Sometimes in English, we feel too exhausted to say our words fully. If you work in an office, trying swtiching out ‘admin‘, ‘decaf‘, ‘app‘, and ‘doc‘, for ‘administration‘, ‘decaffeinated‘, ‘application‘, and ‘document‘ and watch how much productiviy is lost. But the way to stop in Arabic speech is really quite the time-saver, and furthermore, for those of us with smaller lungs, there are provisions in place in Quranic recitation to break up many verses using individual stopping points. One essential principle to grasp before delving into what these various stop signs are, is the ‘temporary’ sukún pause. Generally in Arabic, when one takes a breath at the end of a sentence, or even pauses at a word, a momentary sukun pause is imagined on the last full-form letter – thus omitting any vowels and even tanwín ‘nunation’ following it. For example, in [ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ ] ‘Ìnna Alllōha samí’uň baṣírun‘, the stop at the word ‘baṣírun‘ means curtailing it from the ‘r‘ – ignoring the short ‘u‘ vowel and ‘n‘ nunation after it. The transliteration method used here uses superscript formatting to represent letters that are silent under certain conditions such as this. The stopping rule extends to words ending in long vowels, which should still be pronounced long accordingly, like in for example, [ لِنُرِيَكَ مِنْ ءَايَـٰتِنَا ٱلْكُبْرَى ] ‘Linuriyaka min -áyātiná alkubroe‘ . There are other caveats to this rule of thumb to be aware of. Firstly, any silent letters should be ignored. By spelling convention, a silent [ ا ] Alif is written at the end of 3rd person plural verbs in Arabic. These can be skipped in all cases anyway, and a reciter stopping on such a word should recite it as if the sukún pause is instead on the [ ـو ] Wáu before it. For example, [ ءَامَنُوا۟ ] ‘-ámanúa‘ and [ كَفَرُوا۟ ] ‘kafarúa‘. Secondly, the [ ً ] fatḥatain ‘nunated accusative marker’ at the end of nouns is usually also followed by a full-form [ ا ] Alif. However, this Alif is only read out when the reciter stops at the word – which is equivalent to saying the sukún pause should be imagined on this last Alif – giving a long vowel sound. If the reciter continues past such a word, the ‘n‘ from the nunation should be recited instead. For example, in [ وَسَآءَ سَبِيلًا ] ‘wasã-a sabílana‘, the last word is pronounced as ‘sabílaa‘ – ending with a long ‘á‘ sound – if the reciter stops at it, and ‘sabílan‘ – ending with an ‘n‘ sound – if the reciter continues past at it. It should also be noted that a reciter is free to stop outside of the designated stop signs during formal recitation (to take a breath), though when starting again, the last few word/s before the stopping place should be repeated to clarify any potential misinterpretation in meaning. Referring strictly to the madaniyy Quranic writing script, there are 7 waqf stop signs explained below:
[ ۘ ] Mandatory (M)
[ ۗ ] Recommended (QL)
[ ۚ ] Optional (J)
[ ۖ ] Discouraged (ṢL)
[ ۙ ] Prohibited (LÁ)
[ ۜ ] Quick (S)
[ ۛ ۛ ] Selectable
7.a) [ ۘ ] Mandatory
This type of stop sign is written as a small superscript Mím. There are only a handful of such instances in the Quran. When it appears after a word, the reciter must momentarily stop (and take a breath), for continuing on so would alter the obvious meaning of the verse. If the reciter continues on from it without stoping, that portion of the recitation must be repeated.
This type of stop sign is written as a small superscript Qóf and Lám. When it appears after a word, the reciter is encouraged to momentarily stop (and take a breath), for continuing on so could complicate the obvious understanding of the verse.
Notes:
• The end of the vast majority of Quranic verses themselves are also considered recommended stops
This type of sign is written as a small superscript Ṣód and Lám. When it appears after a word, the reciter is encouraged to continue (without taking a breath), for stopping on so could complicate the obvious understanding of the verse.
This type of sign is written as a small superscript Lám and Alif. There are only a handful of such instances in the Quran. When it appears after a word, the reciter must continue (without taking a breath), for stopping on so would alter the obvious meaning of the verse. If the reciter stops on it, that portion of the recitation must be repeated.
This type of stop sign is written as a small superscript Sín. It is also referred to as a sakt/aḧ. There are only a handful of such instances in the Quran. When it appears after a word, the reciter is encouraged to momentarily stop, (without taking a breath), for continuing on so could lose the rhetoric effect of the verse.
This type of stop sign is written as a small superscript methematical ‘therefore’ sign. There are only a handful of such instances in the Quran. They always appear in pairs. When they appear around a set of words, the reciter may momentarily stop (and take a breath) at either one of the two places – but not both.
Jazak-Allah for reading. All knowledge, opinions, and translations expressed in our articles are the earnest study and reflections of the writer, prioritising honest interpretations of the Quran and authentic Hadith as evidence. We ask for forgiveness for presenting any information that comes to be incorrect or misleading, and accept that Allah is the Most-Knowing One.
Sometimes speaking makes the tongue tired. Given all the various sounds this fleshy set of muscles works to produce, we can all excuse a shortcut being made once in a while. Try saying for example, ‘Good day‘. Even in this simple greeting, you perhaps did not pronounce everything, fusing the two ‘d‘ letters into something like ‘goo-d-ay‘. This merging of identical or even similar letters is a characteristic of speech that transcends any specific language, which in Quran recitation, is ìdgómul’ám ‘general fusion’. There are also instances of such found with the N-pause, though those are separated from this lesson set due to its more extensive nature (also see lesson 3.a Fused N-pause). While this principle is often overlooked as a rarity in Quran recitation, it is certainly noticeable when the fusions are not made at the right time, and should therefore be acknowledged where they arise by those serious about the thorough enhancement of their recitals. There are 2 forms of ìdgómull’ám general fusion explained below:
Identical general fusion (Ìdgóm ull’ám ulmutamáṫil)
Similar general fusion (Ìdgóm ull’ám ulmutajánis)
6.a) Identical general fusion (Ìdgómull’ámulmutamáṫil)
Priority: Recommended
This type of fusion is easy to recognise. It occurs when two of the same consonant letters appear side-by-side. This means that the first of these letters has a sukún pause on it, as it would otherwise be separated from the next letter by a vowel. In these cases, the letters are fused in a way that sounds just as if the first letter has dissappeared, and the second letter has become a shaddaḧ double letter. The two ‘identical’ letters can be within the same word, or across two words separated by a space.
6.b) Similar general fusion (Ìdgómull’ámulmutajánis)
Priority: Recommended
These instances of fusion are few enough in the Quran to be potentially memorised case-by-case. They occur when two nearly identical consonant letters appear side-by-side. This means that the first of these letters has a sukún pause on it, as it would otherwise be separated from the next letter by a vowel. The letters can be different either by their macórij ‘exit points’ from the mouth, or by their vowel ṣifát ‘charactristic’ (also see lesson set 1. Heaviness). Excluding the instances found with N-pause, the ‘similar’ letter pairs that should be fused are [ ـد ] Dál followed with [ تـ ] Tâ; [ ـت ] Tâ followed with [ د ] Dál; [ ـذ ] Vál followed with [ ظـ ] Ṿô; [ ـت ] Tá followed with [ طـ ] Ṭô; [ ـل ] Lám followed with [ ر ] Rô; [ ـب ] Bâ followed with [ مـ ] Mím; [ ـق ] Qóf followed with [ كـ ] Káf; and [ ـث ] Ṫâ followed with [ ذ ] Vál. In these pairings, the letters are fused in a way that sounds just as if the first letter has disappeared, and the second letter has become a shaddaḧ double letter. Two letters of a pair can be within the same word, or across two words separated by a space.
Notes:
• There is one letter pair that undergoes only a partial fusion. If [ ـط ] Ṭô is followed by [ تـ ] Tâ; the resulting sound is a hybrid equally between the two, for example, in [ فَرَّطتُمْ ] farroṭtum. No qolqolaḧ plosion should be heard after the first Ṭô (ṭ) in such cases.
Jazak-Allah for reading. All knowledge, opinions, and translations expressed in our articles are the earnest study and reflections of the writer, prioritising honest interpretations of the Quran and authentic Hadith as evidence. We ask for forgiveness for presenting any information that comes to be incorrect or misleading, and accept that Allah is the Most-Knowing One.
