Australian Journal of Basic and Applied Sciences, 8(23) Special 2014, Pages: 38-43

AENSI Journals
Australian Journal of Basic and Applied Sciences
ISSN:1991-8178

Journal home page: www.ajbasweb.com

Transferring POLYSEMIC Words from Arabic into English: A comparative Study of

Some Samples from the Holy Quran
Mr. Abobaker Ali, M. Alsaleh Brakhw, Dr. Munif Zarirruddin Fikri bin Nordin

University Utara Malaysia UUMCollege of Arts and Sciences 06010 UUM Sintok Kedah – Malaysia.

ARTICLE INFO ABSTRACT

Article history: The paper aims to highlight shadow on the polysemy in the Holly Quran. Some
Received 30 September 2014 choosing polysemic words in the Quran have been testing in term of how far the
Received in revised form translators of the Quran succeed to render the intended meaning according to the
17 November 2014 context of the original text. It is clear that the choosing translators in this study did not
Accepted 25 November 2014 aware of the phenomenon of polysemy in the Quran. They adopt literal translation
Available online 6 December 2014 strategy to convey most of the polysemic sense. Convincing argument has been made in
the study to explain that literal translation did not suitable to convey all senses of the
Keywords: polysemic words. In addition, the translators have to use some tools and procedures to
polysemy, Holy Quran, intended overcome the confusing situation in translating polysemic words in the Quran.
meaning, English, translation.

© 2014 AENSI Publisher All rights reserved.

To Cite This Article: Mr. Abobaker Ali, M. Alsaleh Brakhw, Dr. Munif Zarirruddin Fikri bin Nordin, Transferring POLYSEMIC Words
from Arabic into English: A comparative Study of Some Samples from the Holy Quran. Aust. J. Basic & Appl. Sci., 8(23): 38-43, 2014

INTRODUCTION

An ambiguity of lexical words causes a vital problem in both semantic and translation. Words consider
ambiguous where they have more than one meaning or senses. Quiroge-clare (2003) explained that “Something
is ambiguous when it can be understood in two or more possible senses or ways. If the ambiguity is in a single
word, it is called lexical ambiguity. In a sentence or clause, it is structural ambiguity.” The cause of lexical
ambiguity is various among some relations in semantic such as polysemy, homonymy, hyponymy and
synonymy. Polysemy is one reasons of lexical ambiguity. According to Taylor (1995, p. 99) polysemy means
that the association of two or more related senses with a single linguistic form. Palmer (1996, p. 100) described
polysemy as a case in which the same word may have a set of different meanings. This phenomenon is existence
in all natural languages. Moreover, Miyuki outlined that lexical word obtains its polysemic sense from
numerous reasons such as: a shift in application, figurative of language, homonymic reinterpreted, borrowing
from foreign languages, metaphorical transfer and metonymic transfer.
Translators and linguists have long been interested in the polysemy because of the disputing cases it
emerges for both theories of semantic and translation. In translation, one of the crucial problems of the lexical
semantic is that the perceived meaning of most words can vary from one context to another. Our main concern
in this paper is the translating polysemy in the Holy Quran, which involved many polysemic words. The Holy
Quran is one of the religious texts which conveying its meaning into other languages is very sensitive. So
translators need to be aware that most of the words do not have only core meaning but also a contextual
meaning, i.e. words gain new meanings from the context where they are used. Polysemy in the Quran known in
the science of the Quran as (al-wūjūh wa al-naẕāīr – multiple meanings and senses). The most puzzling
question in translating the polysemy in the Quran is how to choose and convey the meaning of the polysemic
words which have more than one contextual sense.

Definition of Polysemy:
The complicated relations between meanings and words were attracted many linguists and scholars.
Polysemy is one of the semantic relations between words that draw heavily on lexicology, syntax and
translation. The word polysemy derived from Greek word (polysemia) which (poly) means – many- and (semia)
means – having many sense. According to Blank (1999) the origin of the term polysemy introduced first time in
linguistic by Michel Bréal. He mentioned that polysemy occurs when a word denotes a new sense together with
the old one. Ullman (1957, p. 117) defines polysemy as “one word can have more than one sense”. For Crystal
(1980, p. 274) polysemy is a term used in semantic analysis to refer to a lexical item which has a range of

Corresponding Author: Mr. Abobaker Ali, University Utara Malaysia UUMCollege of Arts and Sciences 06010 UUM
Sintok Kedah - Malaysia
39 Mr. Abobaker Ali et al, 2014
Australian Journal of Basic and Applied Sciences, 8(23) Special 2014, Pages: 38-43

different meaning. Moreover, Penam (1982, p.108) argues that polysemy is the phenomenon that two or more
identical forms have different but related meanings. Yule (1987, p. 97) also points out that polysemy is a case in
which one form (written or spoken) has meanings which are all related by extension. However, Kharma &
Hajjaj (1989, p. 64) explain that polysemy is closely connected to homonymy and it occurs when a word has
more than one meaning.

