An Examination of Sound-Related Terminology in the Holy Quran

Abstract

This study attempts to provide a preliminary examination of sound-related terminology in the Holy Quran. Initially, words directly associated with the concept of sound are identified, followed by those that indirectly relate to sound. Subsequently, these terms are categorized based on meaning, concepts tied to the empirical science of acoustics (such as sound transmission, sound reception, sound intensity, etc.), etymological roots, and other criteria.

By analyzing Quranic verses and sound-related terminology, it becomes evident that there are phenomena in this world that human knowledge has either barely begun to explore or has not yet entered—yet they are discussed in the Holy Quran (such as speaking with birds and animals, divine punishment through sound, and the blowing of the trumpet on the Day of Resurrection). Perhaps through studying the Quran and its illuminating guidance, we may gain further insight into these matters.

It is essential to clarify that the purpose of this research is not to derive new scientific claims or validate existing empirical findings on acoustics through Quranic study. Rather, the intention is to compile an encyclopedia of sound-related terminology in the Quran. Undoubtedly, the findings of this study can serve as a valuable reference for any future Quran-based research on the subject of sound.

Keywords: Sound, Acoustics, Sound-related Terminology, Semantic Categorization, Quranic Verses.

1. Introduction
The Almighty God, to complete His argument with His servants, entrusted among them a Book that is neither subject to distortion like the scriptures of old nor limited to a specific era like human writings. This Book moves like a radiant sun, and thirsty souls, according to their capacities, talents, and the needs of their time, draw from this boundless source. The Quran possesses a motion that admits no stagnation; it is a light that cannot be extinguished. Had the Quran been revealed for a specific time or been susceptible to distortion, it would contradict its own miraculous and eternal nature.

The miracle of the Quran lies in its ability to condense sublime concepts into the limits of human understanding, expressing them through the very words and language we possess. These concepts are not detached from their linguistic forms, though they demand a higher perspective—a vaster horizon, as interpreted by the Imams (peace be upon them). Imam Ali (AS) states: “The Quran has a beautiful appearance and a profound, unfathomable depth. Its wonders are eternal, and the veils of darkness are lifted only by it.”

A fundamental distinction between the Quran and other divine scriptures lies in their modes of revelation. The Torah, Gospel, and Psalms were revealed all at once, whereas the Quran was revealed gradually. Another notable difference in the tanzīl (descent) of the Quran is that, unlike other scriptures—which were sent down as written tablets—the Quran was not initially a matter of paper and script but rather of sound and auditory revelation. It is evident that a book revealed in this manner necessitates gradual reception, as it must be heard and recited word by word.

This wondrous Book contains remarkable and noteworthy verses regarding the theme of sound and auditory phenomena. For instance, in its accounts of past nations—such as the destruction of the people of Madyan, Thamud, and Lot—their annihilation is described through the expression of a “tremendous sound” (ṣayḥa). Similarly, in its prophecies of future events, the Quran synchronizes the end of the world and the Resurrection with the blowing of an immense sound. Among the Quran’s astonishing and scientifically significant narratives is the story of Prophet Solomon (AS) and his communication with birds and animals—a phenomenon that remains incompletely understood to this day.

Faced with such verses, it becomes compelling to investigate and reflect deeply on the subject of sound in the Quran. With this foundation, we may now turn to examining the theme of sound in a Book that is itself of the nature of sound.

This study aims to examine sound-related terminology in the Holy Quran. To this end, we first analyze words that directly denote sound or auditory phenomena. Subsequently, we expand the scope by examining verses where sound is employed in any form. It is crucial to emphasize that the objective of this research is not to derive new scientific claims or validate existing acoustic theories through the Quran. Rather, our intention is to compile an encyclopedia of sound-related vocabulary in the Quran. Undoubtedly, this work will serve as a valuable reference for any future Quranic research on the topic of sound.

2. Literature Review

2-1. Sound-Related Vocabulary

In our investigation of terms related to the concept of sound in the Quran, we identified over 100 words that are directly or indirectly associated with acoustics. Our search comprehensively included:

• All aspects of sound production and propagation
• Attributes and characteristics of sound
• Mechanisms of sound transmission and reception
• Associated tools and instruments

However, due to the excessive volume of terms and to avoid overwhelming the study, we excluded words with weaker connections to acoustics. For instance:

• Direct sound-related terms: Words like ṣākha (صاخه, a piercing sound) and hams (همس, whisper) explicitly denote types of sounds.
• Indirect terms: Lexemes such as qawl (قول, speech) and kalām (کلام, utterance) employ sound for communication but are semantically broader.
• Context-dependent terms: Verbs like shahida (شهد, to testify) or waṣṣā (وصی, to bequeath) may involve oral or written forms, further diluting their acoustic relevance.

Consequently, we omitted analysis of terms like yūlūn (یولون), istahzā (استهزی), taskhara (تسخر), tastaftī (تستفت), nahy (نهی), iqrār (اقرار), and iʿtirāf (اعتراف) due to their tangential relationship with core acoustic concepts.

Methodological Approach

1. Verse Analysis: After term extraction, we preliminarily examined Quranic verses containing these words.
2. Root-Based Investigation: We observed that:
   1. Words sharing Arabic roots but appearing in different verb forms (bāb patterns) often carry distinct meanings.
   1. Single Persian/English translations may correspond to multiple Arabic near-synonyms (e.g., various terms for “sound”).
3. Future Directions: Pending next-phase research includes:
   1. Systematic study of verb forms (abwāb al-afʿāl)
   1. Rationale behind lexical choices for specific concepts
   1. Historical semantic analysis (7th-century usage)
   1. Contextual interpretation through asbāb al-nuzūl (occasions of revelation)
   1. Integration of hadith and classical exegeses (tafsīr) for deeper conceptual insights.

The accompanying table (Table 1) organizes identified terms alphabetically by root, including: Multiple meanings (with Quranic frequency counts in parentheses), Acoustic-relevant definitions (underlined for emphasis), Sources (cited in brackets; unspecified entries default to Bahrampour’s translation [1]).

