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VOLUME
Vol.05 Issue 05 2025
PAGE NO.
24-31
10.37547/ijmef/Volume05Issue05-05
Grammatical issues in the interpretation of the
"statement of meanings" by Abdul Qadir Mulla Huwaish
(Grammatical study)
Esraa Aziz Aliwi
Al-Khwarizmi Secondary School for Girls, Wasit Directorate of Education, College of Islamic Sciences, Department of Arabic
Language, University of Baghdad
Received:
20 March 2025;
Accepted:
18 April 2025;
Published:
19 May 2025
Abstract:
This research aims to present the grammatical aspect in the interpretation of Sheikh Abdul Qadir Mullah
Hawish in his book "Bayan al-Ma'ani", due to the importance of this aspect in understanding the meanings of
Quranic verses within their linguistic context, grasping their implications and connotations, and uncovering the
reasons behind specific grammatical analyses. Although the Sheikh does not extensively or deeply address the
existing disagreements among grammarians regarding grammatical issues
—
except where necessary
—
our choice
of this topic stems from the fact that Sheikh Mullah Hawish's "Bayan al-Ma'ani" is considered a unique model
among studies that have tackled the interpretation of the Holy Quran in the Islamic world, based on the
chronological order of revelation rather than the traditional order of the Quranic text. In this study, we focus on
the key grammatical aspects highlighted by the Sheikh, especially where there are disagreements or variations in
grammatical interpretations, supported by specific examples. However, this does not imply overlooking the
rhetorical and linguistic elements also addressed in his work. We have simply confined this study to the
grammatical dimension in line with the research scope.
Keywords:
Grammatical issues
–
Bayan al-Ma'ani
–
Abdul Qadir Mullah Hawish.
Introduction:
Praise be to Allah, we praise Him, seek
His forgiveness, and ask His guidance. We seek refuge
in Him from the evil within ourselves and our bad
deeds. There is no god but Him
—
truly, He is the Oft-
Returning, the Most Merciful.
Since the revelation of the Qur’an and until today,
scholars have given it immense attention, uncovering
its meanings, guiding toward its teachings, and
clarifying its rulings. In our era, Sheikh Abdul Qadir
Mullah Hawish (d. 1978 CE / 1399 AH) undertook the
task of interpreting the Book of Allah and authored a
tafsir titled
Bayan al-Ma'ani
, in which he interpreted all
the chapters of the Qur’an based on the chronological
order of revelation.
The work before us reflects the encyclopedic
knowledge of Sheikh Mullah Hawish and his mastery of
Arabic sciences, including grammar, morphology,
linguistics, rhetoric, poetry, and proverbs. This qualifies
the author to undertake the interpretation of the
Qur’an, el
ucidate its meanings, derive its subtleties,
explore its implications, and carefully select the most
appropriate grammatical analyses of its words and
sentences. This is done through comparing and
contrasting them with alternative grammatical views
often cited by many grammarians, and selecting what
best aligns with the linguistic context and the intended
meaning of the verses.
Accordingly, this study explores one of the key aspects
of
Sheikh
Al-
Huwish’s
Bayan
al-
Ma‘ani
—
the
grammatical dimension. In his interpretation, the
Sheikh presents numerous examples in which he
examines the subtleties of parsing words and
sentences, and, when appropriate, refers to the
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opinions of other grammarians. He compares these
views, evaluating them in light of the Qur’anic con
text,
and selects the most fitting interpretation accordingly.
This study focuses on the most prominent of these
examples, aiming to uncover the points of agreement
and disagreement in grammatical issues between the
Sheikh and the grammarians he cited. Our approach is
descriptive and analytical, based on presenting the
Sheikh’s opinions alongside those of major
grammarians, and drawing out the central grammatical
ideas illustrated by each example and citation.
Chapter One: Introduction to Sheikh Abdul Qadir
Mullah Hawish and His Work,
Bayan al-
Ma‘ani
He is Sheikh Abdul Qadir bin Muhammad bin Mullah
Hawish bin Mahmoud bin Khidr Al-Ghazi Al-Aani
1
.
