Dedication

For my wife
& Children
 Table of Contents

Foreword 1
Transliteration 3
Abbreviations 4
Notes 5
Introduction 8
The Book Of Guidance 8
Why We Believe The Miracles Of Moses 10
( )And Jesus ( )
Why Is The Qur’an A Different Miracle? 11
What Is A Miracle? 12
This Booklet 15
History Of The Holy Qur’an 22
Al-Qur’an: Definition & Derivation 22
Other Names For The Qur’an 28
Stages Of Revelation “Tanzi:l Al-Qur’an” 29
Why Was Not The Qur’an Revealed All At 33
Once?
The First And Last Revealed Ayahs 46

i
The Prophet ( ) Memorises The Qur’an 48
The Saha:bah Memorise The Qur’an 49
The Prophet ( )’s Amanuenses & The 54
Preservation Of The Qur’an
The Qur’an in The Time of Abu Bakr 58
‘Uthma:n’s Collection 62
What Is An Ayah? 70
The Surahs & Their Divisions 74
The Meccan And Medinan Surahs 79
a) According to The Time of Revelation 80
b) According to The Place of Revelation 80
c) According to The Addressees 81
The Features of Meccan Surahs 82
The Features Of The Medinan Surahs 83
The Arabic Of The Qur’an 83
1- Pronunciation 85
2- Grammar And Structure 87
3- Vocabulary 87
Does The Qur’an Contain Non-Arabic Words? 89
Why Was The Qur’an Revealed In Arabic? 95
The Word Of Allah: Accusations And A 97

ii
 Challenge
Notes 108
Appendix: Some English translations of The 141
Qur’an
Arabic Bibliography 143
English Bibliography 155

iii
 ‫‪Foreword‬‬

‫اﻟﺼ َﻤ ِﺪ‪ ،‬اﻟ‪ِ ‬ﺬى ﻟَ ْﻢ ﻳَِﻠ ْﺪ َوﻟَ ْﻢ ﻳُﻮﻟَ ْﺪ‪َ ،‬وﻟَ ْﻢ‬‫اﺣ ِﺪ اﻷَ َﺣ ِﺪ‪ ،‬اﻟْ َﻔ ْﺮِد ‪‬‬ ‫ﷲ اﻟْﻮ ِ‬ ‫اﻟْﺤﻤ ُﺪ ِ‬
‫َ‬ ‫َْ‬
‫ﺎن وَﻛ ‪‬ﺮﻣﻪ‪ ،‬وأَﻧْـﻌﻢ َﻋﻠَﻴ ِﻪ ﺑِﺎﻟْﺤﻴﺎةِ‬ ‫ﺴ‬ ‫ﻧ‬ ‫ِ‬
‫اﻹ‬ ‫ﻖ‬ ‫ﻠ‬
‫َ‬ ‫ﺧ‬ ‫ى‬ ‫ِ‬
‫ﺬ‬ ‫‪‬‬
‫اﻟ‬ ‫‪،‬‬‫ﺪ‬ ‫ﺣ‬‫َ‬
‫أ‬ ‫ا‬‫ﻮ‬ ‫ﻔ‬ ‫ﻛ‬
‫ﻳَ ُﻜﻦ ُ ُ ُ ً َ ٌ‬ ‫ﻪ‬‫‪‬‬‫ﻟ‬
‫ََ‬ ‫َ َ ْ َ َ َ َُ َ ََ ْ‬
‫اﺳﺘِ ْﺤ َﻘ ٍ‬ ‫ون ﺳﺎﺑِ َﻘ ٍﺔ ِﻣﻦ ِ‬
‫ﺎق‪َ ،‬وأَ ْﺷ َﻬ ُﺪ أَ ‪‬ن ﻻ إِﻟَﻪَ‬ ‫ﺻﺎﻟ ِﺢ َﻋ َﻤ ٍﻞ أَ ْو ْ‬ ‫ْ َ‬ ‫َواﻟْﻌَ ْﻘ ِﻞ ُد َ َ‬
‫إِﻻ اﷲُ َوأَ ‪‬ن ُﻣ َﺤ ‪‬ﻤ ًﺪا َﻋﺒْ ُﺪﻩُ َوَر ُﺳﻮﻟُﻪُ اﻟﻨ‪‬ﺒِ ‪‬ﻰ اﻷُ‪‬ﻣ ‪‬ﻰ اﻟ‪ِ ‬ﺬى ﺑَـﻠ‪َ ‬ﻎ ‪‬‬
‫اﻟﺮ َﺳﺎﻟَﺔَ َوأَ ‪‬دى‬
‫اﻷَﻣﺎﻧَﺔَ وآﺗَﺎﻩُ اﷲ ﺟﻮ ِاﻣﻊ اﻟْ َﻜﻠِ ِﻢ ﻓَـﻨَـﻬﻞ ِﻣﻦ ِﻋﻠْ ِﻤ ِﻪ اﻟْﻌﻠَﻤﺎء‪ ،‬ﻓَﺎﻟﻠ‪‬ﻬ ‪‬ﻢ اﺟ ِﺰﻩِ‬
‫ْ‬ ‫ُ‬ ‫َُُ‬ ‫ََ ْ‬ ‫ُ ََ َ‬ ‫َ َ‬
‫ِ‬
‫ﻴﻤﺎ َﻛﺜ ًﻴﺮا‪.‬‬ ‫ِ‬ ‫‪‬‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﺖ ﻧَﺒﻴ‪‬ﺎ َﻋ ْﻦ أُ‪‬ﻣﺘﻪ َو َﺳﻠ ْﻢ ﺗَ ْﺴﻠ ً‬ ‫َﺧ ْﻴـ َﺮ َﻣ َ‬
‫ﺎﺟ َﺰﻳْ َ‬

‫‪A‬‬ ‫‪ll praise is due to Allah who created us from‬‬

‫‪nothing, presented us from His Infinite‬‬
‫‪Bounty with the gift of life without any previous‬‬
‫‪good deeds to deserve such a gift or make us‬‬
‫‪worthy of His many other favours in this life and‬‬

‫‪1‬‬
in the Hereafter, and without whose tawfi:q this
work would have been an impossibility.

Sincere thanks go to all those who have

helped in the various stages of the production of
this work, even with a mere word of
encouragement. They are too numerous to record
here. Therefore, for fear of unintentionally
forgetting anyone of them, I apologise that none is
singled out here. May their good deeds be
considered in their balance on the Day of
Judgement.

2
 Transliteration
‫ء‬ ’ ‫د‬ d ‫ط‬ t ‫م‬ m

‫ا‬ a ‫ذ‬ dh ‫ظ‬ z ‫ن‬ n

‫ب‬ b ‫ر‬ r ‫ع‬ ‘ ‫ﻫـ‬ h

‫ت‬ t ‫ز‬ z ‫غ‬ gh ‫و‬ w

‫ث‬ th ‫س‬ s ‫ف‬ f ‫ى‬ y

‫ج‬ j ‫ش‬ sh ‫ق‬ q -◌َ - a

‫ح‬ h ‫ص‬ s ‫ك‬ k -◌ِ - i

‫خ‬ kh ‫ض‬ d ‫ل‬ l -◌ُ - u

is used to indicate that the vowel is a long

: vowel (i.e., slightly longer than the usual
fathah, kasrah, or dammah).

This applies to all the words transliterated

in this paper including Arabic reference
titles and names of authors except when
the author provides his own spelling for

3
 his name, which may not conform to this
transliteration system. Accordingly, a
name like ‘‫ﺨ ِﻄﻴﺐ‬
َ ْ‫ ’اﻟ‬is written as ‘Khatib’,
not ‘Khati:b’.

Exception also extends to those Arabic

words whose different spelling is already
widely accepted in English, such as
Qur'an, Koran, Ayah, Surah (Surat), tafsir,
Ummah, Islam, Ulema, Imam, Ramadan,
Kufa, Mecca, Medina, Abu, etc.

is transliterated as ‘h’ when final, hence,

‫ة‬ Ayah and Surah, except when difficulty in
pronunciation arises especially, for
example, when followed by a maftu:h
vowel sound, it is then rendered ‘t’.

‫ال‬ i.e., the definite article, whether the ‘‫ ’ل‬is

pronounced or not, i.e., being shamsiyyah
or qamariyyah, it is always written as ‘l’.

Abbreviations

Lit. Literally.

Q is used before the Qur'anic Surahs and

Ayahs numbers. So, Q55:9 means Surah

4
 no.55 (Al-Rahma:n), Ayah no.9.

The Ayah numbers follow the Egyptian

Standard Version although some of the
translations used in this work follow a
different system.

Notes
ِ ‫( ’ﺗَ ْﺸ‬diacritical signs),
1. With regard to tashki:l ‘‫ﻜﻴﻞ‬
the word processor used in writing this thesis does
not support some of the features required to
produce the Qur'anic Ayahs exactly as they appear
in the Holy Book. However, every effort has been
made so that the Ayahs are written in most cases
as closely as possible to the Uthmani writing.

In the case of the (‫ )ل‬in (‫)ﻻ‬, it was not possible to

put any diacritical signs on it. For example,
shaddah ‘◌
ّ ’ could not be placed on the second
(‫ )ل‬in words like li'alla: ‘‫’ﻟِﺌَﻼ‬, otherwise, it would
have looked like this ‘‫ﻼ‬ َ‫’ﻟِﺌ‬. Therefore, such a way
of writing had to be completely avoided and no
tashki:l was added.

5
2. The word ‘‫ ’ﻗُـ ْﺮآن‬is commonly written as such,
however, the Uthamni writing is
‘‫ ’ﻗُـ ْﺮ َءان‬which is what is followed in this paper with
regard to the Qur'anic Ayahs where the word
occurs. However, following the Uthmani writing
was not possible all the time with words such as
‘‫’آﻳَﺔ‬, ‘‫’آﻳَﺎت‬, ‘◌ِ ‫ﺎوات‬
َ ‫اﻟﺴ َﻤ‬
 ’, ‘‫اﻟﺼﻼة‬
 ’, etc.

3. When transliterating words that have underlined

letters, h, s, d, t, z, immediately following one
another the letters are underlined jointly as in
‘‫ﺤﻒ‬ َ‫ﺼ‬ ْ َ‫ ’اﻷ‬al-'Adha:, ‘‫ﺻ َﺤﺎب‬
ْ ‫ ’ ُﻣ‬mushaf, ‘‫ﺿ َﺤﻰ‬ ْ َ‫' ’أ‬asha:b,
etc.

4. It is customary to follow the names of the

Prophets and Messengers of Allah with ‘( )’
and the names of the companions of the Prophet
Muhammad ( ) with ‘( )’. Although this custom
is not followed in this publication, the writer urges
the reader to assume their existence.

On the other hand the addition of ‘( )’ after the

name of the Prophet Muhammad ( ) is also
commonly done away with in similar works to
this. This practice is not followed in this
publication as the writer feels strongly about this
particular point. It is therefore kept here.

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5. Several Arabic, and sometimes English,
references have no publication date, others
mention only the Hijri date, and therefore, they are
referred to as such. The former are represented as
“(n.d)”, and in the latter, the date is followed by
“A.H”.

6. Following a widely accepted and followed

convention Qur'anic Ayahs are written between
decorative parentheses - .

7
 Introduction
Introduction

Q11:1
‫ﻴﺮ‬ ٍ ‫ ُﺪ ْن َﺣ ِﻜ‬‫ﺖ ِﻣﻦ ﻟ‬
ٍ ِ‫ﻴﻢ َﺧﺒ‬ ْ َ‫ﺼﻠ‬ ْ ‫ﺎب أُ ْﺣ ِﻜ َﻤ‬
 ُ‫ﻢ ﻓ‬ ُ‫ﺖ ءَاﻳَﺎﺗُﻪُ ﺛ‬ ِ
ٌ َ‫اﻟﺮ ﻛﺘ‬

Q9:122
ٌ‫ﻣ ْﻨـ ُﻬ ْﻢ ﻃَﺎﺋَِﻔﺔ‬ ‫ﻞ ﻓِ ْﺮﻗَ ٍﺔ‬ ‫ﺔً ﻓَـﻠَ ْﻮﻻ ﻧَـ َﻔ َﺮ ِﻣﻦ ُﻛ‬‫ﻮن ﻟِﻴَ ِﻨﻔ ُﺮوا َﻛﺂﻓ‬
َ ُ‫ﺎن اﻟْ ُﻤ ْﺆِﻣﻨ‬
َ ‫َوَﻣﺎ َﻛ‬
ِ ‫ﻳﻦ وﻟِﻴ‬
َ ‫ ُﻬ ْﻢ ﻳَ ْﺤ َﺬ ُر‬‫ﻨﺬ ُروا ﻗَـ ْﻮَﻣ ُﻬ ْﻢ إِذَا َر َﺟﻌُﻮا إِﻟَْﻴ ِﻬ ْﻢ ﻟَ َﻌﻠ‬  ‫ﻘ ُﻬﻮا ِﻓﻰ‬ ‫ﻟِﻴَﺘَـ َﻔ‬
‫ون‬ ُ َ ِ ‫اﻟﺪ‬

THE Book Of Guidance

T he Qur’an has always been a Book to write

about, and perhaps, it is the most studied and
written about Book in the world. It is enough to
say that a whole discipline known as ‘Ulu:m al-
Qur’an is based on and originated as a result of
this Holiest of Books. For more than fourteen
centuries, the Qur’an has inspired millions of
people to study it and learn from its infinite
wisdom in all walks of life.

8
 In spite of the many Qur’anic references to
science, history, law, agriculture, various religions,
different cultures, commerce, ethics, etc., the
Qur’an cannot be classified as a reference book for
all, or as strictly belonging to some of the above
mentioned fields or many others. The Qur’an is
not even a mere book of guidance as it exceeds in
excellence all the books that are believed to
contain guidance between their covers. It is not
just a book of guidance, it is ‘the Book of
Guidance’.

Muslims in general, and rightly so, accept the

Qur’an as the only true, complete and preserved
Word of Allah (God) in existence nowadays, as no
one is considered a Muslim without believing so.
The Qur’an made the claim, that it is the Word of
Allah, since the Prophet of Islam Muhammad ( )
started delivering the Message he ( ) received

9
from the Lord of all beings, Allah ( ). Since then,
the Qur’an has always been the miracle of Islam.

Why We Believe The Miracles Of Moses

( ) And Jesus ( )
All the Prophets of Allah before Muhammad
( ) were given ‘A:ya:t’ (signs) to support their
claims with regard to the truthfulness of what they
brought their people from their Lord. If such signs,
like the parting of the water by the Prophet Moses
or the bringing of the dead back to life by the
Prophet Jesus, had not been mentioned in the
Qur’an, Muslims would have hesitated to accept
them as statements of fact. However, strictly
speaking, such signs or miracles remain to the
person who did not see them happen mere stories
of old that could be equally true or false as no one
can prove them true in any conceivable way apart
from referring to the Book.

10
 The Muslim, however, believes these stories
because they are recorded in his Holy Book, in
whose authenticity and genuineness he has no
doubt. This means that such narratives are
accepted as true based on the acceptance of the
Qur’an as the true Word of Allah.

Why Is The Qur’an A Different Miracle?

Comparing the Qur’an, as the miracle of
Islam, with the miracles of some of the Prophets of
Allah prior to Muhammad ( ), we see the
difference showing glaringly. Since they are
incidents that took place in the past, the miracles
of the Prophets Moses and Jesus cannot be proven
true by either the Jew or the Christian due to the
fact that those miracles cannot be subjected to
examination. The Qur’an, on the other hand, is still
in existence, and constitutes a challenge to
everyone, urging those in doubt to examine it as
thoroughly as they wish. Perhaps, this has always

11
been one of the reasons for the studying of that
Holy Book at all times until the present day.

What Is A Miracle?
The nature of the miracle is one of the most
important aspects of any miracle. This is because,
for any unusual thing to be considered as such, it
has to break what some people tend to call ‘natural
laws’. (This does not mean that nature has made
such laws, as nature itself is ‘created’ and not a
‘creator.) Therefore, inventions for example are
not miracles because they develop as a result of
existing laws that come to the knowledge of the
inventor when ‘Allah wills them to be revealed’,
and at the end of the day, they do not break any
“natural” laws.
Accordingly, no invention can lead to the
parting of the water when it is hit by a stick (or at
least, we have not seen this happen yet!); only the
Prophet Moses could do that ‘with the permission

12
of the Creator and Controller of all laws’.
Similarly, no man can bring the dead back to life
by a mere touch of his hand but the Prophet Jesus,
this also with a permission from his Lord and
Creator, Allah. Therefore, miracles are challenges,
not to people’s intelligence but to their abilities to
break the natural laws.
Also for a miracle to be accepted this way by
people, it must involve something in which these
people excel. The Egyptians, for example, excelled
all nations in magic in the Prophet Moses’s time,
yet, his miracle defeated their magic, their
excellence and expertise. The Israelites in the
Prophet Jesus’s time excelled all other nations in
medicine, but their knowledge could not raise the
dead. Yet, by a mere touch or a word the Prophet
Jesus could do this; his miracle defeated
everything they knew and experienced about
medicine. Such miracles could only be understood
by the eyewitness who knows his work but not

13
Allah’s: these were achievements beyond the
power and knowledge of humans. As this was very
clear in the minds of Pharaoh’s magicians, they
believed in the Prophet Moses immediately and
with no hesitation.
The nature of the Qur’anic miracle does not
differ from the above. The Arabs by the time of
the Prophet Muhammad ( ) had already perfected
their language; they reached an unprecedented
level with regard to mastering Arabic. The level of
maturity of the Arabic language then is very hard
to explain. The Arabs believed they were the most
fasi:h (eloquent) of all nations. The literature they
have left provides ample evidence. Yet the Qur’an
was revealed, defeating their fasa:hah, (eloquence)
and challenging their bala:ghah (rhetoric). The
challenge was formidable because it was of the
same nature as what they believed they had
excelled all nations at, and all their attempts to
produce something like it were doomed to failure.