Table 1. Lexical Meanings of Terms

Row	Root	Frequency	Primary Meaning	Secondary Meaning	Tertiary+ Meanings
1	إدد	1	Harsh/displeasing sound [18]	–	–
2	اذن	102	Loud proclamation [19] (11)	Requesting permission/listening [19] (73)		Ear [18] (18)
3	امر	249	Commanding (247)	Consultation/advice [36] (2)	–
4	أوب	17	Sound modulation in throat [45] (1)	Repentance/return (16)	–
5	بشر	123	Giving glad tidings [5] (84)	Human being (37)	Direct contact (2)
6	بکم	6	Mute (6)	–	–
7	بلغ	77	Conveyance/communication (26)	Reaching/arrival (51)	–
8	بین	523	Verbal clarification (258)	Interval/mediation (265)	–
9	تلو	63	Recitation [33] (62)	Sequential occurrence [33] (1)	–
10	ثبر	4	Lamentation (“wā thabūrā” = alas) [16]	–	–
11	ثرب	2	Blame/reproof [39] (1)	City of Yathrib (1)	–
12	جئر	3	Animal distress vocalizations [23]	–	–
13	جدل	29	Verbal dispute [20]	–	–
14	جلب	2	Driving animals with shouts [30] (1)	Jilbāb: Veil (1)	–
15	جوب	43	Response (43)	–	–
16	جهر	16	Audible speech [10] (10)	Visual clarity [7][46] (3)	Manifestation (3)
17	حجج	33	Argumentation [2] (13)	Hajj pilgrimage (13)	Proof [2] (7)
18	حدث	36	Speech (31)	Dream/vision (3)	Tale (2)
19	حسس	6	Perceptible sound [18] (1)	Sensory perception [19] (3)	Sensory deprivation [4] (1)
20	حور	8	Face-to-face dialogue [16] (3)	Heavenly maidens (4)	Return (1)
21	حیی	184	Life (175)	Greetings (9)	–
22	خبر	52	Information (52)	–	–
23	خصم	18	Conflict [5] (18)	–	–
24	خطب	12	Discourse (6)	Rhetorical shifts [2] (1)	Momentous events [20] (5)
25	خفت	3	Whispered sound [16]	–	–
26	خمد	2	Silence [8]	–	–
27	خور	2	Bovine vocalizations [12]	–	–
28	دعو	212	Vocal summons [26] (210)	Request [5] (2)	–
29	ذکر	292	Remembrance [26] (275)	Male gender (17)	–
30	رتل	4	Sequential articulation [6]	–	–
31	رجف	8	Violent tremors [12] (7)	Spreading falsehood (1)	–
32	رعد	2	Thunderclap [26]	–	–
33	رکز	1	Concealed whisper [17]	–	–
34	رمز	1	Silent lip gestures [2]	–	–
35	زجر	6	Driving shout [8] (2)	Repulsion [8] (2)	Animal commands [8] (2)
36	زفر	3	Guttural resonance [11]	–	–
37	زلل	4	Verbal slip [5]	–	–
38	سئل	128	Interrogation (128)	–	–
39	سبح	92	Verbal glorification [16] (88)	Swift motion [19] (4)	–
40	سمر	1	Nocturnal discourse [37]	–	–
41	سمع	185	Auditory perception (185)	–	–
42	شجر	27	Arboreal [5] (26)	Disputation [5] (1)	–
43	شکو	3	Lamentation [35] (2)	Lamp niche (1)	–
44	شور	4	Consultation [41] (3)	Gestural indication (1)	–
45	شهد	160	Testimony (160)	–	–
46	شهق	2	Thoracic resonance [11]	–	–
47	صخخ	1	Deafening blast [7]	–	–
48	صدع	5	Cleft formation [23] (3)	Explicit declaration (1)	Cephalalgia [23] (1)
49	صدی	2	Manual percussion [10] (1)	Confrontation (1)	–
50	صرخ	5	Vociferation [21]	–	–
51	صرر	6	Piercing cry [9] (1)	Frost [4] (1)	Insistence (4)
52	صعق	11	Cataclysmic reverberation [10]	–	–
53	صلصل	1	Dry object resonance [40]	–	–
54	صمت	1	Mutism (1)	–	–
55	صمم	15	Auditory impairment (15)	–	–
56	صوت	8	Acoustic phenomenon (8)	–	–
57	صور	19	Eschatological trumpet (10)	Sculpting (8)	Fragmentation [2] (1)
58	صیح	13	Omnidirectional blast [1]	–	–
59	ضبح	1	Equine panting [6]	–	–
60	عتب	5	Conciliatory address [39]	–	–
61	عذر	12	Apologia [6]	–	–
62	عرض	78	Oriented discourse [2] (1)	Aversion (54)	Presentation (15)
63	علن	12	Public declaration (12)	–	–
64	غمز	1	Derisive gesticulation [7]	–	–
65	غوث	9	Distress call [32] (4)	Precipitation [9] (5)	–
66	فقه	20	Comprehension (20)	–	–
67	فوه	13	Oral cavity (13)	–	–
68	فهم	1	Didactic instruction (1)	–	–
69	قرع	5	Percussive resonance [14]	–	–
70	قری	88	Quranic recitation (72)	Menstrual purity (1)	–
71	قسم	33	Oath-taking [12] (24)	Distribution [31] (9)	–
72	قصص	30	Narrative [34] (24)	Retribution [26] (4)	Tracking [34] (2)
73	قول	1722	Verbal utterance (1722)	–	–
74	کلم	75	Lexical unit (75)	–	–
75	لسن	25	Lingual faculty (25)	–	–
76	لفظ	1	Oral articulation [9]	–	–
77	لقی	146	Receptive hearing [26] (11)	Projection (74)	Encounter [10][32] (61)
78	لمز	4	Defamation [6]	–	–
79	لوم	14	Censure (14)	–	–
80	لهم	1	Intuitive inspiration [6]	–	–
81	مری	20	Doubt [35] (14)	Disputation [16] (6)	–
82	مکو	1	Sibilant whistle (1)	–	–
83	ملل	19	Verbal dictation [2] (4)	Religious tradition (15)	–
84	نبء	80	Prophetic tidings [7][10]	–	–
85	نجو	84	Confidential speech [10] (17)	Deliverance [28] (67)	–
86	ندی	53	Public summons [26]	–	–
87	نذر	130	Warning (123)	Vow (7)	–
88	نصت	2	Attentive silence [12]	–	–
89	نطق	12	Articulate speech (12)	–	–
90	نعق	1	Pastoral calls [26]	–	–
91	نقر	4	Percussion [6] (2)	Minute quantity [4] (2)	–
92	نمم	1	Slander (1)	–	–
93	نهر	113	Watercourse (111)	Verbal reprimand [16] (2)	–
94	وحی	78	Paralinguistic signaling [10][40]	–	–
95	وجس	3	Subvocalization [19]	–	–
96	وسوس	5	Covert incitement (5)	–	–
97	وصی	32	Testamentary advice [12]	–	–
98	وعد	151	Promissory speech (151)	–	–
99	وعظ	25	Homiletic discourse [10]	–	–
100	هجر	31	Verbal estrangement [37] (30)	Delirium [37] (1)	–
101	همز	3	Pejorative remark [43]	–	–
102	همس	1	Furtive whisper [10][19]	–	–

