References
Jāmiʿ al-Tirmidhī, bk. 42, hadith no. 2906. He ruled its isnād to be unknown.
For more on the topic of tadabbur, see Yousef Wahb and Mohammad Elshinawy, “Keys to Tadabbur: How to Reflect Deeply on the Quran,” Yaqeen Institute for Islamic Research, April 2021, yaqeeninstitute.ca.
Qur’an 9:124–25.
Qur’an 2:97.
Qur’an 2:145.
Qur’an 2:256.
Qur’an 3:62.
Qur’an 3:103.
Qur’an 3:138.
For introductory works on the Qur’an and how to approach it, see Muhammad Draz, Introduction to the Qur’an (I.B. Tauris, 2011); Muhammad Draz, The Qur’an: An Eternal Challenge [al-Nabaʾ al-ʿAzīm], trans. Adil Salahi (The Islamic Foundation, 2017).
For instance, theology focused on its inimitability and legal theory scrutinized its practical meanings. To establish the authenticity of oral and written transmission, the field of multiple readings (qirāʾāt) sought to standardize the canonized readings.
In this case, it is a defective noun (jāmid) that does not have inflections (mushtāqqāt).
There are two opinions pertaining to the origin of words in Arabic etymology: the verbal noun (maṣdar) and the verb (fiʿl). Jamāl al-Dīn Ibn Manzūr, Lisān al-ʿArab (Dār Ṣādir, 1997), 1:128–33.
For example, Qur’an 7:204, 10:61, 16:98, and 17:106.
Jalāl al-Dīn al-Suyūṭī, Itmām al-dirāya li-qurrāʾ al-niqāya (Dār al-Kutub al-ʿIlmiyya, 1985), 21.
For more introductory works on Qur’anic sciences, see Mufti Taqi Uthmani, An Approach to the Qur’anic Sciences: Uloom-ul-Qur’an (Darul Isha’at, 2007) and Ahmad von Denffer, Ulum al-Qur’an: An Introduction to the Sciences of the Qur’an (The Islamic Foundation, 2009).
Abū Ḥāmid al-Ghazālī, Ihyāʾ ʿulūm al-dīn (al-Bābī al-Ḥalabī, 1998), 1:290. For an explanation of ḥadd and maṭlaʿ, see Ibn ʿAqīla al-Makkī, al-Ziyāda wa-l-iḥsān fī ulūm al-Qurʾān (Markaz al-Buḥūth wa-l-Dirasāt, 2006), 1:500–504.
Muḥammad Ibn al-ʿArabī, Qānūn al-taʾwīl, ed. Muḥammad al-Sulaymānī (Dār al-Qibla li-l-Thaqāfa al-Islāmiyya, 1986), 540.
Abū Ḥāmid al-Ghazālī, Jawāhir al-Qurʾān (Dār Iḥyāʾ al-ʿUlūm, 1990), 44–45.
Muḥammad ʿAbd al-ʿAẓīm al-Zurqānī, Manāhil al-ʿirfān fī ulūm al-Qurʾān (ʿĪsā al-Ḥalabī, 1943), 1:26.
There is a disagreement on the exact title of al-Ḥūfī’s book; some scholars held that it is titled al-Burhān fī tafsīr al-Qurʾān.
Makkī ibn Abī Ṭālib, al-Hidāya ilā bulūgh al-nihāya (Dār al-Salām, 2014), 1:74.
Makkī ibn Abī Ṭālib, al-Hidāya, 1:74.
There are eight different opinions on the determination of the first ʿulūm al-Qurʾān work due to the discussion on the definition of the term and the development of the field. See Ḥāzim Ḥaydar, ʿUlūm al-Qurʾān bayn al-burhān wa-l-itqān (Dār al-Zamān, 1999), 83–95.
Badr al-Dīn al-Zarkashī, al-Burhān fī ʿulūm al-Qurʾān (Dār al-Turāth, 1984), 1:16–21.
