Translating the Quran has always been problematic and difficult. Many argue that the Quranic text cannot be reproduced in another language or form. [142] Furthermore, an Arabic word may have a range of meanings depending on the context, making an accurate translation even more difficult. [143] It should be evident that the linguistic discussions which begin from Chapter 36 are at the very core of uṣūl al-tafsīr, the methods involved in interpreting the Arabic Qur’an. These chapters begin with individual words and how to establish their meanings, taking into account the possibilities of dialects and internal variation in the scripture. Then Chapter 40 pays special attention to grammatical particles, followed by the rules and instructive examples (including errors and points of debate) summarised in Chapters 41 and 42. Any would-be Qur’an scholar and translator should consider this material fundamental, and the fact that it is presented in a bilingual edition with meticulous attention to detail will – with the permission of the Almighty – make this an indispensible reference work in the field. According to Tabatabaei, there are acceptable and unacceptable esoteric interpretations. Acceptable ta'wil refers to the meaning of a verse beyond its literal meaning; rather the implicit meaning, which ultimately is known only to God and can not be comprehended directly through human thought alone. The verses in question here refer to the human qualities of coming, going, sitting, satisfaction, anger and sorrow, which are apparently attributed to God. Unacceptable ta'wil is where one "transfers" the apparent meaning of a verse to a different meaning by means of a proof; this method is not without obvious inconsistencies. Although this unacceptable ta'wil has gained considerable acceptance, it is incorrect and cannot be applied to the Quranic verses. The correct interpretation is that reality a verse refers to. It is found in all verses, the decisive and the ambiguous alike; it is not a sort of a meaning of the word; it is a fact that is too sublime for words. God has dressed them with words to bring them a bit nearer to our minds; in this respect they are like proverbs that are used to create a picture in the mind, and thus help the hearer to clearly grasp the intended idea. [135] [137] History of Sufi commentaries 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] 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.

The Quran has sparked much commentary and explication ( tafsir), aimed at explaining the "meanings of the Quranic verses, clarifying their import and finding out their significance." [125] 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.All upcoming public events are going ahead as planned and you can find more information on our events blog 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]

Main articles: Surah and Āyah The first sura of the Quran, Al-Fatiha, which consists of seven verses This preservation of the Quran is considered one of the miracles of the Quran among the Islamic faithful. [x] Quran − in Mashhad, Iran − said to be written by Ali Guessoum cites Ghaleb Hasan on the definition of "proof" according to the Quran being "clear and strong... convincing evidence or argument." Also, such a proof cannot rely on an argument from authority, citing verse 5:104. Lastly, both assertions and rejections require a proof, according to verse 4:174. [115] :56 Ismail al-Faruqi and Taha Jabir Alalwani are of the view that any reawakening of the Muslim civilization must start with the Quran; however, the biggest obstacle on this route is the "centuries old heritage of tafseer (exegesis) and other classical disciplines" which inhibit a "universal, epidemiological and systematic conception" of the Quran's message. [115] :117–8 The philosopher Muhammad Iqbal, considered the Quran's methodology and epistemology to be empirical and rational. [115] :58–9 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. ix] For a detailed comparison between the two works, see Ḥaydar, ‘Ulūm al-Qur’ān bayna l-Burhān wa-l-Itqān. The author states (p. 605) that al-Suyūṭī has cited the Burhān explicitly 43 times in the entirety of the work, but has reproduced its material without clarifying its source at least 61 times. More generally, he credits al-Zarkashī with more scrupulous ethics of citation (p. 597).xxvi] See my chapter on ‘ Tafsir al-Qur’an bi-l-Qur’an’ in the forthcoming Handbook of Qur’ānic Hermeneutics (De Gruyter). Revered by pious Muslims as "the holy of holies", [77] whose sound moves some to "tears and ecstasy", [78] it is the physical symbol of the faith, the text often used as a charm on occasions of birth, death, marriage. Traditionally, before starting to read the Quran, ablution is performed, one seeks refuge in Allah from the accursed satan, and the reading begins by mentioning the names of Allah, Rahman and Rahim together. [ citation needed] Consequently,

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. 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] 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.

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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]