2-2. Semantic Categorization

One of the most effective ways to facilitate access to sound-related terms after their identification is to categorize them systematically. Such categorization can be organized according to various criteria, depending on the research objectives—including semantic fields, contextual usage in Quranic verses (siyāq al-āyāt), occasions of revelation (asbāb al-nuzūl), or alignment with empirical acoustics.

Given the lexical table presented earlier, semantic categorization of sound-related terms emerges as a primary methodological necessity. Below, we outline one such classification:

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1. Speech, Utterance, and Verbal Communication

The term “qawl” (قول), meaning “speech” or “to speak,” belongs to the category of words that denote sound emission. Notably, among all terms analyzed in this study, qawl exhibits the highest frequency in the Quran, occurring 1,722 times. Other terms related to speech, dialogue, and verbal expression are classified alongside qawl:

Included Terms: Qawl, kalimah (کلم), ḥadīth (حدث), bayān (بین), nuṭq (نطق), ʿarḍ (عرض), lafẓ (لفظ).

Table 2. Categorization of Terms Related to “Speech, Utterance, and Verbal Communication”

Row	Root	Meaning	Example Verses
1	قول	Speech	Selected examples: Al-Baqarah: 59, 235, Al-Nisāʾ: 9, 63, 48, 108, Al-Anʿām: 112, Ibrāhīm: 17, Al-Raʿd: 33, Al-Naḥl: 86, Al-Isrāʾ: 16, Al-Kahf: 23, 28, 93, 40, Ṭā Hā: 44, 89, 94, 109, Al-Anbiyāʾ: 4, 27, Al-Ḥajj: 24, Al-Muʾminūn: 27, 68, Al-Naml: 82, 85, Al-Qaṣaṣ: 51, Sabaʾ: 31, Al-Aḥzāb: 32, Fuṣṣilat: 33, Muḥammad: 30, Qāf: 18, 29, Al-Mujādilah: 2, Al-Dhāriyāt: 8, Al-Muzzammil: 5, Al-Mudaththir: 25, Al-Wāqiʿah: 26, Al-Ṭāriq: 13
2	کلم	Word, utterance	Selected examples: Āl ʿImrān: 41, Al-Māʾidah: 110, Al-Nisāʾ: 164, Al-Anʿām: 115, Al-Aʿrāf: 144, Hūd: 105, Al-Raʿd: 31, Al-Muʾminūn: 108, Al-Naml: 82, Yā Sīn: 65, Al-Shūrā: 51, Al-Ṣāffāt: 171, Al-Nabaʾ: 38
3	حدث	“Ḥadīth”: Any speech perceived audibly, whether awake or asleep (e.g., dreams). The root ḥ-d-th also denotes “ḥudūth”—the emergence of something unprecedented (Rāghib al-Iṣfahānī, Mufradāt, Vol. 1, p. 458).	Selected examples: Al-Baqarah: 76, Al-Nisāʾ: 42, 78, 87, 140, Al-Aʿrāf: 185, Yūsuf: 6, 21, 101, 111, Al-Kahf: 6, 70, Al-Muʾminūn: 44, Luqmān: 6, Al-Aḥzāb: 53, Sabaʾ: 19, Al-Zumar: 23, Al-Jāthiyah: 6, Al-Dhāriyāt: 24, Al-Ṭūr: 34, Al-Najm: 59, Al-Wāqiʿah: 81, Al-Taḥrīm: 3, Al-Qalam: 44, Al-Mursalāt: 50, Al-Nāziʿāt: 15, Al-Burūj: 17, Al-Ghāshiyah: 1, Al-Ḍuḥā: 11, Al-Zalzalah: 4
4	بین	Clarification and elucidation of speech	Selected examples: Al-Baqarah: 118, Āl ʿImrān: 138, Al-Anʿām: 55, Al-Naḥl: 89, Fuṣṣilat: 53, Al-Zukhruf: 52, Al-Ḥadīd: 17, Al-Qiyāmah: 19
5	نطق	Articulate speech	Selected examples: Al-Anbiyāʾ: 63, 65, Al-Muʾminūn: 16, Al-Naml: 16, 85, Al-Ṣāffāt: 92, Fuṣṣilat: 21, Al-Jāthiyah: 29, Al-Dhāriyāt: 23, Al-Najm: 3, Al-Mursalāt: 35
6	عرض	Orienting speech to ensure the listener comprehends the speaker’s intent.	Al-Baqarah: 235
7	لفظ	Verbal expression	Qāf: 18

2-3. Vocative Expressions: Calling, Summoning, and Invocation

The Quran employs several terms to convey the meanings of calling, summoning, and invocation. By categorizing these semantically related terms, we can better discern their nuanced differences. For instance:

• “Nidāʾ” (نداء): As previously discussed, denotes calling aloud with a raised voice.
• “Duʿāʾ” (دعا): Derived from the root *d-ʿ-w* (دعو), signifies a broader concept of summoning or inviting.

In Tafsīr al-Mīzān, this distinction is clarified:

“Duʿāʾ and nidāʾ share a core meaning, but nidāʾ specifically requires vocal projection, whereas duʿāʾ is more inclusive—applying even to non-vocal invitations (e.g., gestures).” (Vol. 13, p. 175)

Juxtaposing these terms illuminates their contextual and functional disparities. Below, we systematically categorize vocative expressions in the Quran:

Key Terms: Daʿwa (دعو), nidāʾ (ندی), idh’n (اذن), ghawth (غوث), taḥiyya (حیی), nabz (نبز).