14
This Booklet
Many are the works that have been written to
point out the references to all sorts of scientific
accuracy, or the miraculous scientific nature of the
Holy Scripture. However, this work is mainly
concerned with the history of the collection of the
Holy Qur’an. It also explains some linguistic
points that might be of interest to the reader who
wants to know about the Qur’an but does not know
where to start. This work paves the way for any
reader who wants to study the Qur’an in any
degree of depth.
It begins with a discussion of some of the
Muslim Ulema’s and linguists’ views as to the
derivation and meaning of the word ‘Qur’an’.
Then it refers to some of the other names the
Qur’an is known by, in addition to the Qur’anic
testimony with regard to its ’inza:l (descending),
then its revelation to the Prophet ( ) over a period

15
of twenty years and discusses some of the reasons
for the length of time of the revelation with a brief
reference to the first and last revealed Ayahs of the
Qur’an.
As the Qur’an makes the claim that it is the
only preserved Word of Allah in existence which
Man has, and that it will continue to be so without
suffering the least corruption or distortion, this
claim had to be put to the test in an attempt to
establish whether such is the case or not. And
although the truth of the matter is that since its
revelation until the present day, the Qur’an has not
changed, the history of its preservation has been
researched. A great number of references of
classical and modern scholars have been consulted
to reveal the steps taken towards its preservation
exactly as it was first revealed. Therefore, the first
area of investigation was how the Prophet ( )
memorised the Qur’an and taught it to his
companions and had a number of them record it as

16
well as instructing them in how to do this and how
to order the Ayahs and Surahs. The reports that
have reached us indicate that the order of the
Ayahs and the Surahs including even the names of
the Surahs was according to instructions from the
ِ ِ‫’ﺗَـﻮﻗ‬.
Prophet ( ); this is known as tawqi:fi ‘‫ﻴﻔﻰ‬ ْ
This publication goes on to investigate jam‘
ِ ‫’ﺟﻤﻊ اﻟْ ُﻘﺮ‬, that is, the collection of the
al-Qur’an ‘‫آن‬ ْ َْ
Qur’an and its putting together in the form of a
Book, in all its stages. As the Qur’an is a
collection of Ayahs and Surahs, the meanings of
these two terms in addition to the four main
divisions of the Qur’an, are discussed with a brief
reference to the Surahs that are classified as either
Meccan or Medinan.
The Qur’an makes another claim with regard
to its being an Arabic Book in its entirety. Many
works have referred to those words believed to be
non-Arabic. Some of these works ignore the fact

17
that as the peoples of different languages come
into contact an exchange of words and phrases is
inevitable, and Arabic as a language was no
exception. Words found in the Qur’an that are
believed to be non-Arabic are either Arabic in
actuality, as the converse could not be established,
or of foreign origin then borrowed and
incorporated into the language. By the time the
Qur’an was revealed such words had already been
used by the Arabs and were not considered foreign
in the least. It is amazing that the Arabs challenged
by the Qur’an did not raise such a question of non-
Arabic words in the Qur’an.
It is clear by now that many of the above
points with regard to the Qur’an are based on the
Qur’anic testimony that it is the Word of Allah,
and unless this claim is substantiated, it can hardly
be accepted as true. That is why careful
investigation of this particular takes place, in
addition to discussing the Qur’anic challenge to

18
the Arabs and all other nations to produce
something like it with reference to their utter
failure in coming up with anything that is even
remotely like it.

The Arabs were defeated though they were

the masters of the Arabic language. The fasa:hah
and bala:ghah of the Qur’an bewildered them, and
even the most extreme among them in his hatred
for the new message and its deliverer had to admit
that the Qur’an was unlike anything they knew. In
spite of the fact that the Arabs knew what is
considered non-fasi:h and/or non-bali:gh, they still
could not escape making mistakes in this area in
their poetry. In contrast, the Qur’an, in spite of its
more than six thousand Ayahs, and its revelation
over more than twenty years, suffers no such
shortcomings. Therefore, the Qur’an was rightly
worthy of its place as the pinnacle of bala:ghah.

19
 The making of this work did not prove an
easy task although it must be said that it was not
expected to be so in the first place. It was only the
tawfi:q from Allah that kept me going and made
possible what seemed impossible.

It remains to say that I pray to Allah to

accept my work as it was conducted with no desire
of earthly gain and to place it on the mi:za:n of my
hasana:t on the Day of Judgement, and to satisfy
the Prophet ( )’s saying with regard to the useful
knowledge that one leaves behind, i.e., “‫” ِﻋ ْﻠ ٌﻢ ﻳـُْﻨﺘَـ َﻔ ُﻊ ﺑِِﻪ‬.

It goes without saying that whatever I have

said that is correct, it is due to the blessing of
Allah to Whom all Praise belongs; and whatever
happens to be erroneous is my own doing, and for
which I seek the forgiveness of Allah. May the
peace and Blessing of Allah be upon our Prophet

20
Muhammad ( ), his family and all his companions
till the Day of Judgement. My final prayer is:

“‫”اﻟﺤﻤﺪ ﷲ رب اﻟﻌﺎﻟﻤﻴﻦ‬

Praise be to Allah, the Lord of all beings.

Ahmed Allaithy
Earth: 2016

21
 History of The Holy Qur’an

Al-Qur’an:
Definition & Derivation
uslim Ulema agree that the Holy Qur’an is

M the Word of Allah,1 revealed to the last of

His Prophets and Messengers, Muhammad
( ), in word and sense, miraculous in nature; its
Ayahs (Verses) are unique and inimitable, its recital
is an act of worship; it has been handed down by
unanimous assertion (Tawa:tur ‘‫)’ﺗَـ َﻮاﺗُﺮ‬2 affording

22
certainty, and written down in the Masa:hif
ِ ‫( ’اﻟْﻤﺼ‬Examplars) from the beginning of
‘‫ﺎﺣﻒ‬ َ َ

Surat Al-Fa:tihah ‘‫ﺤﺔ‬

َ َ‫ ’اﻟْ َﻔﺎﺗ‬to the end of Surat Al-
Na:s ‘‫ﺎس‬‫’اﻟﻨ‬.3

However, linguists4 differ concerning the

derivation of the word ‘‫ ’ﻗُـ ْﺮآن‬Qur’an as follows:

(1) Al-Lahya:ni and others say that Qur’an

‘‫ ’ﻗُـ ْﺮآن‬is the verbal noun of the verb qara’a ‘َ‫’ﻗَـ َﺮأ‬,

meaning ‘to read’ or ‘to recite’. The word Qur’an

was then used as a Proper Name for the
Revelations received by the Prophet Muhammad
( ). As a word meaning ‘Reading’, ‘Recitation’ or
‘Recital’, Qur’an is used in the Holy Book to this
effect. Q75:17-18 read

ُ‫ﺒِ ْﻊ ﻗُـ ْﺮ َءاﻧَﻪ‬‫ن َﻋﻠَْﻴـﻨَﺎ َﺟ ْﻤﻌَﻪُ َوﻗُـ ْﺮ َءاﻧَﻪُ * ﻓَِﺈذَا ﻗَـ َﺮأْﻧَﺎﻩُ ﻓَﺎﺗ‬ ِ‫إ‬

23
“It is for Us to collect it and to recite (promulgate
or give you the ability to recite) it. So, when We
recite it, then follow you its recital (recitation)”.5
In on of his poems, Hassa:n ibn Tha:bit, on the
death of ‘Uthma:n ibn ‘Affa:n, says:
ِ ِ  ‫ان‬
ً ِ‫ْﻴ َﻞ ﺗَ ْﺴﺒ‬‫ ُﻊ اﻟﻠ‬‫اﻟﺴ ُﺠﻮد ﺑِﻪ ﻳُـ َﻘﻄ‬
“‫ﻴﺤﺎ َوﻗُـ ْﺮآﻧَﺎ‬ َ ‫ﺤﻮا ﺑِﺄَ ْﺷ َﻤ‬ ‫ﺿ‬
ُ ‫ﻂ ُﻋ ْﻨـ َﻮ‬ 6
َ ”,
that is, ‘They sacrificed an old man (‘Uthma:n)
who was the symbol of devotion in worship (as
manifested in prostration in Sala:h) as he used to
spend his nights glorifying Allah and reciting (‫)ﻗُـ ْﺮآﻧَﺎ‬

the Qur’an’.
On the other hand, Qata:dah says: Qur’an
means ‘Compilation’ as in: ‘‫ﻞ‬
ُ ‫اﻟﺮ ُﺟ‬
 َ‫ ’ﻗَـ َﺮأ‬when a
person ‘compiles a speech’. He also explains

ُ‫ ﻗُـ ْﺮءَاﻧَﻪ‬in Q75:17 to mean ‘its compilation’. An

Arab poet, talking about a she-camel (whose womb
has not ‘enclosed/contained’ a baby-camel), says
referring to this meaning:

24
 ُ ‫” ِﻫ َﺠ‬7
“‫ ْﻮ ِن ﻟَ ْﻢ ﺗَـ ْﻘ َﺮأْ َﺟﻨِﻴﻨَﺎ‬‫ﺎن اﻟﻠ‬

(a pure-white (she-camel) whose womb does not contain a

foetus).

(2) Al-Zagga:g and others say that Qur’an

‘‫ ’ﻗُـ ْﺮآن‬is an adjective derived from the word qur’

ُ ْ‫ﻗَـ َﺮأ‬
‘‫ ’ﻗُـ ْﺮء‬meaning ‘to collect’. The Arabs say: ‘ َ‫ت اﻟْ َﻤﺎء‬

ِ ‫‘ ’ﻓِﻰ اﻟْ َﺤ ْﻮ‬I have collected the water in the basin’.

