution. That is, a concentration in the external appearance of a particular subject and this diminishes as the distance increases from the centre. When it is not natural distribution, it is distributed in a specific order.

It is a fact that most of those who investigate the numerical appearance of the Quran are not experts in mathematical calculation and do not have any idea about statistical distribution. They think they have found certain outward indications and try to prove the Qurans miraculousness by means of them, whereas there is a symmetry and beauty between all the aspects of the Qurans miraculousness. And there is no dispute concerning the fact that one of the Qurans attributes is beauty.

Basing them on the various appearances they have found, some scholars have considered numerical indications to be true aspects of miraculousness. And not sufficing with that, they have attempted to generalize these appearances, making forced interpretations of the points that do not fit.

Someone who has a precise knowledge of calculation will shake to the foundations the ideas of those who try to prove the Qurans miraculousness by their own methods, and will very probably refute many interpretations not based on mathematical methods. In one respect it is thus, and in another, according to the principle that there is no sacralizing of numbers in Islam, one has to applaud those who declare to be innovators, sinners, or even infidels people who declare war on the idea of the Qurans numerical miraculousness and propound such ideas.

To give examples of 19 and its multiples: this number forms approximately 5% of all known integral numbers. (5% is approximately the equivalent of 1/19) Thus, in every 100 suras, 5 suras should have 19 verses or verses to the number of multiplies of 19. If the number of suras the number of whose verses are 19 and multiples of 19 increases, the ratio of 5% will change. (For example, it could be 20%) In which case, one could speak of the pre-eminence of the number 19. If among the 114 suras the verses of only two of them were 19 in number, one could not say that. (In such a case, the number 19 would not be pre-eminent, but unknown.)

Those who have been attacked because they concern themselves with the indications related to this number, have been so because of the Bahais, who hold it to be sacred.

The calculations related to the sentences given previously have been attacked in the same way.

7. The Use of Reckoning in Quranic Verses which Predict Future Events

The indication at the beginning of Sura al-Rum that the Byzantines would defeat the Persians several years hence, was fulfilled in the time of Gods Messenger (PBUH), and the believers rejoiced in this Divine succour. The news of the defeat arrived the day the believers won the Battle of Badr, and they celebrated the two victories together.

It is known that in some of his works, Said Nursi alluded to the results of certain coincidences of numbers, and he deduced indications of the future concerning both himself and the Nur community. However, since I do not know Turkish and these works have not been translated into Arabic, I cannot ascertain these facts.

All that we have set out up to here shows that some scholars have reached conclusions about the future by means of calculations related to the disjointed letters at the beginning of some suras. Basing it on certain verses, some contemporary writers have calculated that the verses allude to the year 1974 and that during that year the numerical miraculousness of the Quran would become widely known. Other scholars have predicted as a result of their calculations that the Jewish state will collapse in 2022.

All these calculations and ideas on the subject are conjectural questions, yet it is our hope that neither those who make these interpretations, nor those who accept them are committing sins. For matters such as these are not included among the tenets of belief. There is therefore no necessity to contest one another concerning them, and hold others answerable. However, it was among the practices of Gods Messenger (PBUH) to draw conclusions (omens) from certain coincidences. For the Messenger derived pleasure from a satisfying coincidence. For instance, when he saw that Suhayl ibn Amr was among the Meccans who came to sign the Treaty of Hudaybiyya, he said he hoped it would be easy, because of Suhayls name. There is nothing preventing a Muslim drawing omens from coincidences in numbers, names, or events, since it is part of the Sunna. If it results in something good, it is an instance of Divine grace. For everything is under Gods command.

8. Conclusion

We may list as follows the chief points we have made in this study of the numerical miraculousness of the Quran:

1. The numerical indications of the Quran are an open door for researchers. Each may find something that conforms to his own taste and confidence, and discover some coincidences and indications. He may even discover some important points that others will find persuasive. All these ways are open, but it is essential to look on these questions as conjectural. Nothing should be considered definite unless it is based on mathematical rules and accurate calculation.

2. It is essential that the Rasm al-Uthmani (the disposition of the Quran as written by Hafiz Osman) should be taken as the basis when studying the numbers of the Qurans letters and words.

3) Assertions of miraculousness have to be based on a question about which is consensus and no dispute. It is not permissible to base assertions of miraculousness on disputed matters, such as the number of verses in certain suras. Similarly, there are differences concerning the Bismillah. Is it counted as a verse in every sura, or is it a verse only in Sura al-Fatiha? Or is it a verse only in Sura al-Naml? However, this is not disputed by the scholars who engage in the study of the numbers of verses, but by the authorities of fiqh (such as Abu Hanifa and Imam al-Shafii). The dispute leads to the conclusion that the number of verses differ and that there is no consensus concerning them. In this situation, it is permissible to prefer a specific number for the number of verses. But if the number is disputed, it is not permissible to put forward this as evidence for miraculousness.

