Question On the Phrase “Clear Arabic”
Up until this point, the conditions and fundamental pillars upon which a correct
commentary of the Qur`an lie upon have been made clear. However in relation to
this, a question is raised which we must answer: What is the meaning of the
phrase mentioned in the Qur`an of “
عَرَبِيٌِ
مُبِينٌ
” or that the Qur`an has been presented in “Clear Arabic”?
If the commentary of the Qur`an
requires such a series of preparatory steps as have been mentioned, then why
has the Qur`an referred to itself with the following description:
{
وَ هٌذَا
لِسَانٌ
عَرَبِيٌّ
مُّبِينٌ }
“And
this (the Qur`an) is in a clear, understandable, Arabic.”[50]
In another instance, we read:
{
نَـزَلَ بِهِ
الرُّوحُ
الأَمِينُ ٭ عَلَى
قَلْبِكَ
لِتَكُونَ
مِــنَ
الْمُنْذِرِينَ ٭ بِلِسَانٍ
عَرَبِيٍّ
مُّبِينٍ }
“The
Trustworthy Spirit (Jibra`il) has brought this (the Qur`an) to your (Muhammad)
heart so that you may be amongst the warners, in a clear, understandable,
Arabic.”[51]
Is the meaning of these two verses
and many other similar verses anything other than the fact that the only thing
needed to explain the Qur`an is an awareness of the Arabic language and nothing
else?
Answer
Seeing
as how the polytheistic Arabs felt powerless in regards to the challenges being
offered in the Qur`an, they were incessantly plunged into deep thought about
the origin of this Book. Thus in the end they had to state that, “Muhammad
learned the Qur`an from two Roman slaves named Jabr and Yasar and others like them”[52],
and this is what has been alluded to in a verse of the Qur`an where it states:
{
وَلَقَدْ
نَعْلَمُ
أَنَّهُمْ
يَقُولُونَ إِنَّمَا
يُعَلِّمُهُ
بَشَـرٌ
لِسَانُ الَّذِي
يُلْحِدُونَ
إِلَـيْهِ
أَعْجَمِيٌّ
وَّهٌذَا
لِــسَانٌ
عَرَبِيٌّ
مُّبِينٌ }
“And certainly We indeed know that they say, “It is
a mortal human being who teaches him (Muhammad).” The tongue (language) of him,
they wickedly point to, is notably foreign, while this is Arabic, pure and
clear.”[53]
The original meaning of the word “عجم
” is something that is vague
or ambiguous and thus a person would be called an “أعجمي” (one who is a non-Arab) whose
mode of expression was defective – whether he was an Arab or a non-Arab. Seeing
as how the Arab did not have an awareness of other than his own language, the
non-Arab referred to others as Ajam as well since they did not properly
understand Arabic or were not able to speak the Arabic language in a correct
manner.
Keeping in mind the history of
revelation of this verse of the Qur`an which some commentators have mentioned,
the purpose of this verse is to ask the question that: Is it logical to bring
up a point of contention that, “Is it right to claim that the Prophet (‘s) had
learnt the Qur`an from such individuals (non-Arabs or those who were not eloquent
in the Arabic language), where as we see that the Qur`an is replete with
eloquence, expressiveness, allure and attraction and has a certain sweetness
and harmony to it!?
When we look at the speech of
these two individuals (the two Romans mentioned above), we see that they
definitely lacked these qualities since they were Romans and were individuals
who had no awareness of the Arabic language. Even if we assume that they knew
the general workings of the Arabic language, however still, we know that they
could not speak the language well and their words and thoughts were not free
from errors and distortion.”
Therefore, the true meaning of
the verse under review is that the Qur`an is an accurate speech, an eloquent
communication and is free from all forms of error and distortion (in the
language used). Due to this, we are not able to accept the influence of these
two individuals or others such as them.
However it must be noted that by
the Qur`an being an eloquent and expressive work, or a writing which is free
from errors and distortions does not mean that the prerequisites which have
been explained in this book are not needed. Thus, there is no incongruity
between requiring such prerequisites as mentioned in this work and the Qur`an
being a work of “plain and clear Arabic”.
