Al-Zamakhshari

Abu AlQasim Mahmoud ibn Omar Al-Zamakhshari [Ɂabu Ɂalqasim maħmʊ̯d əbn ʕumar
Ɂazzamaxʃari] (1074 –1143) was a medieval Muslim scholar of Persian origin.[1] He travelled to
Makkah and settled there for five years and has been known since then as Jar Allah ‘God’s
Neighbor’.[2] He was a Mu'tazilite theologian, linguist, poet and interpreter of the Quran.  He is
best known for his book AlKashshaf, which interprets and linguistically analyzes Quranic
expressions and the use of figurative speech for conveying meaning. This work is a primary
source for all major linguists; however, some of its Mu’tazila philosophical ideas were rejected
by Ibn Kathir.[3]

Al-Zamakhshari

Title Al-Zamakhshari

Personal

Born 18 March 1074

Khwarazm

Died 12 July 1143

Gurganj

Religion Islam

Era Islamic Golden Age

Creed Mu'tazila

Biography
His full name was Abu Al-Qasim Mahmoud ibn Omar ibn Mohammed ibn Omar Al-Khawarizmi
Al-Zamakhshari.[1] He was also referred to as Fakhr Khawarizm ‘Khawarizm Pride’ because
people travelled to Khawarizm, a large oasis in what is now the southwestern part of
Turkmenistan, to learn from him about the Quran and Arabic language.[2] He was born on
Wednesday, March 18 of 1074 in Zamakhshar — which is a large city of Khawarizm — in
Turkistan.[1]

Life

Al-Zamakhshari grew up in Zamakhshar and studied there for a while, then he travelled to many
places in Central Asia including the city of Bukhara in modern Uzbekistan, the Iranian cities of
Khurasan and Isfahan, as well as Baghdad, where he met some political officials and praised
them.[4] The main reason for his travels was to learn more about poetry, religion and Arabic
grammar. He travelled then to Makkah, where he met the prince at the time, Abi AlHasan Ali bin
Hamzah bin Wahas Al-Shareef Al-Hasany, who had written extensively about Arabic prose and
verse principles.[2] After two years, Al-Zamakhshari went back to Khawarizim, but he could not
resist his nostalgia for Makkah, the holy mosque, and his teachers there. So, he travelled again
to Makkah and stayed for three years. Later, he travelled to Baghdad and then to Khawarizim
where he died.[4]

Al-Zamakhshari is reputed to have lost one of his legs, a fact that literature on his life explains
variously. In one version of the story, Al-Damaghani stated that he asked Al-Zamakhshari about
his leg, and he told him that when he was a child, he put a rope on a bird’s leg.[5] So, when the
bird attempted to fly, its leg was cut off. Al-Zamakhsari’s mother saw this and wished him the
same, so he could feel the bird’s pain. Later, on his way to Bukhara, he fell off the horse and
broke his leg, and it was later amputated. Others like Ibn Khalkan argued that his constant
travels in the very cold weather of Khawarizm were the reason for his leg loss.[3]

Teachers

Al-Zamakhshari learned a lot from the well-known teachers at the time. One of his teachers was
Abu Mudhar Mahmoud ibn Jarir Al-Dhabi Al-Asfahani__ who was called by his peers Fareed
Asruh: ‘the most brilliant scholar of his time’.[6] He taught Al-Zamakhshari syntax and literature.
Al-Zamakhashari highly appreciated this teacher and was distraught when he died in 1113.[7]
Furthermore, Al-Zamakhshari studied literature and prosody from Abu Ali Al-Hasan bin Al-
Mudhaffar Al-Nisaburi.[8] He also drew some of his philosophico-religious ideas from his
teachers Abu Mansur Nasr Al-Harthi, Abu Sa’ad Al-Shaga’I, and Abu Al-Khattab bin Al-Batar.[3]
While in Makkah, he learned about rhetoric and morphosyntax from Abu al-Hussain ali ibn
Hamzah bin Wahas, who in turn learned from Al-Zamakhshari about Quranic interpretations and
the principles governing the use of literary devices used in Quran.[9]

