The Language of Quran: Easier than English

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The Qur'an draws attention to the danger of conjecturing without evidence ( And follow not that of which you have not the (certain) knowledge of... 17:36) and in several different verses asks Muslims to require proofs ( Say: Bring your proof if you are truthful 2:111), both in matters of theological belief and in natural science. xxvi] See my chapter on ‘ Tafsir al-Qur’an bi-l-Qur’an’ in the forthcoming Handbook of Qur’ānic Hermeneutics (De Gruyter). xxx] I discuss it in this imagery in an online post, along with a literal approach (from Muḥammad al-Amīn al-Shinqīṭī, d. 1972) with which I disagree: http://quranreflect.com/posts/9745. Seeking the deeper meanings of grammatical choices is an approach well represented in recent decades by Fāḍil al-Sāmarrā’ī (b. 1933), author of numerous works including Ma‘ānī al-Naḥw and ‘Alā Ṭarīq al-Tafsīr al-Bayānī.

The language of the Quran has been described as "rhymed prose" as it partakes of both poetry and prose; however, this description runs the risk of failing to convey the rhythmic quality of Quranic language, which is more poetic in some parts and more prose-like in others. Rhyme, while found throughout the Quran, is conspicuous in many of the earlier Meccan suras, in which relatively short verses throw the rhyming words into prominence. The effectiveness of such a form is evident for instance in Sura 81, and there can be no doubt that these passages impressed the conscience of the hearers. Frequently a change of rhyme from one set of verses to another signals a change in the subject of discussion. Later sections also preserve this form but the style is more expository. [117] [118] Muslims believe that the Quran was orally revealed by God to the final prophet, Muhammad, through the archangel Gabriel [15] [16] incrementally over a period of some 23 years, beginning on Laylat Al Qadr, [17] when Muhammad was 40, and concluding in 632, the year of his death at age 61–62. [11] [18] [19] Muslims regard the Quran as Muhammad's most important miracle, a proof of his prophethood; [20] and as the culmination of a series of divine messages starting with those revealed to Adam, including the Tawrat, the Zabur ( Psalms) and the Injil (Gospel). The word Quran occurs some 70 times in the text itself, and other names and words are also said to refer to the Quran. [21] T]here was a very early attempt to establish a uniform consonantal text of the Qurʾān from what was probably a wider and more varied group of related texts in early transmission.… After the creation of this standardized canonical text, earlier authoritative texts were suppressed, and all extant manuscripts—despite their numerous variants—seem to date to a time after this standard consonantal text was established. is reviewed between 08.30 to 16.30 Monday to Friday. We're experiencing a high volume of enquiries so it may take us xxxii] See on this topic: Ghānim al-Ḥamad, ‘Ulūm al-Qur’ān bayna l-Maṣādir wa-l-Maṣāḥif (Markaz Tafsir, 2019).The Holy Quran was revealed by God Almighty in the Classical Arabic language to Prophet Muhammad (peace be upon him).

In addition to the Qur'an, the other sacred sources are the Sunnah, the practise and examples of the Prophet Muhammad's life, and the Hadith, reports of what the prophet Muhammad said or approved. Muslims believe that the present wording of the Quran corresponds to that revealed to Muhammad, and according to their interpretation of Quran 15:9, it is protected from corruption ("Indeed, it is We who sent down the Quran and indeed, We will be its guardian."). [87] Muslims consider the Quran to be a guide, a sign of the prophethood of Muhammad and the truth of the religion. In other verses, the word refers to 'an individual passage recited [by Muhammad]'. Its liturgical context is seen in a number of passages, for example: "So when al-qur'ān is recited, listen to it and keep silent." [34] The word may also assume the meaning of a codified scripture when mentioned with other scriptures such as the Torah and Gospel. [35]

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Chapter 36 also throws up the problem of synonymy. While it is a point of debate, there is a common view that there are no true synonyms in the Arabic language, particularly in the vocabulary of the Qur’an. [xxi] This is the basis for one of the sections in Chapter 42 in this volume. In contrast, Ibn ‘Abbās is seen here to explain one word through another, as though they are equivalent. These could be understood simply as approximations to the meanings, which in turn implies that other explanatory glosses could be as good, or better. [xxii] We should also compare the contents of this chapter to alternative explanations for the same words and verses, in other chapters. Is hayta/ hi’tu lak (12:23) to be understood as an Arabic root as we would understand in Chapter 36, or as a loanword as claimed in Chapter 38? Consolidation and further research are required. The Quran possesses an external appearance and a hidden depth, an exoteric meaning and an esoteric meaning. This esoteric meaning in turn conceals an esoteric meaning (this depth possesses a depth, after the image of the celestial Spheres, which are enclosed within each other). So it goes on for seven esoteric meanings (seven depths of hidden depth). [90] :7