Sheikh Mullah Hawish mentioned his full lineage at the
end of his tafsir, stating that his ancestry traces back to
Al-Husayn bin Ali, may Allah be pleased with them
both
—thus, he is a noble descendant of the Prophet’s
household (Ahl al-Bayt)
2
. He was born in the year 1298
AH in the city of Deir ez-Zor in Syria, where he grew up
and received his primary education and part of his
secondary education. He then traveled to Baghdad and
studied in Al-Adhamiyah, at the Mosque of Imam Al-
A‘zam in Baghdad. He obtained a certificate in r
ational
and transmitted sciences, as well as a certificate in law
from the Bar Association in Damascus
3
. It appears that
Sheikh Mullah Hawish had proficiency in the Turkish
language, as he indicated in the introduction to his
1
Al-
Mustadrak ‘ala Tatimmat al
-
A‘lam
by Muhammad Khair
Ramadan Yusuf, Dar Ibn Hazm, Beirut, Lebanon, 1st edition,
2002, p. 63.
2
(
‘Ana
): an Iraqi town located on the Euphrates River
between Raqqa and Hit. See:
Mu‘jam al
-Buldan
by Shihab al-
Din Yaqut al-Hamawi, Dar Sader, Beirut, 2nd edition, 1995,
Vol. 4, p. 72.
3
See:
Bayan al-
Ma‘ani
by Abdul Qadir Mullah Hawish al-
Sayyid Mahmoud Al-Ghazi Al-
A‘ani, Al
-Taraqqi Press,
Damascus, 1965, Vol. 6, pp. 524
–
525.
4
See: Archive of Ahl al-Hadith Forum
–
4, website link:
Bayan al-
Ma‘ani
, Vol. 1, p. 45.
book
4
. He also composed scattered poetic verses, some
of which he referenced in his tafsir, such as his saying:
"Worship, too, is but play or profit
—
Unless it brings
obedience to the Creator."
5
Sheikh Mullah Hawish spent most of his life in positions
related to the judiciary, serving variously as a clerk, a
court member, and a Shari‘a judge. These roles were
carried out in multiple locations, most of them within
Syria. Despite his official duties, he remained devoted
to studying and teaching Islamic sciences. In his free
time, he recite
d and reflected upon the Qur’an and
studied grammar, morphology, and jurisprudence. He
continued to hold study sessions for students from the
faculties of Law and Sharia in his gathering place up
until shortly before his death, when illness rendered
him unable to continue.
6
It is evident from the Sheikh’s words in many instances
that he followed a Sufi path and that he adhered to the
Naqshbandi order
7
. In the introduction to his book, he
explicitly mentions several Sufi works that he consulted
and quoted from, such as
Al-Futuhat al-Makkiyah
by
Ibn ‘Arabi,
‘Awarif al
-
Ma‘arif
by al-Suhrawardi,
Al-
Bahjah al-Saniyyah
by Sheikh al-Khani,
Nur al-Hidayah
wa al-
‘Irfan
by al-Sahib,
Al-Insan al-Kamil
by ‘Abd al
-
Karim al-Jili,
Ihya’ ‘Ulum al
-Din
by al-Ghazali, and
Al-
Risalah al-Qushayriyyah
by al-Qushayri, among others
8
.
He also quoted several poetic verses from Ibn al-Farid
and al-Busiri, both of whom are known for their deeply
5
Ibid.
: Vol. 1, p. 58.
6
See: Archive of Ahl al-Hadith Forum
–
4, website link:
7
This method is attributed to Abu Bakr al-Siddiq and draws
its principles and foundations from four key figures: Salman
al-Farsi, Abu Yazid al-Bistami, Abdul Khaliq al-Ajdaawi, and
Muhammad Bahaa al-Din al-Awisi al-Bukhari. For further
details, see:
Al-Naqshbandi Order and Its Prominent Figures
by Muhammad Ahmad Durniqa, Dar Jrous Press, Vol. 11, p.
28.
8
Bayan al-
Ma‘ani
, Vol. 2, p. 88.