Students

Al-Qafti (1172–1248) wrote in his book Akhbar Al-Olama ‘Scholars’ Biographies’ that students
followed Al-Zamakhsahri wherever he traveled in order to learn from him.[10] They would travel
for months just to find him. Among his students in Zamakhshar were Abu Omar and Amer bin
Hasan Al-Simsar.[3] In Tabaristan___ the mountainous region located in the Caspian coast of
northern Iran___ he taught Abu Al-Mahasin Isma’il ibn Abdullah Al-Tawaili, and in Abiward, he
taught Abdm AlRahim ibn Abd Allah Al-Barra. In Samarqand, some of his students were Ahmed
ibn Mahmoud Al-Shati, Mohammad bin Abi Al-Qasim Al-Khawarizmi__ who was referred to as
the top poet and syntactician of his time__ Abu Yusuf Ya’gub bin Ali Al-Balkhi__ a contributing
linguist and poet, and Rashid Al-Din Al-Vatvat, a distinguished scholar in prose and verse.[3][10]

Linguistic approaches

Al-Zamakhshari was not exclusively committed to either the Basri nor the Kufi analytical
approach over the other, but took from both what validated his hypotheses. Some attributed this
linguistic behavior to his Mu’tazalah philosophical ideas, which freed his soul and encouraged
him to have a comprehensive perspective of life.[8] Nevertheless, if there was a need to put his
name under a specific school, then he would have followed the Baghdad school, whose
approaches follow that of Al-Basri school in some cases while following Al-Kufi’s approaches in
others. A teaching of the Basri school is regarding the verb in ((‫هل زيد قام؟‬  ‘Did Zayd stand?’ as a
subject of an elided verb expressed by the verb ‫قام‬  ‘stand’.[4] On the other hand, the Kufi school
rejects viewing the noun as a subject, and argues that it is a topic. Another example showing
where he followed the Kufi school is analyzing the verb ‫حّد ث‬  ‘tell’ as a verb that takes three
objects. As in, ‫ فمن حدثتموهـ له علينا العالء‬  ‘the one you told about the priority’, where the 1st object
is ‘the one’, the 2nd is the attached pronoun to the verb ‫هـ‬, and the 3rd is the prepositional
phrase. However, the Basri school rejected this view and regarded ‘tell’ as a ditransitive verb.[8]

Accomplishments
Al-Kashshaf

Al-Kashshaf (a.k.a 'The Revealer; Quran Interpretation’) was written in the 12th century.[11] It is
the best known work of Al-Zamakhshari. Indeed, many linguists throughout history have
attributed Al-Zamakhshari’s fame to this book.[12] The name of this book (Al-Kashshaf) is derived
from the verb kashaf ‘to uncover’. Thus, this book attempts to uncover the syntactic and
semantic ambiguities of Quranic expressions. In the text, Al-Zamakhshari explained his
motivation, impetus and goals for constructing it. In fact, he once admitted that he was hesitant
to write this book, as he thought he might not have the skills needed to interpret the Quran
appropriately. He said that whenever he was teaching his students and mentioning a Quranic
verse, his students seemed to learn new meanings they have never come across before. As he
continued to do that, students were more interested in Quranic interpretation than in other
subject matters.[11] So, when he told them he would write a book about all those meanings, they
could not wait and encouraged him.[3]

This book begins with an introduction in which Al-Zamakhshari provides his readers with a brief
autobiography and his rationale for composing the text. The following pages provide the
resources used in this book. Then the book begins providing interpretations for Quranic verses in
the exact order they appear in the Quran. The book then concludes with two pages where the
editor provided a biography about Al-Zamakhshari and praised him as a respected figure whose
contributions extended to the religious, linguistic, and literary aspects of life.[12]