Parts of al-Itqān have been translated. See, for example, al-Suyūṭī, The Perfect Guide to the Sciences of the Qur’an: al-Itqan fi 'ulum al-Qur'an, trans. Osman A. Al-Bili and Hamid Algar (Garnet Publishing, 2012); Omar Husain, Gateway to the Qur’anic Sciences: Based on Al-Itqan Fi Ulum Al-Qur’an (Turath Publishing, 2017).
Jalāl al-Dīn al-Suyūṭī, al-Itqān fī ʿulūm al-Qurʾān (Dār al-Ḥadīth, 2006), 1:40–41, 44.
Al-Suyūṭī, al-Itqān, 44.
Ibn ʿAqīla al-Makkī, al-Ziyāda wa-l-iḥsān, 1:90–1.
Jalāl al-Dīn al-Bulqīnī, Mawāqiʿ al-ʿulūm fī mawāqiʿ al-nujūm (Dār al-Ṣaḥāba, 2007), 28–29.
Muhammad A. Haleem, “Presenting the Qur’an Out of Context,” in The Oxford Handbook of Qur’anic Studies, eds. Mustafa Shah and Muhammad A. Haleem (Oxford University Press, 2020), 565.
Al-Suyūṭī, al-Itqān, 1:48 (citing al-Naysābūrī’s book al-Tanbīh ʿalā faḍl ʿulūm al-Qurʾān, whose manuscript no longer exists).
Al-Suyūṭī, al-Itqān, 1:48.
Hermeneutics is the theory and methodology of textual interpretation.
For more on the different characteristics of Meccan and Medinan revelation, see al-Suyūṭī, al-Itqān, 1:73–75.
Haleem, “Presenting the Qur’an out of Context,” 566. For an extensive study on the Meccan and Medinan Qur’an, their identification, characteristics, and literature, see ʿAbd al-Rāziq Aḥmad, al-Makkī wa-l-Madanī fī al-Qurʾān al-Karīm (Dār Ibn ʿAffān, 1999).
Al-Suyūṭī, al-Itqān, 1:121–23.
Ibn ʿAqīla al-Makkī, al-Ziyāda wa-l-iḥsān, 1:310.
Ibn ʿAqīla al-Makkī, al-Ziyāda wa-l-iḥsān, 1:298.
Ibn ʿAqīla al-Makkī, al-Ziyāda wa-l-iḥsān.
Ibn ʿAqīla al-Makkī, al-Ziyāda wa-l-iḥsān, 1:299
Ibn ʿAqīla al-Makkī, al-Ziyāda wa-l-iḥsān, 1:300.
Ibn ʿAqīla al-Makkī, al-Ziyāda wa-l-iḥsān, 1:302–3.
Ibn ʿAqīla al-Makkī, al-Ziyāda wa-l-iḥsān, 1:303–5.
Jāmiʿ al-Tirmidhī, bk. 47, hadith no. 416.
Al-Bayhaqī, al-Asmāʾ wa-l-ṣifāt, bk. 2, hadith no. 38.
Al-Suyūṭī, al-Iklīl fī istinbāṭ al-tanzīl (Dār al-Kitāb al-ʿArabī, n.d.), 230.
Abū Jaʿfar al-Ṭabarī, Jāmiʿ al-bayān fī tafsir̄ al-Qurʾān, ed. ʿAbdullāh al-Turkī, 26 vols. (Dār Hajar, 2001), 1:22.
Abū Bakr ibn Mujāhid, al-Sabʿa fī al-qirāʾāt, ed. Shawqī Ḍayf (Dār al-Maʿārif, 1979), 51; al-Bayhaqī, al-Sunan al-kubrā, ed. Muḥammad ʾAṭā, 3rd ed. (Dār al-Kutub al-ʿIlmiyya, 2003), 2:539, hadith no. 3995. The same, or similar, statement, is also reported from numerous scholars throughout history.
Al-Bayhaqī, al-Sunan al-kubrā, 2:539, hadith no. 3995.
Muḥammad Jabal, Wathāqat naql al-naṣṣ al-Qurʾānī min Rasulillāh ilā ummatih (Dār al-Ṣaḥāba, 2001), 49–51.
Jabal, Wathāqat naql al-naṣṣ al-Qurʾānī, 86–90.
