As for the Quranic Arabic. Root words might be the starter but not to be the ultimate decider— because it is the CONTEXT that matters the most. So, it could be read in the following formula: ROOT + CONTEXT = the objective rendition. The predominant context, background, characters in the setting of the revelation, timings, and the purpose of the revelation all factorise the so-called root to express the speaker’s goal for such an expression. We should bear in mind that the verses in the Quran were revealed 1400 years ago, so as the setting and mindset of those primary audiences in the vicinity of such revelation in such primitive ages during those days.
God says the same Kita’b was revealed to all previous generations. Obviously, we all could perceive that the language of all other previous Messengers was not Arabic. Accordingly, the revelation in the verses of the Quran in Arabic was not revealed as identical to all previous generations because it was revealed particularly for the Arabic audience in question. However, God confirms that the same Kita’b was sent to everyone. Therefore, is it the verses in the Quran — or the inherent messages of the Kitab in the Reading (Al-Quran) that the Arabic readings have elaborated and explained in/by 6000 + verses? Is it not the Reading (Al-Quran) that was deployed to explain the Decree (Al-Kita’b)? [Note: Kita’b seems an umbrella word that expresses its optimal outcome according to a setting in a CONTEXT.] And the explanation of the Kita’b as laid out in the Quran is formatted as: guiding the Messenger how to disseminate (balaa’g) the messages of the Kita’b clearly (mubi’n) to the target audience in a sanctioned place of submission (masjee’d-al-hara’m). In such active guidance, the Messenger was told the morale and rationale of the messages of the Kita’b, and for such teaching to be effective, the previous precedents, story, history, determination and devotion of the Previous Messengers and Righteous undertakers were narrated throughout the revelations in the Quran — by which the Messenger attained courage, inspiration, and wisdom (hikmah).
As the Messengers attained Al-Hikmah from the Kita’b, which is currently found in assimilation in the verses of the Quran, any reader can endeavour to attain, in God’s leave, such wisdom (hikmah), if God wills, as the Messengers did. Thus, it seems to me that the study of the Quran is a lifelong project in God assistance, being the ultimate teacher of the Quran.
So, what do we need for our accountability on the Day? Is it the narratives and mythical legends in the fabricated stories and characters in the Sirat-An-Nabiyyin as concocted by a Persian man called Ibn Hisham in the 9th century — or the inherent messages of the Kita’b as explained in the Quran that we need? So, if it turns out that the place called Mecca and Medinah, the named Rasu’l and his 23 years detail stories are not found and supported by the Quran, will that matter when we could grasp the inherent messages of the Kita’b in laid out in the Quran?
As such, it is proposed to emphasise the predominant CONTEXT to perceive the Kita’b in the Quran. God tells us as to how those enemies of the Kita’b hide and mislead the CONTEXT in the revelations as follows:[Q. 5:13] “ So for their breaking of the covenant, WE cursed them and made their hearts hardened. THEY DISTORT THE WORDS (ٱلْكَلِمَ) FROM THEIR CONTEXT (مَّوَاضِعِهِۦ ۙ) AND HAVE FORGOTTEN A PORTION OF THAT OF WHICH THEY WERE REMINDED. And you will still observe deceit among them, except a few of them. But pardon them and overlook. Indeed, God loves the doers of good”.
فَبِمَا نَقْضِهِم مِّيثَـٰقَهُمْ لَعَنَّـٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَـٰسِيَةً ۖ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ ۙ وَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍ مِّنْهُمْ إِلَّا قَلِيلًا مِّنْهُمْ ۖ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ[Q. 5:41] “O Messenger, let them not grieve you who hasten into disbelief of those who say, “We believe” with their mouths, but their hearts believe not, and from among the Jews avid listeners to falsehood, listening to other people who have not come to you. THEY DISTORT THE WORDS (ٱلْكَلِمَ) FAR FROM THEIR CONTEXT (مَّوَاضِعِهِۦ ۙ), saying, “If you are given this, take it; but if you are not given it, then beware.” But he for whom God intends fitnah- you will never possess for him a thing against God. Those are the ones for whom God does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment”.
۞ يَـٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَـٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ ٱلَّذِينَ هَادُوا۟ ۛ سَمَّـٰعُونَ لِلْكَذِبِ سَمَّـٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَـٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ ۚ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا ۚ أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