Qur'anic Studies 1: 5.

 

 

5. THE MEANINGS OFالرٌوْح (RŪḤ, SOUL),  الرَّوْح  (RAWḤ,     REST, TRANQUILITY), AND  الَرِّيْح (RĪḤ, WIND)

IN THE QUR’ĀN

          These three terms, rūḥ, rawḥ, and rīḥ, including rāḥah (الرَّاحة , rest, comfort), are originally from the same root-word,  ر- و - ح . The letter و  in rīḥ  is turned into ي to accommodate the kasrah of ر, namely, رِ (ri). In other words, رِوْح  (riwḥ) becomes رِيْح (riyḥ).  All these words indicate something good. The word  rīḥ  (wind) is good for the air (i.e. breeze), the rūḥ  (soul or spirit) is good for the body, and  the rāḥah (rest, comfort) is good for life (i.e. comfortable life). The termرَائِحَة  (rā’iḥah) originally means good smell, but later is also used for bad smell.

A.  THE MEANINGS OF الرُّوْح (RŪḤ, SOUL)

 

 The term rūḥ basically means: soul, breath of life, and spirit (in all senses). There are five meanings of this term in the Qur’ān according to Muqātil and Hārūn ibn Mūsá, six meanings according to Abū Hilāl al-‘Askarī and al-Dāmaghānī, and eight meanings according to Ibn al-Jawzī. They are as follows:

1.  الرَّحْمَة(al-raḥmah), mercy, blessing, as in the following verse:

لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ

 كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ أُولَئِكَ كَتَبَ فِي قُلُوبِهِمُ

الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ...  (المجادلة:٢٢)

You (O Muhammad) will not find any people who

 believe in Allah and the Last Day, making friendship

 with those who oppose Allah and His Messenger

(Muhammad), even though they were their fathers

 or their sons or their brothers or their kindred

 (people). For such He has written Faith in their

 hearts, and strengthened them with Rūh

(proofs, light and true guidance)

 from Himself…  (Q.  58:22)

              This verse is referring to the Muslims who were defending Islam against the opposition of the Quraysh tribe in the battle of Badr even their own relatives were among them. In the battlefield either you kill, or you are killed, disregarding whether your enemy is among your relatives or not. In this battle-field Abū ‘Ubaydah killed his father, Abū Bakr al-Ṣiddīq intended to kill his disbelieving son, ‘Abd al-Raḥmān, but he could not find him; Muṣ‘ab ibn ‘Umayr killed his brother ‘Ubayd ibn ‘Umayr,  and ‘Umar ibn al-Khaṭṭāb killed one of his relatives. This verse is also referring to ‘Ali, Ḥamzah, and ‘Ubaydah ibn al-Ḥārith who killed their close relatives ‘Utbah, Shaybah, and al-Walīd ibn ‘Utbah in this battle of Badr.

              In the above verse “Allah strengthened them with Rūh from Himself” although the translator uses “proofs, light and true guidance” for the term Rūh based on al-Ṭabarī’s and Ibn Jurayj’s view. According to al-Ḥasan and al-Shawkānī, it means “victory” so that the verse means that Allah strengthen them with victory over their enemies in this world and contends that the victory is called rūḥ (soul, spirit), because their affairs will live with it. According to al-Rabī ‘  ibn Anas it is the Qur’ān and its proofs. It is also said that it means the angel Jibrīl. However, all these interpretations are included in the term raḥmah (mercy) above.

 

2. جِبْرِيْل (Jibrīl), the angel Gabriel, as in the following verses:

وَإِنَّهُ لَتَنْزِيلُ رَبِّ الْعَالَمِينَ. نَزَلَ بِهِ الرُّوحُ الْأَمِينُ.

 عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ. بِلِسَانٍ عَرَبِيٍّ مُبِينٍ

 (الشعراء:١٩٢-١٩٥)

And this (the Qur’ān) is a revelation from the

Lord of the ‘Ālamīn (mankind, jinn and all that

 exists), which the trustworthy Rūh [Jibrā’īl

(Gabriel)] has brought down Upon your heart

 (O Muhammad) that you may be (one) of the

warners, In the plain Arabic

 language (Q. 26:192-195).

The term al-Rūḥ al-Amīn (the Trustworthy Spirit) in the above verse is the angel Jibrīl (Gabriel). This is the view of commentators of the Qur’ān in general, such as Ibn ‘Abbās, al-Suddī, Qatādah, ‘Aṭiyyah al-‘Awfī, Muḥammad ibn Ka‘b, Ibn Jurayj, and many others. This Qur’ān is a revelation from Allah through the trustworthy angel Jibrīl upon Prophet Muhammad’s heart, free from contamination, with nothing added or taken away.[1]

 

... وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ...

(البقرة:٢٥٣,٨٧)

… And We gave ‘Īsá (Jesus), the son of Maryam

 (Mary), clear signs and supported him with

 Ruh-ul-Qudus [Jibrāīl (Gabriel)]… (Q. 2:87, 253)

          The term Rūḥ al-Qudus (the Holy Spirit) in this verse and elsewhere is the angel Gabriel, and not as understood by Christians. This is the view of commentators of the Qur’ān, such as Ibn Mas‘ūd, Ibn ‘Abbās, al-Suddī, al-Rabī‘ ibn Anas, Qatādah, ‘Aṭiyyah al-‘Awfī, and many others. This is the more proper meaning according to al-Ṭabarī.