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Sufi poetic expression.
9
After a long journey spent by Sheikh Mullah Hawish in
various
positions,
including
the
judiciary,
administration, education, authorship, and calling to
Allah, he passed away on the 15th of Rabi' al-Awwal,
1398 AH, corresponding to February 22, 1978 CE, in
Deir ez-Zor, at the age of nearly ninety-eight
10
. The
Sheikh left behind a number of important works, the
most prominent of which is
Bayan al-
Ma‘ani
, which is
the subject of this research. In this work, he presents
an interpretation of the Qur’an based on the
chronological order of revelation. This tafsir is the first
of its kind in the Islamic world, as it differs from other
tafsirs in that it follows the order of revelation rather
than the standard order of the Qur'an. It was printed in
a single edition at the expense of the author at Al-
Taraqqi Press in Damascus, and it was divided into
three parts, each consisting of two volumes, for a total
of six volumes. The first and second volumes cover the
Meccan surahs, while the third volume deals with the
Medinan surahs. The tafsir spans approximately 3456
pages. The Sheikh stated the duration of his work on
the tafsir, saying: "It took me three years to write the
material... The arrangement was made before I began,
based on the methodology outlined in the introduction,
organizing the sections and the exceptional verses from
the surahs as described in the introduction, selecting
the books I had decided to draw from, which are also
specified in the introduction, and studying the
necessary research to include in the work, which took
a whole year. I spent three years in writing, refining,
and reviewing what needed to be reviewed, to correct
what had been skewed by the pens, misinterpreted by
the minds, confused by thoughts, forgotten by the
heart, mistaken in judgment, or hesitated in the
soul...
11
". Thus, the total duration that Sheikh Mullah
Hawish spent composing his tafsir
Bayan al-
Ma‘ani
was
nine years: three years for gathering the scientific
material, three years for writing and organizing it
according to the methodology he selected, and three
years for refining, correcting, and reviewing it.
He indicated that the introduction to the book
9
Ibid.
: Vol. 1, p. 422.
10
Al-
Mustadrak ‘ala Tatimmat al
-
A‘lam
by al-Zarkali, p. 63.
"contains twelve topics that refer to the observations,
principles, and symbols included in it
12
." In this
introduction, he discusses the principles of tafsir
(interpretation), what the interpreter needs, the
necessity of tafsir, the conditions of the interpreters,
views on tafsir and ta’wil (allegorical interpretation),
and the prohibition of personal opinion in
interpretation. He also addresses the virtues of the
Qur’an and its preservation, the
legislative approach in
the Qur’an, its goals, and distinguishing features, the
nature and method of its revelation, the arrangement
of its surahs, the compilation, preservation, and
arrangement of the Qur’an, the abrogated and
abrogating verses, the recitations, and the meaning of
the Qur'an being revealed in seven dialects.
Furthermore, he covers the creation of the Qur'an and
its existence, the truth of prophethood, the revelation
and its method, its meaning, its commencement, true
visions, and their meaning.
What concerns us within the scope of the chosen study
is a specific aspect related to the issues of language and
grammar in Sheikh Mulla Hawish's interpretation in his
book
Bayan al-
Ma‘ani
. These are sciences that are
considered priorities for anyone who wishes to enter
the world of tafsir (interpretation), as they must be
well-
versed in their details. The Qur’an was revealed in
clear Arabic, and the interpreter must be
knowledgeable in matters of grammar, morphology,
language, rhetoric, and other related fields.
Chapter Two: Grammatical Aspects in the Tafsir of
Sheikh Abdul Qadir Mullah Hawish.
Sheikh Abdul Qadir Mullah Hawish paid great attention
to explaining the Qur’anic words and their unusual
meanings. He also addressed various linguistic issues,
interpretive nuances, and subtle grammatical and
syntactical points. The Qur’an contains words and
expressions that require interpretation, clarification,
and explanation, and Mullah Hawish in his tafsir aimed
to elucidate these words and attempt to uncover the
secrets of the Qur’anic language, revealing their
grammatical positions. In this context, Mullah Hawish
says:
“Know, may Allah protect you, that the interpreter
11
Bayan al-
Ma‘ani
, Vol. 6, p. 524.
