Revisiting InAQ principles in view of tadabbur Al-Qur’an methods
Revisiting InAQ principles in view of tadabbur Al-Qur’an methods; An elevated Naqli-Aqli integration platform
Kirembwe Rashid Abdul Hamed1 
*, Mohd Aderi bin Che Noh2 ,
Siti Rosilawati binti Ramlan3 , Mohammad
Najib Jaffar4, Sakinah binti
Ahmad5
, Hayati binti Ismail6, Maziahtusima Binti
Ishak7
Mardhiah Binti
Yahaya8 
, Sarifah Nurhanum
binti Syed Sahuri9 
1,2,3,4,5,6 7,8,9 Faculty of Major Language Studies,
(FPBU), Universiti Sains
Islam Malaysia, Bandar
Baru Nilai, 71800
Nilai, Negeri Sembilan,
Malaysia
* Corresponding author: kirembwe@usim.edu.my
DOI: https://doi.org/10.33102/uij.vol37no01.664
Abstract
This is advanced research on revisiting the InAQ principles by applying Tadabbur Al-Qur’an methods. The acronym "InAQ" stands for (Integration of Naqli and Aqli) which refers to the systematic intellectual theological framework incorporating the revealed knowledge and the function of (قلب) the core drives and rational thought to prioritize what is right and restrain from evil.
Thus, as the title suggests, this research analyses the Naqli composition style and Tadabbur Al-Qur’an methods.
Tadabbur Al-Qur’an methods is a proper application of the 1st Qur’anic generation approach to Al- Qur’an engagement using divine methods induced from in the Naqli itself (56:1-14); (36:2-11). It is based on the Naqli composition style which stands for “Divine” meanings that are uniquely different from that of the 7th C. Arabic wordlists. Tadabbur Al-Qur’an methods are an extension of the InAQ methodological review in the quest of attaining a more stable and consistent InAQ-referenced ground for a more revealing divine worldview.
The research is based on higher-order thinking skills. Thus, it is neither an affirmation of traditional Al-Qur’an translations nor a confirmation of the corrupted Torah proceedings.
The Tadabbur Al-Qur’an methods are rather a recall of Al-Qur’an direct engagement mechanisms used during the early Muslim community before the emergency of the Tafsiir corpus. The inductive and deductive approaches are used.
The following (7) Tadabbur Al-Qur’an methods are adapted: (i)- observing (علامات; markings) (ii)- organic (َتْفِصيل; elaboration by Allah S.W); (iii)-toiling (َتْفِصيل; divarication) by (اعتبار; cross over); (iv)- (التدُّبر; the delayed diligent observation; (v)- nested interpretation; (vi)- certainty, relevancy and intentionality of all Al-Qur’an patterns; and (vii)- using Naqli composition style and Naqli unique terminologies).
The Tadabbur
Al-Qur’an methods consistently unravel the divine concealments in a manner they
did during the early Muslim community before the publications of Tafsir literature. Thus, the researchers have introduced the Tadabbur Al-Qur’an
methods which are more accurate,
stable, divine lexicons friendly, and consistent in combining rational
thoughts and discoveries with revealed knowledge.
Keywords: Elevate, InAQ Principles, Integration, Naqli-Aqli, Platform, Revisiting, Tadabbur Al-Qur’an
1.0 Introduction
This research
explores the need to revisit
Naqli principles considering deep reflection on the Tadabbur
Al-Qur’an methods while
seeking to integrate Naqli and intellectual reasoning (Aqli). Tadabbur
Al-Qur’an methods is a deliberate recall of the 1st Qur’anic generation
approach to Al-Qur’an engagement using divine induced from in the Naqli itself
(56:1-14); (36:2-11). It is based on the Naqli
composition style which stands for “Divine” meanings
that are uniquely
different from
Manuscript Received Date: 01/02/25 Manuscript
Acceptance Date: 16/03/25 Manuscript
Published Date: 31/03/25
©The Author(s) (2025). Published by USIM Press on behalf of
the Universiti Sains Islam Malaysia. This
is an Open Access article distributed under the terms of the Creative Commons
Attribution Non-Commercial License (http://creativecommons.org/licenses/by-nc/4.0/),
which
permits non- commercial re- use,
distribution, and reproduction in any medium, provided the original work is properly cited. For commercial re-use,
please contact penerbit@usim.edu.my
that of the 7th C. Arabic
wordlists (Alhaj, 2022; Idris, 2023).
This is an extension of the InAQ methodological review
in the quest to attain a more stable and consistent InAQ-referenced
ground for a more revealing divine worldview.
These InAQ principles are addressed in view of Tadabbur Al-Qur’an methods that are derived from within Al- Qur’an and Al-Hadith are referred to as InAQ (Version One); the InAQ version of our beloved
Rasul S.A.W and his great Sahabah R.A. It is referred to as
InAQ (Version One) because it was the first InAQ Version applied during the
earliest Muslim community under the direct supervision of our greatest Rashul
Muhammad S.A.W. Thus, Tadabbur Al-Qur’an methods are the direct Al-Qur’an engagement mechanisms used during early Muslim community before
the emergency of the Tafsiir
corpus without any detour just like it is provided
in Al-Qur’an (18:01,
39:28, 14:3, 11:19, 7:45, 7:86, 3:99,
20:107, and 20:108). Just like today’s practice of InAQ, The earliest Muslim
community InAQ was based on two basic constructs -1- the (Naql;
النقل
) construct which
is also known as “Divine
provisions encompassing whatever
was made accessible from Allah S.W. through the Rasul Muhammad
S.A.W, and -2- the (Aqal; العقل) construct encompassing the
activation of (قلب; core and imperceptible schemas drives to receive the Naqli directives and divine guidance
and do good and restrain from evil (Al-Qur’an, 8:22, 22:48, 12:2,
43:3).
The research introduces a more comprehensive and elevated Naqli framework for understanding Islam,
addressing contemporary challenges grounded in the contemporary abusive InAQ
approaches that are not supported by the well known divine terminologies; they
contradict with (Al-Qur’an, 35: 22-23).
That, then, is an arbitrary, inequitable division (53:22).
تِلْكَ إِذًا قِسْمَةٌ ضِيزَى .(53:22)
إِنْ هِيَ إِالَّ أَسْاَْءٌ سَاْيْ.تُمُوهَا أَنْ.تُمْ وَآبَؤَُكُمْ مَا أَنْ.زَلَ ا اللَُّ بِاَِ مِنْ سُلْطَانٍ إِنْ يَ.تابِعُونَ إِالَّ الظانا وَمَا تَوََْى الْنَْْ.فُسُ وَلَقَدْ جَاءَهُمْ مِنْ رَبِِمُِِ
الْدَُْى .(53:23)
They (all the labels that the misguided interpreters apply to the Qur’an) are but labels that you and (in the way of) your forefathers have named, and in which Allah has not instilled any authoritativeness. They follow but guesses and what the selves desire, and the guidance has already arrived from their lord to them (Al-Qur’an, 35:22-23).
Also Allah S.W instructs us to keep away from those who pervert His insightful labels and warns that those who pervert His insightful labels they shall be recompensed for their corrupt toiling (Al-Qur’an 7:180).
Allah S.W Says:
وَاِللَِّ الْسَْْاَْءُ الْسُْْنََ فَادْعُوهُ بِاَِ وَذَرُوا الاذِينَ ي.لُْحِدُونَ فِِ أَسْاَْئِهِ سَيُجْزَوْنَ مَا كَانُوا يَ.عْمَلُونَ .(7:180)
To Allah belongs (اْلُحْسَنى اْلَْْسَماُء ; the insightful labels), so call Him by them, and keep away from those who pervert them. They shall be recompensed for (َيْعَمُلوَن; their corrupt toiling), they used to do) (Qur’an 7:180).
(We Have Direct Instructions Regarding not Taking Certain (Dua) from Certain People “َأْسَماِئِه
ِفي ُيْلِحُدوَن اَّلِذيَن; those who pervert
Allah’s insightful labels”
mentioned in the Qur’an (7:180).
Also, Allah S.W Says in Al-Qur’an, 20:8
ا اللَُّ لََّ إِلَهَ إِالَّ هُوَ لَهُ الْسَْْاَْءُ الْسُْْنََ .(20:8)
He is Allah, there is no Deity other than He. To Him belongs the insightful labels (Qur’an , 20:8).
The research is an extension of InAQ
methodological review using Tadabbur
Al-Qur’an methods in the quest for morality restoration module development
for Muslim University Students using the Qur’anic stories and parables. This research
is rooted in systematic Islamic
educational cognition and higher-order thinking
skills. Thus, it is neither
an
automatic affirmation of traditional Naqli translations nor is it confirming the trails of eschatological proceedings borrowed from the corrupted
versions of the Torah.
While using the diligent inductive & deductive approach,
this research systematically applied the Tadabbur
Al- Qur’an methods to seek the truth about the Naqli within Al-Qur’an Itself
using the Naqli composition style and
terminologies (Hermawan, 2023); Kirembwe R.A.H, Mohd Aderi Che Noh, Siti
Rosilawati Ramlan, Mohammad Najib Jaffar, Sakinah Ahmad, Hayati Ismail,
Maziahtusima Ishak, Mardhiah Yahaya,
Sarifah Nurhanum Syed Sahuri, (2024).
By understanding the Naqli through
Tadabbur, practitioners can derive more relevant and meaningful Naqli insights for
contemporary worldview, without disregarding the foundational Naqli texts and contexts.
1.1 Definition of Divine Operational Terminologies
The following divine terminologies are frequently used in this article:
i- (Naql; النقل ): also known
as “Divine provisions: Whatever was made accessible from Allah
S.W. through the Rasul Muhammad S.A.W.
ii- (Aqal; العقل): the activation of (قلب; core and imperceptible
schemas drives to receive the Naqli directives and abide by the divine guidance to do good and restrain from evil (Al-Qur’an, 8:22, 22:48, 12:2, 43:3). See also: ( والنهى الحجر :العقل عقول والجمع ، الحمق ضد) (Ibn Manzur 1232 AD - 1311 AD- 630 AH - 711 AH), Lisan
al-Arab. Vol. 10, p. 233.
iii- InAQ": stands
for (Integration of Naqli and Aqli) which refers to the systematic intellectual
theological framework incorporating the revealed
knowledge and the function of (قلب) the core drives and rational thought
to prioritize what is right and restrain from evil.
iv- Qur'anic (علامات; markings): observing the Qur'anic (علامات; markings) mentioned in the opening of Surah Ar-Rahma (Surah 55:1-2): “ الَّرْحَمُن The Merciful
(Allah) (1) “ اْلُقْرآَن
َعَّلَم” (2) He (Allah)
placed markings in the Al-Qur’an” (to protect the toilers against providing Al-Qur’an verses with
harried flat superficial meanings. These markings are always unique and
exclusive between the two InAQ variables.
v-
Al-Qur’an Organic
(َتْفِصيل;): Al-Qur’an Organic (َتْفِصيل) done by Allah S.W Mentioned in the Opening
Surat Hud (11:1): “َخِبيٍر َحِكيٍم
َلُدْن ِمْن صَلْت' ِ
ُف ُثَّم آَياُتُه ُأْحِكَمْت ِكَتاٌب الر (1) AlifLaamRa. A Book whose verses are clear, and then explained by Him, the source of linguistic discernment, the Omni Provider of Awareness”. Some instances of organic (َتْفِصيل;) for the divine term (اْلَفَواِحَش; indecent acts) are provided
in Al-Qur’an verse (7:33) in section 5.
vi- Al-Qur’an toiling (َتْفِصيل; divarication): Al-Qur’an toiling
(َتْفِصيل
which result from (اعتبار; cross over). It is a way of (َتْفِصيل) that is referred to as (َزْرٌع; planted crops). Some instances of Al-Qur’an toiling (َتْفِصيل; divarication) are provided by Al-Qur’an (13:4) in
section 5.
vii Attadabbur (التدُّبر): the diligent
observation of all Al-Qur’an Textual and Conceptual variables (Al-Qur’an,
4:82). Attadabbur variables at the textual levels encompass various divine
textual analyses such as Al-Qur’an text segmentation Al-Qur’an composition style,
semantics and orthographical variations, unique composition style known as (ابراهيم ملة), the frequently used divine terminologies and specific elements
of divine syntactic
and morphologies. Yet Attadabbur variables at the conceptual levels)
encompass various collections of Al-Qur’an abstract
concepts that are embedded
in Al-Qur’an linguistic boundaries, Al-Qur’an stories,
parables, Al-Qur’an geo-historical aspects; (i.e.,
geographical location contexts, time; and factors influencing the Al-Qur’an
message (not the language) because the divine language is always preserved by
Al-Qur’an stories, parables.
viii-
Al-Qur’an (Nested Interpretation): It is the InAQ method
used to uncover
the meanings and indications of al-Qur’an
verses at textual and conceptual levels. For instance, the interpretation of Al-Qur’an (40:37)
is nested with Al-Qur’an
(111:1-1), and the Al-Qur’an verse (111:4) can also, be nested with the verse
(66:11). Some instances of Al-Qur’an (Nested Interpretation) are provided in
section 5.
ix- The certainty and
Intentionality of all Al-Qur’an-related patterns, including orthographic
variations. This method is based on the conviction that “There
are no coincidental patterns in Al-Qur’an” because coincidence is an attribute of an imperfect being, but Allah is perfect. So, every letter
and every spelling variation-including prefixes and suffixes in Al-Qur’an are
relevant and intentionally meant to deliver additional specific meanings.
x-
(Al-Qur’an
Composition style): Al-Qur’an unique linguistic style and the frequently used
Al-Qur’an unique terminologies also known as (ابراهيم ملة) and (the divine texts deciphering keys (Al-Qur’an 76:15-16) the divine texts decode, which should be applied the
way they are consistently used in Al-Qur’an, even if they mean different
meanings in the 7th C. Arabic language
arts, especially when the Al-Qur’an
terminologies can hardly
make plausible divine sense when they are attributed to the superficial meanings of the 7th C. Arabic composition style, such as Al-
Qur’an (13:4) where the term (اْلَْْرِض)
is applied to mean (the scripture) by all means. Otherwise, a verse like (13:4)
where the term (اْلَْْرِض) is used loses its
divine essence if the term (اْلَْْرِض)
is applied to mean (the Earth). The same application of the term (اْلَْْرِض) to mean (the scripture) is consistent throughout the Al-Qur’an Al-Kareem. Some
instances of Al-Qur’an Composition style are provided
in section 5 using Al-Qur’an verse (13:4).
xi-
Divine
provisions: also known as (Naql; النقل
): Whatever was mad accessible from Allah S.W. through the Rasul Muhammad
S.A.W.
 |
The
manifestation of Naqli composition
problem is reflected in an urgent universal need today for the true decodes of
divine terminologies. A need to unravel the Naqli
terminologies so that they can get insight into the Naqli provisions (Budukha, 2016). The Naqli composition problem
today is also reflected in some
Naqli
researchers who do not work out
Naqli composition style to yield the
true Naqli messages (Abdel Haleem,
2006); (Azmi & Rahman, 2022);
and (Pregill, 2007). They tend to capitalize on what they expect to have happened
instead of what exactly was narrated by Allah S.W (Khairutdinov & Musa Bigiev,
2020); (Kara, (2023).