When the Arabs cooked over an open fire, the pot would often get hot enough to start vibrating. The word used for this phenomenon, where it was neither in motion, nor completely still, was [ قَلْقَلَة ] qolqolaḧ (lit. ‘shaking’). In Arabic phonetics, the word refers to a characteristic found in a group of 5 plosives – letters that require a quick exhalation of air to fully pronounce. These are [ ـب ] Bâ, [ ـج ] Jím, [ ـد ] Dál, [ ـط ] Ṭô, and [ ـق ] Qóf. To illustrate the importance of properly expressing plosive letters, Consider if you ever once told someone to, “Stop!”. The letter ‘p‘ at the end is a plosive letter. Say the word with your hand to your mouth. You should notice a small bust of air after saying that letter. Now pronounce the word but finishing short at the last letter without breathing out. It does not have the same passion to it. In fact, it would be audibly indistinguishable from the word ‘stock‘ for example, which also ends with a plosive letter, if you did the same thing. Similarly in Arabic, it is vital to express this burst of air with any of the five plosive letters if they are to be clearly distinguished in speech. The letters can be summarised in the Arabic mnemonic [ قُطبِ جَد ] quṭbi jad. There are 2 forms of qolqolaḧ plosion explained below:
Smallplosion (Qolqolaḧuṣṣugroe)
Largeplosion (Qolqolaḧulkubroe)
5.a) Small plosion (Qolqolaḧuṣṣugroe)
Priority: Recommended
This type of plosion should be restrained enough when employed to avoid ambiguous recitation. It appears when one of the five Arabic qolqolaḧ plosive letters inside a word has a permanent sukún pause – thus followed by another consonant. The burst of plosive air made pronouncing such a letter is ‘small’ due to the immediate need to pronounce the letter after it.
Notes:
• The extent of the small plosion should be subtle enough to hear, though not exaggerated as to permit the interpretation of a vowel sound after the plosion letter – since there is not
• This instance of plosion is often exaggerated due to being the larger of the two types. It appears when a reciter stops at an Arabic word ending in one of the five Arabic qolqolaḧ plosive letters. The word can end on such a letter either via a permant sukún pause – most often seen in imperative verbs, or via a temporary sukún pause (also see introduction to lesson set 7. Stop Signs). The burst of plosive air made pronouncing such a letter is ‘large’ due to the time given by the moment of silence after it.
Notes:
This category of plosion is often split into two on the belief that ending on a plosive letter via a sukún pause – so called ‘medium’ plosion – is different from ending on a shaddaḧ double plosive letter – so called ‘large’ plosion. This distinction is a myth. Since a letter with a shaddaḧ double diacritic over it is equivalent to two of the same letter with the first having a sukún pause, stopping on a double plosive letter evokes the same amount of plosion as stopping on a single plosive letter
Jazak-Allah for reading. All knowledge, opinions, and translations expressed in our articles are the earnest study and reflections of the writer, prioritising honest interpretations of the Quran and authentic Hadith as evidence. We ask for forgiveness for presenting any information that comes to be incorrect or misleading, and accept that Allah is the Most-Knowing One.
Sometimes letters are emphasised by extending them. Say the word ‘room mate‘. The two ‘m‘ sounds here feel so repetitive that you might have just merged them into a longer ‘mm‘ – giving something like ‘roo-mm-ate‘. Pronouncing the ‘m’ sound requires two things: the lips to be closed, and air to pass through the nasal cavity (nose). To understand the importance of this latter element of pronunciation, notice the difficulty of trying to extend the word ‘gummm‘ while pinching the nose closed. This second element of air reverberation happens frequently in Arabic too, and is referred to as gunnaḧ ‘nasalisation’. Sometimes, when a reciter either reads out a Mím (m) that has a sukún pause on it, or stops on a word that ends with ‘m‘, the ‘m‘ sound stands to be potentially altered by the following letter. Another consonant that may alter likewise is [ ن ] Nún (n) (also see lesson set 3. N-Pause). As it happens, there are only two letters that affect the pronunciation of the Arabic ‘m‘. These are [ ب ] Bâ, and [ م] Mím (m), itself. Besides these letters, any other cases gives the preceding ‘m‘ what is called [ إِظْهَار ] ìṿhár ‘overtness’ in Arabic, meaning that it should be pronounced clearly and fully. There are 2 forms of Mím sákinaḧ M-pause explained below:
Obscurity (Ìcfâ)
Fusion (Ìdgóm)
4.a) Obscurity (Ìcfâ)
Priority: Recommended
This type of M-pause is one that is partially ‘obscured’ by the next letter. It should occur when an ‘m‘ sound is followed by [ ب ] Bá. To apply Ìcfâ to the ‘m‘ when it is followed by such, hold the gunnaḧ nasalisation for 2 beats (approx. 1 second), while keeping the mouth closed – before proceeding on.
This type of M-pause is one that is mostly or wholly ‘fused’ to the next letter. It should occur when an ‘m‘ sound is followed by another [ م ] Mím itself. To apply ìdgóm fusion to the ‘m‘ when it is followed by such, hold the gunnaḧ nasalisation for 2 beats (approx. 1 second), while keeping the mouth closed – before proceeding on. Because an ‘m‘ with a shaddaḧ double diacritic over it is equivalent to two of the same letter with the first having a sukún pause, stopping on a double Mím (mm) also evokes the principle of ìdgóm fusion with nasalisation for 2 beats.
Jazak-Allah for reading. All knowledge, opinions, and translations expressed in our articles are the earnest study and reflections of the writer, prioritising honest interpretations of the Quran and authentic Hadith as evidence. We ask for forgiveness for presenting any information that comes to be incorrect or misleading, and accept that Allah is the Most-Knowing One.
Some vocal sounds are quite difficult to render in sequence. Say the word ‘month‘. The ‘n‘ here is so uncomfortable (often especially for foreign speakers) that you might have just merged the ‘n‘ into the ‘th‘ – giving something like ‘mo-ng-th‘. Pronouncing the ‘n’ sound requires two things: the tongue to press against the roof of the mouth, and air to pass through the nasal cavity (nose). To understand the importance of this latter element of pronunciation, notice the difficulty of trying to extend the word ‘pinnn‘ while pinching the nose closed. This second element of air reverberation can be isolated by lowering the tongue away from the roof of the mouth – resulting in the ‘ng‘ sound. This stripping away of ‘n’ into the ‘ng’ sound happens frequently in Arabic too, and is referred to as gunnaḧ ‘nasalisation’. Every time a reciter either reads out a Nún (n) that has a sukún pause on it, or stops on a word that ends with tanwín nunation, the ‘n‘ sound stands to be potentially altered by the following letter. Another consonant that may alter likewise is [ م ] Mím (m) (also see lesson set 4. M-Pause). As it happens, there are so many letters that affect the pronunciation of the Arabic ‘n‘, that it is easier to list those that do not first. These are [ ء ] Hamzaḧ, [ ح] Ḥâ, [ خ ] Cô, [ ع ] ‘Ain, [ غ ] Goin, and [ ه ] Hâ. These five letters, and the hamzaḧ glottal stop, all give the preceding Nún (n) what is called [ إِظْهَار ] ìṿhár ‘overtness’ in Arabic, meaning that it should be pronounced clearly and fully. There are 3 forms of Nún sákinaḧ N-pause explained below:
Obscurity (Ìcfâ)
Fusion (Ìdgóm)
Inversion (Ìqláb)
3.a) Obscurity (Ìcfâ)
Priority: Recommended
This type of N-pause is one that is partially ‘obscured’ by the next letter. It should occur when an ‘n‘ sound is followed by one of 15 Arabic letters. These are [ ت ] Tâ, [ ث ] Ṫâ, [ ج ] Jím, [ د ] ‘Dál, [ ذ ] Vál, [ ز ] Zái, [ س ] Sín, [ ش ] Ṡín, [ ص ] Ṣód, [ ض ] Ḍód, [ ط ] Ṭô, [ ظ ] Ṿô, [ ف ] Fâ, [ ق ] Qóf, and [ ك ] Káf. In the Arabic madaniyy script, when a Nún (n) with a pause appears before one of these letters, the [ ْ ] sukún diacritic is omitted. To apply Ìcfâ to the ‘n‘ when in such cases, hold the gunnaḧ nasalisation for 2 beats (approx. 1 second), while shaping the mouth to the letter coming after the ‘n‘ – before proceeding on.