Polysemy and homonymy:

It is a bit difficult to distinguish between homonymy and polysemy. Falkum (2011, p. 16) stated that in
polysemy, the different senses of a single lexical item are seen as being related in some non-trivial way, whereas
in homonymy, the multiple encoding is a matter of historical accident. Furthermore, Lyons (1977, p. 550)
differentiated between polysemy and homonymy as; if two identical forms have different origins, i.e., "belong to
different etymologies", they are treated as homonyms, while if they belong to the same etymology they are
treated as polysemic. For instance: the word “bank” in the following sentences consider as homonymy because
there is no etymology relation between the two words: “John went to the bank” and “Jorge walked on the bank”,
the word “bank” means („financial institution‟, „edge of river‟) respectively. However, the word “bank” may
consider polysemic if it refer to (specific building or financial institution), because the two meaning have a
relation between them.

Polysemy in Arabic and Holly Quran:

Arabic language is a rich and full of the concepts that make it unique. Polysemy is a characteristic of all
languages which based on the principle of metaphor where words can be used in new conceptual meanings
(Marzari, 2006, p. 15). In Arabic the case that words have multiple senses called (al-Īshtīrāk al-Lafḍī). Al-
Munjid (1999, p. 15) argues that polysemy is a common linguistic phenomenon in all natural languages. He
considers polysemy as multiplicity of meaning which one word has different meanings. Numerous books and
dictionaries have been written on the polysemic words (al-Īshtīrāk al-Lafḍī) in Arabic. The most will know book
in polysemy in Arabic was written by Ali Ibn al-Hassan al-Hanaāy, who called ( Kirā„ al-Namal) “ al-Mūnjīd
fīmā ītafq Lafḍah wa Aīkhtalaf Ma„nah- ِ‫ ”انًُجد فيًا أتفك نفظّ ٔ اختهف يعُا‬. This book includes approximately 900
polysemic words (Ma„tūq, 2012). Another book involves polysemic words is for ībn Salam “al-Ajnās mīn kalām
al-A„rab wa mā Ashtabah fī al-Lafḍ wa īkhtalfa fī al-Ma„na - ‫ ٔيا اشتبّ في انهفظ ٔاختهف في‬،‫األجُاس يٍ كالو انعرب‬
ُٗ‫”انًع‬. In addition, there are three famous books regard polysemy in Arabic, which have the same title (Ma
Aītafaq Lafḍh wa Aīkhtalaf Ma„nah) written by three different authors, al-Aṣma„y, ībn al-Shajary and abū al-
A„mīthal. As mentioned above, there are many words in Arabic can interpreted into more than one meaning
according to metaphorical, structural and cultural extension. For example; the word “‫( ”فتخ‬fatah – open) it can be
meant two different meanings as the following:
a. .ٖ‫ ْجر‬583 ‫ فتح صالح انديٍ انقدس صُت‬. Sallah adīn conquered Jerusalem in 583 A.D.
b. .‫ فتح يحًد انصُدٔق‬. Muhammad opened the box.
The verb ( ‫ )فتخ‬in Arabic has more than one interpretations according to the context of the text, so that it cannot
translated into English using the core meaning.
By the same token, the verb “‫( ”يعًم‬ya„mal) has multiple meanings such as:
a) “ ‫ "عمل خيرأ‬He did rightness.
b) “ ٌَٕ‫ ”عمل بانقا‬. He applied the law.
c) “ ‫“عمل عهٗ َشر انكتاب‬. He tried to publish the book.
So here one word in Arabic it can be translated into different words in English, because the context of the
text is not same. The word ( ‫ ) يعًم‬in the above sentences, if they translated literary they become meaningless,
because the intended meaning various in the three sentences.
In the Holly Quran there are lots of work have been done in the polysemy. Abdussalam (2001, p. 66)
emphasis that multiplicity of meaning of words in the Quranic expressions received adequate attention of
Muslim scholars under the science “al-Ashbāh wa al-Naẓāīr or al-Wūjūh wa al-Naẓāīr,” i.e. the study of Quranic
polysemic senses and used. There are many scholars in the science of the Quran interested in polysemy in the
Quran. The Muslim scholars, in their books regard polysemy in the Quran; they collected the polysemic words
in the Quran and stated its senses then give examples of each sense from the verses in the Quran. Al-
Dāmaghānī, one of the scholars in the science of the Quran, indicated that there are more than 500 polysemic
words in the Holy Quran, whereas, al-Nīsābūrī offered 540 entries of polysemic words (Abdussalam, 2008, p.
27). Nowadays, it can be found many books written in the polysemy in the Holly Quran such as:
i. ‫االشباِ ٔانُظائر‬- al-Ashbah wa al-Naẓāīr for Mūqatīl al-Balkhy.
ii. ‫انٕجِٕ ٔانُظائر فٗ انقرأٌ انكريى‬- al-Wujūh wa al- Naẓāīr fi al-Qurān al-Karīr for Harūn ībn Mūsa.
iii. ‫ َزْت االعيٍ انُٕاظر فٗ عهى انٕجِٕ ٔانُظائر‬- Nūzhāt al-â‛yūn al-Nāwaẕr fi ‛lam al-Wūjūh wa al- Nāẕaār for Ibn-al-
Jāwzīy.
iv. ‫ يا أتفك نفظّ ٔاختهف يعُاِ فٗ انقرأٌ انًجيد‬- Ma Aītafq Lafḍh wa Aīkhtalaf Ma„nah fī al-Qurān al-Majīd for al-
Mūrd.
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Australian Journal of Basic and Applied Sciences, 8(23) Special 2014, Pages: 38-43