Table 3. Categorization of Terms Related to “Calling, Summoning, and Invocation”

Row	Root	Meaning	Example Verses
1	دعو	To call/invoke	Selected examples: Al-Baqarah: 23, 186, 200, Al-Aʿrāf: 5, Yūnus: 10, Ṭā Hā: 108, Al-Nūr: 63, Al-Furqān: 13–14, Al-Shuʿarāʾ: 72, Al-Rūm: 25, Fuṣṣilat: 31, Ghāfir: 49, Al-Qamar: 6, 8, Al-Maʿārij: 17, Al-Jāthiyah: 28, Al-Mulk: 27, Al-ʿAlaq: 18, Al-Inshiqāq: 11
2	ندی	To call aloud	Occurs 53 times across 50 verses, e.g.: Al-Baqarah: 171, Āl ʿImrān: 193, Maryam: 3, Ghāfir: 32, Qāf: 41, Fuṣṣilat: 44
3	إذن	To announce/proclaim loudly	Selected examples: Al-Aʿrāf: 44, 167, Al-Tawbah: 3, Yūsuf: 70, Ibrāhīm: 7, Al-Anbiyāʾ: 109, Al-Ḥajj: 27, Fuṣṣilat: 47
4	غوث	To call for help/succor	Selected examples: Al-Anfāl: 9, Al-Kahf: 29, Al-Qaṣaṣ: 15, Al-Aḥqāf: 17
5	حیی	Invocation for life/vitality	Selected examples: Al-Nisāʾ: 86, Yūnus: 10, Ibrāhīm: 23, Al-Aḥzāb: 44, Al-Nūr: 61, Al-Furqān: 75, Al-Mujādilah: 8
6	نبز	To call someone by a derogatory epithet	Al-Ḥujurāt: 11

2-4. Auditory Perception: Hearing, Reception, and Comprehension

The term “sam'” (سمع), occurring 185 times in the Quran, holds the highest frequency among words related to sound reception. Other semantically related terms are categorized below.

Key Terms: Sam’ (سمع), fahm (فهم), fiqh (فقه).

Table 4. Categorization of Terms Related to “Hearing, Reception, and Comprehension”

Row	Root	Meaning	Example Verses
1	سمع	Auditory perception	Selected examples: Āl ʿImrān: 78, Al-Nisāʾ: 46, Al-Māʾidah: 78, Ibrāhīm: 4, Al-Naḥl: 62, 116, Maryam: 50, 97, Ṭā Hā: 27, Al-Nūr: 15, 24, Al-Shuʿarāʾ: 13, 84, 195, Al-Qaṣaṣ: 34, Al-Rūm: 22, Al-Aḥzāb: 19, Al-Dukhān: 58, Al-Aḥqāf: 12, Al-Fatḥ: 11, Al-Qiyāmah: 16, Al-Balad: 9
2	فقه	Cognitive understanding	Selected examples: Āl ʿImrān: 118, 167, Al-Māʾidah: 41, Al-Tawbah: 8, 30, Al-Raʿd: 14, Ibrāhīm: 9, Al-Kahf: 5, Al-Nūr: 15, Al-Aḥzāb: 4, Yā Sīn: 65, Al-Ṣaff: 8
3	فهم	Didactic comprehension	Al-Anbiyāʾ: 79

2-5. Acoustic Organs: Instruments of Sound Transmission and Reception

This section categorizes terms denoting biological instruments for sound emission/reception.

Key Terms: Lisān (لسن), fūh (فوه), shafah (شفه), udhun (أذن), hanjar (حنجر), ḥalqūm (حلقوم).

Table 5. Categorization of Terms Related to “Acoustic Organs”

Row	Root	Meaning	Example Verses
1	لسن	Lingual apparatus	Selected examples: Āl ʿImrān: 78, Al-Nisāʾ: 46, Al-Māʾidah: 78, Ibrāhīm: 4, Al-Naḥl: 62, 116, Maryam: 50, 97, Ṭā Hā: 27, Al-Nūr: 15, 24, Al-Shuʿarāʾ: 13, 84, 195, Al-Qaṣaṣ: 34, Al-Rūm: 22, Al-Aḥzāb: 19, Al-Dukhān: 58, Al-Aḥqāf: 12, Al-Fatḥ: 11, Al-Qiyāmah: 16, Al-Balad: 9
2	فوه	Oral cavity	Selected examples: Āl ʿImrān: 118, 167, Al-Māʾidah: 41, Al-Tawbah: 8, 30, Al-Raʿd: 14, Ibrāhīm: 9, Al-Kahf: 5, Al-Nūr: 15, Al-Aḥzāb: 4, Yā Sīn: 65, Al-Ṣaff: 8
3	شفه	Labial articulation	Al-Balad: 9
4	أذن	Auricular organ	Selected examples: Al-Baqarah: 19, Al-Nisāʾ: 119, Al-Māʾidah: 45, Al-Anʿām: 25, Al-Aʿrāf: 179, 195, Al-Tawbah: 61, Al-Isrāʾ: 46, Al-Kahf: 11, 57, Al-Ḥajj: 46, Luqmān: 7, Fuṣṣilat: 5, 44, Al-Ḥāqqah: 12, Nūḥ: 7
5	حنجر	Laryngeal tract	Al-Aḥzāb: 10, Ghāfir: 18
6	حلقوم	Pharyngeal passage	Al-Wāqiʿah: 83

2-6. Dialogic Exchange: Two-Way or Multi-Party Communication

Verbs denoting conversational exchange between two or more parties in the Quran predominantly follow the morphological patterns of mufāʿala (مفاعلة) and iftiʿāl (افتعال). Through systematic examination of Quranic verses, we identify the following terms—primarily in mufāʿala form—that signify interpersonal discourse:

Key Terms: Khaṣm (خصم), ḥujaj (حجج), shajar (شجر), ḥawr (حور), jadal (جدل), murī (مری), samar (سمر), amr (امر), shawr (شور).

