Surah Maryam (Chapter 19)

(It has ninety-eight verses and is Meccan.)

In the Name of Allah, the Entirely Merciful, the Especially Merciful.

Note on the structure: The original text indicates the beginning of Surah Maryam (Chapter 19) and its classification (Meccan, 98 verses). The first verse, ${كهيعص}$, is presented. The phrase "عليها السلام" (Peace be upon her) likely refers to Maryam (Mary) herself, preceding the Surah's introduction, though it is placed somewhat unusually in the excerpt structure.

Mary (Maryam): (1) K. H. Y. ‘A. S.

Preliminary Remarks

Before delving into the recitations (Qirā’āt), three preliminary points must be established.

The Arabic alphabet letters are of two types: bilitteral (two-part) and triliteral (three-part).

1. Bilitteral Letters: Arabs customarily pronounce these with a distinct, slightly inclined (māl) vowel sound, saying bā, tā, thā, and so on.
2. Triliteral Letters: Those whose middle letter has a fully opened (ishbā‘) vowel sound are pronounced dāl, dhāl, ṣād, ḍād, and their equivalents.
3. The Letter Zāy (ز): This letter is unique; both pronunciations are common. If one emphasizes the yā’ sound, making it triliteral, the vowel is not inclined (māl). If one omits the yā’ sound, making it resemble a bilitteral letter, the vowel is inclined (māl).

The fundamental rule is that full opening (ishbā‘) of the fatḥa (a-sound) is the origin (aṣl) in all positions, and inclination (imālah) is a branch (far‘). Therefore, it is permissible to fully open every inclined vowel, but it is not permissible to incline every fully opened vowel.

Reciters have three main approaches regarding the recitation of these specific letters:

1. Adhering to the Origin: Fully opening the fatḥa for both Hā’ (هـ) and Yā’ (ي).
2. Adhering to the Branch: Inclining both Hā’ and Yā’.
3. Combining Origin and Branch: Opening one letter and inclining the other. They offer two reasons for this combination:
   • Reason 1 (Best View): Since the fully opened fatḥa is the origin and inclination is a common branch, combining them allows one to observe both the origin and the branch, which is superior to observing only one and neglecting the other.
   • Reason 2 (Phonetic/Orthographic Balance): Bilitteral letters, when pronounced separately (maqtū‘), are inclined. When connected (mawṣūl), they are fully opened. Here, Hā’ and Yā’ in K. H. Y. ‘A. S. are pronounced separately but written connected. Thus, opening one and inclining the other balances the spoken separation with the written connection.

Recitations of K. H. Y. ‘A. S.

Given the above, there are several known recitations:

1. First Recitation (The Known Recitation): Full fatḥa (opening) for both Hā’ and Yā’.
2. Second Recitation: Kasr (short i-sound) for Hā’ and fatḥa for Yā’. This is the recitation of Abū ‘Amr, Ibn Mubādir, and al-Quṭa‘ī from Ayyūb. They specifically inclined Hā’ to distinguish it from the Hā’ used for alerting/calling attention (which is never pronounced with kasr).
3. Third Recitation: Fatḥa for Hā’ and kasr for Yā’. This is the recitation of Ḥamzah, al-A‘mash, Ṭalḥah, and a narration from ‘Āṣim via Ḍaḥḥāk. They inclined Yā’ because Yā’ is the sister of kasrah (the i-vowel), and giving the kasrah to its sister sound is preferable to giving it to an unrelated open sound.
4. Fourth Recitation: Inclination (imālah) for both Hā’ and Yā’. This is the recitation of al-Kisā’ī, al-Mufaḍḍal, Yaḥyā from ‘Āṣim, al-Walīd ibn Muslim from Ibn ‘Āmir, al-Zuhrī, and Ibn Jarīr. They inclined both based on the two reasons mentioned earlier regarding the inclination of Hā’ and Yā’.
5. Fifth Recitation (Recitations of al-Ḥasan):
   • Ḍamm (short u-sound) for Hā’ and fatḥa for Yā’.
   • Also narrated from him: Fatḥa for Hā’ and ḍamm for Yā’.
   • The author of al-Kashshāf narrated that al-Ḥasan pronounced both with ḍamm.
   • Justification for Ḍamm: Some suggest al-Ḥasan adopted ḍamm for one or both because he presumed the middle letter (‘ayn al-fi‘l) in Hā’ and Yā’ was an alif derived from a wāw (like in dār or māl). Since the origin of these alifs is often unknown but frequently derived from wāw, he treated them as wāw and applied the preceding vowel rule for wāw (which is ḍammah).
6. Sixth Recitation: Pronouncing both Hā’ and Yā’ with a sound that incorporates a slight degree of ḍammah (a sound between fatḥa and ḍammah).

Further Issues in Recitation

Abū Ja‘far recited ‘Ayn Sīn by pausing slightly between the letters, clearly pronouncing the nūn of ‘Ayn. The rest of the reciters connect the letters and obscure the nūn (i.e., ‘ayn is pronounced as ‘ay).

The known recitation of Ṣād involves Idghām (merging the ṣād with the following letter). However, ‘Āṣim and Ya‘qūb recite it with Iẓhār (clear pronunciation).

Second Inquiry: Interpretations of the Letters

The general views on the meanings of these initial letters have been previously discussed. What is specific to this passage is the narration from Ibn ‘Abbās (may God be pleased with him):

• K. H. Y. ‘A. S. is praise from God upon Himself:
  • Kāf (ك): For Kāfī (Sufficient).
  • Hā’ (هـ): For Hādī (Guide).
  • ‘Ayn (ع): For ‘Alīm (All-Knowing).
  • Ṣād (ص): For Ṣādiq (Truthful).

• Ibn ‘Abbās is also reported to have interpreted Kāf as referring to al-Kabīr (The Great) or al-Karīm (The Generous).
• He is also reported to have interpreted Yā’ sometimes as al-Karīm and other times as al-Ḥakīm (The Wise).
• Al-Rabī‘ ibn Anas interpreted Yā’ as al-Mujīr (The Protector).
• Ibn ‘Abbās interpreted ‘Ayn as al-‘Azīz (The Mighty) or al-‘Adl (The Just).

Critique of these Interpretations:

These views are not strong because we have previously established that God would not place in His Book meanings that the language does not support, either literally or metaphorically. If we permit this, it opens the door to the claim that every apparent meaning has a hidden meaning. The language does not support these specific interpretations; for instance, there is no stronger linguistic evidence for Kāf meaning al-Kāfī than for it meaning al-Karīm, al-Kabīr, or referring to a name of the Prophet (PBUH), the angels, Paradise, or Hellfire. Attributing it to one while excluding others is arbitrary, as the language offers no basis for such a distinction.

7: { Dhikru Raḥmati Rabbika ‘Abdahu Zakarīyā }

(A mention of the Mercy of your Lord to His Servant, Zakariyya)