This book was a primary source for linguists as well as learners of Arabic and Quran, regardless
of its Mu’tazile approach, a rationalist school of Islamic theology in Baghdad and AlBasrah.[8] In
fact, most of the following scholars used Al-Zamakhshari’s stylistic, semantic and syntactic
approaches when composing their works.[3][6] In this book, Al-Zamakhshari tried to show the
beauty and richness of the Arabic language, derive proverbs, explain expressions with multiple
meanings, and dive into the science of rhetoric.[11]

Among the features that distinguish this book are its understandable language even for learners
of Arabic and its lack of redundancy.[11] Another feature is that it depends on Arab speakers’
styles of communicating meanings and using their figurative speech.[8] Moreover, the method of
explanation followed the question/answer pattern, starting with ‘if I told you…. What would you
say?’ and the answer  would be ‘I say….’. Ibn Khaldun (1332 –1406) in Al-Muqadimah ‘The
Introduction’ (1377) says that this interrogative style is what made it easier to follow for readers
of different educational backgrounds.[12]
After the great fame that this book enjoyed, many scholars wrote commentaries, such as Al-
Imam Nasser Al-Deen Ahmed bin Mohammed ibn Al-Mouneer who wrote Al-Intissaf ‘Equality’,
Kamal Basha Al-Mufty, Khair Ad-Deen Khidhr Al-A’utufi, Sun’u Allah ibn Ja’afar Al-Mufty and Alam
Ad-Deen Abd Al-Kareem bin Ali Al-Iraqi.[12] Others preferred to summarize it, such as Mohammad
bin Ali Al-Ansari, Nasser Al-Deen Omar bin Abdullah Al-Bidhawi, Qutub Ad-Deen Mohammed bin
Masoud Al-Syrafi and Abd AlAwwal bin Hussain, who was known as Om Walad.[8]

Al-Mofassal Fi Sina’at Al-E’rab

Al-Zamakhshari’s Al-Mofassal Fi Sina’at Al-E’rab ‘Detailed Analyses of Arabic Parsing’ (1120 –

1122 AD) is considered by Arabic grammarians to be one the most influential books about
Arabic syntax (and morphosyntax).[13] Indeed, some grammarians believed that it is the second
syntactic book after Sibawayh’s books on Arabic grammar because Al-Zamakhshari talked about
every syntactic and morphological aspect of the Arabic language.[8] He started writing this book
towards the end of 513 AH and finished it at the beginning of 515 AH (1122 AD), which means
that it did not take him more than a year and four months.[13] This work has been celebrated
throughout history by different linguists and was translated in the modern era to different
languages, such as German in 1873.[2]

Al-Zamakhshari believed that interpreting the Quran was not an easy task. This seemed only
possible for educated linguists whose language is pure Arabic, and who have achieved deep
knowledge of the different syntactic and semantic relations that different structures could bear.
Indeed, he believed that trying to interpret the Quran without having linguistic knowledge might
result in a false interpretation of God’s intended meanings and cause further problems, as the
Quran is the major source upon which all life matters are based. Since the language of the Quran
is Arabic, Al-Zamakhshari thought that writing this book would help people better grasp the
richness of the Arabic language and better understand its different interpretations.[13]

Knowing that Al-Zamakhshari was a voracious reader, he might have looked at some syntactic
books of other great grammarians and might have considered them disorganized.[8] Thus, he
intended to provide a better organization of the syntactic and morphological aspect of Arabic
grammar to facilitate understanding, an aim he stated at the beginning of his book. So, he began
his book with a brief introduction writing about the reasons that motivated him to come up with
this work, then he divided his book into four major chapters, as follows:[13]

According to Grodzki (2011), what distinguishes Al-Mofassal Fi Sina’at Al-E’rab from other Arabic
syntactic books is Al-Zamakhshari’s attempt to avoid digression to allow his readers to follow
smoothly, which is the result of giving each topic its deserved time and space. He considered Al-
Zamakhshari’s style to be clear, simple, and succinct. He also believed that Al-Zamakhshari did
not attempt to extensively explain his ideas unless they addressed grammatical issues raised in
the Quran or poetry, in which case he provided his readers with detailed explanations.[14]