12
Ibid.
: Vol. 1, p. 5.
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needs to be familiar with at least twelve sciences to be
able to interpret the Book of Allah in the best manner:
the science of languages to understand the meanings of
words according to their use and to know the common
words like 'ayn' (eye) and similar ones. If one is not
familiar with them, it is not permissible to proceed with
the interpretation... The science of grammar and
morphology is also necessary to understand the rulings
on Arabic words in terms of derivation, singularity,
composition, syntax, and structure…”
13
What concerns us in this context is the grammatical
aspect of his interpretation. Scholars have emphasized
the importance of grammar in tafsir. Al-Zarkashi
dedicated a special section to it in
Al-Burhan
and
considered knowledge of grammar one of the sciences
of revelation. Likewise, Al-Suyuti in
Al-Itqan
included a
chapter on the knowledge of the grammatical structure
of the Qur’an, highlighting the importance of grammar
and syntax. It is worth noting the significance of
examining this topic in Mullah Hawish’s
Bayan al-
Ma‘ani
, despite the fact that this aspect does not
occupy a large portion of his interpretation. He did not
delve into the different opinions and disagreements
among grammarians, except when necessary. Here, we
focus on some key examples that illustrate his
approach in this regard:
1.
Emphasis on the grammatical analysis of words
that require it
: Mullah Hawish recognized the value
and importance of grammar in extracting rulings
and clarifying meanings. He frequently provides
grammatical analysis of many Qur’anic words,
believing
that
such
analysis
serves
the
interpretation. For example:
•
When interpreting Allah’s saying:
“Indeed, those
who do not expect the meeting with Us and are
satisfied with the worldly life, and are content with
it, and those who are heedless of Our signs, those
–
their refuge is the Fire because of what they have
earned.”
14
13
Bayan al-
Ma‘ani
, Vol. 1, p. 7.
14
Surah Yunus, Ayah: 7-8.
Mulla Hawish said, "Those" refers to the individuals
with such characteristics, and it is the subject of the
sentence. "Their refuge" is the second subject, and its
predicate is "the Fire." The clause formed by the second
subject and its predicate acts as the predicate of the
first subject. The entire sentence serves as the
predicate for the word "Indeed" at the beginning of this
verse. Therefore, a pause should not be made after
"heedless," even though there may seem to be a pause
indicated, as the sentence is incomplete without
continuing. A pause is a form of separation, and there
are two types: one where the sentence is complete,
and one where it is not and the reader must return to
the prior sentence to complete it, stopping only at the
point where it is appropriate. This is common in the
Qur'an. It is clear that the predicate, which carries the
meaning, is what we stop at, not the subject. The
meaning is that those described as not expecting
meeting with Allah will find their final destination in the
Fire, as a punishment for the evil deeds they committed
in this world. The phrase "due to what they earned"
modifies a missing part, which is understood as "they
were recompensed for their evil deeds." The word
"hope" at the beginning of this verse means fear, which
is common in the Arabic language. An example of this
is from the poet Abu Dhuaib: "When the bee stings him,
he does not fear its sting
15
." In this case, the term refers
to not being afraid. The meaning of meeting with Allah
refers to returning to Him after death and the
subsequent reckoning according to one’s deeds.
16
Through this example, we notice that the Sheikh
explained this verse to show
–
from one perspective
–
the incorrectness of stopping at the word 'ghafiloon'
because the meaning is not complete with it, and that
the predicate is where the benefit lies, and it is what
one should stop at, not the subject.
"2- Clarifying that there is no addition in the Qur'an:
Among this is the interpretation of His saying, 'I swear
15
Diwan al-Hudhaliyyin, the Hudhalite Poets
, arranged and
annotated by Muhammad Mahmoud al-Shanqeeti, National
Printing and Publishing House, Cairo, 1965, Vol. 1, p. 143.
