Encyclopedia of the Meanings of Qur’anic Words – by Dr. Hadi Hassan Hammoudi – Critical Stances and Presentation of the Book

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Encyclopedia of the Meanings of Qur'anic Words – by Dr. Hadi Hassan Hammoudi – Critical Stances and Presentation of the Book

Professor Dr. Wafaa Abbas Fayyad – College of Islamic Sciences – University of Karbala

In the name of Allah, praise be to Him, and peace and blessings be upon the best of His creation, Muhammad and his pure and virtuous family. After that: Professor Khalid bin Isa bin Saleh Al-Sulaimani from Oman – Nizwa, introduced this encyclopedia and praised the author’s encyclopedic personality and scientific efforts. Professor Dr. Haadi Hassan Hammoudi is one of those comprehensive specialists who have a significant contribution to the sciences of Arabic. He is one of the seasoned linguists who have served the Arab heritage, delved into its depths, cut through its paths, and turned its corners. He has also taken a significant share of modern sciences and their scientific methods, earning both worldly and spiritual merits. The contemporary scientific library is enriched by his research, studies, and editions to the point of abundance, with his publications reaching seventy-eight works, covering various fields such as language, literature, history, thought, contemporary issues, and others.

Among his valuable works is his encyclopedia titled “Encyclopedia of the Meanings of Qur’anic Words,” which is divided into two large volumes. The first part starts with the letter Alif and goes up to the letter Dhad, while the second part begins with the letter Ta and ends with the letter Ya. As for the methodology of the encyclopedia, the author adhered to a unique linguistic approach in understanding the meanings of the Qur’an. This is complemented by his significant scientific effort to explore the Qur’anic words and uncover their meanings, based on several inclusive scientific foundations that generally rely on the works written in this field, such as books of exegesis, modern Qur’anic studies, and the efforts of grammarians, linguists, and rhetoricians. Dr. Haadi also intends to offer a historical and civilizational message through the Qur’anic words, as he himself mentions at the beginning of his encyclopedia.

Due to the many critical positions that have been written about the book and its author, I will suffice with mentioning the opinion of the Institute for Studies in London, which says: “Given the commitment of this encyclopedia (Encyclopedia of the Meanings of Qur’anic Words) by Professor Dr. Haadi Hassan Hammoudi to an objective linguistic approach in understanding the meanings of the words of the Noble Qur’an, and the considerable scientific effort, it has become clear to us that the mentioned book is the best book in the field of explaining the words of the Noble Qur’an in over a thousand years.”

The Iraqi economic expert and media personality, Dr. Mustafa Al-Bazarkan, from London, also commented on the book: “A remarkable achievement that brings pride and honor to every Arab and Muslim in a time when we are most in need of such distinguished efforts to purify any impurities, distortions, and alterations. May Allah bless your efforts to develop the human understanding of many matters that are complicated at least. Islamic and human civilization is in dire need of such initiatives and your distinguished efforts characterized by academic, cultural, and literary courage.”

Here is the translation of part 2:

Professor Dr. Mohammed bin Al-Ayashi, University of Oujda – Kingdom of Morocco, said: “I am very pleased to send my warmest greetings and congratulations to Dr. Hadi Hassan Hamoudi for this magnificent work, which exceeds a thousand pages. Two volumes, or let us say two books on the meanings of the Quranic words, undoubtedly took all of his time, effort, and patience to compile this encyclopedic work and to coordinate its linguistic, normative, and methodological issues, chapters, and various discussions.”

Professor Dr. Salem bin Ammar – Algeria, said: “Anyone who wants to understand the meanings of the Quranic words correctly should refer to this book. For the first time in the history of linguistic and Quranic studies, I have read a book that firmly connects the original meaning of a word with its Quranic significance, with precision that inspires admiration and amazement. Our esteemed professor, whom we are proud to have studied under, Professor Hadi Hassan Hamoudi, deserves commendation. I recommend this book be included in university study curricula.”

Finally, Professor Dr. Mohammed Samara Ahmed, Cairo, said: “I have reviewed the book ‘Encyclopedia of the Meanings of Quranic Words’ by the Iraqi researcher Dr. Hadi Hassan Hamoudi. From my perspective, this book is a renewal in religious thought. I do not exaggerate when I say that it is a bold book with its propositions that affirm the moderation of Islam and its rejection of extremism, sectarianism, and all manifestations of backwardness and civilizational delay. I ask whether Dr. Hadi could present a stylistic or interpretive study with the same methodology to clarify the truths of Islam, free from personal or factional interests, and to emphasize the unity of society in the light of beneficial knowledge and righteous deeds. Thank you.”

And I say: “The book is of high scientific value, especially since it deals with clarifying the meanings of Quranic words and their linguistic and interpretive implications. It follows a clear methodology in which the author sought to understand the Quran, the foundation of Islam, in an objective way, free from preconceived views and inherited beliefs. This attempt is a serious step towards understanding the meanings of Quranic words.”

