RHETORICALINTERPRETATION
OF THE QUR'AN:
A Studyof ZamakhshaisllJaz al-eur'an Jarot Wahyudi Abstrak Tulisan berikut ini dimaksudkan untuk menjawab satu pertanyaan:dimanakahletaki' jaz al-Qur'anmenurutAbu al-easim Mahmud 'umar al-Zamakhsharial-Mu'tazifi.
Iamenyatakanbahwaretaki'jaz al'Qur'an itu ada padanazn-nya .
usunankata-katany.
dan berita yang disampaikannyamengenai hal-halyang ghaib.
pendapatZamakhshariini dapat ditela'ah dari kitab tafsirnya,al-Kashshaf'anHaqa'iq Ghawamid al-Tanzil wa 'uyun al-Aqawil Ii wujuh aI-Ta'wiI dimana Zamakhshafi menganalisisayat-ayat al-Qur'an dengan pendekatanbahasa dan ilmu bantunya, termasuk di dalamnya Ilmu Bayan dan Ilmu Ma'ani.
Ia berargumentasibahwa keindahankomposisi ayat-ayat al-eur'an, elegansi stilistik dan kehebatandiksinya tidak mungkindapatdiapresiasisecara penuh tanpabantuanIlmu Ma'ani dan llmu-Bayan,dua buahdisiplin Ilmu Balaghah yang dianggapnyasebagaialat paling canggihdan efektifuntuk menafsirkan ayat-ayatal-Qur'anyang diturunkandi tengah-tengahbangsa Arab yang gemardengansastra.
KemampuanZamakhshari mengungkapiJaz al-eur'an dari perspektif bahasanyaini diakui oleh parasarjana.
Barangkalitidak berlebihan jika Ibn Khallikan sendiripernahmengatakanbahwa"tafsir semacamalKashshaf ini belum pernahditulis orangsebelumnya".
rbn Khaldun bahkan menasehatkan kepadamuridnya agar mempelajari al-Kashshafuntuk mengetahui kekayaan analisis linguitik penulisny, meskipun padasaat yang sama ia juga mengingatkan murid-muridnyauntuk tetap hati-hati terhadapfaham mu'tazilah yangjuga menghiasitafsir Zamakhshariini.
Al-Jami' ah.
N o.
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Nutoical lnterpretationof Tlu Qur'an UlfL rrJ-i.
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,jiJl diJll 'J fill liA 1'3 ZAMAKHSHAN'S theory of i'iaz al-Qur'aa canbe extracted wherehe usesa rhetoricalinterpretafrom his multivolume al-Kashshaf, tion to show that the inimitability of the Qur'an restson its composition .
This essaywill examinespecific passagesof al-KashshaTto show that Zamakhshariuses this work to implement his theory of rhetorical A discussionof Zamakhshat{'spersonalbackground as well as a considerationof the Muslim scholarswho havediscussedhis work enables us to placehis tafsirwithin the contextof rhetoricalexegesis.
Al-lawi' ah.
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larot Wahyudi 'Umar al-Zamakhshariwas born in Abu al-Q-sim Mahmud b.
4671i075in the provinceof Khawarazm,ronlysevenyearsafter the death of al-T.
i,2a prominentShlt exegete.
He spentthe first eighteenyearsof his life as a subjectof the greatSaljuqSultanMalik ShehI.
'He traveleda Baghdadand great deal, studyingunderscholarsin Bukhara,Samarqand.
Mahmudb.
Mecca.
It is saidthat his strongestintellectualinfluence Jarir al-Dabbi al-Ipbahanilater known as Abu Mudar .
507/l I l.
'4 He was credited with introducing Zamakhsharito Mu'tazifi teachingsand the people of Khawarazm, where his proselytism was far-reaching.
Zamakfisharihad a closepersonalrelationshipwith his teacherwho not only imparted knowledgeto his student, but alsosupportedhim financially.
6 BecauseZamakhshafrwas well versedin lnowledge,someschol'asrih.
arscalled him "unique in his time" .
alid Zamakhshari'sown adoptionof the Mu'tazilite doctrinewas open and outspoken.
