Arabic Letter Sound Gem: To Cut Lengthways, or Width (Surah Yusuf 12:25)

Asalaamu alaykum waRahmatullah waBarakaatuh.


Arabic Sound Gem:
To Cut/tear Width-ways, or Lengthways (Surah Yusuf 12:25)

Cutting (width and length):

QaT(a) [ قط ] – cut Width-wise

Qad(a) [ قد ] – cut Length-wise

Both; ‘Taa’  [ ط ] and ‘dal’ [ د ] are Qalqala (echo sounded) letters in Tajweed/Qur’an Recital.

We know that the letter ‘Ta’ [ ط ] has a shorter echo in its Qalqala in comparison to the ‘dal’ [ د ].

This is why;

QaT(a) = cutting Width wise [has a shorter Qalqala echo sound] (because Width is usually shorter than length.)

Qad(a) = cutting Length wise [has a longer Qalqala echo sound] (because Length is usually longer than width.)

This is just one of the amazing depths of the sounds of the Arabic language.

Now if we see Surah Yusuf 12:25, we will see what way Prophet Yusuf’s shirt was torn;

وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ ۚ قَالَتْ مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا إِلَّا أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ

So they raced with one another to the door, and she tore [Qad] his shirt from the back…

 Can you guess whether his shirt was torn width-ways or length-ways*? Only the Arabic language can capture this meaning.

*Answer: Length-ways.

Arabic Letter Sounds – Kaf vs Qaf

Kaf ( ك )  vs Qaf ( ق )

Ever wonder why Arabic has many similar sounding letters, i.e. Kaf (ك) and Qaf (ق) ?

Here’s an example of why:

What is more heavier and firmer in preserving information; Speech or Writing?

Writing obviously is because once written, it is harder to distort or change.

The word for Speech is Kalaam ( كلام ) in arabic.

The word for the Pen is Qalam ( قلم ) in arabic.

Qaf is a heavier letter when pronounced, while Kaf is lighter sounding letter.

Kalaam (Speech) is much lighter and weaker in preserving information in comparison to the Qalam (Pen) which is more firmer in preserving information.

And this is why, the Qaf [a heavier letter] is used for the Qalam (Pen) in comparison to the letter Kaf describing Kalaam (Speech).

Miracle Sounds [Onomatopoeia] in al-Qur’an.

The use of delicate sounds.. exhibits the Qur’an’s ability to express meaning via the sound of its text:

The Still Night..

وَاللَّيْلِ إِذَا سَجَىٰ

wallayli izaa sajaa..

“And by the Night when it is still..” [Qur’an 93: 2]

The way the Qur’an uses the word ‘when it is still’ produces a tranquil tone and a smooth sound. This indicates the peace, stillness and serenity that night time provides.

The Striking of Rocks to Produce Sparks:

The Qur’an also uses sound to build intense images, for example,

فَالْمُورِيَاتِ قَدْحًا

Faalmooriyaati Qad-han

“And the producers of sparks striking” [Qur’an 100: 2]

The word for sparks striking, ‘Qad-han’, that is used here emits a sound that develops the sense of this image, the proximity of the Arabic letters ‘daal’ and the ‘ha’ is responsible for this sound.

Splattering and Scattering..

In another example,:

وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا

Waanzalna mina almu’siraati maa’an thajjaja

And sent down, from the rain clouds, pouring water. [Naba’ 78:14]

The use of the word ‘thajjaja’ in this verse, with its series of vowels emits a sound of splattering and scattering, which expresses the image of the drama.

For example in the verse below the Qur’an uses words that imitate the sound they denote. This rhetorical device called Onomatopoeia is widely used throughout the Qur’anic discourse.

Saaaakhah.. the loud deafening noise.

فَإِذَا جَاءَتِ الصَّاخَّةُ

Fa-itha jaa’ati-ssaaakhah

But when there comes the Deafening Blast. [Abasa 80:33]

The word for ‘deafening noise’, ‘alssaakhah,’ chosen here produces a sound eluding to its meaning.

The Arabic letters ‘kha’ connected with a ‘ta’ [marboota = a ‘ha‘ sound] emanate harsh sounds which conform to the meaning of the text.

The utilisation of sounds in the Qur’an also play a rhetorical role.

Sounds in the Qur’an are employed to increase the effect of its message. The Arabic language has many words for a single meaning, but yet the Qur’an selects and arranges the words to portray the intended meaning in addition to create sounds to conform to the image, scene and message the book conveys. This is not only done by selecting the right words but also arranging them in a specific way to develop sounds and rhythms. Just by touching upon a few simple examples it can be seen why Pickthall was lead to believe that the Qur’an had an “inimitable symphony”.

A famous Orientalist Arberry comments on his personal experience with the rhythm of the Qur’an:

“Whenever I hear the Quran chanted, it is as though I am listening to Music, underneath the flowing melody there is sounding… insistent beat of a drum, it is like the beating of my heart.”

Refer to this link for more Comments of non-muslim Orientalists on the Qur’an’s miraculousness;
http://linguisticmiracle.blogspot.com/2010/02/al-quran-linguistic-miracle-hamza.html

Refer to the following Aayaat/verses for more Onomatopoeias’ in the Qur’an.

[al Waqi’ah 56:4], [Nazi’at 79:6-7], [Ta-Ha 20:120], [Zalzala 99:1].

There are more, and I will add them inshaa’ Allah if I am able to find them.