‫ض‬

The Word of Allah was then given this name,

Qur’an, because the divine Revelation collects,
gathers, contains or puts the Surahs and Ayahs
together, or because the Qur’an contains the ‘fruits’
or most distinguished parts of the previous Divine
Books.

Therefore, according to these two opinions,

the letter hamzah ‘‫ ’ َﻫ ْﻤ َﺰة‬is one of the letters that

25
form the root of Qur’an ‘‫’ﻗُـ ْﺮآن‬, and its removal is

only a matter of making the pronunciation easy

‘‫’ﺗَ ْﺨ ِﻔﻴﻒ‬, and the hamzah sound has been transferred

to the vowelless sound ‘‫اﻟﺴﺎﻛِﻦ‬

 ‫ ’اﻟْ َﺤ ْﺮف‬before it. As

for al ‘‫’ال‬, these two letters at the beginning of the

word al-Qur’an ‘‫اﻟﻘ ْﺮآن‬

ُ ’, are not the definite ‘‫’ال‬

meaning ‘the’, but they function as referent to the

root of the word Qur’an.

(3) Al-’Ash‘ari and others say: Qur’an is

derived from the verb qarana ‘‫’ﻗَـ َﺮ َن‬, meaning ‘to

link or relate’ as in ‘‫ﺎﻟﺸ ْﻰ ِء‬

 ِ‫اﻟﺸ ْﻰءَ ﺑ‬
 ‫ﺖ‬ ُ ْ‫’ﻗَـ َﺮﻧ‬, ‘I linked
(joined, related) one thing to another’. So, as the
Surahs and Ayahs of the Qur’an are linked or
relate to one another, the word was used as a name
of the Holy Scripture of the Prophet Muhammad
( ).

26
 (4) Al-Farra:’ says: Qur’an is derived from
al-qara:’in ‘‫ ’اﻟْ َﻘ َﺮاﺋِﻦ‬meaning ‘the likes or similar

things’ as the Ayahs confirm, are like or similar to,

one another.

According to these two opinions, the root of

Qur’an is qarana which includes the letter nu:n
‘‫’ن‬, but not the hamzah ‘‫ ’ء‬as it is the case in (1)

and (2) above.

(5) Al-Sha:fi‘i is reported to have said that

‘Al-Qur’an’ is a Name given to the Word of Allah
that had been revealed to the Prophet Muhammad
( ). The word is neither derived from qara’a ‘َ‫’ﻗَـ َﺮأ‬

‘to recite’, nor the hamzah ‘‫ ’ء‬is one of its

constituents. It is a name for the Book of Allah just

like the Torah and the’Inji:l.

27
 The most likely of all the above-mentioned
opinions are the first then the second. It is also of
importance to know that the word Qur’an, which
is mentioned in the Holy Book seventy times, does
not only signify the Revelation in its totality but
also single parts of it as well.

Other Names For The Qur’an

‘Al-Qur’an’ is not the only name given to the
divine Revelations which the Prophet Muhammad
( ) received from Allah, as the Qur’an mentions
other names for it.

Q2:2 mentions Al-Kita:b ‘‫ﺎب‬ ِ

ُ َ‫’اﻟْﻜﺘ‬, ‘the Book’,

‫ﺐ ﻓِ ِﻴﻪ‬ ِ َ ِ‫“ َذﻟ‬This is the Book

َ ْ‫ﺎب ﻻ َرﻳ‬
ُ َ‫ﻚ اﻟْﻜﺘ‬ (the

Qur’an) whereof there is no doubt”.8

28
  ’,
Q15:9 gives the name Al-Dhikr ‘‫اﻟﺬ ْﻛﺮ‬ ‫ﺎ ﻧَ ْﺤ ُﻦ‬‫إِﻧ‬

 ‫ﺰﻟْﻨَﺎ‬ ‫“ ﻧَـ‬Verily We: It is We who have sent down

‫اﻟﺬ ْﻛﺮ‬

the Dhikr (i.e. the Qur’an)”.9

Q25:1 mentions Al-Furqa:n ‘‫’اﻟْ ُﻔ ْﺮﻗَﺎن‬, ‘the

َ َ‫ﺰ َل اﻟْ ُﻔ ْﺮﻗ‬ ‫ ِﺬى ﻧَـ‬‫ﺗَـﺒَ َﺎر َك اﻟ‬

Criterion’, ‫ﺎن‬ “Blessed be He

Who sent down the Criterion (of right and wrong,

i.e. the Qur’an)”.10
And Q26:192 gives a fourth name: Tanzi:l
‘‫’ﺗَـ ْﻨ ِﺰﻳﻞ‬, i.e., ‘Revelation’. The Ayah reads ِ
ُ ‫ﻪُ ﻟَﺘَﻨـ ِﺰ‬‫َوإﻧ‬
‫ﻳﻞ‬

‫ﻴﻦ‬ ِ
َ ‫ب اﻟْ َﻌﺎﻟَﻤ‬
 ‫ َر‬, “And truly, this (the Qur’an) is a

revelation from the Lord of the ‘A:lami:n

(mankind, jinns and all that exists)”.11

Stages of Revelation “Tanzi:l al-Qur’an”

Before the revelation of the Qur’an to the
Prophet Muhammad ( ), the Qur’an had been
‘inscribed’ in al-Lawh al-Mahfu:z,12 ‘the

29
Preserved Tablet’. The Qur’an testifies to this in
ٍ ‫ﻣﺤ ُﻔ‬ ‫ان َﻛ ِﺮﻳﻢ * ﻓِﻰ ﻟَﻮ ٍح‬
Q85:21-22 ‫ﻮظ‬ ْ ْ ٌ ٌ َ‫ ﺑَ ْﻞ ُﻫ َﻮ ﻗُـ ْﺮء‬, “Nay!
This is a Glorious Qur’an, (inscribed) in Al-Lauh
Al-Mahfu:z (The Preserved Tablet)!”.13
The Qur’an also says in Q56:77-80:

َ ‫ﻬ ُﺮ‬ َ‫ﺴﻪُ إِﻻ اﻟْ ُﻤﻄ‬

* ‫ون‬  ‫ﻮن * ﻻ ﻳَ َﻤ‬ ٍ َ‫ﻳﻢ * ﻓِﻰ ﻛِﺘ‬
ٍ ُ‫ﻣ ْﻜﻨ‬ ‫ﺎب‬ ٌ ‫ﻪُ ﻟَ ُﻘ ْﺮ َء‬‫إِﻧ‬
ٌ ‫ان َﻛ ِﺮ‬
‫ﻴﻦ‬ ِ  ‫ر‬ ‫ﻳﻞ ِﻣﻦ‬
َ ‫ب اﻟْ َﻌﺎﻟَﻤ‬ ِ َ‫ ﺗ‬,
ٌ ‫ﻨﺰ‬
“That is indeed a Qur’an most honourable, in a
Book well-guarded, which none shall touch but
those who are clean: a Revelation from the Lord of
the Worlds”.14
In this latter quotation the Qur’an, as a divine
Revelation, is described by four characteristics:
“(1) It is most honourable, Kari:m,
which implies, besides the fact that it is
worthy of receiving honour, that it confers
great favours on those who receive it. (2) It is
well-guarded, Maknu:n; precious in itself, and
well-preserved in its purity; (3) None but the
clean shall touch it- clean in body, mind,
thought, intention, and soul; only such can
achieve real contact with its full meaning. (4)

30
 It is a revelation from the Lord of the Worlds,
and therefore universal for all”.15

From al-Lawh al-Mahfu:z, which is “the

General Record in which Allah had written what
was, is, and will be”,16 the Qur’an descended to
“Bayt al-‘Izzah”17 ‘ِ‫ﺰة‬ ‫ﺖ اﻟْ ِﻌ‬
ِ ‫ ’ﺑـ ْﻴ‬or the ‘House of
َ
Honour’. Then Gabriel, the Archangel, dictated the
Qur’an to the angels.18 This writing by the
honourable angels is referred to in Q80:15-16
which read ٍ‫“ ﺑِﺄَﻳْ ِﺪى َﺳ َﻔ َﺮةٍ * ﻛِ َﺮ ٍام ﺑَـ َﺮَرة‬Written by the

hands of Scribes- honourable and obedient”.19

The Qur’an was then revealed to the Prophet
Muhammad ( ) through Gabriel, and the Prophet
( ) in turn communicated it to his followers and
companions, the Saha:bah ‘‫ﺤﺎﺑَﺔ‬
َ ‫اﻟﺼ‬
 ’.

In short, the Qur’an has gone through three

stages:
1. The whole Qur’an was inscribed on al-
Lawh al-Mahfu:z.