Consequently, they miss a big portion of divine insights
embedded in the Naqli texts.
The introduction of the true decodes of divine terminologies that
unravel the Naqli terminologies
facilitates Islamic researchers, analysts,
and practitioners in terms of attaining insights
into the true divine provisions (Bahjat, Salem, & Hameed,
2023). The proper
use of divine terminologies is essential for Muslim Ummah because divine terminologies
are the deductive and inductive cores that yield a meaningful cross over the
divine texts’ superficial layers to ascend to abstract divine insights. They also facilitate the meaningful extraction of divine provisions including morals, rituals, and Islamic laws deposited in the Al-Qur’an for
the maintenance of humanity's values.
(Idris, 2023). The proper use of divine terminologies is more appealing in
a situation when Naqli terminologies
stand for “Divine” meanings which are quite different from that of the 7th C.
Arabic wordlists (Alhaj, 2022; Idris, 2023).
Allah S.W Says:
"إِ انَّ جَعَلْنَا مَا عَلَى الْرَْْضِ زِينَةً لَاَْ لِنَ.بْ.لُوَهُمْ أَيُّ.هُمْ أَحْسَنُ عَمَلً ) 18:7 .(Al-Qur’an, وَإِ انَّ لَاََعِلُونَ مَا عَلَيْ.هَا صَعِيدًا جُرُزًا"
.(Al-Qur’an, 18:8)
We have rendered
(اْلَْْرِض َعَلى َما;
what is atop
the scripture text- of Al-Qur’an) (َلَها ِزيَنًة; an adornment
against it) (ِلَنْبُلَوُهْم;
to expose them); (َأْحَسُن َأُّيُهْم;
who among them seeks the-concealed- insights) (َعَمًلا;
in their toiling- on the scripture) (Al- Qur’an, 18:7). And indeed
(there will come a time when) (َلَجاِعُلوَن;
we will render) (َعَلْيَها َما; what is atop of it; i.e. the adornment against
it) i.e. the superficial understanding of the scripture text) (ُجُرًزا َصِعيًدا ; barren like unfertile powdery sand) (Al-Qur’an, 18:7-8).
The two Al-Qur’an verses above (18:7-8) represent
the core of divine methodological procedures adopted in this
module; The two verses above
(18:7-8) stand for a drastic
declaration that along with Tadabbur Al-Qur’an methods and
divine
linguistic codes application, there will be a great deal of cross over the
superficial layer of Naqli to ascend
to the abstract divine insights and universal morals and norms deposited in the
Al-Qur’an for the maintenance of
humanity's values.
Tadabbur Al-Qur’an methods are directly besed on Qur’anic
directions since Al-Qur’an is the most authentic divine evidences, indicating the authenticity of Tadabbur Al-Qur’an methodology in the primary scriptural sources. For
instance Observing Quranic
(علامات; markings)
Surah Ar-Rahma (55:1-2):
Al-Qur’an Organic (َتْفِصيل;) by Allah S.W Mentioned in the Opening Surat Hud (11:1) Al-Qur’an toiling (َتْفِصيل; Divarication) which Result from (اعتبار;
Cross over) and (ر'تدب) Qur’an,13:4. Attadabbur
(التدُّبر; (Al-Qur’an,
4:82). Nested interpretation e.g Al-Qur’an
(40:37) is nested with Al-Qur’an (111:1-1). The proper Use of
the (Naqli Composition Style and the Frequently used Naqli Unique
Terminologies) the way they are consistently used in Al-Qur’an, even if
they mean different meanings in the 7th C. Arabic language arts, like the verse
(13:4) .
However, this divine
methodological approach should
not be confused with the biblical fabricated symbolic and
hermeneutic man approaches which are not directed by the scriptures. Since the Tadabbur
Al-Qur’an methods are derived
directly from Al-Qur’an and from the authentic Haiths they are much more valid,
stable, and more reliable in engaging the scripture than the man-made
principles of classical tafsir, such as al-Ṭabarī, al-Rāzī, Ibn ‘Āshūr, etc.
The Ummah needs to know from where Al-Tabari (300H)
got the primary
references for the famous Tafsir
Al-Tabari. Who reviewed and approved the Tafsir
Al-Tabari content, methods, and language before its publication? Where is the
original Tafsir Al-Tabari book? and is there any evidence to prove that
Al-Tabari is really the true author of Tafsir Al-Tabari?... such unanswered
questions also apply to many of the classical books of Tafsir? The sensitivity
of some Tafsir publication qualities relating to authenticity, validity, and reliability has become a nightmare to them
especially in this era of human
awareness when the universe has nothing to hide.
Thus, unlike the man-made principles of classical tafsir, the output
validity of the divine Tadabbur Al-qur’an methodology remains highly objective. Then, the critical
review of the Turaath of Tafsir, Hadith,
and their jurisprudences are considered as corroborative
references. While the approach Tadabbur Al-Qur’an offers highly elevated
epistemological insights and philosophical depth, it is not recommendable for
beginners (المقلدون), because it relies
preliminary on the divine insights form Qur’anic stories and parables, divine
textual analysis, knowing that the engagement of Qur’anic stories and parables
and application of divine textual analysis enable the Naqli toiler to extract
the true divine message from Naqli, it also unveil
the concealed abstract
Naqli divine insights.
On the other hand, divine textual analysis helps the toilers
scrutinize the Naqli terminologies, linguistic elements of Naqli texts,
contexts, geographical locations, and time of divine text.
3.0 Literature Review
The selected
literature review analyses
the facts about the Naqli composition style and the manifestation of Naqli's power
of decoding the concealed Naqli insights. Ironically, most of the 7th C. Arabic
speakers rejected Islam and fought
against the Rasul Muhammad S A
W, and they demanded to change the Naqli composition
style and replace it with (the 7th C. Arabic composition style) and this was
the major historical cause of the Naqli composition obstacles. Due to Al-Qur’an
(33:32-33), the closest Rasul companions
did not disseminate their knowledge about the Naqli linguistic boundaries because they were fully aware that dissemination of Naqli linguistic boundaries was prohibited by Al-Qur’an
(33:32-33). (Allah knows better why He prohibited to spread of the Naqli linguistic boundaries during the
era of the Rasul A.S.W. The crossover
of Naqli's superficial texts
eradicates the fables and corrupted teachings associated with Naqli.
3.1 Naqli
Composition Style Unravel
the Concealed Naqli Insights
It is
imperative to notice that the significance of adopting the Naqli composition style is manifested in it’s power to decode the
concealed Naqli insights. All the
insights into the Naqli constructs
and characteristics are based on the true and
consistent Naqli composition style that most books of Tafsir have not been exposed to people for various reasons
the discussion about which is beyond the objectives of this module.
We can take the instance of the common Naqli composition term (عريش & العرش;
that is derived from the infinitive “عرش”, which means, “the framework” or the wires and sticks
used by farmers
to direct climbing
vines). In the
Naqli composition terms, (العرش)
consistently refers to the collection of all cognitive frameworks and schemas that silently
animate your perception, understanding, judgments, decisions, and actions. Thus,
all human thoughts
and perceptions are based on the subconscious (العرش)
that humans establish in their (نفس).
It is this (العرش)
that is responsible for individual
worldview, setting off all cognitive schemes and indoctrinations. Such elaboration of the Naqli
composition term (العرش)
calls for revisiting more than 28 Qur’anic provisions in which the root “عرش” was used, including (69:17); (27: 23);
(27:42); (11:7); (23:116);
(9:129); (43:82); (39:75).
The following verse
(6:99) exposes the treasures of Qur’anic parables insights that we are deprived of
when we choose to toil on the Al-Qur’an in terms of the 7th century
Arabic instead of using Al-Qur’an integrated terminologies and Naqli composition
style.
"وَهُوَ الاذِي أَنْ.زَلَ مِنَ السامَاءِ مَاءً فَأَخْرَجْنَا بِهِ نَ.بَاتَ كُلِِ شَيْءٍ فَأَخْرَجْنَا مِنْهُ خَضِ رًا نُرُِْجُ مِنْهُ حَبًّا مُتَاََكِبًا وَمِنَ الناخْلِ مِنْ طَلْعِهَا قِنْ.وَانٌ دَانِيَةٌ وَجَنااتٍ مِنْ أَعْنَابٍ
وَالازيْ.تُونَ وَالرُّماانَ مُشْتَبِهًا وَغَيَْْ
مُتَشَابِهٍ انْظُرُوا إِلََ ثَرََِهِ إِذَا
أَثْرَََ وَيَ.نْعِهِ إِنا فِِ ذَلِكُمْ لَيََتٍَ
لِقَوْمٍ ي.ؤُْمِنُونَ " 6:99)
.(Al-Qur’an,
And it is He who made accessible from (الَّسَماِء; the abstract
understanding-of Torah) (َماء; divine
guidance) and with it we brought
out using it (َشْيٍء
ل'ِ ُك َنَباَت; the growth of everything “in the scripture”). And then we brought out from
it
(َخِضًرا; green i.e. fresh understanding) from which we bring out (ُمَتَراِكًبا َحًّبا;
grains riding on each other, and from selected
(النخل; the date palms; i.e. stories of messengers and prophets) of its branches
(َداِنَيٌة ِقْنَواٌن; clusters
that are approachable (and easy to reach), and we
bring out (َجَّناٍت; concealed abodes of understanding) and (َأْعَناٍب; vines currying branches of ripe grapes i.e. collection of mature concepts) and we bring out the
olive groves and we bring out (الُّرَّماَن;
the rectified corrected stories) (like
the story of Surah Masad);
Al-Qur’an (111:1-5) that are (by the prior
version before rectification) look (ُمْشَتِبًها; doubtful) but (ُمَتَشاِبٍه
َغْيَر;
they are different). (َأْثَمَر
ِإَذا َثَمِرِه ِإَلى اْنُظُروا; examine
its fruits when they are evolve)
and also (َيْنِعِه: examine its growing. Verily,
in those things
of yours are signs for a people
who believe (Al-Qur’an, 6:99).
It is essential to recall that the major
historical cause of the
Naqli composition obstacle
was the wishful dream of the 7th- century Arabic-speaking speakers majority; Their continuous demand
that the Naqli
composition style should
follow (the 7th C. Arabic composition style) led them to the total rejection of Naqli linguistic boundaries and Naqli
composition style and due to the same demand,
they rejected all divine lexicons
that did not sound similar
to their 7th C. Arabic language-
arts. They could hardly embrace
Islam in its early days. They only accepted Islam
at later stages
before the Wafat of our
beloved Rasul S.A.W. Initially, they rejected to worship Allah by following
the path of (حنيفا; inclining away from their composition style to the new divine
Naqli composition style. They disregarded the truth that it is only
Allah the source of divine knowledge and the provider of Naqli linguistic
boundaries (Al-Qur’an,9:97).
Initially, most of the 7th C. Arabic speakers rejected Islam and fought
against the Rasul Muhammad S A W. Subsequently, most of them hypocritically embraced
Islam with vested ulterior motives
and they were too competent (in the wrong style) to accept the evidence for the Naqli linguistic boundaries of what
Allah has made accessible upon His Messenger. Thus, they corrupted the meaning
of many Naqli provisions such as:
Surah 30: Al-Room; Surah 36; Yasin, Surah 56; Al-Waqiah,
Surah 97: AL-Qadr; Surah 80: Abasa; Surah 105: Al-Fiil; Surah 111: Al-Masad, and So many other
surahs. They also tended to corrupt Many key Naqli composition
terminologies by imposing their 7th C.
Arabic lexicon on them
instead of using the divine Naqli lexicon.
Some corrections of the 7th C. of Naqli composition
and lexicons corruption are provided in the following section:
•
(الروم) the
seekers, from "رام " a group of
people who rush toward the superficial way of scripture interpretation instead
of diligent delayed divine lexicon-based understanding (Al-Qur’an,30:02).
•
(اْلَواِقَعُة) from " وقع" a group of people who are bound to fall (into disrepute (Al-Qur’an,56:1-2; 96:15).
•
(الدواب
&
الدابة) plural from " ب' د" a
group of people who toil on the scripture (Al-Qur’an, 2:164, 27:82, 29:60, 35:45, 16:61, 42:29, 24:45, 11:56,
16:49, 45:4, 34:14,
6:38, 31:10, 11:6).
See also for) (الدواب) Al-Qur’an, 08:22, 08:55,
22:18, 35:28).
•
(النحل) from "نحل " a group of people who extract, copy, duplicate, and disseminate the divine teachings (Al-Qur’an, 16:68).
•
(الساعة) from "
سيع"to
irrigate ;الساعة) ;the irrigators) a group of people who irrigate divine knowledge to other
people; they spread the divine guidance (Al-Qur’an, 33:63, 54:46, 45:32, 7:187, 43:85, 79:42, 12:107,
43:66,
15:85, 40:59, 19:75, 16:77, 41:50, 41:47, 40:46, 30:55, 22:55, 45:27, 21:49, 31:34, 47:18, 42:18, 42:17, 54:1,
18:36, 6:40, 30:14, 30:12,
18:21, 6:31, 34:3, 20:15, 22:7, 22:1, 25:11).
The divine term (الساعة) derives from.“ سيع" (الساعة)is
just a simple plural form of Arabic active participle وزن على)
.("ساعة" جمعه "سائع ”،“ َفعَلة" . The basic Arabic morphological descriptions of the plural form of the word (الساعة) are provided in the following
paragraph.
كلمة “ساعة" صيغة جمع اسم الفاعل من "سيع سائع، ويجمع على وزن )فَعلَة( نحو: "سيع سائع جمعه ساعة"، "قاد قائد جمعه "قادة"، "بعَ بئَع جمعه بعَة"، "جاع جائع جمعه جاعة" للجياع.( فمصدر كلمة "الساعة" من "سيع." وصيغة اسم فاعله "سائع. ويُجمع "سائع" على وزن )فَعلَة( فيصبح "سأعة." فيبدل المْزة ألف مدِ فِ كلمة "سأعة" لتسهيل النطق فتستقر كلمة "سأعة" على صورتاَ النهائية "ساعة" بدون همزة. والسيع هو الماء الاَري على وجه الرْض )أنظر تعريف ومعنَ سيع فِ معجم المعاني الاَمع- معجم عربي عربي
لمحمد أبو
الفضل إبراهيم
بن إساْعيل
الزمخشري. .(1144-1075)
•
(الشجرة) from "شجر " the argumentative group of people (Al-Qur’an, 7:22, 17:60, 48:18, 28:30, 2:35, 7:20, 7:19).