Notes:
• When the ‘n‘ sound appears just before one of the aforementioned 15 letters within the same word (via a sukún pause on the Nún (n)) the principle of Ìcfâ still applies on it
This type of N-pause is one that is mostly or wholly ‘fused’ to the next letter. It should occur when an ‘n‘ sound is followed by one of 6 Arabic letters. These are [ ر ] Rô, [ ل ] Lám, [ م ] Mím, [ ن ] Nún itself, [ و ] Wáu, and [ ي ] Yâ. The letters can be summarised in the Arabic mnemonic [ يَرْمَلُون ] yarmalún (lit. ‘they are widowed’). In the Arabic madaniyy script, when a Nún (n) with a pause appears before one of these letters, the [ ْ ] sukún diacritic is omitted. To apply ìdgóm fusion to the ‘n‘ in such cases (except Rô and Lám), hold the gunnaḧ nasalisation for 2 beats (approx. 1 second), while pronouncing the letter coming after the ‘n‘ – before proceeding on. Because an ‘n‘ with a shaddaḧ double diacritic over it is equivalent to two of the same letter with the first having a sukún pause, stopping on a double Nún (nn) also evokes the principle of ìdgóm fusion with nasalisation for 2 beats. In the cases of Rô and Lám, the nasalisation is omitted – and the 2 beats are instead held on the Rô or Lám respectively, thereby removing the ‘n‘ sound entirely.
Notes:
• Besides the case of a shaddaḧ double ‘n‘, when the ‘n‘ sound appears just before one of the aforementioned 5 letters within the same word (via a sukún pause on the Nún (n)) the principle of ìdgóm does not apply on it
This type of N-pause is one that is wholly ‘inverted’ to a different letter. It should occur when an ‘n‘ sound is followed by [ ب ] Bá. To apply ìqláb inversion to the ‘n‘ when it is followed by such, hold the gunnaḧ nasalisation for 2 beats (approx. 1 second), while pronouncing the letter like a Mím (m) – before proceeding on to the Bâ ‘b‘.
Notes:
• When the ‘n‘ sound appears just before a Bá ‘b‘ within the same word (via a sukún pause on the Nún (n)) the principle of iqláb still applies on it
Jazak-Allah for reading. All knowledge, opinions, and translations expressed in our articles are the earnest study and reflections of the writer, prioritising honest interpretations of the Quran and authentic Hadith as evidence. We ask for forgiveness for presenting any information that comes to be incorrect or misleading, and accept that Allah is the Most-Knowing One.
The Arabic word [ مَدّ ] madd means ‘extension’, or ‘elongation’. The principle of madd elongation exists in almost every language for rhythmic purposes, or as a method to distinguish meanings (Chinese being a notable exception). Pronounce for example, the English word ‘content‘. The meaning changes depending on which vowel you elongate. If the ‘o‘ is elongated (extended), and the ‘e‘ kept short, it would mean ‘things held or included‘. If on the other hand, the ‘e‘ is elongated, and the ‘o‘ kept short, it would mean ‘in a state of peaceful satisfaction‘. In linguistics, this elongation of particular vowels is called ‘stress’, and is often indicated in European languages via accent marks. In Arabic, any of the 3 vowel letters may experience this elongation; [ ا ] Alif, [ و ] Wau, and [ ي ] Yâ. In Quranic Arabic however, elongation can happen to varying lengths, depending on the context of the vowel where the elongation occurs, and it thus becomes necessary to introduce a base unit of time to measure them. Such units are referred to as ḥarokát ‘beats‘ (lit. ‘motions’), each of which lasts approximately half a second under formal recitation speed. In the English example above, one could describe the differentiation in meaning as the choice between elongating either the ‘o‘, or the ‘e‘, from 1 beat, to 2 beats. Quran reciters in particular should familiarise themselves with the possibility of either 1, 2, 4, 5, or a maximum of 6 beats of elongation for some vowels in Arabic. There are 5 forms of madd elongation explained below:
Natural elongation (alMadduṭṭobí’ie)
Connected elongation (alMaddulmuttaṣil)
Disconnected elongation (alMaddulmunfaṣil)
Halting elongation (alMaddullázim)
Temporary pause elongation (Maddul’áriḍlissukún)
2.a) Natural elongation (alMadduṭṭobí’ie)
Priority: Mandatory
This type of elongation is inherently acquired by anyone learning to speak Arabic. It is expressed in the marked Quranic text, as well as unmarked Arabic texts, as any of the Arabic vowel letters following a ḥarokáḧ diactritic of the same ‘nature’. These are [ ـا ] Alif after [ َ] fatḥaḧ, [ ـو ] Wau after [ َ] ḍommaḧ, or [ ـي ] Yâ after [ َ] kasroḧ. These three instances can be summarised with the Arabic word [ نُوحِيهَا ] núḥíhá (lit. ‘we inspired her/it’) where we can see each long vowel with its natural diacritic placed on the consonant before it. These pairings are important because it is the preceding diacritic (short vowel) that determines whether the letter is indeed acting as a vowel or not. If they are of the same nature, the letter is a long vowel which must be elongated for 2beats (approx. 1 second). Otherwise, the letter is a consonant (or a ‘seat’ for hamzaḧ) and the preceding short vowel diacritic is of only 1 beat duration.
Notes:
• The three vowels of natural elongation can also appear exclusively in the Quran as diacritics [ ٰ ] AlifConjariyyaḧ ‘dagger Alif‘, [ ۥ ] Wau Ṣogíroḧ ‘small Wau‘, and [ ۦ ] Yâ Ṣogíroḧ ‘small Yâ‘ above or after letters. Dagger Alif appears in many common words, such as [ الله ] Allōh ‘God’ and [ ذَٰلِكَ ] vālika ‘that’. Small Wau and Yâ almost always appear at the end of a word as the repeated pronouns …hū and …hī respectively (both meaning ‘him/it/his/its’) (also see introduction to lesson set 7. Stop Signs). They should also be elongated for 2 beats when appearing after their natural vowel diacritic, just like with the full-form vowels. Diacritic long vowels are represented in this transliteration with a macron accent (¯) over the vowel, while full-form long vowels are represented with an acute accent (´)
This instance of elongation is a frequent and standout feature of Quran recitation. It occurs when a long vowel within a word – ‘connected’ by letters either side of it – appears just before a [ ء ] hamzaḧ (–) glottal stop. The Arabic diacritic used to denote it is [ ٓ ] madd – itself named so for its general use whenever an elongation longer than the usual 2 beats arises. The hamzaḧ following it can appear full-form, or as a [ ٔ ] diacritic over another vowel too. Regardless of the form of the hamzaḧ, the preceding vowel must be elongated for 5beats (approx. 2.5 seconds).
Notes:
• Some ‘words’ in the Quran appear to contain a connected elongation, but are actually disconnected (also see lesson 2.c) on the disconnected elongation). This is because in speech they are understood as two words, yet when written, they are together without a space in between due to convention. The two most common Quranic examples are [ يَـٰٓأَيُّهَا ] yãàyyuhá (yã + àyyuhá) and [ هَـٰٓؤُلَآءِ ] hãùlã-i (hã + ùlã-i). Both of these words contain an ‘ã‘ long vowel which is technically disconnected and thus optional to elongate, though notice how in the example hãùlã-i, the second elongated ‘ã‘ is connected and so indeed mandatory
This instance of elongation is not inherent to any particular word, but emerges rather organically in between certain pairs of words. It occurs when a long vowel at the end of one word – ‘disconnected’ from the word next to it by a space – appears before a [ ء ] hamzaḧ (–) glottal stop at the beginning of that next word. The Arabic diacritic used to denote it is [ ٓ ] madd – itself named so for its general use whenever an elongation longer than the usual 2 beats arises. The hamzaḧ following it can appear full-form, or as a [ ٔ ] diacritic over another vowel too. Regardless of the form of the hamzaḧ, the preceding vowel can be elongated for 4beats (approx. 2 seconds). If however, the reciter chooses not to elongate the vowel for 4 beats, then it must be elongated like that of the natural elongation for 2beats.