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ (القدر:٤)

Therein descend the angels and the Ruh

[Jibrāīl, Gabriel)] by Allah’s permission with

 all Decrees. (Q. 97:4)

              In this verse, although the Rūḥ (Gabriel) also belonged to the angels, his name was single out to show his special position, as an archangel and the carrier of revelation.

           There are several interpretations of the term al-rūḥ in the above verse:

a.    It is the angel Jibrīl

b.   It is a kind of angels made to watch over other angels. They see the angels, but they do not see them, like human beings do not see the angels, but they see them (al-Qushayrī)

c.    They are the noblest angels and the closest to Allah (Muqātil)

d.   They are a kind of Allah’s soldiers other than the angels.      (Ibn ‘Abbās)

e.     A kind of Allah’s creatures; they eat, have hands and legs, but are not angels

f.     A big creature who stands one line for himself, and another line for angels

g.    It is the mercy brought by Jibrīl with other angels

 

... فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا (مريم:١٧)

… then We sent for her Our Ruh [angel Jibrāīl

(Gabriel)], and he appeared before her in the form

 of a man in all respects (Q. 19:17)

This verse is referring to the appearance of the angel Gabriel in the form of a human being before Maryam (Mary) to bring her a glad tiding that she would be the mother of ‘Īsá (Jesus).  The story continues till the verse 35 of this sūrah (chapter) of Maryam (Mary).

3. مَلَكٌ مِنَ المَلائِكَة (malak min al-malā’ikah), a huge angel, as in the following verse:

يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا لَا يَتَكَلَّمُونَ إِلَّا مَنْ

 أَذِنَ لَهُ الرَّحْمَنُ وَقَالَ صَوَابًا (النبأ:٣٨)

The Day that Ar-Rūh [Jibrāīl (Gabriel) or another

 angel] and   the angels will stand forth in rows, they

 will not speak except him whom the Most gracious

 (Allah) allows, and he will speak what

 is right (Q. 78:38)

                    Various interpretations are given for the term al-Rūḥ in the above verse. Al-Ṭabarī mentions six views as follows:

a.    Ibn ‘Abbās as reported by al-‘Awfá: They are the souls of the children of Adam. ‘Aṭiyyah states that these souls of the children of Adam will stand in one line and the angels in another line, and this will happen between the two blows of the Trumpet and before they enter their bodies in the Hereafter.

b.   Al-Ḥasan and Qatādah: They are the children of Adam. Qatādah says that this view has been kept secret by Ibn ‘Abbās.

c.    Ibn ‘Abbās, Mujāhid, Abū Ṣāliḥ, al-A‘mash and al-A‘shá: They are creatures created by Allah; they are neither human beings nor angels, and they eat and drink.

d.   Al-Sha‘bī, Sa ‘īd ibn Jubayr, and al-Ḍaḥḥāk: He is the angel Jibrīl like its meaning  in Q. 26:3 above .

e.    Muqātil ibn Ḥayyān: He is the noblest angel and the nearest to Allah and the carrier of revelation.

f.     Ibn Zayd: It is the Qur’ān, as in the verse Q. 42:52 mentioned below, where it means waḥy (revelation).

g.    Ibn Mas‘ūd and ‘Alī ibn Abī Ṭalḥah reporting from Ibn ‘Abbās: He is a huge angel, one of the biggest created angels.

h.   Ibn Nujayḥ. It is a kind of angels made to watch over other angels

 4.   الْوَحْيُ (al-waḥy), revelation, as in the following verses:

يُنَزِّلُ الْمَلَائِكَةَ بِالرُّوحِ مِنْ أَمْرِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ

 أَنْ أَنْذِرُوا أَنَّهُ لَا إِلَهَ إِلَّا أَنَا فَاتَّقُونِ (النحل:٢)

He sends down the angels with the Rūh (Revelation)

 of His Command to whom of His slaves He wills

 (saying): “Warn mankind that Lā ilāha illa Ana (none

 has the right to be worshipped but I), so fear Me (by abstaining from sins and evil deeds) (Q. 16:2)

            It means that Allah sends down the angels with revelation to His Prophets, and that they should alert their people to worship Allah Alone, and fear His punishment if they go against His commands and worship anything other than Him.

Besides waḥy (revelation) it is also said that it means nubuwwah (prophethood), and raḥmah (mercy).  

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي

 مَا الْكِتَابُ وَلَا الْإِيمَانُ... (الشورى:٥٢)

And thus We have sent to you (O Muhammad) Rūh

(a revelation and mercy) of Our Command. You knew

not what is the Book, nor what is Faith…. (Q. 42:52)

 

According to Ibn Kathīr, the rūḥ in this verse is the Qur’ān, and al-Rāghib al-Aṣfahānī states that the Qur’ān as revelation is called rūh because it is the reason for obtaining life in the Hereafter, as in the following verse:

 

وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ

 لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ (العنكبوت:٦٤)

And this life of the world is only amusement

and play! Verily, the home of the Hereafter –

that is the life indeed (i.e. eternal life that will

 never end), if they but knew. (Q. 29:64)

In this verse Allah tells us that this world is insignificant and transient, an amusement and play, and it will soon end, whereas the Hereafter is the true life which will never end. If they ever know this, they would prefer the everlasting life over the worldly life.

 

Besides waḥy (revelation) it is also said that it means nubuwwah (prophethood) according to Ibn ‘Abbās, and raḥmah (mercy) according to al-Ḥasan and Qatādah, Jibrīl according to al-Rabī‘, and the Qur’ān according to al-Ḍaḥḥāk.