Table 6. Categorization of Terms Related to “Dialogic Exchange”

Row	Root	Meaning	Example Verses
1	خصم	Adversarial contention	Selected examples: Al-Baqarah: 197, Al-Nisāʾ: 107, 109, Al-Anʿām: 25, 121, Al-Aʿrāf: 71, Al-Anfāl: 6, Hūd: 32, 74, Al-Raʿd: 13, Al-Naḥl: 111, 125, Al-Kahf: 54, 56, Al-Ḥajj: 3, 8, 68, Al-ʿAnkabūt: 46, Luqmān: 20, Ghāfir: 4, 5, 35, 56, 69, Al-Shūrā: 35, Al-Zukhruf: 58, Al-Mujādilah: 1
2	حجج	Polemical debate	Selected examples: Al-Baqarah: 76, 139, 258, Āl ʿImrān: 20, 61, 65, 66, 73, Al-Anʿām: 80, Ghāfir: 47, Al-Shūrā: 16
3	حور	Face-to-face dialogue	Al-Kahf: 34, 37, Al-Mujādilah: 1
4	جدل	Verbal disputation	(Identical verses to khaṣm)
5	مری	Contentious argumentation	Selected examples: Al-Kahf: 22, Al-Qamar: 36, Al-Najm: 12, 55, Al-Dukhān: 50
6	شور	Consultative deliberation	Selected examples: Al-Baqarah: 233, Āl ʿImrān: 159, Al-Shūrā: 38
7	امر	Advisory counsel	Selected examples: Al-Qaṣaṣ: 20, Al-Ṭalāq: 6
8	شجر	Litigious altercation	Al-Nisāʾ: 65
9	سمر	Nocturnal discourse	Al-Muʾminūn: 67

2-7. Recitational Acts: Reading Sacred Texts

This section categorizes terms related to the ritual and cognitive act of reading scripture.

Key Terms: Qirāʾa (قری), tilāwa (تلو), tartīl (رتل), qaṣaṣ (قصص).

Table 7. Categorization of Terms Related to “Textual Recitation”

Row	Root	Meaning	Example Verses
1	قری	Etymologically denotes purity (referencing uterine blood collection/discharge), extended to mean phonemic gathering in recitation (al-Mīzān, Vol. 2).	Selected examples: Al-Baqarah: 185, 228, Al-Nisāʾ: 82, Al-Māʾidah: 101, Al-Anʿām: 19, Al-Aʿrāf: 204, Al-Tawbah: 111, Yūnus: 15, 37, 61, 94, Yūsuf: 2–3, Al-Isrāʾ: 9, 14, 41, 45–46, 60, 71, 78, 82, 88–89, 93, 106, Al-Muzzammil: 4, 20, Al-Qiyāmah: 17–18, Al-Aʿlā: 6, Al-ʿAlaq: 1
2	تلو	Tilāwa: Sequential reading (from talā = “to follow”). Distinguished from qirāʾa as serial vs. collective phonemic articulation (Majmaʿ al-Bayān, Vol. 1, p. 152).	Selected examples: Al-Baqarah: 44, 102, 113, 121, 129, 252, Al-Māʾidah: 27, Al-Anfāl: 2, Al-Kahf: 27, 83, Al-Naml: 73, Maryam: 92, Al-Ṣāffāt: 3, Al-Jāthiyah: 8, Al-Shams: 2, Al-Bayyinah: 2
3	رتل	Tartīl: Metrical, deliberate recitation with proper phonetics, lexical clarity, and contemplative engagement (Tafsīr al-Namūnah, Vol. 25, p. 167).	(Identical verses to qirāʾa)
4	قصص	Qiṣaṣ: Narrative sequencing (from taqāṣuṣ = linear arrangement).

2-9. Animal Vocalizations and Related Sounds

The Holy Quran contains terms that either directly represent animal sounds or are etymologically connected to them. Below, we systematically examine these terms.

Key Terms: Khawār (خور), ḍabḥ (ضبح), naqr (نقر), laghw (لغو), jaʾr (جئر), zafr (زفر), shahq (شهق), idd (إدّ), makw (مكو).

Table 9. Categorization of Terms Related to “Animal Vocalizations”

Row	Root	Meaning	Example Verses
1	جئر	Involuntary cries of distressed animals (e.g., livestock howling in pain)	Al-Naḥl: 53, Al-Muʾminūn: 64–65
2	خور	Distinctive vocalization of cattle	Al-Aʿrāf: 148, Ṭā Hā: 88
3	ضبح	Panting sounds of galloping horses	Al-ʿĀdiyāt: 1
4	نقر	Pecking/percussive sounds (e.g., birds’ beaks). Derived from naqara (“to perforate”) (Tafsīr al-Namūnah, Vol. 25, p. 218).	Al-Muddaththir: 8
5	لغو	Meaningless chatter, likened to birds’ incomprehensible chirping (Rāghib, Vol. 3, p. 140).	Selected examples: Al-Baqarah: 225, Al-Māʾidah: 89, Maryam: 62, Al-Muʾminūn: 3, Al-Furqān: 72, Al-Qaṣaṣ: 55, Fuṣṣilat: 26, Al-Ṭūr: 23, Al-Wāqiʿah: 25, Al-Nabaʾ: 35, Al-Ghāshiyah: 11
6	زفر	Initial braying of donkeys; guttural sounds from grief (Majmaʿ al-Bayān, Vol. 12, p. 123).	Hūd: 106, Al-Anbiyāʾ: 100, Al-Furqān: 12
7	شهق	Terminal donkey brays; prolonged anguished sounds (Majmaʿ al-Bayān, Vol. 12, p. 123).	Hūd: 106, Al-Mulk: 7
8	إدّ	Harsh vocalizations of camels caused by intense soundwave vibrations in the throat, later extended to reprehensible acts.	Maryam: 89
9	مكو	Bird-like whistling (Rāghib, Vol. 3, p. 240).	Al-Anfāl: 35
10	نعق	Originally denotes ravens’ non-vocal sounds (contrasted with naghq for vocalized cawing).

2-10. Non-Verbal Human Vocalizations

Certain human emotional states—weeping, sighing, groaning—produce sounds distinct from speech. These are categorized below.