31
 2. The whole Qur’an descended to ‘Bayt al-
ِ ‫اﻟﺴﻤ‬
‘Izzah’, in the ‘nearest (or lowest) heaven’ “ ‫ﺎء‬ َ
 ”,20 in Ramadan, [Q2:185:
‫اﻟﺪﻧْـﻴَﺎ‬ ِ ُ‫ ِﺬى أ‬‫ﺎن اﻟ‬
‫ﻧﺰ َل‬ َ‫ﻀ‬ َ ‫َﺷ ْﻬ ُﺮ َرَﻣ‬

ُ ‫“ ﻓِ ِﻴﻪ اﻟْ ُﻘ ْﺮ َء‬Ramadan is the (month) in which was

‫ان‬

sent down the Qur’an”21], on the Blessed Night

[Q44:3 ‫ﻣﺒَ َﺎرَﻛ ٍﺔ‬ ‫ﺎ أَ َﻧﺰﻟْﻨَﺎﻩُ ﻓِﻰ ﻟَْﻴـﻠَ ٍﺔ‬‫“ إِﻧ‬We sent it down

during a blessed night”22], of Al-Qadr (Destiny,

Decree or Power), [Q97:1 ‫ﺎ أَ َﻧﺰﻟْﻨَﺎﻩُ ﻓِﻰ ﻟَْﻴـﻠَ ِﺔ اﻟْ َﻘ ْﺪ ِر‬‫“ إِﻧ‬We

have indeed revealed this (Message) in the Night

of Power”].23
3. The Qur’an was then revealed to the
Prophet Muhammad ( ) through the Angel
Gabriel24 over a period around the figure of twenty
two years, five months and fourteen days”.25

The Qur’an tells us about these stages in Q26:192-

195:

32
 ‫ﻚ ﻟِﺘَ ُﻜﻮ َن‬
َ ِ‫ﻴﻦ * َﻋﻠَﻰ ﻗَـ ْﻠﺒ‬ ِ  ‫ﻴﻦ * ﻧَـ َﺰ َل ﺑِ ِﻪ‬ ِ ِ
ُ ‫وح اﻷَﻣ‬
ُ ‫اﻟﺮ‬ َ ‫ب اﻟْ َﻌﺎﻟَﻤ‬ ُ ‫ﻪُ ﻟَﺘَﻨـ ِﺰ‬‫َوإﻧ‬
 ‫ﻳﻞ َر‬
ٍ ‫ﻨﺬ ِرﻳﻦ * ﺑِﻠِﺴ‬
ٍ ِ‫ﻣﺒ‬ ‫ﻰ‬ ِ‫ﺎن َﻋ َﺮﺑ‬
‫ﻴﻦ‬ ِ ِ
َ َ ‫ ﻣ َﻦ اﻟْ ُﻤ‬,
“And truly, this (the Qur’an) is a revelation
from the Lord of the ‘A:lami:n (mankind, jinns,
and all that exists),* which the trustworthy Ru:h
(Gabriel) has brought down;* upon your heart (O
Muhammad ( ) that you may be (one) of the
warners,* in the plain Arabic language”.26
There is no doubt in the writings of the
Ulema that although the whole Qur’an had been
sent down from al-Lawh al-Mahfu:z to Bayt al-
‘Izzah, that it took more than twenty years before
the entire Qur’an was revealed to the Prophet
Muhammad ( ). The Qur’an itself testifies to this
long period of time giving also reasons for it.

Why Was Not The Qur’an Revealed All At Once?

Q17:106 reads:

ً‫ﺰﻟْﻨَﺎﻩُ ﺗَﻨـ ِﺰﻳﻼ‬ ‫ﺚ َوﻧَـ‬ ُ ِ ‫َوﻗُـ ْﺮءَاﻧًﺎ ﻓَـ َﺮﻗْـﻨَﺎﻩُ ﻟِﺘَـ ْﻘ َﺮأَﻩُ ﻋَﻠَﻰ اﻟﻨ‬
ٍ ‫ﺎس َﻋﻠَﻰ ﻣ ْﻜ‬

33
“And (it is) a Qur’an which We have divided (into
parts from time to time) in order that you might
recite it to men at intervals. And We have revealed
it by stages”.27
Also, Q25:32-33 show another very important
factor in this respect which will be discussed in
detail shortly. The Ayahs read:

َ ‫ﻚ ﻟِﻨُﺜَﺒ‬
‫ﺖ ﺑِ ِﻪ‬ ِ ‫و‬ ً‫ان ﺟﻤﻠَﺔ‬
َ ِ‫اﺣ َﺪةً َﻛ َﺬﻟ‬ ِ ِ  َ َ‫وﻗ‬
ْ ُ ُ َ‫ﺰ َل َﻋﻠَﻴْﻪ اﻟْ ُﻘ ْﺮء‬ ‫ﻳﻦ َﻛ َﻔ ُﺮوا ﻟَ ْﻮﻻ ﻧُـ‬
َ ‫ﺎل اﻟﺬ‬ َ
* ً‫ـ ْﻠﻨَﺎﻩُ ﺗَـ ْﺮﺗِﻴﻼ‬‫اد َك َوَرﺗ‬
َ ‫ﻓُـ َﺆ‬

‫ﺴ َﻦ ﺗَـ ْﻔ ِﺴ ًﻴﺮا‬ ِ ِ‫ﻚ ﺑِﻤﺜَ ٍﻞ إ‬

ِ َ َ‫ﻻﺟ ْﺌـﻨ‬
َ ‫ﻖ َوأَ ْﺣ‬ ‫ﺎك ﺑﺎﻟْ َﺤ‬ َ َ َ‫َوﻻ ﻳَﺄْﺗُﻮﻧ‬
“And those who disbelieve say: “Why is not the
Qur’an revealed to him all at once?” Thus, (it is
sent down in parts), that We may strengthen your
heart thereby. And We have revealed it to you in
slow, well-arranged stages, gradually. And no
question do they bring to thee, but We reveal to
thee the truth and the best explanation (thereof)”.28
As a preliminary conclusion, the above-
mentioned Ayahs show clearly that continuous

34
contact between heaven and earth was of great
importance for the new Message to achieve its
goals.
Other reasons can be identified as follows:
(1) Many Ayahs in the Qur’an tell of the
Prophet ( )’s extreme sadness because of the
people’s disbelief in him and his Message. Q18:6
refers to this:
ِ ‫ﻢ ﻳـ ْﺆِﻣﻨُﻮا ﺑِ َﻬ َﺬا اﻟْﺤ ِﺪ‬‫ﺎرِﻫﻢ إِن ﻟ‬ ِ َ ‫ﻓَـﻠَﻌﻠ‬
‫ﻳﺚ أَ َﺳ ًﻔﺎ‬ َ ُْ ْ ِ َ‫ﻚ َﻋﻠَﻰ َءاﺛ‬
َ‫ﺴ‬َ ‫ ْﻔ‬‫ﻚ ﺑَﺎﺧ ٌﻊ ﻧـ‬ َ
“Perhaps, you would kill yourself (O Muhammad
) in grief, over their footsteps (for their turning
away from you), because they believed not in this
narration (the Qur’an)”.29
On the other hand, Q35:8 consoles the
Prophet ( ), and calms him down:
ِ ٍ ‫ﻚ َﻋﻠَﻴ ِﻬﻢ ﺣﺴﺮ‬
‫ﻮن‬ ْ َ‫ﻪَ َﻋﻠﻴ ٌﻢ ﺑِ َﻤﺎ ﻳ‬‫ن اﻟﻠ‬ ِ‫ات إ‬
َ ُ‫ﺼﻨَـﻌ‬ ََ َ ْ ْ َ ‫ﺴ‬ ُ ‫ﺐ ﻧَـ ْﻔ‬
ْ ‫“ ﻓَﻼ ﺗَ ْﺬ َﻫ‬So,
destroy not yourself in sorrow for them. Truly,
Allah is the All-Knower of what they do”.30

35
 Q13:40 also reminds the Prophet ( ) that his
duty is only to deliver the Message of Allah
‫ﺎب‬ ِ َ ‫ َﻤﺎ َﻋﻠَْﻴ‬‫“ ﻓَِﺈﻧ‬Your duty is only to
ُ ‫ﺴ‬َ ‫ﻼغ َو َﻋﻠَْﻴـﻨَﺎ اﻟْﺤ‬
ُ َ‫ﻚ اﻟْﺒ‬

convey (the message) and on Us is the

reckoning”.31 So, he ( ) does not have to kill
himself in sorrow if they do not accept his
Message and become rightly guided.
Q2:272 indicates that guidance is in the
Hands of Allah and nobody else:

َ ‫ﻪَ ﻳَـ ْﻬ ِﺪى َﻣﻦ ﻳ‬‫ﻦ اﻟﻠ‬ ‫اﻫ ْﻢ َوﻟَ ِﻜ‬

ُ‫ﺸﺎء‬ ُ ‫ﻚ ُﻫ َﺪ‬
َ ‫ﺲ َﻋﻠَْﻴ‬
َ ‫“ ﻟَْﻴ‬Not upon you
(Muhammad ) is their guidance, but Allah guides
whom He wills”,32 while Q28:56 goes to the extent
that it is not because the Prophet ( ) would like a
certain person or persons to accept his Message
that this has automatically got to happen; the Ayah

َ ‫ﻪَ ﻳَـ ْﻬ ِﺪى َﻣﻦ ﻳ‬‫ﻦ اﻟﻠ‬ ‫ﺖ َوﻟَ ِﻜ‬

reads: ‫ﺸﺎءُ َو ُﻫ َﻮ‬ َ ‫ﻚ ﻻ ﺗَـ ْﻬ ِﺪى َﻣ ْﻦ أَ ْﺣﺒَْﺒ‬
َ ‫إِﻧ‬

‫ﻳﻦ‬ ِ ِ
َ ‫“ أَ ْﻋﻠَ ُﻢ ﺑﺎﻟْ ُﻤ ْﻬﺘَﺪ‬Verily! You (O Muhammad ) guide

36
not whom you like, but Allah guides whom He
wills. And He knows best who are the guided”.33
When the Prophet ( ) was also faced by
difficulties and suffered as a result of his
preaching, Ayahs were revealed supporting him
spiritually and psychologically, so that he ( )
might exercise more patience and endurance
taking example from the Prophets of Allah who
went through similar experiences before him.
Q46:35 reads:  ‫ﺻﺒَـ َﺮ أُوﻟُﻮا اﻟْ َﻌ ْﺰِم ِﻣ َﻦ‬
‫اﻟﺮ ُﺳ ِﻞ‬ َ ‫ﺎﺻﺒِ ْﺮ َﻛ َﻤﺎ‬
ْ َ‫ﻓ‬
“Therefore be patient (O Muhammad ) as did the
Messengers of strong will”.34 Q11:115 and
Q16:127-8 testify to this as well.35

(2) To make it easy for the Prophet ( ) to

know all that was being revealed by heart, so that
he could deliver it to the people exactly as he had
received it.

