Pronunciation, Orthography, and Meaning in the Qur’an
A Critical Examination of the “Sun and Moon Letters” Classification in Light of Qur’anic Evidence**
Author: G. Mustafa Shahzad, Quranic Arabic Research Scholar &
Theorist of the Al-Asr Dynamic Number System (ADNS)
Date: Feb 2026
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Abstract
The Qur’an
repeatedly declares itself to be clear (mubīn), easy for remembrance,
and fully explained within its own framework. Despite this, later linguistic
traditions introduced the classification of Arabic letters into “sun” (ḥurūf
shamsiyyah) and “moon” (ḥurūf qamariyyah) categories, particularly
affecting pronunciation of the definite article al- (ال). This paper
critically examines whether such classifications are supported by the Qur’an
itself. Through close textual analysis of Qur’anic verses—using Arabic text,
transliteration, translation, and word-by-word explanation—it argues that the
Qur’an neither introduces nor requires these categories. Instead, pronunciation
emerges naturally from Qur’anic orthography, context, and recitational flow.
The study further demonstrates how importing external classifications risks
obscuring meaning, contradicting the Qur’an’s claim of accessibility, and
diverting interpretive authority away from the text itself. A Qur’an-centered
methodological alternative is proposed.
1. Introduction
The Qur’an
stands as a self-declared guide for humanity, characterized by clarity,
balance, and accessibility. Allah describes the Qur’an as kitābun mubīn
(a clear Book) and emphasizes its ease for remembrance and understanding.
Central to this claim is the Qur’an’s relationship with language—specifically,
its pronunciation (tilāwah), articulation (tarteel), and written
form (rasm).
One
prevalent concept taught in traditional Arabic pedagogy is the division of
letters into “sun” and “moon” letters, a system used to explain assimilation or
non-assimilation of the lām (ل) in the
definite article al- (ال). However,
this classification is neither named nor explained anywhere in the Qur’an. This
raises a foundational question: can a system absent from the Qur’an be
considered essential to Qur’anic pronunciation or meaning?
This paper
argues that the answer is no. By examining Qur’anic verses directly, the study
demonstrates that pronunciation is guided by the Qur’an’s own structure and
recitation, without reliance on external categorical frameworks.
2. The Qur’an’s Claim of Clarity and Ease
A central
Qur’anic declaration regarding its own nature is found in Surah al-Qamar:
Arabic Text
وَلَقَدْ يَسَّرْنَا
الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
Transliteration
Wa laqad
yassarnā al-Qur’āna li-al-zikri fa-hal min muddakirin.
Translation
“And certainly
We have made the Qur’an easy for remembrance, so is there anyone who will take
heed?”
(Qur’an 54:17; repeated also in 54:22, 32, 40)
Word-by-Word Analysis
- وَلَقَدْ (wa laqad) – And indeed, certainly
- يَسَّرْنَا (yassarnā) – We made easy
- الْقُرْآنَ (al-Qur’ān) – the Qur’an
- لِلذِّكْرِ (li-al-zikri) – for remembrance
- فَهَلْ (fa-hal) – so is there
- مِن (min)
– anyone
- مُّدَّكِرٍ (muddakirin) – who will take heed / remember
This verse
is emphatic and repetitive, leaving no ambiguity. If mastery of complex
phonetic classifications were required, this divine assurance would be
fundamentally undermined.
3. Qur’anic Orthography and Pronunciation: Evidence from the
Text
The Qur’an
preserves letters in writing even when pronunciation flows naturally in
recitation. Consider the definite article al- (ال). It is always written explicitly,
regardless of how it is pronounced.
Example 1: Surah Ash-Shams (91:1)
Arabic Text
وَالشَّمْسِ وَضُحَاهَا
Transliteration
Wa
al-shamsi wa zuḥāhā
Wa
ash-shamsi wa ḍuḥāhā
Translation
“By the
sun and its brightness”
Observation
The
written form contains ال (al), yet the lām is not audibly pronounced.
Importantly, the Qur’an does not explain this using categories, but
simply presents the word as it is.
Example 2: Surah Al-Qamar (54:1)
Arabic Text
اقْتَرَبَتِ السَّاعَةُ
وَانشَقَّ الْقَمَرُ
Transliteration
Iqtarabati
al-sā‘atu wa an-shaqqa al-qamaru
Iqtarabati
as-sā‘atu wan-shaqqa al-qamar
Translation
“The Hour
has drawn near, and the moon has split.”
Here, both
as-sā‘ah and al-qamar appear side by side. The Qur’an does
not indicate that one follows a different rule from the other; pronunciation
follows natural articulation, while spelling remains constant.
4. Pronunciation and Meaning: Qur’anic Sensitivity
The Qur’an
demonstrates that pronunciation matters where meaning is affected, not
where phonetic convenience occurs.
Example: Qalb vs. Kalb
Arabic
قَلْب (qalb) – heart
كَلْب
(kalb) – dog
A single
letter changes meaning entirely. The Qur’an safeguards meaning through orthography
and context, not through abstract classifications.
Similarly,
Allah warns against altering words from their proper places:
Arabic Text
يُحَرِّفُونَ الْكَلِمَ
عَن مَّوَاضِعِهِ
Transliteration
Yuḥarrifūna
al-kalima ‘an mawāzi‘ihi
Translation
“They
distort words from their proper places.”
(Qur’an 4:46)
This
distortion refers to meaning, not natural phonetic flow. No verse warns
that incorrect application of “sun” or “moon” rules alters divine
meaning—because such rules are never introduced.
5. The Risk of External Classifications
The Qur’an
repeatedly warns against introducing religious authority without divine
sanction.
Arabic Text
قُلْ أَأَذِنَ اللَّهُ
لَكُمْ أَمْ عَلَى اللَّهِ تَفْتَرُونَ
Transliteration
Qul a-azina
Allāhu lakum am ‘alā Allāhi taftarūna
Translation
“Say, ‘Has
Allah permitted you, or do you invent against Allah?’”
(Qur’an 10:59)
When
linguistic tools are elevated to divine rules without Qur’anic evidence, they risk
becoming unwarranted religious impositions. This can:
- Undermine the Qur’an’s declared
ease
- Discourage learners
- Shift interpretive authority
away from the text
6. A Qur’an-Centered Methodology
The Qur’an
itself outlines how it should be approached:
Arabic Text
كِتَابٌ أَنزَلْنَاهُ
إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ
Transliteration
Kitābun
anzalnāhu ilayka mubārakun li-yaddabbarū āyātihi
Translation
“A blessed
Book which We have sent down to you, that they may reflect upon its verses.”
(Qur’an 38:29)
Pronunciation
should therefore be taught through:
- Direct Qur’anic examples
- Listening and recitation
- Preservation of orthography
- Reflection on meaning (tadabbur)
Not
through imposed taxonomies absent from revelation.
7. Conclusion
The Qur’an
presents itself as complete, clear, and sufficient. Its pronunciation flows
naturally from its orthography and recitation, without reliance on artificial
classifications such as “sun” and “moon” letters. These categories, while
pedagogical tools in later Arabic grammar, find no basis in the Qur’an
itself and cannot be elevated to divine command without contradicting
explicit Qur’anic declarations.
A return
to the Qur’an—its text, its sound, and its internal coherence—restores
linguistic humility and preserves the divine promise:
“And We
have certainly made the Qur’an easy for remembrance.” (54:17)
Keywords
Qur’anic
Arabic, Pronunciation, Orthography, Sun and Moon Letters, Tadabbur,
Qur’an-Centered Linguistics
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