•
(البعوضة) from"بعض" a group of Banu Israil who incite disagreements; they sow
divisions by biting and injecting misleading information) (Al-Qur’an,02:26).
•
(اْلِفيِل) a group of people with flowed, fable-minded opinion) (Al-Qur’an, 105:1).
•
(الناقة) from "نواق " a group of selective purifiers assigned by Allah (Al-Qur’an, 91:13).
Some
divine lexicons’ corruptions were based on simple morphological
issues, such as (العلق; from "علاقة كثرة جمع"),
(القرن; from "قرين كثرة جمع").
They corrupted so many other divine terminologies that refer to either plural
morpheme of the phenomenon of a specific group of people or singular using the
confusion of their similarities with what they happen to have composed in their
traditional 7th C. Arabic lexicon.
The 7th C. Arabic speakers corrupted a lot of divine terminologies to
suit their 7th C. Arabic lexicon and composition style which resulted
in difficulty for the subsequent Ummah to understand the divine message
embedded in the Naqli composition
units. They fulfilled their wishful dream of changing the Naqli and forced the Naqli composition units to follow their (ملة) and composition style of the 7th C. Arabic lexicon
instead of adopting
the proper use of the true
Naqli composition style. It is so absurd that they not only corrupt Al-Qur’an
terminologies and composition units but also, corrupted our beloved
Prophetic Hadith narrations because they realized
that the Naqli composition units are either Al-Quran Al-Kareem or Al-Hadith
Al-Shareef as clarified the following instance.
For instance, Hadith Anas ibn Mālik & Hadith Abu Hurayrah were
grossly misinterpreted by corrupting their major divine terminologies which
were addressing essential psychological issues! However, instead of addressing
the psychological issues that were meant by the following Hadith
Anas ibn Mālik
& Hadith Abu Hurayrah, they changed the focus of address and wrongly twisted
the two hadiths to address social collaboration points of interest.
The first Instance of Naqli Terminologies’ Corruption is the Hadith
Anas Ibn Mālik.
عن أنس بن مالك رضي الله عنه عن النبي صلى الله عليه وسلم قال: " يَسِِ رُوا وَلََّ تُ.عَسِِ رُوا، وَبَشِِ رُوا وَلََّ تُ.نَ.فِِرُوا." حديث متفق عليه. رواه البخاري- z9 .
Anas ibn Mālik
(may Allah be pleased with him) reported: The
Prophet (may Allah's peace and blessings be upon him) said: "Make learning
easy and do not make it difficult and give people glad tidings (of knowledge)
and do not deprive them (of knowledge)." Narrated by Bukhari & Muslim.
See Sahih Bukhari – 69.
The Second Instance of Naqli Terminologies’ Corruption is the Hadith
Abu Hurayrah.
عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: " أَكْمَلُ الْمُؤْمِنِيَن إِيَمانًَّ أَحْسَنُ.هُمْ خُلُقًا، وَخَيْكُُْمْ خَيْكُُْمْ لِنِسَائِهِمْ." حديث حسن. رواه أبو داود والتمَذي
وأحمد. وورد كذلك فِ سنن
التمَذي – .11z2
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger
of Allah (may Allah’s peace and blessings be upon him) said: "The most
perfect believer in terms of his faith is the one who has the most insightful
characters, and the most knowledgeable of you are those who are knowledgeable
for (teaching) their delayed ones/ forgotten ones/ vulnerable ones."
Narrated by Abu Daoud & At-Termedhy & Ahmad. See also Sunan At-Termedhy- 1162.
There are a lot of Prophetic Hadith
narrations the divine
terminologies of which were altered
and changed their divine meaning by imposing
the 7th C. Arabic lexicon.
The following Table 1 displays
some of the commonly corrupted Hadith divine terminologies.
Table 1: Some of the Commonly Corrupted Hadith Terminologies.
|
إحسان |
أكل |
حساب |
دابة |
سبِح |
صال |
فصل |
مَاءَ |
|
آخرة |
أنعام |
حسن |
دنيا |
سجد |
طوفان |
فضل |
مِلِة |
|
|
أرض |
بحر |
حسنة |
دواب |
سفينة |
ظِل |
فلك |
نبي |
|
|
أَرْضِ |
بيت |
حسنَ |
ذِكر |
ساَْء |
عالمين |
قمر |
نجوم |
||
|
أساء |
تقوى |
حكم |
ذكُران |
ساَْوَاتِ |
عذاب |
قنت |
نحلٌ |
||
|
أساْء |
ثواب |
حكمة |
رجال |
سيئة |
عرش |
قوم |
نَلٌُ |
||
|
أصلح |
جبال |
خليفة |
رسول |
شجرة |
عسر |
قيامة |
نساء |
||
|
أَعْرَاب |
جبل |
خليل |
رُمان |
شكر |
عمل |
كبر |
نهر |
||
|
أَعْنَاب |
جنة |
خيار |
زَرْعٌ |
شمس |
عين |
كريم |
وجه |
||
|
أفسد |
حدود |
خيْ، |
زوج |
شيء |
فساد |
لسان |
يسر |
The delayed
(diligent-based understanding) provides
you with better understanding than the harried
superficial knowledge (Al-Qur’an 93:4).
3.3 
The Closest
Rasul Companions Did Not Disseminate Naqli Linguistic Boundaries
The historical
truth is that the closest Rasul companions who were favored with the
benedictions of Naqli linguistic
boundaries and Naqli composition
style did not disseminate them because they were fully aware that dissemination
of Naqli
linguistic boundaries was prohibited by Al-Qur’an
(33:32-33). (Allah knows better why He prohibited to spread of the Naqli linguistic boundaries during the era of the Rasul A.S.W. The
discovery of the Naqli linguistic
boundaries was only possible by using the Tadabbur
Al-Qur’an methods after nearly 1400 years since the great Wafat of our beloved Rasul S.A.W.
Allah S.W says:
"يََ نِسَاءَ النابِِِي لَسْ اُتُ كَأَحَدٍ مِنَ النِِسَاءِ إِنِ اتا.قَيْاُتُ فَلَ تَضََْعْنَ
بِلَْقَوْلِ فَ.يَطْمَعَ الاذِي فِِ قَ.لْبِهِ مَرَضٌ وَقُ.لْنَ قَ.وْلًَّ مَعْرُوفًا" 33:32). (Al-Qur’an, "
O (ِي' الَّنِب ِنَساَء; followers of the Prophet), you are not like other (َساِء'الِن; followers). If you are disciplined in engaging (Allah)s scripture. Thus, do not yield in your speech
(about your linguistic motifs), lest he in whose heart there
is a sickness should
(covet to spread them), instead a familiar speech (Qur’an, 33:32).
"وَقَ.رْنَ فِِ ب.يُُوتِكُنا وَلََّ تَبَراجْنَ تَبَرجَُّ الْاََهِلِياةِ الْوُْلََ
وَأَقِمْنَ الصالَةَ وَآتِيَن الازكَاةَ
وَأَطِعْنَ ا اللََّ وَرَسُولَهُ إِاناََّ يُرِيدُ ا اللَُّ لِيُذْهِبَ عَنْكُمُ الرِِجْسَ أَهْلَ الْبَ.يْتِ وَيُطَهِِرَكُمْ تَطْهِياًْ 33:33). (Al-Qur’an, "
And (ُبُيوِتُكَّن ِفي َقْرَن; adhere
to silence about your linguistic motifs) and (َتَبَّرْجَن َلَ; do not show off) (اْلُْوَلى
اْلَجاِهِلَّيِة َتَبُّرَج; a manner like the first state of the Naqli composition ignorance). And restore your (الَّصَلاَة), and (الَّزَكاَة آِتيَن; allow others to learn) and obey Allah and His Messenger. And (know that) Allah only wants (رْجَس'ِ ال َعْنُكُم ِلُيْذِهَب; to shield you from all disgusts (اْلَبْيِت َأْهَل; O cohort of linguistic motif) and to
protect you a divine protection (Al-Qur’an,33:33).
Thus, the closest Rasul
companions who were favored with the benedictions of comprehending the Al-Qur’an
linguistic boundaries did not disseminate them because they were fully aware that Naqli composition style and Al-Qur’an linguistic boundaries are
set as Al-Qur’an integrated benedictions as well as concealed glad
tidings for (المتقين; the disciplined
toilers on Al-Qur’an) as declared by (Al-Qur’an,19:97).
"فَإِاناََّ يَسارْنَهَُّ بِلِسَانِكَ لِتُ.بَشِِ رَ بِهِ الْمُتاقِيَن وَتُ.نْذِرَ بِهِ قَ.وْمًا لُدًّا(Al-Qur’an,19:97). "
(َيَّسْرَناُه; We have made it easy (to comprehend) (ِبِلَساِنَك; using your locution) (ِبِه شَر'ِ ِلُتَب; so that you give the glad tidings with it) to (اْلُمَّتِقيَن; the disciplined toilers on Al-Qur’an) and give warning
with it to (ُلًّدا
َقْوًما; inimical
community with whom you have some commonalities) (Al-Qur’an,19:97).
Along with this facilitation of Al-Qur’an comprehension (ِبِلَساِنَك; using the-translated- version of Rasul and his
people locution), our beloved Rasul Muhammad was not allowed
to propagate the translated version
of Naqli composition style. Allah S.W
Instructed Muhammad S A W not to rush the Interpretation of Naqli composition
style (Al-Qur’an, 75:16-17).
Allah S.W
say:
"
لََّ تُرَُِِكْ بِهِ لِسَانَكَ لِتَ.عْجَلَ بِهِ75:16). (Al-Qur’an, "
Do not animate your tongue with it (yet),
to its interpretation (Al-Qur’an, 75:16).
"إِنا عَلَيْ.نَا جَْمعَهُ وَقُ.رْآنَهُ75:17). (Al-Qur’an, "
Upon Us (َجْمَعُه; its compositional boundaries); and (ُقْرآَنُه; its interactive and correlative boundaries); we manage the
interaction of Al-Qur’an linguistic boundaries and Naqli composition
style with the people’s cognitive setup and reasoning capacities so that every person
receives the proportional benedictions from layers
of understanding due to their respective qualities of toiling on Al-Qur’an
using the divine linguistic boundaries and Naqli composition style (Al-
Qur’an, 75:16).
The term (ُقْرآَن) in the verse "َوُقْرآَنُه َجْمَعُه
َعَلْيَنا ِإَّن" Al-Qur’an (75:17) from the infinite
(قرن; to link and interact), but not from the infinite (قرأ: to read and comprehend), for the reading
and comprehension (َجْمَعُه) was granted by (َيَّسْرَناُه)
in Al-Qur’an,19:97).
As for the term (ُقْرآَن)
in the verse "َوُقْرآَنُه
َجْمَعُه َعَلْيَنا ِإَّن" (Al-Qur’an, 75:17) from the infinite (قرن;
to link and interact), if we
consider the letter (و) in (َوُقْرآَنُه) as (و)
of (عطف) for additional statement, the Al-Qur’an
verse, (75:17) implies that it is not upon you Muhammad to
disseminate Naqli composition style but it is upon (Allah S.W.) "َجْمَعُه " to determine who deserves the favor
of the benedictions to comprehend the Al-Qur’an linguistic boundaries
through (الإيمان & الصالح العمل; the Iman should proceed
to toil on Al-Qur’an following the Naqli composition style). " َوُقْرآَنُه" It is also upon (Allah S.W.) to determine the extent of Al-Qur’an linguistic boundaries and Naqli composition style influence (السماوات; the elevated layers
of understanding) for the toilers
who (الَّصاِلَحاِت
َوَعِمُلوا آَمُنوا; believed
then toiled properly
on Al-Qur’an following the Naqli composition style.
Another perspective of the verse "َوُقْرآَنُه َجْمَعُه َعَلْيَنا ِإَّن" (Al-Qur’an, 75:17) is to consider the letter (و) in (َوُقْرآَنُه) as (و) of taking an oath to
mean (I swear by its interactive boundaries). Grammatically, للقسم الواو)). Just like in the verse َفَقاَل
91:13) ""َوُسْقَياَها َّاللَِّ َناَقَة َّاللَِّ َرُسوُل َلُهْم). The Messenger of Allah said to them: (This is) the (َّاللَِّ َناَقَة; a group of selective purifiers assigned by Allah), (َوُسْقَياَها; I swear by their quenching drink; (divine guidance) (91:13) (للقسم الواو) … (the term (َناَقَة) is plural of (واق' َن) & (َناِئق)
which means selective, trainer, and fixer
of wrong issues…). Hence, whichever consideration is considered plausible for the phrase (َوُقْرآَنُه) the verse (75:17) simply assures that both Al-Qur’an linguistic
comprehension and as well as their interactive applications are
preserved by Allah S.W.
3.4 The Bitter Truth about the Earliest Tafsir
Corpus and the 7th C. Arabic Cognitive
Schemas
This section
clarifies the basic historical causes of obstacles for Naqli lexicon and
(Millat Ibrahim) application. The awareness
of historical causes
of Al-Qur’an lexicon
and (Millat Ibrahim)
obstacles clarifies the level of the earliest
tafsir corpus authenticity. It also awakens
the universal Muslim
community to revisit
their traditional methods
of engaging the Naqli
and redefine their approaches toward the Naqli engagement using the Al-tadabbur approach. The section contains a piece of very
sensitive information addressing a crucial epistemological question about the
classical tafsir major problems and how to reduce their negative effects?
To answer such quarries, it is necessary to understand that the historical causes of Naqli lexicon obstacles were rooted in the wishful dream of the majority of the 7th C.
Arabic speakers in both Macca and Madinah were focused on diverting divine
lexicon from composition style points of view to the7th C. Arabic language-art points of references. Such a desire led them to the total rejection of all Al-Qur’an
linguistic boundaries and Naqli composition style which is (حنيفا:
that inclines away from their own (ة'ِمل; the7th C. Arabic composition style). They disregarded the truth that it is only Allah the source of divine knowledge and
the provider of Naqli linguistic boundaries (Al-Qur’an,9:97).
Initially, most of the 7th C. Arabic speakers rejected Islam and
fought against the Rasul Muhammad S A W. Subsequently, they hypocritically
embraced Islam with vested ulterior motives, and they were too competent (in
the wrong style) to accept the evidence for the Naqli linguistic boundaries of
what Allah has made accessible upon His Messenger.
