Tafsir of Ash-Shu`ara' 26:196

(And indeed, it is in the scriptures of the former peoples) means that the mention of the Qur’an is in the preceding books, provided the pronoun refers to the Qur’an. The statement implies the omission of a genitive, similar to saying: "So-and-so is in the prince's register."

It has been said: The meaning is that its content is in the preceding books, considering the majority, for monotheism and all that pertains to the Essence and Attributes, as well as many of the exhortations and stories, are inscribed in the previous books. It does not harm that there are things in it not found there according to the prevailing assumption, such as the story of the Ifk (the slander), the matter regarding the marriage to the wife of Zayd, and what is contained in the beginning of Surat at-Tahrim, and others.

It is famous regarding Imam Abu Hanifa, may Allah the Exalted be pleased with him, that he permitted the recitation of the Qur’an in Persian, Turkish, Hindi, and other languages absolutely, using this verse as evidence. In one narration, he restricted the permission to Persian because it is the most noble of languages after Arabic, based on the report: "The language of the people of Paradise is Arabic and Persian Dari." In another narration, it is only permitted in Persian if it is a glorification, such as Surat al-Ikhlas; as for other than that, it is not permitted. In yet another, it is only permitted in Persian during prayer if the worshipper is unable to perform it in Arabic and what is recited is a remembrance (dhikr) or an exaltation (tanzih). However, reciting it outside of prayer, or in prayer while the reader is capable of Arabic, or in prayer while the reader is incapable of Arabic but the recitation consists of stories, commands, and prohibitions, is not permitted. It is mentioned that this was the view of his two companions, and that he—may Allah the Exalted be pleased with him—had held a contrary view but then returned to this one. A group of reliable, investigative scholars have verified his retraction of the view that permitted reading in a language other than Arabic absolutely. The scholar Hasan al-Shurunbulali has a treatise on the verification of this issue entitled An-Nafhah al-Qudsiyyah fi Ahkam Qira’at al-Qur’an wa Kitabatihi bil-Farsiyyah (The Sacred Fragrance concerning the Rulings of Reciting and Writing the Qur’an in Persian). Whoever desires the verification should refer to it. The Imam’s—may mercy be upon him—retraction from what was famously attributed to him was due to the weakness of the evidence provided by this verse for that position, as is not hidden from the contemplative mind.

It is stated in al-Kashf that the Qur’an is the revelation sent down for the purpose of inimitability (i’jaz)... and to the end of what is mentioned in that regard. Thus, there is no doubt that a translation is not the Qur’an. If it is said that it is the meaning existing in the consciousness of the speaker, then there is no doubt that it is impossible to recite. If it is said: "It is the meaning expressed in any language," we say: There is no doubt that names differ with the difference of languages. Just as the Qur’an is not called the Torah, the Torah is not called the Qur’an. Thus, names have a role for the specificity of the expressions, not merely for a shared meaning—this is the end of the quote, and in it there is a discussion. For His saying—Exalted is He—(And if We had made it a non-Arabic Qur’an) necessitates calling it a "Qur’an" even if it were non-Arabic. Therefore, the specificity of the Arabic expression has no role in it being named "Qur’an."

The truth is that the indefinite "Qur’an" is not known to have been transferred from its linguistic meaning, so it encompasses everything that is recited. As for "the Qur’an" with the definite article (al-), what is understood by it according to the custom of the Shar'i law is the Arabic one, so the specificity of the expression does have a role in the naming with regard to that. It has come in this way in the verse indicating the obligation of recitation, namely His saying—Glorified is He—"So recite what is easy [for you] of the Qur’an." With this, the intended meaning is completed. As for making "in" (fi) signify partitive (tab'id) and intending the meaning from this part, what is in it is not hidden.

It has also been said that ("it") refers to the Messenger of Allah, peace and blessings be upon him, but this is not clear. Al-A’mash read "Zubur" with a sukun on the ba'.