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always
included
in the Arabic text, is understood to be an integral part of that concept. Throughout
this
work
there
is an
endeavor
to
be
consistent
in
the translation
of oft-repeated
words and
phrases
from
the
text.
There are, however, specific instances where some adjustment is required for accuracy, necessitating exceptions to the rule.
1The §aúŒbah(companions)
were
those
most
familiar
with
the
time,
place and
circumstances
of
each
revelation
due
to
their
close
contact
with
the Prophet
()
and
their
eagerness
to
understand
its
every
aspect.
A
t
the same
time,
acute
awareness
of
their
accountability
before
AllŒh
prevented them
from
answering
any
questions
or
making
assertions
about
that
of which they were not completely certain.The tŒbiÔ´n(followers) were students of the §aúŒbahwho mentioned the sources
for
whatever
commentaries
they
offered.
O
f
their
statements only those
based upon
knowledge
taken
from
the §aúŒbahand
upon
the
literal and
logical
meanings
understood
in
the
Arabic
language
have
been accepted.
E
xplanations
from
other
sources,
such
as
Jewish
and
Christian narratives, are disregarded as unreliable.

iii
It
is to
be
noted
that
Arabic
is a
richer
language
than
most. One well versed therein automatically perceives the multiple shades
of
meaning
contained
in
particular
words
and
phrases.
B
oth
early and
later
scholars
emphasized
some
aspects
more
than
others
in their
commentaries
according
to
their
own
understanding, especiallyin
the
absence
of
a
relevant
and
authentic
prophetic úad¥th. Any
translation,
which
can
reflect
but
one
emphasis,
must
necessarily appear
as
a
severe
limitation.
A
lthough
additions
in
brackets
and explanatory footnotes are a partial remedy, it remains to be said that nothing can take the place of an in-depth study through the Arabic
medium itself.Arabic
is r
icher
not
only
in
vocabulary
but
also
in grammatical
possibilities.
A
gain,
English
is
hardly
comparable
in this
respect.
W
hile
precise
and
logical,
Arabic
grammar
is free
of
many
limitations
found
in
that
of
other
languages,
allowing
for much
wider
expression.
F
or
this
reason,
undoubtedly,
it
was
themost
suitable
of
human
tongues
for
conveyance
of
the
Creator's message
to
mankind.
D
ue
to
the
flexibility
of
Arabic
tenses,
the
QurÕŒn
is u
nique
in
its
graphic
portrayal
of
occurrences
in
the Hereafter.
T
hrough
use
of
the
past
tense
the
feeling
is giventhat one
is already
there,
having
experienced
what
is described.
M
uch of
this
is lost
i
n
English,
where
such
descriptions
are
confined
to
"will" of the future.Those unfamiliar with QurÕŒnic style might question the shiftingof pronouns in many verses, which is again, alien to English. This cannot be eliminated in translation, however, without loss to intended
meanings. Far from showing inconsistency, such variations are not only correct in the original language but are the source of its beauty and
precision,
which
unfortunately
cannot
be
captured
in
another tongue.
I
t
must
be
remembered
that
the
Arabic
QurÕŒn,
being
the
words
of
AllŒh,
the
Exalted,
far
surpasses
any
human
endeavor
in linguistic excellence and is indeed the standard of perfection for all Arabic expression.Asfor
the
names
and
attributes
of
AllŒh,
their
translation
is surely
an
impossibility,
for
even
in
Arabic
they
cannot
represent

iv
more
than
an
approximation
limited
by
human
understanding.
T
o any
description
given
by AllŒh
of
Himselfin
human
terminology, the
mind
is r
equired
to
apply
the
concept
of
absoluteness
and perfection befitting Him. Ibn Taymiyyah stated consisely that true belief in AllŒh (i.e., the correct IslŒmic Ôaqeedahof Ahl as-Sunnah) includes belief in whatever is described in His Book (the QurÕŒn) orthrough
His
Prophet
(Muúammad ) –belief
that
is f
ree
from distortion,2suspension,3qualification4or
comparison.5 The
same can
be
said
for
those
aspects
of
the
unseen,
such
as
Paradise
and Hellfire,
which
are
beyond the
limits
of
human
language
and human imagination.In this edition particular attention has been given to the names"ar-RaúmŒn ar-Raúeem"(explained in a footnote to S´rah al-FŒtiúah,verse1).
Since
both
express
certain
aspectsof
divine
mercy, "the
Most Merciful" was used for ar-RaúmŒn and simply "the Merciful" for ar-Raúeem. However,
when
they
occur
together,
as
in S´rah al-FŒtiúah,the
adjectives
"entirely"
and
"especially"
have
been used to indicate the complementary relationship between the two.To
those
who
use
this
volume,
it
should
be
emphasized
that whenever in doubt, one should refer to dictionaries of the classical
language and to reliable Arabic tafseer. Despite the many technicalities involved
in
a
work
of
this
sort
that
can
predispose
itto
possible imperfections,
al-MuntadŒ
is optimistic
that
the
present
effort
will contribute
to
a
better
understanding
of
the
QurÕŒn
for
English-speakingpeople in every part of the world.
Ultimately, all success is
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