Due to the Al-Qur’an (19:97; 33:32-33; 75:16-17), the
closest Rasul companions who were favored with the benedictions of Naqli linguistic
boundaries did not disseminate the Naqli composition style and إبراهيم
ة'ِمل. Unfortunately, the supporters
of those who rejected to learn Naqli linguistic boundaries and إبراهيم
ة'ِمل Ibrahim composition style became too
competent in Tafsiir, Asbab Al-Nuzul, and Hadith publications after 50 years after the Wafat of our beloved Rashul S A W. It is very absurd that a tremendous amount of Islamic heritage was masterminded by the
7th C. Arabic speakers mentioned in Al-Qur’an, (9:97; 49:14; and 48:16),
(Budukhah Masoud, 2016).
It is vital to notice
that the main disagreement between
the people of Mecca and our Rasul Muhammad SAW was
about using the Qur’nic lexicon and Ibrahim
composition style instead of their 7th c Arabic composition style for the Naqli texts engagement. The majority of the 7th C. Arabic
speakers embraced Islam very late after the conquest of Mecca
right before the Wafat of our Rasul S A W. The earliest political identity for these
7th C. Arabic speakers happened
to be branded as the Umayyads
dynasty. The Rasul S A W forgave them upon the conquest of Mecca and treated
them with compassion, in response to this magnanimity of the Rasul S A W they
massacred the best of Medinan young men in the famous battle of Harrah which was
managed by Umayyad’s reign.
“...Al-Harra occurrence in the year 63 A.H. Shows a painful event in the Islamic nation
history, especially in the
history of messenger city, in view of the fact that from its result, the city
had been desecrated for the first time in its history, because it had revolted against
Yazid Bin Muawiya
(60 – 64 A.H) in the year
62 A.H for political, religions, economic and social reasons which we explained
earlier. The authority faced this development by repression and crushing after a violent
battle, and more than this the authority ordered the leader of the
campaign to desecration the city for three days, many peoples killed and its
houses plundered and even its name have been changed.
This event considered the first time that the city
had been desecrated in its history, and this event led the city to be
desecrated in the coming years... (Saeed, 2009. P.61-62).
The year 60 A.H. (679 C.E.) the Arabic speakers amended
the caliphate to become a royal hereditary monarchy and Mu’awiyah ibn Yazid Ibn Mu’awiyah,
the son of Mu’awiyah, of اْلَْْعَراُب
background rose to the throne.
In his four
years of rulership, i.e. from 60 A.H. to 64 A.H. (683 C.E.),
Mu’awiyah Ibn Yazid
Ibn Mu’awiyah perpetrated numerous tragedies, the most formidable of which was the blood of (Karbala)
event, the slaughter
of Husayn bin. 'Ali, the battle of Harrah
in which the sanctity of the mosque of our beloved Rasul
S A W in Medina was violated
upon which the invasion
of Mecca and violating the House of God (Holy Kaaba) (Thajeel, 2021).
“…the reign of Mu’awiyah Ibn Yazid Ibn Mu’awiyah (64/683).
Despite the short period of his caliphate, which did not exceed
four months, but it has led to a major
shift in the path of Islamic history.
Because of this, the Umayyad Caliphate
moved from the Sufyan branch
to the Marwanid branch. Consequently, the Islamic world entered
nine years of bloody conflicts 64/683 –73/692. This historical importance
requires studying the various problematics that were associated with the caliphate and produced these serious results, the most important
of which is the problematic of Mu’awiya’s abdication of the caliphate and the
real reasons behind this, in addition to the
problematic of accepting to nominate an heir, allegiance to caliphate
and then abdicate…” (Al-Hassan, 2021).
In the month of Muharram of the year 61 A.H. (680 C.E.), Muawiyah Ibn
Yazid Ibn Muawiyah martyred the members of the family of our beloved Rasul S A W in Karbala in the cruelest and the most tyrannical way possible
and enslaved his family. In Dhul Hajj 63 A.H. (August 683 C.E.), Mu’awiyah Ibn
Yazid Ibn Mu’awiyah, together with the extended the 7th C. Arabic speakers
masterminded the second grand tragedy of his government; he allowed the Syrian
army to transgress over the lives and properties of the people of Medina and
the female members of their families.
It is important to remember that the 7th C. Arabic speakers shifted the
Islamic management headquarters from Madinah to Demarcus Syria and ruled over
Islamic affairs including publications of Tafsir and Hadith heritage for over 300 years (Abdul Rahim, 2019;
Nady, 2021).
“…The attitude of Yazid bin Mu’awiya
to-ward Hijaz people was influenced by a umber of forces,
such as the political opposition by the Hijazis, the lining of the Khalifa and his entourage, the workers and governors, and the tribal leadership….” ( Bint Salim ibn Hashwan, Kh., &
Abdullah Al-Qudhat, 2023).
For instance, the Tafsir Al-Tabari (300H) is known as the first full
Tafsir collection that was produced approximately 3 centuries after the death of our beloved Rashul
( S A W) plus other scattered fragments of tafsir existed
in different 3rd C. Muslim communities. Such books of Tafseer and Al-Qur’anic commentary corpus larked the
systematic use of Naqli linguistic
boundaries and إبراهيم ة'ِمل Ibrahim composition
style; they were based on the 7th C. Arabic
wordlists, opinions of selected people they assumed
to be qualified, and the corrupted versions
of older scriptures including the corrupted
versions of Torah and the Gospel!
Such historical tragedies continue to trigger the entire Ummah to
arouse sensitive questions about the quality, validity, reliability, and authenticity of the earliest
original copies of tafsir corpus,
knowing that Al-Qur’an, (9:97; 49:14; and 48:16)
discredited the 7th C. Arabic
speakers for being the worst rejectors, worst hypocritical, too competent
-in the wrong style to accept the evidence
for the Naqli linguistic boundaries of what Allah made accessible upon His Messenger. (Makawi Ibrahim, 2018).
For instance, the Ummah may need to know from where Al-Tabari (300H)
got the primary references for the famous Tafsir Al-Tabari. Who reviewed and
approved the Tafsir Al-Tabari content, methods, and language before
publication? Where is the original Tafsir Al-Tabari book? and is there any
evidence to prove that Al-Tabari is the true author of Tafsir Al-Tabari?...
Such sensitive questions have become rampant especially in this era of human
awareness when the universe has nothing to hide!
3.5 Only the True Believers Comprehend Naqli Composition Style
The true
believers are favoured with benedictions of comprehending Naqli linguistic
boundaries and decode Naqli concealments.
Allah S.W says
"وَكَتَ.بْ.نَا لَهُ فِِ الْلَْْوَاحِ مِنْ كُلِِ شَيْءٍ مَوْعِظَةً وَتَ.فْصِيلً لِكُلِِ شَيْءٍ فَخُذْهَا بِقُاوةٍ وَأْمُرْ قَ.وْمَكَ يَخَُْذُوا بِحَِْسَنِهَا سَأُورِيكُمْ دَارَ الْفَاسِقِيَن"
(Al-Qur’an, 7:145).
We inscribed for him (اْلَْْلَواِح ِفي;
in the form of illusions of) everything an caution (َوَتْفِصيًلا;
and divarication for) everything. So, take it with strength (of understanding that it deserves), and command your people to take what is most insightful of it
using divine lexicon).
(َسُأوِريُكْم; I shall conceal/ divert from
you) (اْلَفاِسِقيَن َداَر;
the understanding of those who
toil on Naqli linguistic boundaries and the composition style of (إبراهيم ة'ِمل) (Al-Qur’an, 7:145).
Also, Allah S.W
Says:
"سَأَصْرِفُ عَنْ آيَتََِِ الاذِينَ يَ.تَكَ ابُرونَ فِِ الْرَْْضِ بِغَيِْْ الْقَِِْ وَإِنْ يَ.رَوْا كُلا آيَةٍ لََّ ي.ؤُْمِنُوا بِاَِ وَإِنْ يَ.رَوْا سَبِيلَ الرُّشْدِ لََّ يَ.تاخِذُوهُ سَبِيلً وَإِنْ يَ.رَوْا
سَبِيلَ الْغَيِِ يَ.تاخِذُوهُ سَبِيلً
ذَلِكَ
بِاَِنُهمْ كَذابُوا
بِيَِتَِنَا وَكَانُوا عَنْ.هَا غَافِلِيَن7:146). (Al-Qur’an,
"
I shall steer away from my (آَياِتَي; signs) those who arrogantly ignore
the truth and take to interpret (اْلَْْرِض; the scripture), using their opinions
instead of Allah’s divine lexicon) and even if they witness every sign they
would not believe in them, and if
they see the way of
finding the correct direction, they will not adopt it; and if
they see the way of finding the wrong direction, they
will adopt it because. That is so because they belied Our signs and were
oblivious to them (Al-Qur’an, 7:146).
Also, Allah
S.W Says:
"خُلِقَ الِْنْْسَانُ مِنْ عَجَلٍ سَأُورِيكُمْ آيَتَِِ فَلَ تَسْتَ.عْجِلُونِ21:37). (Al-Qur’an, "
The divinely guidable man was created of hurriedness. Indeed, (َسُأوِريُكْم;
I shall conceal from you) My signs; and thus, do not rush (while toiling
on the scripture (Al-Qur’an, 21:37).
i.e. toil in accidence with Al-Qur’an linguistic
boundaries and the composition style
of (إبراهيم) so that you can decode
Al-Qur’an surface layer
to get insight into divine concealment. The Naqli linguistic boundaries reposited in Millat Ibrahim
(إبراهيم ة'ِمل) which also referred
to as Ibrahim composition style. The term (ة'ِمل) derives from the infinite (ملل) which means to dictate and compose, just
like in Al- Qur’an (2:282).
3.6
The Crossover Naqli Superficial Texts, Eradicates Fables
and Corrupted Naqli
Claims
It is
insightful to learn the necessity of emptying the (Minds) by dropping all
fables and the corrupted Torah teachings before receiving a fresh refill of Naqli provisions directly from Al-Qur’an. The Naqli toiling should not be based on superficial linguistic
knowledge.
Most Naqli are engaged
by crossing over the
superficial text meanings
by considering different points
of Naqli ’s view to unveil the
concealed insights of Naqli that can
only be accessible by delayed diligent and divaricated understanding, not the
harried superficial analyses. QPS verses, just like the rest of Al-Qur’an verses, are meant for
allegorical cross-over for those of the cores (Al-Qur’an, 12:111).
"لَقَدْ كَانَ فِِ قَصَصِهِمْ عِبَْرةٌ لِوُْلِِ الْلَْْبَابِ مَا كَانَ حَدِيثًا ي.فُْتَىََ وَلَكِنْ تَصْدِيقَ الاذِي بَيَْن يَدَيْهِ وَتَ.فْصِيلَ كُلِِ شَيْءٍ وَهُدًى وَرَحَْمةً لِقَوْمٍ ي.ؤُْمِنُونَ "
.(Al-Qur’an, 12:111)
Indeed, in
their stories (communicated in Al-Qur’an)
there is an allegorical cross-over for those of the cores. It is not a
discourse that can be concocted; rather is evidence
of the truthfulness of the person in whose hand it is, and a divarication
of everything (in the scripture); (i.e. Qur’anic content
segmentation), and guidance
and a mercy to a community of people
who believe. (Al-Qur’an, 12:111).
The necessity of Naqli crosses over the superficial text by considering different points of Naqli ’s
view to unveil the concealed insights of Naqli that could be
hardly observable by superficial levels of Naqli analyses. In terms of
concealment, Al-Qur’an is
like ;التوراة) Torah. i.e. the concealer (that existed before Al-Qur’an (Al-Qur’an, 46:12) .
"وَمِنْ قَ.بْلِهِ كِتَابُ مُوسَى إِمَامًا وَرَحَْمةً وَهَذَا كِتَابٌ مُصَدِِقٌ لِسَانًَّ عَرَبِيًّا لِيُ.نْذِرَ الاذِينَ ظَلَمُوا وَبُشْرَى لِلْمُحْسِنِيَن" 46:12) .(Al-Qur’an,
Yet before
it, there was the Book of
Moses which was an exemplar (of Al-Qur’an in
concealment), and a (َوَرْحَمًة; mercy
of divine guidance). And this (Al-Qur’an) is the Book correcting (the corruptions occurred
in the (التوراة; Torah.
i.e., the concealer)
the concinnated Books in the Arabic locution, to warn the transgressors and to give glad tidings (ِلْلُمْحِسِنيَن;
for those who do the
insightful toiling on the scripture) (Al-Qur’an, 46:12).
Allah S.W Says:
قَالَ يََ مُوسَى إِنِِي اصْطَفَيْ.تُكَ عَلَى النااسِ بِرِسَالَتَِِّ وَبِكَلَمِي فَخُذْ مَا آتَ.يْ.تُكَ وَكُنْ مِنَ الشااكِرِينَ (7:144) .Al-Qur’an,
He said: Moses,
I have chosen you from all mankind with My Messages and My Words. Therefore,
take what I have given you, and be among (الَّشاِكِريَن; those who properly communicate with Allah
using Naqli composition style Al-Qur’an, (7:144).
4.0 The Methodologies of Tadabbur
Al-Qur’an
The
methodologies of Tadabbur Al-Qur’an is an escape from applying crookedness and
a detour approach to Naqli. Therefore, dabber Al-Qur’an methods is a deliberate
recall of the 1st Qur’anic generation approach to Al-Qur’an engagement using
divine induced from in the Naqli itself
(56:1-14); (36:2-11). It is based
on the Naqli composition style which stands for “Divine” meanings
that are uniquely different from that of the 7th C. Arabic wordlists (Alhaj,
2022; Idris, 2023). The term “Tadabbur
Al-Qur’an” refers to the deep reflection and contemplation of the Qur'anic
Naqli beyond the surface level
of recitation and memorization.
Hence, Tadabbur Al-Qur’an
methods are an extension of InAQ methodological review in the quest of attaining
a more stable and consistent InAQ-referenced ground for a more revealing divine
worldview. The acronym refers to (Version One); the version of our beloved
Rasul S.A.W along with his great Sahabah R.A. Thus, Tadabbur Al-Qur’an methods
are the direct Al-Qur’an
engagement mechanisms used during
early Muslim community before the emergency of
the Tafsiir corpus
without any detour.
Tadabbur Al-Qur’an methods
follow the Al-Qur’an
(18:01, 39:28, 14:3, 11:19,
7:45, 7:86, 3:99, 20:107, and 20:108) in which were instructed to engage Al-Qur’an
directly without any detour the way
it was engaged by our beloved Rasul S.A.W and his great Sahabah R.A. when the
books of Tafsir were created.
