Abstract

To understand the Quran, it is essential that one understands the Arabic language. Those who were directly addressed by the Quran were arab, so it was easier for them to understand it compared to non-Arabs. At the same time, if they faced difficulty in understanding it, they were able to refer to Prophet Muhammad (ﷺ) to explain the revelation.
However, when the religion of Islam spread far and wide and many non-Arabs began to become devout followers, the efforts to understand the Arabic language to aid in Qur’anic understanding flourished, and in that effort, the tradition of highlighting the linguistic excellence of Qur’anic verses began. Although the term “Arabic language” applies to both poetry and prose, the preserved and utilized language of the Arabs is mainly contained in the earlier. Due to this, Arabic poetry became the focal point of reference for Exegetic testimonial. When the Linguists or Exegetics intended to present the meaning of a Qur’anic verse through the use of language, they would utilize Arabic poetry to further support and corroborate their presentation. This usage of Arabic poetry is referred to as Istish-had (referencing). However, it cannot be denied that some Arabic poetry is not suitable for such references. Therefore, the poetry that is considered for Istish-had must meet certain historical, geographical, and linguistic criteria. Through this filtration process, the poetry that is admissible for reference becomes refined. When the suitable poetry of the Arabs is made to aid in understanding the linguistic excellence of the Qur’anic verses, the understanding of these verses becomes further emphasized.