al-Zamakhshari facts for kids

Al-Zamakhshari
Manuscript of al-Zamakhshari's Al-Mufassal; copy dated 13 August 1253
Religion	Islam
Personal
Born	18 March 1074 Khwarazm
Died	12 July 1143 Gurganj
Senior posting
Title	Al-Zamakhshari

Abu al-Qasim Mahmud ibn Umar al-Zamakhshari (Arabic: الزمخشري; 1074 –1143) was a famous Muslim scholar from Iran. He was a brilliant thinker during the Islamic Golden Age. He traveled to Makkah and lived there for five years. Because of this, he was known as 'Jar Allah', which means 'God's Neighbor'.

Al-Zamakhshari was a Mu'tazilite theologian, a language expert, a poet, and someone who explained the Quran. He is most famous for his book Al-Kashshaf. This book helps people understand the Quran's words and its beautiful, figurative language. Many language experts use his work. However, some of his philosophical ideas were not accepted by others, like Ibn Kathir.

Who Was Al-Zamakhshari?

His full name was Abu Al-Qasim Mahmoud ibn Omar ibn Mohammed ibn Omar Al-Khawarizmi Al-Zamakhshari. People also called him 'Khawarizm Pride'. This was because many traveled to Khwarazm, a large oasis in modern Turkmenistan, to learn from him. They wanted to study the Quran and the Arabic language. He was born on March 18, 1074, in Zamakhshar, a big city in Khawarizm.

His Life Story

Al-Zamakhshari grew up and studied in Zamakhshar. Later, he traveled to many places in Central Asia. These included Bukhara in modern Uzbekistan, and the Iranian cities of Khurasan and Isfahan. He also visited Baghdad. His main goal was to learn more about poetry, religion, and Arabic grammar.

He then traveled to Makkah. There, he met Prince Abi AlHasan Ali bin Hamzah. This prince was known for his writings on Arabic prose and poetry. After two years, Al-Zamakhshari returned to Khawarizm. But he missed Makkah, its holy mosque, and his teachers. So, he went back to Makkah and stayed for three more years. He later traveled to Baghdad before returning to Khawarizm, where he passed away.

Al-Zamakhshari is said to have lost one of his legs. There are different stories about how this happened. One story says that as a child, he tied a rope to a bird's leg. The bird tried to fly, and its leg was cut off. His mother saw this and wished the same pain upon him. Later, he fell off a horse on his way to Bukhara and broke his leg. It had to be removed. Other scholars, like Ibn Khalkan, believed his leg loss was due to his many travels in the very cold weather of Khawarizm.

His Amazing Teachers

Al-Zamakhshari learned from many famous teachers of his time. One important teacher was Abu Mudhar Mahmoud ibn Jarir Al-Dhabi Al-Asfahani. People called him 'the most brilliant scholar of his time'. He taught Al-Zamakhshari syntax (sentence structure) and literature. Al-Zamakhshari greatly respected him and was very sad when he died in 1113.

He also studied literature and prosody (the rhythm and sound of language) from Abu Ali Al-Hasan bin Al-Mudhaffar Al-Nisaburi. Some of his philosophical and religious ideas came from teachers like Abu Mansur Nasr Al-Harthi and Abu Sa’ad Al-Shaga’I. While in Makkah, he learned about rhetoric (persuasive speaking) and morphosyntax (word structure and sentence structure) from Abu al-Hussain ali ibn Hamzah bin Wahas. In return, Abu al-Hussain learned from Al-Zamakhshari about Quranic interpretations.

His Dedicated Students

Al-Qafti wrote that students followed Al-Zamakhshari wherever he went. They would travel for months just to find him and learn. Some of his students in Zamakhshar were Abu Omar and Amer bin Hasan Al-Simsar. In Tabaristan, a mountainous region in northern Iran, he taught Abu Al-Mahasin Isma’il ibn Abdullah Al-Tawaili. In Abiward, he taught Abdm AlRahim ibn Abd Allah Al-Barra.

In Samarqand, his students included Ahmed ibn Mahmoud Al-Shati and Mohammad bin Abi Al-Qasim Al-Khawarizmi. Mohammad bin Abi Al-Qasim was known as the top poet and language expert of his time. Other students were Abu Yusuf Ya’gub bin Ali Al-Balkhi, a linguist and poet, and Rashid Al-Din Al-Vatvat, a distinguished scholar.

His Passing

Al-Zamakhshari died in Gurgānj (now Konye-Urgench), the capital city of Turkmenistan. He passed away on July 12, 1143 AD, at the age of 69.

How Al-Zamakhshari Studied Language

Al-Zamakhshari did not strictly follow one specific school of Arabic grammar. He took ideas from both the Basri and the Kufi approaches. He used what best supported his own ideas. Some people believe this open-minded approach came from his Mu’tazilah philosophical ideas. These ideas encouraged him to have a broad view of life. If he had to choose a school, he would be closest to the Baghdad school. This school often combined methods from both Basri and Kufi schools.