The Quran, as Dr. Hadi sees it, speaks for itself and reveals its objectives and intentions. Therefore, he believes that the implementation of this methodology will remove from the Quran any myths and superstitions, distancing it from conflicts, disputes, and the desires of the soul inclined to evil, which is always capable of cloaking falsehood in the garb of truth. The meanings of the Quranic words are decisive in determining the concepts of justice, integrity, the moderation of Islam, and its distance from extremism, fanaticism, and other such tendencies.

The author has made great efforts to present his encyclopedia as a method for understanding the Quran, helping readers to deepen their understanding of goodness, seek beneficial knowledge, perform righteous deeds, and cooperate with moderation in all matters, scientifically and objectively understanding the realities of life, and engaging with its developments with an ijtihad (independent reasoning) mindset that qualifies them to know both their religion and the world better. This methodology shows them their boundaries, which they must respect, refrain from harming others, and treat themselves and others with kindness and compassion, approaching this religion gently and mercifully—whether those around them are near or far—so that they may fulfill the ultimate goals of their divinely mandated role on earth.

The professor has tried in this encyclopedia to convey this historical civilizational message, starting from the words of the Quran in a scientific, objective manner, without twisting the truth or imposing meanings that the text does not carry or is unable to bear.

To achieve this message, the author has followed a methodology based on revealing the meanings of Quranic words. He starts by mentioning the linguistic root of the Quranic word, then its general linguistic meaning, and finally its Quranic usage, relying on the following foundations:

  • Drawing on the major books of tafsir (Quranic exegesis). These contain beneficial knowledge and many advantages.
  • Referring to contemporary Quranic studies in all its branches.
  • Utilizing the contributions of grammarians, linguists, and rhetoricians.
  • Relying on the linguistic analysis of Quranic words according to the meanings and implications they carry and how the Quran employs them.

The encyclopedia is organized alphabetically according to the words, with two main entries and several sub-entries.

Here is the translation of Part 3:

As for the first main entry, it is the framework of the linguistic meaning of the word. The methodology for determining this framework was to return to the uses of words in the Qur’an and compare them with their use among the Arabs, to define this framework. This methodology was called by Dr. Hadi Hassan as “The Theory of Scales,” which was initiated by Al-Khalil ibn Ahmad (d. 175 AH), then by Abu Ubaid al-Qasim ibn Salam (d. 224 AH), who sought to apply it in the field of Prophetic hadith, followed by Abu Bakr ibn Duraid (d. 321 AH), and practically implemented by Ahmad ibn Faris (d. 395 AH) in his book “Maqayis al-Lughah,” borrowing the title of this theory as a recognition of the credit of its originator.

As for the second main entry, it is the Qur’anic usage of the word. The author did not limit himself to his personal perspective but also referred to the respected tafsirs (interpretations), deeply studied them, and compared them with various Qur’anic usages. He came to a conclusion that he adopted for each entry in its appropriate place, referencing the most important sources from which he drew his material.

As for the subsidiary entries, they rely on derivation and changes in meaning in the words used. Special attention was given to the stories of the Prophets and their nations in the context of discussing the words of their names, to extract lessons and demonstrate the alignment of religions in their principles and goals. Additionally, the stories of the Qur’an play a significant and important role in achieving several things, including:

  • Strengthening the heart of the Prophet (PBUH) and the believers by showing the outcomes of previous peoples based on their actions and behaviors, for lessons and reminders.
  • The universality of all religions, as they all submit to the will of Allah and align in their basic principles and general rules aimed at serving humanity.
  • The call for humanity in all times and places to build and develop, as it is commanded to build a human civilization in content and substance, aiming to achieve the purpose of creation represented in the message of stewardship since the time of Adam and until the Day of Judgment.
  • People are encouraged to learn from history and strive for progress and development according to the logic of history itself, which is founded on progress, growth, and brilliance, not regression, withdrawal, and extinction.
  • The laws of Allah are effective in all times and places.
  • These stories prove that the Qur’an is a divine heavenly book because the Prophet (PBUH) and the people of his time were not familiar with many of these stories.

And so on, these goals and objectives necessitated a deep focus on these stories and their purposes, according to the methodology of the encyclopaedia which organizes the words alphabetically. It began with the word “Allah” as it is the representation of monotheism and the embodiment of all religions worthy of His attributes. It is, therefore, the term that encompasses all religions, regardless of the term used in place of “Allah,” which is a unique name that is not derived from “Ilah” (God) nor “Wala” (to be lost or distracted).

Dr. Hadi Hassan discussed the opinions of the ancients who were perplexed by the word “Allah” and ventured into various views, clarifying the linguistic origins of this word and what pertains to it, such as the use of the vocative “Ya Allah” or the supplication “Allahumma,” all of which were discussed in the introduction in a chronological order—both ancient and modern—to show the development of scholarly opinions on understanding and interpreting it, ultimately reaching the interpretation that he believed to be correct.

