The Ambiguous Verses of the Qur’an

Compiler(s): 

The Ambiguous Verses of the Qur’an
Biḥar al-Anwār, Volume 69, Page 373, Section 127
Translated by Saleem Bhimji – www.al-mubin.org

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This is a section of page 373 from Bihar al Anwar explaining some notions present in the verses of the Holy Quran.

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بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

بحار الأنوار ج ٨٩ ص ٨٩ ٣٧٣ باب ١٢٨ متشابهات القرآن

From Muḥammad ibn Hārūn al-Zanjānī that which `Alī ibn Aḥmad al-Baghdādī had written by his own hands to me - narrated from Ma`ādh ibn al-Muthan’nā from `Abdillāh ibn Asmā’ from Jawwīrīah from Sufyān al-Thawrī who said: “I said to as-Sādiq, peace be upon him, ‘O’ Son of the Messenger of Allāh! What is the meaning of the words of Allāh, The Powerful and Exalted, (Alif, Lām, Mīm) and (Alif, Lām, Mīm, Sād) and (Alif, Lām, Rā) and (Alif, Lām, Mīm, Rā) and (Kāf, Hā, Yā, `Ain, Sad) and (Tā, Hā) and (Tā Sīn) and (Tā, Sīn, Mīm) and (Yā, Sīn) and (Sād) and (Hā, Mīm) and (Hā, Mīm, `Ain, Sīn, Qāf) and (Qāf) and (Nūn)?

محمد بن هارون الزنجاني فيما كتب إلى علي يدي علي بن أحمد البغدادي، عن معاذ بن المثنى، عن عبد الله بن أسماء، عن جويرية، عن سفيان الثوري قال: قلت للصادق عليه السلام: يا ابن رسول الله ما معنى قول الله عز وجل: (ألم) و (المص) و (الر) و (المر) و (كهيعص) و (طه) و (طس) و (طسم) و (يس) وصلى الله عليه وآله و (حم) و (حم عسق) و (ق) و (ن)؟

The Imām, peace be upon him, said, “As for (Alif, Lām, Mīm) in the beginning of Sūrah al-Baqarah, it means ‘I am Allāh the King’; and the (Alif, Lām, Mīm) in the beginning of Sūrah Ale `Imrān means ‘I am Allāh the Noble’; the meaning of (Alif, Lām, Mīm, Sād) is ‘I am Allāh, The Decider, the Truthful’ ; and (Alif, Lām, Rā) means ‘I am Allāh, the Forgiving’ ; the meaning of (Alif, Lām, Mīm, Rā) is ‘I am Allāh, The Giver of Life, The Taker of Life, The Sustainer’ ; the meaning of (Kāf, Hā, Yā, `Ain, Sad) is ‘I am The Sufficient, the Guide, The Protecting Friend, The Knowledgeable, The One Who is Truthful to His Promise’ ; as for (Tā, Hā), this is one of the name from the names of the Prophet, blessings of Allāh be upon him and his progeny, and its meaning is ‘O’ Searcher of Truth and The Guide to it (the truth), (we have not revealed unto you the Qur’ān so that you may be unsuccessful (in your mission)), rather, through it, We wish to give you good fortune’ ; as for the meaning of (Tā Sīn), it means ‘I am The Claimant and The Hearer of All’ ; as for (Tā, Sīn, Mīm), it means ‘I am The Claimant, The Hearer of all, The Originator and the Ender’.

As for the meaning of (Yā, Sīn), this is one name from the names of the Prophet, blessings of Allāh be upon him and his progeny and it means, ‘O’ you who are listening to Our Revelation (and the Qur’ān full of Wisdom, surely you are of Our Emissaries, upon the Straight Path); and as for (Sād), it is a spring that originates from under the Divine Throne (of Allāh) and it is from this spring of water that the Prophet, blessings of Allāh be upon him and his progeny, performed Wudhū` when he was carried into the heavens (on the Night Journey – al-Me`rāj) and it is this same stream of water which Jibrīl, peace be upon him, goes to every day and submerges himself into. He then comes out of this stream and shakes off all of the water that is on his wings and there is not a single drop of water that falls off of his wings except that Allāh, the Glorified and High, creates from that drop of water, an Angel who glorifies, sanctifies, exclaims the greatness and praises Allāh until the Day of Judgement’; as for (Hā, Mīm), its meaning is ‘The Praised, The Glorified’.