 

5. رُوْحُ الحَيَوَان  (rūḥ al-ḥayawān ), the soul of living beings, as in the following verses:

ثُمَّ سَوَّاهُ وَنَفَخَ فِيهِ مِنْ رُوحِهِ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ

 وَالْأَفْئِدَةَ قَلِيلًا مَا تَشْكُرُونَ (السجدة:٩)

Then He fashioned him in due proportion,

 and breathed into him the soul (created by

Allah for that person); and He gave you hearing

 (ears), sight (eyes) and hearts. Little is the

 thanks you give! (Q. 32:9)

      When Allah created Adam from clay, he gave him shape and made him upright. Then He gave him soul, hearing, sight and reason. The one among his descendants who truly blessed is the one who uses them to worship and obey Him.

 

فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ (الحجر:٢٩)

“So, when I have fashioned him completely and

breathed into him (Adam) the soul which I created

for him, then fall (you) down, prostrating

yourselves to him.” (Q. 15:29)

Allah told the angels that He was going to create a man (Adam) from dried clay of altered mud, and after creating him He ordered them to prostrate themselves before him. They did except Iblīs (Satan). [2]

 

وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ

 مِنَ الْعِلْمِ إِلَّا قَلِيلًا (الاسراء:٨٥)

And they ask you (O Muhammad) concerning

 the Rūh (the spirit). Say: “The Rūh (the spirit) is

 one of the things, the knowledge of which is

 only with my Lord. And of knowledge, you

 (mankind) have been given only

a little.” (Q. 17:85)

‘Abd Allāh ibn Mas‘ūd said that the Jews asked the Prophet about the Rūḥ. The Prophet did not give them an answer them, until revelation came, telling them that the knowledge of the Rūh (the spirit) is only with Allah, as mentioned in the above verse.[3]

                    Besides this meaning, Abū Hilāl al-‘Askarī mentions another meaning, namely, creatures who see angels, but angels cannot see them, like angels that they can see us, but we cannot see them. According to Qatādah it is Jibrīl.

6.  الأَمْر (al-amr), order, decree (عِيْسىَ بنُ مَرْيَم (‘Īsá ibn Maryam, Jesus son of Mary, according to al-Dāmaghānī and Abū Hilāl al-‘Askarī), as in the following verse:

... إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا

إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ ... (النساء:١٧١)

… the Mesiah ‘Īsā (Jesus) , son of Maryam (Mary),

was (no more than) a Messenger of Allah and His

Word (”Be!” – and he was) which He bestowed

on Maryam (Mary) and a spirit (Rūh)

created by Him; … (Q. 4:171)[4]

This is a small part of the long verse dealing with creation of ‘Īsá (Jesus) the complete translation of it is as follows:

O people of the Scripture! Do not exceed the

limits in your religion, nor say of Allah except the

 truth. Al-Masīḥ ‘Īsā, son of Maryam was (no more

 than) a Messenger of Allah and His Word, which

 He bestowed on Maryam and a spirit from [created

 by] Him; so, believe in Allah and His Messengers.Say not: “Three!” Cease! (it is) better for you. For Allah

is (the only) One God, hallowed be He above having

 a son. To Him belongs all that is in the heavens

 and all that is in the earth. And Allah is

All-Sufficient as a Disposer

 of affairs. (Q. 4:171)

In this verse Allah forbids the People of the Scriptures, especially among the Christians from going to extremes in religion. The Christians elevated ‘Īsā from being a prophet to being a god and worshipped him just as they worshipped Allah. They exaggerated also that some of them who claimed to be his followers claimed that they were inspired, and they followed every word they uttered whether true or false, guidance or misguidance.[5]

The other interpretation of rūḥ in this verse is that ‘Īsá is a blessing from Allah for people who believe in him and follow him.

          Ibn al-Jawzī  added two more meanings of rūḥ as follows:

7. الرِّيْحُ الَّتِىْ تَكُوْنُ عَلَى النَّفْخِ , the wind (breath) when blowing, as in the following verses:

وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِنْ رُوحِنَا

 وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَ (التحريم:١٢)

And Maryam (Mary), the daughter of ‘Imrān who

 guarded her chastity. And We breathed into (the sleeve

of her shirt or her garment) through Our Rūh [i.e. Jibrāīl (Gabriel)], and she testified ti the truth of the Words of her

 Lord [i.e. believed in the Words of Allah: “Be!” – and he

 was; that is ‘Īsā (Jesus), son of Maryam (Mary) as

a Messenger of Allah], and (also believed in) His

Scriptures, and she was of the Qānitūn (i.e.

obedient to Allah) (Q. 66:12)

          Ibn Kathīr states that the angel Jibrīl was sent by Allah to Maryam. He came to her in the shape of a man in every respect. Then Allah commanded him to blow into a gap of her garment, and that breath went to her womb through her private part, and ‘Īsá was conceived.

        Another interpretation mentioned by al-Qurṭubī that it was the soul of ‘Īsá is unlikely, as the fetus lives after four months of pregnancy.

