Alif = a
The alif represents the number one and belongs to
the element of fire.
the element of fire.
Because of its shape the alif resembles the numeral 1. It
symbolizes the selfness of God as well as His unity. Thus, this letter takes on
the archetypal value of the whole alphabet, which it begins and is thus also
identified with Adam, the father of humankind (and thus any diacritical sign
affirming this letter’s value is identified with Eve).
The three main positions of the Islamic prayer are:
· Standing, like the alif
· Kneeling, like the dal
· Prostrating, like the mim.
· Kneeling, like the dal
· Prostrating, like the mim.
These three letters also make up the name Adm (Adam). According to
the Sufi Ibn Ata Allah Abbas (d. 1309): “this name (alif) is derived from ulfa
(good company), because it unites and agrees (ta’lif) with the other letters”.
For some, however, the alif represents Satan, because like him it does not bow
to God.
Shaykh ad-Dabbaagh writes about this letter that it “corresponds
with the obeying the recommendations, which is part of contraction”.
Ba = b
The letter ba represents the number two and belongs to the element
of air.
Just as the alif is the first vertical letter, ba is the first
horizontal letter and it is suitable for representing other letters such as ta,
tha and nun, according to the diacritical signs placed above or below the
stroke. It is the initial letter par excellence, because it opens the basmala
(In the name of God, Most Gracious, Most Merciful), the formula with which all
the suras of the Qur’an, except for the ninth, begin. The Bible, incidentally,
also begins with a B.
The diacritical sign placed below the stroke represents, for Sufis,
the origin, essence and being of all things, in strict analogy with the bindu
(.) of Tantrism and Yoga. For this reason some esoterically inclined Muslims
believe that the content of all revealed Scripture:
1. is found in the Qur’an
2. in turn that the content of the Qur’an is found all in the first sura, the Fatiha
3. that all the content of the Fatiha resides in the basmala
4. and the whole content of the basmala is enclosed insides B’s diacritical point.
2. in turn that the content of the Qur’an is found all in the first sura, the Fatiha
3. that all the content of the Fatiha resides in the basmala
4. and the whole content of the basmala is enclosed insides B’s diacritical point.
This exegesis was accepted by, among others Abdullah ibn Mas’ud
(seventh century) and Abd al-Karim al-Jili (d. 1494) according to whom the B of
Bismi represents the resplendent beauty of God (Bahaa’), the S his greatness
(Sanaa’) and the L his sovereignty (Mamlaka).
According to shaykh ad-Dabbaagh the Ba corresponds to inner peace,
which is part of the message.
Ta = t
This letter represents number four hundred and belongs to the
element of air.
This letter has great esoteric value, especially for the Sufis,
because it is the first letter of the term tawhid, the science of professing God
and His singleness (wahda) and so it symbolizes monotheism, faith in the oneness
of God. It also symbolizes the state of ecstasy, the discovery of and return to
God (tawba). In this respect, the great Sufi martyr Hosayn Mansur al-Hallaj
(857-922) wrote a poem (Muhatta’at # 40 with a mim rhyme and a wafer meter)
wherein he traces the word tawhid through enigmas: “Three letters without
diacritical signs, two with signs and this is the whole speech. The first
designates those who find it and the other serves for everyone to say ‘yes’. As
to the other letters, it is the mystery of the night, where it is no longer a
question of travelling or stopping”.
Explaining the above, we note that in Arabic the term tawhid is
written with two letters, each of which has two diacritical signs, the ta and
the ya, and three letters without signs: the waw, the ha and the dal.
Shaykh ad-Dabbaagh says about the ta that it corresponds to the
perfection of the apparent senses, being a part of the Adamic state.
Tha = th
In the science of the secrets of letters this letter represents
number five hundred and belongs to the element of water.
It is a symbol of consolidation (thobut).
Shaykh ad-Dabbaagh writes that the tha corresponds to justice,
which is a part of contraction.
Jim = j
The fifth letter in the Arabic alphabet represents number three
and belongs to the element of water.
In the art of tajwid (reciting the Qur’an) it has the
characteristics of sonority, tonicity and softening and the antonymies of
vibration, lowering and opening.
Shaykh ad-Dabbaagh informs us that the ‘jim’ corresponds to patience, which is a part of prophecy.
Shaykh ad-Dabbaagh informs us that the ‘jim’ corresponds to patience, which is a part of prophecy.
Ha = h
The sixth letter in the Arab alphabet represents number eight and
belongs to the element of earth.
This letter, which symbolizes human intuition, has an esoteric
meaning for the Sufis, as it is the first letter of the verb habba (to love):
“Inna Allah jameel yuhibbu al-jamaal”, which means “truly God is beautiful and
loves beauty”. Thus also the saying: “Habba man habba wakariha man kariha” or
“He loves whomsoever He chooses to and He hates whomsoever He wishes to”. The
letter ‘ha’ denotes the Essence in terms of appearance, presence and
existence.