Though this form of elongation (lit. ‘necessary elongation’) does not appear in the Quran often, it is very noticeable when it does, for it is the longest form of elongation required. It occurs when a long vowel comes just before a consonant with a permanent [ ْ ] sukún ‘pause’ (lit. ‘standstill’) (also see introduction to lesson set 7. Stop Signs). Since a [ ّ ] shaddaḧ ‘double’ (lit. ’emphasis’) diacritic over a letter is equivalent to two of the same letter with the first having a pause, a long vowel before a double letter is also elongated the same way. The Arabic diacritic used to denote it is [ ٓ ] madd – itself named so for its general use whenever an elongation longer than the usual 2 beats arises. Whether a long vowel is preceded by a double shaddaḧ letter, or a permanent sukún pause, it must be elongated for 6beats (approx. 3 seconds).
Notes:
• A sukún pause on a letter can appear over it as a [ ْ ] diacritic, or be invisible in some cases (also see lesson set 3. N-pause)
• The ḥurúfulmuqoṭṭo’át ‘disconnected letters’ at the beginning of many a súroḧ section of the Quran are also often subject to the rules of the halting elongation. This is because the letters are pronounced individually by their name (instead of together as words) of which, many happen to end with a long vowel before a sukún pause. Examples are [ الر ] AlifLãmRá, and [ جم ] ḤâMīm. All the disconnected letters that require the halting elongation can be summarised in the Arabic sentence [ سَنَقُص لَكُم ] sanaquṣ lakum (lit. ‘we will tell you all’)
This form of elongation is not marked in Arabic text, as it presents itself conditionally. It arises when a reciter makes a ‘temporary’ sukún pause during the recitation at a word which has a long vowel just before its last letter. This temporary pause can be within ǎyāẗ ‘verses’, and, more usually, at the end of them (also see introduction to lesson set 7. Stop Signs). Regardless of where the temporary pause is made, the penultimate letter being a long vowel can thus be elongated for 2, 4, or 6beats (approx. 1, 2, or 3 seconds respectively). If however, the reciter chooses not to elongate the vowel for 4 or 6 beats, then it must be elongated like that of the natural elongation for 2beats.
Notes:
• The principle of temporary elongation also extends to when a Wau or Yâ is preceeded by a fatḥaḧ. This particular case is also referred to as alMaddullín ‘temporary dipthong elongation’ (lit. ‘gentle elongation’). In such cases, the second vowel sound in the dipthong can be extended for 2, 4, or 6 beats. Examples are [ ٱلْبَيْت ] albait or [ ٱلْيَوم ] alyaum
• One’s choice on the length of the temporary elongation, be it 2, 4, or 6 beats, should remain consistent at that duration for every such instance during the course of the recital
Jazak-Allah for reading. All knowledge, opinions, and translations expressed in our articles are the earnest study and reflections of the writer, prioritising honest interpretations of the Quran and authentic Hadith as evidence. We ask for forgiveness for presenting any information that comes to be incorrect or misleading, and accept that Allah is the Most-Knowing One.
The ‘weight’ of a letter in Arabic relates to the nature of its macroj ‘exit point’ from the mouth, and its corresponding vowel ṣifaḧ ‘characteristic’. Though there is plenty for English-speakers to struggle with when learning to speak Arabic, vowels need not be one of them. Vowels are sounded by gently exhaling while vibrating the vocal tract; they are then distinguished by the shape of the lips during this process. The Arabic vowels ‘a‘, ‘u‘, and ‘i‘, are expressed in Arabic writing with harokát diacritics, and letters [ ا ] Alif, [ و ] Wau, and [ ي ] Yâ respectively. Though Arabic vowels are commonly taught as being three, there are more precisely four, as the Arabic fatḥaħ/Àlif is actually used to represent two English vowel sounds. To understand this, read out for example, the words ‘bat‘ and ‘ball‘. Did you notice how each vowel sounds different, despite being spelled with the same letter? English spelling is notorious, and we could have more intuitively written ‘boll’ instead of ‘ball’. However, this example helps us understand more about the Arabic fatḥaħ/Àlif, which is also used to represent two vowel sounds. In English, these two sounds are conventionally referred to as ‘lighta‘, and ‘heavya‘. There is also a subtle distinction that the trained ear can hear between the Arabic light and heavy ‘i‘, and even less so between light and heavy ‘u‘. The reason why these two vowel sound weights are usually not distinguished in Arabic education however, is because the sound is technically attached to the letter before it; it is actually the consonants that are categorised as either [ مُفَخَّم ] mufaccom ‘heavy‘ (giving the following vowel a heavy sound), or [ مُرَقَّق ] muroqqoq ‘light‘ (giving the following vowel a light sound). This ‘heavya‘ sound in Arabic is practically an ‘o‘ sound, like that of ‘lock‘, and is thus represented as an ‘o‘ in transliteration here. It should be sounded as such whenever a heavy Arabic consonant is followed by the fatḥaħ/Àlif. There are 2 forms of tafcím heaviness explained below:
Permanent heaviness (Tafcím ul’lázim)
Temporary heaviness (Tafcím ul’áriḍ)
1.a) Permanent heaviness (Tafcímul’lázim)
Priority: Mandatory
There are 7 Arabic consonants that carry a ‘permanent’ heaviness, in all their attached vowel sounds due to the nature of their macórij exit points. These are [ خ ] Cô, [ ص] Ṣód, [ ض ] Ḍód, [ ط ] Ṭô, [ ظ ] Ṿô, [ غ ] Goin, and [ ق ] Qóf. The letters can be summarised in the Arabic mnemonic [ خُص ضَغطٍ قِظ ] cuṣ ḍogṭin qiṿ. They are articulated by curving the tongue downwards, as if there is a ‘heavy’ ball placed on it, so allowing air to fill the mouth while the letters are pronounced.
There are 2 Arabic consonants that carry a ‘temporary’ heaviness, in that their proceeding vowel sounds are only heavy in certain circumstances. These are [ ر ] Rô, and [ ل ] Lám. The Rô is only heavy when followed by a fatḥaħ ‘o‘ or ḍommaħ ‘u‘. The Lám is only heavy when it is in the grand name ‘Allōh‘ God, except when this word is commenced with the kasroḧ ‘i‘ vowel, for example in ‘liLlāhi‘.
Jazak-Allah for reading. All knowledge, opinions, and translations expressed in our articles are the earnest study and reflections of the writer, prioritising honest interpretations of the Quran and authentic Hadith as evidence. We ask for forgiveness for presenting any information that comes to be incorrect or misleading, and accept that Allah is the Most-Knowing One.
Islam is a way of life that peacefully accepts one true God – Allah – as the only unconditional Master of all creation.
The word ‘Islam’ derives from the Arabic for ‘submission’, that is, to the supreme authority and instructive guidance of the one and only God – the compassionate, merciful, unborn, eternal, unique, Creator of the Universe [Quran 112:1-4]. He is beyond the constructs of imagination, yet is ever accessible through supplication [Quran 2:186]; He is beyond the limitations of this world, yet is closer to us “than our jugular vein” [Quran 50:16]. He is beyond the dependence of all life-forms, yet tends to the needs of everyone [Quran 55:29]. The belief in one God is a necessary pre-condition of all ‘good’ works, as it allows such righteousness to be grounded on the intention of showing loyalty to the only Being worthy of worship, as opposed to harmfully seeking the appreciation of others. This worldly life is a test of our behaviour, the eventual results of which will see each of us either rewarded with eternity in Paradise, or punished with Hell [Quran 18:7]. At a practical level, Islam has the power to unite humanity around a common understanding of purpose, and a productive motive to build peace on earth.
Islam can be summarised by its definitions of ‘Submission’ – the state of body, ‘Belief’ – the state of heart, and ‘Excellence’ – the state of intentions.
The 5 Pillars of Submission
1. Belief – unceasingly in God and His Messenger Muhammed ﷺ
2. Prayer – 5 times daily to God
3. Tax-giving – 2.5% of surplus wealth annually to those in need
4. Fasting – in the daytime during the month of Ramadan every lunar year
5. Visitation – once in a life for those capable to the respected Mosque of Mecca
The 6 Articles of Belief
1. One God – who literally exists and is known by His titles
2. His Angels – who administer the unseen affairs of humans
3. His Texts – that communicate His guidance to people in clear terms
4. His Messengers – who represented His instructions in practice
5. His Control – over the exercise and outcome of all matters
6. The Resurrection Day – prefacing the final moral judgement of our lives
The Meaning of Excellence
To serve God as if you see Him – knowing well that He sees you.