16
Bayan al-
Ma‘ani
(Clarification of Meanings), Vol. 3, p. 10.
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by the Day of Resurrection.
17
Mulla Hawayish said: Most of the interpreters have
agreed that the meaning is 'I swear,' because the Arabs
add 'la' to their oaths, saying: 'No, by Allah,' 'No, by
your father,' and the Qur'an was revealed in their
language. Imru' al-Qais al-Kindi said: 'No, by your
father, the daughter of al-
‘Amiri / The people do not
claim that I run away.
18
They say: ‘No, by the Lord of the Kaaba,’ intending
simply: ‘By its Lord.’ The purpose of the word ‘No’ here
is emphasis. It can be omitted in speech outside the
Qur'an. As for the claim that it is superfluous, it has no
foundation, let alone being weak
—
because there is
nothing superfluous in the Book of Allah, the Almighty.
Every letter in it carries meaning, and speech would not
be complete without it. Regarding the phrase
‘I
do not
swear’
(
la uqsim
), the word
‘No’
is for emphasis and is
not superfluous, as some commentators have claimed,
for the speech of Allah contains neither excess nor
deficiency, as we previously noted in the discussion on
the various Qur’anic readings.
19
Through this example, the Sheikh shows us that there
is no superfluity in the Noble Qur’an, as there is not a
single letter in it that does not convey a specific
meaning. He stated elsewhere:
‘Because I believe that
there is nothing superfluous in the Qur’
an, and to those
who claim that certain letters are brought merely to
enhance, strengthen, or emphasize the speech, it
should be said: then they are not superfluous
—
because
they serve a meaning that would not exist in their
absence. And everything that is brought for a meaning
is not superfluous.
20
3- The Variation of Prepositions:
This issue has seen differing views
—
some scholars
argue for the interchangeability of prepositions,
meaning that certain prepositions can take the place of
others. This is the position of the Kufan school and
17
Surah Al-Qiyamah, verse 1.
18
Diwan of Imru’ al
-Qais
, edited by Abdul Rahman al-Mustawi,
Dar al-
Ma‘rifah, Beirut, 2004, p. 105.
19
Bayān al
-
Maʿānī
, Vol. 1, p. 237.
20
Ibid., Vol. 5, p. 360.
those who followed them. The second view, held by the
majority of the Basran scholars, rejects this
interchangeability. Shaykh Mulla Hawayish followed
the Basran school, which upholds the distinction and
non-interchangeability of prepositions, and he
dedicated a discussion to the differences among
prepositions.
•
An example of this is his interpretation of the verse:
"And We did not find for most of them any
covenant; but We found most of them to be
defiantly disobedient
21
"
Shaykh Mulla Hawayish said: The preposition "min"
(from) is used here for emphasis and precision. It is
inappropriate to describe such usage, following
rhetorical flourishes, as superfluous
22
, for such a claim
is itself unwarranted. No disagreement saying "No one
came to me from among them" is more emphatic than
simply saying "No one came to me." Therefore, its
presence conveys a powerful and profound meaning to
both hearts and ears
—
one that cannot be achieved
without it. The speech of Allah is founded upon
eloquence, for eloquence is among its miracles
Note also the perfect and identical paronomasia (jinas
tamm mumathil) between the phrases: “And We did
not find” and “Indeed, We found most of them to be
defiantly disobedient”—
meaning: turning away from
Our obedience and violating the covenant We had
taken from them when We brought forth their
descendants from the loins of their father Adam, peace
be upon him.
Ibn Abbas said: Allah only destroyed the people of the
towns because they did not uphold what He had
entrusted to them.
"Inna" at the beginning of the verse is a lightened form
of the emphatic particle "inna" (indeed), and its
predicate is the implied subject of the situation (ḍamīr
al-
sha’n). The "lam" in "lafāsiqīn" is the distinguishing
21
Surah Al-
A‘raf, verse 102.
22
This term was used by Al-Alusi in his Tafsir, and he explained
it in his marginal notes on
Qa
ṭ
r al-
Nadā
as meaning
"superfluity" or "addition.