For example, the Basri school would analyze a sentence like "Did Zayd stand?" differently from the Kufi school. Al-Zamakhshari sometimes followed the Kufi school. For instance, he analyzed the verb 'tell' as taking three objects. The Basri school, however, saw it as taking only two objects. This shows his flexible approach to language.

Al-Zamakhshari's Major Works

Al-Kashshaf: Uncovering Quranic Meanings

Al-Kashshaf (meaning 'The Revealer' or 'Quran Interpretation') was written in the 12th century. It is Al-Zamakhshari's most famous work. Many language experts throughout history say this book made him famous. The name Al-Kashshaf comes from the Arabic word 'kashaf', meaning 'to uncover'. The book aims to uncover the hidden meanings and grammar of Quranic expressions.

Al-Zamakhshari explained why he wrote this book. He admitted he was unsure if he had the skills to interpret the Quran correctly. But when he taught his students, they always found new meanings in Quranic verses. His students became more interested in Quranic interpretation than other subjects. When he told them he would write a book about these meanings, they strongly encouraged him.

The book starts with an introduction. In it, Al-Zamakhshari shares a short story about his life and why he wrote the book. It then lists the sources he used. The main part of the book interprets Quranic verses in the order they appear. The book ends with a section praising Al-Zamakhshari. It highlights his important contributions to religion, language, and literature.

Al-Kashshaf became a key resource for linguists and Arabic learners. This was true even though it followed a Mu’tazile approach. Many later scholars used Al-Zamakhshari's ideas on style, meaning, and grammar in their own works. In this book, Al-Zamakhshari showed the beauty of the Arabic language. He explained proverbs, words with many meanings, and the science of rhetoric.

One special thing about this book is its clear language, even for Arabic learners. It also avoids repeating information. It uses the communication styles and figurative speech of native Arabic speakers. The book often uses a question-and-answer format. It would ask, 'If I told you… What would you say?' and then answer, 'I say…'. Ibn Khaldun said this style made it easy for readers of all backgrounds to follow.

Many scholars wrote commentaries on Al-Kashshaf because of its fame. Some also summarized it.

Al-Mofassal Fi Sina’at Al-E’rab: Detailed Arabic Grammar

Al-Zamakhshari's Al-Mofassal Fi Sina’at Al-E’rab (meaning 'Detailed Analyses of Arabic Parsing') was written between 1120 and 1122 AD. Arabic grammarians consider it one of the most important books on Arabic grammar. Some even say it's the second most important grammar book after Sibawayh's works. This is because Al-Zamakhshari covered almost every grammar rule in Arabic. He wrote it in just over a year. This book has been praised by linguists throughout history. It was even translated into German in 1873.

Al-Zamakhshari believed that interpreting the Quran was very difficult. He thought only highly educated language experts could do it. They needed a deep understanding of Arabic grammar and meaning. He felt that interpreting the Quran without this knowledge could lead to wrong understandings. This was a serious concern, as the Quran is the main guide for life for Muslims. Since the Quran is in Arabic, Al-Zamakhshari hoped his book would help people understand the richness of the Arabic language. This would help them better understand the Quran.

Al-Zamakhshari was a keen reader. He might have found other grammar books a bit disorganized. So, he wanted to create a better, more organized guide to Arabic grammar. He stated this goal at the beginning of his book. He started with an introduction explaining his reasons for writing it. Then, he divided the book into four main chapters.

According to Grodzki (2011), Al-Mofassal stands out because Al-Zamakhshari avoided going off-topic. This made it easy for readers to follow. He gave each topic enough time and space. His writing style was clear, simple, and to the point. He only gave detailed explanations when discussing grammar issues found in the Quran or poetry.

This book gained attention from the moment it was published. Many linguists and scientists wrote books explaining or commenting on it. Jurji Zaydan wrote that King Issa Ibn Ayyob, who was also a grammarian, admired this book. He even offered a reward of 100 Dinar and a house to anyone who memorized it. This book was also widely taught in many regions, including Syria, Egypt, Iraq, and Yemen. Its influence even reached Al-Andalus (Spain and Portugal), where people were also very interested in the Arabic language.

Asas Al-Balaghah: The Foundation of Eloquence

Asas Al-Balaghah (meaning 'The Foundation of Eloquence'), first published in 1998, is like a dictionary of Arabic words. For each word, Al-Zamakhshari provided its meaning. He also showed how it was used in the Quran, in the sayings of Prophet Muhammad, in poetry, or in proverbs. He explained how words were used in figurative speech. He also gave examples of how they were used in everyday language. The book is organized alphabetically. It is known as one of the earliest alphabetical dictionaries that combines literal and metaphorical meanings. Al-Zamakhshari left out rare or borrowed words. His goal was to show how choosing the right words can make writing or speaking more powerful.