He frequentlycalledhimself "Abu Qasim al-Mu'tazifi.
once he answereda call by sayingthat "Ab[ al-Qasimal-Mu'tazili is at the gate.
" Proud of beingMu'tazili, he statesexplicitly that al-Kashshaf Mu'tazifi was written in orderto providea much-needed his tafsir This commentaryto the Qur'an.
with the phrase.
' "al-hamdu Li-ilehi al'ladhi khalaqaal-Qur'an " He was '.
'ala,"some scholars later persuadedto temperthe tone of "khalaqa"to say " anzala" however,he didn't want to changeit.
any copy of his tafsir which uses these two proposedwords,hasclearlybeeneditedby subsero It is said that by the time ZamakhsharlreachedBaghdad,the golden days under vizierNizam al-Mulk had alreadyended.
The Saljuq empire was feelingthe strainof internecinerivalry.
rr Yet the intellectual legacy of the previous eraremained,continuingto attractstudentssuch while in Baghas ZamalJrsharito Baghdad's madaris.
dad Zamakhsharireceivedlicenses.
from someof that generation's leadingscholarsin lfadithand literary studies.
After getting a licence in Hadith from Baghdad, he moved to Mecca, wherehe settledfor a while andto which he returnedfrom subsequent travels.
His tenure in that city was long enoughto win him the nickname of "God's neighbor(JarAlta.
"t4 Althoughborn a Persian,his mastery of Arabic was extraordinary.
He taught in Arabic and,more than that, he refused to speakany languageotherthan Arabic to his students.
He acknowledgedthe superiority of the Arabic language.
rsHis book on Al-Iami'ah.
No, 60fi997 Kfutoical Interpretationof TheQur'in Arabic grammar, al-Mufassal became renowned for its bright and comprehensiveexposition of grammatical principles.
In 538/1144, at the age of seventy-one,al-Zamakhsharidied in Jurjaniyah, a town abouttwenty miles north of Zamakhshar.
History justifies that Zamakhshafr'stafsir is amongthe most noted and most quoted of Qur'an commentaries.
Ibn Khallikan wrote: "Nothing like it had been written before.
"l6The noted fourteenth-centuryMuslim historian Ibn Khaldun .
lso known as the author of al-Muqaddim.
suggestedthat his students makeuseof this tafsir for variedlinguistic information.
However, he also reminded them to be careful when reading it.
Zamakhshariwas a Mu'tazilite by faith and action, he consequentlyused the verses of the Qur'an to argue in favor of the doctrines of the Mu'tazila.
It was during his secondvisit to Meccathat he wrote his commentary on the Qur'an entitled al-Kashshaf 'an Haqa'iq Ghawamid al-Tanzil wa 'Uyun al-Aqawil li Wujuh al-Ta'wil.
This work was completed during a two-year stay in Mecca around1134.
It is mentionedclearly in the introduction of his tafsir that he had expectedto spendmore than thirty years on the task.
he attributedthe swift completionof the work to the miraculous power of the Ka'bah and the blessedinfluencethat emanates from it.
According to Andrew Rippin, the work is a phrase by phrase philosophical and philological commentary on the entire text of the Qur'an, written in a concise, careful, and somewhatdifficult style.
Zamakhshari first presented what he consideredto be the obviousmeaning of a verse and then noted other possibleinterpretationson the basisof grarnmar and textual variant readings,while alwayspaying full attention to the notion of the rhetoricalbeauty .
'ja.
of the Qur'an.
re More than that.
Ibn Khaldun remarksthat Zamakhshafi'scommentaryof the Qur'an is based wholly upon the discipline of the scienceof rhetoric ('IIm alBalagha.
toThir scienceis neededmost importantly to Qur'an commentators.
Most classical commentatorsbeforeZamakhsharidisregardedit.
When he wrote his Qur'an commentary,he investigatedeachverseof the Qur'an accordingto the rulesof this discipline.
This indicates,in part, its It gives his commentarygreaterdistinction than that possessedby any other commentary.
However,he tried to confirm the articles of faith of the Mu'tazila innovatorsby deriving them from the Qur'an by means of different aspectsof rhetoric .