Today in all countries of the
world, we see various technical books on the mode of teaching or books of
higher learning which have been written in very smooth and fluid style which
are far removed from any sort of complexity. Unfortunately though, all of these
books, or at least a good majority of them, are still in need of a teacher or
instructor (in order to understand them).
In clearer terms we can state
that: If the
Qur`an is written in a clear Arabic prose, then the meaning of this is that the
way that the Qur`an speaks is not the way that those who do not know Arabic
would speak – meaning that they would gather a few words, mix them together
erroneously and inaccurately and then think that they are speaking Arabic.
Rather, it is a Book which is completely in line with the rules of the Arabic
language and is far from all forms of distortion and error in its language and
complication of speaking.
This reality is made clearer when
we see that throughout the Arabian Peninsula during the era when the Qur`an was
being revealed, there were priests who considered themselves as interpreters of
the words of the Jinn and Spirits. In their own beliefs and statements, they
used to say: “Where as the words of these creatures (the Jinn and Spirits) were
in Arabic, it was such an inarticulate and confused speech that with the
exception of a limited group of people, no one else could understand what they
were saying. In their speaking, more often than not, they would make use of
unfamiliar and foreign words.”
At this point, we bring forth an
example from the words of one of these priests, named Sutih, who claimed to be
an interpreter of the words of the Jinn and who lived during the time of the
Prophet of Islam (‘s). From this narration, it is clear how and why the Qur`an
is known as a Book which has been written in “clear and manifest Arabic”.
What we quote below is just one
line from one of these priests who offered a reply to an ambassador who had
travelled from Iran, looking for answers in regards to various inexplicable
signs which were seen on the night of the birth of the Messenger of Allah,
Muhammad (‘s)[54]:
{
عَبْدُ
الْمَسِيحِ
عَلـى جَمَلِ
مَشِيحِ، أَقْبَلَ
إِلـى
سَطِيحٍ،
وَقَدْ
أَوْفـى إِلـى
الضَّرِيحِ
بَعَثَكَ
مَلِكُ
سَاسَانِ،
لارْتِجَاس
الإِيوَانِ،
وَرُؤْيَا
الْمُؤَبِّذَانِ،
رَأَى
إِبِلاً
صِعَاباً، تَقُودُ
خَيْلاً
عِرَاباً.}
“Abd al-Masih[55],
mounted on a serious and swift camel[56],
has come to Satih[57],
who has already approached his death[58];
The Sassanian king sent you due to the tremor of the chamber and the dream of
the ruler of magians, who saw [in his dream] an obstinate camel leading an Arab[59]
horse…”
Just as can be seen in this
sentence, expressing himself in the form of rhyme, through employing short
sentences and making use of unintelligent words, his thoughts are actually the
basis for confusion and bewilderment!
However we see that the style of
the Qur`an is a completely different form, and its style of poetry is a clear
and expressive mode. In addition, the Arabic used in the Qur`an is eloquent and
articulate. As well, possessing such a form of perfection (in its language and
mode of expression as is the case of the Qur`an) does not prevent us from
accepting the fact that from the point of view of its contents, it is such a
fathomless ocean of knowledge that it is not possible to dive into the depths
of understanding it without a teacher. The conditions (which were previously
mentioned) that rule over the exegesis of the Qur`an must be in place and
observed in order to correctly benefit from the contents of this Divine work.
Today, all of the books written
in relation to physics, chemistry or even mathematics are, from the point of
view of their language, written correctly and with great eloquence and even
have pictures and diagrams in them, however in order to understand and make use
of these books, one is in need of a teacher!
The rules related to the court
system have been penned in the most eloquent of styles, are far removed from
any sort of errors and distortions in their language, contain no obscurity
whatsoever and have been written without any sort of complications. However
still, not a single person would permit himself to, without possessing the
specific qualifications (to understand such works), make use of these works!
