Verse: Difference between revisions

The literal meaning of "aya" is "sign" or "something clear and obvious". The word is also used in the Qur'an in its literal meaning in some places and refers to every creature as a sign of the existence and the attributes of [[Allah]], and to the [[miracle]]s of the [[prophet]]s as they are signs of truth of their mission. In the application of the word in this meaning, the ayas (signs) of God are divided to [[Afaqi]] (signs in the horizons) and [[Anfusi]] (the signs in one's self).

"Aya" literally means sign,<ref>''[[Al-Burhan fi 'ulum al-Qur'an]]'', Vol.1, p.363.</ref> symbol, or something clear and obvious,<ref>Al-Raghib al-Isfahani, ''[[Mu'jam mufradat alfaz al-Qur'an]]'', p.34.</ref> but in the technical usage in the [[Qur'an]], means, "a part of the Qur'an which is placed in a [[sura]] and contains one or more sentences".<ref>[[Al-Suyuti]], ''[[Al-Itqan]]'', Vol.1, p.145.</ref> In other words, aya in technical usage means the words, phrases, and sentences of the Qur'an which forms suras. The connection of the technical and the literal meaning is that each one of the verses of the Qur'an is a sign, like natural signs, referring to [[God]], some of the beliefs, practical rulings, or moral principles.<ref>[[Al-Tabataba'i]], ''[[Al-Mizan]]'', Vol.18, p.159.</ref>

The word "aya" is used 382 times in single and plural forms ("ayat", Arabic: "آیات").<ref>'Abd al-Baqi, ''[[Al-Mu'jam al-mufahras']]', pp. 103-108.</ref> The main meaning is sign and symbol, and is used sometimes as "lesson" (10:92), "miracle" (2:12), "wonder" (23:50), and "reason" (30:20), which all return to the literal meaning.<ref>''[[Al-Mu'jam al-wasit]]'', Vol.1, p.25; ''[[Manahil al-'irfan fi 'ulum al-Qur'an]]'', Vol.1, p.338; ''[[Al-Burhan fi 'ulum al-Qur'an]]'', Vol.1, p.266</ref>

 

One opinion is that the last verse revealed is the [[Ikmal verse]], which was revealed in the returning of the [[Prophet (s)]] from [[Hajjat al-Wida']] in [[Ghadir Khumm]]. [[Sura al-Ma'ida]], contains rulings which expresses the end of battles and the establishment of Islam; especially that in the end of the verse it informs of the end of the [[prophethood]], so according to this opinion the last verse of the Qur'an is from the last [[sura]].<ref>Ramyar, ''[[Tarikh Qur'an]]'', p.46</ref>

 

Regardless of [[al-Muqatta'at]] (separate letters) verses, the shortest verse in the number of words is the verse 64 of [[sura al-Rahman]] (Arabic: "مُدهامَّتان", transliteration: "mudhammatan")<ref>''[[Al-Tahrir wa al-tanwir]]'', Vol.1, p.77</ref> which means, "dark green". This verse contains only one word. And the shortest in the number of the letters is the first verses of [[suras al-Fajr]] (Arabic: "والفجر", transliteration: "wa al-fajr") meaning, "by the Dawn"; and the first verse of [[sura al-'Asr]] (Arabic: "والعصر", transliteration: "wa al-'asr", translation: "by the time") and some others (with six letters and two words).<ref>''[[Al-Itqan]]'', Vol.2, p.357</ref>

The longest verse of the Qur'an is the [[verse of Dayn]] (debt) (2:282) which nearly fills a page.