8. الْحَيَاة (al-ḥayāt), life), as in the following verses:

فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ. فَرَوْحٌ وَرَيْحَانٌ

 وَجَنَّتُ نَعِيمٍ (الواقعة:٨٨-٨٩)

Then, if he (the dying person) be of the

Muqarraqbūn (those brought near to

 Allah), (There is for him) rest and

 provision, and a Garden of Delights

 (Paradise) (Q. 56:88-89)

              Here Ibn al-Jawzī used the variant reading rūḥ for rawḥ with Abū ‘Ubaydah Ma‘mar’s interpretation, namely, “life and eternity, where there is no death in it” (حياة و بقاء لا موت فيه), whereas according to al-Ḥasan, al-Ṭabarī and Ibn Qutaybah it means “mercy” (رحمة)

 

B.   THE MEANINGS OF  الرَّوْح  (RAWḤ, REST, COMFORT, TRNQUILITY).

 

The term rawḥ is mentioned twice in the Qur’ān, as follows:

 

1.      رَاحَةٌ مِنَ الدُّنْيَا (rāḥatun min al-dunyā, rest from the world), as in the following verse:

فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ. فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ

 نَعِيمٍ (الواقعة:٨٨-٨٩)

Then, if he (the dying person) be of the Muqarraqbūn (those brought near to Allah), (There is for him) rest and provision, and a Garden of Delights (Paradise) (Q. 56:88-89)

 

Abū ‘Ubaydah Ma‘mar and Ibn Al-Jawzī give the meaning of the term rawḥ  in the above verse (no. 8 above) as “the eternal life”; Ibn ‘Abbās and al-Shawkānī state that it means “the rest from the world’s problems.” In Paradise there will be real life and real rest from the world’s problems.

 

The term rayḥān in the above verse means provision which is the view of Mujāhid and Sa‘īd ibn Jubayr, whereas according to Qatādah and al-Ḥasan it means its real meaning, i.e., the aromatic and sweet basil (Lat. ocimum basilicum).[6]

 

2.      الرَّحْمَة (al-raḥmah), blessing, as in the following verse:

يَا بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِنْ يُوسُفَ وَأَخِيهِ وَلَا تَيْأَسُوا مِنْ رَوْحِ اللَّهِ

 إِنَّهُ لَا يَيْأَسُ مِنْ رَوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ (يوسف:٨٧)

“O my son! Go you and enquire about Yūsuf (Joseph)

 and his brother and never give up hope of Allah’s

 Mercy. Certainly, no one despairs of Allah’s Mercy,

except the people who disbelieve.”  (Q. 12:87)

         

      This is the interpretation of Qatādah and al-Ḍaḥḥāk, whereas according to Ibn Zayd it means فرج الله  , (“Allah’s release from suffering”)

 

This was the advice and order of Prophet Ya‘qūb to his children to go back to Egypt and enquire about the news of Yūsuf (Joseph) and his brother Binyāmīn (Benjamin) in good manners, not as spies. He ordered them not to despair of Allah’s mercy, never stop trusting in Him, as only disbelievers are in despair of His mercy.

 

 

 

C.   THE MEANINGS OF  الَرِّيْح (RĪḤ, WIND,

IN SINGULAR FORM)

          This term rīḥ basically means: wind, smell, odor, (but for smell and odor it is commonly used in feminine gender, rīḥah, (رِيْحَة .  Its plural is riyāḥ (رِيَاح) ,  and both singular and plural are used in the Qur’ān.

          Al-Dāmaghānī mentions three meanings of rīḥ in the verses of the Qu’ān, as follows:

1.    الرِّيْحُ بِعَيْنِهَا  (al-rīḥ bi ‘aynihā, the wind itself), in the following verse:

هُوَ الَّذِي يُسَيِّرُكُمْ فِي الْبَرِّ وَالْبَحْرِ حَتَّى إِذَا كُنْتُمْ فِي الْفُلْكِ وَجَرَيْنَ بِهِمْ

 بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا بِهَا جَاءَتْهَا رِيحٌ عَاصِفٌ وَجَاءَهُمُ الْمَوْجُ مِنْ كُلِّ

 مَكَانٍ وَظَنُّوا أَنَّهُمْ أُحِيطَ بِهِمْ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ لَئِنْ

 أَنْجَيْتَنَا مِنْ هَذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ (يونس:٢٢)

 

He it is Who enables you to travel through land and

sea, till when you are in the ships, and they sail with

 them with a favourable wind, and they are glad therein,

then comes a stormy wind and the waves come to them

 from all sides, and they think that they are encircled

 therein. Then they invoke Allah, making their Faith

pure for Him Alone, (saying): “If You (Allah) deliver

 us from this, we shall truly, be of

 the grateful” (Q. 10:22)

 

2.    الشِدَّة (al-shiddah, strength, power, force), as in the following verse:

وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ

 وَاصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ (الانفال:٤٦)

And obey Allah and His Messenger, and do not

dispute (with one another) lest you lose courage

and your strength departs, and be patient. Surely,

Allah is with those who are As-Sābirūn

(the patient). (Q. 8:46)

          The Arabic expression الريح مقبلةٌ عليه (“the wind is coming to him”) if something he like is coming to him.  Al-Ṭabarī’s interpretation of  تَذْهَبَ رِيحُكُمْ  in the above verse is that “… you will lose your power and courage, so that you will become weak, and in disorder.”

        The term rīḥ is also is used as metaphor for victory,  so that the verse means “your victory departs” instead of “your strength departs”, and losing strength leads to losing victory, which is the consequence of losing power. Mujāhid says that the companions of the Prophet have lost victory when they disputed with him in the battle of Uḥud.

