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TYPE
Original Research
PAGE NO.
36-39
DOI
OPEN ACCESS
SUBMITED
27 January 2025
ACCEPTED
26 February 2025
PUBLISHED
23 March 2025
VOLUME
Vol.05 Issue03 2025
COPYRIGHT
© 2025 Original content from this work may be used under the terms
of the creative commons attributes 4.0 License.
The Question of
Relationship to Numbers
in Islam
Sofiya Djumayeva
Associate Professor of Tashkent Applied Sciences Univesity, Candidate of
Philological Sciences, Uzbekistan
Abstract:
In this article is examined the relationship to
numbers in Islam. Koranic verses are used to explain the
topic. Numerical combinations used in examples of
classical literature in the Islamic spirit are analyzed.
Their religious essence is revealed.
Keywords:
Number, Islam, Holy Koran, one, two, six,
seven, nine, nineteen, miracle, miraj, qoba qawsayn,
ashabi kahf.
Introduction:
Numbers, which play an important role in
the lifestyle, worldview, and daily life of peoples around
the world, are inextricably linked with religious views. In
Islam, numbers are accepted as the basis for all sciences,
arts, and culture in general. It is quite difficult to analyze
the relationship towards numbers based on religious
views without relying on the Holy Koran. A number of
scientific works have been carried out on the numbers
used in this blessed book and their essence. Based on
scientific observations, it was known that there are 30
numbers recorded in the Holy Koran, these are: 1, 2, 3,
4, 5, 6, 7, 8, 9, 10, 11, 12, 19, 20, 30, 40, 50, 60, 70, 80,
99, 100, 200, 300, 1000, 2000, 3000, 5000, 50000,
100000.
Analysis of relevant literature
In recent years, a number of scientific studies have been
conducted on the numbers in the Holy Koran. Professor
Klaus Schedlja conducted a special study on this issue, in
which he tried to analyze the numbers mentioned in the
Koran [1]. Using computer technologies of the 70s-80s
of the 20th century, the professor notes that there is a
mysterious divine connection between the words and
numbers in the Holy Koran that cannot be explained.
Also, the numbers mentioned in the holy book are
described in various inte
rpretations, in Rabghuzi’s work
“Qisasi Rabguzi”(The Story of Rabghuzi).
METHODOLOGY
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This study is devoted to elucidating the role and
essence of numbers in Islam, using comparative and
contextual analysis methods. In order to shed more
light on the problem, the historical analysis method
was also used.
RESULTS
Belief in the absolute unity of God, that the entire
universe is God’s creation, and that God appears in all
creations in the universe are one of the main beliefs in
Islam. This is most often expressed through the letter
“Alif”. “Alif” is the first letter in the Arabic alphabet,
which represents “one” in the abjad system, and is
used metaphorically in direct, direct meanings,
referring to the absolute unity of God.
In several verses of the Holy Koran, in particular, verse
3 of Surah Al-Talaq, verse 163 of Surah Al-Baqarah,
verses 64 and 80 of Surah Al-Imran, and verse 22 of
Surah Al-Isra, the oneness of Allah and the fact that
there is no god but Him are revealed through the
number one. The fact that Allah is one and only, that
the holy book of Islam, the Holy Koran, is also not
repeated, and that it was revealed for all humanity, is
emphasized through the number one. This can be seen
in verse 13 of Surah Ash-Shura and verse 6 of Surah Az-
Zumar. The fact that the earth we live in and life on it
are not eternal is expressed in verse 104 of Surah Taha,
and the implementation of good words and actions is
expressed in verse 3 of Surah Dukhan through the
number one, and this number serves to strengthen the
meaning and essence of the thought being expressed.
So, it is obvious that in this holy book, numbers have
played an important role in providing important
instructions.
In the 3rd verse of Surah Fajr of the Holy Koran, an oath
is taken “by the even and the odd (things)”. Of course,
when we say even and odd, we mean the essence of
the number two. The creatures that Noah (a.s.) was
commanded to take on the Ark were also in pairs: “And
the command came: “Take from each of you two pairs
of males and embark them in the Ark. Do not cut off
their sperm, one male and one female” [2.41].
Another instance of the number two in the Koran is
related to the event of the Ascension. “And it came to
him as near as the distance of two bows, or even
closer.” [3.526] The d
istance of two bows, or perhaps
even closer, refers to the closeness between Jibreel
and Muhammad (peace be upon him) on the night of
the Ascension, or to the extreme closeness between
Allah and the Prophet Muhammad. “Qaba Qawsayn” is
a unique position, which was bestowed only on
Muhammad (peace be upon him). Regarding this
position, “Qisasi Rabghuzi” says: “When I reached that
position, the Almighty said: fa kaana qaba qawsayni aw
adna. That is, the height of two bows has approached
the majesty and glory of the Almighty, and there is no
higher position. He reached a place that no prophet can
reach, no king can approach…” [2.151]. Therefore,
according to Rabghuzi, the concept of “qaba qawsayn”
is an indication of Muhammad’s closeness to God.
