Surah Yunus (10)

Meccan

{Alif, Lam, Ra. These are the verses of the wise Book.}

| Yunus: (1) Alif, Lam, Ra...

His saying, the Glorified and Exalted, {Alif, Lam, Ra}:

There are several issues concerning this:

• Nafi' and Ibn Kathir and 'Asim recited {Alif, Lam, Ra} with an open Rā' (fatḥ) for emphasis (tafkhīm).
• Abu 'Amr, Hamzah, Al-Kisā'ī, and Yahya (from Abu Bakr) recited it with a broken Rā' (kasr) through imālah (inclination towards Yā').
• It is narrated from Nafi', Ibn 'Amir, and Hammad (from 'Asim) that they recited it between fatḥ and kasr (a middle pronunciation).
• All these readings are sound. Al-Wāḥidī stated that the original practice is to avoid imālah in these letters (like in mā and lā) because their Alif is not derived from a Yā'. However, those who perform imālah do so because these utterances are names for specific letters, and the imālah serves to indicate that they are names, not just raw letters.

• They all agreed that {Alif, Lam, Ra} by itself is not an Ayah.
• They all agreed that {Ṭā, Hā} by itself is an Ayah.
• The difference is that {Alif, Lam, Ra} does not resemble the endings of the subsequent Ayat, whereas {Ṭā, Hā} does resemble the endings of the Ayat that follow it.

The detailed discussion regarding the interpretation of this type of letter combination has already been covered at the beginning of Sūrat Al-Baqarah. However, we will mention some views here:

• Ibn 'Abbās said: {Alif, Lam, Ra} means "I am Allāh, I See."
• It was said: "I am the Lord, there is no god but Me."
• It was said: {Alif, Lam, Ra}, {Ḥā, Mīm}, and {Nūn} are names of the Most Merciful (Al-Raḥmān).

His saying, the Exalted: {These are the Verses of the Wise Book}

There are two issues concerning this:

Regarding {These} (Tilka):

1. It could refer to the Ayat found within this very Sūrah.
2. It could refer to the Ayat of the Qur'an that preceded this Sūrah.

Regarding {The Wise Book} (Al-Kitāb Al-Ḥakīm):

1. It could refer to the Qur'an itself.
2. It could refer to something other than the Qur'an, namely the Preserved and Hidden Book (Al-Kitāb Al-Makhzūn) kept with Allāh, from which every scripture is copied. This is supported by:
   • {Indeed, it is a noble Qur'an, In a protected Tablet} (Al-Wāqi'ah: 77-78).
   • {Nay, it is a glorious Qur'an, In a Preserved Tablet} (Al-Burūj: 21-22).
   • {And indeed, it is in the Mother of the Book with Us, exalted in wisdom} (Az-Zukhruf: 4).
   • {Allāh erases what He wills and confirms, and with Him is the Mother of the Book} (Ar-Ra'd: 39).

Combining these possibilities yields four main scenarios:

Scenario 1:

• {These} refers to the Ayat present in this Sūrah.
• {The Wise Book} is the Qur'an.
• The meaning is: These Ayat in Sūrat Alif, Lam, Ra are verses of that perfectly structured Book which water cannot erase nor time alter, as Allāh promised His Messenger (PBUH).

Scenario 2:

• {These} refers to the Ayat in this Sūrah.
• {The Wise Book} refers to the Hidden, Preserved Book with Allāh.

A Problem with Scenarios 1 & 2: The demonstrative pronoun {Tilka} (These) is used for distant objects, yet the Ayat of this Sūrah are present (ḥāḍirah). How is it appropriate to use {Tilka}? This question and its answer were previously discussed concerning {Alif, Lam, Mīm. That is the Book...} (Al-Baqarah: 1-2).

Scenario 3 & 4:

• {These} refers to the Ayat of the Qur'an that preceded this Sūrah.
• Meaning 3: These Ayat are verses of the Wise Qur'an.
• Meaning 4: These Ayat are verses of that Hidden, Preserved Book with Allāh.

Two Other Interpretations:

1. {The Wise Book} refers to the Torah and the Gospel. The meaning is that the stories mentioned in this Sūrah align with those in the Torah and Gospel. This proves that Muhammad (PBUH) could not have known them unless Allāh revealed the revelation to him.
2. Abu Muslim's view: {Alif, Lam, Ra} refers to the constituent letters. Thus, {Alif, Lam, Ra. These are the Verses of the Book} means: these letters are the signs that mark this Book, by which the challenge was issued. If this Book were not distinguished from human speech by its miraculous description, its specific composition, while others are capable of uttering these letters, would be impossible.

There are several interpretations for describing the Book as Ḥakīm:

1. Possessor of Wisdom: The Ḥakīm is the one possessing wisdom (ḥikmah); thus, the Book contains wisdom.
2. Description of the Speaker: The description applies to the one who spoke the words. (Citing Al-A'shā's poetry about a wise saying).
3. Judge/Ruler (Ḥākim): The majority hold that Ḥakīm means Ḥākim (Judge), where Fa'īl takes the meaning of the active participle (Fā'il). Evidence is {And He sent down with them the Book in truth, to judge between the people} (Al-Baqarah: 213). The Qur'an acts as a judge for beliefs (distinguishing truth from falsehood) and actions (distinguishing correctness from error). It also judges that Muhammad (PBUH) is truthful in his claim of prophethood, as the greatest miracle is the Qur'an itself.
4. Perfected/Inviolable (Muḥkam): Ḥakīm means Muḥkam (perfected/inviolable). Perfection means preventing corruption, so the Book cannot be erased by water, burned by fire, or altered by time. Alternatively, it means it is free from lies and contradictions.
5. Governed By Justice: Al-Ḥasan said it is Ḥakīm because Allāh has decreed justice, kindness, giving to relatives, and prohibited indecency, evil, and transgression. He decreed Paradise for the obedient and Fire for the disobedient. Under this view, Ḥakīm means "that which is decreed upon."
6. Metaphorical Indication: In its linguistic root, Ḥakīm refers to one who performs wisdom and correctness. Describing the Qur'an this way is metaphorical, because it indicates wisdom and correctness; by indicating these meanings, it becomes as if it is wise in itself.

{7} Was it a wonder to the people that We revealed to a man from among them, "Warn mankind and give good tidings to those who believe that they will have a firm footing of truth with their Lord"? The disbelievers say, "This is clearly a sorcerer."