Therefore, many ortho- Al-lami'ah.
No.
larot Wahyudi dox Muslims have read his commentarywith caution,despitehis abundant knowledgeof rhetoric.
Al-Kashshaf is known as the only completeextant Mu.
commentaryon the Qur'an.
It is alsothe first andby far the most successful effort to apply the principlesof Arabic rhetoricsto eur'anic exegesis with a view to laying bare the basesof i'jaz, the inimitability of the Qur'an.
22Zamakhsilari believedthat the beautyof eur'anic composition, the eleganceof its style andthe marvelof its diction could not be appreciated, nor its i'jaz, its inimitability, be establishedunlessreferenceis made to the principles of Ma'ani and Bayan, the two disciplines of Arabic He was convincedthat a fullercomprehensionofthe i,jaz alQur'an and a deeper and more thorough understandingof the baseson which the Qur'anic challengerested demandedthe employmentof the principles of Arabic rhetoricas the most effectiveand sophisticatedtool of interpretationof the Qur'anic verses.
For the first time in the history of the Qur'anic exegesis,he producedan explicationof the entireeur'an on the groundworkof rhetoricalprinciples,exposingtherebythe roots of the inimitability of the Qur'an and establishingits i'jazon literary grounds.
while doing so he made an importantcontributionto the evolution and developmentof Arabic rhetorics aswell, by elucidatingits principlesin the framework of the interpretation of the eur'.
ic verses.
He also enriched Arabic rhetorics by enunciatinga numberof rhetoricalprinciples.
hitherto unknown, an9.
by adding numerousoriginal rhetoricalforms to Fazlur Rahman has commentedthat Tafsir ar-Kashsha1fully reflects the achievements of its author,a vercatilegeniuswho had mastered the literary and religious sciencesof his times.
The onhodox trend of tafsir bi .
-ma'thiralso receivedZamakhshari'sfull attention.
However, it is ironic that his approachtowards the traditional exegeticalreports .
was that of an uncritical andpassiveacceptance, while, on the other hand,he was a Mu'tazilite by faith and action.
To understandZamakhshari'scommentarydemandsa knowledge of Arabic grammar.
without this his remarksaresometimesdifficult to 26commenting on this matter,McAuliffe statesthat: "on the basis of grammar.
Zamakhshafi examinedthe stylistic peculiarities of the Qur'an minutely and gave reasonsfor the apparentirregularitiesin the Deviations of word order and morphology are exhaustively explained.
unusual significancesarejustified, frequently by recourseto the Al-lami'ah,No.
Rhetoicallnterpretationof TheQur'in corpus of classicalpoetry.
Suchsfntactical and lexical idiosyncrasiesare What begins then laudedas marksof the Qur'an's rhetoricalpreeminence.
analysisbecomes,in Zamakhshafi'shands,a paeanto the doctrineof the Qur'an'sinimitability ( i'ja.
"27
$awi al-Juwaynimentionsthat'Abd al-Qahiral-Jurjani's28 of rhetoric .
has flourished since the appearenceof Zamakhsharf's Kashshafe ln accordwith this statement,al-Hafiz'Abd al-Rahlm agreesthat Zamakhshariusedanddevelopedal-Jurjani'stheory of rhetoric.
He addsthat Zamakhshafr'sKashshaTs not only a tafsir devoted to analysing the Qur'anic versesgrammatically as such,but alsotreats it from the rhetorical point of view which indicates the beauty of the Shawqi Dayf also remarksthat Zamakhshafi's Qur'an's composition.
theory of rhetoric is to 'Abd al-Qahir's.
3'lnthe last part of his article.
Issa J.
Boullata underlinesthat al-Jurjani'stheory of naVmwus organized by Fakhr al-Din al-Razl .
in Mhayat al-Ijaz fr Dirayat al-I'jaz andput to practical purposesby al-Zamakhshariin his Kashshaflz More than that.
Boullata says"that thereis no book on Qur'an exegesis that has better usedthe growing scienceof rhetoricin understandingthe sacred text and sheddinglight on its i'jazand its inimitablebeauty and than al-Kashshafof Zamakhshari.