The author then proceeded to mention all the texts related to the word “Allah” and conducted an analytical reading, concluding that the term “Allah” always refers to the Divine Essence. This is how it was found in language and how it has remained, despite differences among the ancients on its structure and derivation. His view aligns with the opinion of Al-Khalil in “Kitab al-Ayn” and Al-Fakhr al-Razi, stating that it is a noun used without derivation.

The term “Allah” has, due to its uniqueness and the intent of reverence and grandeur, evolved into a term of exaltation, with its letter “L” being emphasized, and it has since been used to denote the divine. From this term, the word “Ilah” (God) was derived to refer to lesser deities, but “Allah” remains specific to the Almighty.

After exploring the scholars’ views on the words “Allah” and “Ilah,” and engaging in a dialogue with their interpretations, the author examined the Qur’anic usages of the word “Ilah” in different forms such as “Ilahak” (your God), “Ilahukum” (your gods), “Ilahna wa Ilahkum” (our God and your God), “Ilahih” (his God), and “Ilahayn” (two gods), among others, and explained the meaning of each.

Dr. Hadi Hassan affirmed that the term “Allah” remains constant in all Qur’anic texts, with only minor variations in pronunciation, marked by different vowel signs (fatḥah, kasrah, and ḍammah), while “Ilah” serves as the root for various derived terms associated with divinity.

Dr. Hadi further explained that “Ilah” is the term from which the divine-related terms are derived. Not everyone who claims divinity (taha’ul) is truthful in their claim. Generally, there are two groups:

  • The true “theist,” who lives by actions, not just claims, and carries the message of building the earth through beneficial knowledge and righteous deeds, fostering peace, faith, and security among people.
  • The false “theist,” who pretends to be divine for personal gain, covering up their shortcomings with extremism, intolerance, laziness, neglect, and a lack of righteous deeds. The distinction lies in action and its results, not in mere claims.

Among the significant observations made by the researcher was the word “awwal” (first), which has varying interpretations. “Awwal” refers to the beginning of something, and from it we get “awwal” and “awla.” Moreover, the term “awil” denotes the person himself, and “ailah” refers to his family, who turn to him and vice versa.

Dr. Hadi Hassan refuted the idea that “ta’wil” (interpretation) is a form of “tafseer” (exegesis), explaining that the Qur’an was revealed to people, and its interpretation means making its meanings accessible to those who do not understand them. However, “ta’wil” lies with Allah alone. He cited the verse, “But as for those in whose hearts is deviation, they follow that of it which is unspecific, seeking division and seeking its interpretation. But none knows its interpretation except Allah” (Aal-Imran 7), emphasizing that while some may be taught a portion of “ta’wil,” as in the case of Prophet Yusuf, the “ta’wil” cannot replace the revelation itself. Some interpreters might even diverge from the meaning, possibly even to the opposite of the original.

Dr. Hadi then clarified his views on certain words, offering evidence and observations, such as with the word “al-jood” (generosity), which originally refers to giving material possessions. The term “al-jawad” refers to one who possesses that quality. He believes that “al-joodi” refers to a sandy shore that facilitates travelers, based on various observations, including:

  • The word “jood” is derived from “jadd,” meaning a road or path, and the “jood” of the path refers to the smoothness for travelers.
  • The verse “Swallow your water” and also “And the water receded” indicates that the earth absorbed its water, and it returned to its natural level in seas and rivers.
  • Some commentators say that “al-joodi” refers to a mountain in India, but there is no such mountain in India, either ancient or modern.
  • The verse “And it came to rest” implies that the ship settled on a flat, stable ground, which suggests a sandy shore, not a mountain without stability or level ground.
  • Here is the translation of the final part:

    Sometimes, the author elaborates on a particular word and reviews all its possible connections, whether directly or indirectly. One such word is the root “rahm” (womb), which denotes a meaning for which no other word can approximate or clarify with precision. Thus, it cannot be fully explained except by saying that it refers to tenderness, compassion, and mercy. Despite this, the collective meanings do not reach the extent of “rahm” in conveying the intended meaning. It is deeper and more comprehensive. From it comes the mercy of Allah, which encompasses everything, and He is the Most Merciful of the merciful.
    Our final statement is that all praise is due to Allah, the Lord of the worlds, and may peace and blessings be upon Muhammad and his pure family.

    References:
    The number of pages in the first volume is 571, and the second volume contains 523 pages. The book was printed at the Noor al-Istiqama Printing Press and Recordings Library / First edition, 1438 AH – 2017 CE.
    Among the scholars who interpreted the word “ta’wil” (interpretation) instead of “tafsir” (exegesis) are Al-Tabari in his work Jami’ al-Bayan fi Ta’wil al-Qur’an, Al-Baydawi in Anwar al-Tanzil wa Asrar al-Ta’wil, and Al-Nasafi in Madarik al-Tanzil wa Haqaiq al-Ta’wil, among others.