Allah S.W Says:
"الْمَْْدُ
اِللَِّ الاذِي أَنْ.زَلَ عَلَى عَبْدِهِ الْكِتَابَ وَلََْ يَْجعَلْ لَهُ عِوَجًا" .(18:01)
Praise belongs to Allah who has
sent down the Book to His worshiper (Prophet Muhammad) and has not made ( ِعَوًجا;
any crookedness (detour approach) for it (18:01).
Also, Allah S.W Says
"قُ.رْآنًَّ عَرَبِيًّا غَيَْْ ذِي عِوَجٍ لَعَلاهُمْ يَ.تا.قُونَ " .(39:28)
It is a concinnated Al-Qur’an; (arranged in a meaningful order) (ِعَوٍج
ِذي
َغْيَر; free from crookedness and detour approach), in order that they will (َيَّتُقوَن; be disciplined by proper use of divine terminologies, divine lexicon, and divine composition
style while toiling on it (39:28). See also Al-Qur’an (14:3,
11:19, 7:45, 7:86, 3:99, 20:108, and 20:107).
The
provision of Tadabbur Al-Qur’an facilitates the deeper understanding of the Naqli considering the broader image of the Divine
(مقاصد; Mqaasid)
goals of human wisdom, guidance, and signs present
in the Naqli . Tadabbur Al- Qur’an methods is a revisitation
of the 1st Qur’anic generation approach to Al-Qur’an engagement
using Tadabbur Al- Qur’an mechanisms as in Al-Qur’an (56:1-14); (36:2-11). It is based on the Naqli composition style which stands for
“Divine” meanings that are uniquely different
from that of the 7th C. Arabic
wordlists (Alhaj, 2022; Idris, 2023).
Allah S.W
Says
" أَفَلَ يَ.تَدَبا.رُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيِْْ ا اللَِّ لَوَجَدُوا فِيهِ اخْتِلَفًا كَثِياًْ 4:82) ".(Al-Qur’an,
;اْلُقْرآَن َيَتَدَّبُروَن َأَفَلا)Do
they not then engage the Al-Qur’an ;َّاللَِّ َغْيِر ِعْنِد ِمْن َكاَن َوَلْو) ?(If it-the
way of engaging the Al-Qur’an (
inspired by anyone other than Allah ;َلَوَجُدوا)
,they would certainly find ;ِفيِه) (in it- i.e., the
invented way of their engagement ;َكِثيًرا
اْخِتَلاًفا)
- (many disagreements (about which to argue (among themselves) (Al-Qur’an, 4:82).
The Tadabbur Al-Qur’an methods as in Al-Qur’an (4:82)
above reminds the ummah about the necessity of emptying the cups (Minds)
and dropping all fables and ;الإسرائيليات)
Israiiliyyaats (before receiving a fresh refill of Naqli
provisions directly from Al-Qur’an and
authentic narrations of Purified Al-Susannah Al-Shareefah of our beloved prophet Muhammad S A W. The needs analysis
for morality restoration was conducted before this stage the outcome of which
included the necessity employing the systematic approaches using Naqli resources, along with the Naqli-Aqli integration methods. The Tadabbur
Al-Qur’an methods are the 1st generation Tadabbur Al-Qur’an approach.
They are elaborated in Al-Qur’an (56:1-14); (99:1-8). They are also
elaborated by the Al-Qur’an (36:2-11).
Allah S.W says
اْلَواِقَعُة َوَقَعِت ِإَذا)"When
those who are bound to fall (into disrepute)
eventually do (1) َكاِذَبٌة ِلَوْقَعِتَها َلْيَس no belying shall there be to their
fall (into disrepute) (2) َراِفَعٌة َخاِفَضٌة for their fall (into
disrepute) shall result in debasing (some who were previously elevated) and elevate some who were previously debased.
(3) َرًّجا اْلَْْرُض
ُرَّجِت ِإَذا When the (scripture is shaken
a (resonating) shake (4) َبًّسا اْلِجَباُل َوُبَّسِت and when the
compositional units are solicited in a special
way to yield their indications (5) ُمْنَبًّثا َهَباًء َفَكاَنْت and thus, become (like) scattered dust, (6) َثَلاَثًة َأْزَواًجا َوُكْنُتْم and you are (classified at that time) into three pairs, (7) اْلَمْيَمَنِة َأْصَحاُب َما اْلَمْيَمَنِة َفَأْصَحاُب
and then, the companions of the optimistic
anticipation, then are not the companions of the optimistic anticipation (8) اْلَمْشَأَمِة َأْصَحاُب
َما
اْلَمْشَأَمِة َوَأْصَحاُب and companions of the pessimism, are then are not the
companions of the pessimism. (9) الَّساِبُقوَن َوالَّساِبُقوَن And the forerunners (the companions of Rasul
S.A.W) (are not changed from being the forerunners),(10) اْلُمَقَّرُبوَن ُأوَلِئَك those are the ones brought
near (to their Allah) (11) َجَّناِت
ِفي
الَّنِعيِم in the concealed abords of privileged insights (bliss), (12) اْلََّْوِليَن ِمَن ُثَّلٌة a disorganized multitudes among the earlier
ones (13) اْلِْخِريَن ِمَن َوَقِليٌل and a few among the later ones" (Al-Qur’an, (56:1-14).
Allah S.W Says
ِزْلَزاَلَها اْلَْْرُض ُزْلِزَلِت ِإَذا (99:1). When (اْلَْْرُض;
the scripture, i.e., Al-Qur’an’s surface
layer) (ُزْلِزَلِت; is shaken); (ِزْلَزاَلَها;
i.e.,
is split in its own way of splitting), (99:1).
َأْثَقاَلَها اْلَْْرُض َوَأْخَرَجِت(99:2) .and – as a result-
(اْلَْْرُض َوَأْخَرَجِت; the scripture, i.e. Al-Qur’ans surface
layer) brings out its heavy load (99:2).َلَها
َما اِْلإْنَساُن َوَقاَل (99:3).and
the (اِْلإْنَساُن; divinely guidable man) asks: "What is with it?" (99:3). َأْخَباَرَها
ُث'ُتَحِد َيْوَمِئٍذ
(99:4). At that time, it (اْلَْْرُض; the scripture, i.e., Al-Qur’an’s surface layer) shall express its (true) accounts (99:4) َلَها َأْوَحى
َرَّبَك ِبَأَّن (99:5). According to the fact that it is its Lord (َلَها َأْوَحى;
commanded it to do so) (at that time, but not before) (99:5).
َأْعَماَلُهْم ِلُيَرْوا َأْشَتاًتا الَّناُس َيْصُدُر َيْوَمِئٍذ (99:6). On that time ( َيْصُدُر
الَّناُس;
various groups of
people) will come forth (َأْشَتاًتا;
scattered- each on her/ his own) (َأْعَماَلُهْم ِلُيَرْوا; to be shown-how-the
divine lexicon should be, and-how- erroneously was produced) (99:6). َيَرُه َخْيًرا َذَّرٍة ِمْثَقاَل َيْعَمْل َفَمْن (99:7). And-on
that day- whosoever (َيْعَمْل;
toils) an atoms weight of the correct application of Qur’anic lexicon shall see
its (good results), (99:7). َيَرُه َشًّرا َذَّرٍة ِمْثَقاَل َيْعَمْل َوَمْن (99:8).
And-on that day-whosoever (َيْعَمْل;
toils) an atoms weight of the erroneous application of Qur’anic lexicon shall
see its (bad results)" (Al-Qur’an, 99:1-8).
The Naqli-Aqli integration methods
encompass two vital aspects; (i) the aspect
of Naqli provisions; (ii) the aspect of (Aqli) of elevated cognitive insights using various mechanisms of Organic
Al-Qur’an Methodology” (Hany Atchan,
2023) as well as the Tadabbur Al-Qur’an methods embedded within Al-Qur’an itself (Zabidi, Tormizi, Akib,
Ahmad, & Solong, 2023).
5.0 InAQ Principles Reflect
Tadabbur Al-Qur’an Methods
The approach
of (Naqli –Aqli Integration) InAQ encompasses two vital aspects;
(i) the aspect of Naqli provisions. (ii) the
aspect of (Aqli) using Tadabbur
Al-Qur’an methods embedded within Al-Qur’an itself, such as in Al-Qur’an
(38:29)“ اْلَْْلَباِب ُأوُلو َوِلَيَتَذَّكَر آَياِتِه ِلَيَّدَّبُروا ُمَباَرٌك ِإَلْيَك َأْنَزْلَناُه ِكَتاٌب ” It is a Blessed Book that We have made accessible
to you (Prophet
Muhammad) so that those possessed with minds (ِلَيَّدَّبُروا;
ponder its verses) and (ِلَيَتَذَّكَر;
toil using the Naqli composition
style as a mean to remembering; the (Qur’anic stories and parables;
Dhikir ِذكر) (38:29). The adapted Aqli of Tadabbur
Al-Qur’an methods which is embedded within Al-Qur’an is also known as (بالقرآن
القرآن تفسير) (Muhamad
Alamin
Alshanqitii,
2009); It is also referred to as “Organic Al-Qur’an
Methodology” (Hany Atchan, 2023). The Organic Qur’anic Methodology is
applied not only to the Naqli (semantics)
but also to the Naqli (verb forms and
other Naqli linguistic aspects). The
proper use of the organic Qur’anic Approach) involves the following Naqli toiling Methods:
5.1 Observing Quranic (علامات;
markings) mentioned in the opening of Surah Ar-Rahma (Surah 55:1-2): “ الَّرْحَمُن The Merciful (Allah) (1) “ اْلُقْرآَن َعَّلَم”
(2) He (Allah) placed markings in the Al-Qur’an” (to protect
the toilers against providing
Al-Qur’an verses with harried flat superficial meanings.
These marking are always unique
and exclusive between
the two InAQ variables. The following Figure1
briefly elaborates how the (علامات; markings)
direct the interactions between the Naqli of
Al-Qur’an, (2:259) about the man who died who died 100 years and several
other Qur’anic stories
and parables.
Allah S.W
Says
"أَوْ كَاالذِي مَار عَلَى قَ.رْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَ انَّ يُيُِْي هَذِهِ ا اللَُّ بَ.عْدَ مَوْتِاََ فَأَمَاتَهُ ا اللَُّ مِائَةَ عَامٍ ثُاُ بَ.عَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ
يَ.وْمًا أَوْ بَ.عْضَ يَ.وْمٍ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ فَانْظُرْ إِلََ طَعَامِكَ وَشَرَابِكَ لََْ يَ.تَسَناهْ وَانْظُرْ إِلََ حَِمارِكَ وَلِنَجْعَلَكَ آيَةً لِلنااسِ وَانْظُرْ إِلََ الْعِظَامِ كَيْفَ
ن.نُْشِزُهَا ثُاُ نَكْسُوهَا
لَمًْْا فَ.لَماا تَ.بَايَن لَهُ قَالَ أَعْلَمُ أَنا ا اللََّ عَلَى كُلِِ
شَيْءٍ قَدِيرٌ " 2:259) .(Al-Qur’an,
Or of him, who, when passing
by the ruined village that was (;ُعُروِشَها َعَلى َخاِوَيٌة
fallen on its roofs), remarked: How can Allah
give life to this after its death? Thereupon Allah caused him to die, and after
a hundred years He revived him. He asked: How long have you remained? A day, he replied, or part
of a day. Allah said: Nay, you have remained a hundred
years. Look at (;َوَشَراِبَك َطَعاِمَك your food and drink)- i.e., refers to the loaded divine sustenance- they have not rotted. And look at (;ِحَماِرَك
your donkey) (that had died),
and (ِللَّناِس
آَيًة
ِلَنْجَعَلَك; We will make you a sign to the people. And look at
the bones (of your donkey) how We shall revive them and clothe them with
flesh. And when it had all become clear to him, he said: I know that Allah has
power over all things (Al-Qur’an, 2:259). The following Figure 1
illustrates the use of Al-Qur’an, (علامات;
markings) method as stems for observing similar divine Insights.
Figure 1 Illustration of Using Al-Qur’an, (علامات; Markings)
Method as Stems for Observing Similar Divine Insights
|
..."مَثَلُ الَّذِينَ حُ ِ'ملُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا"... The likeness
of those who were loaded with the
Torah, but did not carry
it, is like that of a donkey
carrying books… (Al-Qur’an, 62:5) |
1- the story of (غلام) for both
( زكريا A.S. &) مريم "قَالَتْ
أَنَّى يَكُونُ لِي)غُلَامٌ...(
وَلِنَجْعَلَهُ )آيَةً( لِلنَّاسِ" (Al-Qur’an, 19:20-21); 2- the parable of divine secret
provision: "وَجَعَلْنَا
ابْنَ مَرْيَمَ وَأُمَّهُ )آيَةً(
وَآوَيْنَاهُمَا إِلَى رَبْوَةٍ ذَاتِ
قَرَارٍ وَمَعِينٍ." (Al-Qur’an, 23:50). 3- the parable of (َوَحُصوًرا) keeper of divine secret: ..." أَنَّ اَّللََّ يُبَ ِ'شرُكَ بِيَحْيَى ... وَحَصُورًا وَنَبِيًّا"... (Al-Qur’an, 3:39). |
"فَلْيَنْظُرِ الِْإنْسَانُ إِلَى طَعَامِهِ"... Let the (Insan) reflect on his food… (Al-Qur’an, 80:24) |
|
…and reflect on your donkey… (Al-Qur’an, 2:259) |
..." وَلِنَجْعَلَكَ )آيَةً( لِلنَّاسِ"... ; We …will
make you a sign to the people… (Al-Qur’an, 2:259) |
The Donkey Parable ..."فَانْظُرْ إِلَى طَعَامِكَ"... …reflect on your food
|
|
|
(Al-Qur’an, 2:259) |
|
|
..."وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا"... …that was
fallen on its roofs…
|
|
…Allah caused
him to die, and after a hundred years He revived him… (Al-Qur’an, 2:259) |
|
..."وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا"... …that was fallen on its roofs…
(Al-Qur’an, 18:42) |
|
..."ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ * ثُمَّ إِذَا
شَاءَ أَنْشَرَهُ"...
|
The Figure 1
above elaborates on using the method of observing Naqli (علامات; markings). It turns out that the Naqli
of Al-Qur’an, (2:259) about the man who died who died 100 years is a
stem for several other Naqli as elaborated in the above figure 2.
5.2 -(a). Al-Qur’an Organic (َتْفِصيل;) by Allah S.W Mentioned in the Opening
Surat Hud (11:1): “ ُثَّم آَياُتُه ُأْحِكَمْت ِكَتاٌب الر
1) َخِبيٍر َحِكيٍم َلُدْن ِمْن صَلْت' ِ ُف) AlifLaamRa. A Book whose verses are clear, and then explained
by Him, the source of linguistic
discernment, the Omni Provider of Awareness”. We can provide some instances of organic
(َتْفِصيل;)
for the divine
term (اْلَفَواِحَش; indecent
acts) in the following verse
(7:33).
