The Language of Quran: Easier than English

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There are around 750 verses [ which?] in the Quran dealing with natural phenomena. In many of these verses the study of nature is "encouraged and highly recommended", and historical Islamic scientists like Al-Biruni and Al-Battani derived their inspiration from verses of the Quran. [ additional citation(s) needed] Mohammad Hashim Kamali has stated that "scientific observation, experimental knowledge and rationality" are the primary tools with which humanity can achieve the goals laid out for it in the Quran. [115] :63 Ziauddin Sardar built a case for Muslims having developed the foundations of modern science, by highlighting the repeated calls of the Quran to observe and reflect upon natural phenomenon. [115] :75

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]Although early variants of the Qur'an are known to have existed, Muslims believe that the text we have today was established shortly after the death of the Prophet by the Caliph Uthman. Contents v] In his otherwise excellently argued ‘Preliminary Remarks on the Historiography of tafsīr,’ Walid Saleh overstates al-Suyūṭī’s “alliance to Ibn Taymiyya’s radical hermeneutical paradigm” (pp. 24, 32), meaning a ḥadīth-only approach to exegesis. Stephen Burge builds on this theory in his study of al-Suyūṭī’s methodology in al-Durr, but he alludes in his conclusion to the possibility of reading it instead as “a means by which someone reading an exegesis in the Sunnī core can easily see the relevant aḥādīth related to a particular exegesis” (‘Scattered Pearls,’ p. 271). I cannot see a basis to assume that al-Suyūṭī considered al-Durr as a full exegetical work; even the title is ambiguous in that regard. While details of al-Suyūṭī’s biography and bibliography can be found elsewhere, [i] of particular significance to note here are his contributions to the study of the Qur’an. In addition to his works on Arabic grammar, he is the author of several extant works on Quranic exegesis. The most famous of these is Tafsīr al-Jalālayn (‘Commentary of the Two Jalāls’), [ii] of which he wrote the commentary from al-Baqara to al-Isrā’ (Q. 2–17), completing the work of Jalāl al-Dīn al-Maḥallī (d. 864/1459). Another major exegetical work is al-Durr al-Manthūr fī l-Tafsīr bi-l-Ma’thūr (‘Scattered Pearls of Exegesis by Narration’). [iii] Like his smaller compilation on revelatory contexts, [iv] the Durr is best understood as a thematic collection which aids the mufassir (exegete), rather than a full commitment to the narration-based approach. [v] The Quran describes Muhammad as " ummi", [47] which is traditionally interpreted as 'illiterate', but the meaning is rather more complex. Medieval commentators such as Al-Tabari maintained that the term induced two meanings: first, the inability to read or write in general; second, the inexperience or ignorance of the previous books or scriptures (but they gave priority to the first meaning). Muhammad's illiteracy was taken as a sign of the genuineness of his prophethood. For example, according to Fakhr al-Din al-Razi, if Muhammad had mastered writing and reading he possibly would have been suspected of having studied the books of the ancestors. Some scholars such as Watt prefer the second meaning of ummi—they take it to indicate unfamiliarity with earlier sacred texts. [40] [48]

xxvii] Al-Tirmidhī, Taḥṣīl Naẓā’ir al-Qur’ān, pp. 19-24. This was apparently a response to Muqātil b. Sulaymān (d. 150/767), al-Wujūh wa-l-Naẓā’ir. The reductionist approach of Jabal, following Ibn Fāris (d. 395/1004) and others, was mentioned above. Committing the Qur'an to memory acted as a great aid for its preservation and any person who is able to accomplish this is known as a hafiz. Respect 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] xxxii] See on this topic: Ghānim al-Ḥamad, ‘Ulūm al-Qur’ān bayna l-Maṣādir wa-l-Maṣāḥif (Markaz Tafsir, 2019). We cannot have khushoo and khuzoo in our Salaah until and unless we understand what we are saying in our Salaah.In Islam, most intellectual disciplines, including Islamic theology, philosophy, mysticism and jurisprudence, have been concerned with the Quran or have their foundation in its teachings. [11] Muslims believe that the preaching or reading of the Quran is rewarded with divine rewards variously called ajr, thawab, or hasanat. [95] In Islamic art All upcoming public events are going ahead as planned and you can find more information on our events blog