Worshippers circumambulate the respected Kaba mosque in Mecca
The Universal Ideology
Through the reality of existence itself, the truth of one ultimate God is the inborn and self-evident conclusion of any rational being. Muslims, meaning ‘those who submit’ to this attestation, are therefore included not only among the former Preachers – which include Adam, Abraham, Moses, and Jesus – but also from all material of the universe itself – which acknowledges God’s authority by obeying His divine laws of physics without question [Quran 55:7]. Beyond fundamental tenets and obligations, Muslims patiently strive in their life to manifest their devotion and adoration of God by promoting what is good, and shunning what is evil [Quran 3:110]. Examples of the former include responding to greetings, visiting the sick, and reconciling disputes [Quran 4:86, 49:9]. Examples of the latter include rejecting intoxicants, dispelling superstitions, and avoiding gossip [Quran 5:90, 49:11].
The Ever-lasting Quran
The primary source of Islamic counsel and legislation is the Quran. It defines itself as a set of ‘signs’ from God that were ‘sent down’ as a guidance for people and The Standard for assessing morality [Quran 2:185]. Given the timeless scope of its intended audience, manuscript analysis proves the self-made promise that the Quran would be guarded against any alterations to its original text [Quran 15:9]. It is generally regarded as the finest example of Arabic literature to this day. It teaches the attributes of God and practice of Islam in the form of historic recounts, rules, analogies, descriptions, and proverbs.
The Final Messenger Muhammad ﷺ
Muhammad (ﷺ – may God’s blessings & peace be with him) was a man with an appointed mission to present the natural message of Islam to an unaware people – us [Quran 36:3-6]. He is considered the Seal of the Preachers – a long historical chain of such divinely chosen ones [Quran 33:40]. While the Quranic passages he received during his ministry can be regarded collectively as a constitution for the Muslims, his own life, which is authentically recorded in books of narrations, is looked up to as the pragmatic application of its principles.
570-610CE – His birth and upbringing as an honest yet illiterate trader
610-622CE – His call to the Islamic doctrine of monotheism in Mecca
622-632CE – His propagation of Islamic law and leadership in Medina
With its wealth of preserved sources, Islam is arguably the only religion that is comprehensive enough to implement as a political state. It is a Code of Life that is practical in its application, yet heavenly in its ambitions. Though Muslims seek to spread the truth of God and His purpose for the human race, forced conversion is both explicitly forbidden and unnecessary: “The right path has been made clear from the wrong” [Quran 2:256], and we will all be judged according to our intentions.
COMMON ARABIC TERMS
Allah ‘God’ – The one and only deity worthy of devotion
Allahu-akbar ‘God is the Greatest’
Dua ‘appeal’ – Or translated as ‘supplication’. A call to God to respond to a request
Eid ‘Festival’ – Either of the two days of Islamic celebration which annually recognise the end of Ramadan fasting, and the end of Hajj visitation procedures
Hadith ‘News’ – The reported actions or words of Messenger Mohammed ﷺ
Hajj ‘Visitation’ – Or translated as ‘pilgrimage’; Once-in-a-lifetime duty of Muslims physically and financially capable to attend and carry out the procedures related to the sacred Cube Mosque in Mecca
Halal ‘Allowed’ – Items or actions considered usable or doable without divine punishment
Haram ‘Forbidden’ – Items or actions considered unusable or undoable without divine punishment
In-shaa-Allah ‘If God wishes [so]’ – Statement added in speech to securely express promises or future expectations
Imam ‘Director’ – Organically appointed leader of a communal prayer, whose expectations often extend to scholarly and social matters for the community
Iman ‘Belief’ – An ideal characteristic of a Muslim pertaining to the acceptance of the basic truths of Islam in the heart; encapsulated in 6 articles
Islam ‘Submission’ – A fundamental characteristic of a Muslim pertaining to the peaceful acceptance of one true God as the only unconditional Master of all creation; prioritised through 5 pillars
Ihsan ‘Excellence’ – A fundamental characteristic of a Muslim pertaining to the intention behind all actions; described as servitude to God like He is physically present, though He is ever-watchful regardless
Muslim ‘Submitter’ – One who accepts God as the unconditional Master of all creation
Ramadan ‘[Month of] Heatwave’ – The 9th month of the lunar calendar; obligatory period of annual Muslim fasting
Salah ‘Communion’ – Or translated as ‘prayer’; procedure of postures and recitations focused on the reverence of God; performed at least 5 times daily
Shahada ‘Witness [testimony]’ – Formally verbalised acceptance of Islam; translatable as ‘No deity is worthy besides God, and Muhammad is His Messenger’
Shirk ‘Association’ – Worst offence in Islam; sharing of the devotional rights of God with any other deity
Sunnah ‘Practice’ – Behaviours condoned by Messenger Mohammed ﷺ
Quran ‘Read-Out’ – Or translated as ‘recitation’; last verbal guidance from God to humanity as delivered via Messenger Mohammed ﷺ
Zakat ‘Growth-tax’ – Or translated as ‘purification’, or ‘charity’; portion of a Muslim’s surplus wealth given annually to needy groups of the society
Feel free to download our explainer leaflet ‘What is Islam: A Quick Guide for the Curious‘ below, or a print-friendly version for distribution here.
Jazak-Allah for reading. All knowledge, opinions, and translations expressed in our articles are the earnest study and reflections of the writer, prioritising honest interpretations of the Quran and authentic Hadith as evidence. Though the information contained does not necessarily represent the views of anyone other than the writer, all articles are cross-checked by brothers and sisters knowledgeable and experienced on the topic before being published on our site. We ask for forgiveness for presenting any information that comes to be incorrect or misleading, and accept that Allah is the Most-Knowing One.
• Loneliness is temporary. Try to start each morning with a fresh positive attitude.
• Have trust in our Caretaker – God – who has promised us all a brighter future as believers.
• Remind yourself of reasons to be grateful, even from times of past suffering.
• Occupy yourself with acts of kindness and worship, such as voluntary work, and attendance to the mosque.
When Prophet Abraham gently pleaded his father to consider his Islamic way of life, he was kicked out the house [Quran 19:41-46]. When he provoked his community further on the matter, they sought to issue him a gruesome death penalty [Quran 37:83-97]. Yet, contrary to becoming alone, God turned his descendants into an uncountable nation of believers still living with us today. When the Mother of Prophet Moses was compelled to let go of her baby into a river, her heart was literally described as becoming “empty” [Quran 28:7-10]. While yearning for her newborn to be returned, God acknowledged her sadness and tears [Quran 20:37-40]. Yet, contrary to becoming alone, God reunited them alive and well, and gave her son the legacy of an honourable Messenger.
The holy Quran is not short of advice, reminders, and consolation that God, the Most Compassionate One, not only cares about the loneliness of His believers, but responds to them quickly, and rewards them immensely for bearing through it.
This article seeks to support revert muslims suffering from the natural feelings of becoming alone, perhaps through the loss of supporting family and friends, over their new found faith. With the vast wealth of guidance to be found in the Holy Quran, let us focus down on some practical advice and literary gems on this issue by looking through Chapter 93 of the Quran – Surah Ad-Duhaa (‘Chapter of the morning light’) – considered one of the most consoling chapters in the Quran.
A new day
Lets read the first verses shown at this beginning of this article. The Chapter begins with God (Allah in Arabic) taking an oath by the “morning” and the “night“. Immediately, we are reminded of a new day – which brings new opportunities. Try not to dwell on past grievances – embrace the energy of the morning light to restart your attitude afresh.
Indeed, a lack of natural sunlight – which helps our skin produce vitamin D, has been soundly linked to increased symptoms of depression. Consider any excuse to spend more time outdoors, and adding this vitamin to your diet – particularly during the season of long winter nights – if this could alleviate any such symptoms.
The oath here emphasise the truth of the following statements – that God has indeed not neglected His becoming Prophet – Muhammad (ﷺ, ‘with whom be peace’). Though oaths can be found across cultures and time (like how even in English we have the common expression “I swear to God…”), scholars have long studied that in the Quran, the subjects of God’s oaths have a direct link to the objects. So, just as the night feels lonely and desolate, that does not mean the joy of morning brightness will not follow soon.1 Arabic instructor Norman Ali Khan expands on the specific counselling power of the language in these verses here.