==Verse Categories==

===Al-Muhkam and al-Mutashabih===

In the Qur'an, the verses are categorized in [[Muhkam]] (definitive) and [[Mutashabih]] (metaphorical) verses:

{{

centered pull quote|It is He who sent down upon thee the Book, wherein are verses clear that are the Essence of the Book, and others ambiguous. As for those in whose hearts is swerving, they follow the ambiguous part, desiring dissension, and desiring its interpretation; and none knows its interpretation, save only God. And those firmly rooted in knowledge say, 'We believe in it; all is from our Lord'; yet none remembers, but men possessed of minds.

|author=The [[Qur'an]], 3:7; translated by [[Arbery]].<ref>[http://tanzil.net/#3:7 Tanzil.net]</ref>

:: Muhkam verses are the verses which meaning is obvious and their true meaning isn't mistaken. these verses are to be believed and be acted according to. Mutashabih verses are the verses which their literal meaning is not meant and their true [[interpretation]] is known to no one except [[God]]. Of course, in [[Shi'a]] view, the interpretation of Mutashabih verses is known to the [[Prophet (s)]] and [[Imams (a)]] by the [[will of God]].<ref>[[Al-Tabataba'i]], ''[[Al-Mizan]]'', Vol.3, pp.32-43</ref>

According to 'Allama Tabataba'i, by taking the above verse into consideration, the Mutashabih verses are understood referring to the Muhkam verses; so there isn't any verse in the [[Qur'an]] which meaning is incomprehensible.<ref>[[Al-Tababa'i]], ''[[Qur'an dar Islam]]'', p.37</ref>

Most of the Mutashabih verses are about the attributes and [[acts of God]] and, by referring them to the Muhkam verses they also become Muhkam. The count of Mutashabih verses doesn't exceed 200.<ref>[[Ma'rifat]], ''[[Al-Tamhid fi 'ulum al-Qur'an]]'', Vol.3, p.14</ref>

The scholars of the [[Qur'anic sciences]] have mentioned other categorizations for verses<ref>''[[Al-Itqan]]'', Vol.1, p.10</ref> like, verses of rulings, [[al-Nasikh]] and [[al-Mansukh]] verses, etc.

Also in hadiths of the [[Prophet (s)]] and [[Ahl al-Bayt (a)]], some titles and names are mentioned for some verses like: the strongest verse: [[al-Nahl]] (16):90 or the most frightening verse: [[al-Zalzala]] (99):7-8.

The Prophet (s) said, the greatest verse is [[al-Kursi verse]]. And according to a narration from [[Imam 'Ali (a)]], the most promising verse of the Qur'an is the verse 5 of [[sura al-Duha]] (93).<ref>''[[Al-Itqan]]'', Vol.2, p.353</ref>

==Order of Verses==

There are two opinions about the order of the verses; most of [[Shi'a]] and [[Sunni]] scholars believe that the place of verses in [[sura]]s, is [[Tawqifi]] (specified by [[God]]), so the existing order is fixed and it's [[forbidden]] to change it.<ref>''[[Al-Itqan]]'', Vol.1, p.132</ref>

In the contrary, some think that although maybe the verses are ordered in the lifetime of the [[Prophet (s)]], but after him, taste and [[ijtihad]] of some of the [[companions]] has effected the existing order. According to [['Allama Tabataba'i]], the reports of the first collection of the [[Qur'an]] in the time of [[Abu Bakr]], confirms that the ijtihad of the companions had role in the order of the verses; and if we agree that all the verses are first ordered by the command of the Prophet (s), it doesn't mean that what the companions have collected is with the order the Prophet (s) had commanded. And the claimed [[Ijma']] (consensus) that the existing order is the order of the lifetime of the Prophet (s) is only a "[[reported Ijma']]" which is not reliable.<ref>[[Al-Tabataba'i]], ''[[Al-Mizan]]'', Vol.12, pp.127-129</ref>

The "coherence of a group of the verses in a [[sura]]", means either the "unity of the context", which is accepted among the [[exeget]]es, or it means the" coherence of all of the verses of a sura". According to the latter meaning, every sura has one or more point/points, and after fulfilling it, the sura ends. The length of a sura is also dependent to the point/points it implies.<ref>''[[Al-Tamhid]]'', Vol.5, p.239</ref>

Other exegetes who had attended the subject are, al-Zamakhshari in ''al-Kashshaf'', [[Fakhr al-din al-Razi]] in ''[[al-Tafsir al-kabir]]'', al-Alusi in ''Ruh al-Ma'ani'', Muhammad Rashid Rida in ''Tafsir al-minar'', and [[al-Shaykh Mahmud Shaltut]] in ''[[Tafsir al-Qur'an al-karim]]''.

