While all these topics are most worthy of translation and study, we have chosen to produce this manual which touches on the fundamentals of Arabic and its role in understanding the Qur’an. This is appropriate to a divine communication in human language, which should first be understood on its own terms; then these linguistic possibilities should be evaluated alongside other key hermeneutical concerns, especially historical and textual contexts, explanations from the Prophet (peace and blessings be upon him) and other authorities, and the general principles of religion and reason. 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. 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] 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. The Quran does not demand blind belief, but instead it invites all human beings to study, reflect and follow the evidence. These are some of the broad aspects which lead Muslims to be convinced of the truth and accuracy of the Quran as the revealed Word of God:

Of course, the remaining chapters of al-Itqān contain a great deal of direct relevance to exegesis, including topics in the first quarter, particularly the periods and contexts of revelation (Chs. 1, 9), and knowledge of pauses (Ch. 28) which relates to later chapters on syntax and meaning. The classification of readings (Chs. 22-27) [xv] underlies the grammatical and exegetical discussions found in this volume. More broadly, the earlier chapters touch on fundamental issues which ought to contribute to what I term ‘deep uṣūl’, the core questions on which the whole exegetical enterprise is built. On the one hand, we need to establish what the Qur’an is, how it reached us, and our responsibility concerning it. On the other, exegesis depends upon assumptions or theories about language and meaning. [xvi]

See also

There have been several commentaries of the Quran by scholars of all denominations, popular ones include Tafsir ibn Kathir, Tafsir al-Jalalayn, Tafsir Al Kabir, Tafsir al-Tabari. More modern works of Tafsir include Ma'ariful Qur'an written by Mufti Muhammad Shafi and Risale-i Nur by Bediüzzaman Said Nursi. This ARABIC LANGUAGE COURSE will provide you the knowledge to understand the Qur’an in its ORIGINAL MATN (original Arabic Text). While the Qur'an is recited aloud, Muslims should behave with reverence and refrain from speaking, eating or drinking, or making distracting noise. Sunnah and Hadith It has also been an assumption of Orientalists, often within a general attitude towards the Qur’an as derivative, and perhaps even as mysterious to its Arab reciters. However, accepting that Quranic Arabic words have their roots in far-flung dialects and languages does not depend upon such negative assumptions. While everything in the Qur’an is indeed Arabic, and was so at the time of revelation, everything has to come from somewhere. Indeed, this may be a necessary component of interpretation, and further research could reveal how purposeful this Quranic feature is. [xxiv] This article is about the central religious text of Islam. For other uses, see Quran (disambiguation).

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] Looking through the material in this chapter, it is clear that it goes beyond simple explanations of vocabulary. In some cases, Ibn ‘Abbās is seen to identify a vague referent, clarify a figurative expression or a point of grammar, and so on. Many of the word explanations are particular to the verse at hand, which shows that they are exegetical rather than simply lexical. The variety of possible word meanings reflected in Chapter 39 (Polysemy) should be kept in mind here. There is also a question that deserves pondering: are many of these items not clear enough? Why was there a need for someone to ask (perhaps), and for Ibn ‘Abbās to clarify? 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. Other sources which al-Suyūṭī lists in his introduction [x] as having been eclipsed by his new compendium include Funūn al-Afnān by Ibn al-Jawzī (d. 597/1201), Jamāl al-Qurrā’ by al-Sakhāwī (d. 643/1245) and al-Murshid al-Wajīz by Abū Shāma (d. 665/1267). Unlike these published works, many of the sources cited by al-Suyūṭī are now lost – a point which underscores the value of his efforts. A serious study of the Itqān also reveals the unfairness of those among his contemporaries, and some modern scholars, who characterised him as “a compiler without originality”! [xi] Fortunately, some of the author’s key sources for the chapters in the present volume (whether accessed directly or via al-Zarkashī’s Burhān) are extant and published, so I consulted them whenever possible to clarify points in the Itqān: not least Mughnī l-Labīb by Ibn Hishām (d. 761/1359). See also: Sanaa manuscript and Birmingham Quran manuscript The basmala as written on the Birmingham mus'haf manuscript, the oldest surviving copy of the Qur'an. Rasm: "ٮسم الله الرحمں الرحىم".

What can unite and progresshumanity?

Teachings: not only did the Quran create a revolution in the lives of the Arabs when it was revealed, but it continues to effect positive change for individuals and communities who follow its teachings. Together with the practical example and explanations of the Prophet ﷺ, the message is its own strongest proof that it comes from the Creator who knows what is best for creation. At the time of the revelation of the Qur'an, books were not readily available and so it was common for people to learn it by heart. xx] Thus argues Ibn ‘Āshūr ( al-Taḥrīr wa-l-Tanwīr, 1/198) concerning the designation in Sūrat al-Fātiḥa of “the objects of anger” as the Jews, and “the straying ones” as the Christians. The people alive during the time of Prophet Muhammad (peace be upon him) spoke the native language of Arabic, and thus, the Holy Quran was revealed in Classical Arabic, which made it easy for the people to comprehend and contemplate on it. Sufi interpretation, according to Annabel Keeler, also exemplifies the use of the theme of love, as for instance can be seen in Qushayri's interpretation of the Quran: