Islamic Online University

Bachelor of Arts in Islamic Studies

Tafseer 101

Language of the Qur’an

On the phonetic level:

The arrangement of its syllables more sustained than prose, yet less rigorous than
poetry, giving enough variety during the course of a verse to sustain the interest of the
listener, but maintaining sufficient homogeneity to prevent its general sense from
being broken.

Arabic poetry imposed rigid rules of structure and mono-rhyme, which would have
been monotonous in a work as long as the Qur’an.

There are three types of rhyme in the Qur’an:

• Rhyme proper of identical consonants; e.g. opening of Soorah al-Toor

∩⊆∪ Í‘θßϑ÷èyϑø9$# ÏMøŠt7ø9$#uρ ∩⊂∪ 9‘θà±Ψ¨Β 5e−u‘ ’Îû ∩⊄∪ 9‘θäÜó¡¨Β 5=≈tFÏ.uρ ∩⊇∪ Í‘θ’Ü9$#uρ 

After that it gets more complex

〈 ∩∉∪ Í‘θàfó¡pRùQ$# ̍óst7ø9$#uρ ∩∈∪ Æíθèùöyϑø9$# É#ø)¡¡9$#uρ

• Near-rhyme of phonetically relatable consonants;

The two high vowels /u/ and /i/ are sufficiently alike to form an acceptable rhyme

∩⊂∪ #—‘θàx. ... ∩⊄∪ #—ŽÅÁt/ ... ∩⊇∪ #—‘θä.õ‹¨Β $\↔ø‹x© ä3tƒ öΝs9 ̍÷δ¤$!$# zÏiΒ ×Ïm Ç≈|¡ΣM}$# ’n?tã 4’tAr& ö≅yδ 

〈 ∩⊆∪ #—ŽÏèy™uρ...

Having all or most of the aayahs of a soorah ending in alif is a feature of a number of
soorahs, e.g. al-Nisaa’, al-Ahzaab, al-Insaan. However, the pattern is not across the
board, e.g. the end of al-Nisaa’.
Nasal rhymes /m/ and /n/ e.g. opening of al-Faatihah.

... ∩∉∪ tΛÉ)tGó¡ßϑø9$# ... ∩∈∪ ÚÏètGó¡nΣ... ∩⊆∪ ÉÏe$!$# ÅÏΘöθtƒ... ∩⊂∪ ÉΟŠÏm§9$# ∩⊄∪ šÏϑn=≈yèø9$#... 

〈 ∩∠∪ tÏj9!$āÒ9$#

Liquid rhyme: (last consonant /l/ or /r/) rare Soorah al-Furqaan: 1-62; /r/ used 43
times; /l/ 17 times; /m/ twice (vv. 6, 37)

∩∉∪ $\ΚŠÏm§‘ #Y‘θàxî tβ%Ÿ2 …çµ‾ΡÎ) ... ∩∈∪ Wξ‹Ï¹r&uρ Zοtò6ç/ ... ∩⊆∪ #Y‘ρã—uρ $Vϑù=àß ρâ!%y` ô‰s)sù ... 

〈 ∩∠∪ #—ƒÉ‹tΡ …çµyètΒ šχθä3uŠsù...

Voiced obstruent rhyme (mostly qalqalah)

9øΒr& ... ∩⊆∪ 8á‹Ïym ë=≈tGÏ. ... ∩⊂∪ Ó‰ŠÏèt/ 7ìô_u‘ ... ∩⊄∪ ë=‹Ågx” íóx«...∩⊇∪ ω‹Éfyϑø9$# Éβ#uöà)ø9$#uρ 4 úX 