Thus, investigations should be based on matters about which there is agreement. The Quranic readings (qiraat), about which there is consensus, have to be taken into consideration here. A numerical coincidence which conforms to one reading, does not have to constitute evidence for someone who reads [the Quran] according to another reading. Similarly, such a numerical coincidence does not mean that only that reading is correct, and the others are not.

4) Numerical studies related to the Quran corroborate the existence of the Qurans numerical miraculousness. If a scholar is successful in deducing some truths in this subject, however many or few, it is clear that in the long term important results may be achieved - should other scholars continue to work at it. Thus, although it is not a new subject, there is need for much work.

5) All studies aimed at proving the numerical miraculousness have revolved around specific numbers. However, they should investigate other numbers too. For example, while investigating the numerical value in the Quran of the number 7, the works should be expanded to include investigation of the numbers 6 and 8. If having done this, the number 7 truly appears to be exceptional, much more reliable results will be achieved. In this way, the miraculousness of a particular number will be firmly established.

6) The method Said Nursi followed in proving the miraculousness of the beauty of the Qurans exposition is the soundest way in this field at the present time, for it addresses the intelligence and conscience, just as it does the intellect.

____________________

* Prof. Dr. MUHAMMAD ZAKI MUHAMMAD KHADAR

Prof. Khadar was born in Jordan in 1944, and graduated from the Dept. of Electronics in Baghdad University. He received his doctorate from Sheffield University, UK, in 1972. He taught as Professor in the University of Egypt, and at present teaches in the University of Jordan. He has published eleven books and numerous academic articles.

1. Fadl Hasan Abbas, Itqan al-Burhan fi Ulum al-Quran (Dar al-Furqan, 1997) Part 1.

2. Shaykh Muhammad al-Ghazali, Kayfa Nataamalu Ma al-Quran (Virginia: International Institute of Islamic Thought, 1991).

3. al-Suyuti, al-Itqan fi Ulum al-Quran, i, 151.

4. Quran, 15:21. For further information, see, Muhammad Zaki Muhammad Khidr, Hadhal-Quran fi Miat Hadith Nabawiyya (2 edn. 1987) 8.

5. al-Liwa, Ahmad Abd al-Wahhab, Ijaz al-Nizam al-Qurani (Maktaba Gharib, 1980).

6. Nursi, Bediuzzaman Said, The Flashes Collection [Eng. trans.] (Istanbul: Szler Publications, 1995) 227.

7. Quran, 18:109.

8. The Flashes Collection, 348.

9. See, al-Kirmani, Asrar al-Takrar fil-Quran al-Karim.

10. Nursi, Bediuzzaman Said, Letters 1928-1932 [Eng. trans.] (Istanbul: Szler Publications, 2nd edn. 1997) 475-8.

11. See, Adnan al-Rufai, al-Mujiza Kashf Ijaziyya Jadid fil-Quran (Syria).

12. Nurs, Bedizzaman Said, Barla Lahikas (Istanbul: Envar Neriyat, 1994) 290.

13. Atif Muhammad Aziza, Asrar al-Huruf wal-Ayat fi Risala al-Quran al-Ajib (Matba al-Huda).

14. Ibn Khalifa Ulaywi, Mujiza al-Qarn al-Ishrin fi Kashf Sabaiyya wa Thalathiyya al-Quran al-Karim (Damascus: Dar al-Iman, 1st edn. 1403/1983).

15. See, Muhammad Rashad Khalifa, al-Ijaz al-Raqami fil-Quran (1976).

16. See, Abd al-Razzaq Nawfal, Mujiza al-Arqam wal-Tarqim fil-Quran al-Karim (Dar al-Kitab al-Arabi, 1982).

17. See, Abdullah Jalghum, Asrar Tartib al-Quran (al-Zarqa: Dar al-Fikr lil-Nashr wal-Tawzi).

18. al-Qurtubi, al-Jami li-Ahkam al-Quran (Dar al-Hadith, 1994) i, 172.

19. Ibn Kathir al-Dimashqi, Tafsir al-Quran al-Azim (Beirut: Dar al-Jil) i, 37.

20. The Flashes Collection, 345.

21. Ibn Hajar al-Asqalani, Fath al-Bari Shahr Sahih al-Bukhari, xi, 352.

22. See, Muhammad Rashad Khalifa, al-Ijaz al-Raqami fil-Quran.

23. See, Abdullah Jalghum, Asrar Tartib al-Quran.