Maqamat Al-Zamakhshari: His Principles

Maqamat Al-Zamakhshari (meaning 'Al-Zamakhshari's Principles'), first published in 1982, is a literary work. It begins with an introduction praising God. It asks readers to read carefully and understand the meaning behind each word. Al-Zamakhshari then gives a religious sermon. This is followed by his fifty principles. These principles cover many different topics. Some are about generosity, seriousness, bravery, giving thanks, offering advice, death, grammar, poetry, and the life of Arabs in the past.

Debates About Al-Zamakhshari's Ideas

Some scholars from the 13th and 14th centuries had different ideas about Al-Zamakhshari's views. However, later evidence showed that some of these ideas were not truly his. Many judgments lacked proof. One debate was about his analysis of how the Arabic question prefix /Ɂ-/ works with conjunctions (words like 'and' or 'then') in Quranic verses.

The Question Prefix /Ɂ-/

In Arabic, the prefix /Ɂ-/ is added to sentences to form a yes/no question. It helps check information or ask for confirmation. This prefix usually comes first in a sentence. It can even come before conjunctions, prepositions, or direct objects. It is seen as the main way to ask a question in Arabic. Other question words usually come after conjunctions.

For example, in the Quran (46:35): (فهل يهلك إلَا القوم الفاسقون) Fa hal yuhlaku illa al-qawmu al-fasiqun This means: "Shall any be destroyed except those who transgress?" Here, 'hal' (a question word) comes after 'fa' (a conjunction).

But when using the /Ɂ-/ prefix, it often comes before any conjunctions. For example, in the Quran (2:100): (أو كلَما عاهدوا عهداً) A-wa kullama 'ahadu 'ahdan This means: "Has it not always been so that every time they made a covenant?" Here, the /Ɂ-/ prefix comes before 'wa' (a conjunction).

Arabic grammarians had different ideas about this. Some, like Sibawahi, believed that when /Ɂ-/ comes before conjunctions, it's in its normal place. They thought the sentence after the conjunction was connected to the sentence before both the conjunction and the question prefix.

Al-Zamakhshari had a different view. He believed the question prefix normally comes at the beginning of a sentence. But he argued that when it appears before a conjunction, there's a hidden, unsaid sentence between the prefix and the conjunction. In his book Al-Kashshaf, he gave many examples of these hidden structures. For instance, he thought the question "and have not they travelled?" (أفلم يسيروا؟) really meant "Have they stayed, and not traveled?" (أمكثوا فلم يسيروا؟).

Ibn Hisham al-Ansari, an 8th-century Egyptian grammarian, said Al-Zamakhshari was the first to propose this idea of a hidden sentence. However, Abū Hayyān al-Tawhīdī, a 10th-century linguist, disagreed strongly with Al-Zamakhshari's idea. He called it the "Zamakhshariyyan trend."

Another linguist, Al-Dosugi, disagreed with Ibn Hisham. He believed Al-Zamakhshari's idea was a continuation of what earlier linguists had discussed. Historical records show that Mohammad bin Masoud Al-Ghazni, an earlier scholar who died in 1029 AD (before Al-Zamakhshari was born), also discussed a similar idea. This suggests Al-Zamakhshari was building on existing ideas, not creating a completely new one.

Al-Zamakhshari's View on 'Lan'

Another topic that caused debate was Al-Zamakhshari's view on the Arabic negation particle lan. He defined lan as a particle that negates present tense verbs. He believed it meant a continuous negation, like 'never' in English. This means the negation extends into the future, suggesting something will never happen.

For example, in the Quran (7:143), when Prophet Moses asked to see God, God replied: (لن تراني) lan t-aran-i Meaning: "You will never see me." Al-Zamakhshari interpreted this to mean that seeing God would never be possible.

However, some 8th-century scholars, like Ibn Hisham, believed Al-Zamakhshari's view on lan was influenced by his Mu’tazile philosophical ideas. The Mu’tazile school interpreted the Quran in a specific way. For instance, they believed people would never see God in the afterlife. Other Muslims, however, believe that believers will indeed see God, as stated in the Quran (75: 22,23): "Some faces, that Day, will beam (in brightness and beauty) * Looking towards their Lord."

Ibn Hisham had a different opinion about lan. He saw it as a normal negative particle, like 'not' in English, without a continuous negation sense. He gave examples from the Quran to support his view.

For example, in the Quran (2:95), God says about disbelievers: (لن يتمنوه أبداً) Lan ya-tamana-au-hu abad-an Meaning: "They will never long for it." Ibn Hisham argued that if lan already meant 'never', then adding 'abadan' (which also means 'never') would be unnecessary. This suggested lan is just a regular negative particle.

Another example from the Quran (19:26), where Mary is told: (فلن أكلم اليوم إنسياً) f-lan u-kalim al-yaoum insiy-an Meaning: "So, I shall not speak to any human being today." Ibn Hisham pointed out that if lan meant 'never', its meaning would not be limited by the word 'today'. This further showed that Al-Zamakhshari's analysis of lan was likely influenced by his theological beliefs.

Images for kids

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  Quran annotated by Zamakhshari dating to 1346 or 1347