〈 ∩∈∪ ?kƒÌ¨Β
b d q j Ï / Ð Î Ì / z dh
xi, 57-110 13 24 1 -- 4 3 1 -- 2 2
S38, 1-58 35 6 6 1 1 -- 2 --
l, 1-45 7 27 -- 5 1 2 1 --
al-Kahf
〈 ∩∈∪ $\/É‹x. ∩⊆∪ #V$s!uρ ∩⊂∪ #Y‰t/r& š ∩⊄∪ $YΖ|¡ym ... ∩⊇∪ 2 %y`uθÏã... 
Shift
〈 ∩∠⊃∪ #[ø.ÏŒ ∩∉∪ #\øΒr& ∩∉∇∪ #ZŽö9äz ∩∉∠∪ #ZŽö9|¹ ∩∉∉∪ #Y‰ô©â‘ 
Al-Qamar
&óx« ∩∈∪ â‘ä‹–Ψ9$# Çøóè? $yϑsù ∩⊆∪ íy_yŠ÷“ãΒ ÏµŠÏù ∩⊂∪ @É)tGó¡•Β 9øΒr& ∩⊄∪ @ÏϑtGó¡•Β ֍ósÅ™ ∩⊇∪ ãyϑs)ø9$# ¨,t±Σ$#uρ 

〈 ∩⊇⊇∪ 9ÉΚpκ÷]•Β &!$oÿÏ3  〈 ∩∉∪ @à6œΡ

• Assonance, meaning the occurrence in rhyme syllables of randomly varying

consonants.

Toshihiko Isutzu. Semantics and the Koran

[N]one of the key terms that play a role in the formation of the Koranic world-view,
including the very name of God, Allah, was in any way a new coinage. Almost all of
them had been in use in some form or other in pre-Islamic times. When the Islamic
Revelation began to use these words, it was the whole system, the general context in
which they were used that struck the Meccan polytheists as something strange,
unfamiliar, and therefore, unacceptable, and not the individual words and concepts
themselves.

Paraphrase: Allah was known to them, but as the supreme god of a pantheon. The
Qur’an insisted that he was alone and unique. The other gods are ‘mere names’. “In
the terminology of modern semantics, we should say that in this conception the term
ilaah when applied to anything other than Allah Himself is nothing but a word having
connotation but no denotation.

Besides the so-called gods, there were also in Jahiliyyah a few other types of
supernatural beings that were worshipped, feared and venerated in varying degrees
according to places and tribes: angels, demons and jinn. These were all taken up and
incorporated in the new system of Islamic world-conception, but with some
fundamental modifications with regard to their respective position and function in the
general scheme.

After Islam, the angels were assigned a specific place in the hierarchy of beings.
“Moreover, the angels themselves were classified into several categories in
accordance with their functions.

“More important still, the angels ceased to be themselves an object of adoration and
worship; now they were but simple creatures of God.

“Thus we see the angels, without ceasing to be celestial beings belonging to a higher
ontological order than mankind, degraded to the position of mere servants or slaves of
Allah.”

Similar thing happened with jinn.

“The impact of a new conceptual framework on the meaning structure of individual

concepts will come out much more clearly if we turn to words that stand for moral,
ethical or religious values. The Koran abounds in excellent examples in this field. For
example, taqwaa. The basic semantic core of taqwaa in Jahiliyyah was ‘self-
defensive attitude of a living being, animal or man, against some destructive force
coming from the outside’. This word comes into the Islamic system of concepts
carrying with it this very basic meaning.

But there, under the influence of the whole system, and particularly by the fact of its
having been now put into a semantic field composed of a group of concepts having to
do with ‘belief’ which is peculiar to the Islamic monotheism, it comes to acquire an
extremely important religious meaning: taqwaa, passing through the intermediary
stage of ‘the pious fear of Divine chastisement on the Day of Judgment’, ends by
meaning a personal ‘piety’ pure and simple.

Basic meaning and relational meaning

Kitaab has a basic meaning of book, in or out of the Qur’anic context, but in the
Qur’anic context it has an aura of sanctity due to its close relation to revelation. As
soon as it is introduced into the Islamic conceptual system, it is put into a close
connection with such important Qur’anic words as Allaah, wahy, tanzeel, nabiy, ahl
(i.e. ahl al-kitaab).

This association gives the word kitaab a very special semantic coloring which it never
would have acquired if it remained outside of this system.
Yawm meaning ‘day’ is constantly linked to terms such as deen (judgment) hisaab
(reckoning) ba‘th (resurrection) qiyaamah (standing); all these constructions refer to
the Day of Judgment. A similar transformation of connotation occurs to saa‘ah
(hour).