This ARABIC LANGUAGE COURSE will provide you the knowledge to understand the Qur’an in its ORIGINAL MATN (original Arabic Text). The word qur'ān appears about 70 times in the Quran itself, assuming various meanings. It is a verbal noun ( maṣdar) of the Arabic verb qara'a ( قرأ) meaning 'he read' or 'he recited'. The Syriac equivalent is qeryānā ( ܩܪܝܢܐ), which refers to 'scripture reading' or 'lesson'. [32] While some Western scholars consider the word to be derived from the Syriac, the majority of Muslim authorities hold the origin of the word is qara'a itself. [11] Regardless, it had become an Arabic term by Muhammad's lifetime. [11] An important meaning of the word is the 'act of reciting', as reflected in an early Quranic passage: "It is for Us to collect it and to recite it ( qur'ānahu)." [33] Mujawwad refers to a slow recitation that deploys heightened technical artistry and melodic modulation, as in public performances by trained experts. It is directed to and dependent upon an audience for the mujawwad reciter seeks to involve the listeners. [158]i] See for example his autobiography al-Taḥadduth bi-Ni‘mat Allāh, with E.M. Sartain’s introductory volume. Nasser categorizes variant readings into various subtypes, including internal vowels, long vowels, gemination ( shaddah), assimilation and alternation. [163] The Quran frequently asserts in its text that it is divinely ordained. Some verses in the Quran seem to imply that even those who do not speak Arabic would understand the Quran if it were recited to them. [84] The Quran refers to a written pre-text, "the preserved tablet", that records God's speech even before it was sent down. [85] [86] The beauty, the Eloquence, the Miracle and the Divine Wisdom of the Qur’an will penetrate the innermost depth of your heart and you will experience the joy and happiness which cannot be expressed but can only be felt in the Believer’s Heart.

Islamic tradition also holds that translations were made for Emperor Negus of Abyssinia and Byzantine Emperor Heraclius, as both received letters by Muhammad containing verses from the Quran. [143] In early centuries, the permissibility of translations was not an issue, but whether one could use translations in prayer. [ citation needed] According to Shia beliefs, those who are firmly rooted in knowledge like Muhammad and the imams know the secrets of the Quran. According to Tabatabaei, the statement "none knows its interpretation except God" remains valid, without any opposing or qualifying clause. [136] Therefore, so far as this verse is concerned, the knowledge of the Quran's interpretation is reserved for God. But Tabatabaei uses other verses and concludes that those who are purified by God know the interpretation of the Quran to a certain extent. [135]xix] A good overview of this subject and genre is in the Introduction to Badawi and Haleem, Arabic-English Dictionary of Qur’anic Usage (Brill, 2008), followed by discussion of the gap for their English dictionary “based upon the interpretations by classical Qur’anic commentators of the contextualized occurrences of the finite vocabulary items used in the Qur’anic text” (p. xvi). The Quran ( / k ʊr ˈ ɑː n/, kuurr- AHN; [i] vocalized Arabic: اَلْقُرْآنُ‎, Quranic Arabic: ٱلۡقُرۡءَانُ‎, al-Qurʾān [alqurˈʔaːn], [ii] lit. 'the recitation' or lit. 'the lecture'), also romanized Qur'an or Koran, [iii] is the central religious text of Islam, believed by Muslims to be a revelation from God. [11] It is organized in 114 chapters ( pl.: سور suwar, sing.: سورة sūrah), which consist of verses ( pl.: آيات ʾāyāt, sing.: آية ʾāyah, cons.: ʾāyat). In addition to its religious significance, it is widely regarded as the finest work in Arabic literature, [12] [13] [14] and has significantly influenced the Arabic language. It must never rest beneath other books, but always on top of them, one must never drink or smoke when it is being read aloud, and it must be listened to in silence. It is a talisman against disease and disaster. [77] [79] Talismanic tunic, North India-Deccan, Metropolitan Museum viii] My copy of this work is entitled Sharḥ Kitāb al-Taḥbīr fī ‘Ilm al-Tafsīr, with commentary by Muḥammad Mūsā al-Sharīf (2 vols. Dār Ibn Ḥazm, 2018). I have written elsewhere about the ‘ uṣūl gap’ observed by scholars working on tafsīr today, and how the materials to consolidate Quranic hermeneutics should be extracted from a range of genres including ‘ulūm al-Qur’ān works. [xiii] By perusing the topics covered in al-Suyūṭī’s compendium, we can see how many of them have direct bearing on exegesis, and which of them may be considered supplementary to that craft. Jane Dammen McAuliffe summarises the architecture of the Itqān thus: Modes of revelation > Collection and transmission > Textual dynamics (comprising: Articulation, Lexicology/morphology, Rhetoric, Textual structure) > Miscellaneous > Commentary. [xiv]