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lam (lām al
-
fār
iqah), used to differentiate between the
negative "an" and the lightened emphatic "in." Scholars
have required the presence of the lam after the
lightened "in" to avoid confusing it with the negative
particle, which is not followed by a lam. The meaning,
then, is: the matter or situation is that We found most
of them to be defiantly disobedient.
Some commentators have said that "inna" here means
"mā" (i.e., 'not') and that the "lām" means "except"—
in other words: "We did not find most of them except
as defiantly disobedient." This interpretation is strong
and carries a degree of eloquence not found in the first
interpretation. The context at the beginning of this
verse supports this meaning. However, the usage of the
"lām" to mean "except" is rare (shādh), a
nd for that
reason, we prioritized the first interpretation, though
we would have preferred the second were it not for this
irregularity.
23
4- His Explanation of Verses with Grammatical
Ambiguity:
Among these is his interpretation of the verse:
"Indeed, those who believed, and those who were Jews,
and the Sabeans, and the Christians, whoever believes
in Allah and the Last Day and does righteousness
—
there will be no fear upon them, nor will they grieve."
24
Shaykh said:
In the phrase “and those who were Jews,
and the Sabeans” (wa
-
alladhīna hādū wa
-al-
ṣābiʾūn),
the word “al
-
ṣābiʾūn” appears in the nominative case.
According to Shudhūr al
-Dhahab, this is because it is
coordinated with the underlying subject of “Indeed,
those who believed” (inna alladhīna āmanū),
which is in
the nominative due to it being the subject of an implied
clause
—its estimate being: 'Such are...' (kadhālika).
Thus, it is as if it were said: 'Indeed, those who professed
belief with their tongues, those among them who truly
believed in their hearts, shall have no fear upon them.
Likewise, the Sabeans and the Christians
—
those among
them who believed...' shall also have no fear. The
second part is omitted due to its indication by the first.
A similar case of grammatical complexity occurs in
23
Bayān al
-
Maʿānī
, Vol. 1, p. 391.
24
Surah Al-
Ma’idah, verse 69.
verse 162 of Surah al-
Nisa: “But those firm in
knowledge among them, and the believers, believe in
what has been revealed to you and what was revealed
before you, and the performers of prayer…” (al
-
muqīmīn). The word “al
-
muqīmīn” appears in the
accusative as
a case of praise (naṣb ʿalā al
-
madhḥ),
meaning: 'And I praise the performers of prayer.' This
adjective is separated from the others to highlight the
virtue of prayer over other acts.
Ubayy ibn Kaʿb recited the word “al
-
ṣābiʾīn” (with a yāʾ,
in the accusative case), and based on his recitation,
there is no grammatical ambiguity. There are other
grammatical interpretations for these two words in the
mentioned verses, but we have set them aside because
they are less strong than the view we adopted.
A comparable example is verse 62 of Surah al-Baqarah,
and likewise verse 63 of Surah Ta-
Ha: “Indeed, these
two are magicians” (inna hādhān la
-
sāḥirān), which
presents grammatical ambiguity as well. Know that
anyone proficient in Arabic will find a grammatical
justification for each of these expressions.
25
5- Topics Clarifying Some Rules:
This is frequently found in his interpretation, such as in
his
explanation
of
the
verse:
"So perhaps you will leave part of what is revealed to
you, and your chest will be distressed by it, because they
say, 'Why has no treasure been sent down to him, or no
angel come with him?' You are but a warner, and Allah
is, over all things, Disposer of affairs.
26
The Shaykh devoted a section in his interpretation of
the verse
"and your chest will be distressed by it"
(Surah
Hud, 11:12), saying:
“A discussion on the active
participle, the two Medinan verses, and the challenge
posed by the Qur’an. The distress occasionally occurs
due to what he faces from his people. And since every
adjective, when it signifies occurrence or change, is
transformed into an active participle, you would say, for
example, in the case of 'noble,' 'generous,' and 'fat,' one
could say 'a noble man,' 'a generous man,' and 'a fat
man.' Similarly, the thief would describe prison as: 'a
25
Bayān al
-
Maʿānī
, Vol. 6, p. 352.
