A Morpho-Semantic Analysis of the Term Mathaniy and the Particle Waw in Arabic

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

02/02/2026

The Sections of the Page.

Chapter 1-The term al-Mathani (المثاني)
Chapter 2-The Concept of Waw al-Thamaniya (The Eighth Waw)

Chapter 1

**The term al-Mathani (المثاني)**

1-Surat Al-Hijr Number 15 Verse Number 87

وَلَقَدۡ ءَاتَيۡنَـٰكَ سَبۡعً۬ا مِّنَ ٱلۡمَثَانِى وَٱلۡقُرۡءَانَ ٱلۡعَظِيمَ (٨٧)

Translation.

“And We have certainly given you, [O Muhammad], seven of the often repeated [verses] and the great Qur’an”.

2-Surat Al-Zumar Number 39 Verse Number 23

ٱللَّهُ نَزَّلَ أَحۡسَنَ ٱلۡحَدِيثِ كِتَـٰبً۬ا مُّتَشَـٰبِهً۬ا مَّثَانِىَ تَقۡشَعِرُّ مِنۡهُ جُلُودُ ٱلَّذِينَ يَخۡشَوۡنَ رَبَّہُمۡ ثُمَّ تَلِينُ جُلُودُهُمۡ وَقُلُوبُهُمۡ إِلَىٰ ذِكۡرِ ٱللَّهِ‌ۚ ذَٲلِكَ هُدَى ٱللَّهِ يَہۡدِى بِهِۦ مَن يَشَآءُ‌ۚ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُ ۥ مِنۡ هَادٍ (٢٣)

These are the only verses in the entire Quran that use the word مَّثَانِىَ.

Translation

“Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah’s praises. Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide”.

Analyse of the Word (المثاني)

The term al-Mathani (المثاني) is one of the most profound and linguistically rich descriptors used in the Qur’an. It appears in two primary contexts: Surah Al-Hijr (15:87) and Surah Az-Zumar (39:23). While the root word $t h - n - y$ (ثني) generally relates to “doubling,” “repeating,” or “folding,” its exegetical application varies between these two verses, ranging from the specific chapter to the structural and thematic nature of the entire revelation.

Exegesis of Surah Al-Hijr (15:87)

The verse states: “And We have certainly given you, [O Muhammad], seven of the often repeated [verses] and the great Qur’an”.

The Identification of the “Seven”

The overwhelming consensus among classical commentators, including Ibn Kathir and Al-Tabari, is that the “Seven Mathani” (Sab’an min al-Mathani) refers to Surah Al-Fatiha. This surah consists of seven verses and is central to the daily Islamic prayer (Salah).

The term Mathani in this specific context is derived from the root meaning “to repeat.” The Chapter is called such because:

1-Repetition in Prayer: It is repeated in every unit (rak’ah) of the prayer. No prayer is considered valid without its recitation.

2-Exceptional Status: It is “repeated” in terms of its importance, acting as a summary of the entire Qur’anic message.

Alternative Interpretations

While the Al-Fatiha identification is the most prominent, some classical scholars, such as Ibn Abbas (in one narration) and Sa’id bin Jubayr, suggested that the “Seven Mathani” refer to the seven longest surahs of the Qur’an (al-Sab’ al-Tiwal): Al-Baqarah, Al-Imran, An-Nisa, Al-Ma’idah, Al-An’am, Al-A’raf, and either Yunus or Al-Anfal/At-Tawbah combined. According to these scholars They are called Mathani because they contain repeated lessons, laws, and stories of the prophets.

Exegesis of Surah Az-Zumar (39:23)

The verse states: “Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah’s praises. Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide”.

In this context, Mathani does not refer to a specific number (like seven) but describes a fundamental characteristic of the entire Qur’an.

Linguistic and Thematic Analysis

The word Mathani here implies a “dual” or “paired” structure. According to the Tafsir al-Jalalayn and the works of Al-Qurtubi, the Qur’an is Mathani because it consistently pairs contrasting themes to provide a balanced spiritual perspective:

Pairs of Concepts: Mercy is paired with Punishment; Paradise is paired with Hellfire; Reward is paired with Warning; the Believers are paired with the Disbelievers.
Repetition of Narratives: The stories of the Prophets (such as Moses, Abraham, and Noah) are repeated throughout the Book with different emphases to reinforce moral lessons.
Consistency (Mutashabihan): The verse describes the Book as Mutashabihan (consistent/resembling itself) and Mathani. This suggests that while the verses are repeated or paired, they do not contradict one another; rather, they support and clarify each other.
Pairs of Numbers: Words are often paired in interesting ways in the Quran. For example, “This World” and “Hereafter” are both mentioned 115 times, while “Devil” and “Angels” appear 88 times each. The concept of pairing is noted throughout the text, including the word “paired”, itself which appears twice. In Surat Yasin, the word “pair” is found in Verse 36, and the chapter number is also 36, emphasizing the theme of pairs.

