This is one of the very few books, which can help people who do not speak Arabic, grasp the true meaning of the Qur’an and comprehend the distinct features of Arabic literary and Qur’anic style.
The Qur’an’s literary supremacy and inimitability is recognized unanimously. Even though it is addressed to people from all walks of life, only Arabs can truly understand its message.
A number of scholarly works have focused on the Qur’an’s rhetorical excellence, but they have still not been translated into English. There is, in fact, a lack of books on this topic, which would not only help Westerners realize the difficulties of interpreting the Qur’an, but also appreciate existing translations.
The author, a King Fahd professor of Islamic Studies at the School of Oriental and African Studies at the University of London, rightly acknowledges the need for the Qur’an’s unique qualities to be analyzed in English with a new approach adopted toward its translation.
In this new edition of “Understanding the Qur’an,” Abdel Haleem familiarizes the reader with important features of the Qur’an’s unique style. The Qur’an is neither arranged chronologically nor according to a subject. Its suras or chapters deal with a number of topics in order to enhance the nature of its basic teachings. The Qur’an has also a powerful effect on people’s hearts and minds, it instills in the heart of believes due to the feelings of both desire and fear.
The Qur’an is essentially a book of guidance. The word “Qur’an” originally means “reading” and it is often referred to as “Al-Kitab” or “the written book.” Apart from prophets, individuals are hardly mentioned. It consistently delivers messages of universal application, which can apply at any time or place and often adorns the walls of houses, offices and courtrooms.
A body of literature known in Arabic as “Ashab Al-Nuzul” explains how, why and when a verse known in Arabic as an “aya” (sign from God) was revealed. This essential information is normally included in footnotes, which unfortunately do not appear in all English translations of the Qur’an.
This new edition of “Understanding the Qur’an” is similar to the 2001 sold out edition apart from the quotations based on the author’s excellent and recently published translation of the Qur’an. This book includes the study of themes in the Qur’an, which, according to the author, is fairly new in English:
“This is surprising, as it is a helpful approach that can give a balanced view of what the Qur’an says on any given topic…however, more thematic studies are needed, and the present book is a further step in that direction,” writes Abdel Haleem.
All the themes discussed in this book, such as Water, Marriage and Divorce, War and Peace, Tolerance, Life and Beyond, Paradise, the Face, Divine and Human in the Qur’an, Adam and Eve and The Story of Joseph, were initially suggested as topics for public lectures, which the author had been invited to deliver.
Abdel Haleem follows his readers’ suggestions closely: “Authors are surely better advised to see what their readers are interested in, rather than just what they have in their own minds.”
Answering his readers needs, he is presently working on two books, one of them being “The Qur’an: Teachings, Style and Impact.”
“I am writing another book exploring, among other things, more Qur’anic themes, like Qur’anic jihad, the Tribute verse, the Sword verse myth and Divine oaths in the Quran,” he explains.
The chapters on war and tolerance are particularly interesting because the West generally regards Islam as a religion of the sword. War is regulated in the Qur’an. Valid justifications and strict conditions must be fulfilled before Muslims can fight in a war. All the battles that have happened during the Prophet’s (peace be upon him) lifetime were scrutinized and it is clear that they were all justified as self-defense or “to pre-empt an imminent attack.”
The notion of “jihad” is also grossly misconstrued. To start with, “jihad” is often translated as the “Holy War.” Abdel Haleem remarks that the term “Holy War” does not even exist in the Arabic language. Furthermore, the verses chosen by those who criticize Qur’anic beliefs on war are always taken out of context.
On the other hand, the notion of tolerance is acquiring a new meaning. It no longer refers to a respect of differences but demands acceptance of the beliefs and practices of others. This explains why many Europeans see the Islamic revival, which emphasizes the role of religion in Muslim countries as a lack of tolerance.
In that respect, it is difficult to understand how France, a country, which issued a Declaration of the Rights of Man and the Citizen two centuries ago, still prevents Muslim girls to wear headscarves in school.
“Muslims are under a religious obligation not to force their religion or norms on others and they are forbidden to accept norms of tolerance that undermine their religious teachings, which others may attempt to force on them,” says Abdel Haleem.
He concludes that “if, because of their historical background, some in the West feel that in order to become tolerant, they have to separate Church and State and distance themselves from religion. Muslims do not have to abandon their religious teachings in order to become tolerant: true tolerance is enshrined in the teachings of the Qur’an.”