Abū al-Qāsim al-Hudhalī, al-Kāmil fī al-qirāʾāt (Muʾassasat Samā, 2007), 1:128.
Shams al-Dīn al-Dhahabī, Maʿrifat al-qurrāʾ al-kibār ʿalā al-ṭabaqāt wa-l-aʿṣār, ed. Shuʿayb al-Arnāʾūṭ et al., 2nd ed., 2 vols. (Muʾassasat al-Risāla,1988).
Al-Dhahabī, Maʿrifat al-qurrāʾ al-kibār.
Abū ʿAmr Ḥafṣ al-Dūrī, Juzʾ fīhi qirāʾāt al-Nabī (Maktabat al-Dār, 1988), 7.
Al-Dūrī, Juzʾ fīhi qirāʾāt al-Nabī, 7.
Al-Dūrī, Juzʾ fīhi qirāʾāt al-Nabī, 8.
Ibn ʿAqīla al-Makkī, al-Ziyāda wa-l-iḥsān, 3:88–107.
Ibn ʿAqīla al-Makkī, al-Ziyāda wa-l-iḥsān, 326–28.
Abū al-Abbās Aḥmad ibn Abū Bakr al-Qasṭalānī, Laṭāʾif al-ishārā li-funūn al-qirāʾāt, ed. Markaz al-Dirasāt al-Qurʾāniyya, 10 vols. (Wizārat al-Awqāf wa-l-Shuʾūn al-Islamiyya, 2012), 1:378.
This number is commonly attributed by scholars, such as al-Suyūṭī and Ibn ʿAqīla al-Makkī, to Abū Bark al-Wāsiṭī’s al-Irshād. However, the printed version of al-Irshād does not quantify the dialects of the Qur’an. It is possible that al-Suyūṭī had access to a different version of al-Irshād or meant another Wāsiṭī. Al-Suyūṭī listed only forty-eight dialects. Al-Suyūṭī, al-Itqān, 2:101.
Ṣaḥīḥ al-Bukhārī, no. 3315.
Abū Bakr al-Bāqillānī, Nukat al-intiṣār li-naql al-Qurʾān, ed. Muḥammad Zaghlūl Sallām (Manshaʾat Maʿārif, 1994), 385.
Ibn ʿAbd al-Barr, al-Tamhīd (Wizārat al-Awqāf wa-l-Shuʾūn al-Islāmiyya, 1980), 8:280.
Al-Hudhalī, al-Kāmil, 139.
Reported by al-Ḥākim and al-Bayhaqī.
Al-Suyūṭī, al-Itqān, 1:249.
Al-Suyūṭī, al-Itqān, 1:249. It should be noted that some scholars did not agree with this interpretation of the report. Rather, they held that “where to pause upon reading” means abiding by the limits Islam sets for us and not violating them. See Ibn ‘Aqīla al-Makkī, al-Ziyāda wa-l-iḥsān, 3:412–13.
Abū al-Khayr ibn al-Jazarī, al-Nashr fī al-qirāʾāt al-ʿashr, ed. ʿAlī al-Ḍabbāʿ (Dār al-Kutub al-ʿIlmiyya, 2006), 1:225.
Al-Hudhalī, al-Kāmil, 140.
Scholars of tajwīd differed on whether the number of waqf categories is three, four, five, or eight. All categorizations are based on the soundness and coherence of meanings.
Al-Suyūṭī, al-Itqān, 1:258.
Balāgha is divided into three sciences: the science of meanings (ʿilm al-maʿānī), the science of eloquence (ʿilm al-bayān), and the science of embellishment (ʿilm al-badīʿ).
Muhammad A. Haleem, “Rhetorical Devices and Stylistic Features of Qur’anic Grammar,” in The Oxford Handbook of Qur’anic Studies, ed. Mustafa Shah and Muhammad A. Haleem (Oxford University Press, 2020), 332.
See Muhammad A. Haleem, “Context and Internal Relationships: Keys to Qurʾānic Exegesis; A Study of Surat ‘lRahman (Qur’an chapter 55),” in Approaches to the Qur’an, ed. G. R. Hawting and Abdul-Kader Shareef (Routledge, 1993), 71–99.