Historically, we know that this Chapter was revealed very early in the Prophethood of Muhammad (ﷺ) in Mecca, while he was still coming to terms with his new appointment. Though the very first revelations he had received at Mt. Hira had been a harrowing and shocking experience, Muhammad had come to find support from his comforting household that night.2 The events are retold by his later wife Aisha here. Eagerly, he waited days for more divine words of light to follow. Days turned into months, like a long night that would not end, and he started to hear words of doubt from his unsupportive relatives. It is amongst such anxiety that this Chapter was revealed, and the description of this introductory oath already encourages us as muslims to reframe loneliness as a temporary phase – like the cycle of day and night.
má wadda’aka Robbuka wamá qolaē 3 • walalǎciróħu koiruñ llaka mina alǔlae 4 • walasaufa yu’ṭíka Robbuka fatarḍoẽ 5
3. Your Master had not abandoned, nor dismissed, you. 4. And the Latter [Life] sure is good for you – over the Former. 5. And your Master sureis going to give you – so you are [to be] pleased.
These verses immediately negate any sense of neglect that a muslim might feel of his Lord. The possibility of external rejection is denied with the reference to ‘abandonment’, and that of internal rejection is denied with the reference to ‘dismissal’. Stop thinking things are hopeless, and stop thinking you are worthless. Islam gives us security of faith, definiteness of purposes, and a tomorrow to always look forward too. Do not lose track of the brighter future that has been promised to us. Even if happiness is not found while we endure through this life, we always have unimaginable rewards of Paradise, and more, waiting for us in the next life, if we are only patient enough. The key word here in applying these verses to us is “Master” (Rab in Arabic, usually translated as ‘Lord’). This is one of the most common words in the Quran, and it shares the same root as that for ‘growth‘ and ‘sustenance‘. We must accept as Muslims that we have adopted God as our Caretaker – through ‘thick and thin’. There is a reason why God reassures us that the “ultimate finale is for the cautious ones“, often after discussing a disastrous event [Quran 7:127-128, 28:83]. Even in times of calamity, never forget that your Creator always intends good for you.
That being said, we can still request God to makes our circumstances easier in times of hardship. Talk to Him – express yourself, and ask for things, for He is the Provider – and importantly, it reinforces in us a healthy acceptance of our complete vulnerability before Him. There are many cases in the Quran where even Prophets seek for God’s help in desparate times. Prophet Yahya for example (referred to in Christendom as ‘John the Baptist’) was born as the answer to a prayer made by his elderly father Zachariah – who fretted that there was no one around him to maintain the call to righteousness after him [Quran 19:2-7]. Prophet Ayyub (biblically, ‘Job’) was tended to immensely after calling on God over his long period of illness. [Quran 21:83-84]. Whenever Muslims have something to ask of God, then indeed, He is near.
The following God-given du’a (meaning ‘prayer’ or ‘appeal’) is very well-known amongst Muslims, found in Chapter 2 of the Quran. Use it whenever you feel the need for it in your day-to-day life. It encompasses our balanced and positive attitude towards our short and long-term future:
Reading these verses we discover a one-word solution to loneliness and indeed all forms of Muslim depression – gratitude. After reminding of a brighter future, God demonstrates His love here in the past worldly context – pointing to physical, spiritual, and social vulnerabilities of Prophet Muhammad (ﷺ) during his younger life, and in turn how He tended to all of them. It was once again a complete negation of the possibility of God’s abandonment, and that such pessimism is really Satan’s exploitation of our forgetfulness to be grateful.
Even before he was born, Prophet Muhammad’s father Abdullah died of illness. He then went on to lose his beloved mother Aminah when he was six – becoming an “orphan”. After being passed “needy” from one family member to another, he found stability working for his first wife Khadijah as a young adult. The pain of this, what we could call today ‘childhood trauma’, itself leaves most of us much to be thankful for not having to experience.
Indeed, fully counting up how blessed we actually are is an impossible task [Quran 14:34]. Like the example in the central verse – “guiding” of the “lost“, which would also apply to revert muslims. Congratulations – God has at least gifted us with the correct belief, and beautified it in our hearts [Quran 49:7-8]. And this alone is something that we can never thank God enough for.
Therefore, next time you see someone who appears to have something you do not – be it close friends, a stable job, or a caring family, try this framework – immediately think instead of things you have that others do not.3 And think further – perhaps God was protecting you from bad company during your childhood? Perhaps that job you really want would introduce new unbearable stresses in your life? Perhaps God intends to reward you more than others for breaking free from the immoral blindness of your family members? We should take heed from loneliness to remove our expectations from people, and keep our trust in God’s plan for us. This and other practical advice for the feeling of neglect can be heard from Imam and Scholar Yasir Qadhi’s explanation of this Quranic chapter here.
Notice more, the language of the verses did not limit God’s acts of care singularly to the Prophet (ﷺ) (e.g. compare “before guiding you” to simply “before guiding” – where the receiver is left open). Do you think of times of suffering when you felt so helpless that it was like the whole world had just forgotten about you? God did not forget. Look back at these as periods of temporary difficulty that God climbed you out of and turned into a distant memory. Instead of cursing, giveHimthanks – Alhamdu-Lillah – for He does this repeatedly as healthyspiritualtraining for the believers.
In fact, contrary to ‘suffering’ being an argument against a ‘Good God’, the Quran expresses repeatedly that suffering is a necessary ingredient for proper human development.4 Have a listen to the tough conversion journey of Kansas Mathematics Professor Jeffrey Lang as he found compelling answers to common atheistic questions like this from his reading of the Quran here. Suffering is negative if we decide it is so, but for Muslims, it is a test of our behaviour, ‘part and parcel’ of this temporary world, that we must undergo [Quran 18:7].
Be it big or small – from a loved one passing away, to a car splashing you – prevent the next cuss words from leaving the mouth. It is better to revere of God’s power and ask for forgiveness in these times, but if that is immediately too difficult, at least try keeping silent. You will notice that the very physical act of forcing yourself in this manner to grow into a hard-wired habit. Patience and endurance (both referred to in Arabic as sabr) is not only the proper response in such situations, but it is even a quality worth celebrating [Quran 2:155-156].
Now we come to the concluding advice of the chapter – do something positive for others with your newfound gratitude. Bringing joy to others brings joy to us. Having presented a bright future, and a blessed past – God finally motivated the Prophet (ﷺ) that there is no time like the present. Specific examples of good acts are given that would have resonated deeply with him – evoking him to empathise with the ‘orphan’ and the ‘needy one’ because of his former life (the Arabic word saa’il – translated here as “asker” – could refer to a ‘questioner’ or a ‘beggar’). Perhaps carry some spare food or change with you next time you leave the house in case you see someone on the street? Or if you are more motivated, is there a local charity or community centre that you sympathise with that needs volunteers?
Even if you find yourself isolated in your community, occupy yourself with physical work that is productive to yourself – schedule exercise, or read an interesting islamic book. Listen to islamic talk shows and podcasts that are positive, light-hearted, serious about God and Islam, and celebratory of others – as difficult as that may be to find. On the reverse side, avoid aggressive political debates and argumentative shows, at least temporarily. Now is also NOT the time to start mixing with bad company or accepting invitations to indecent places (pubs, nightclubs etc) out of desperation. Consider how far you have come, and take heed from an authentic quote from the Prophet Mohammed (ﷺ) – “A man follows the religion of his friend; so each one should consider whom he makes his friend.”5
As difficult as it is, there is no need to start developing a judgemental mindset towards others – even as a coping mechanism for loneliness. If you perceive friends to be distancing themselves from you, or revealing ‘true colours’ that are making them very disagreeable – simply allow yourselves to become apart on neutral terms. Some people (even muslims) are not meant to get along. Do not be upset at yourself if your intentions were good, and do not be angry at the other for ‘disappointing’ you or not ‘understanding’ you enough. We always have Satan to blame instead for causing rifts between people. When Prophet Abraham was threatened by his father after his call to Islam – his literally responded back with the most peaceful of words, and sought for God to forgive him [Quran 19:46-47].
The final verse gives us all a general principle to talk about the positives in life. Why not visit a few mosques (which hopefully you have available) to greet new people, and strengthen your bond with your true friend – God? Do not necessarily expect instant friendship or immediate personal support – but at least find yourself exchanging positive words with others. Attend a study group or class – even just as an observer. Listen to others. Though avoid conversations that belittle others – it is haram (meaning ‘illegal’) in Islam to slander our fellow muslims [Quran 49:11], and doing so at this time may even aggravate your conditions. Always try to stay in good company, and never stop expressing acts of gratitude.