The Holy Koran contains many instructive thoughts
related to numbers, and this is clearly evident in the
views on the creation of the universe. Several verses of
the Holy Book state that Allah Almighty created the
universe in six days. There is a harmony between the
verses of the Koran and scientific sources regarding the
views on when and how the universe came into being.
According to science, the universe was created over a
period of sixteen to seventeen billion years. One
scientific book states: “... both of these times
regarding
the age of the universe are correct. In other words, the
universe was created in six days, as stated in the Koran,
and this period corresponds to 16-17 billion years in our
way of counting. " Taking into account the theory of
relativity of time put forward by Albert Einstein (i.e.,
that time depends on mass and speed) and the fact that
the expansion of the universe and its increase in volume
after the Big Bang extended the boundaries of the
universe by several million light years, which in turn had
very important consequences for cosmic time, the
period of six days mentioned in the Koran can be
understood as six periods. In many verses of the Holy
Koran, it is repeatedly emphasized that the concepts of
time on Earth and time in the universe do not exactly
coincide. For example, “...a day with your Lord is like a
thousand years of your reckoning” [3.338] or “He
controls all affairs from the heavens to the earth, then
they will ascend to Him in a day that is like a thousand
years of your reckoning” [3.415], and “The angels and
the Spirit (Jibreel) will ascend to Him in a day (on the Day
of Judgment) whose distance is fifty thousand years”
[3.568],
–
there is a hint of this in the verses like this.
Thus, it becomes clear that there is a big difference
between the time calculation mentioned in the Koran
and our calculation.
In verses 9-
10 of Surah “Fussilat” of the Holy Koran, it is
revealed that the Earth was created in two days, and
mountains and other things in four days [3.447]. In
“Qisasi Rabguzi” it is recorded as follows: “Ya azza azza
and jalla kamug created the world in six days... In six
days he created it for him, he taught his slaves, for my
strength I do not work, I do not work. You do not work
with your weakness, you do not work with your
we
akness” [2.12]. So, it can be seen that although Allah
is able to create what He created in six days in an
instant, He willed to create in six days in order to
motivate His servants to be patient. One of the
evidences given in the verses of the Koran about the
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universe and its structure is that the heavens consist of
seven layers. “It is He who created for you all that is on
the earth. Then He turned to the heaven and made it
seven heavens. He is the All-
Knowing” [3.5]. According
to the verse, the heavens consist of seven layers.
Another information related to the number seven in
Islam is that the Earth also consists of seven layers.
“Allah is the One who created seven heavens and of
the Earth a like number (seven layers)” [3.559], says
one of the verses. As a result of scientific research, the
water forming the upper layer of the Earth and the
Earth’s lithosphere; the asthenosphere, which is
thinner and more mobile than the lithosphere; upper
and inner mantle containing iron, magnesium and
calcium; it was determined that the liquid outer core
and the dark inner core made of iron-nickel alloy
consist of a total of seven layers. This is an effort to
prove scientifically that the Earth consists of seven
layers, as stated in the Holy Koran.
The concept of heaven and hell is widespread among
Muslims, and if heaven is imagined as being in the sky,
it is understood that hell is located below. According to
Islam, hell consists of seven levels. On each level there
are sinners who will be punished. For example, on the
first level, hypocrites and hypocrites, on the second
level, Egyptian pharaohs and priests, on the next level,
atheists, on the fourth level, sorcerers, on the fifth
level, disbelievers, on the sixth level, astrologers, and
on the seventh level, misguided servants will be
punished. On the six levels, sinners will be punished
with burning fire, but unlike these levels, on the
seventh level it will be extremely cold.
When leafing through the works of Eastern poets, one
comes across words and phrases that are mysterious
to the reader, whose meaning is not understood by
everyone, and which require explanation. One of such
religious concepts is the expression “Ashobi Kahf”. In
some sources, it is also mentioned as “the seven who
slept”. This concept is related to the story of “Ashobi
Kahf” in the Surah “Al
-
Kahf” of the Holy Koran. It is
mentioned that during the reign of the tyrannical king
Daqyunus, who claimed to be a god, several young
men of faith rebelled against the king’s orders and
engaged in the worship of God Almighty. When the
tyrannical king learned of this, he wanted to punish
them. A cave took the young men who had fled from
persecution. The young men who had hidden in the
cave went to sleep. When they woke up from their
sleep by a miracle of God, some time had passed,
Daqyunus had already died, and a righteous king who
worshipped God was ruling. One of the young men
who had come to the market to buy food was surprised
by the strangeness of the market and the city. Seeing
the coin in his hand, the people of the market led the
young man to the king, saying, “You have found the
treasure of Daqyunus”. The king was initially surprised
when he heard the young man’s words. When he
gathered scholars and talked to them, it was revealed
that ancient books recorded that during the time of
Daqyunus, a group of people entered a cave and woke
up after 309 years. Understanding the essence of the
matter, the king invited the cave boys, the Friends of the
Cave, to the palace and hosted them. The boys thanked
God, entered the cave again, and went to eternal sleep.