v. ‫ انٕجِٕ ٔانُظائر فٗ انقرأٌ انكريى‬- Al- Wujūh wa al-Naḍāīr fi al-Qurān al-Karīm for al-Dāmaghānī.
Recently Abdussalam (2008) wrote a book “Concordance of Qur’ānic polysemy” regard polysemy in the
Quran. He identified at least 470 polysemic words in the Quran. For more illustrating, consider the word “‫كتاب‬
"(kītab – book) in the Holly Quran have nine polysemic senses such as: a- writing, b- Record, c- Preserved
tablets, d- Women period (menstruation), e- The Quran and f- The Bible.

Methodology:
The aim of this paper is to shed light on translating polysemy in the Holy Quran. The study attempts to
explain and determine the strategies that the translators follow in translating polysemy in the Holy Quran. The
researcher will not examine all the polysemic words in the Quran. He will be choose three polysemic words in
the Holy Quran as a sample (Kīswah- ِٕ‫كض‬, Thīyāb – ‫ ثياب‬, lībās – ‫ )نباس‬and will not study all the senses of
these words, just choose some polysemic senses as samples. Moreover, the study will just choose three
translations of the Quran: Yusuf Ali‟s translation in1934, Arberry‟s translation in1964, Abdel Haleem‟s
translation in 2004, then it will conduct a comparative study to compare how translators convey polysemy in the
Quran. The study will consult two books in the polysemy of the Holly Quran to determine the polysemic sense
of the words, which are:
a. Al-Dāmaghāny (Qāmūs al-qūrān aw Aṣlāh al-Wūjūh wa al-Nāẕaār fi al-qūrān al-karīm –Dictionary of
the Quran; or repairing the polysemy and its sense in the Glorious Quran, 1983).
b. Abdussalam, Ahmad Shehu (Concordance of Qur’ānic polysemy.2008).
To interpret the intended meaning of the Quranic verses the study will depend on two commentaries of the
Holy Quran, Tafsīr al-Tabari, (Jām‛ al- Bayān fi Tafsīr al-Qūrān, 1983), and Tafsīr Ibn Kathīr (Mukhtaṣr Tafsīr
Ibn Kathīr, 1996). The procedures of analyzing the data will divide into two stages. Firstly, determining the
situational context of the verses and identify the polysemic sense to make clear all the contextual meanings of
the source text. Secondly, review the three chosen translations to investigate how far they convey the intended
meaning of the polysemic sense.

Analyzing the Samples:

The study will not analyze all the polysemic senses of the three chosen words. It will just choose seven
polysemic meaning for them which carrying ambiguous and confusing meaning for translators.