Kafara properly and basically means ‘to be ungrateful’ ‘to show ingratitude’ toward
some good done or some favor shown by some other person. Within the Qur’anic
system, kufr became ingratitude to God.

My: That underlying connection of the core meaning is missing in English

translations of the word as ‘disbelief’ or even more distantly ‘unbelief’.

“The Koran never tires of insisting most emphatically and trying to bring home to
man how all the good things which he is enjoying are in reality nothing but God’s
gifts. Islam as a religion is, in this respect, nothing but an exhortation to gratitude
towards God.

In the Koranic verses that were revealed to Muhammad towards the end of his
lifetime, kafara was no longer the antonym of shakara ‘to be thankful’ but rather the
opposite of aamana ‘to believe’, and its participial form kaafir―this form,
incidentally, was destined to play a part of paramount importance in the subsequent
history of Islamic thought, whether theological or political―came to mean simply an
‘infidel’.

Correspondingly, the word shakara, on its part, comes very near to the concept of
eemaan itself. In not a few places in the Koran, shakara ‘to be thankful’ to God is
almost synonymous with aamana ‘to believe’ in God, although to be sure, the
semantic transformation in this case has not been as complete as in the case of kafara.
A word signifying thankfulness could never have conceivably acquired a meaning
coming near to belief and faith except by having been put into a particular semantic
field, where all elements contributed to letting it develop in that direction.

With shakara the process enabled the word to be used almost synonymously with
aamana while with kafara the relational meaning became more powerful and got the
upper hand of the basic meaning, so much so that it eventually produced a new word
with the basic meaning of ‘disbelief’.

In reality no word once placed in a context has just a basic meaning. “All words
without exception are more or else markedly tinged with some special coloring
coming from the peculiar structure of the cultural milieu in which they actually exist.

Other key terms

Siraat, sabeel, takhdheeb, dalaalah

Mustansir Mir
For those who can read the Qur’an in Arabic, the all-pervading rhythm which, in
conjunction with the sustained use of what may be called rhymed prose, creates in
many soorahs a spellbinding effect that is impossible to reproduce. There is the
characteristic terseness of the Qur’anic language which makes for some complex
constructions, but which it is difficult to convey in English without being awkward.

Word choice

Abaqa for Yoonus

Yathrib by the hypocrites when they fear that the City will be overrun and no longer
be the “City of the Prophet”, but would revert to its pagan status.

20:31 Moses prays to God to make Aaron his assistant:

〈 ∩⊂⊇∪ “Í‘ø—r& ÿϵÎ/ ÷Šß‰ô©$# 
“Strengthen my back with him.”

28:35, in reply to this prayer, Allah says,

〈 y7‹Åzr'Î/ x8y‰àÒtã ‘‰à±t⊥y™ 
“We shall strengthen your arm with him.”

“To strengthen one’s back” is like providing “backing”, while “to strengthen one’s
arm” is like providing “muscle”. As such, the former suggests furnishing A support
through B in a situation where the brunt of the task will be borne by A but B, who is
standing close by―“in back of him”―may be called upon to help when necessary.
“To strengthen one’s arm” on the other hand, would suggest providing A with support
through B in a situation where B will be an active partner to A throughout, or will be
A’s “right arm.”

Subtle grammatical constructions

First three verses of al-Faatihah are noun sentences without any verb: used to describe
Allah, Who is unchanging.

Last three are request to Allah; It is a verb sentence because the concern shifts to
those of human beings with regards to Allah’s universe.

The transitional verse 4 is a noun sentence but it contains a verb. As the Prophet
(pbuh) said, the first half of the soorah is for Allah, the second half is for the slave,
and the middle is half and half: “You only do we worship” is for Allah; “You only do
we seek for help” is for the slave.

First three verses speak about God in the third person. Distance bridged by praise and
remembrance; at which point the speaker (supplicant) addresses Allah directly.

