The interpretation of the first verse of Surah Al-Baqarah, which begins with the disjointed letters Alif-Lam-Mim, serves as a gateway to a deeper understanding of the divine system of creation and the beings that transcend ordinary human perception. This work, adopting a scientific and systematic approach, explores the essence of the disjointed letters, while maintaining a balanced perspective that avoids extremism or exaggeration in analysing these metaphysical entities. The objective is to present a text that, while fully faithful to the original content, employs an elevated and refined language suitable for academic environments, making it comprehensible and engaging for researchers and educated audiences, particularly at advanced levels of study. Through integrating profound analyses and methodological critiques, this interpretation endeavours to elucidate the position of the disjointed letters within the Quranic epistemological framework and to pave the way for future research.
The Almighty God is the Creator of beings whose diversity exceeds the limited human imagination. This diversity encompasses creatures such as humans, jinn, animals, and other entities, many of which lie beyond human perception. The Holy Quran explicitly affirms this diversity in a clear verse:
وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ
Translation: There is no living creature on the earth, nor a bird that flies with its two wings, but they are communities like yourselves.
This verse testifies to the vastness of divine creation, within which the disjointed letters also occupy a distinguished status as unique beings. These entities are not merely linguistic tools but possess a metaphysical identity that represents a sign of divine grandeur within the system of creation.
The disjointed letters, such as Alif-Lam-Mim at the beginning of Surah Al-Baqarah, are beings ontologically situated in a realm beyond the material world. Contrary to common assumptions, these letters are not mere alphabets or linguistic tools; rather, they are entities with a specific role and function within the divine system. This distinction necessitates a reconsideration of linguistic and literary presuppositions that sometimes reduce letters merely to grammatical instruments.
When the term letters is mentioned, the mind often turns to the Abjad letters or grammatical components of language. However, the disjointed letters in the Quran are distinct entities beyond this literary notion. Due to their placement at the beginning of certain Surahs, such as:
الٓمٓ
Translation: Alif, Lam, Mim
and their lack of direct semantic connection with the subsequent verses, they are recognised as symbolic and metaphysical signs. This characteristic sets them apart from literary letters and underscores the necessity of a deeper understanding.
In the analysis of the disjointed letters, two extremist perspectives exist: one considers these letters merely as linguistic symbols akin to alphabets, while the other perceives them as beings possessing material characteristics such as temperament, heart, or nature. Both views, due to their incongruence with the true ontological status of the letters, deviate from reality. The first perspective, by reducing the letters to mere linguistic tools, fails to grasp their metaphysical significance; the second, by materialising the letters, diminishes them to corporeal beings.
The Holy Quran, unlike previous religious texts, explicitly refers to the disjointed letters and introduces them as actual entities. This feature demonstrates the comprehensiveness of the Quran in addressing metaphysical subjects that other religions have only implicitly or vaguely touched upon due to linguistic constraints. The verse Alif-Lam-Mim in Surah Al-Baqarah is a prominent example of this explicit introduction.
As metaphysical beings, the disjointed letters will become more manifest with the advancement of human knowledge. Similar to the human connection with jinn beings becoming possible through scientific progress, the disjointed letters will be recognised via scientific and mystical revelations. This perspective emphasises the dynamic nature of Quranic knowledge and its role as a mercy for the worlds.
Certain viewpoints have likened the disjointed letters to material beings with qualities such as warmth, coldness, moisture, and dryness. This approach, found in the works of some mystics like Muhyiddin Ibn Arabi in Al-Futuhat al-Makkiyya, conflicts with the immaterial nature of the letters. Ibn Arabi, in the first volume of this work (page 51), associates the letters with celestial ranks and material temperaments, describing Alif as warm and moist. This materialisation conflates the corporeal realm with the spiritual realm.
Another group regards the disjointed letters merely as linguistic concepts or alphabets. This perspective, by ignoring the metaphysical dimension of the letters, falls into linguistic materialism. A correct interpretation requires a balance recognising the letters as immaterial entities with existential effects.
Due to the metaphysical nature of the disjointed letters, their recognition is often accessible through revelation. However, the transmission of revelatory experiences into conceptual language can be flawed due to linguistic and cognitive limitations. Some mystics, such as Ibn Arabi, have analysed the letters ir revelations, but these analyses are sometimes distorted. This underscores the necessity for scientific critique of mystics statements.
Any claim regarding the disjointed letters must be supported by valid rational and transmitted evidence. Without argumentation, no statement, even from prominent scholars, is acceptable. This principle is a cornerstone of Islamic scientific methodology, which mandates referencing the Quranic verses, traditions, and reason in interpretation.
Al-Futuhat al-Makkiyya, Ibn Arabis most comprehensive work, extensively discusses the disjointed letters and categorises them into the seventh, eighth, ninth, and tenth celestial ranks. He also attributes material qualities, such as warmth and moisture, to the letters. Although this classification is mystically innovative, it is criticised due to its inconsistency with the immaterial nature of the letters.
The interpretation of Tasnim, quoting Ibn Arabi, describes the disjointed letters as bodies possessing souls and angels. This perspective, due to materialising the letters, is erroneous. As immaterial beings, the letters lack physical bodies and do not require angelic intermediaries to exert influence.
The disjointed letters, as a nation among the divine communities, possess their own existential weight. However, attributing a messenger and legislative law to them is erroneous. The law of the letters is inherent in their ontological and existential structure and differs from human legislative law.
Contrary to some claims that the realm of letters is solely of command, it comprises both command and prohibition. Talismans, as part of the letters applications, illustrate the presence of prohibition in this realm. This structure, akin to other existential realms, encompasses constraints and conditions involving both command and prohibition.
Using the disjointed letters with the intention of effectuation (practical influence) can be dangerous, unlike reciting them for the purpose of information (reporting), which is safe. This warning emphasises the existential impact of the letters and the necessity for caution in their application.
The disjointed letters are not confined to the Arabic or Persian alphabets; in every language, there exist letters with specific existential effects. This universality demonstrates the role of letters as signs of the divine system across all cultures and languages.
Religious sciences, to respond to contemporary epistemological needs, require methodological transformation. Establishing scientific laboratories to empirically investigate Quranic subjects, such as the effects of the disjointed letters, can move beyond mere transmission and elevate interpretation to a practical and applicable level. This proposal represents a novel step toward dynamism in religious sciences.
Transmitting the sayings of predecessors without critique and analysis leads to the reproduction of errors. Religious sciences must advance toward independent research and reasoned argumentation to avoid superficiality.
The interpretation of the first verse of Surah Al-Baqarah, focusing on the disjointed letters, is a journey towards a deeper understanding of the divine system of creation. The disjointed letters, as metaphysical beings, are free from material attributes and possess an independent existential weight. Critiquing extremist views such as materialising the letters or reducing them to linguistic concepts demonstrates the necessity for rigorous methodology in interpretation. Emphasising the role of revelation, reasoned argumentation, and the establishment of scientific laboratories paves the way for a more dynamic understanding of the Holy Quran. This work, by integrating scientific analyses and methodological critiques, endeavours to provide a comprehensive and refined portrayal of the disjointed letters that is accessible to Quranic scholars and educated audiences.
Under the supervision of Sadegh Khademi
