Muntacabuddin al-Hamadani and linguistics and morphology in the his work named al-Farid fi İrabi'l Qurani'l-Majid

Muntajabuddin al Hamadani was born in the city of Hamadan which not only hosted many philosophers, intellectuals, and religious scholars specialized in various fields but also was the trade center. In addition to the Mongol invasion of the city, the political & economic instability sprawling around the region led him and his family to migrate to Egypt which was a part of the Ayyubid dynasty then. Al Hamadani pursued his educational life under the guidance of numerous scholars in this region and then he moved to Damascus where he deceased in 643/1245. Al Hamadani who lectured in qiraat (Qur'an recitation) for many years at et-Turbetu'z-Zencîliyye Madrassa in Damascus, schooled many scholars. In addition to qiraat, he also had a deep knowledge of nahw, sarf, lughat, and Arabic dialects. There are three books which are attributed to him according to the literary sources. The most famous of these books is al-Farid fî İ'rabi'l-Qur'ani'l Majid which is the subject of our study. The aforementioned book is abound in linguistic materials such as lughat, sarf, nahw and Arabic dialects and occupies a significant place in the Arabic linguistics. The author refers to the ayat (verses) of Qur'an, different qiraat manners, poetry, Arabic proverbs, and hadith in order to support his interpretations on the philological analyses of the ayat of Qur'an. Moreover, he cites a broad number of works about the Arabic grammar and lughat in the book of interest. The book of al Hamadani is analyzed within the context of this study as the main topics of lughat (such as ishtiqaq, furuq, ishtiraq, taraduf, and azdad), mizan & mawzun, idghaam; as well as the fundamental sub-topics of sarf (such as i'lal and ibdal) are covered elaborately in the book. For the i'rab of the ayat of Qur'an, al Hamadani cited earliest scholars regarding lughat and sarf, and mentioned contradictive subjects in this context. Although he mostly adopted the Basra school in contradictive philological subjects, he did not depend on any of the scholars bigotedly. Therefore, he also criticized some certain views of Basra school and preferred the views of Kufa school instead.