حمٓ · تَنزِيلُ ٱلْكِتَٰبِ مِنَ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ
The note on the disconnected letters has already been entered elsewhere in this series (al-Baqara, Qāf, al-Aḥqāf): there is no certain knowledge about the meaning of these letters, many explanations are transmitted in the classical commentaries, and none of them claims certainty. Claims resting on letter-and-number reckoning are not entered into, per the method (Method). I do not repeat it here.
What belongs here is a verifiable fact: the second verse is word for word the same as the second verse of al-Aḥqāf (al-Aḥqāf 46/2).
| Sūra | Verse | Text |
|---|---|---|
| al-Jāthiya 45/2 | 2 | Tanzīlu'l-kitābi mina'llāhi'l-ʿazīzi'l-ḥakīm |
| al-Aḥqāf 46/2 | 2 | Tanzīlu'l-kitābi mina'llāhi'l-ʿazīzi'l-ḥakīm |
The two sūras stand one after the other and open with the same sentence. In the section on al-Aḥqāf the construction of this sentence — the subject being a verbal noun, that is, the bringing forward not of the verb but of the act itself — was treated in detail. I rely on that treatment.
The difference is shown by the third verses: al-Aḥqāf, by saying that creation is bi'l-ḥaqq and with ajalin musammā, brings the term forward; al-Jāthiya, by saying that there are signs in the heavens and the earth, brings the proof forward. The same door is entered, and two different directions are taken.