Shaykh ad-Dabbaagh informs us that the ‘ha’ corresponds to perfect
mercy, which is a part of prophecy.
Kha = kh
According to the science of the secrets of letters the ‘kha’
represents number six hundred and belongs to the element earth.
In the esoteric literature of the Sufi brotherhoods it symbolizes
the eternal good (khayr daa’im).
Shaykh ad-Dabbaagh informs us that the ‘kha’ corresponds to the
experience (‘taste’) of lights, which is a part of the spirit.
Dal = d
In the science of the secrets of letters it represents number four
and belongs to the element of earth.
According to the Sufis and in the contemplations of the Hurufi it
symbolizes the equilibrium of all things created. Because of all this and also
because it is the initial letter of the verb daaba fi aaw ‘alaa (to work; to
labour; to be committed; to make an effort in something for someone; to work
with commitment, to do something with effort; to labour unceasingly; to apply
oneself; to dedicate oneself; to be constant; to become accustomed to) in the
esoterical world this letter represents the earthly condition of human beings
who are forced to labour in the realm of material things, but must also evolve
spiritually and strive to behave in the best possible way among a multitude of
challenges and temptations.
Shaykh ad-Dabbaagh informs us that the ‘dal’ corresponds to purity,
which is a part of the spirit.
Dhal = dh
In the ‘elm al-horuf it represents number seven hundred. It
belongs to the element of fire.
In Sufi esoteric knowledge it symbolizes the heart of an idea, the
kernel of a thing.
Shaykh ad-Dabbaagh informs us that the ‘dhal’ corresponds to the
knowledge of languages, which is a part of science.
Ra = r
The tenth letter of the Arab alphabet represents number two
hundred and belongs to the element of earth.
It symbolizes a part, a message, the sura.
Shaykh ad-Dabbaagh informs us that the ‘ra’ corresponds to the noble conquest of the self, which is a part of expansion.
Shaykh ad-Dabbaagh informs us that the ‘ra’ corresponds to the noble conquest of the self, which is a part of expansion.
Za = z
Za represents number seven and belongs to the element of
water.
It symbolizes achievement. In esoteric alchemy it represents the
process of change, because it is the initial letter of the terms
- mercury (zaybaq)
- vitriol (zaaj)
- sulphuric acid (zayb, zaagin
- vitriol (zaaj)
- sulphuric acid (zayb, zaagin
‘Zaar’ is also the exorcism practiced by women.
Shaykh ad-Dabbaagh informs us that the ‘za’ corresponds to
sincerity with everyone, which is a part of the message.
Sin = s
In the science of the secrets of the letters it represents number
sixty and belongs to the element of water, though in North Africa it is believed
to belong to the element of fire.
It symbolizes the glory of God.
Shaykh ad-Dabbaagh informs us that the ‘sin’ corresponds to the act
of ‘lowering the wing of tenderness with goodness’, which is a part of
expansion.
Shin = sh
In the science of the secrets of the letters it represents number
three hundred and belongs to the element of fire, while in North Africa it is
believed to belong to the element of earth.
The ‘shin’ or sh is the abrevation of sharia: path, way. In Sufi
esoteric knowledge this letter symbolizes personal destiny.
Shaykh ad-Dabbaagh informs us that the ‘shin’ corresponds to the complete force in the introversion, which is a part of contraction.
Shaykh ad-Dabbaagh informs us that the ‘shin’ corresponds to the complete force in the introversion, which is a part of contraction.
Saad = s
The ‘saad’ is the fourteenth letter of the Arab alphabet. In the
‘ilm al-horuf it represents number ninety and belongs to the element of
water.
It symbolizes sincerity and truth.
Shaykh ad-Dabbaagh informs us that the ‘saad’ corresponds to the
perfect reason, which is a part of the Adamic state.
Daad = d
‘Daad’ is the fifteenth letter of the Arab alphabet. It represents
number eight hundred and belongs to the element of air.
It symbolizes ‘to disclose’.
Shaykh ad-Dabbaagh informs us that the ‘daad’ corresponds to the
act of saying nothing but the truth, which is a part of prophecy.
Taa = t
‘Taa’ is the sixteenth letter of the Arab alphabet. It represents
number nine and belongs to the element of fire.
In the esoteric texts of the Sufi masters this letter, taken in
isolation, symbolizes divine holiness.
Shaykh ad-Dabbaagh informs us that the ‘taa’ corresponds to
discernment, which is a part of the spirit.
Zaa = z
‘Zaa’ is the seventeenth letter of the Arab alphabet. It represents
number nine hundred and belongs to the element of water, though in North Africa
it is considered to belong to the element of air.