1. The word ‫( لباس‬lībās – clothe):

According to al-Dāmaghāny (1983) and Abdussalam (2008) this word has four meanings. We just examine
three of them.

1.1 ‫( نباس‬lībās – clothe) means to mix or to mingle as in the verse (3.71)

‫ – نباس‬lībās means to mingle or Yusuf Ali‟s translation Arberry‟s translation Abdel Haleem‟s translation
to mix
ِ َ‫ك بِ ْانب‬
‫اط ِم‬ ِ ‫(يَا أَْ َْم ْان ِكتَا‬
َّ ‫ب نِ َى ت َْهبِضٌَُٕ ْان َح‬ Ye People of the Book! Why People of the Book! Why do People of the Book, why do
:ٌ‫ك َٔأَ َْتُ ْى تَ ْعهَ ًٌَُٕ ) آل عًرا‬ َّ ‫َٔتَ ْكتُ ًٌَُٕ ْان َح‬ do ye clothe Truth with you confound the truth with you mix truth with falsehood?
٧١ falsehood, and conceal the vanity, and conceal the truth Why do you hide the truth
Truth, while ye have and that wittingly? when you recognize it?
knowledge?

a. Situational Context:
In this verse Almighty God inquiry the people of Torah and Bible, why you mix or mingle the truth with
falsehood, in spite of, you recognise the differentiations between them. This verse revealed when some of
Christian and Jewish people intended to belief of what revealed to Prophet Mohammad (PBUH) in the morning
and disbelief of him in the night. Al-Tabari indicated that the word (tālbasūn - ٌٕ‫ )تهبض‬means mix and mingles
between truth and falsehood. According to the two commentaries of the Quran and according to al-Dāmaghāny
and Abdussalam the word (tālbasūn - ٌٕ‫ )تهبض‬in the verse has not refer to the core meaning (clothe or wear). It
has a polysemic sense which refers to mix something with other.

b. Review of Renditions:
Yusuf Ali translate the word (tālbasūn - ٌٕ‫ )تهبض‬as (ye clothe). He applies literal translation to convey the
polysemic word and he just convey the referential meaning of the word (yālbas – ‫)يهبش‬. He misunderstands the
extended meaning of the word. However, Arberry rendered the word (tālbasūn - ٌٕ‫ )تهبض‬as (confound). He did
not choose the right word to express about the polysemic sense of the word. According to Oxford and Merriam
Webster dictionaries the word (confound) means that someone confused from things which already mixed. The
context of the word (confound) in English is different with the meaning of (tālbasūn - ٌٕ‫ )تهبض‬in the original text.
It means that the person finds himself in front of very confused and mixed things, so he did not have a power for
mixing that things. While, the word (tālbasūn - ٌٕ‫ )تهبض‬means that the person intentionally mixes the things
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Australian Journal of Basic and Applied Sciences, 8(23) Special 2014, Pages: 38-43

together. On the other hand, Abdell-Haleem conveyed the word (tālbasūn - ٌٕ‫ )تهبض‬as (you mix) and it seems the
appropriate translation of the polysemic sense of this word.

1.2 ‫( نباس‬lībās – clothe) means repose or tranquillity as in the verse (2:187)

‫ – نباس‬lībās means repose or Yusuf Ali‟s translation Arberry‟s translation Abdel Haleem‟s translation
tranquillity
) ٍََُّٓ‫(ٍَُّْ نِبَاسٌس نَ ُك ْى َٔأَ َْتُ ْى نِبَاسٌس ن‬ They are your garments and ye they are a vestment for you, they are [close] as garments to
١٨٧ :‫انبقرة‬ are their garments. and you are a vestment for you, as you are to them
them

a. Situational Context:
According to Al-Tabari and Ibn Kathīr commentaries, this verse regards that a Muslim in night of Ramadan
(the fast month) can intercourse with his wife until the dawn time. Moreover, a man cannot relax and remove the
fatigue without his wife and the woman does so. The word ‫( نباس‬lībās – clothe) in the verse did not refer to the
primary meaning of the word. It refer to the polysemic meaning that a man can repose with his wife, so they
become as a cover to keep all the relations between them secrete in the home.

b. Review of Renditions:
Translations Yusuf Ali and Arberry did not render the actual meaning of the word (lībās – clothe) in the
verse. Both of them used literal translation, which did not work here to convey the polysemic sense. The words
(garments and vestment) did not refer the intended meaning of the word, because both of the words refer to the
type of clothe and did not refer to situational context of the verse. Abdel Haleem translated the word (lībās –
clothe) as ([close] as garments). He tries to explain the meaning for the target audiences so he used the (close) to
explain the relation between a man and his wife. However, he still did not convey the entire situational context
for the target reader, it is better to use the words (repose or tranquillity). The verse may better to translate as
(They are your repose and you are their repose).