26
Surah Hud, verse 12.
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condition where, as for the vile...' / ‘in it, the nobility of
the people is evident.
27
According to this, anything derived from a triliteral root
to indicate permanence or stability, when it does not
follow the pattern of the active participle (f
āʿil), can be
reverted to this pattern if it signifies occurrence,
without waiting for the exact hearing or usage. As for
the claim that the shift from "ḍīq" (narrow, constricted)
to "ḍāʾiq" (the one who is distressed) is made merely to
match "tārīk" (leav
ing), this is not correct. There is no
active participle form "ḍāʾiq" derived from the root
"ḍāq" in the Qur'an except for this instance. Similarly,
there is no original quintuple verb (from the five-strong
verb form) in the Qur'an.
28
6- His Reference to the Words of Major Linguists:
His
interpretation
of
the
verse:
"There is no doubt that Allah knows what they conceal
and what they declare. Indeed, He does not like the
arrogant."
29
Shaykh Mulla Hawayish devoted a section to the
expression
"lā
jarm"
and
said:
It is possible that "lā jarm" means "no doubt," and its
subject refers to what preceded it, with the clause that
follows being in the accusative case as a purpose
clause. This is the opinion of al-
Zajjāj. Others say that
"lā" is the operative particle, an
d "jarm" is its subject,
considered as a noun in its verbal form (a source), and
the predicate is the clause "inna..." (i.e., "Indeed..."). It
is similar to expressions like "lā budd," which implies
certainty and inevitability. In this case, "lā jarm"
indicates the invalidity of disbelief and arrogance
against the worship of Allah, as this invalidity is
something evident and definitive. Al-
Farrā' mentioned
that this is the original meaning of "lā jarm," but due to
frequent usage, it came to mean "indeed" or
"certainly." Some Arabs pronounce it with a jīm that is
rounded and a rā’ that is silent, similar to "lā budd",
since faʿal and faʿl are related patterns (like rashada
and rushd). This variant pronunciation supports the
27
Bayān al
-
Maʿānī
, Vol. 3, p. 101.
28
Ibid., Vol. 4, p. 217.
29
Surah An-Nahl, verse 23.
30
Bayān al
-
Maʿānī
, Vol. 4, p. 217.
view that "lā jarm" is a noun phras
e. Al-
Khalīl said that
"jarm" with "lā" is a compound structure, formed like a
"five-letter compound," and after its formation, it takes
the meaning of a verb. Based on this, "inna..." and what
follows are interpreted as the subject of the verb, while
othe
rs say that "lā jarm" signifies an oath, implying a
statement of certainty, as in "I swear I will surely come
to you." Thus, the clause that follows would be
considered the answer to an oath.
30
We notice from this example that Shaykh Mulla
Hawayish presented the views of al-
Zajjāj, al
-
Farrāʾ,
and al-
Khalīl. Similarly, he interpreted the verse:
"And those who disbelieved said, 'This is not but a lie he
has invented, and others have assisted him in it.' And
they have committed a falsehood and a great sin."
31
Shaykh Mulla Hawayish said:
Regarding the phrase
"And others assisted him in it," al-Mubarrad mentioned
that this referred to a group of believers, because the
word "ākhar" (others) is only used for something of the
same type as the first. However, he overlooked the fact
that sharing a description is not a necessity. Doesn’t the
verse of Allah say: "A group fighting in the way of Allah,
and another disbelieving
32
".
The word "ākhar" in this
context is not of the same type as the first in terms of
description, which indicates that the necessity
mentioned by al-Mubarrad is not as binding as the
"necessities" in al-
Maʿarrī’s poetry. Al
-
Maʿarrī referred
to it as "the necessity of what is not necessary." In his
poetry, he imposed on himself the rule that the rhyme
letter and the syllable before it must be of the same
type in every verse, which is not a necessary rule in the
fundamentals of poetry.