Comparative Analysis of the Word “Mathani”

The transition of the word Mathani from a specific designation in Surah Al-Hijr to a general description in Surah Az-Zumar highlights the depth of Qur’anic rhetoric.

1. The Root Meaning: $T h - n - y$

The Arabic root $t h - n - y$ (ثني) means to fold, to double, or to turn back. In the context of Mathani, it signifies that the text is “folded” back upon itself—meaning it is self-referential and self-reinforcing.

2. Liturgical vs. Structural

In 15:87 (Al-Hijr): The focus is liturgical. The term highlights the frequency of use. It is a gift to the Prophet Muhammad—a concise summary of the faith that is recited more than any other text on earth.
In 39:23 (Az-Zumar): The focus is structural and pedagogical. It describes the methodology of divine teaching. By “doubling” the message (pairing hope with fear), the Qur’an affects the human psyche, leading to the “shivering of skins” and the eventual softening of the heart mentioned later in the verse.

3. The Relationship between the Two Verses

Scholars like Al-Razi note that the “Seven Mathani” (Al-Fatiha) is a microcosm of the “Mathani Book” (the whole Qur’an). Just as the whole Qur’an pairs themes of divinity and humanity, Al-Fatiha is divided into two halves: one half for Allah (praise and sovereignty) and one half for the servant (supplication and guidance).

The below Hadith of the Prophet Mohamad is about these two halves:

عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ مَنْ صَلَّى صَلاَةً لَمْ يَقْرَأْ فِيهَا بِأُمِّ الْقُرْآنِ فَهْىَ خِدَاجٌ – ثَلاَثًا – غَيْرُ تَمَامٍ ‏”‏ ‏.‏ فَقِيلَ لأَبِي هُرَيْرَةَ إِنَّا نَكُونُ وَرَاءَ الإِمَامِ ‏.‏ فَقَالَ اقْرَأْ بِهَا فِي نَفْسِكَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏”‏ قَالَ اللَّهُ تَعَالَى قَسَمْتُ الصَّلاَةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ وَلِعَبْدِي مَا سَأَلَ فَإِذَا قَالَ الْعَبْدُ (‏ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ‏)‏ ‏.‏ قَالَ اللَّهُ تَعَالَى حَمِدَنِي عَبْدِي وَإِذَا قَالَ (‏ الرَّحْمَنِ الرَّحِيمِ‏)‏ ‏.‏ قَالَ اللَّهُ تَعَالَى أَثْنَى عَلَىَّ عَبْدِي ‏.‏ وَإِذَا قَالَ (‏ مَالِكِ يَوْمِ الدِّينِ‏)‏ ‏.‏ قَالَ مَجَّدَنِي عَبْدِي – وَقَالَ مَرَّةً فَوَّضَ إِلَىَّ عَبْدِي – فَإِذَا قَالَ (‏ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ‏)‏ ‏.‏ قَالَ هَذَا بَيْنِي وَبَيْنَ عَبْدِي وَلِعَبْدِي مَا سَأَلَ ‏.‏ فَإِذَا قَالَ (‏ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ * صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ‏)‏ ‏.‏ قَالَ هَذَا لِعَبْدِي وَلِعَبْدِي مَا سَأَلَ ‏”‏ ‏.‏

Translation

Abu Hurayrah reported:

The Messenger of Allah (ﷺ) said: If anyone observes prayer in which he does not recite Umm al-Qur’an (i.e., Al-Fātiḥah), it is deficient [he said this three times] and incomplete. It was said to Abu Hurayraa: At times we are behind the Imam. He said: Recite it inwardly, for he had heard the Messenger of Allah (ﷺ) declare that Allah the Exalted had said: I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks. When the servant says: Praise be to Allah, the Lord of the universe, Allah the Most High says: My servant has praised Me. And when he (the servant) says: The Most Compassionate, the Merciful, Allah the Most High says: My servant has lauded Me. And when he (the servant) says: Master of the Day of judgment, He remarks: My servant has glorified Me. And sometimes He would say: My servant entrusted (his affairs) to Me. And when he (the worshipper) says: You do we worship and of You do we ask help, He (Allah) says: This is between Me and My servant, and My servant will receive what he asks for. Then, when he (the worshipper) says: Guide us along the straight path, the path of those to whom You have been Gracious, not of those who have incurred Your displeasure, nor of those who have gone astray, He (Allah) says: This is for My servant, and My servant will receive what he asks for. Reference: Sahih Muslim 395