Key Terms: Naʿq (نعق), halal (هلل), bakā (بكي), makw (مكو), awb (أوب), awh (أوه).

Table 10. Categorization of Terms Related to “Non-Verbal Human Sounds”

Row	Root	Meaning	Example Verses
1	نعق	Shepherd’s calls to herd livestock	Al-Baqarah: 171
2	هلل	Vocal announcements of new moon sightings. Ṭabarsī (Majmaʿ al-Bayān) traces this to infants’ birth cries, later applied to Hajj chants (talbiyah).	Selected examples: Al-Baqarah: 173, Al-Māʾidah: 3, Al-Anʿām: 145, Al-Naḥl: 115
3	مكو	Whistling	Al-Anfāl: 35
4	أوب	Throat-modulated vocal resonance	Sabaʾ: 10
5	بكي	Tearful lamentation with audible weeping	Selected examples: Al-Tawbah: 82, Yūsuf: 16, Al-Isrāʾ: 109, Maryam: 58, Al-Dukhān: 49, Al-Najm: 43, 60
6	أوه	Awwāh: Frequent sighing over witnessed hardships (al-Mīzān, Vol. 10, p. 487).	Al-Tawbah: 114, Hūd: 75
7	زفر	Guttural sounds from grief (see Table 9).	Hūd: 106, Al-Anbiyāʾ: 100, Al-Furqān: 12
8	شهق	Anguished exhalations (see Table 9).	Hūd: 106, Al-Mulk: 7
9	جئر	Involuntary cries of pain (see Table 9).

2-11. Implied and Non-Verbal Auditory Phenomena

Among the sound-related terms identified in the Quran, certain words convey meaning through indirect channels such as gestures, internal impulses, or non-physical auditory phenomena. Unlike explicit speech (e.g., qawl, kalām), these terms—including waswasa (وسوسة, “whispered temptations”) and waḥy (وحي, “divine inspiration”)—transmit concepts without necessarily manifesting as audible sounds in the material world. Their effects may be observed in human behavior despite lacking conventional acoustic properties. This categorization enhances our understanding of Quranic auditory semantics beyond physical sound production.

Key Terms: Laqī (لقی), lahm (لهم), waswasa (وسوس), waḥy (وحی), mall (ملل), zall (زلل), wajs (وجس), ghamz (غمز), ramz (رمز), hamz (همز), lamz (لمز), azz (ازز), fazz (فزز), nazgh (نزغ), wazaʿ (وزع), ḥanak (حنك).

Table 13. Categorization of Terms Related to “Implied Auditory Phenomena” in the Quran

Row	Root	Meaning	Example Verses
1	لقی	Talaqqī: Reception of speech through comprehension (form VII verb pattern).	Selected examples: Al-Baqarah: 37, Al-Nisāʾ: 171, Al-Ḥajj: 52–53, Al-Nūr: 15, Al-Shuʿarāʾ: 223, Al-Naml: 6, Al-Qaṣaṣ: 80, Fuṣṣilat: 35, Qāf: 17, Al-Qamar: 25, Al-Muzzammil: 5, Al-Qiyāmah: 15, Al-Mursalāt: 5
2	لهم	Intuitive knowledge emerging in the heart.	Al-Shams: 8
3	وسوس	Waswās: Originally denotes faint sounds (e.g., jingling jewelry), later extended to malignant whisperings (Rāghib).	Al-Aʿrāf: 20, Ṭā Hā: 120, Qāf: 16, Al-Nās: 4–5
4	وحی	Waḥy: Rapid signaling, whether through coded speech, non-composite sounds, or gestures. Occurs in 78 verses.	Selected examples: Al-Anʿām: 112, 121, Al-Anfāl: 12, Ṭā Hā: 13, 38, Al-Naḥl: 68, Fuṣṣilat: 12, Al-Jinn: 1, Al-Zalzalah: 5
5	ملل	Imlāʾ: Dictation of exact wording for memorization/recording (al-Mīzān, Vol. 15, p. 250).	Al-Baqarah: 282, Al-Furqān: 5
6	زلل	Istizlāl: Inducing moral slips (analogous to waswasa).	Al-Baqarah: 36, 209, Āl ʿImrān: 155, Al-Naḥl: 94
7	وجس	Ramz: Lip gestures or faint vocalizations.	Hūd: 70, Ṭā Hā: 67, Al-Dhāriyāt: 28
8	غمز	Ghamz: Derogatory eye/hand gestures.	Al-Muṭaffifīn: 30
9	رمز	Ramz: As above (Row 7).	Āl ʿImrān: 41
10	همز	Hamz: Sarcastic eye signals.	Al-Muʾminūn: 97, Al-Qalam: 11, Al-Humazah: 1
11	لمز	Lamz: Mocking facial expressions.	Al-Tawbah: 58, 79, Al-Ḥujurāt: 11, Al-Humazah: 1
12	نزغ	Nazgh: Minimal satanic incitement.	Al-Aʿrāf: 200, Yūsuf: 100, Al-Isrāʾ: 53, Fuṣṣilat: 36
13	وزع	Īzāʿ: Divine inspiration (form IV verb).	Al-Naml: 19, Al-Aḥqāf: 15
14	ازز	Metaphor for satanic agitation, likened to boiling water’s churning (Tafsīr al-Namūnah, Vol. 13, p. 132).	Maryam: 83
15	فزز	Fazz: Swift moral subversion (Majmaʿ al-Bayān, Vol. 14, p. 168).	Al-Isrāʾ: 64, 76, 103
16	حنك	Ḥanak: Bridling (literally: chin/jaw); metaphor for deceptive control (al-Mīzān, Vol. 13, p. 199).

2-12. Loud Vocalizations

The Quran employs numerous terms for loud or emphatic sounds, varying in intensity and context. These are examined below.

Key Terms: Nahr (نهر), jalb (جلب), thabr (ثبر), idh’n (اذن), ṣarkh (صرخ), jaʾr (جئر), nadā (ندي), jahr (جهر), ṣarr (صرر), zafr (زفر), shahq (شهق), ṣakhkh (صخخ), ṣayḥa (صيح), zajr (زجر), raʿd (رعد), naʿq (نعق), salaq (سلق), halal (هلل).