"33
The evidence that 'Abd al-Rahlm, $awi al-Juwayni,ShawqiDayf and IssaBoullata are right can !e found in the text of Kashshaf This exegeteconsistentlyimplements grammatical rules as well as rhetorical theory to explain the Qur'anic verses.
Soraya Hajjaji-Janah also states that Zamakhshari's Kashshaf representsthe increasingsophisticationin the treatmentof the holy Scripture of Islam.
Shearguesthat Zamakhshafi'sexegesispresents a combination of the philological, religious and dogmatic modes of thinking of his time.
3aShefoundZamakhshariexploreshow the Qur'anic discourseutilizes the Arabic language'sgreatestpossiblepenetratingpower.
This effort is intendedto provethe literary superiorityand inimitability of the Qur'anic discourse.
The follo*ing passagesare examplesof Zamakhshari'streatment of the Qur'anic verses basedon grammatical analysisand rhetoricaltheory.
Before discussing examples from al-KashshaT it is necessaryto underline the fact that Zamakhshariconsideredthe miraculousnatureof the Qur'an to rest upon two aspects:its namf6 .
and it's iL:hbar 'an at-ghuyib.
nformation about unseenmatter.
37He supported 'ilmihis ideas by citing the Qur'anic verses:"I'a'lami annamaunzila bi AI-Jami'ah.
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rywili IJ-h',"tt $now that it .
he Qur'a.
was revealedby God's knowledg.
Zam'akhshariunderstandsGod's knowledge('itm Alla.
as nazn and information about unseenmatters.
3eSo it is understoodthat nobody can produce nazm similar to the Qur'an and its ihkbar 'an al-ghuyib except God alone.
The following section will discuss examplesof Zamakhshafi's methods in explainingi'jaz al-Qur'an in turn.
Zamakhshar.
of i'jaz can be divided into three aspects:The scienceof meaningor Semantic ('IIm al-Ma'an.
, the scienceof syntax and style ('IIm al-Baya.
, and the scienceof rhetoricalfigures ('IIm al-Bad.
ooFirstof all, it is important to note that Zamakhshari dealswith information about the unseen.
In order to explainthat information aboutthe unseen.
khbar 'an alghuyi.
is a miracle .
u'jiz.
Zamakhsharicites Qur'anic verses.
First he quotes Qur'an 2:24: "And if you are not sureof what Wehaverevealed to Our servant,then produceone suralike it.
"4l "If you can not do .
and you will never be ableto do .
then protect yourselvesfrom hell-fire.
" It can be understoodthat God's challengeto producesuch a s.
a is followed by a warning of hell-fire,which is unseenmatter.
Other verses that give information about the unseenmattersinclude sirat alBaqarah (\:94-95 which explainsaboutthe hereafterand the mystery of In addition.
Zamakhshariarguesthat information aboutwhat has happenedand what will happenis alsoconsidereda miracle.
this can be found in sirat al-Rim .
: l-3, which reads,*Alif Lam Mim.
The Roman Empire has been defeated,in a land closeby, but they, .
defeatof theirs, will soonbe victorious.
The essenseof Zamakhshari'stheory of i'jaz can be explainedby using the text of al-KashshaTwhich analysesmost of Qur'anic verses based on this discipline.
He highlights the fact that compositionis the essenseof the miraculous nature of the Qur'an .
l-nazmuhuwa ummu i'jaz al-Qw'a.
and the regulation dealing with the nazn should be known by the mufassir.
In implementing 'IIm al-Ma'anl.
Zamakhshafi analyses some Qur'anic verses based on this discipline.
he believes that the use of 'demonstrative pronouns "dhalika" to honor something.
i al-ta'zl.
in, dhalika a\-kitabuaswhile "hedhihi" is intended to lessenthe importance of something .
i al-talql.
for example, wa ma hadhihi al-ltayat uddunya illa lahwun wa la'iba6is to lessenthe importanceof worldly matters.
Zamakhshariraisedthe question"why do the Qur'anic versesusethe AI-Jami'ah.
No.
60/1997
Rhetoicallnterpretationof TheQur'in 'dhalika,'to refer 1osomethingthat is very close.