3.    الْعَذاب (al-‘adhāb, punishment, as in the following verse:

إِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ (القمر:١٩)

Verily, We sent against them furious wind of

harsh voice on a day of evil omen and

continuous calamity. (Q. 54:19)

            This verse is referring to the story of ‘Ād, the people of Prophet Hūd. As they denied their prophet, Allah sent on them a bitterly cold and furious wind on a day of calamity which they will suffer continuously in the Hereafter. The story of ‘Ād in this sūrah (chapter) starts from verse 18 to 21.

         According to Ibn ‘Abbās, Qatādah and al-Ḍaḥḥāk the term رِيحًا صَرْصَرًا means “cold wind,” whereas according to Ibn Zayd it means “strong wind,” and the translation “a bitterly cold and furious wind” above include both meanings.

فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي أَيَّامٍ نَحِسَاتٍ لِنُذِيقَهُمْ

عَذَابَ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَلَعَذَابُ الْآخِرَةِ أَخْزَى

وَهُمْ لَا يُنْصَرُونَ (فصلت:١٦)

So, We sent upon them a furious wind in days

 of evil omen (for them) that We might give them

 a taste of disgracing torment in this present

 worldly life. But surely the torment of the

Hereafter will be more disgracing, and

 they will never be helped. (Q. 41:16)

 

            This verse is also referring to the ‘Ād people who disobeyed their Prophet Hūd. Allah punished them with violent cold wind.[7] The term ṣarṣar literally means the sound or the noise made by something like the chirp of the bird, the stridulation of the cricket, the creak of the door, the shrill and the scream.  It is said that a river is called Ṣarṣar because of the noise it makes as it flows. Because of the noise made by the strong wind in the above verses it is called رِيْح صَرْصَر (Rīḥ Ṣarṣar), “Ṣarṣar wind.”[8]  The story of ‘Ād is mentioned in this sūrah (chapter) starts from verse 15 to 16.

فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا

 بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ (الاحقاف:٢٤)

Then, when they saw it as a dense cloud coming

towards their valleys, they said: “This is a cloud

 bringing us rain!” Nay, but it is that (torment)

 which  you were asking to be hastened – a wind

 wherein is a painful torment! (Q. 46:24)

          Again, the story of the people of the ‘Ād tribe in Yemen who disbelieved their prophet Hūd. They asked him to bring them punishment if he was true in his claim as a prophet. When they saw a cloud, they thought it would bring rain. Instead, it was punishment for their disbelief.  

Ibn ‘Abbās related that when they saw first the incident, they extended their hands. They knew for the first time that it was punishment when they saw outside their homes men and cattle were being flown between the earth and the sky like feathers. They entered their houses and shut the doors. But the wind uprooted the doors and threw them down to the ground. Then Allah made the wind bury them with sand, and they remained there groaning seven night and eight day in succession. Then Allah ordered the wind to uncover them from the sands and to carry and throw them into the sea.  (Tafsīr al-Ṭabarī). The story of the ‘Ād tribe in this sūrah (chapter) starts from verse 21 till verse 25, and probably, also verse 26.

Every sūrah (chapter) of the Qur’ān is a spiritual plate containing spiritual food consisting various subjects. Different foods have different kinds and amounts of ingredients and each of them taste differently. The story of prophets is mentioned briefly in many chapters of the Qur’ān indicating its significance for giving moral lessons, as a book of guidance and not a book of history where details are needed.

مَثَلُ مَا يُنْفِقُونَ فِي هَذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ

 حَرْثَ قَوْمٍ ظَلَمُوا أَنْفُسَهُمْ فَأَهْلَكَتْهُ وَمَا ظَلَمَهُمُ اللَّهُ وَلَكِنْ

 أَنْفُسَهُمْ يَظْلِمُونَ (ال عمران:١١٧)

 The likeness of what they spend in this world is the

 likeness of a wind which is extremely cold; it struck

 the harvest of a people who did wrong against

 themselves and destroyed it (i.e. the good deed of

 a person is only accepted if he is a monotheist and

 believes in all the Prophets of Allah, including the

 Christ a.s. and Muhammad s.a.w.). Allah

wronged them not, but they wronged

 themselves.  (Q. 3:117)

              Mujāhid, al-Ḥasan and al-Suddī say that this is the parable of what the disbelievers spend in this life. It is the likeness of “a wind of ṣirr,“ namely, “a frigid wind” (according to Ibn ‘Abbās,’Ikrimah, Sa‘īd ibn Jubayr, al-Ḥasan, Qatādah, al-Rabī‘ ibn Anas); “wind with cold and snow” (according to ‘Aṭá‘); “a wind with fire” (according to Ibn ‘Abbās in another report, and Mujāhid). Despite the difference in interpretation, the effect is the same, as extreme cold weather, especially if it is accompanied by snow which “burns” plants and produce like fire.  The good deeds of the disbelievers in this world will be “burned” to nothing by their disbelief.

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ

 فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَمْ تَرَوْهَا وَكَانَ اللَّهُ

 بِمَا تَعْمَلُونَ بَصِيرًا (الأحزاب:٩)

O You who believe! Remember Allah’s Favour to

you, when there came against you hosts, and We

 sent against them a wind and forces that you saw

 not [i.e. troops of angels during the battle of

 Al-Ahzāb (the Confederates)]. And Allah is

 Ever All-Seer of what you do.  (Q. 33: 9)

This verse is referring to the campaign of the Confederates (al-Aḥzāb) which took place in 5 AH.  The Prophet learned that the Quraysh and the confederate armies were about to attack Madinah.  With the suggestion of Salmān al-Fārisī (the Pesian), a ditch (khandaq) was made along the northern part of Madinah. The Prophet and the Muslims completed the ditch in 9 or 10 days, with the average length: 5544 m, average width: 4.62 m, and average depth: 3.34 m.