Summary of Meanings

Aspect	Surah Al-Hijr 15:87	Surah Az-Zumar 39:23
Scope	Specific (usually Al-Fatiha)	General (The entire Qur’an)
Primary Meaning	Often-repeated in prayer	Paired themes (Mercy/Punishment)
Function	A unique gift/favor to the Prophet	A description of the Book’s consistency
Linguistic Nuance	Numerical (The Seven)	Qualitative (The nature of the discourse)

Al-Fatiha is a special gift to the Prophet, as shown by the Hadith below.

عَنِ ابْنِ عَبَّاسٍ، قَالَ بَيْنَمَا جِبْرِيلُ قَاعِدٌ عِنْدَ النَّبِيِّ صلى الله عليه وسلم سَمِعَ نَقِيضًا مِنْ فَوْقِهِ فَرَفَعَ رَأْسَهُ فَقَالَ هَذَا بَابٌ مِنَ السَّمَاءِ فُتِحَ الْيَوْمَ لَمْ يُفْتَحْ قَطُّ إِلاَّ الْيَوْمَ فَنَزَلَ مِنْهُ مَلَكٌ فَقَالَ هَذَا مَلَكٌ نَزَلَ إِلَى الأَرْضِ لَمْ يَنْزِلْ قَطُّ إِلاَّ الْيَوْمَ فَسَلَّمَ وَقَالَ أَبْشِرْ بِنُورَيْنِ أُوتِيتَهُمَا لَمْ يُؤْتَهُمَا نَبِيٌّ قَبْلَكَ فَاتِحَةُ الْكِتَابِ وَخَوَاتِيمُ سُورَةِ الْبَقَرَةِ لَنْ تَقْرَأَ بِحَرْفٍ مِنْهُمَا إِلاَّ أُعْطِيتَهُ ‏.‏

Translation

Abdullāh b. Abbās reported that while Angel Jibreel was sitting with the Messenger of Allah ﷺ, he heard a sound above him. He lifted his head, and said, “This is a gate which has been opened in heaven today. It was never opened before.” Then an Angel descended through it, he said, “This is an Angel who has come down to earth He never came down before.” He sent greetings and said, “Rejoice with two lights given to you. Such lights were not given to any Prophet before you. These (lights) are: Fātiḥatul-Kitāb (Sūrah al-Fātiḥah), and the concluding (Āyāt) of Sūrah Al-Baqarah. You will never recite a word from them without being granted (your du’ā).”Reference: Sahih Muslim 806

The use of Mathani underscores the Qur’an’s role as a “reminder” (Dhikr). Whether through the literal repetition of Al-Fatiha or the thematic pairing of concepts throughout the text, the purpose is to ensure the message remains ever-present in the mind of the believer

Chapter 2 The Concept of Waw al-Thamaniya (The Eighth Waw)

In the Arabic language and the study of Quranic linguistics, the term Waw al-Thamaniya (the “Waw of Eight”) refers to a specific use of the conjunction waw (meaning “and”) that appears before the eighth item in a list, or in specific grammatical structures involving the number eight.

While many classical grammarians and modern linguists debate whether this is a formal grammatical rule or a stylistic rhetorical device, it remains a significant topic in Tafsir (Quranic exegesis) and Arabic philology.

Historical and Grammatical Origins

The concept of Waw al-Thamaniya was notably discussed by early philologists and commentators such as Al-Tha’labi and Ibn Khalawayh.

According to this linguistic theory, the Arabs sometimes inserted a waw before the eighth member of a sequence to signal a transition or to emphasize the completion of a set.

This is often attributed to the ancient counting system where seven was seen as a complete unit or a “perfect” number in Semitic traditions.

Therefore, when moving to the eighth item, the waw acts as a bridge to a new grouping or provides an added layer of emphasis.