37
 The Qur’an tells us of the Prophet ( )’s
eagerness to receive the Qur’an and commit it to
his memory as fast as possible to the extent that he
used to recite word by word what Gabriel would
have been reciting even before Gabriel finished his
recital. Therefore, Ayahs were revealed to reassure
the Prophet ( ) and guarantee to him that he
would be able to know the entire Revelation by
heart without forgetting anything. Q20:114 reads:
‫ﻰ‬‫رﺑ‬ ‫ﻚ َو ْﺣﻴُﻪُ َوﻗُﻞ‬ َ ‫ ْﻘ‬‫ان ِﻣﻦ ﻗَـ ْﺒ ِﻞ أَن ﻳـ‬
َ ‫ﻀﻰ إِﻟَْﻴ‬ ِ ‫وﻻ ﺗَـ ْﻌﺠﻞ ﺑِﺎﻟْ ُﻘﺮء‬
َْ ْ َ َ
‫ِز ْدﻧِﻰ ِﻋ ْﻠ ًﻤﺎ‬

“And be not in haste (O Muhammad ) with the

Qur’an before its revelation is complete to you and
say: “My Lord! Increase me in knowledge”.36
Q75:16-19: ‫ن َﻋﻠَْﻴـﻨَﺎ‬ ِ‫ﻚ ﻟِﺘَـ ْﻌ َﺠ َﻞ ﺑِ ِﻪ * إ‬
َ َ‫ﺴﺎﻧ‬ ِ ِِ
َ ‫ﺮ ْك ﺑﻪ ﻟ‬ ‫ﻻ ﺗُ َﺤ‬

ُ‫ﺒِ ْﻊ ﻗُـ ْﺮ َءاﻧَﻪ‬‫ َﺟ ْﻤ َﻌﻪُ َوﻗُـ ْﺮءَاﻧَﻪُ * ﻓَِﺈذَا ﻗَـ َﺮأْﻧَﺎﻩُ ﻓَﺎﺗ‬, is another
37

example. So, here both the memorisation and

understanding of the Qur’an have been guaranteed.

38
 Many reports38 also indicate that the Qur’an
used to be revealed five Ayahs at a time,
sometimes more, other times less.
The revealing of a small number of Ayahs at
a time must have surely made it easy for the
Prophet ( ) and his companions to learn them by
heart and to act accordingly.

(3) The Arab society before Islam was in dire

need of an entire change and general reform
especially in the fields of religion and ethics. Some
of the old and bad habits that the Arabs had then
took the form of worshipping idols and statues
they had made by their own hands, associating
partners to Allah, murder, drinking alcohol,
prostitution, plundering, cheating, burying their
female babies alive, killing their children for fear
of poverty, waging wars against one another for
the most trivial of reasons, abusing women, etc.
Therefore, there was no social harmony or spirit of

39
co-operation between them. All these bad habits
that die hard in which the great majority of the
society was indulging were not going to cease
immediately and at the same time because of one
revelation.
The eradication of such bad habits that had
been deeply rooted necessitated the taking of
gradual steps. Al-Bukha:ri reports that ’Umm al-
Mu’mini:n ‘A:’ishah said: “(One) of the earliest
revelations was a Surah from al-Mufassal that
mentioned Heaven ‘‫ﺔ‬‫ﺠﻨ‬
َ ْ‫ ’اﻟ‬and the Fire ‘‫ﺎر‬‫’اﻟﻨ‬. So,
when the people had accepted Islam, then the
Ayahs regarding what is hala:l ‘‫ﺤﻼل‬
َ ْ‫( ’اﻟ‬things

allowed or permitted) and hara:m ‘‫ﺤ َﺮام‬

َ ْ‫( ’اﻟ‬things
prohibited) were revealed. Had “Do not drink
alcohol” been first revealed, they would have said:
“We will never give up alcohol”. And if the first
revealed Ayah had been “Do not commit

40
adultery”, they would have said: “We will never
give up adultery””. 39
Also, the story of the prohibition of alcohol
‘‫ﺨ ْﻤﺮ‬
َ ْ‫’اﻟ‬, which is too familiar to narrate here,
40

gives a good example of the gradual proceedings

taken in the process of leading people to give up
their bad habits. It also shows the wisdom in
revealing the Qur’an in stages and not all at once.

(4) Gradual prohibition of bad deeds and

behaviour is also associated with gradual
introduction of new teachings related to ethics,
beliefs, acts of worship etc.
It was then that new rulings to do with Prayer
(Sala:h ‫اﻟﺼﻼة‬  ), Fasting
 ), Poor Dues (Zaka:h ‫اﻟﺰَﻛﺎة‬

(Sawm ‫اﻟﺼ ْﻮم‬

 ), Pilgrimage (Hajj ‫ﺞ‬
ّ ‫)اﻟْ َﺤ‬, marriage,
divorce, business, agriculture, debts, personal
behaviour, family and neighbourly relations, Jihad,

41
etc., were introduced and easily accepted and
abided by.
This would certainly not have been achieved
if the whole Qur’an had been revealed all at once
introducing such new doctrines to a people who
had lived their entire life abiding and governed by
no law except that of greed and personal interest.

(5) Unlike the Qur’an many authentic

reports41 relate that the ‘Torah’, the Book of the
Prophet Moses, had been revealed to him as a
whole. His tablets had already been inscribed
according to Q7:145 with ‘explanation of all
things’ ‫ﻞ َﺷ ْﻰ ٍء‬ ‫ ُﻜ‬‫ﺼﻴﻼً ﻟ‬
ِ ‫ وﺗَـ ْﻔ‬. Other Ayahs in the
َ
Qur’an also testify to this.42
Al-Zarkashi reports that Ibn Fawrak said: “It
has been said that the Torah had been revealed as a
whole because the Prophet Moses ( ) knew how
to read and write, while the Qur’an was revealed

42
piecemeal (in parts and at stages) because it was
revealed unwritten and to a Prophet who was
’Ummi ‘‫ﻣ ّﻰ‬ُ‫( ’أ‬did not read or write)”.43

It is clear from many reports that when the

Prophet Moses received the Torah and told his
people of all the duties and obligations they had to
observe, they refused to accept them. The Qur’an
also tells of Allah raising the Mount of al-Tu:r
‘‫ﻮر‬‫ ’اﻟﻄ‬in the Sinai Peninsula over them. And only

then did the Children of Israel resign and accept

them when they realised that the Mount was going
to fall on them. Q2:63 reads: ‫َوإِ ْذ أَ َﺧ ْﺬﻧَﺎ ِﻣﻴﺜَﺎﻗَ ُﻜ ْﻢ َوَرﻓَـ ْﻌﻨَﺎ‬

َ ‫‘ ﻓَـ ْﻮﻗَ ُﻜ ُﻢ اﻟﻄ‬And when We took your covenant,

‫ﻮر‬

and raised over you (the mount of) al-Tu:r’. This

is also confirmed in Q7:171 that reads: ‫َوإِ ْذ ﻧَـﺘَـ ْﻘﻨَﺎ‬

‫ﻪُ َواﻗِ ٌﻊ ﺑِ ِﻬ ْﻢ‬‫ﻮا أَﻧ‬‫ﺔً َوﻇَﻨ‬‫ﻪُ ﻇُﻠ‬‫‘ اﻟْ َﺠﺒَ َﻞ ﻓَـ ْﻮﻗَـ ُﻬ ْﻢ َﻛﺄَﻧ‬And when We

raised the mount over them, as if it had been a

43
canopy, and they thought it was going to fall on
them’. (my translation).
This shows the difficulty in accepting and
abiding by new laws. This would have proven
more difficult in the case of the Arabs who were
not versed in the field of Divine Revelations like
the Children of Israel.
The history of the Arabs indicates that very
few Arabs were Hani:fs ‘‫’ ُﺣﻨَـ َﻔﺎء‬, following the

religion of the Prophet Abraham who had lived

long before the Prophet Moses.