'hadha l-kitabu.
' It is to praise a/For example dhalika l-kitabu and not Kitab.
But, why does the Qur'an usedhalikato refer to somethingmasculine.
This is becausemany meaningsareincludedin the word al-Kitab, so it is better to usethe generalterm to challengethe humanmind.
aTHere we find that Zamakhshariis very concernedwith the aspectof the language usedby the Qur'an, which becomesan important aspectof his rhetorical exegesis.
To Zamakhsharl,the structure of the verseshas also a Secretmeaning, such as the use of nominal sentencetogetherwith the verbal one.
He arguesthat the nominalsentencewhich comesafter a verbal one is meant to strengthenthe meaningof the whole message.
For 'an waladihi, wala example, in "wakh-shaw yauman la yaizi walidun 'an wehdihi shay'an,"the sentence"walamawlidun maulidun huwajazin 'an walidihi shay'an"is intendedto strengthenthe verbal senhuwa jazin 'an tence that comesbefore it, that is "waltshawyawman la yajii walidun "Based on this analysis,the rhetoricalmeaningshouldbe: if the parentscan not give.
iaza'aEto their children,how can the childrengive jaza'to their parentsin the life after life.
ae The significanceof this analysis is that everybodyis responsibleto God for their own actions in the hereafter.
'IIm al-Ma'ani canbe found Another example of his discourseon in his interpretation of the Qur'anic verSe:"wa zanni annahum ma ni'atuhum husinuhum .
nd they thought that their fortresseswould defend them .
rom Go.
50In an ornidary sentencewe can say wazanni anna husunahumtamna'uhttm,but.
Zamakhsharlargues,the Qur'-nic its realintentis to expressthe ideathat the Jews verse is betterbecause 'ala farati of Ban[ Nadir were overly trusting in their power .
alilun wuthiqihim bihasanatih.
to protect themselvesfrom God's torture.
The pronoun .
"hum" here is the subject .
of annaandindicates their trust in themselves.
This meaning can not be found in the second statement .
a zanni annalusunahum tamna'uhu.
'sl It is interestingto seehow Zamakhsharlexplainsthe dual expression .
in the Qur'an.
He arguesthat this style can be usedto produce a deeper and stronger understandingof the intendedmeaning .
blagh wa akad Ii taqdir .
-ma'na al-mura.
,forexample "balyadahu tatan" The preceding versereadsyadu-llahi maghlilah in the singular form, intending to show that God is very generousand at the same Al-lami'al4 No.
larotWahyuili ln other words, we can say time reject the idea of miserliness.
that God When he reachesthe Qur'anic verse:afata'aytumma tad'ina min dini-llahi in aradaniya-llahu bi/unin hal hunna kashifrt /ufihi.
Zamakhsharl analyses it from the point of view of the form of the word 'kashiI7t.
' It is in the feminineform .
a'nit.
accordingto Zamakhshaii, ta'nith is a sign of weaknessand softness.
This expressionis intendedto show the unbelievers that their female goddesses.
l-lata, al'uzza and mana.
were weak beings who could not protect them from danger.
'IIm al-Ma'En7inthe intersummarizeZamakhshari'simplementationof pretation of the Qur'an, thereis one final example,uslib al-iiaz.
imple When Zamakhsharireadthe Qur'anic verse:huda li-lmuttaqin,he posed a question, "why not hudali'//allin?.
"Thenhe himself answered his own question by arguing that there are two parties of dallin: perrnanent dalfin and temporary /allin that may be guided.
That's why the Qur'an uses .
&udaliJmuttaqin as a shortenedform of the long phrase:
huda li-ssa'irin ila al-hudaba'da al-dalal.
'Ilm alHaving examinedZamakhshari'srhetorical exegesison 'IIm Ma'ani, the next stepis to analyzethe ways in which he implements al-Bayanin his rhetoricalexegesis.
He analysessomeversesof the Qur'an 'Ilm al-Bayan,suchas his treatmentof the based on the principles of Qur'anic verse: ula'ika al-ladhina'shtarawu d,/alalata bi al-huda fama rahiltat tijaratuhun wama kani muhtadin.