Some other exegetes, although believing in the coherence of the verses, say that the Qur'an is not a technical or educational book that have a specific segmentation and compiling order. It's good to understand the coherence of the verses, but only in the parts that have a connection. So there shouldn't be any false connection attributed to the [[word of God]].<ref>Al-Shaykh Izz al-din citing from ''[[Al-Itqan]]'', Vol.2, p.234</ref> According to [['Allama Tabataba'i]], even sometimes a verse interject two other coherent verses, so there is no need to take the trouble for finding a connection between the verses, except for the verses which are [[revelation|revealed]] together or the verses which connection is obvious.<ref>[[Al-Tabataba'i]], ''[[Al-Mizan]]'', Vol.4, p.359</ref>

For the word "aya" (Arabic: آیة) there are other general meanings mentioned; divine ayas are things which show the existence of [[God]] and His power, [[wisdom]], greatness, and his other attributes; so the word "aya" could be used for all of the creatures, because all of them are signs of their [[creator]]. Many times in the Qur'an, after describing the phenomena of the world, it is said, "They (the wonders of the world) are indeed signs (of God and his attributes)".<ref>[[Misbah Yazdi]], ''[[Qur'an Shinasi]]'', Vol.1, p.33</ref>

It also must be noted that in the Qur'an, the word "[[mu'jiza]]" (Arabic: "معجزة", [[miracle]]) isn't used and instead, the word "aya" (sign) and "[[Bayyina]]" (Arabic: "بینة", evidence) is used; the word "mu'jiza" is mainly used by theologians.

The Qur'an verses are miracles, as no one can bring something like it; and in the same time are the sign of the truth of its conveyor, and a lesson, proof and [[reason]] for its content, which is the guidance and [[knowledge]] for the mankind, and the indication of the knowledge, power, wisdom and other divine attributes.<ref>''[[Manhil al-'irfan fi 'ulum al-Qur'an]]'', Vol.1, p.339</ref>

The whole of the Qur'an is an aya (miracle) of [[God]] because no one can bring something like it. Divine rulings and obligations are also ayas (signs) as they are means of approaching God. Existing creatures are ayas (signs) of God as their existence indicates the existence and greatness of their creator. The [[prophet]]s are the ayas (signs) of God as they invite people to believing and worship God. Wonders and miracles of the prophets are also ayas (signs) because they have a clear indication of the power of God and also are signs of the truth of the mission of the prophets.<ref>[[Misbah Yazdi]], ''[[Qur'an Shinasi]]'', Vol.1. p.33</ref>

===Tashri'i and Takwini Ayas===

The ayas (signs) of God could be divided into the two categories of "tashri'i" (creation) and "takwini" (legislation).<ref>[[Misbah Yazdi]], ''[[Qur'an Shinasi]]'', Vol.1. p.33</ref> Tashri'i signs are mainly the [[Qur'an]] and other [[divine books]], which are about the divine rulings, theological knowledge and ethics which are the means of approaching God.<ref>[[Al-Tabataba'i]], ''[[Al-Mizan]]'', Vol.18, p.159</ref> Although some of the Qur'an verses are takwini, which express the wonders of the [[creation]].

Takwini signs are the existing matters which indicate the existence, creation, knowledge, and other divine attributes.<ref>[[Al-Tabataba'i]], ''[[Al-Mizan]]'', Vol.18, p.158</ref> These signs also make two subcategories: ordinary and extraordinary. The ordinary signs includes all of the phenomena of the world, and the extraordinary signs includes the miracles of the [[prophet]]s.<ref>[[Misbah Yazdi]], ''[[Qur'an Shinasi]]'', Vol.1. p.34</ref>

===Afaqi and Anfusi Ayas===

* Studying his signs in the [[soul]] and the body of human, which are the "Anfusi" ayas (signs in one's self).

* Studying the signs that exist outside of the human, in nature and creatures, which are the "Afaqi" ayas (literally: signs in the horizons).<ref>[[Makarim Shirazi]], ''[[Tafsir nimuna]]'', Vol.18. p.328</ref>

In the Qur'an and [[hadith]] studying and thinking about both Anfusi and Afaqi ayas is emphasized on.