Under Abū Sufyān the confederate armies consisting of 10.000 fighters arrived. The number of Muslim army was nearly three thousands, and it was said that they numbered seven hundred. In the South was the threat of Banī Qurayẓah Jewish tribe consisting of nearly eight hundred fighters broke their peace- treaty with the Prophet and sided the Quraysh.

The enemies made camp near Uḥud and besieged the Muslim army for almost a month. There was no fighting between the two sides except some horsemen successfully crossed the ditch, and ‘Ali in a single combat killed the enemy.

Then Allah sent against the Confederates a violent and intensely cold wind, so that they were left with their tents, and could not make any fire. So, they departed disappointed and defeated, as Allah said in the above verse. He sent not only a strong wind, but also troops of angels.

D.  THE MEANINGS OF الَرِّيَاح (RIYĀḤ, WINDS, IN PLURAL FORM) IN THE VERSES OF THE QUR’ĀN

  When the term رِيْح (rīḥ) is used in the plural form, namely, رِيَاح (riyāḥ) in the verses of the Qur’ān, it always means mercy as follows:

وَأَرْسَلْنَا الرِّيَاحَ لَوَاقِحَ فَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً فَأَسْقَيْنَاكُمُوهُ

وَمَا أَنْتُمْ لَهُ بِخَازِنِينَ (الحجر:٢٢)

And We send the winds fertilizing (to fill heavily the

 clouds with water), then cause the water (rain) to

 descend from the sky, and We give it to you to drink,

 and it is not you who are the owners of its stores (i.e.

 to give water to whom you like or to withhold

it from whom you like). (Q. 15:22)

 

        Al-Qurṭubī states that although the Qur’ān reciters in general (عامَّة القرّاء) read riyāḥ (in plural form) some qurrā’ of the people of Kūfah read rīḥ (in singular), but the meaning remains plural, as لَوَاقِحَ (fertilizing) is in plural form. When we say جاءت الريح من كلّ وجه، “The wind comes from every direction” and وهبَّت من كل مكان “and it blows from everywhere” then the meaning must be in plural, namely, الرِّيَاحَ (winds). He states further that فَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً “then We send down water from the sky,” the “sky” here means the “clouds”, as anything above us is called samā’ (sky) in Arabic expression. (Tafsīr al-Qurṭubī)

 

              Ibn Kathīr states that the term winds here is used in the plural form, because they give results, whereas the barren wind as mentioned in the verse,

وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ...مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ

عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ (الذاريات:41-42):

And in ‘Ād when We sent against them the barren

 wind. It spared nothing that it reached, but blew it

 into broken spreads of rotten ruins (Q. 15:41-42)

is in the singular form, barren and does not produce anything. Winds in plural form only which can give good results, mercy, and blessings, namely, rains from the clouds.

 

وَمِنْ آيَاتِهِ أَنْ يُرْسِلَ الرِّيَاحَ مُبَشِّرَاتٍ وَلِيُذِيقَكُمْ مِنْ رَحْمَتِهِ

 وَلِتَجْرِيَ الْفُلْكُ بِأَمْرِهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ

وَلَعَلَّكُمْ تَشْكُرُونَ (الروم:46) 

And among His Signs is that He sends the winds

 as glad tidings, giving you a taste of His Mercy (i.e.

 rain), and that the ships may sail at His Command,

 and that you may seek of His bounty, in order

 that you may be thankful. (Q. 30:46)

              In this verse Allah mentions the winds as one of His signs, the signs of His Existence and Mercy. Winds move clouds to bring rains, and cause ships sailing. This blessing should be appreciated and should make us thankful to Him.

اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ

وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ فَإِذَا أَصَابَ بِهِ مَنْ يَشَاءُ

 مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ.  وَإِنْ كَانُوا مِنْ قَبْلِ أَنْ يُنَزَّلَ

 عَلَيْهِمْ مِنْ قَبْلِهِ لَمُبْلِسِينَ. فَانْظُرْ إِلَى آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي

 الْأَرْضَ بَعْدَ مَوْتِهَا إِنَّ ذَلِكَ لَمُحْيِي الْمَوْتَى وَهُوَ عَلَى

 كُلِّ شَيْءٍ قَدِيرٌ (الروم:48-50)

Allah it is He Who sends the winds, so that they

raise clouds and spread them along the sky as He

 wills, and then break them into fragments until you

 see raindrops come forth from their midst! Then

 when He has made them fall on whom His slaves

 as He wills, lo, they rejoice! And verily, before that

 rain – just before it was sent down upon them –

they were in despair! Look then at the effects

 (results) of Allah’s Mercy, how He revives the earth

after its death. Verily, that (Allah) (Who revived the

 earth after its death) shall indeed raise the dead

 (on the Day of Resurrection, and He is Able

 to do all things.  (Q. 30:48-50)

 

           In this verse Ibn Muḥayṣin, Ibn Kathīr, Ḥamzah and al-Kisā’ī read rīḥ in singular form, whereas others read riyāḥ in plural form. Abū ‘Amr states that the term “wind” indicating mercy and blessing is riyāḥ in plural form, whereas indicating punishment is rīḥ in singular form. (Tafsīr al-Qurṭubī).

