Kaf-Ha-Ya-Ayn-Sad

Huroof Al-Muqatta'at - Hamiduddin Farahi's Method 

By Ali Quadri

19. Kaf-Ha-Ya-Ayn-Sad in Chapter: Maryam

I decided to seperate this from my first main article because of the amount of details required to prove a Letters usage in the context of this Chapter. The letters will often overlap and the meaning may seem dubious. I do not know if the Chapter is divided into five sections based on the letters, but it is possible so I will attempt to incorporate the 'narration chronology'.

Kaf

In ancient Hebrew, this specifically refers to the Palms of the Hand. It's usage can vary from holding objects to 'prayers'. In Arabic it means Sufficient, which is exemplified by the word Kafi. NOTE: This is not Qof.

The very first statements of this Chapter deal with Zachariah's prayer for a son, which is granted. If narration chronology is involved, this fits perfectly:

3.	Behold! He cried to his Lord in secret
4.	Praying: "O my Lord! Infirm indeed are my bones, and the hair of my head doth glisten with grey: but never am I unblest O my Lord, in my prayer to Thee!
5.	"Now I fear (what) my relatives (and colleagues) (will do) after me: but my wife is barren: so give me an heir as from Thyself―
6.	"(One that) will (truly) represent me, and represent the posterity of Jacob; and make him, O my Lord! one with whom Thou art well-pleased!"

However, there are other various prayers made by many prophets in the middle of the Chapter (Ali). These might actually belong to the letter Ya. 

47.	Abraham said: "Peace be on thee: I will pray to my Lord for thy forgiveness: for He is to me Most Gracious.

52.	And We called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse).
53.	And, out of Our Mercy, We gave him his brother Aaron, (also) a prophet.

55.	He used to enjoin on his people Prayer and Charity and he was most acceptable in the sight of his Lord.

59.	But after them there followed a posterity who missed prayers and followed after lusts: soon, then will they face Destruction―

Ha

This represented a window. Obviously not a glass window like today and it could be figurative for a connection or in Arabic, a guide.

Zachariah's prayer was answered, and his son Yahya was born. The story continues: 

11.	Then he came out to his people from Al-Mihrâb (a praying place or a private room), he told them by signs to glorify Allâh's Praises in the morning and in the afternoon.
12.	(It was said to his son): "O Yahya (John)! Hold fast the Scripture [the Taurât (Torah)]." And We gave him wisdom while yet a child.

What is astounding is that this Mirhab in the Temple, was in fact the Holy of Holies. There are NO windows in this room. Aside from this literal interpretation, John was the religious predecessor to Jesus. It would not be against common Biblical scholarship to say the John was the 'window' to Jesus. This also fits the narration chronology quite well.

Aside from this instance, a few verses later Mary is in a similar literal position: 

17.	She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibril (Gabriel)], and he appeared before her in the form of a man in all respects.

Ya

The Arabic word Yad literally means Hand. As noted in the Hebrew-Arabic Letter-Meaning Correspondence, this specifically refers to a Bent Hand. This is connotative of something personal and conscience. The reader will automatically assume 'prayer', but it could also mean God's personal connection with a human(Jesus) or his Spirit. It is not for me to judge, but I think the latter view is correct.

As the narration continues, Mary meets Gabriel who is the Holy Spirit. 

19	He said: I am only a messenger of thy Lord, that I may bestow on thee a faultless son

The Arabic word for 'faultless' is Zakiyya. It can also mean Pure, Sinless, etc. No other human is given this title. In the context of this Chapter, the Ya can refer to Mary's bent hands carrying Jesus, or even Jesus himself. If true, it supports the narration chronology even more!

Ayn

This literally means Eye in Arabic and Hebrew. It can also mean to project (that is far away) or be lofty. One can recall the words 'Ala and 'Ali, which means lifted/exalted as well. Lo and Behold, this also fits the narration chronology (Shakir):

22.	So she conceived him; then withdrew herself with him to a remote place.

Even if one were to deny this secondary definition, the primary one follows shortly:

26.	So eat and drink and refresh the eye. Then if you see any mortal, say: Surely I have vowed a fast to the Beneficent Allah, so I shall not speak to any man today.

After this Mary is accused by the Jews of Jerusalem. Amazingly enough, the third definition is 7 verses away:

33.	And peace on me on the day I was born, and on the day I die, and on the day I am raised to life.

24 verses later, the prophet Idris is also mentioned being raised:

56.	And mention Idris in the Book; surely he was a truthful man, a prophet,
57.	And We raised him high in Heaven.

Therefore, this letter could be a reference primarily to the Jesus infancy-narrative due to large amount of textual support, but may also refer to the entire second quarter of the Chapter(After Yahya).

Sad*

The first chart states that this means Righteous in Hebrew and Eternal in Arabic [4]. The second chart states that it is some kind of tool [5]. I personally think it refers to Righteousness/Truth because the Arabic words Sadiq and Siddique, respectively mean this. 

Right after Jesus' infancy narrative is given, the Chapter discusses Righteousness and Truth among the prophets, in great detail:

36.	And surely Allah is my Lord and your Lord, therefore serve Him; this is the right path.

37.	But parties from among them disagreed with each other, so woe to those who disbelieve, because of presence on a great
38.	How clearly shall they hear and how clearly shall they see on the day when they come to Us; but the unjust this day are in manifest error.

41.	And mention Ibrahim in the Book; surely he was a truthful man, a prophet.

43.	O my father! truly the knowledge has come to me which has not come to you, therefore follow me, I will guide you on a right path:

54.	And mention Ismail in the Book; surely he was truthful in (his) promise, and he was a messenger, a prophet.

56.	And mention Idris in the Book; surely he was a truthful man, a prophet,

76.	And Allah increases in guidance those who go aright; and ever-abiding good works are with your Lord best in recompense and best in yielding fruit.

The righteous people are mentioned throughout the second half of this Chapter in many contexts (Prophets of Israel, Day of Judgement, etc.). Therefore, it is safe to assume that this letter refers to all the righteous people. In fact the word Muttaqûn is used in verse 97!

This is my lengthy exposition on Chapter Mary. I believe that there is narration chronology involved, at least in this Chapter.