Allah S.W Says
"قُلْ إِنَّمَا حَرَّمَ رَبِ'يَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالِْإثْمَ وَالْبَغْيَ بِغَيْرِ الْحَ 'قِ وَأَنْ تُشْرِكُوا بِالَّلَِّ مَا لَمْ يُنَ ِ'زلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اَّللَِّ مَا لََ تَعْلَمُونَ" 7:33)
Al-Qur’an,.( Say: My Lord has forbidden all indecent acts whether apparent or disguised and sin,
and unjust insolence,
and that you associate with Allah that for which He has never sent down an authority, or to say about Allah
what you do not know. Al-Qur’an (7:33)
forbids ;اْلَفَواِحَش) indecent acts
.(Then, Allah S.W-Himself- in Al-Qur’an (17:32 & 4:22) provides an organic ;َتْفِصيل)
elaboration (about what is meant by ;اْلَفَواِحَش)
indecent acts (in Al-Qur’an (7:33). That is the meaning of organic (;َتْفِصيل) in above Surat Hud verse (Al-Qur’an, 11:1).
Another example of Al-Qur’an Organic (;َتْفِصيل) by Allah S.W mentioned in the opening Surat Hud (11:1) is the organic (َتْفِصيل)of
the divine term (اْلُفُسوق) that
appears in Al-Qur’an (2:197) and.(49:7)
Allah S.W Says
"الْجَُّْ أَشْهُرٌ مَعْلُومَاتٌ فَمَنْ فَ.رَضَ فِيهِنا الْجَْا فَلَ رَفَثَ وَلََّ فُسُوقَ وَلََّ جِدَالَ فِِ الْجَِِْ وَمَا تَ.فْعَلُوا مِنْ خَيٍْْ يَ.عْلَمْهُ ا اللَُّ وَتَ.زَاودُوا فَإِنا خَيَْْ الازادِ التا.قْوَى وَاتا.قُونِ يََ أُولِِ الْلَْْبَابِ" 2:197)
.(Al-Qur’an,
The (اْلَحُّج) is in the marked declarations. (For) whosoever undertakes the (اْلَحُّج)
there should be no (ُفُسوَق)
,(َرَفَث), nor (ِجَداَل) in the (اْلَحُّج). Allah provides
evidence-based knowledge of whatever good you do. Be well prepared for (اْلَحُّج), and verily (الَّتْقَوى; the discipline of proper use of divine
terminologies) is (الَّزاِد َخْيَر; the proper
understanding of the scripture is the
(true) preparation for the (َواَّتُقوِن) .(اْلَحُّج; and be disciplined with Me (Allah)
by proper use of divine terminologies while toiling on the scripture. O people
with minds (Al-Qur’an, 2:197). See also Al-Qur’an (49:7).
The detailed implications of the general
divine term (اْلُفُسوق) in the verses of Al-Qur’an (2:197 and 49:7) were clarified by Al-Qur’an Organic (َتْفِصيل;)
made by Allah S.W in the following
verses of (Al-Qur’an verses (5:3, 6:121, 6:145; 2:282,
49:11). This type of (َتْفِصيل) is partial and part of (بالقرآن
القرآن تفسير).
"حُرِِمَتْ عَلَيْكُمُ الْمَيْ.تَةُ وَالْدامُ
وَلَمُْْ الْنِْْزِيرِ وَمَا أُهِلا لِغَيِْْ الِلَِّ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ
وَالْمُتَدََِِيَةُ وَالناطِيحَةُ
وَمَا
أَكَلَ السابُعُ إِلاَّ
مَا ذكَايْ.تُمْ وَمَا ذُبِحَ
عَلَى النُّصُبِ وَأَن تَسْتَ.قْسِمُواْ بِلَزَْْلمََِّ
ذَلِكُمْ فِسْقٌ ..."
5:3)
.(Al-Qur’an,
You are forbidden (to consume) the dead, blood,
and the flesh of swine;
also flesh dedicated to any other than Allah,
the flesh of strangled
(animals) and of those beaten,
that which is killed by falling, gored
to death, mangled
by beasts of prey,
unless you find it (still
alive) and slaughter
it; also, of animals sacrificed on the (الُّنُصِب). You are also forbidden to seek
division by the arrows. The above forbidden elements upon you are elements of the (اْلُفُسوق)
category… (Al-Qur’an, 5:3). See
also Al-Qur’an (6:121, 6:145; 2:282, 49:11).
5.2
-(b). Al-Qur’an
toiling (َتْفِصيل; Divarication) which Result from (اعتبار; Cross over) and (ر'تدب). It is a way of (َتْفِصيل) that
is referred to as (َزْرٌع; planted crops) in
the following verse of Al-Qur’an (13:4) Allah S.W. says:
"وَفِِ الْرَْْضِ قِطَعٌ مُتَجَاوِرَاتٌ وَجَنااتٌ مِنْ أَعْنَابٍ وَزَرْع وَنَِيُلٌ صِ نْ.وَانٌ وَغَيُْْ صِنْ.وَانٍ يُسْقَى بِاَِءٍ وَاحِدٍ وَن.فَُضِِلُ بَ.عْضَهَا عَلَى بَ.عْضٍ فِِ الْكُُْلِ
إِنا فِِ ذَلِكَ لَيََتٍَ لِقَوْمٍ يَ.عْقِلُونَ " .(Al-Qur’an,13:4)
And ِفي); in the style
of) (اْلَْْرِض; the scripture), (you find) there
are sections in close proximities to one another,
and (you also find) (َجَّناٌت; concealed abodes of understanding) (ِمْن;
containing) (َأْعَناٍب; vines currying
branches of ripe grapes i.e. collection
of mature concepts), and (you also find) (َزْرٌع;
planted crops) i.e. mature concepts yielded by (اعتبار;
cross over) and ((ر'تدبprocedures, that could be applied to new sections)
and (you also find) (َنِخيٌل;
date palms; i.e. stories of messengers
and prophets) (ِصْنَواٍن
َوَغْيُر ِصْنَواٌن; that grow in family clusters
and otherwise; all of them are irrigated with a single origin
of (ماء;
i.e. divine guidance) and we favor some of them over others in (اْلُُْكِل; eat, i.e. their consumption of
locutionary expressions). Verily, in all the above are signs for a (َقْوم) people whose cores; (َقْلب) receive divine guidance (Al- Qur’an,13:4).
5.3 Attadabbur (التدُّبر; the diligent observation of all Al-Qur’an
Textual and Conceptual variables (Al-Qur’an, 4:82). Attadabbur variables at the textual
levels encompass various
divine textual analysis
such as Al-Qur’an text segmentation Al-Qur’an composition style, semantics and orthographical variations, unique composition Style known as (ابراهيم
ملة), the frequently used divine terminologies
and specific elements of divine syntactics and morphologies. Yet Attadabbur variables
at the conceptual levels) encompass various collections of Al-Qur’an abstract
concepts that are embedded in Al-Qur’an linguistic boundaries, Al-Qur’an
stories, parables, Al-Qur’an geo-historical aspects; (i.e.,
geographical location contexts, time; and factors influencing the Al-Qur’an message
(not the language).
Allah S.W
Says
"أَفَلَ يَ.تَدَبا.رُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِنْدِ غَيِْْ ا اللَِّ لَوَجَدُوا فِيهِ اخْتِلَفًا كَثِياًْ" 4:82) .(Al-Qur’an,
(اْلُقْرآَن َيَتَدَّبُروَن َأَفَلا; Do they not then engage the Al-Qur’an)? (َّاللَِّ َغْيِر ِعْنِد ِمْن َكاَن َوَلْو; If it-the way of engaging the Al-Qur’an) inspired by anyone other than
Allah, (َلَوَجُدوا; they would certainly
find) (ِفيِه; in it- i.e. the invented way of their engagement)- (َكِثيًرا اْخِتَلاًفا; many disagreements) about which to argue (among themselves) (Al-Qur’an, 4:82).
In instances of spelling variations in the visionary reports cited in Yusuf's story where the spelling of past tense (رأى);
for the visionary prediction and the spelling of past tense (رءا) for seeing by eyes, none of them refers to dreams whatsoever.
Although some Al-Qur’an words have the same pronunciation, they are
spelled differently to indicate different meanings. Also,
the word (َسْبٌع) in (ِعَجاٌف
َسْبٌع) does not mean the number
7 seven; it rather refers to beasts.
Allah S.W Says
"وَقَالَ الْمَلِكُ إِنِِي أَرَى سَبْعَ بَ.قَرَاتٍ سِاَْنٍ يَكَُْلُهُنا سَبْعٌ عِجَافٌ وَسَبْعَ سُنْ.بُلَتٍ خُضْرٍ وَأُخَرَ يَبَِسَاتٍ يََ أَيُّ.هَا الْمَلََُ أَفْ.تُونِي فِِ رُؤْيَيَ إِنْ كُنْ.تُمْ لِلرُّؤْيََ تَ.عْبُُرونَ " 12:43)
.(Al-Qur’an,
The king said: (َسْبَع
َأَرى; I see a vision
of seven fat cows) being
fed on by (ِعَجاٌف
َسْبٌع; thin beasts); (ُسْنُبَلاٍت َوَسْبَع; and seven ladies wearing green robes) (ُخْضٍر; with train) (َياِبَسات َوُأَخَر
ٍٍ; in the company of others who are
shortened). O notables! Counsel me about (ُرْؤَيَي; my eyewitness report), if you can
crossover (ِللُّرْؤَيا; the vision and form an opinion) (Al-Qur’an , 12:43).
5.4 Al-Qur’an (Nested Interpretation) to Uncover the Meanings and Indications of Al-Qur’an Verses at Textual and
Conceptual Levels. The Al-Qur’an (nested
interpretation) at textual levels encompass various divine textual analysis DTA
including Al-Qur’an text segmentation
(along with Naqli composition style,
semantics and orthographical variations, divine language-arts, the frequently used divine terminologies and specific elements of divine
syntactics and morphologies.
Yet Al-Qur’an (nested
interpretation) at the conceptual levels) encompass various collections of Al-Qur’an abstract concepts that are embedded in Al-Qur’an linguistic boundaries
and Naqli composition style. Al-Qur’an (nested interpretation) at the
conceptual levels also involves geo-historical aspects; (i.e., geographical
location contexts, time; and factors influencing the message (not language).
For instance, the interpretation of Al-Qur’an
(40:37) is nested with Al-Qur’an (111:1-1).
Allah S.W
Says
..."وَقَالَ فِرْعَوْنُ يََ هَامَانُ ابْنِ لِِ صَرْحًا لَعَلِِي أَبْ.لُغُ الْسَْْبَابَ " 40:36) .(Al-Qur’an,
Fir’aoun said: Haman, construct for me (َصْرًحا; a composition of decodes) so that I can reach the ways (of elevation) (Al- Qur’an, 40:36).
"أَسْبَابَ السامَاوَاتِ فَأَطالِعَ إِلََ إِلَهِ مُوسَى وَإِنِِي لَظَُْنُّهُ كَاذِبًَ وَكَذَلِكَ زُيِِنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدا عَنِ السابِيلِ وَمَا كَيْدُ فِرْعَوْنَ إِالَّ فِِ تَ.بَابٍ"
.(Al-Qur’an, 40:37)
The ways of (الَّسَماَواِت; the elevated layers of understanding) so that I may look upon the God of Moses (revelation) because
I think that he is a liar! And so Fir’aoun’s (َعَمِلِه ُسوُء; his corrupt
toiling) were made to seem fair to him, and he was barred
from the Way. And Fir’aoun’s trickiness was about nothing except in cutting off
palms” (Al-Qur’an, 40:37).
The Al-Qur’an Verse (40:37)
Can Be Nested with Al-Qur’an (111:1)
َوَتَّب َلَهٍب َأِبي َيَدا َتَّبْت (1) both palms of Abu Lahab are cut off, along with the way he did the cutting
off palms! َماُلُه َعْنُه
َأْغَنى َما َكَسَب
َوَما
(2) His wealth
will not suffice
him, neither what he has gained; َلَهٍب َذاَت َناًرا
َسَيْصَلى (3) he shall roast at a Flaming
Fire, اْلَحَطِب َحَّماَلَة
َواْمَرَأُتُه (4) while his (noble) subordinate woman, holding the responsibility (of Musa protection against Fir’aoun’s torture) َمَسٍد ِمْن َحْبٌل
ِجيِدَها ِفي (5) like a rope of palm fiber around her neck! (Hany Atchan,
2023).
Thus, using the Al-Qur’an (nested
interpretation) method helps to
uncover the meanings and
indications of Al- Qur’an unique texts and non-Arabic terminologies that cannot
be elaborated by the 7th-century Arabic word lists (Himdi
and Assiri, 2023). The use of Al-Qur’an DTA
further, facilitates the proper extraction of Al-Qur’an divine messages including morals, rituals, and laws. It
also yields a meaningful cross over the superficial layer of Naqli to ascend to the abstract divine
insights and universal morals and norms deposited in the Al-Qur’an for the maintenance of humanity's values.
The Al-Qur’an Verse (111:4)
Above Can Also, be Nested
with the Next Verse of Al-Qur’an
(66:11)
"وَضَرَبَ اَّللَُّ مَثَلًا لِلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَ 'بِ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ وَنَ ِ 'جنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ وَنَ ِ 'جنِي مِنَ الْقَوْمِ الظَّالِمِينَ" ) Al-Qur’an,
.(66:11
And to those who believe Allah has given
as an example Fir‘aoun’s subordinate woman, who said:
My Lord, build me a house before You in (اْلَجَّنَة; the concealed abode of understanding) and
save me from Fir‘aoun and (َعَمِلِه;
his corrupt toiling), and save me from the transgressors (Al-Qur’an,
66:11).
5.5 The certainty and
Intentionality of all Al-Qur’an related
patterns, including orthographic variations. This method is based on the
conviction that “There is no coincidental patterns in Al-Qur’an” because coincidence is an attribute of imperfect being,
but Allah is perfect. So, every letter and every spelling variation-including prefix and suffixes-in Al- Qur’an are relevant and
intentionally meant to deliver additional specific meanings.