وَهُوَ الَّذِي يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ حَتَّى إِذَا أَقَلَّتْ سَحَابًا

 ثِقَالًا سُقْنَاهُ لِبَلَدٍ مَيِّتٍ فَأَنْزَلْنَا بِهِ الْمَاءَ فَأَخْرَجْنَا بِهِ مِنْ كُلِّ الثَّمَرَاتِ

 كَذَلِكَ نُخْرِجُ الْمَوْتَى لَعَلَّكُمْ تَذَكَّرُونَ (الاعراف:٥٧) 

And it is He Who sends the winds as heralds of

glad tidings, going before His Mercy (rain). Till when

 they have carried heavy-laden clouds, We drive it to

 a land that is dead, then We cause water (rain) to

 descend thereon. Then We produce every kind

 of fruit therewith. Similarly, We shall raise

 up the dead, so that you may remember

 or take heed. (Q. 7:57)

 

              In this verse the qurrā’ of Kūfah except ‘Āṣim ibn Abī al-Najūd readنَشْرًا  (nashran) instead of بُشْرًا (bushran). It means in the Arabic expression “good and soft wind”. (Tafsīr al-Qurṭubī).

In this verse Allah wants to prove that He can revive the dead in the Hereafter, just like reviving dry land which has no vegetation by sending the winds to drive the clouds to bring rains to it, so that plants grow. Similar Qur’ānic verse is as follows:

وَاللَّهُ الَّذِي أَرْسَلَ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَسُقْنَاهُ إِلَى بَلَدٍ مَيِّتٍ

فَأَحْيَيْنَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا كَذَلِكَ النُّشُورُ (فاطر:٩)

And it is Allah Who sends the winds, so that they

 raise up the clouds, and We drive them to a dead

 land, and revive therewith the earth after its

death. And such (will be) the

Resurrection! (Q. 35:9)

In this verse Allah also refers to the Resurrection by using the analogy of dead earth coming back to life. When Abū Razīn asked the Prophet how Allah will bring the dead back to life and the sign of it in His creation, he answered: “O Abū Razīn, do you not pass through the valley of your people (and see it) arid and barren, then you pass through it (and see it) stirred (to life) and green?” When Abū Razīn said “yes”, the Prophet said: “Thus will Allah bring the dead back to life.” (Reported by Aḥmad)

E.    THE MEANINGS OF تَصْرِيفُ الرِّيَاحِ  (THE VEERING OF THE WINDS) IN THE VERSES  OF THE QUR’ĀN

As in the following verses the term riyāḥ (winds, the plural of rīḥ) is used to show the change of direction or the turning about of the winds. 

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ

 الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ

مَاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ

 وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ

 وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ (البقرة:١٦٤)

Verily, in the creation of the heavens and the earth,

 and in the alternation of night and day, and the

 ships which sail through the sea with that which

 is of use to mankind, and the water (rain) which

 Allah sends down from the sky and makes the earth

 alive therewith after its death, and the moving

 (living) creatures of all kinds that He has scattered

 therein, and in the veering of winds and clouds

which are held between the sky and the earth, are

 indeed Ayāt (proofs, evidences, signs, etc.) for

 people of understanding. (Q. 2:164)

Ibn Kathīr’s commentary on  ... وَتَصْرِيفِ الرِّيَاحِ...      (… and in the veering of winds…) in the above verse is as follows:

Sometimes, the winds bring mercy and sometimes

 torment. Sometimes it brings the good news of the

clouds that follow it, sometimes it leads the clouds, herding them, scattering them or directing them. Sometimes, the wind comes from the north (the

northern wind), and sometimes from the south, sometimes from the east, and striking the front of

 the Ka‘bah, sometimes from the west, striking its

 back. There are many books about the wind rain,

stars and the regulations related to them,

but there is not the place to elaborate

on that, and Allah knows best.

 

Ibn Kathīr states further that the veering of the winds and the movements of the clouds between the sky and the earth to lands and areas according to Allah‘s will, are all clear signs to testify Allah’s Oneness.

إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِلْمُؤْمِنِينَ. 

 وَفِي خَلْقِكُمْ وَمَا

 يَبُثُّ مِنْ دَابَّةٍ آيَاتٌ لِقَوْمٍ يُوقِنُونَ.  وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَمَا

أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ رِزْقٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا

 وَتَصْرِيفِ الرِّيَاحِ آيَاتٌ لِقَوْمٍ يَعْقِلُونَ (الجاشية:٣-٥)

Verily, in the heavens and the earth are signs for the

 believers. And in your creation, and what He scattered

 (through the earth) of moving (living) creatures are

 signs for people who have Faith with certainty. And in

 the alternation of night and day, and in provision (rain)

 that Allah sends down from the sky, and revives

 therewith the earth after its death, and in the turning

 about of the winds (i.e. sometimes towards the south

 or west sometimes bringing glad tidings of rain and

sometimes bringing the torment) are signs for

 a people who understand. (Q. 45:3-5)

      Ibn Kathīr’s commentary on... وَتَصْرِيفِ الرِّيَاحِ... (… and in the turning about of the winds…) in the above verse is as follows:

…[It blows] sometimes towards the south and

 Sometimes  towards the north. Some are easterly

 winds and some are westerly winds some bringing

 sea breezes and some blown from the land, some

 coming at night and some by day. Some winds

 bring rain, some cause pollination and some

 winds just revive the soul, while some

 others bear no benefit.

This verse mentions signs for believers: things in the heavens and the earth. Signs for people who have faith with certainty, namely, with higher level; the creation of man and of living creatures scattered on the earth. Signs for people who have understanding which is the highest level for using their reasoning: the alternating of night and day, the revival of dry land through rain from the sky, and the nature of wind. All of them need special field of study such as meteorology, climatology, etc.