And as for (Hā, Mīm, `Ain, Sīn, Qāf), its meaning is ‘The Forbearing, The Rewarder, The Knowledgeable, The Hearer of All, The All Able, the All Powerful’ ; as for (Qāf), ‘it is a mountain that covers the Earth and the greenness of the sky comes from it, and through this mountain does Allāh spread out the Earth for the people living there on’; as for (Nūn), this is a stream of water in Paradise which Allāh, the Powerful and Exalted, told to coagulate and so it coagulated, and then He fashioned a pencil. Then He, the Powerful and Exalted, said to the pen, ‘Write!’ So then the pen wrote on the Al-Lawḥ al-Maḥfūz (The Protected Tablet) all that has happened and all that will happen until the Day of Judgement. And the pen is of Divine Light (nūr) and the pencil is of Divine Light (nūr) and the Lawḥ (tablet) is of Divine Light (nūr).’

Sufyān then said, “I said to him, O’ son of the Messenger of Allāh! Explain to me the command of the Lawḥ and the Pen and the Pencil - a complete explanation - and teach me that which Allāh has taught you!” The Imām replied, “O’ Son of Sa`īd! Certainly if you had not been a person who was worthy of replying, then I would not have replied to you. So then, Nūn is an Angel who leads to the Pen and it (the Pen) is an Angel and the Pen leads to the Lawḥ (tablet) and it too (the Lawḥ) is an Angel and the Lawḥ leads to the Angel Isrāfīl and Isrāfīl leads to Mīkā’īl and Mīkā’il leads to Jibrā’īl and Jibrā’īl leads to all of the Prophets and Messengers, prayers of Allāh be upon all of them.” The Imām then said to me, “Get up O’ Sufyān since there is no security for you (since I have conveyed to you this hidden knowledge).”

قال عليه السلام: أما (ألم) في أول البقرة فمعناه أنا الله الملك، وأما (ألم) في أول آل عمران فمعناه أنا الله المجيد، و (المص) معناه أنا الله المقتدر الصادق و (الر) معناه أنا الله الرؤف و (المر) معناه أنا الله المحيي المميت الرازق و (كهيعص) معناه أنا الكافي الهادي الولي العالم الصادق الوعد وأما (طه) فاسم من أسماء النبي صلى الله عليه وآلهومعناه يا طالب الحق الهادي إليه ما انزل عليك القرآن لتشقى بل لتسعد به، وأما (طس) فمعناه أنا الطالب السميع وأما (طسم) فمعناه أنا الطالب السميع المبدئ المعيد.

وأما (يس) فاسم من أسماء النبي صلى الله عليه وآله ومعناه يا أيها السامع لوحيي) والقرآن الحكيم * إنك لمن المرسلين * على صراط مستقيم.(

وأما صلى الله عليه وآله فعين تنبع من تحت العرش، وهي التي توضأ منها النبي صلى الله عليه وآله لما عرج به، ويدخلها جبرئيل عليه السلام كل يوم دخلة فيغتمس فيها ثم يخرج فينفض أجنحته فليس من قطرة تقطر من أجنحته إلا خلق الله تبارك وتعالى منها ملكا يسبح الله ويقدسه ويكبره ويحمده إلى يوم القيامة.

وأما (حم) فمعناه الحميد المجيد، وأما (حمعسق) فمعناه الحليم المثيب العالم السميع القادر القوي، وأما (ق) فهو الجبل المحيط بالأرض وخضرة السماء منه، وبه يمسك الله الأرض أن تميد بأهلها، وأما (ن) فهو نهر في الجنة قال الله عز وجل: اجمد! فجمد فصار مدادا ثم قال عز وجل للقلم: اكتب فسطر القلم في اللوح المحفوظ ما كان وما هو كائن إلى يوم القيامة، فالمداد مداد من نور، والقلم قلم من نور، واللوح لوح من نور.

قال سفيان: فقلت له: يا ابن رسول الله بين لي أمر اللوح والقلم والمداد فضل بيان، وعلمني مما علمك الله، فقال: يا ابن سعيد لولا أنك أهل للجواب ما أجبتك، فنون ملك يؤدي إلى القلم، وهو ملك، والقلم يؤدي إلى اللوح وهو ملك، واللوح يؤدي إلى إسرافيل، وإسرافيل يؤدي إلى ميكائيل، وميكائيل يؤدي إلى جبرئيل، وجبرئيل يؤدي إلى الأنبياء والرسل صلوات الله عليهم.

قال: ثم قال لي: قم يا سفيان فلا آمن عليك .

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