However, it is important to note that major grammarians like Sibawayh and Al-Farra did not officially recognize this as a mandatory rule of Arabic grammar, often categorizing it instead as Waw al-Atf (a standard conjunction) or Waw al-Hal (a circumstantial waw).

Examples from the Quran

The primary evidence for Waw al-Thamaniya is found in the rhetorical patterns of the Quran.

Scholars who support this theory point to several specific verses where the waw appears only when the number eight is reached.

Surah Al-Kahf (The Cave)

In describing the number of the People of the Cave, the Quran lists different opinions. Notice the placement of the waw:

Chapter 18 Verse 22

سَيَقُولُونَ ثَلَـٰثَةٌ۬ رَّابِعُهُمۡ كَلۡبُهُمۡ وَيَقُولُونَ خَمۡسَةٌ۬ سَادِسُہُمۡ كَلۡبُہُمۡ رَجۡمَۢا بِٱلۡغَيۡبِ‌ۖ وَيَقُولُونَ سَبۡعَةٌ۬ وَثَامِنُہُمۡ ڪَلۡبُہُمۡ‌ۚ قُل رَّبِّىٓ أَعۡلَمُ بِعِدَّتِہِم مَّا يَعۡلَمُهُمۡ إِلَّا قَلِيلٌ۬‌ۗ فَلَا تُمَارِ فِيہِمۡ إِلَّا مِرَآءً۬ ظَـٰهِرً۬ا وَلَا تَسۡتَفۡتِ فِيهِم مِّنۡهُمۡ أَحَدً۬ا (٢٢)

They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog – guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], “My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone.”

In this verse, the waw is absent between “three” and “fourth,” and between “five” and “sixth.” However, it appears specifically before “the eighth” (wa thaminuhum).

Commentators like Ibn Kathir note that the inclusion of the waw here may indicate that the final number (eight) is the correct (Intended)one, as the waw separates the true statement from the previous conjectures.

Surah Az-Zumar (The Groups)

Another famous example involves the description of the gates of Paradise versus the gates of Hell.

Chapter Number 39 Verse 71

Regarding Hell:

وَسِيقَ ٱلَّذِينَ ڪَفَرُوٓاْ إِلَىٰ جَهَنَّمَ زُمَرًا‌ۖ حَتَّىٰٓ إِذَا جَآءُوهَا فُتِحَتۡ أَبۡوَٲبُهَا وَقَالَ لَهُمۡ خَزَنَتُہَآ أَلَمۡ يَأۡتِكُمۡ رُسُلٌ۬ مِّنكُمۡ يَتۡلُونَ عَلَيۡكُمۡ ءَايَـٰتِ رَبِّكُمۡ وَيُنذِرُونَكُمۡ لِقَآءَ يَوۡمِكُمۡ هَـٰذَا‌ۚ قَالُواْ بَلَىٰ وَلَـٰكِنۡ حَقَّتۡ كَلِمَةُ ٱلۡعَذَابِ عَلَى ٱلۡكَـٰفِرِينَ (٧١)

And those who disbelieved will be driven to Hell in groups until, when they reach it, its gates are opened and its keepers will say, “Did there not come to you messengers from yourselves, reciting to you the verses of your Lord and warning you of the meeting of this Day of yours?” They will say, “Yes, but the word of punishment has come into effect upon the disbelievers.

Chapter 39 Verse 73

Regarding Paradise:

وَسِيقَ ٱلَّذِينَ ٱتَّقَوۡاْ رَبَّہُمۡ إِلَى ٱلۡجَنَّةِ زُمَرًا‌ۖ حَتَّىٰٓ إِذَا جَآءُوهَا وَفُتِحَتۡ أَبۡوَٲبُهَا وَقَالَ لَهُمۡ خَزَنَتُہَا سَلَـٰمٌ عَلَيۡڪُمۡ طِبۡتُمۡ فَٱدۡخُلُوهَا خَـٰلِدِينَ (٧٣)

But those who feared their Lord will be driven to Paradise in groups until, when they reach it while its gates have been opened and its keepers say, “Peace be upon you; you have become pure; so enter it to abide eternally therein,” [they will enter].

Islamic tradition and various Hadith sources establish that the Paradise has eight gates and the Quran also mention that the Hell has 7 gates.

In the above verse about Hell (seven gates), there is no waw before the mention of the gates opening.

In the above verse about Paradise (eight gates), the waw (wa futihat) is present.

Scholars of Balagha (rhetoric) suggest this waw signifies the eighth gate or represents the “Waw of Eight.”