1.3 ‫( نباس‬lībās – clothe) means righteous deeds or faith as in the verse (7:26)
‫( نباس‬lībās – clothe) means Yusuf Ali‟s translation Arberry‟s translation Abdel Haleem‟s translation
righteous deeds or faith.
) َ ِ‫( َٔنِبَاسُ انتَّ ْق َٕٖ َ نِ َ خَ ْي ٌسر َ ن‬ But the raiment of ; and the garment of The garment of God-
٢٦ :‫األعراف‬ righteousness, - that is the best. godfearing -- that is better. consciousness is the best of all
garments.

a. Situational Context:
Almighty God talks to the Children of Adam that he sent down to them clothes to cover their shame and the
best things are the good deeds, this a context of the verse. The word (‫ – نباس‬lībās) in the verse has a polysemic
sense which differs from core meaning. It does not refer to the clothes; this is what al- Tabari confirmed. It
refers to righteous deeds or faith which the best for all Muslims.

b. Review of Renditions:
All the three translations refer to some kinds of clothes to convey the word (‫ –نباس‬lībās) in the verse. Yusuf
Ali rendered the word as (raiment of righteousness), Arberry conveyed as (garment of godfearing) and Abdell-
Haleem translated as (garment of God-consciousness). The words (raiment and garment) refer to clothes which
means all translators use literal translation which not suitable to convey the polysemic sense of the word. By
using those words, the target reader may misunderstand the context of the verse. The appropriate translation,
according to Abdussalam (2008), which may convey the polysemic sense, is (But the righteousness deeds, that
is the best).

2. The word ‫( يكسو‬yāksū – clothe)

It has one polysemic meaning besides its primary meaning.
2.1 ٕ‫( يكض‬yāksū – clothe) means covering or spreading as in the verse (23:14).
ٕ‫( يكض‬yāksū – clothe) means Yusuf Ali‟s translation Arberry‟s translation Abdel Haleem‟s translation
covering or spreading.
١٤ :ٌُٕ‫(فَ َكضَْٕ ََا ْان ِعظَا َو نَحْ ًًا) انًؤي‬ , and clothed the bones with We garmented the bones in ,and We clothed those bones
flesh; then we developed out of flesh; thereafter We produced with flesh, and later We
it another creature. him as another creature. developed him into other
forms.
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Australian Journal of Basic and Applied Sciences, 8(23) Special 2014, Pages: 38-43

a. Situational Context:
The verse talking about the phases of creates the human. It refers that after the stage of created the bones
then cover them by flesh. Al- Tabari interpreted the verse as after Almighty God created the bones he covers it
by flesh. While Ibn Kathīr explained the verse as after created the bones covering them by flesh to strengthen
them.

b. Review of Renditions:
Yusuf Ali translated the phrase ( ‫ فكضَٕا انعظاو‬- Fakasaūnā al- A„ḍamā ) as (clothed the bones), whereas
Arberry conveyed as (garmented the bones) and Abdell-Haleem rendered as (clothed those bones). All the three
translations did not fully convey all situations and the sense of the verse. The word (‫ – كضَٕا‬Kasaūnā) did not
refer to the clothes but it refers to cover or hide something. It is important to interpret this verse to refer to the
previous verses to understand all the situations. This verse and the previous verses talking about the stages of
create the human, so after creating the bones it covering with flesh not clothing, which is not give sense for the
readers. The three translators adopting the literal translation strategy to convey the verse to be closer with the
source text but this did not serve the aim of communicate translation.

3. The word ‫( ثياب‬Thīyāb – clothes):

The word (Thīyāb – clothes) has four polysemic meanings according to al-Dāmaghāny (1983) and
Abdussalam (2008). We will examine one polysemic meaning which seems vague for translator.