May God relieve your hardship soon and reward you immensely.
TO SUMMARISE:
• Loneliness is temporary. Try to start each morning with a fresh positive attitude.
• Have trust in our Caretaker – God – who has promised us all a brighter future as believers.
• Remind yourself of reasons to be grateful, even from times of past suffering.
• Occupy yourself with acts of kindness and worship, such as voluntary work, and attendance to the mosque.
Jazak-Allah for reading. All knowledge, opinions, and translations expressed in our articles are the earnest study and reflections of the writer, prioritising honest interpretations of the Quran and authentic Hadith as evidence. Though the information contained does not necessarily represent the views of anyone other than the writer, all articles are cross-checked by brothers and sisters knowledgeable and experienced on the topic before being published on our site. We ask for forgiveness for presenting any information that comes to be incorrect or misleading, and accept that Allah is the Most-Knowing One.
Until, when Our command came, and the oven boiled up, We said, “Carry two partners in her, from among each one, and your [family] members – except whoever against whom the Word has preceded – and whoever [has] believed,” while none but a few had believed with him.
• For muslims, the Quran confirms science, and not vice versa.
• Watery minerals recently discovered have proven the existence of a distinct vast layer of water deep within the earth’s mantle – in the ‘transition zone’ – that could store the floodwater from the time of Noah
• The Quranic description of the rising floodwater level of the time of Noah is consistent and confirmatory with modern geological descriptions pertaining to the release and upwelling of boiling water from this continuous layer of ringwoodite minerals via seismic actions – as part of the ‘deep water cycle’
• The Quranic description of the falling floodwater level acknowledges the modern geological descriptions of ‘subduction’ and the various phase changes of water as it returns underground – including its bondage with pressurised ‘olivine’
• Old Testament language is vague and impartial regarding the rise and fall of the floodwater in relation to these new-found geological processes
Do you remember hearing the story of ‘Noah and the Flood’ back in school? Did you also have it told with a tone of fantastic imagination and doubt? From the building of the ark, to the enormity of the flood, to the preservation of each species, the flood narrative becomes increasingly mythical with every passing generation. Fortunately for our Jewish and Christian brothers and sisters, the Quran stands firm in maintaining the facts of the event, which it retells several times as history – not a ‘story’, as truth – not a ‘myth’, and from a God complete in knowledge and foresight. Once in a while however, be it through the unearthing of a mummy, or the observed dilation of outer space, we continue to discover traces and signs of Quranic events that renew our reverence of Allah’s power and authority over nature. Leaving aside the beauties of the language and practical lessons to take from the ‘story’ of Noah, let us analysis in this article how Allah has presented an acute understanding of modern geology in His final telling of the flood narrative to humanity.
Conventional layers of the earth: crust, mantle, outer core, inner core
Verses in context
Noah and the flood is recounted many times throughout the Quran, but there is only one place that explicitly describes the rise and fall of the floodwater – in Surah Hud, Chapter 11, Verses 40, 44. In the verse introducing this article we find “the ovenboiledup,” to mark the beginning of Allah’s “command” for destruction [Quran 11:40]. This oblique sign given to Noah is mentioned in one other place in the Quran, Surah Mu’minoon, Chapter 23, Verse 27, with identical wording. Interestingly, these are the only two usages of the word ‘oven’ (التَّنُّورُ) in the Quran. Regarding the subsidence of the floodwater, there is only one description, given succinctly, where the earth is told to “swallow your water” while rain from the sky was also stopped [Quran 11:44].
QURANIC REFERENCES TO THE FLOOD NARRATIVE OF NOAH:
If you read through these verses quickly enough, you might only catch the idea that God simply caused the water level to increase and decrease, brushing over the strange allegories that the ‘oven‘ ‘boiled‘ it, or that the earth ‘swallowed’ it. But God speaks the truth, and if He commanded the water to come up from the ground, and thereby drain back down (and not just for it to evaporate), then maybe it still exists, beneath us. Well, a relevant geologic discovery made recently is best presented here in the headlines of reporters themselves:
A diamond from Juína, Brazil with ringwoodite inclusions, which provides evidence for the presence of water in the transition zone.
Conventionally, the earth has been treated as 3 layers – the crust, the mantle, and the core. However, in 2014, the uncovering of a tiny water-locking crystal called ringwoodite has changed that – after having travelled from deep underground, via a Brazilian volcano, to the earth’s surface. This humble discovery by geologist Graham Pearson and his team has finally offered proof that a vast quantity of water exists beneath our feet, around 500km below the earth, between the mantle’s upper part and lower part, called the ‘transition zone.’ “Ringwoodite is like a sponge, soaking up water,” said geophysicist Steve Jacobson, who used readings of seismic activity to predict the existence of this underground oceanic layer before it was discovered. He estimated that if just 1% of the mineral as found in this part of the mantle is to be water, it would equate to almost three times the volume of all the world’s surface oceans combined!1 This confirmation has once again changed our beliefs about the make-up of the earth, which now acknowledges a ‘deep water cycle‘ that exchanges surface ocean water with the mantle.
We must pause and remind ourselves that we do not contradict the Constant Quran with our ever-evolving science, though this discovery does present physical evidence for a direct understanding of the Quranic descriptions of the flood.
MAIN LAYERS OF THE EARTH:
1. Crust: 0 – 100km deep [≈ 350˚C]
2a. Upper mantle: 100km – 550km deep [≈ 1200˚C]
2b. Lower mantle: 550km – 2900km deep [≈ 2200˚C]
3a. Outer core: 2900km – 5100km deep [≈ 5300˚C]
3b. Inner core: 5100km – 6378km deep [≈ 7500˚C]
‘Cooking up’ a storm
So let us analyse how miraculously precise and elegant the Quranic language becomes under this scientific interpretation, starting with how the water level rose.
We begin with the arabic word tannúr ‘oven‘ (التَّنُّورُ) (yes, linked to the familiar South-Asian ‘tandoor’), which physically referred to a hollow muddy or brick structure, still in traditional use today, to bake flat breads. It is make-shift, usually open at the top, and classically likened to a channeled ‘fire-place‘.2 Famous early Quran commentators, including the Hadith scholar al-Baghawi (d. 516/1122) and polymath al-Qurtubi (d. 671/1272), generally proposed the ‘oven’ to be in use in the verses of the Quran as a metaphor, referring to the surface of the earth as a whole, or atleast a particular region of it. This has lead to such translations as ‘ground‘ or even ‘valley‘ instead. In any case, it clearly indicates a continuous historical understanding that the flood started as a substructure event, which we can now understand took place deep under the ground – where it is incredibly hot. Indeed, the core of the earth is known today to be over 5,000 ˚C.
The old way of making rotis in pakistani villages – with a “tandoor”
The associated verb ‘boiled up’ (فَارَ) becomes much more interesting. It can mean to ‘effervesce’ (release bubbles of gas) or ‘bubble up’, though carbonated drinks are a relatively modern invention. The more ancient usage was predominantly for the heating and upward activity of boiling water – in for example, a ‘cooking pot‘, as suggested by the famous Arab lexicographer Al-Azhari (d.980). The expression wafároalttannúr (وَفَارَ ٱلتَّنُّور) thus challenges the translator, as the tannúr by contrast was not used to house water (it was not water-tight and used naked flames). Translators would also be aware however, Arabic, Hebrew, and other ancient languages recycled a relatively small vocabulary of verbs into many possible meanings, depending on the subject – or the ‘doer’ of the action. The word fara (فَارَ) itself for example, if said of ‘liquor’, would mean it ‘fermented’; if said of ‘cheeks’, would mean they ‘blushed’; and if said of ‘fountains’, would mean they ‘poured open’. It is even used in the Quran to described Hell itself – and it’s audible hot breathing as people enter it [Quran 67:6-7].
Given this scattered (though connected) semantic range, and the context of an imminent flood, many modern translations tell us that the ‘oven’ was the land of the earth, which had ‘overflowed‘ or ‘gushed‘ (though the famous American translator Arthur Arberry (d. 1969) does more faithfully render the verse with “and the Oven boiled“). On the other hand, this also contextualises some suggestions made by classical scholars, including the ‘Sultan of the Theologians’ Al-Razi (d. 606/1209), that the tannúr was a literaloven, whereby its ‘leaking’ was God’s symbolic communication to Noah to start boarding the ark. Yet, the thought of an actual oven of water still leaves us bewildered, and is not further elaborated on as such in any known authentic Hadith reports.