Surah At-Tawbah (The Repentance)

In a list of qualities describing the believers, the waw appears only before the eighth attribute:

Quran Chapter 9 Verse 112

ٱلتَّـٰٓٮِٕبُونَ ٱلۡعَـٰبِدُونَ ٱلۡحَـٰمِدُونَ ٱلسَّـٰٓٮِٕحُونَ ٱلرَّٲڪِعُونَ ٱلسَّـٰجِدُونَ ٱلۡأَمِرُونَ بِٱلۡمَعۡرُوفِ وَٱلنَّاهُونَ عَنِ ٱلۡمُنڪَرِ وَٱلۡحَـٰفِظُونَ لِحُدُودِ ٱللَّهِ‌ۗ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ (١١٢)

The repentant (Al-Ta’ibun) ٱلتَّـٰٓٮِٕبُونَ
The worshippers (Al-Abidun) ٱلۡعَـٰبِدُونَ
The praisers (Al-Hamidun) ٱلۡحَـٰمِدُونَ
The travelers/fasters (Al-Sa’ihun) ٱلسَّـٰٓٮِٕحُونَ
Those who bow (Al-Raki’un) ٱلرَّٲڪِعُونَ
Those who prostrate (Al-Sajidun) ٱلسَّـٰجِدُونَ
Those who enjoin good (Al-Amiruna bi-l-ma’ruf) ٱلۡأَمِرُونَ بِٱلۡمَعۡرُوفِ
And those who forbid evil (wa-l-nahuna ‘an al-munkar) (Quran 9:112) وَٱلنَّاهُونَ عَنِ ٱلۡمُنڪَرِ

Here, the first seven attributes are listed without a conjunction, but the eighth is preceded by waw.

Scholarly Perspectives

1-The Proponents: Scholars like Al-Qurtubi and Al-Zamakhshari often mention it to highlight the linguistic beauty and precision of the Quran. They argue it serves as a “marker of completion” for a set of seven.

2-The Critics: Some grammarians argue that the waw in these verses serves other standard functions. For instance, in Surah At-Tawbah, they argue the waw connects “enjoining good” and “forbidding evil” because they are a pair that always go together, regardless of their position in a list.

My Opinion: The letter WAW serves both rhetorical and grammatical functions in the Quran, appearing as a conjunction and in other roles. (See below for examples of these functions and their rhetorical use.)

Summary of Significance

The Waw al-Thamaniya represents the intersection of Arabic Rhetoric and Linguistics. Whether viewed as a strict grammatical rule or a stylistic choice, its appearance in the Quran consistently aligns with the number eight, providing a rhythmic and structural emphasis that has fascinated scholars for centuries.

Remember that the Quran serves as a standard for everything. Grammar is influenced by the Quranic Verses and these may stray from standard rules for rhetorical and non rhetorical purposes understood by scholars and others to be discovered by both Linguistic and non-Linguistic fields. Allah knows best. This is my personal view. The letter WAW has also other multiple functions, such as:

Key Functions of the Letter Waw: و

Conjunction (Waw al-‘Atf – و العطف): Used to connect words, phrases, or clauses, equivalent to “and” (e.g., كتاب وقلم – kitab wa qalam / book and pen).
Long Vowel (Mad – المد): Represents the sound $/ u bar /$ /𝑢̄/ or $/ modified o o with bar above /$ /𝑜𝑜̄/ when following a consonant with a Damma, such as in nur (نُور).
Consonant (Waw al-Lin – و اللين): Represents the $/ w /$ /𝑤/ sound when it carries a vowel itself (e.g., wardah / وَرْدَة – rose) or forms a diphthong $/ ” a w / “$ /”𝑎𝑤/” (e.g., sawfa / سَوْفَ).
Oath (Waw al-Qasam – و القسم): Used at the beginning of phrases to swear by something, similar to “By…” (e.g., Wallahi / وَاللَّهِ – By God).
Circumstantial (Waw al-Hal – و الحال): Translates to “while” or “when,” connecting a main clause to a description of the state of the subject (e.g., I came while it was raining).
Accompanying (Waw al-Maiyyah – و المعية): Means “with” or “along with” (e.g., I walked and the river / سِرْتُ والنِّيلَ – meaning I walked along the Nile).
Plural Subject (Waw al-Jama’ah – و الجماعة): Attached to the end of past tense verbs or imperatives to indicate a plural masculine subject (e.g., katabū / كَتَبُوا – they wrote).

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