Plural construction as if an individual feels too shy to ask Allah for anything for
himself alone, in light of one’s sins. Also calls attention to the fact that guidance of
humanity should be a common concern, not that we live for ourselves only.
MAS Abdel Haleem Grammatical Shift for Rhetorical Purposes
Iltifaat
1. change in person between 1st, 2nd and 3rd person (most common type)
2. change in number, between singular, dual and plural.
3. change in addressee
4. change in the tense of the verb
5. change in case marker
6. using noun in place of pronoun

Change in person is of six types:

1. transition from 3rd to 1st; ~ 140 instances

ϵÎ/ $uΖ÷Fu;/Ρr'sù [!$tΒ Ï!$yϑ¡¡9$# š∅ÏiΒ Νà6s9 tΑt“Ρr&uρ uÚö‘F{$#uρ ÏN≡uθ≈yϑ¡¡9$# t,n=y{ ô¨Βr& 

öΝèδ ö≅t/ 4 «!$# yì¨Β ×µ≈s9Ïr& 3 !$yδtyfx© (#θçGÎ6.⊥è? βr& óΟä3s9 šχ%Ÿ2 $¨Β 7πyfôγt/ šV#sŒ t,Í←!#y‰tn

〈 ∩∉⊃∪ tβθä9ω÷ètƒ ×Πöθs%

Is it not He Who created the heavens and the earth, and sends down for
you water from the sky wherewith We cause to spring forth joyous
orchards, whose trees it never has been yours to cause to grow. Is there any
God beside Allah? (27:61)

The point of emphasis here is that the great power which caused joyous
gardens to grow, a contrast between the abstraction of creative power and
the personal involvement of aesthetic creativity. It is clear from the rest of
the verse which goes on to emphasize the point and describe the garden
“whose trees you could never cause to grow”.

Here God reserves for Himself the power to cause them to grow and hence
the shift at this point from the 3rd person singular to 1st person plural. As it
comes suddenly, the shift makes the listener feel afresh the true meaning
of the concepts of both 1st person and of plurality, so that the grammatical
forms are here given much more weight than they normally carry.

A longer statement in place of this concise, powerful one would have been
required if ‘normal’ grammatical rules had been used without the change
in person commented on by Noldeke. The effect in this example is,
moreover, achieved with no loss of clarity since it is obvious that the verse
speaks about God before and after the transition.

2. 1st to 3rd ~ 100

3. 3rd to 2nd ~ 60
4. 2nd to 3rd < 30
5. 1st to 2nd ; 1 e.g. only, arguable 36:22 “For what cause should I not
serve Him Who has created me, and to Whom you will be brought
back?
6. 2nd to 3rd; 0 in Q
 The General and the Specific

I. Definitions

A. ‫اﻝﻌﺎم‬: A word that indicates all the members of its class simultaneously.
• “simultaneously” excludes the mutlaq: “Slaughter a sheep.” As opposed
to, “Cut the hand of the thief, both the male and the female.”
Alternate def.: “A word which applies to many things, not
limited in number, and includes everything to which it is
applicable…”1

Set theory in mathematics is very helpful in understanding

the whole concept. Venn diagrams, in particular, help
visualize the process of limiting the general

II. Types of words that indicate generality:

A. all, every, entire, each (any): ،‫أي‬ ّ ،‫ ﻜﺎﻓّﺔ‬،‫ ﻜل‬،‫ﺠﻤﻴﻊ‬

B. conditional and relative pronouns: whoever, those who, whatever…:
‫ َﻤ ْن‬،‫ اﻝذﻴن‬،‫ْ◌ اﻝﻼﺘﻲ‬
C. a singular or plural noun preceded by the definite article al:
〈 ∩⊄∪ AŽô£äz ’Å∀s9 z≈|¡ΣM}$# ¨βÎ) 

• Exception: laam al-'ahd

tΑθß™§9$# ãβöθtãöÏù 4|Âyèsù ∩⊇∈∪ Zωθß™u‘ šχöθtãöÏù 4’n<Î) !$uΖù=y™ö‘r& !$uΚx.
D. Indefinite nouns in a negative statement, question, prohibition
(49 ‫ 〈 )اﻝﻜﻬف‬#Y‰tnr& y7•/u‘ ÞΟÎ=ôàtƒ Ÿωuρ 