{{

centered pull quote|We shall show them Our signs in the horizons and in themselves, till it is clear to them that it is the truth. Suffices it not as to thy Lord, that He is witness over everything?

|author=The [[Qur'an]], 41:53; translated by [[Arbery]].<ref>[http://tanzil.net/#41:53 Tanzil.net]</ref>

In hadith the importance of the attention to the Afaqi and Anfusi signs is noted, [[the Prophet (s)]] said: "the one who knows himself, had known his [[God]]".<ref>[[Al-Majlisi]], ''[[Bihar al-anwar]]'', Vol.2, p.32; ''[[Ghurar al-hikam]]'', p.232</ref>

[[Imam 'Ali (a)]] says about the Afaqi signs: "so think about the sun and the moon, and the tree and the plants, and the water and the stone, and the alternation of the day and night, and the flow of the seas, and the large number of the mountains, and the height of the peaks, and the diversity of languages, and the differences of tongues, -which are the clear signs of God- so, woe be to one who does not accept the Designer and rejects the Manager. They thought that they are like the plants and don't have any farmer, and there's no maker for the differences of their shapes. They don't have any reason for their claim, could there be any building without a builder?..."<ref>[[Al-Sharif al-Radi]], ''[[Nahj al-balagha]]'', [[sermon 185]]</ref>

The Afaqi and Anfusi signs are also discussed in Islamic [[philosophy]] and [[mysticism]].<ref>''[[Al-Asfar al-arba'a]]'', Vol.7, p.14</ref>

<div style="{{column-count|2}}">

* Bustani, F, Jawharchi, 'Adnan, "Ra'y fi tahdid 'asr al-Raghib al-Isfahani", ''Majallat al-Majma' al-lughat al-'Arabiyya'', [[Damascus]], 1986 AD, 61 (1), 191-200;

* [[Haji Khalifa]], ''[[Kashf al-zunun]]'', Istanbul, 1931 AD;

* Khalil b. Ahmad, ''Kitab al-ayn'', collected by Mahdi Makhzumi and Ibrahim Samarra'i, [[Qom]], 1405 AH, 441/8;

* Rida, Muhammad Rashid, ''[[Al-Manar]]'', Beirut, Dar al-ma'rifa;

* Al-Zarkashi, Muhammad, ''[[Al-Burhan fi 'ulum al-Qur'an]]'', collected by Muhammad Ab al-fadl Ibrahim, Beirut, 1972 AD, 35/52-1;

* Al-Suyuti, ''[[Al-Itqan]]'', collected by Muhammad Ab al-fadl Ibrahim, Cairo, 1967 AD, 225/233-1, 369/389-3;

* [[Sadr al-Muta'allihin]], ''[[Asrar al-ayat]]'', edited by Muhammad Khajuwi, [[Iranian Philosophical Society]], Tehran, 1360 SH;

* [[Sayyid Muhammad Husayn Tabataba'i|Tabataba'i]], Muhammad Husayn, ''Qur'an dar Islam'', [[Bustan-i Kitab]], [[Qom]];

* [[Sayyid Muhammad Husayn Tabataba'i|Tabataba'i]], Muhammad Husayn, ''[[Al-Mizan]]'', Beirut, 1393 AH;

* [[Al-Tabrisi]], Fadl, ''[[Majma' al-bayan]]'', Sayda, 1333 AH;

* [[Fakhr al-din al-Razi]], Muhammad, ''[[Al-Tafsir al-kabir]]'', Beirut, Dar Ihya' al-turath al-'Arabi;

* [[Misbah Yazdi]], Muhammad Taqi, ''[[Qur'an Shinasi]]'', Researched by Mahmud Rajabi;

* [[Mustafawi]], Hasan, ''[[Al-Tahqiq fi kalimat al-Qur'an al-majid]]'', Tehran, 1360 SH, 172/174-1;

* ''[[Al-Tamhid fi 'ulum al-Qur'an]]''.