Conclusion

          We have seen how the qurrā’ give various interpretations on the terms rūḥ and its derivatives rawḥ and rīḥ in the verses of the Qur’ān according to their contexts. Despite their differences, most of them are applicable to the context, so that we would have better understanding of the text, especially if the literal meaning does not make sense.

          Learning the various meanings of a term in the Qur’ān belongs to one of many sciences of the Qur’ān, called الْوُجُوْهُ وَالنَّظِائِرفِي اللْقُرْانِ الْكرِيْم  usually translated as “Homonyms and Synonyms in yhe Qur’ān”. To indicate its significance al-Zarkashī (d. 794/1392) placed it in no. 4 of the 47 brances of the Qur’ānic sciences in his work al-Burhān, whereas al-Suyūṭī (d. 991/1505) placed it in no. 39 of the 80 branches in his work al-Itqān.

 (Turner, 4 March, 2021)

المراجع:

تفسير الطبري (ت. ٣١٠\٩٢٢)

تفسير القرطبى (٦١١ - ٦٧١ هـ / ١٢١٤ - ١٢٧٣ م)

تفسير ابن كثير (ت. ٧٧٤/ ١٣٧٣)

الراغب الأصفهاني. (ت. ٥٠٢/١١٠۹) مُفْرَدَاتُ أَلْفَاظِ الْقُرْآن

محمد الدامغاني (ت. ٤٧٨ هـ). قاموس القرآن أو إصلاح الوجوه والنظائر

مقاتل بن سليمان (ت. ١٥٠هـ). الوجوه والنظائر في القرآن العظيم

أبو هلال العسكري المعتزلي (ت. ۳۹٥ هـ). كتاب الوجوه والنظائر

عبد الرحمن ابن الجوزي (ت. ٥٩٧ هـ). نزهة الأعين النواظر

Muhammad Asad. The Message of the Qur’ān

Dr. Shawqi Abu Khalil, Atlas of the Qur’ān. Riyadh: Darussalam, 2003

https://www.almaany.com/ar/dict/ar-ar/روح/

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[1] The reading nazala bihi al-rūḥul amīn as above is the reading of Qur’ān readers  Nāfi‘, Ibn Kathīr, Abū ‘Amr, and of Ḥijāz and Baṣrah in general. Another reading is nazzala bihi al-rūḥ al amīn (“which He has brought down the trustworthy Rūh with it”) which is the reading of other Qur’ān readers and of Kūfah in general.  It means that Allah brought down Jibrīl with the Qur’ān, whereas the first reading is that Jibrīl brought down the Qur’ān. Al-Ṭabarī states that both readings are correct, as both have similar meanings, and Jibrīl brought down the Qur’ān was with Allah’s command.

[2] The story of the creation of Adam the disobedience of Iblīs can be read in this sūrah (chapter) al-Ḥijr (15): 28 - 44, as well as Q. 2: 30-39.

[3] In another report the Jews asked him who told him so, he answered, “Jibrīl brought to me from Allah.” Then they said, “By, Allah, no one has told you that except our enemy (i.e., Jibrīl). Then Allah revealed to the Prophet, “Say: ‘Whoever is an enemy to Jibrīl (let him die in his fury), for indeed he has brought it (this Qur’ān) down to your heart by Allah’s permission, confirming what came before it.’” (Q. 2:97).

[4] According to al-Rāghib al-Aṣfahānī, ‘Īsā (Jesus) is called Rūḥ for his ability to revive the dead (وذلك لما كان له من إحياء الأموات), see Mufradāt, p. 369.

[5] Allah said, اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَهًا وَاحِدًا لَا إِلَهَ إِلَّا هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ (التوبة:٣١)  ““They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah (by obeying them in things that they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurat (Torah) and the Injīl (Gospel)] to worship none but One Ilāh (God – Allah), Lā ilāha illā Huwa (none has the right to be worshipped but He). Glorified is He (far above is He) from having the partners they associate (with Him).” (Q. 9:31)

[6] The term rayḥān in another verse means sunbulah (plant’s ear, or spike of grain), or leaves (al-waraq) according to Mujāhid and al-Ḍaḥḥāk, so that the following verse: وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ (الرحمن:١٢) is translated as “And also corn, with its stalks and ears (leaves)” rather than “And also corn, with its leaves and stalk for fodder, and sweet-scented plants” (Q. 55:12)

[7] According to Ibn al-Sikkīt, the term صرصر (ṣarṣar) is originally from صر (ṣar) meaning “cold” or from صرير الباب  (the creak of the door), and from the term الصرة (al-ṣurrah) we have the meaning “shout”  as in the following verse: فاقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ (الذاربات:٢٩)  “   Then his wife came forward with a loud voice; she smote her face, and said: “A barren old woman!”(Q. 51:29). The angels who came to Prophet Abraham gave glad news to him that his wife Sarah would give birth to a son (Isaac). Then she shouted that how could she give birth to a son when she was too old, approximately 99 years old (Tafsīr al-Qurṭubī)

[8] This is called onomatopoeia, namely, the formation of a word from a sound associated with what is named, such as the cuckoo bird whose call is like its name, and the sizzle which is the hissing sound of something cooked in fat. Another example is the beep signal which sounds beep, beep, beep. The crow in Indonesian language is called gagak, as its call sounds like ga…gak .

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