Zamakhsharltreats this verse according to majaz.
But he expands its meaningand goesbeyondit by 'aqidah and doesnot only discussit from the implementing the idea of aspect of its rhetoric.
He questions.
why the lost .
l-khusra.
is relatedto the trade .
l-tijara.
and then answershis own questionby arguingthat according to the theory of isnadal-maiaii,sathe verb shouldbe relatedto something real, such as the relationshipbetweentrade and the subjectof trade .
n yusnada al-fi'lu ila shay'in yaltahisu bi-lladhi huwa Ii althe laqiqah lahu kama talabbasat al-tijarah bi al-mushtati.
Therefore "is al-"tijarah "al'ribh" intention behind the mention of the words:
'ala al'haqiqa.
describethe real trade .
ubaya'ah analysison'IIm al-Bayanis ofZamakhshari's The next example uslib al-kinayah wa l-ta'rid fr al-Qur'an.
Zamakhsharidistinguishes between kinayah wa al-ta'ri/.
At-Kinayah is to mention something indirectly through the useof metaphor .
n tadhkura al-shay'a bighayri lafzihi al-maudi').
For example .
tawil at-niiad wa al-hama'il is said li.
tili al- AI -Jami'ah,No.
Rhetoical Interpretation of The Qur'in qamah, or kathir al-ramad to attribute the generouspeople.
While a/Ta'rid denotesthe thing that is not mentioned,as in statementsthat approach the subject in a roundaboutmanner:for example:ji'tuka li'usalIima 'alayka wa li'anzura ila wajhika al-karlm, for this purpose it is enough to say: wa hasbukabi-ttaslimi minni taqadiyan.
This style is also called al-talwih.
The last example of his rhetorical exegesis dealswith 'IIm albadi'.
For example, take the style al-jinas in this verse: waji'tuka min saba'in binaba'in yaqin.
This is sayingthat'min saba'in htnaba'in' is a kind of jinas.
This is a sort of mahasinal-kalam which dealt with lafzby maintaining silthat al-ma'na.
Another exampleis ya asafr'alayusuf ln this verse, we see ta-ianusbetween al-asafandyisuf Another exampleis uslib al-laff Zamakhshari takes ayat al-tashri' as an example: walitukmili al-'iddata walitukabbiri-llaha'ala ma hadakum wala'al-lakwn Litukmili is to maintain the number,litukahbiri is to show the way they celebrate as the time of breakingthe fast, andla'allakum tashkurunis to show that God's commandof fastingis somethingreasonable, that the believersshouldthank Him for.
Another exampleis wamin rahmatihi ja'ala lakumul-layla wa-nnahara litaskuni fihi walitabtaghi min fadlihi wala'allakum tashlrurun.
From the last example,we can infer that some aspect of the Qur'an's beautyrestsupon its style, such as the comparable elementbetween night .
and day .
which has three aims: to stay or to take a rest at night, to seekGod's sustenancein the day, and to commandpeopleto thank God for His blessingand for making their life harmonious.
In conclusion.
Zamakhshaiibelievedthat the miraculousnatureof the Qur'an resteduponits nazn andits inlbrmation aboutthe unseen.
successfullyimplementedthe theory of rhetoric in his tafsir, al-Kashshaf Scholars considerit to be as a rhetoricalinterpretationof the Qur'an, and this is what distinguishesZamakhsharifrom other exegetes.
End Noles Brocklernann.
Geschichte der Arabischen Litteratw (GAL).
*iden: E.
Brill, 1.
,Book I, 290' c.
Supplement,507.
-Muhammad al-Hasan b.
'Afi Abu Ja'far al-Tusi who was born in 385/995 is the author of al-libyaa fi Tafsiral-Qur'an,l0 vols.
(Najaf: al-Matba'ahxl'Ilmiyyah, 1376/ In the most recent edition, it has been printedintenvolumes.
HenriCorbin Al-Jami'ah,No.
larotWahyruili places al-Tuii in tbe secoudperiod of Shi'i intellectual history.
See Henri Corbin, //rbloty bf Islanic Philonphy.