So if the translation ‘the oven overflowed’ literally does not make sense, and metaphorically is stretched from the normal range of meanings, how should the expression fároalttannúr be understood?
Using the recent discovery of terrestrial ringwoodite, the answer would be both literally, and metaphorically. On the new theory of how mantle water reaches the surface oceans, Marcus Woo, writing for Quanta Magazine, tells us “This hydrous mineral isn’t wet. But when it melts, out spills water.”3 This melted – boiling – water is then driven up to the earth’s surface through geological activity that includes “volcanic eruptions“, and “hydrothermal vents” (or ‘very very hot underwater springs’ to you and me).4 If we were to explain these complex scientific processes clearly and succinctly – we could say that the earth is metaphorically an ‘oven’, that literally ‘boils up’ water – just as God had described.
It is also interesting here that the famous Quran exegete Ibn Kathir (d. 1373) commented that “water gushed forth from the Tananir, which are places of fire.” This means it was thoroughly acknowledged in Islamic history that water even boiled out from something of volcanoes.5
An ocean under the sea
Let us now analyse the clever accuracy of the Quran in describing the fall of the floodwater from a scientific viewpoint.
And it was said, “Earth, swallow your water, and sky, stop.” And the water stunted, the matter was decided, and she self-levelled onto [Mt.] Júdiee. And it was said, “Away with the wrongful people.”
The command given to the earth in Surah Hud, verse 44, is to “swallow“. This command could easily be regarded as figurative, as earths do not have digestive tracts… Yet, when we analyse this word, used uniquely in the Quran, together with our fresh knowledge of the deep water cycle, we find nothing short of remarkable accuracy. God did not order the earth to ishrobie ‘drink‘, or gúrie to ‘drain‘, the water for example. Rather, the arabic verb used, ibla’ie ‘swallow’ (ابْلَعِي), is more general, applicable not only to liquids, but also solids… and gases at that, and anything in between.
To see why this is significant, let us delve into how does sunken water gets absorbed into ringwoodite in the first place. It has been well understood that ocean water travels deep into the earth through a tectonic process called ‘subduction‘ – when an oceanic (underwater) plate slides under a continental (above-water) plate, letting water seep underground through the fracture line that is created.6 This water, and other soaked materials, travels down through the upper mantle, which is predominantly made up of a mineral called ‘olivine‘. This rock-like stuff (named so because of its colour) can hardly carry any water at all. Yet, as pressures and temperatures rapidly increase with depth, the water fuses with olivine to mature into solid ringwoodite. Now, “This water is not in a form familiar to us — it is not liquid, ice or vapor. This fourth form is water trapped inside the molecular structure of the minerals”.7
Referring back to the Quranic verse, we can realise, just as when we ‘swallow’ food, it eventually breaks down and absorbs into our blood stream, this layer of water is found absorbed within the earthy mineral, having gone through many phase changes – far beyond something one can simply drink – making the Quran indeed elegantly wise in using the ‘catch-all’ word ‘ابْلَعِي’, to ‘swallow’, this water after the flood. Also, with a closer look at the verse, you may have noticed that God tells the earth that this is “your water” as opposed to the portion belonging to the sky.
Contrasting with the Genesis Flood ‘myth’
As we know, the story of the Noah and the flood had already been told in the Bible in the first book of the Old Testament – Genesis, Chapters 6-8.
Here, we find that “…all the fountains of the great deep burst forth, and the windows of the heavens were opened” to mark the beginning of the cataclysmic event [Genesis 7:…11 (ESV)]) The operative word here is invariably translated as ‘fountains‘, or ‘springs‘, which rings familiar with one recount in the Quran where “We opened the gateways of the sky with pouring water, and burst up the earth’s springs…” [Quran 54:11-12…]. However, the natural ‘fountains’ evoked by such word choice typically have much shallower water sources – isolated aquifers – which are completely separate from the oceanic layer discovered 100s of kilometres deep within the earth’s mantle (and expelled from through volcanoes etc.). It is the Quran which further elucidates that these outlets were not only expelling water that had “boiled” hot, but also deep from a common heated source – the “oven” of the earth [Quran 11:…40…].
GENESIS 8:1-19 – THE FLOOD SUBSIDES (ESV):
8 But God remembered Noah and all the beasts and all the livestock that were with him in the ark. And God made a wind blow over the earth, and the waters subsided. 2 The fountains of the deep and the windows of the heavens were closed, the rain from the heavens was restrained,3 and the waters receded from the earth continually. At the end of 150 days the waters had abated, 4 and in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat. 5 And the waters continued to abate until the tenth month; in the tenth month, on the first day of the month, the tops of the mountains were seen.
6 At the end of forty days Noah opened the window of the ark that he had made 7 and sent forth a raven. It went to and fro until the waters were dried up from the earth. 8 Then he sent forth a dove from him, to see if the waters had subsided from the face of the ground. 9 But the dove found no place to set her foot, and she returned to him to the ark, for the waters were still on the face of the whole earth. So he put out his hand and took her and brought her into the ark with him. 10 He waited another seven days, and again he sent forth the dove out of the ark.11 And the dove came back to him in the evening, and behold, in her mouth was a freshly plucked olive leaf. So Noah knew that the waters had subsided from the earth. 12 Then he waited another seven days and sent forth the dove, and she did not return to him anymore.
13 In the six hundred and first year, in the first month, the first day of the month, the waters were dried from off the earth. And Noah removed the covering of the ark and looked, and behold, the face of the ground was dry. 14 In the second month, on the twenty-seventh day of the month, the earth had dried out. 15 Then God said to Noah, 16 “Go out from the ark, you and your wife, and your sons and your sons’ wives with you. 17 Bring out with you every living thing that is with you of all flesh—birds and animals and every creeping thing that creeps on the earth—that they may swarm on the earth, and be fruitful and multiply on the earth.” 18 So Noah went out, and his sons and his wife and his sons’ wives with him. 19 Every beast, every creeping thing, and every bird, everything that moves on the earth, went out by families from the ark.
There is also no mention in the Bible of floodwater returning back through the soil. If we look beyond the frequent but vague wording that water simply subsided ‘from‘ the earth, we have two places of any explicit telling of a scientific process. Firstly, “God made a wind blow over the earth” [Genesis 8:13 (ESV)] (which I presume, as a junior architect, to imply thorough ventilation was provided – which increases the rate of evaporation). And resultantly, that “the waters were dried up from off the earth” [Genesis 8:13 (ESV)]. So according to the Bible, while additional floodwater may have came from underground as well as the sky, it evaporated thereafter, leaving no way to posit the existence of the underground water layer that we have with us still today.
Thus, while the vague biblical language allowsfor the modern understandingof the deep water cycle, it does not describe or suggest the theory, as does the language of the Quran.
We are once again reminded here of the potential consequences of altering an author’s original ideas even in the slightest, and why the idea of preservation is tantamount to one’s source of faith and respect for the Noble Quran.
TO SUMMARISE:
• For muslims, the Quran confirms science, and not vice versa.
• Watery minerals recently discovered have proven the existence of a distinct vast layer of water deep within the earth’s mantle – in the ‘transition zone’ – that could store the floodwater from the time of Noah
• The Quranic description of the rising floodwater level of the time of Noah is consistent and confirmatory with modern geological descriptions pertaining to the release and upwelling of boiling water from this continuous layer of ringwoodite minerals via seismic actions – as part of the ‘deep water cycle’
• The Quranic description of the falling floodwater level acknowledges the modern geological descriptions of ‘subduction’ and the various phase changes of water as it returns underground – including its bondage with pressurised ‘olivine’
• Old Testament language is vague and impartial regarding the rise and fall of the floodwater of Noah in relation to these new-found geological processes
Jazak-Allah for reading. All knowledge, opinions, and translations expressed in our articles are the earnest study and reflections of the writer, prioritising honest interpretations of the Quran and authentic Hadith as evidence. Though the information contained does not necessarily represent the views of anyone other than the writer, the articles are cross-checked by brothers and sisters knowledgeable and experienced on the topic before being published on our site. We ask for forgiveness for presenting any information that comes to be incorrect or misleading, and accept that Allah is the Most-Knowing One.