“The king built a huge mausoleum in that cave” [4.78].
As they walk, a shepherd and his dog named “Qitmir”
follow them, no matter how hard they chase, the dog
will not leave them. According to belief, this dog is one
of the seven animals that will enter Paradise.
Abdulfutuh Sheikh Ahmad Ghazali’s work “Bahr ul
-
Mahabbah” says: “In Paradise, there will be seven things
other than humans and jinn: the wolves of Yaqub (peace
be upon you), the dogs of the Companions of the Cave,
the camels of Salih (peace be upon you), the donkeys of
Uzair, the elephants of the Companions of the Elephant,
the mules of Ali (may Allah be pleased with them) and
the mules of the Prophet Muhammad (peace be upon
him)” [5.83]. The image of this
dog, which showed
loyalty to the Companions of the Cave, entered the cave
with them, and went to Paradise because it followed the
believers, has also become one of the most vivid images
in literature.
Qitmir itdin ibrat olg‘il oshiq ersang,
Oqsoqlanib yo‘
lda qolma sodiq ersang
(If you are a lover, learn from the dog of Qitmir,
If you are a faithful lover, do not limp on the road)
[6.269],
–
When he said, Yasawi was referring to the dog of the
Companions of the Cave. Or in another proverb, he calls
for learning from this dog, which is the subject of the
conversation of “brave men”:
Mardonlarni suhbatidan bahra olg‘il,
Ashobi Kahf itin ko‘rib, ibrat olg‘il.
(Enjoy the conversation of the brave,
Take a lesson from the Companions of the Cave)
[6.301].
This is t
he reason why the concept of “Friends of the
Cave” is mentioned in classical literature when it comes
to friendship, loyalty, and faithfulness. In the
introduction to the epic poem “Khairat ul
-
abror”, Alisher
Navoi praises three poets of the same name - Nizami
Ganjavi, Khisrav Dehlavi, and Abdurahman Jami,
emphasizing that he is “like a shadow” to them and:
Kahfi baqo ichra alar bo‘lsa gum,
Men ham o‘lay “robiuhum kalbuhum”
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(If I were to enter the cave, I would die too) [7.56]
–
says, that is, if they are about to disappear in the cave
of mortality, I will be their fourth companion - their
dog. Navoi refers to this dog in the phrase “rabiuhum
kalbuhum”
- the fourth companion. Academician A.
Kayumov, reflecting on this concept, says, “This
example also shows how famous the images of the
heroes of the Companions of the Cave were in the
literary environment of Herat in the 15th century” [8.
61].
In Islam, there are some views on the number nine,
which are related to divine decrees in the Holy Koran.
In the 101st verse of Surah Al-Isra of the Holy Koran,
there is a divine command: “Indeed, We gave Moses
nine clear signs and miracles...” [3.292],
- there is a
divine command: “Indeed, We gave Moses nine clear
signs and miracles...” [3.292],
- there is a divine
command. In the work of Sheikh Muhammad Sadiq
Muhammad Yusuf, “Tafsir Hilal”, this verse is
interpreted as follows: “These miracles were the hand,
the staff, the flood, the locusts, the lice, the frogs, the
blood, the years of famine and the scarcity of fruits”
[9.451]. These miracles are also mentioned in other
Surahs of the Holy Koran. It is noteworthy that the
number of miracles attributed to Moses (peace be
upon him) is nine, which in a certain sense caused this
number to become popular among Muslims.
One of the numbers that is almost not found in other
religious movements, and whose essence has not been
paid attention to in pre-Islamic and post-Islamic
literary sources. This number is considered one of the
unique and very mysterious numbers in the Holy
Koran. First, the number nineteen is mentioned in the
verse “Nineteen (angels guard it)” [3. 576]. There are
also concepts that point to the essence of this number
in other places. For example, the Basmala consists of
nineteen letters; the first Surah revealed to Prophet
Muhammad, peace be upon him, verses 1-5 of Surah
“Alaq” consist of nineteen words, the Surah itself
consists of nineteen verses, and when counting the
Surahs of the Holy Koran from the back, Surah “Alaq”
is the 19th Surah; the last Surah revealed, Surah
“Nasr”, consists of nineteen words, and the first verse
contains nineteen letters; The fact that the word
“wahd” which means “one” is nineteen according to
the abjad calculation made this number more
meaningful.
CONCLUSIONS
There are many such examples, and all of them prove
that special attention is paid to numbers in religious
views and concepts. Although there are attempts to
discover divine miracles associated with numbers in
the Holy Koran, our commentators have tried not to
talk too much about the divine mysteries in numbers.
We have also limited ourselves to noting such
information that scholars have obtained from their
attempts to identify mathematical miracles in the Holy
Koran, and have tried to pay attention to examples in
the article that reflect the essence of numbers.
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