(6) Had the Qur’an been revealed to

Muhammad ( ) written and all at once, the ’Ummi
Prophet ( ) would have found great difficulty in
going through the pages of the written book
looking for answers to questions asked by the
disbelievers and the Jews who were very keen on
opposing the new religion and trying very hard to

44
find fault in the Prophet ( ) and/or the Qur’an. So,
every time, whosoever came up with a question,
Allah provided his Prophet ( ) with the right
answer and the best explanation according to Q
25:33.
The questions the Prophet ( ) was asked to
provide answers for were about:
a) things that would confirm his
Prophethood, such as: Q17:85,
18:83,44 etc., and
b) general things related to
everyday life; Q2:186, 189,
215, 217, 219, 220, 222,
Q33:63, Q5:4, Q7:187, Q8:1,
Q20:105 and Q79:42 are but a
few examples of this type. 45
As these questions were not asked at the
same time, but at intervals, answers were also
given accordingly for they were not going to be
provided for unasked questions.

45
 It could be asked here whether Allah could
not have made the Prophet ( ) know the entire
Book by heart from day one since He was capable
of doing everything and anything? The simple
answer is that not everything that is possible must
happen;46 moreover no one can tell the Creator
what to do and what not to do.

The First And Last Revealed Ayahs

In spite of all the superficial disagreement
between reports47 about the very first revealed
Ayahs of the Qur’an, Q96:1-5 are accepted as the
earliest of Revelations. The Ayahs read: ْ ِ‫اﻗْـ َﺮأْ ﺑ‬
‫ﺎﺳ ِﻢ‬

َ ‫ﺎن ِﻣ ْﻦ َﻋﻠَ ٍﻖ * اﻗْـ َﺮأْ َوَرﺑ‬

‫ ِﺬى‬‫ﻚ اﻷَ ْﻛ َﺮُم * اﻟ‬ َ ‫ﻧﺴ‬ ِ ‫ ِﺬى َﺧﻠَ َﻖ * َﺧﻠَ َﻖ‬‫ﻚ اﻟ‬
َ ‫اﻹ‬ َ ‫ِرﺑ‬

‫ َﻢ ﺑِﺎﻟْ َﻘﻠَ ِﻢ‬‫ َﻋﻠ‬, “Read! In the name of your Lord who

created * Created man out of a clot of congealed

blood * Read, and your Lord is the Most Generous
* Who taught (the writing) by the Pen * taught
man that which he knew not”.48 The revelation

46
took place either on the 17th or 24th of
Ramadan.49
Unlike the first revealed Ayahs, there are no
ِ ‫’أَﺣ‬
‘‫ﺎدﻳﺚ‬
hadi:ths َ ascribed to the Prophet

Muhammad ( ) concerning the last revealed

Ayahs. Reports50 differ greatly in stating which
Ayah was the last revealed. However, after
scrutinizing the different reports available, it
seems most likely that Q2:281 was the last
revealed Ayah. It reads: ‫ﻢ‬ ُ‫ ِﻪ ﺛ‬‫ﻮن ِﻓ ِﻴﻪ إِﻟَﻰ اﻟﻠ‬
َ ‫ـ ُﻘﻮا ﻳَـ ْﻮًﻣﺎ ﺗُـ ْﺮ َﺟ ُﻌ‬‫َواﺗ‬

‫ﺖ َو ُﻫ ْﻢ ﻻ ﻳُﻈْﻠَ ُﻤﻮن‬
ْ َ‫ﺴﺒ‬ ٍ ‫ﻞ ﻧَـ ْﻔ‬ ‫ﻰ ُﻛ‬‫“ ﺗُـ َﻮﻓ‬And fear the Day
َ ‫ﻣﺎ َﻛ‬ ‫ﺲ‬
when you shall be brought back to Allah. Then
every soul shall be paid what it earned, and they
shall not be dealt with unjustly”.51
With regard to how long the Prophet
Muhammad ( ) lived after its revelation, reports
differ again. The difference ranges from 81 days to
3 hours. 52

47
The Prophet ( ) Memorises the Qur’an
The Qur’an relates the Prophet Muhammad
( )’s eagerness to receive and learn the Qur’an
from Gabriel to the extent that for fear that a word
would slip away, he would hasten the recitation
before Gabriel finished. The Divine Revelations
then reassured the Prophet ( ) that Allah would
retain the Qur’an in his memory and make it easy
for him and explain what it means. Q75:16-19
read:
ِ َ َ‫ﺮ ْك ﺑِ ِﻪ ﻟِﺴﺎﻧ‬ ‫ﻻ ﺗُﺤ‬
ُ‫ن َﻋﻠَْﻴـﻨَﺎ َﺟ ْﻤ َﻌﻪُ َوﻗُـ ْﺮ َءاﻧَﻪُ * ﻓَِﺈذَا ﻗَـ َﺮأْﻧَﺎﻩ‬ ِ‫ﻚ ﻟﺘَـ ْﻌ َﺠ َﻞ ﺑِ ِﻪ * إ‬ َ َ

ُ‫ن َﻋﻠَْﻴـﻨَﺎ ﺑَـﻴَﺎﻧَﻪ‬ ِ‫ﻢ إ‬ ُ‫ﺒِ ْﻊ ﻗُـ ْﺮءَاﻧَﻪُ * ﺛ‬‫ ﻓَﺎﺗ‬, “Move not your tongue
concerning (the Qur’an) to make haste therewith.
It is for Us to collect it and to give you the ability
to recite it (or to promulgate it). And when We
have recited it to you (through Gabriel) then
follow you its recital. Then it is for Us (Allah) to
make it clear to you”.53

48
 So, the Prophet ( ) is here addressed and
commanded to listen to Gabriel until Gabriel
finishes his recitation, then he ( ) is to recite while
Gabriel is to listen. There are also many hadi:ths
that state this.54
55
Al-Bukha:ri reports that every night in
Ramadan Gabriel used to meet the Prophet ( ) to
review with him such Revelations as had been
received the previous year. Then in the last year of
the Prophet ( )’s life, Gabriel reviewed the Qur’an
twice with him. The Prophet ( ) explained to his
daughter Fa:timah that this meant that his death
was imminent. The last reviewing of the Qur’an
was witnessed by one of the Prophet ( )’s
amanuenses, Zayd ibn Tha:bit.

The Saha:bah Memorise the Qur’an

Abu Shahbah states that:
“The Prophet ( ) was wont to recite the
Qur’an at all times: in daily and night prayers,
in secret and in public, in solitude and in

49
 company, in weal and woe. He spared no effort
to recite the Qur’an again and again, to act on
its injunctions and shun its prohibitions, to take
warning by its admonitions and stories, to draw
guidance from its parables and maxims, and to
live up to its moral teachings. Thus, the
Prophet ( ) was for all Muslims, the final
authority on the Qur’an.
Whenever the Prophet ( ) received one,
two, five or ten Ayahs, or even a Surah, he
would learn them by heart, understand their
meaning and adhere to them in action and
conduct. Then he ( ) would recite them before
his companions, teaching them the manner of
reciting them as well as their meaning, so that
they might master the Qur’an both in word and
meaning, initiate them into its mysteries, and
indoctrinate them with the Qur’an’s ideals so
that they would model their lives according to
them”.56

The Saha:bah were described as “monks by

night, knights by day”,57 as they vied with one
another in memorising the Qur’an. Allah paid
tribute to them in Q51:17-18 as they engaged
themselves most of their nights in worship, and
invoking their Lord (Allah), reciting the Qur’an,
and praying. The Ayahs read:

َ ‫ﺎر ُﻫ ْﻢ ﻳَ ْﺴﺘَـﻐْ ِﻔ ُﺮ‬

‫ون‬ َ ُ‫ْﻴ ِﻞ َﻣﺎ ﻳَـ ْﻬ َﺠﻌ‬‫ﻣ َﻦ اﻟ‬ ً‫َﻛﺎﻧُﻮا ﻗَﻠِﻴﻼ‬
ِ ‫ﻮن * َوﺑِﺎﻷَ ْﺳ َﺤ‬

50
“They used to sleep but little by night. And in the
hours before dawn, they were (found) asking
(Allah) for forgiveness”.58 Q32:16 also asserts
this: ‫ﻤﺎ‬ ‫وِﻣ‬ ‫وﻃَ َﻤ ًﻌﺎ‬ ‫ ُﻬ ْﻢ َﺧ ْﻮﻓًﺎ‬‫ﻮن َرﺑـ‬ ِ‫ﻀ‬
َ ‫ﺎﺟ ِﻊ ﻳَ ْﺪ ُﻋ‬ َ ‫ﺗَـﺘَ َﺠﺎﻓَﻰ ُﺟﻨُﻮﺑُـ ُﻬ ْﻢ َﻋ ِﻦ اﻟْ َﻤ‬

َ ‫ﺎﻫ ْﻢ ﻳُ ِﻨﻔ ُﻘ‬

‫ﻮن‬ ُ َ‫َرَزﻗْـﻨ‬ “Their side forsake their beds, to

invoke their Lord in fear and hope, and they spend

(charity in Allah’s cause) out of what We have
bestowed on them”.59
There are numerous reports that a large
number of the Saha:bah learnt the whole or most
of the Qur’an by heart. This was due to the fact
that the Qur’an, as well as the Prophet ( )
encouraged the memorisation of the Divine
Revelation.60 The Prophet ( ) even liked to listen
to the Qur’an recited by his companions.61
The Saha:bah used to listen to the Prophet
( ) recite the Qur’an, then after learning by heart
the Ayahs or Surahs he ( ) had recited, they
taught others what they had learnt. “This type of