5.6 The proper Use of the
(Naqli
Composition Style and the Frequently used Naqli Unique Terminologies) the way they
are consistently used in Al-Qur’an, even if they mean
different meanings in the 7th C. Arabic language arts, especially
when the Al-Qur’an terminologies can hardly make plausible divine
sense when they are attributed to the superficial meanings of the 7th C. Arabic
composition style, such as Al-Qur’an (13:4) where the term (اْلَْْرِض) is applied to mean (the scripture) by all
means. Otherwise, a verse like (13:4) where the term (اْلَْْرِض)
is used loses its divine essence if the term
(اْلَْْرِض) is applied to mean (the Earth). The same application of the term (اْلَْْرِض) to mean (the scripture) is consistent
throughout the Al-Qur’an Al-Kareem. For our instance
of Al-Qur’an (13:4) Allah S.W. says:
"وَفِِ الْرَْْضِ قِطَعٌ مُتَجَاوِرَاتٌ وَجَنااتٌ مِنْ أَعْنَابٍ وَزَرْعٌ وَنَِيُلٌ صِنْ.وَانٌ وَغَيُْْ صِنْ.وَانٍ يُسْقَى بِاَِءٍ وَاحِدٍ وَن.فَُضِِلُ بَ.عْضَهَا عَلَى بَ.عْضٍ فِِ الْكُُْلِ
إِنا
فِِ ذَلِكَ لَيََتٍَ لِقَوْمٍ يَ.عْقِلُونَ " 13:4)
.(Al-Qur’an,
And ِفي); in the style
of) (اْلَْْرِض; the scripture), (you find) there
are sections in close proximities to one another,
and (you also find) (َجَّناٌت;
concealed abodes of understanding) (ِمْن;
containing) (َأْعَناٍب; vines currying branches of ripe grapes i.e. collection of mature concepts), and (you also find) (َزْرٌع; planted
crops i.e. concepts
that could be applied to new sections, resulted from nested interpretations) and (you also find) (َنِخيٌل;
date palms; i.e. stories of messengers and prophets)
( ِصْنَواٌن
ِصْنَواٍن َوَغْيُر; that grow in family clusters and
otherwise; all of them are irrigated with a single origin of (ماء; i.e. divine guidance) and we favor some of them over others
in (اْلُُْكِل; eat, i.e. their consumption of locutionary expressions). Verily, in all the above are signs for a (َقْوم) people
whose cores; (َقْلب) receive
divine guidance (Al-Qur’an, 13:4).
Also, Allah S.W
Says
"أَوَلََْ يَ.رَوْا أَ انَّ نَسُوقُ الْمَاءَ إِلََ الْرَْْضِ الْرَُُزِ فَ.نُخْرِجُ بِهِ زَرْعًا تَكَُْلُ مِنْهُ أَنْ.عَامُهُمْ وَأَنْ.فُسُهُمْ أَفَلَ ي.بُْصِ رُونَ " 32:27) .(Al-Qur’an,
Do they not
recognize that we conduct the water (اْلَماَء;
i.e., divine guidance) to the (اْلُجُرِز اْلَْْرِض; barren lands i.e.
the scriptural text that seems unintelligible) and we bring out because of such
(اْلَماِء; water) (َزْرًعا;
planted crops) from of which (َأْنَعاُمُهْم; their herds i.e. their
blind followers) and themselves (َتْأُكُل; eat i.e.
consume the locutionary expressions) Don’t they observe? (Al-Qur’an, 32:27).
Also, Allah S.W
Says
"وَلَوْ أَنا قُ.رْآنًَّ سُيِِتَْْ بِهِ الْبََِالُ أَوْ
قُطِِعَتْ بِهِ الْرَْْضُ أَوْ كُلِِمَ بِهِ الْمَوْتَى
بَلْ اِللَِّ الْمَْْرُ
جَِميعًا أَفَ.لَمْ يَ.يْأَسِ الاذِينَ آمَنُوا أَنْ لَوْ
يَشَاءُ ا اللَُّ لَدََْى النااسَ جَِميعًا وَلََّ يَ.زَالُ الاذِينَ كَفَرُوا تُصِ يبُ.هُمْ بِاَِ صَنَ.عُوا قَارِعَةٌ أَوْ تَلُُُّ قَرِيبًا مِنْ دَارِهِمْ حَ اتَّ يَتََِِْ وَعْدُ ا اللَِّ إِنا ا اللََّ لََّ يُلُِْفُ الْمِيعَادَ"
.( Al-Qur’an,13:31)
Even if (ُقْرآًنا;
repeated readings) (of the Qur’an give someone the illusion that) (اْلِجَباُل
ِبِه َرْت'ُسِي; they caused the Qur’anic
composition units to move), or (اْلَْْرُض ِبِه طَعْت' ِ ُق; they caused the scriptures text to be fragmented), or (اْلَمْوَتى ِبِه َم'ُكِل; they caused the dead to be
addressed); Nay! (َجِميًعا اْلَْْمُر َِّللَِّ;
to Allah exclusively belongs all commands) (to understand the Qur’an)! Isn’t it time for those who believe
to concede that, had Allah
wished, he would have guided
all mankind,
collectively? (Isn’t it time to do so) (َكَفُروا اَّلِذيَن َيَزاُل َوَلَ ; While realizing that those who reject) (َقاِرَعٌة َصَنُعوا ِبَما ُتِصيُبُهْم ; (shall) continue to be hit by a knock on their head) (i.e., loosing balance and certainty) (َصَنُعوا ِبَما ; because of what
they have devised), or (َقِريًبا َتُحُّل; to have (such knock) hit them close) to (َداِرِهْم; their perception), until the promise of Allah arrives.
Indeed, Allah never fails to accomplish his appointed promise (Al-Qur’an,
13:31).
6.0 Discussion
Abdul Ali Muhammad bin Nizam al-Din al-Ansari (1324 AH) and others
explained that InAQ methodologies are
naturally consistent with divine goals (Al-Kailaani, 1999); (Quwaider, (2015.
Thus, InAQ is directly or indirectly
linked with divine interests. So, InAQ independent and dependent variables
are naturally related to each other. Thus,
InAQ facilitates the preservation of the
divine five or six necessities in all worldview aspects including preserving
the right to religion, blood or life, property, honor, mind, and lineage. InAQ methodological procedures
prioritize divine goals' facilitation because
they are the basic orbit
of the Naqli provisions. Thus, if the Naqli interests are predominant in the results of the Naqli research, we consider them
significant, otherwise, the appropriate alternatives are considered (Mansour,
2018); Al-Shawkani, (1255 AH); Al-Maqdisi Al-Ddimashqi Ibn Quddamah (1984).
Unfortunately, the majority of Naqli Researchers neglect some of the profound InAQ findings because they do not
conform to the selected statistical standards of their research (Haswa, 2014).
6.2 Only the True Believers Decode Naqli Concealment
Allah S.W Says
"وَكَتَ.بْ.نَا لَهُ فِِ الْلَْْوَاحِ مِنْ كُلِِ شَيْءٍ مَوْعِظَةً
وَتَ.فْصِيلً لِكُلِِ شَيْءٍ فَخُذْهَا بِقُاوةٍ وَأْمُرْ قَ.وْمَكَ يَخَُْذُوا بِحَِْسَنِهَا سَأُورِيكُمْ دَارَ الْفَاسِقِيَن"
.(Al-Qur’an, 7:145)
We inscribed
for him (اْلَْْلَواِح ِفي; in the form of illusions of) everything a caution (َوَتْفِصيًلا; and divarication for) everything. So, take it with
strength (of understanding that it deserves),
and command your people to take
what is most insightful of it
using Naqli composition style. (َسُأوِريُكْم; I shall conceal for/ from you) (اْلَفاِسِقيَن َداَر; the understanding of
wrongdoers (Al- Qur’an, 7:145).
Also, Allah
S.W Says
"سَأَصْرِفُ عَنْ آيَتََِِ الاذِينَ يَ.تَكَ ابُرونَ فِِ الْرَْْضِ بِغَيِْْ الْقَِِْ وَإِنْ يَ.رَوْا
كُلا آيَةٍ لََّ ي.ؤُْمِنُوا بِاَِ وَإِنْ يَ.رَوْا سَبِيلَ الرُّشْدِ لََّ يَ.تاخِذُوهُ سَبِيلً وَإِنْ يَ.رَوْا
سَبِيلَ الْغَيِِ يَ.تاخِذُوهُ سَبِيلً ذَلِكَ بِاَِنُهمْ كَذابُوا بِيَِتَِنَا وَكَانُوا عَنْ.هَا غَافِلِيَن" 7:146) .(Al-Qur’an,
I shall steer away from my (آَياِتَي; signs) those who arrogantly ignore the truth and take to interpret
(اْلَْْرِض; the scripture),
using their opinions instead of Naqli composition style and even if they witness every sign, they will not believe in them.
and if they see the way of finding the correct direction, they will not adopt it; and if they see the way of finding
the wrong direction, they will
adopt it because. That is so because they belied Our signs and were oblivious
to them (Al-Qur’an, 7:146).
Also, Allah S.W Says
"خُلِقَ الِْنْْسَانُ مِنْ عَجَلٍ سَأُورِيكُمْ آيَتَِِ فَلَ تَسْتَ.عْجِلُونِ" 21:37) .(Al-Qur’an,
The divinely guidable man was created
of hurriedness. Indeed,
(َسُأوِريُكْم; I shall conceal
from you) My signs; and thus, do not rush (while toiling on the
scripture (Al-Qur’an, 21:37).
Also, Allah
S.W Says
Allah clarified in Al-Qur’an (2:26) that Allah does not seek to create
hardship in life nor existential crisis by singling
out any parable whatsoever:
"إِنا ا اللََّ لََّ يَسْتَحْيِي
أَنْ
يَضْرِبَ مَثَلً مَا بَ.عُوضَةً فَمَا
فَ.وْقَ.هَا فَأَماا
الاذِينَ آمَنُوا فَ.يَ.عْلَمُونَ أَناهُ الْقَُّْ مِنْ رَبِِمِِْ وَأَماا
الاذِينَ كَفَرُوا فَ.يَ.قُولُونَ مَاذَا أَرَادَ ا اللَُّ بِذََِا مَثَلً يُضِلُّ بِهِ كَثِياًْ وَيَ.هْدِي بِهِ كَثِياًْ وَمَا يُضِلُّ بِهِ إِالَّ الْفَاسِقِيَن" 2:26)
.(Al-Qur’an,
Allah does not seek to create
hardship in life – by singling out any parable
whatsoever- for ;َبُعوَضًة) a group of Banu Israil who incite disagreements; the ;َبُعوَضًة)
people sow divisions by biting and injecting misleading information) for ;َفْوَقَها
َفَما) they accept nothing above them); (this ;َبُعوَضًة
.group arrogantly rejected whatever Allah S.W. elevated above them. Thus, those who attain to believe, have the evidence-based knowledge that it (i.e., the divine declaration from Allah) is the truth from their Lord. And those who rejected they say: What did Allah want (to convey) with this parable? He (Allah uses it to misguide
many people and uses it to guide
many. But He uses it to misguide
only the ;اْلَفاِسِقيَن) the wrongdoers) (Al-
Qur’an, 2:26).
"الاذِينَ يَ.نْ.قُضُونَ عَهْدَ ا اللَِّ مِنْ بَ.عْدِ مِيثَاقِهِ وَيَ.قْطَعُونَ مَا أَمَرَ
ا اللَُّ بِهِ أَنْ يُوصَلَ وَي.فُْسِدُونَ فِِ الْرَْْضِ أُولَئِكَ هُمُ الْاَْسِرُونَ" 2:27) .(Al-Qur’an,
They i.e., the (َبُعوَضًة; whom Allah
misguides); who renounce and violate the covenant of Allah after it has been
established with them and they disjoint that what Allah has commanded
to be linked (i.e., the scripture) and they corrupt in (اْلَْْرِض;
the scripture). These are the losers (Al-Qur’an, 2:27).
6.3 Tadabbur Al-Qur’an Methods
Save Ummah from the Warning
About Consquencies of Corrupting Divine
Scriptures
عنََْ أَبِي سَعِيدٍ الْدُْْرِيِِ رضي الله عنه قَالَ: قَالَ رَسُولُ اِلله صَلاى اُلله عَلَيْهِ وَسَلامَ: " لَتَ.تابِعُنا سَنَنَ الاذِينَ مِنْ قَ.بْلِكُمْ، شِبًْرا بِشِبٍْر، وَذِرَاعًا بِذِرَاعٍ، حَ اتَّ لَوْ دَخَلُوا فِِ
جُحْرِ
ضَبٍِ لَتَّا.بَ.عْتُمُوهُمْ. قُ.لْنَا: يََ رَسُولَ اِلله
اليهود وَالناصَارَى؟ قَالَ: فَمَنْ ؟" متفق عليه - صحيح مسلم:
.]2zz9
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported:
The Messenger of Allah (may Allah's peace
and blessings be upon him) said: "Verily, you will follow
those before you, span by span and cubit by cubit; even if they were to enter
the hole of a Dabb (lizard), you would follow
them." We said, O Messenger of Allah,
the Jews and Christians? He said,
"Who else then?" [Authentic hadith]- [Narrated by Bukhari & Muslim]- [Sahih Muslim- 2669].
The Prophet (may Allah's peace and blessings
be upon him) informs what some people
from his Ummah will be like,
after his time, as they would strictly
follow the way of the Jews and Christians in their habits of corrupting the divine
scriptures, and their prophets’ traditions, span by span and cubit by cubit,
even if they entered the hole of a lizard, they would enter behind them.
7.0 Recommendations
The following
recommendations imply that only those who are well-versed in Tadabbur can truly implement
InAQ, using the delayed
diligent observation, and patient toiling on Naqli provisions because the
delayed diligent understanding of Naqli provisions is more insightful than the fast, hurried, and rushed interpretation of Naqli provisions (Al-Qur’an 93:4). The Tadabbur
Al-Qur’an methods consider
the critical review
of the TURATHs in the classical methodologies of Tafsir, Hadith, and their jurisprudences as corroborative references which are judged
by the solid grounds of Tadabbur Al-Qur’an methods’ outputs. Thus, the
toilers on InAQ using Tadabbur Al-Qur’an methods should embrace the following:
(i)- observing (علامات; markings).
(ii)- organic (َتْفِصيل; elaboration by Allah S.W).
(iii)- intellectual deduction (َتْفِصيل; divarication) result from (اعتبار;
cross over). (iv)- (التدُّبر; the delayed diligent observation using the divine
lexicon.
(v)- nested Naqli interpretation.
(vi)- the spirit
of certainty, relevancy, and intentionality of all Naqli-related patterns, including orthographic variations; and
(vii)- Abiding by principles of using (Millat Ibrahim and the
frequently used Al-Qur’an unique terminologies) as they are consistently used in the Naqli (Al-Qur’an, 16:103; 26:195), even if they happen to stand for different meanings in the 7th-century Arabic lexicon
and language-arts because the systematic application Tadabbur Al-Qur’an methods
and divine linguistic codes provably unravel the Al-Qur’an concealments the way
they unraveled them during the earliest Islamic era before the emergency of the
Tafsiir corpus.