Al-Khaṭīb al-Qazwīnī, al-Īḍāḥ fī ʿulūm al-balāgha (Ṣubaiḥ, 1971), 7–8; translated by Haleem, “Rhetorical Devices,” 567.
Basil Hatim, Arabic Rhetoric: The Pragmatics of Deviation from Linguistic Norms (Lincom Europa, 2010), 151–68.
Haleem, “Rhetorical Devices,” 332–33.
Haleem, “Rhetorical Devices,” 332.
Abū al-ʿAbbās al-Mubarrid, al-Kāmil (Muʾassasat al-Risāla, 2004), 2:996.
Al-Suyūṭī, al-Itqān, 3:211.
Polysemy is the association of one word with multiple meanings.
Al-Bulqīnī, Mawāqiʿ al-ʿulūm, 107; Muḥammad ibn Idrīs al-Shāfiʿī, al-Risalā (Muṣṭafā al-Ḥalabī, 1938), 41–46; Abū Bakr al-Bāqillānī, al-Taqrīb wa-l-irshād (Muʾassasat al-Risāla, 1998), 1:399–408.
Al-Suyūṭī, al-Itqān, 2:431.
Al-Suyūṭī, al-Itqān, 2:443.
Al-Suyūṭī, al-Itqān, 2:444.
Al-Bāqillānī, al-Taqrīb wa-l-irshād, 1:407–8.
Al-Suyūṭī, al-Itqān, 3:114.
Haleem, “Rhetorical Devices,” 568–69.
Haleem, “Rhetorical Devices,” 569–70.
Al-Suyūṭī, al-Itqān, 3:86–90.
Al-Ṭabarānī, al-Muʿjam al-saghīr, no. 751; al-Ṭabarī, Jāmiʿ al-bayān, 24:703.
Homonyms are words that share the same spelling but have different meanings.
Zakariyyā al-Anṣārī, Ghāyat al-wuṣūl sharḥ Lubb al-uṣūl (Dār al-Ḍiyāʾ, 2019), 225.
Musa Furber, Sharh al-Waraqāt: Al-Mahallī’s Notes on Imām al-Juwaynī’s Islamic Jurisprudence Pamphlet (Islamosiac, 2014), 36.
Al-Suyūṭī, al-Itqān, 3:53.
For more on the topic of naskh, see Justin Parrott, “Abrogated Rulings in the Qur’an: Discerning Their Divine Wisdom,” Yaqeen Institute for Islamic Studies, April 2021, yaqeeninstitute.ca.
Jalāl al-Dīn al-Suyūṭī and al-Maḥallī, Tafsīr al-Jalālayn (Dār al-Ḥadīth, 2001), 1:360.
Parrott, “Abrogated Rulings in the Qur’an.”
Al-Ṭabarī, Jāmiʿ al-bayān, 1:12–13.
Abū ʿUthmān ʿAmr ibn Baḥr al-Jāḥiẓ, al-Bayān wa-l-tabyīn (Maktabat al-Khānjī, 1998), 1:88.
ʿAbd al-Qāhir al-Jurjānī, Dalāʾil al-iʿjāz (Maktabat al-Khānjī), 222.
Al-Suyūṭī, al-Itqān, 3:137, citing ʿAbdullāh ibn Muḥammad ibn Saʿīd al-Khāfajī al-Ḥalabī (466/1073).
Some rhetoricians discuss ījāz and iṭnāb in comparison to the standard expression used by an average speaker to express a thought (al-musāwā). The debate over whether or not musāwā exists as a rhetorical style in the Arabic language has left it underexamined by scholars of Qur’anic rhetorical styles. Al-Suyūṭī explained that he excluded musāwā from the title of his section on ījāz and iṭnāb because, in addition to the disagreements over its extant function, it does not exist in the Qur’an. Al-Suyūṭī, al-Itqān, 3:137–38.
Qur’an 15:9.
Jāmiʿ al-Tirmidhī, bk. 42, hadith no. 2906.