Table 14. Categorization of “Loud Vocalizations” in the Quran

Row	Root	Meaning	Example Verses
1	جئر	Involuntary distress cries (see Table 9).	Al-Naḥl: 53, Al-Muʾminūn: 64–65
2	صرخ	Ṣarkh: Loud pleas or wails.	Ibrāhīm: 22, Al-Qaṣaṣ: 18, Fāṭir: 37, Yā Sīn: 43
3	ندي	Nadā: Vocal summons (53 instances).	Selected examples: Al-Baqarah: 171, Maryam: 3, Āl ʿImrān: 193, Ghāfir: 32, Qāf: 41, Fuṣṣilat: 44
4	جهر	Jahr: Open/public speech.	Selected examples: Al-Nisāʾ: 148, Al-Aʿrāf: 205, Al-Raʿd: 10, Al-Isrāʾ: 110, Al-Anbiyāʾ: 110, Ṭā Hā: 7, Al-Ḥujurāt: 2, Al-Mulk: 13, Nūḥ: 8, Al-Aʿlā: 7
5	صرر	Ṣarr: Piercing shrieks.	Al-Dhāriyāt: 29
6	زفر	Initial donkey brays (see Table 9).	Hūd: 106, Al-Anbiyāʾ: 100, Al-Furqān: 12
7	شهق	Terminal donkey brays (see Table 9).	Hūd: 106, Al-Mulk: 7
8	صخخ	Ṣakhkh: Deafening blasts.	ʿAbasa: 33
9	صيح	Ṣayḥa: Cataclysmic roars.	Selected examples: Yā Sīn: 29, 49, 53, Ṣād: 15, Al-Qamar: 31, Al-Munāfiqūn: 4, Hūd: 67, 94, Al-Ḥijr: 73, 83, Al-ʿAnkabūt: 40, Al-Muʾminūn: 41, Qāf: 42
10	زجر	Zajr: Deterrent shouts.	Al-Ṣāffāt: 19, Al-Nāziʿāt: 13, Al-Ṣāffāt: 2, Al-Qamar: 4, 9
11	رعد	Raʿd: Thunderclaps.	Al-Baqarah: 19, Al-Raʿd: 13
12	نعق	Naʿq: Herding calls.	Al-Baqarah: 171
13	نهر	Nahr: Harsh verbal reprimands.	Al-Isrāʾ: 23, Al-Ḍuḥā: 10
14	جلب	Ijlāb: Driving animals with shouts.	Al-Isrāʾ: 64
15	ثبر	Thabr: Lamentations (“woe!”).	Al-Furqān: 13–14, Al-Inshiqāq: 11
16	اذن	Idh’n: Public announcements (form IV/X verbs).	Al-Aʿrāf: 44, 167, Al-Tawbah: 3, Yūsuf: 70, Ibrāhīm: 7, Al-Ḥajj: 27, Fuṣṣilat: 47
17	سلق	Salaq: Demanding shouts.	Al-Aḥzāb: 19
18	هلل	Halal: Moon-sighting proclamations (see Table 10).	Al-Baqarah: 173, Al-Māʾidah: 3, Al-Anʿām: 145, Al-Naḥl: 115
19	صعق	Ṣaʿq: Thunderous cosmic blasts.	Al-Baqarah: 55, Al-Nisāʾ: 153, Al-Dhāriyāt: 44, Fuṣṣilat: 13, 17, Al-Zumar: 68, Al-Ṭūr: 45
20	قرع	Qarʿ: Percussive impacts.	Al-Ḥāqqah: 4, Al-Qāriʿah: 1–3
21	نقر	Naqr: Striking to produce sound (e.g., trumpet blasts).	Al-Muddaththir: 8

2-13. Low-Intensity Vocalizations

The Quran employs multiple terms to denote soft or subdued sounds, each with specific contextual applications. While the exegetical rationale (asbāb al-nuzūl) and theological implications of these terms warrant separate study, this section focuses solely on lexical identification and verse documentation. Below, we analyze terms related to whispered or faint auditory phenomena.

Key Terms: Waswasa (وسوس), wajs (وجس), hams (همس), ramz (رمز), rakz (رکز), khafat (خفت), najwā (نجو).

Table 15. Categorization of Terms Related to “Low-Intensity Vocalizations” in the Quran

Row	Root	Meaning	Example Verses
1	نجو	Najwā: Confidential whispering	Selected examples: Al-Anbiyāʾ: 3, Ṭā Hā: 62, Al-Mujādilah: 7–10, 12–13, Al-Nisāʾ: 114, Yūsuf: 80, Maryam: 52, Al-Isrāʾ: 47, Al-Zukhruf: 10, Al-Tawbah: 78
2	خفت	Khafat: Extreme verbal softness	Ṭā Hā: 103, Al-Qalam: 23, Al-Isrāʾ: 110
3	همس	Hams: Faint sounds (e.g., footsteps; hams al-aqdām = “soft footfalls”)	Ṭā Hā: 108
4	رکز	Rakz: Barely perceptible yet intelligible sounds	Maryam: 98
5	وسوس	Waswās: Originally denotes faint metallic jingles (Rāghib), later extended to: a) Any subdued sound b) Malignant inner whisperings	Al-Aʿrāf: 20, Ṭā Hā: 120, Qāf: 16, Al-Nās: 4–5
6	وجس	Wajs: – Root meaning: Subdued vocalizations – Tawajjusa (Form V): Intentional listening for faint sounds – Ījāsa (Form IV): Emergence of such sounds in consciousness	Hūd: 70, Ṭā Hā: 67, Al-Dhāriyāt: 28
7	رمز	Ramz: a) Lip-based gestural communication b) Quiet vocalizations	Āl ʿImrān: 41
8	حسس	Ḥasas: a) Perceptible sounds b) Sounds generated by motion

Semantic Nuances and Unexplored Dimensions of Quranic Acoustics

As previously demonstrated and evident in the aforementioned tables, the Quranic lexicon exhibits a remarkable phenomenon: multiple Arabic terms may correspond to a single Persian concept. For instance, the notion of “low-intensity sound” is expressed through distinct lexical items such as rakz (رکز), khafat (خفت), hams (همس), wajs (وجس), and ramz (رمز). Conversely, a single Arabic root may encompass semantically divergent meanings – as seen with the root *n-j-w*, which yields both najwā (نجوا, “whispering”) and najāt (نجات, “salvation”).