This linguistic work enjoyed attention since the time it saw the light.[13] Many linguists and
scientists wrote books explaining, comparing, or commenting on this work. Jurji Zaydan once
wrote in his 1943 book Tarikh Adab Al-Lughah Al-Arabiyyah ‘History of Arabic Language
Literature’ that the reason Al-Zamakhshari’s Al-Muffassal was accepted by people is that King
Issa Ibn Ayyob — who was a syntactician — admired this book and assigned 100 Dinar and a
house to whoever memorized it. Moreover, this book was one of the (few and) most influential
books taught in Al-Sham (Syria, Jordan, Lebanon and Palestine), Egypt, Iraq, Al-Hijaz (the
Western part of Saudi Arabia) and Yemen throughout the 7th and 8th centuries AH (1204 – 1301
AD). Indeed, its influence went further to reach Al-Andalus (the Iberian Peninsula) where people
were also interested in the Arabic language.[14]

Asas Al-Balaghah

Asas Al-Balaghah ‘The Foundation of Eloquence’ (first published in 1998) is a thesaurus and
dictionary of Arabic words.[15] For each word, Al-Zamakhshari provided its meaning, some of its
uses in the Quran, Muhammad’s sayings, poetry, or proverbs. Furthermore, he represented and
analyzed some uses of this word in figurative speech and provided contexts where it can be
found in everyday language. The content of this text was organized alphabetically. This work
was best known as the earliest fully alphabetical lexicography that combines literal definitions
and metaphorical material.[8] He excluded rare or borrowed words. His goal was to highlight that
word choice can play a significant role in enhancing the rhetoric of a text or speech.[15]

Maqamat Al-Zamakhshari

Maqamat Al-Zamakhshari ‘Al-Zamakhshari’s Principles’ (first published in 1982) is a literary work.

It began with an introduction praising God for all his blessings and asking readers to carefully
read this book and understand the purpose behind the use of each word. Al-Zamakhshari then
provided a religious sermon followed by his fifty principles.Those principles talked about
different topics. Some of them were about generosity, seriousness, bravery, thanking, advice
giving, death, syntax, prosody, and the life of Arabs in the past.[8]
 Assessments

Some of the 7th and 8th centuries scholars have attributed different points of view to Al-
Zamakhshari on different topics. However, some books and other historical pieces of evidence
from the 7th century showed that some of these views attributed to him were not based on
sound ground, and that most judgments lacked supporting evidence. One of the competing
claims about Al-Zamakhshari is his analysis of the co-occurrence of the interrogative prefix /Ɂ-/
with the conjunction words in Arabic, especially in Quranic verses.[16]

Interrogative particle al-hamza /Ɂ-/

In Arabic, the interrogative prefix /Ɂ-/ attaches to nominal and verbal sentences to form a yes/no
question. Thus, it is used to check information and ask for confirmation or verification. Most of
the time, it is prioritized in a sentence, so it may precede conjunction particles, prepositions, the
complementizer [Ɂnna] and direct objects (in case of verbal sentences). Indeed, this prefix is
viewed as the default interrogative in Arabic.[16] However, other interrogative particles (which are
used to ask yes/no questions or those similar to English wh-question words) usually follow
conjunctions, namely [wa], [fa] and [θumma], as in:

(‫)فهل يهلك إاَل القوم الفاسقون‬

Fa        hal                yahliku              illa       Ɂal-qawm-u      Ɂal-fasiqu:n

CONJ.  INTROG.   destroy-PRES   exept    DEF-people-NOM DEF-immoral

“Shall any be destroyed except those who transgress?” (The Quran, 46:35) [17]

When using the interrogative bound morpheme /Ɂ-/, most of the time that it precedes any
conjunctions, as in:

( ‫ )أو كَلما عاهدوا عهدًا‬                               

Ɂ-wa                      kull-ma      ʕahad-u                      ʕahd-an

INTROG-CONJ   every-time  promise(V)-3rd Pl       promise-Acc

        “Has it not always been so that every time they made a covenant?” (The Quran, 2:100) [17]

In this view, Arabic syntacticians had different analyses: some of them like Sibawahi (as well as
some other Arab linguists of Al-Basrah) believed that when this interrogative prefix precedes
conjunctions, it appears in its default position, but may sometimes follow conjunctions.[1] They
also believed that the sentence after the conjunction is conjoined to the sentence before both
the conjunction particle and the interrogative suffix.[2]

Al-Zamakhshari had another opinion. He was among a group who believed that the default
position of the interrogative particle is sentence-initially but argued that the sentence after the
conjunction is conjoined to an elided sentence between the interrogative prefix and the
conjunction particle.[16] In his book, Al-Kashshaf, he brought many examples and tried to account
for the elliptical structures they had. For example, he believed that a question like (‫)أفلم يسيروا؟‬ 
which translates as “and have not they traveled?" is a surface representation of the original
structure (‫)أمكثوا فلم يسيروا؟‬  which translates as “Have they stayed, and not traveled?”[3][17]

In light of this, Ibn Hisham___ an 8th century Egyptian grammarian___ argued that Al-
Zamakhshari was the first one to make this analysis, arguing for an elliptical structure between
the interrogative prefix and the conjunction particle.[8] On the other hand, Abu Hayyan___ a 10th
century linguist and philosopher___ agreed with Sibawahi and strongly rejected Al-Zamakhsahri’s
analysis, and indeed called it the “Zamakhshariyyan trend”.[16]

Still, another linguist known as Al-Dosugi disagreed with Ibn Hisham’s view that Al-Zamakhshari
was the first one to come up with this analysis; rather, he was convinced that Al-Zamakhshari’s
analysis is a follow up of what other earlier linguists had already discussed, but Al-Dosugi was
not sure who first came up with this analysis.[16][18] This view seemed to have a supporting piece
of evidence because Ibn Hayyan said that Mohammad bin Masoud Al-Ghazni argued for an
elided verbal phrase between the interrogative prefix and the conjunction particle, but the
literature about this linguist and his analytical approaches seem to be very limited.[8]
Nevertheless, historical references showed that he (i.e., Mohammad bin Masoud Al-Ghazni) died
in 1029 AD, whereas Al-Zamakhshari was born in 1074 AD.[16] This verifies what Al-Dosugi
argued for and proves that Al-Zamakhshari was a follower, not an initiator, of this analytical
approach.[18]

Zamakhsharyyan Lan

Zamakhsharyyan Lan ‘Al-Zamakhshari’s Negation’ was another topic that divided scholars to
agree or disagree with him. In his view, Al-Zamakhshari defined the negation particle lan as a
particle that negates present tense verbs with present and future references.[19] To him, it is like
‘never’ in English where it has a sense of continuous negation, i.e., where negation extends
beyond the present to negate any possible chances for a particular event or state to take place
in the future (cf. He is not married. He will never get married). Al-Zamakhshari gave various
examples to validate his analysis, such as:[19]

1). When Prophet Mousa asked God if he could see Him, God replied:

(‫)لن تراني‬

lan      t-aran-i

NEG    3rd Sg.PRES-see-OBJ.PRO

“You will never see me” (The Quran, 7:143) [17]

2). When God said that those whom people invoke besides Him will never be able to create a fly
even if they gathered together for that purpose:

(‫)لن يخلقوا ذبابًا‬

lan      ya-khlouq-ou               thobab-an

NEG    PRES-create-3rd PL    fly-ACC

“They can never create a fly” (The Quran, 22:73) [17]