Translated from French by Liadain Sherrardwith the assistanceof Philip Sherrard(London & New York: Kegan paul, 1.
3Jane D"mmen McAuliffe.
Qur'aaic Christians: An Alalysis of Classica! and Modem Ex egesis (C ambridge:Cambridge University press.
I 99 | ) 49.
aYusuf Biqa'i.
Sbar! Maqaanr al-Zanakhshart (Beirut: Dar al-Kitab al-Lubnanj.
r e s r.
5See Lutpi lbrahinU "Az-Zamakhshari: FIis Life and Works," Islanic Srudie.
: 95-97.
Seealso McAuliffe.
Qw'ailc Christians,S0.
lbrahinr, " Az-Zartnhsbari," 96.
lbrahim, " Az-Zamakhsharj.
"96.
uf Biqal .
SharhMaqamat,6.
oAodr"* Rippin, "Zamakhsharj , al," The Encyclopedia of Religion (New york:
MacMillan PublishingCompany,1.
l5: 554-55.
roZamakhshafi .
Asasal-Balaghah(Beirut: Dar Sawir li-fiiba'ah wa al-Nashr, 1.
l lB"nrard kwis.
The Middle East: 20(M Year of History froat the /gse of Clristjaaity to the Prcseal Day.
Paperback edition (London: phoenic Giaut, t.
See also Ira M.
Lapidus.
A Histoty of Islamic Societies {Canrbridge: Cambridge University Press, t.
t66 and 173.
bri"f description on the transmissionoflearningthroughthemedium of tadrasa can be fouud in Alberl Hourani.
A History of The Arab peoples.
Massacbusetts:The Belhap Pressof HarvardUniversity Press,l99l ) 163-166.
"M cAuliffe.
Q ur'anic Christi ans,50.
M""Guckin .
e Slane, trans.
IbnKhailikan'sBiogyaphicalDiclionaty, (Paris: Oriental Translation Fuld of Great Britain and lreland, lS.
ttAodr"* Rippin, "Zarnakhshar-i , al," The Encyclopedia ofReligion,l5: 554-55.
tush"oo al-Din Almad b.
Muhamnad b.
Abj Bak Ibn Khalrikan, wafayat ar-A'yan wa Anba'al-Zantan edited by llrsau 'Abbas, vol.
5 (Beirut: Dar al-Thaqafah,1.
Kh"ldu n.
The Muqaddinah,.
2: 447.
'an ,(/yun at-Aqawit Ii , al-Kashshaf flaqa'ig Ghawabid al-Tanzil wa Wujih al-Ta'wil (Beirut: Dar al-Kitab al-'Arabi, n.
) l: pageghayn.
tnAndr"* Rippin, "Zanrakhsharl, al," The Encyclopedia of Religion, | 5: 554-55.
'olbo Kh"ld in.
The Muqaddinah: an Inlmduction to Histoty,vol.
Translated from the Arabic by Frnnz Rosenthal(London:Routledge& Kegau Paul, 1.
Kl"ld* .
The Muqaddinah,338-39.
Rahman.
An Analylical Sludy of a!-Zanakhshai's Comnentary on thc "Fulw Qur'an, al-Kashshaf (Aligarh: Faculty of Theology, 1.
, ii.
2lMustafi al-Sawi al-Juwayui.
Manhaj al-Zantakhsharifi Tafsir al-eur,aa wa Bayan I'jezih (Eg1pt: Dar al-Ma'arif, 1.
See alsoFazlurRahman,Atatytical Study, ii, and its review.
Islanic CuItuw 63 .
: I l4-16.
'olulurRahman.
An Analytical Study, ii.
Al-l ami'ah,N o.
60/1997
Nretoical lnterpretatim of The Qur'fu ttF"rl* Rrh--.
An Antlyricrl Strf,Y, i.
'6J.
Jansen.
The Interprctdion oftb Kona in Modem EgJpt .
iden: E.
Brill, 1.
62432tM"Auliff".
Qu'inic Christians, 53-54t*Al-J*lioi is the authorot Drh'il d-Ifazwhere he rejects the idea ofparlh.
ming d-shif i5yah.
For his complete biogrephy es well as his ewa.