IV. Types of General Texts:

A. Absolutely general:
(176 ‫ 〈 )النساء‬7ΟŠÎ=tæ >óx« Èe≅ä3Î/ ª!$#uρ 
Allah is Knower of all things. 4:167
〈 #Y‰tnr& y7•/u‘ ÞΟÎ=ôàtƒ Ÿωuρ 

B. General restricted by same text

1
Kamali, Principles of Islamic Jurisprudence, p. 104.
 〈4 Wξ‹Î6y™ ϵø‹s9Î) tí$sÜtGó™$# ÇtΒ ÏMøt7ø9$# ÷kÏm Ĩ$¨Ζ9$# ’n?tã ¬!uρ 
And pilgrimage to the House is a duty to Allah for mankind, for whoever can
find a way there. (3:97)

C. General that is restricted by another text

(228 ‫& 〈 )اﻝﺒﻘرة‬ÿρãè% sπsW≈n=rO £ÎγÅ¡àΡr'Î/ š∅óÁ−/uŽtItƒ àM≈s)‾=sÜßϑø9$#uρ 

Women who are divorced will wait, keeping themselves apart, three (monthly)
courses. (2:228)

öΝä3s9 $yϑsù €∅èδθ¡yϑs? βr& È≅ö6s% ÏΒ £èδθßϑçGø)‾=sÛ ¢ΟèO ÏM≈oΨÏΒ÷σßϑø9$# ÞΟçFóss3tΡ #sŒÎ) (#þθãΖtΒ#u tÏ%©!$# $pκš‰r'‾≈tƒ 

(49 ‫ 〈 )اﻷﺤزاب‬$pκtΞρ‘‰tF÷ès? ;Ïã ôÏΒ £ÎγøŠn=tæ

O you who believe! If you wed believing women and divorce them before you
have touched them, then there is no waiting period that you must reckon. (33:49)

D. General wording but the intent was specific from the get-go

$uΖç6ó¡ym (#θä9$s%uρ $YΖ≈yϑƒÎ) öΝèδyŠ#t“sù öΝèδöθt±÷z$$sù öΝä3s9 (#θãèuΚy_ ô‰s% }¨$¨Ζ9$# ¨βÎ) â¨$¨Ζ9$# ãΝßγs9 tΑ$s% tÏ%©!$# 

(173 ‫ ∪⊂∠⊇∩ 〈 )آل ﻋﻤران‬ã≅‹Å2uθø9$# zΝ÷èÏΡuρ ª!$#

Those to whom the people said, “Indeed, the people have gathered against you,
therefore fear them.” (The threat of danger) but increased them in faith, and
they cried, “Allah is Sufficient for us! Most Excellent is He in Whom we trust!”
(3:173)
Takhsees ‫اﻝﺘﺨﺼﻴص‬

I. Definition: Takhsees: (specification):

1. To make clear that the general wording is intended to apply to only some of
its members. E.g. prohibition of marriage to mushrik women 2:221;
exception for Christian and Jewish women in 5:5
• A general text may be specified by more than one text.

II. Types Of Takhsees

A. Takhsees by the same text

1. an attribute or state
2. to mention a part of something after mentioning the whole category
3. mention of an exception
4. a condition:
5. setting a limit (time or space)
6. Context
 B. Takhsees by a Different Text
1. Qur’aan by Qur’aan
2. Qur’aan by Sunnah, either aahaad or mutawaatir; statement or act
3. Sunnah by Qur’aan
4. Sunnah by Verbal Sunnah
5. Sunnah by Practical Sunnah

C. qiyaas
D. logic
E. sensory perception

III. Conflict Between 'Aam And Khaass

Rule 1: When the 'aam and khaass conflict in a given rule, priority is given to the
khaass. The khaass is stronger than the 'aam in its indication of the ruling.
Chronology is irrelevant [According to the jamhoor].

Rule 2: When two 'aams conflict in a given area of overlap, tarjeeh must be
sought in the given area from another daleel.