However, some 8th century scholars such as Ibn Hisham believed that Al-Zamakhsari regarded
lan as a continuous negation particle because he was deeply influenced by the philosophical
ideas of his Mu’tazile approach.[5][8] That is because this is the way the Mu’tazile people interpret
the Quran, which is not the way all other Muslims do.[2] For instance, example (1) above shows
how Mu’tazile people believe that they will never be able to see God in the afterlife, and this is
the approach Al-Zamakhshari followed in his semantic and syntactic analysis of the Quran.
However, all Muslims (who do not follow the Mu'tazile approach), believe the opposite, as it is
actually stated in the Quran that believers will ,indeed, be able to see God:[2][5]

 ‫﴿]ُو ُج وٌه َي ْو َم ِئٍذ َن اِض َر ٌة * ِإ َل‬

23 ،22 :‫ى َر ِّبَه ا َن اِظ َر ٌة ﴾ [القيامة‬

"Some faces, that Day, will beam (in brightness and beauty) * Looking towards their Lord" (The
Quran, 75: 22,23) [17]

As for lan, Ibn Hisham also had a different opinion, as he regarded it as a normal negative
particle that does not bear a continuous negation sense.[5] He defended his view by some
examples from the Quran, as follows:
3). When God said about the disbelievers that they will never wish to die:[2]

( ‫)لن يتمنوه أبدًا‬

Lan      ya-tamana-au-hu                     abad-an

NEG    PRES-wish-3rd PL-OBJ.PRO never-ACC

“They will never long for it” (The Quran, 2:95) [17]
In this example, Ibn Hisham argued against Al-
Zamakhshari’s view because he believed that if lan had a continuous negation sense, then it
would be redundant to say abadanan ‘never’ in the same verse, which is never the case. So, this
proves that lan acts as a normal negative particle, like ‘not’ in English.

4). When God asked Mary to tell people that she vowed a fast unto the Most Gracious (Allah), so
she shall not speak to any human being:[2]

(‫)فلن أكلم اليوم إنسيًا‬

f-lan                 u-kalim                       al-yaoum insiy-an

then-NEG       1st SG.PRES-speak     DEF-day human-ACC

“So, I shall not speak to any human being today” (The Quran, 19:26) [17]

In this example, Ibn Hisham also refuted Al-Zamakhshari’s view because if lan meant ‘never’,
then why its meaning would be constricted by the time adverbial word ‘today’ in the same verse?
[2][3] This again proved that Al-Zamkhsahri’s analysis of lan as a continuous negator is not
applicable and is mainly affected by his theological ideas.[10]

Death

Al-Zamakhshari died in Gurgānj (known now as Konye-Urgench), the capital city of Turkmenistan,
on 12 July 1143 AD (Monday, eve of 8th Dhu AlHijjah, 538 AH), aged 69.[1][8]

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Oriens. Oriens. Beirut: Dar Ul Kutub Il Ilmiya. 12 (1): 278–279. doi:10.1163/19606028_026_02-53 (https://
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15. AlZamakhshari, A (1935). AlKalim AlNawābigh. Egypt: AlTaba‘ Mahfuza.

16. Ashnani, A (2018). "A Comparative Study of Views of AlZamakhshari and Allama Tabataba'i on
Comprehension of Qur'anic Interrogatives". Andisheh Allameh. 4 (7): 119–138.

17. Holy Quran. "The Noble Quran" (https://quran.com/?locale=en) .

18. Naz, F., & Bashir, H. M. (2019). "The Semantics Links by Conjunctions in the Selected Quranic Chapters As
Discussed by Al-Zamakhshari and Abu Hayyan From the First Chapter "Al-Fatiha" to the End of Surah "Al-
Anas" ". Ma'arif-e-Islami (Islamic Knowledge). 18 (2).

19. Ullah, K (2017). AlKashshaf: AlZamakhshari's Mu'tazilite Exegesis of the Qur'an. Walter de Gruyter GmbH
& Co KG.

External links

al-Kashaf on archive.org (https://archive.org/details/alkitabalkashaf00zama/page/5/mode/2u

p)

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