The Qur`an tells us: I speak with complete
clarity – I do not speak like those who have no knowledge of the rules of the
Arabic language whose words are full of errors and distortions (in language),
nor do I speak like those priests who converse with the Jinns and Spirits (who
too do not possess a correct understanding of the rules of Arabic) and who make
use of unintelligible sentences and words…
Thus in summary: Verses such as the one
below and others which state:
{
وَلَقَدْ
يَسَّرْنَا
الْقُرَآنَ
لِلذِّكْرِ
فَهَلْ مِنْ
مُّدَّكِرٍ }
“And We have indeed made the Qur`an easy to
understand for remembrance, then is there any that will receive admonition?”[60]
are
in the Qur`an as a response to two groups of people:
1. The first group are those people who, due to the fact they are not fluent
in Arabic, would themselves speak Arabic in an incorrect manner and full of
errors;
2. The second group is those people who have a habit of speaking in
inexpressive and contorted ways and have bound themselves to speaking in prose
and short sentences. In place of paying attention to the meaning of what they
want to say, they instead place the emphasis on the words they use (and the
method of speaking).
However
the method of the Qur`an is something other than is seen in these two forms of
speech. Nonetheless, this sophistication in speech does not mean that a person
can ignore the need to pay careful attention to the depth of the words being
spoken, referring to other verses of the Qur`an, referring to the history of
revelation of the verse and the reliable ahadith and other issues in
understanding the message of the Qur`an.
Principally,
the person who reaches at a conclusion from the verse quoted above and other
such verses that a commentator of the Qur`an is not in need of referring to
anything else (other than the Qur`an), has not followed the third and sixth
conditions from the fourteen conditions which we have discussed in detail nor
has he paid any attention to them. Through drawing a conclusion from the verse
quoted above, they have neglected another verse which presents Allah (awj) and
the Prophet (‘s) as the commentators and elucidators of the Qur`an[61]
and others which clearly state that the task of commenting on and explaining
the Qur`an is the sole responsibility of Allah (awj).[62]
Closure
At this point, we bring our discussion to a close and end our discourse by quoting
the words of the Commander of the Faithful, Ali b. Abi Talib (‘a). In one
particular event, the Commander of the Faithful Ali b. Abi Talib (‘a) sent Ibne
Abbas towards the Khawarij (a group of individuals who had in fact, left the
faith of Islam due to their deviant beliefs) to debate with them, however
offered him the following advice:
{
لاَ
تُخَاصِمْهُمْ
بِالْقُرْآنِ
فَإِنَّ الْقُرْآنَ
حَمَّالٌ ذُو
وُجُوهٍ
تَقُولُ وَ
يَقُولُونَ...
وَ لٌكِنْ
حَاجِجْهُمْ
بِالسُّـنَّةِ
فَإِنَّهُمْ
لَنْ
يَجِدُوا عَنْهَا
مَحِيصاً.}
“(O’ Ibne
Abbas!) In your
debates and discussions with them (the Khawarij), never resort to replying to
them with the Qur`an, since surely the Qur`an contains verses which have
various probabilities and possibilities to them (in their meaning and
understanding). You shall speak to them (with the Qur`an), and they shall reply
to you (with the Qur`an) and thus, your discussion with them will be prolonged.
Rather, debate them using the sunnah since surely in that there is the
straightforward and unequivocal reply and they will find no way to misrepresent
the truth.”[63]
This very valuable sentence
clearly tells us that there are some verses of the Qur`an which have various
possibilities in their meaning and it is not possible to specify one meaning to
a verse without first going through the introductory steps (of understanding
the verse). By merely possessing knowledge of the rules of the Arabic language,
the section of ambiguities will never be removed. Thus, the only way the
ambiguities are removed is through the fourteen ways mentioned in this work.
This hadith also relates to us
the fact that all of the verses of the Qur`an are not straightforward proofs
(which can be picked up and used without discretion) and thus in determining
the true meaning where there is multiple possibilities of a particular verse,
we must refer to other ways and means.!
Jaffar Subhani
Writing completed on the 27th of Muharram al-Haram, 1404 ah
[ 2nd November, 1983 ce ]