Quotes by "Javed Ahmad Ghamidi"
The Qurโan has not merely been revealed in Arabic: it has been revealed in eloquent Arabic. The language is clear and cogent, and there is no vagueness in it; every word is unambiguous and every style adopted is well known to its addressees. The Qurโan says: The faithful Spirit has brought it down into your heart [O Prophet] that you may become a warner [for people] in eloquent Arabic. (26:193-195) In the form of an Arabic Qurโan, free from any ambiguity that they may save themselves [from punishment]. (39:28) This is an obvious reality about the Qurโan. If this premise is accepted, then it must be conceded that no word used or style adopted by the Qurโan is rare or unknown (shadh). Its words and styles are well known and conventionally understood by its addressees. No aspect of the language has any peculiarity or rarity in it. Consequently, while interpreting the Qurโan, the conventionally understood and known meanings of the words should be taken into consideration. Apart from them, no interpretation is acceptable. Thus in the verses: ููุงููููุฌูู
ู ููุงูุดููุฌูุฑู ููุณูุฌูุฏูุงูู (6:55), the meaning of the word ุงูููููุฌูู
ู can only be โstarsโ. In ููู
ูุง ุฃูุฑูุณูููููุง ู
ูู ููุจููููู ู
ูู ุฑููุณูููู ููููุง ููุจูููู ุฅููููุง ุฅูุฐูุง ุชูู
ููููู ุฃูููููู ุงูุดููููุทูุงูู ููู ุฃูู
ููููููุชููู (52:22), the word ุชูู
ููููู can only mean โdesireโ. In ุฃูููููุง ูููุธูุฑูููู ุฅูููู ุงููุฅูุจููู ูููููู ุฎูููููุชู (17:88), the word ุงููุฅูุจููู has only been used for โcamelโ. The only meaning of the word ุจูููุถู in the verse ููุฃููููููููู ุจูููุถู ู
ููููููููู (49:37) is โeggsโ. In the verse ููุตูููู ููุฑูุจูููู ููุงููุญูุฑู (2:108), the word ููุญูุฑ only means โsacrificeโ. They do not mean โplantsโ, โrecitalโ, โcloudsโ, โthe hidden sheath of eggsโ and โfolding hands on the chestโ respectively. Similar is the case with declensions and styles adopted. Scholars of grammar and rhetoric have regarded many such aspects of the Qurโan as rare and as exceptions; however, the truth of the matter is that this conclusion is based on incomprehensive research. In recent times, the works of the two pioneers of the Farahi school: Imam Hamid al-Din al-Farahi and Imam Amin Ahsan Islahi have fully proven that the declensions and styles adopted by the Qurโan are all in fact well-known and conventionally understood by the Arabs. Taking into consideration this principle is a requisite of the eloquence of the Qurโanic language, which as stated above, is mentioned in the Qurโan itself. No explanation of the Qurโan is acceptable while disregarding this principle.