33
Here we notice, through this example, that the Shaykh
sometimes disagrees with and challenges some of the
views of major linguists in the context of understanding
the meanings of words and their implications within
the verse.
31
Surah Al-Furqan, verse 4.
32
Surah Al-Imran, verse 13.
33
Bayān al
-
Maʿānī
, Vol. 2, p. 68.
International Journal of Management and Economics Fundamental
31
https://theusajournals.com/index.php/ijmef
International Journal of Management and Economics Fundamental (ISSN: 2771-2257)
RESEARCH RESULTS
This study, focused on the grammatical aspect of
Shaykh Abdul Qader Mulla Hawayish's
Bayān al
-
Maʿānī
interpretation, concludes with the following findings:
1.
The Study of Methodologies of Exegesis
: Studying
the methodologies of exegetes offers significant
benefits, allowing us to understand their
contributions, additions, and the intellectual and
logical references from which they derive their
interpretations in the context of the Qur'an.
2.
Effort in Compiling the Exegesis
: Shaykh Abdul
Qader Mulla Hawayish exerted considerable effort
in composing his exegesis, organized according to
the order of revelation and differed from the
majority of exegetes before him. He demonstrated
extensive expertise and comprehensiveness in
gathering information and sources when explaining
verses on the same topic.
3.
Comprehensive Approach to Grammatical,
Linguistic, and Rhetorical Aspects
: Mulla Hawayish
addressed various grammatical, linguistic, and
rhetorical
aspects,
ensuring
a
profound
understanding and just judgment in explaining the
meanings of verses and clarifying their grammatical
structure. He made informed decisions on how to
prefer one interpretation over another as
presented by several grammarians.
4.
Disagreement with Major Linguists
: The Shaykh
occasionally disagreed with and critiqued some
views of prominent linguists, such as al-
Farrāʾ, al
-
Khalīl, al
-Mubarrad, and others, in the context of
understanding the meanings and implications of
words within a verse.
5.
No Superfluous Words in the Qur'an
: The Shaykh
emphasizes that there is no redundancy in the
Qur'an, asserting that every letter in the Qur'an
carries a specific meaning in its context and cannot
be replaced by another letter.
6.
Significance of the Grammatical Aspect
: The
importance of the grammatical aspect in
Bayān al
-
Maʿānī
is evident in how Mulla Hawayish links
grammar with the intended meaning of the verse.
Although this aspect did not constitute a large
portion of his exegesis, he discussed it when
necessary, without delving into the schools of
thought or disagreements of grammarians unless
the situation required it.
SOURCES AND REFERENCES
•
The Holy Qur'an.
•
B
ayān al
-
Maʿānī
: Abdul Qader Sayyid Mahmoud Al-
Ghazi Al-Ani Mulla Hawayish, al-Tarqi Printing
Press, Damascus, 1st edition, 1965.
•
Al-
Mustadrak ʿAla Tatimmat al
-
Aʿlām
by Al-Zarkali:
Muhammad Khair Ramadan Yusuf, Dar Ibn Hazm,
Beirut, Lebanon, 1st edition, 2002.
•
Muʿjam al
-
Buldān
(Dictionary of Countries): Shihab
al-Din Yaqut al-Hamawi, Dar Sader, Beirut, 2nd
edition, 1995.
•
Bayān al
-
Maʿānī
: Abdul Qader Mulla Hawayish
Sayyid Mahmoud Al-Ghazi Al-Ani, al-Tarqi Printing
Press, Damascus, 1965.
•
Archive of the Ahl al-Hadith Forum
–
4, Website
•
The Naqshbandi Way and its Scholars
: Muhammad
Ahmad Darnika, Dar Jorus Press.
•
Diwan al-
Hadhliyyīn
, Poets of the Hadhliyīn:
Arrangement and Commentary: Muhammad
Mahmoud Al-Shanqeeti, Al-Dar Al-Qawmiya for
Printing and Publishing, Cairo, 1965.
•
Diwan Imru' al-Qays
: Edited by Abdul Rahman al-
Mustawi, Dar al-
Maʿrifa, Beirut, 2004.