, as he did n *Nsilah ad at-g.
tir*Iugiai wa Juhiluhu fi al-Baligheh *o.
k", see Almad Abmed Badauii, ) 5-29 his life, 30-77 his el-'Ammrh, al-Misrilyah .
Mu'essasrh el-'Anfiwah complete works.
2eal-J.
o"yoi.
Mnhaj el-Zamililshtri, 216.
'ort-ttifip abd al-Rabim, *al-Imem 'aM alQahir al-Jurjani wa Manhajrfiu alBalighi," tt-Dinsit ,I-Islamiryh3, vol.
: 64-65.
3lSee Shawqi Dryt, al-Brl.
?hrh: Talawwurwa Terikh(Egypt: Dir al-Me'iriq 1.
ofReligion.
T: 87-88' The hcyclo@ia Boullata, -l'ia{' 33Ir"" Boullate, "The Rhetoricel lnterpretation of theQur'au: I'jazandRelated Andreu' Topics,- it Appoaches lo lheHisloryoftheInterprctetiottoftheQur'an,ed.
Rippin (Oxford: Clarendon Prcss, 1.
, 147tsor"y" Hajjaj-Jarrah, "Al-Zamakhshafr and Yawm ad-Din: Dogmatic and Literary ExegesisCourse taught by Prof.
term paper for ClassicalQ*'* Exegesis,-5Studies,l995' Islanic Institute McGi's Boullat Issa 3'Sor"y" Hagaji-Jarrah,"Al-Zamakhshafr," 5-6'uTh" ,"-" opinion is also expressedby'AM al-Qahir al-Jurjani who states that the miraculous nature of the Qur'an rests upon ils balag:hah,and the essenceof balagfiahis 'AM al-Qahir al'lurjini' 79.
ils na7rn.
See Ahmad Badawi, t' -Ioorho kitaban ma'iizw miniihatasmi, miniiheti i'iazi oazSihi wa niniihati nta Iihi nio et-ikbberi bi al-ghuyab.
" See Muptafa al-Sawi al-Juwayni.
Manhaj alZanakhshefi,2l7.
'* q*'*,11,14.
Z"-"lhrh"d , al-KashshaCvol.
l, 96-10l *M.
'Ihn al-Baf is the branch of rtetorical science which Kh"l"f"llah explains that dealt with the beautification of titerary style.
See his article on "Badi', in The Encyclopaedia oflshm,1960, l: 857-58.
otThi, is the author's own tnnslationof sunt al-Baqenh.
\:23.
qur'in, 2:24, the author's translation43A.
Yuruf 1y1i,The HoIy Qur'aa: Traaslatioa and Conmentaty (Lahore: Islamic PropagationCentre lntenratioual.
I .
I 05 I .
*Z"-tkhrh"fr , al-Keshshat vol.
2,24.
asqur'in,2:2.
*Co-p"n" between the following Qur'anic verses: ' 32 "waati llayat al'dunyi illa la'ib wa lahw.
AL|
* No.
60/1997
JarotWalryudi 29:64 "wani hadhihi l-fayat al-duayailli lahw wa la'ib.
' 47:36.
"hnana lhayat al-duayala'ib wa lahv,.
detailed explanatiou rbout dhalika al-Kitibu cau be read in Zamakhshari's Kashsba[,vol.
l, 32-37 Ju"' i" ^ kind of reward in the hereafter.
This idea arosewheu the parents of believers are going to hell becausethey are unbelievers,and their children ask God to save the parents for the sake of their believing children.
Some scholarscalled it shali'ah.
aeMustafi al-Sawi.
Manh aj aI-Z anakhsh ei, 220-221.
SoQur'an, 59:2.
MustaIE al-Siwi.
Maah aj al-Zanakhsh ei, 221.
s2Mustale aLgawi.
Ibid.
, 221-222.
S3zamakhshaii , al-Kashshif,vol.
l, 35.
See also footnote on the same page.
54Appropriate discussiouou the theory of majazcanbe read in Ahmad Badaw-t,Abd aI-Qahir aI -J urj aai, 236 -246.
BIBLIOGRAPHY