It symbolizes the epiphany or manifestation of God.
Shaykh ad-Dabbaagh informs us that the ‘zaa’ corresponds to the
suppression of satanic suggestions, which is a part of the Adamic state.
‘Ayn = ‘
The ‘ayn is the eighteenth letter of the Arab alphabet.
In the science of the secrets of letters it represents number
seventy and belongs to the element of earth.
It symbolizes the source of intellect.
Shaykh ad-Dabbaagh informs us that the ‘ayn’ corresponds to
forgiveness, which is a part of prophecy.
Ghain = gh
The ‘ghain’ is the nineteenth letter of the Arab alphabet. It
represents number one hundred and belongs to the element of earth, while in
North Africa it is believed to belong to the element of water.
It symbolizes total mystery.
Shaykh ad-Dabbaagh informs us that the ‘ghayn’ corresponds to the
perfection of the apparent image, which is a part of the Adamic state.
Faa = f
It is the twentieth letter of the Arab alphabet. The ‘faa’
represents number eighty and belongs to the element of fire.
Shaykh ad-Dabbaagh informs us that the ‘faa’ corresponds to the
door of knowledge, which is a part of science.
Qaaf = q
The ‘qaaf’ is the twenty-first letter of the Arab alphabet. It
represents the number one hundred and belongs to the element of water.
‘Qaaf’ is also the name of a legendary mountain. It is a special
letter, since it is the title of the fiftieth verse of the Qur’an, whose opening
verse reads as follows:
“Qaaf. By the majestic Qur’an!”.
In this respect we note that there are twenty-nine suras that begin
with abbreviations composed of either just one letter or groups of from two to
five letters. A total of fourteen letters are used or half the Arab alphabet.
Sometimes the Prophet invoked God by uttering these two phrases: “Oh kaa, haa,
yaa, ’ain, saad!” or “Oh ha, mim, ‘ain, sin, qaaf!” Some of these letters
grouped together give the word alrhmn (= al-Rahmaan, the Merciful). Commentators
have sought many explanations. Possibly they are initials, abbreviations,
clarifying expressions, unknown names or attributed of God, symbols of the
Ineffable Names or names of the Qur’an. Or maybe they are oaths, formulas of
praise or names of the suras. Some exegetes believe that they might be the
initials of the Prophet’s scribes, who collected the suras. Since the Qur’an is
recited by singing it psalm-like, some see in these letters the rules of
psalmody or kind of psalmody reading key. Finally it is said: “Every book has
its mystery and the mystery of the Qur’an is in its initials.
Shaykh ad-Dabbaagh informs us that the ‘qaaf’ corresponds to
interior vision,
which is a part of the spirit.
which is a part of the spirit.
Kaaf = k
‘Kaaf’ is the twenty-second letter of the Arab alphabet. It
represents number twenty and belongs to the element of water.
It symbolizes the verb of creation, i.e. kun (= be!).
Shaykh ad-Dabbaagh informs us that the ‘kaaf’ corresponds to
knowledge of God, the Elevated, which is a part of prophecy.
Laam = l
‘Laam’ is the twenty-third letter of the Arab alphabet. It
represents number thirty and belongs to the element of earth.
It symbolizes perfect understanding. As this is the Ramadan
alphabet it should be mentioned that the ‘night of power’ starts in Arabic with
the ‘laam’. This is a night in which the seeker is favoured with a special state
of illumination, in which he learns his true potential and rank in relation to
the Beloved. It is the time when the seeker begins to arrive at the Source of
Union and the stage of those who are matured in deep wisdom.
Shaykh ad-Dabbaagh informs us that the ‘laam’ corresponds to
perfect science, which is a part of the message.
Mim = m
The ‘mim’ is the twenty-fourth letter of the Arab alphabet. It
represents number forty and belongs to the element of fire.
The ‘mim’ starts and ends with a ‘m’, which points out that we’ll
return to the One we came from, the One without beginning nor end. As the first
and second ‘m’ are different, we may be reminded of the fact that He never
repeats the same manifestation twice. For some the ‘mim’ symbolizes the duality
1. power of matter / 2. power of God.
Shaykh ad-Dabbaagh informs us that the ‘mim’ corresponds to
virility,
which is a part of the Adamic state.
which is a part of the Adamic state.
Nun = n
The ‘nun’ is the twenty-fifth letter of the Arab alphabet. It
represents number twenty-five and belongs to the element of air.
‘Nun’ is the abbreviation of Ramadan, the month of fasting. Shaykh
Ibn al-‘Arabi gives quite some attention to the ‘nun’ in his ‘Fotuhat
al-Makkiya’ and in a booklet dealing with the ‘mim’, the ‘waaw’ and the ‘nun’.
