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A set of fundamental and methodological rules for studying the Qur’an

June 25, 2022

Written by: Samer Islambouli

1- Understanding the Qur’anic text is in the clear Arabic tongue.

2- The concept of the root of the word must be controlled linguistically and brought into consideration in order to reflect on the meaning of the word in the text according to the context and the place of the discourse.

3- The Qur’anic text is an argument in itself against dictionaries, dictionaries, and others.

4- The Qur’anic discourse is tight, and this means that if the fundamental building words differs, the meaning arising / extracted from it differs by necessity.

5- The concept of all legal texts is tight and there is no similarity / synonoms in them.

6- The non-legislative Qur’anic texts are tight and similar

7- The style of the symbol in the Qur’an is not related to the texts of legislation and belief in God, it is related to stories and dreams.

8- There are no reasons for enacting legislation, but rather there are occasions and circumstances for the ruling to come down to activate.

9- There are no abbrogations in the Quranic legislative system.

10- It is not correct to understand the text on its apparent meaning or that is common among people.

11- It is not correct to deduct a sentence or text from its context and systems.

12- It is not correct to understand the text in isolation from its reality.

13- It is not correct to understand the text without its system to which it belongs.

14- It is not correct to understand the text in the historical sense exclusively.

15- No one’s understanding is an argument against the Qur’anic text.

16- The Qur’anic text is an argument in and of itself and does not need anyone to say it.

17- The Qur’anic text is shown/revealed to others.

18- The Qur’anic text is a cosmic (knowledge/scientific) book ( insight from the creatore).

19- Qur’anic legislation is humanitarian, global and borderline.

20- Qur’anic legislation is based on objectives, humanity and mercy.

21- The Qur’an is in front of us and we follow it and follow wherever it turns and stop where it stops.

22- The Qur’an we use as evidence, but we do not infer against it.

23- The Qur’an is a comprehensive and complementary book to the above.

24- The religion of Islam is the religion of all the prophets & all people.

25- The previous divine books are books of the Islamic religion.

26- The Qur’anic text is a discourse from a living scholar to a living, educated sane person.

27- The recipient of the divine discourse participates in reaching the meaning of the discourse.

28- Qur’anic legislation is for all people and not for a person or people. It does not matter whether Zaid or mike accepts, rejects or denounces a Qur’anic ruling.

29- The origin of legislation in general is permissibility except for the text or what is definitively evidenced by it.

30- The forbidden, the lawful and the legal duty are the right of God only, and the prohibition and permission to exercise the permissible is the right of society.

These are minimum rules that every Quranic researcher must invoke in his heart and proceed from and through them.