3.1 The word ‫( ثياب‬Thīyāb – clothes) means heart as in the verse (74:4)
The word ‫(ثياب‬Thīyāb – Yusuf Ali‟s translation Arberry‟s translation Abdel Haleem‟s translation
clothes) means heart.
٤ :‫( َٔثِيَابَ َ فَ َِّٓهرْ ) انًدثر‬ And thy garments keep free thy robes purify Cleanse yourself.
from stain!

a. Situational Context:
The meaning of the verse according to the interpretations of al-Tabari and Ibn Kathīr is to clean yourself
and heart from sins. It is not specifically refer to the clothes, but part of purity is to clean the clothes. Al-Tabari
and Ibn Kathīr indicated that in Arabic literature and language, it can be say „ ‫( ‟شخص َقٗ انثياب‬shakhṣ naqīū al-
thīyāb – a person with pure clothes) to refer to the person who did not commit any sins.

b. Review of Renditions:
As can be seen Yusuf Ali and Arberry translated the word ‫( ثياب‬Thīyāb – clothes) as (garments – robes)
respectively. Arberry and Yusuf Ali‟s choice is not accurate, because they did not convey fully the intended
meaning of the phrase. The reader understands from their translations that should be clean your clothes, which is
not intended in the original text. On the other hand, Abdel Haleem conveyed the verse as (cleanse yourself)
which seems to be intelligible for the target reader, but still there is some part of the meaning not fully
conveyed. It may understand from Abdel Haleem‟s translation „cleanse yourself from dirty), so that it still need t
add some explanations to convey the intended meaning of the polysemic word (Thīyāb – clothes). It will be
more intelligible of he added that (cleanse yourself from sins or guilt). However, it will be more appropriate and
comprehensive of it translated as (Keep yourself and heart free from sins and stain).

Results of the Analysis:

It is clear from the analysis that the polysemy is one of the major obstacles which confronting the
translators of the Holly Quran. Translators of the Holly Quran did not adopt workable strategies to overcome the
problem of translate polysemic words. The result of this study show that most samples under the study
translated literary. Yusuf Ali and Arberry adopted literal translation to translate most of the samples, whereas in
some cases Abdel Haleem uses communicative or paraphrase translation strategies to convey the polysemic
senses in the Quran. A possible explanation for adopting literal translation might be to imitate the style and form
of the original text. Furthermore, it noticed that not all the three translators covered all the word senses in their
translations of the samples. However, the more significant finding which emerges from this study is that literal
translation strategy was not the suitable method to render the polysemic senses of the verses in the Holy Quran.
This study observed that the translators, under the study, did not depend on the sound knowledge in the science
of the Holly Quran and numerous interpretations to grasp the intended meanings of the verses precisely.
Additionally, the translators seem that unaware of that many words in the Holly Quran could be interpreted in
different way according to the given context.

Conclusion:
It safe to assume that translation of the Quran is a very daunting task. It needs special skill in various fields
to overcome this task. There are many ambiguous words have multiple senses which need from translators to
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Australian Journal of Basic and Applied Sciences, 8(23) Special 2014, Pages: 38-43

increase their offers to grasp them and convey them in a suitable ways to target readers. To conclude the debate,
the problem of polysemy in translation still needs elaborated studies to explain all the boundaries of the problem
and suggested solutions to solve it. In translating the Holly Quran, translators should establish or develop
workable method to overcome the problem of polysemy in Quran.

REFERENCES

Abdel Haleem, M.A.S., 2004. The Qur’an. Oxford: Oxford University Press.
Abdussalam, A.S., 2008. Concordance of Qurānic Polysemy. Kuala Lampor: International Islamic
University Malaysia Press
Abdussalam, A.S., 2001. Qur‟ānic Polysemy and Its Creative Nature. The Gombak Review, 5(1).
International Islamic University Malaysia.
Al-Dāmghāny, Ibī Abd-Allah al-Hūsaīn. (n. d.). Al-Wūjūh wa al-Nāżaār li Alfaż kītāb Allāh al-‛aziz.
(Tahqīq): ‛Rābī Ali. Beīrut – Lībnan: Dar al-Kūtb al-„lmīyah.
Ali, A.Y., 2000. The Holy Quran. Hertfordshire: Wordworth Editions Limited.
Al-Munjid, M.N., 1999. Al-Ishtirak al-Lafzi fi al-Qur'än al-karïm bayna al-Nazariyah wa-al-Tatbïq.
Revised by Dr. Mas'üd Bübü, Damscus: Där Al-Fikr.
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