This linguistic complexity raises several critical questions for Quranic scholarship:

1. Lexical Selection: What theological or rhetorical considerations govern the Quran’s preference for specific terms in particular verses? Why isn’t terminological interchangeability observed?
2. Semantic Expansion: Have these terms always carried their current meanings, or has the Quran elevated them to broader semantic domains?
3. Etymological Connections: What underlies the apparent semantic divergence within individual roots (e.g., *n-j-w* spanning both auditory and salvific concepts)?
4. Exegetical Sources: What methodological principles validate the semantic derivations presented in classical lexicons?

Addressing these questions requires systematic investigation across:

• Historical lexicons (Muʿjam Maqāyīs al-Lugha, Lisān al-ʿArab)
• Classical commentaries (Tafsīr al-Ṭabarī, al-Mīzān)
• Hadith compilations documenting revelatory contexts

Beyond lexical analysis, three substantive observations emerge from Quranic acoustic phenomena:

1. Theomorphic Acoustics
   The ṣayḥa (صيحة) exemplifies divinely orchestrated sound with selective destructiveness (e.g., annihilating oppressors while sparing believers, as in Hūd 11:67) and chronometric precision (consistently occurring at dawn, cf. Al-Ḥijr 15:83). This suggests acoustic properties transcending physical laws.
   1. Trans-Species Communication
      Prophet Solomon’s dialogues with ants (Al-Naml 27:18), hoopoes (27:20-26), and jinn (34:12-14) establish paradigms of interspecies and supernatural sonic interaction that challenge contemporary bioacoustic models.
   1. Ontological Audition
      The Quran’s attribution of auditory capacity to inanimate objects (e.g., the sky’s responsiveness in Fuṣṣilat 41:11) implies a cosmic soundscape beyond materialist frameworks.

These findings corroborate the Quranic assertion: “You have been given but little knowledge” (17:85), while simultaneously mapping uncharted territories for acoustic research through:

1. Theological Acoustics: Studying sound as a divine sign-system (āyāt)
2. Comparative Semiotics: Analyzing cross-creatural communication paradigms
3. Revelatory Epistemology: Investigating knowledge of preternatural phenomena through scripture

The path forward necessitates:

1. Vertical Exegesis: Verse-by-verse acoustic analysis incorporating asbāb al-nuzūl
2. Horizontal Integration: Correlating findings with Islam’s philosophical tradition (e.g., Ibn Sīnā on sound metaphysics)
3. Interdisciplinary Bridging: Engaging physics, semiotics, and zoology to test Quranic propositions

This approach may illuminate what 12th-century scholar Fakhr al-Dīn al-Rāzī noted as “the sonic dimensions of divine wisdom” (Mafātīḥ al-Ghayb, 21:37) – a frontier where revelation precedes scientific discovery.

3. Summary and Conclusions

This study aimed to comprehensively examine sound-related terminology in the Holy Quran to the fullest extent possible. Our methodology proceeded through three key phases: first, identifying relevant acoustic vocabulary; second, systematically categorizing these terms; and third, analyzing the semantic patterns that emerged from this classification. The resulting taxonomy (presented in Tables 1-15) provides researchers with a practical framework for Quranic acoustic studies.

Through this process, we encountered several fundamental questions that reveal the necessity for deeper investigation:

1. Lexical Selection: What theological or linguistic principles govern the Quran’s use of multiple terms for singular concepts (e.g., seven distinct words for “whispering”)?
2. Contextual Specificity: Why does each term appear in particular verses without interchangeability?
3. Semantic Architecture: Do these terms carry specialized meanings beyond their lexical definitions?
4. Positional Significance: Does the placement of acoustic terms within verses convey additional meaning?
5. Etymological Development: Have these words always carried their current meanings, or has the Quran expanded their semantic ranges?

Addressing these questions requires extensive engagement with:

• Classical Arabic lexicons (e.g., Lisān al-‘Arab, Mu’jam Maqāyīs al-Lugha)
• Exegetical works (e.g., al-Tabarī’s Jāmi’ al-Bayān, al-Mīzān fi Tafsīr al-Qur’ān)
• Hadith collections documenting revelatory contexts

Beyond lexical analysis, our examination of sound-related verses revealed three remarkable phenomena that challenge conventional acoustic understanding:

1. Theomorphic Acoustics: The ṣayḥa (cataclysmic sound) demonstrates selective destructiveness (annihilating oppressors while sparing believers, cf. Hūd 11:67) and chronometric precision (consistently occurring at dawn, cf. al-Ḥijr 15:83).
2. Trans-Species Communication: Prophet Solomon’s dialogues with ants (al-Naml 27:18), hoopoes (27:20-26), and jinn (34:12-14) establish paradigms of interspecies sonic interaction.
3. Cosmic Audition: The Quran’s attribution of auditory capacity to celestial bodies (e.g., the sky’s responsiveness in Fuṣṣilat 41:11) suggests a metaphysical soundscape.

These findings substantiate the Quranic assertion: “You have been given but little knowledge” (17:85), while simultaneously proposing new research directions in:

• Theological acoustics (studying sound as divine signs)
• Comparative semiotics (analyzing cross-creatural communication)
• Revelatory epistemology (investigating preternatural phenomena through scripture)

Future research phases will involve: 1) Detailed Exegesis: Verse-by-verse analysis incorporating classical commentaries, 2) Etymological Tracing: Investigating semantic development through historical lexicons, 3) Interdisciplinary Correlation: Engaging physics, biology, and metaphysics to explore Quranic acoustic phenomena. As 12th-century scholar Fakhr al-Dīn al-Rāzī observed in Mafātīḥ al-Ghayb (21:37), the Quran’s acoustic dimensions represent a frontier where divine revelation anticipates scientific discovery – a frontier we have only begun to explore.

“This study constitutes an encyclopedic compilation of Quranic acoustic vocabulary rather than an attempt to validate scientific theories. Its findings demonstrate that the Quran references acoustic realities extending beyond current human understanding”

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