The shape of this letter is like half a circle. He tells that the primordial
constitution of the world is a sphere. Half of this sphere is the sensible world
and the other half is the hidden world. He tells similar things about the
celestial sphere. In the creative word ‘kun’ (= be!) there is an apparent ‘nun’,
which proceeds from the world of sensible realities. The word ‘kun’ is thus the
intermediary between the principle and its manifestation. The letters ‘kaaf’ and
‘nun’ are written in the Arab word (in fact you only write ‘kn’) and are thus
corresponding to the manifested side. The inverted ‘nun’ – when looking at the
shape of this letter – is transcendent and it exercises authority on the first
‘nun’ and it proceeds from the world of spiritual realities.
Shaykh ad-Dabbaagh informs us that the ‘nun’ corresponds to
complete joy,
which is a part of expansion.
which is a part of expansion.
Haa = h
‘Haa’ is the twenty-sixth letter of the Arab alphabet. It
represents number five, just as in the Syriac and Canaanite alphabets. It
belongs to the element of fire.
It is the symbol of orientation to God. According to shaykh
al-Qashani: “This letter denotes the Essence in terms of appearance, presence
and existence”.
Shaykh ad-Dabbaagh informs us that the ‘haa’ corresponds to the
detesting of what is opposite, which is a part of contraction.
Waaw = w
The ‘waaw’ is the twenty-seventh letter of the Arab alphabet. It
represents number six and belongs to the element of air.
For the Sufi masters this letter symbolizes the mystical promise of
the total assent to God. Shaykh al-Qashani remarks that this letter denotes the
universal aspect of the whole.
Shaykh Ibn al-‘Arabi gives quite some attention to the ‘waaw’ in
his ‘Fotuhat al-Makkiya’ and in a booklet dealing with the ‘mim’, the ‘waaw’ and
the ‘nun’. The ‘waaw’ has in common with the two last mentioned letters that its
beginning and its ending are similar, which points out that we’ll return to the
One we came from, the One without beginning nor end. As the first and second
‘waaw’ are different, we may be reminded of the fact that He never repeats the
same manifestation twice. Shaykh Ibn al-‘Arabi tells that the ‘waaw’ is the
first perfect number, as the number six symbolizes the perfect human being. Its
divisions are similar to itself, because its half is three; its third is two and
its sixth is one and the addition of its sixth, third and half is equal to six.
The letter ‘waaw’ is the product of two eminent letters, the ‘baa’ (=2) and the
‘jim’ (=3). The product of these two letters is again 6, the number of the
letter ‘waaw’, so this ‘waaw’ also has the qualities of the two other letters.
As we have seen that 5 is the number of the letter ‘haa’, it is also 2+3. This
explains in part why the ‘waaw’ has been realized by the ‘haa’. The shaykh also
deals with the similarities in shape between the ‘waaw’ and the ‘haa’. All of it
is an indication of the connecting force, which unites the spiritual being with
its most elevated (the shaykh uses the term ‘ali = 111, perhaps symbolizing with
the supreme pole) side. He finishes by writing that ‘the one who obtains the
knowledge of the secrets of the ‘waaw’ thus acquires the revelation of the
supreme sciences according to the most pure modality.
Shaykh ad-Dabbaagh informs us that the ‘waaw’ corresponds to the
quality
of dying when you still are alive, which is a part of the message.
of dying when you still are alive, which is a part of the message.
Yaa = y
‘Yaa’ is the twenty-eight letter of the Arabic alphabet. It
represents number ten and belongs to the element of air.
It symbolizes God’s help.
Shaykh ad-Dabbaagh informs us that the ‘yaa’ corresponds to the perfect fear of God, which is a part of prophecy.
Shaykh ad-Dabbaagh informs us that the ‘yaa’ corresponds to the perfect fear of God, which is a part of prophecy.
:::
Laam-alif = la
The ‘laam-alif’ is not part of the traditional alphabet sequence,
but it is included because of a hadith, though its authenticity is not very
credible according to to pre-eminent collector of such sayings, the Turkish
Bokhari. Abd ar-Rahmaan ibn as-Saykh (1441) reported the saying as follows: “Abu
Dharr al-Ghifari asked the Prophet:
‘How many letters are there?’
The Prophet replied: ‘Twenty-nine’.
The Prophet replied: ‘Twenty-nine’.
His companion wondered, then counted them one by one and
triumphantly exclaimed:
‘There are twenty-eight’.
But the Prophet retorted: ‘No there are twenty-nine, there is also the ‘laam-alif’.’
But the Prophet retorted: ‘No there are twenty-nine, there is also the ‘laam-alif’.’
Shaykh ad-Dabbaagh informs us that the ‘laam-alif’ corresponds to
the absence of inattention, which is a part of the spirit.
This concludes the commentary on the meaning of the letters
of the Arab alphabet.
::: ::: :::
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