More advanced research is warranted on revisiting the principles of
the InAQ intellectual principles using Tadabbur Al-Qur’an methods. Otherwise,
this Ummah is not different from those who corrupted the Torah before the
emergency of the Risalah of our Rasul; the prophet Muhammad S.A.W.
Revisiting the InAQ principles in view of Tadabbur Al-Qur’an results
in elevating Naqli-Aqli integration practices.
This advancement implies
that diligent knowledgeable people (المجتهدون) who are well-versed in Tadabbur Al- Qur’an methods and Naqli provision can qualify for InAQ implementation. Otherwise, it will be very difficult to achieve
InAQ goals. In this manner,
the divine terminology of (َأْنَعاُمُهْم; their herds i.e. their blind followers/ المقلدون) is applicable
to those who are not qualified to carry out InAQ
in view of Tadabbur Al-Qur’an.
Allah S.W Says
"أَوَلََْ يَ.رَوْا أَ انَّ نَسُوقُ الْمَاءَ إِلََ الْرَْْضِ الْرَُُزِ فَ.نُخْرِجُ بِهِ زَرْعًا تَكَُْلُ مِنْهُ أَنْ.عَامُهُمْ وَأَنْ.فُسُهُمْ أَفَلَ ي.بُْصِ رُونَ " 32:27) .(Al-Qur’an,
Do they not
recognize that we conduct the water (اْلَماَء;
i.e., divine guidance) to the (اْلُجُرِز اْلَْْرِض; barren lands i.e.
the scriptural text that seems unintelligible) and we bring out because of such
(اْلَماِء; water) (َزْرًعا;
planted crops) from of which (َأْنَعاُمُهْم; their herds i.e. their
blind followers) and themselves (َتْأُكُل; eat i.e.
consume the locutionary expressions) Don’t they observe? (Al-Qur’an, 32:27).
It is necessary to refrain from borrowing stories
from the corrupted
versions of the earlier scriptures and baseless opinions that mislead some Muslim
scholars away from engaging Naqli in
the way that Allah S.W. instructed us to do since the earliest Muslim
communities before the emergency of Naqli
translations.
Acknowledgment
This article is based on USIM-HZWU research series under the code: (USIM/HZWU/FPBU/ANTARABANGSA/42824),
We sincerely thank all parties who participated in this research.
 |
References
Al-Qur’an Al-Kareen.
Abdel Haleem, M. A.S (2006). The Qur’anic employment of the story of Noah. Journal of Qur’anic
Studies, 8(1), 38-
57.https: // doi. org/ 10.3366/ jqs. 2006.8.1.38.
Abdul Rahim, Th. H. (2019). The Arabs and Their Peoples in Assyrian
Sources During the Sargonid Dynasty
(721–627 BC). Journal of the Humanities
Sector, 24(1) (2019): 677–724. DOI: 10.21608/JSH.2019.67209.
Al-Ansaari, Abdul Ali
Muhammad bin Nizam al-Din (1324 AH). Fawatih
al-Rahmut Sharh Muslim al-Thubut. First edition: Al-Amiriya Press, Bulaq.
Egypt.
Al-Futuuhi, Abu al-Baqa Muhammad ibn Shihab al-Din; Abu
al-Abbas Ahmad ibn Abd al-Aziz ibn Ali ibn Ibrahim. (1372 AH - 1953
AD). Sharah Al-kawkab Al-munir Al-musamaa bi "Mukhtasar Al-tahriri"Wualmukhtasar Al- mubtakir Sharh Al-mukhtasar fi 'Usul
Al-fiqh Lilsaadat Al-hanabila. First edition: Sunnah Muhammadiyah
Library. Another Arabic version is available on Wiki; which is a digital
library connected to the World Wide Web and open to all.
https://ar.wikipedia.org/wiki.
Al-Ghazaali, Abu Hamid Muhammad ibn Muhammad ibn Muhammad al-Tusi,
(450-d. 550 AH). (1324 AH). Kitab Al- mustasfaa
min Eilm Al'usul. First
edition. Egypt, Muhammadiyah: Al-Amiriya Library
in
Bulaq. Another Arabic
version is available
on Wiki; a digital library connected to the Internet
and open to all. https://shamela.ws/. 01- 02-2025.
Alhaj, A. A. M. (2022). The Cultural and Semantic Problems Encountered
in Translating the Arabic Qur’anic-Specific Lexica ''Alkyedالَكْيُد
" in Sūrat Yusuf into English. Arab World English Journal for Translation & Literary Studies
6 (4).32-47. DOI: http://dx.doi.org/10.24093/awejtls/vol6no4.3.
Al-Hassan, A. (2021).
The Era of Muawiyah ibn Yazid and the Problems
of the Caliphate (64 AH/683
AD). The Scientific Journal of the Faculty of
Arts, Assiut University, 24(80). https://doi.org/10.21608/aakj.2021.210701
Volume 25, Issue 80, October (2021): 439-456.
Al-Hassan, A.
(2021). The Reign of Muawiyah ibn Yazid and the Problems of the Caliphate (64
AH/683 AD). The Scientific Journal of the
Faculty of Arts, Assiut University, 24(80).
https://doi.org/10.21608/aakj.2021.210701 Volume 25, Issue 80, October (2021):
439–456.
Al-Jamaa'iili, Muwaffaq al-Din Abdullah bin Ahmed bin Qudamah. T.
(541-620). Rawdat al-Nazir wa Jannat al-
Manazir. It is a book on the principles of jurisprudence according to the
Hanbali school of thought: An Arabic version is also available on Wiki, a digital
library connected to the World Wide Web that is open to all. https://shamela.ws/.
01-02-2025.
Al-Kailaani, A. A. I.
(1999). Qawaeid Al-maqasid Haqiqatuha Wa
makanatuha fi Al-tashrie. Contemporary Islamic Thought (formerly Islamic
Knowledge), 5(18). https://doi.org/10.35632/citj.v5i18.1789.
Al-Maqdisi al-Dimashqi, Abu
Muhammad Abdullah bin Ahmad bin Qudamah (1984). Rawdat Al-naazir Wajnat Al- manazir fi 'Usul
Al-fiqh ealaa Madhhab
Al'iimam 'Ahmad Bin Al-hanbal. Second
edition: Maktabat al-Maarif in Riyadh.
Al-Shaatibi, Abu Ishaq Ibrahim bin Musa al-Khumi al-Gharnati. T. (790
AH). Al-Muwafaqat fi Usul al-Ahkam.
Commentary by Muhammad Hussein Makhluq: Dar al-Fikr for Publishing, Printing
and Distribution. Another Arabic version is available on Wiki; a digital
library connected to the Internet and open to all. https://shamela.ws/. 01-02-2025.
Al-Shawkaani, Muhammad ibn Ali ibn Muhammad. d. (1255 AH). 'Iirshad Al-fuhul 'Iilaa Tahqiq Al-haqi min
Eilm Al'usul. First edition: Mustafa
al-Babi al-Halabi Library.
Egypt. Another Arabic
version is available
on Wiki; a digital library connected
to the Internet and open to all. https://shamela.ws/. 01-02-2025.
Al-Zamakhshari,
Muhammad Abu al-Fadl Ibrahim bin Ismail. (1075-1144). Muejam Al-maeani Al-jamie Muejam Al- arabiun- Al-arabi; The
Comprehensive Dictionary of Meanings, an Arabic-Arabic Dictionary. https://www.almaany.com/ar/dict/ 30-01-2025.
Atchan, H. (2022).
MS66.1
Why Zikr is Not What They Taught
Us? A Beautiful Cure for Forgetfulness! Quranic
Stories Role. https:// www. youtube. com/ watch?v= bE9qSCeCHCk. 30.9.2014.
Atchan, H. (2023). YT26. How to Understand the Quran? Why We Need a
Methodology? https:// www. youtube. com/ watch?v= kAAlwfNmMd4&t=92s. 30.9.2014.
Atchan, H. (2023). YT81 Who Was Abou Lahab? The True Identity
of This Character in Surah Al-Massad (Quran
Chapter 111). https:// www. youtube. com/ watch?v= BLfAyNy1ouo. 30.9.2014.
Azmi, A. S., Ali, M. A. M., & Rahman, M. M. A. (2022).
“Verses of scientific
nature in the Bible
and the Qur’an: A response
to Robert Spencers allegations of scriptural borrowings”, Journal of Positive School Psychology,
6(10), 4526- 4536. https://Journalppw.com/index.php/jpsp/article/view/15376.
Bahjat, M. M., Salem, E. S. M., & Hameed, A. A. G. (2023). A
Lexicon of Basic Vocabulary in the Holy Quran: The “Hamza” Character as A
Model/ Dictionary of basic vocabulary in the Noble Qur'an: The letter Hamza as
a model. Ijaz Arabi Journal of Arabic
Learning, 6(1). 56-67. https://doi.org/10.18860/ijazarabi.v6i1.17642.
Bint Salim ibn Hashwan, Kh., & Abdullah Al-Qudhat. (2023). The
Forces Influencing Caliph Yazid ibn Muawiyah's Attitude Towards the People of Hijaz (60-64 AH/680-684 AD). Journal of Arts and Social Sciences [JASS],
12(1). https://doi.org/10.53542/jass.v12i1.4804.. (2023): 50.
Budukhah Masoud. (2016). "Milestones of Terminological Renewal of
Taha Abdul Rahman." Contemporary
Islamic Thought (Previously Islamic
Knowledge) 21, no. 83 (January
1, (2016): 112–87.
Accessed November 29, 2024.
https://citj.org/ index.php /citj/article/ view/557.
Cohen Jacob.
(1977). Statistical Power Analysis
for the Behavioral Sciences, Revised Edition,
Department of Psychology: New York University, New
York.
Cohen Jacob.
(1988). Statistical Power Analysis for
the Behavioral Sciences, Hillsdale, NJ: Lawrence Erlbaum Associates.
Cohen Jacob. (1992). A Power Primer, Quantitative Methods in
Psychology, in Psychological Bulletin 1992, Vol. 112, No.1. 155-159. American Psychological Association, Inc.
0033-2909/92/53.00
Haswa, M. H. (2014). The Effect Of Explaining Rulings
On The Interpretation And Explanation Of Texts: An Authentic
Jurisprudential And Judicial Study. Journal
of Sharia and Law, 28(58). https://doi.org/10.12816/0009281
Hermawan, I. (2023). (Tadabur Al-Qur’an
Sebagai Upaya Literasi Beragama di Era Digital); Tadabur Al-Qur’an as an Effort for Religious
Literacy in the Digital Era. Wahana Karya
Ilmiah Pendidikan, 7(01). P.1-11. https:// doi.org/ 10.35706/ wkip.v7i01. 8998.
Ibn Manzur Abu al-Fadl Jamal al-Din Muhammad
ibn Makram al-Ansari.
(1232 AD - 1311 AD) (630 AH - 711 AH).
Lisan al-Arab. Vol. 10, p. 233. https://www.islamweb.net/ar/library/content/122/5621, 04-13-2025.
Idris, F. H. (2023). The Impact of the Lexical Significance on The
Interpretation of The Quranic Text. Journal
of Language Studies, 7(1), 1-23. https://doi.org/10.25130/jls.7.1.11.
Kara, S. (2023). “Parabolic Resonances in the Gospel and the Qur’an”, Journal of Ilahiyat Studies, 14(2),
255-287. https://doi.org/10.12730/is.1217930.
Khairutdinov, A. G. (2020). Interdisciplinary research on the concept of “Yajuj-Majuj” by Musa Bigiev.
Minbar. Islamic Studies, 13(1).
https://doi.org/10.31162/2618-9569-2020-13-1-117-134.
Kirembwe
R.A.H, Mohd Aderi Che Noh, Siti Rosilawati Ramlan, Mohammad Najib Jaffar,
Sakinah Ahmad, Hayati Ismail, Maziahtusima Ishak, Mardhiah Yahaya,
Sarifah Nurhanum Syed Sahuri, (2024). Insights from Qur’anic Stories and Parables QSP for Al-Qur’an Engagement Methods QEM; the Naqli-Aqli Integration Boost. Journal of Advanced Islamic and Legal
Research. Vol. 1 No. 1 (2024), pp. (65-79).
Makawi, Ibrahim D. N. (2018). The Bedouin in the Qur'an - A Thematic
Study. Al-Daraiya, 15(15). (2018):
361-440 https:// doi.org/10.21608/draya. 2015. 7839.
Mansour, M. Kh. (2018). The Impact of Considering the Objectives of Sharia in the Fundamentals of the Maliki
School: An Applied Foundational Study. Journal of Sharia and Islamic Studies.
https://doi.org/10.34120/0378-033-113- 016.
Mohammed Zabidi, A. F.,
Mohammad Tormizi, N. A., Mohd Akib, M. M., Ahmad, M. N., & Solong, N. P.
(2023). Comparative Analysis Between Lata’if Qur’aniyyah (Quranic Subtleties)
and Tadabbur Al-Qur’an (Quranic
Reflection). International Journal of
Academic Research in Progressive Education and Development, 12(4),
1008-1015. https://doi.org/10.6007/ijarped/v12-i4/20109.
Nady, M. (2021). The Influence
of Bedouin Narrators on the
Grammatical Codification of Al-Farra's (d. 207 AH) Book of the Meanings of the Qur'an:
A Morphological, Syntactic, and Semantic Study. Journal of the Faculty of Arts,
New Valley, vol. 241-324.7 (14). https:// doi.org/10.21608/mkwn. (2021): 927
1024.
Pregill, M. E. (2007). The Hebrew Bible and the Qur’an: The problem of the Jewish Influence on Islam. Religion
Compass, 1(6),
643-659. https://doi.org/10.1111/j.1749-8171.2007.00044.x.
Quwaider, A.
A. (2015). Al-maqasid Al'asliat Wa
taabieat Wa 'atharuha Fi Al'ahkam Al-shareiati: Dirasat 'Usuliat Maqasidiat Fi Al-muafaqat Li Als-haatibii. Journal
of Sharia and Islamic Studies.
https://doi.org/10.34120/0378- 030-103-008.
Rahman, F. (1989). Major Themes of the Qur’an (2nd ed.). Beirut: Bibliotheca Islamica.Reynolds, G. S. (2010). The Qur’an
and Its Biblical Subtext. New York: Routledge.
Saeed, H. L. (2009). The Battle of Al-Harrah: A Historical Study. Journal
of Kufa Studies
Center, 1(13). https://
doi. org/ 10.36322/ jksc.
v1i13. 4887.. (2009): 41-62.
Thajeel M. A. (2021).
The Political Conditions in Medina During
the Reign of Yazid ibn Muawiyah (A Critical Analytical Study). International Journal on Humanities and Social Sciences, 25.
https://doi.org/10.33193/ijohss.25.2021.306 (2021):
pp. 16-26.
Comments
Post a Comment