51
transmission had its model in the propagation of
Ancient Arabic poetry since the art of writing was
not widespread in pre-Islamic Arabia”.62 This is
still the sunnah which has been followed in
learning the Qur’an from the time of the
Revelation until today, i.e., Oral Transmission.
As for the Saha:bah who knew the entire
Qur’an, or at least most of it, by heart in the
lifetime of the Prophet ( ), reports vary; however,
the following might be mentioned: Abu Bakr,
‘Umar, ‘Uthma:n, ‘Ali, ‘Abdullah ibn Mas‘u:d,
Sa:lim, Mu‘a:dh ibn Jabal, ’Ubay ibn Ka‘b, Zayd
ibn Tha:bit, Abu Al-Darda:’, Ibn ‘Abba:s, Abu
Zayd Qays ibn Al-Sakan, Tami:m Al-Da:ri,
‘Uba:dah ibn Al-Sa:mit, ‘Abdullah ibn ‘Amr ibn
Al-‘A:ss , etc.63
Al-Suyu:ti64 also mentions the names of tens
of other Saha:bah who knew, more or less, the
entire Book by heart, in addition to some ladies as
well. Among them may be mentioned: ‘A:ishah,

52
Hafsah, ’Um Salamah and ’Um Waraqah bint
‘Abdullah ibn Al-Ha:rith.
As an example of the large number of people
who committed the Qur’an to memory especially
in the lifetime of the Prophet ( ), it has been
reported that seventy of the Qur’an’s Qurra:’ ‘‫ﺮاء‬ ‫’ﻗُـ‬

(‘reciters’, or rather ‘memorisers’) were killed in

the battle of Bi’r Ma‘u:nah ‘‫’ﺑِْﺌﺮ َﻣﻌُﻮﻧَﺔ‬,65 and another

five hundred or seven hundred Qurra:’ in the

battle of Yama:mah against Musaylimah in the
time of Abu Bakr.66
Other reports refer to Ahl al-Suffah ‘‫ﻔﺔ‬ ‫اﻟﺼ‬
 ‫’أَ ْﻫﻞ‬

who dedicated their lives to learning, memorising,

studying, understanding and teaching the Qur’an.
Reports differ about their number. However, one
report mentions four hundred. 67
It has now become clear that disregarding the
names, the Qur’an was the main focus point for
hundreds and hundreds of Muslims in whose

53
hearts the Qur’an was kept. This actually helped
later when the scattered records that contained the
Ayahs and Surahs of the Qur’an were collected
and put together to form one Book in the times of
Abu Bakr, ‘Umar and ‘Uthma:n, as will be
explained shortly. Therefore, there is absolutely no
doubt about the genuineness of the Revelations
that have been handed down to us.

The Prophet ( )’s Amanuenses & The

Preservation of The Qur’an
According to Q15:9, Allah has guaranteed
the preservation of the Qur’an and its guarding

َ ُ‫ﺎ ﻟَﻪُ ﻟَ َﺤﺎﻓِﻈ‬‫اﻟﺬ ْﻛ َﺮ َوإِﻧ‬

from any corruption: ‫ﻮن‬  ‫ﺰﻟْﻨَﺎ‬ ‫ﺎ ﻧَ ْﺤ ُﻦ ﻧَـ‬‫ إِﻧ‬,

“Verily We: It is We who have sent down the

Dhikr (i.e. the Qur’an) and We will assuredly
guard it (from corruption)”.68 This, of course,
would have been a point of attack and mockery
unless fulfilled.

54
 It is an astonishing fact that all the factors
leading to the achievement of this have been made
available throughout history until the present day.
Firstly, the Prophet ( ) himself not only
memorised the Qur’an and encouraged the
Saha:bah to do the same, but also committed the
Revelations to writing. He ( ) had many
amanuenses whom he dictated whatever Qur’an he
received through Gabriel. Among his amanuenses
were: Abu Bakr, ‘Umar, ‘Uthma:n, ‘Ali, Aba:n
and Kha:lid (two sons of Sa‘i:d ibn Al-‘A:ss),
Kha:lid ibn Al-Wali:d, Zayd ibn Tha:bit,
Mu‘a:wiyah ibn Abi Sufya:n, ’Ubay ibn Ka‘b and
Tha:bit ibn Qays. 69
The Prophet ( ) also instructed his
amanuenses concerning where to place the
revealed Ayahs, stating the correct places in such-
and-such a Surah and between such-and-such
Ayahs.

55
 There is absolutely no doubt among the
Ulema, and also judging by the numerous reports
about the writing down of the Qur’an, that the
Ayah-Order was dictated by the Prophet ( ) who
had been instructed by the Angel of divine
Inspiration, Gabriel, following instructions from
ِ ِ‫’ﺗَـﻮﻗ‬.
Allah ( ). This is referred to as tawqi:fi ‘‫ﻴﻔﻰ‬ ْ
In spite of the fact that some of the Ulema
differ concerning whether the order of the Surahs
of the Qur’an that we have now is also tawqi:fi
ِ ِ‫ ’ﺗَـﻮﻗ‬or not, it seems clear to me, and beyond
‘‫ﻴﻔﻰ‬ ْ
any doubt in my mind, that from the many reports
available that the Surah-Order is tawqi:fi as
well.70
Also, other reports71 indicate that the names
given to the Surahs of the Qur’an are tawqi:fi, too.

The Holy Qur’an was written on the

materials that were common to the Arabs at that

56
time, i.e. leafless palm-branches, thin flat stones,
pieces of skin or tanned leather, parchment, cloth,
broad bones of camels’ or sheep shoulders,
wooden boards used as back-saddles, etc. These
scattered records were kept in the house of the
Prophet Muhammad ( ). Zayd ibn Tha:bit is
reported to have said: “... ‫ﻪُ َﻋﻠَْﻴ ِﻪ‬‫ﻰ اﻟﻠ‬‫ﺻﻠ‬ ِ ِ ‫ﺎ ِﻋ ْﻨ َﺪ رﺳ‬‫ُﻛﻨ‬
َ ‫ﻪ‬‫ﻮل اﻟﻠ‬ َُ

 ‫آن ِﻣ َﻦ‬
‫اﻟﺮﻗَ ِﺎع‬ ُ ‫ َﻢ ﻧُـ َﺆﻟ‬‫” َو َﺳﻠ‬,72 ‘In the presence of the
َ ‫ﻒ اﻟْ ُﻘ ْﺮ‬
Messenger of Allah ( ), we used to compile the
Qur’an from small scraps ...’. This is a reference to
bringing the scattered records that contained the
Ayahs of the Qur’an together. Following the
instructions of the Prophet ( ), the Ayahs would
be written in the right order.
Reports73 also indicate that although these
scattered records were kept in the house of the
Prophet ( ) and the Ayahs were put together to
form Surahs, the records were not brought together
compiling a single unified text to form a Mushaf

57
‘‫ﺤﻒ‬
َ‫ﺼ‬ْ ‫’ ُﻣ‬, mainly because for over twenty years
74

Ayahs were being revealed for all sorts of

situations and reasons, and some later Ayahs even
abrogated earlier ones. Therefore, the making of
one Mushaf without changing would have been
impossible unless the entire Qur’an had been
revealed to the Prophet Muhammad ( ) all at
once, which was not the case as explained in some
detail before.

The Qur’an in the Time of Abu Bakr

By the death of the Prophet ( ), the matter
was settled as it became clear that no more
revelations were to descend. It was then possible
to bring together all the records of the Qur’an to
form a ‘Book’. However, this did not cross the
minds of the Saha:bah until later, as the
application of this idea became inevitable under
Abu Bakr who had been advised and urged by

58
‘Umar to collect the Qur’an “between two covers”
75
especially after the battle of Yama:mah, that
took place in 12 A.H,76 where either five hundred
or seven hundred of the Qurra:’ had been killed.
‘Umar was impelled by the fact that if the number
of Qurra:’ kept decreasing due to their death in
battle, the Qur’an would then be lost completely in
no time. Therefore, he rationalised that the best
way to preserve the Qur’an was to collect it. After
some reluctance, but fully understanding the
situation and finding that collecting the Qur’an
was not against any Islamic Law, and a “good act”
after all, Abu Bakr commissioned Zayd ibn Tha:bit
to collect the Qur’an. Zayd, who was at the
beginning like Abu Bakr reluctant to do something
that the Prophet ( ) himself had not done, began
the work on that heavy undertaking. Zayd’s own
words were: “By Allah, if I had been
commissioned to move a mountain ( from its
place), that would not have been hard on me as

59
what I had been commissioned to do of the
collection of the Qur’an”.77
Many a reference shows that Zayd was the
most suitable and the best equipped person for the
hard task of collecting the Qur’an. There is a
consensus that Zayd ibn Tha:bit was one of the
amanuenses of the Prophet ( ). He knew the entire
Qur’an by heart and was also there when Gabriel
reviewed the Qur’an for the last time with the
Prophet ( ). According to Abu Bakr’s description,

َ ‫ ِﻬ ُﻤ‬‫ﺎب َﻋﺎﻗِ ٌﻞ ﻻ ﻧَـﺘ‬

Zayd was “‫ﻚ‬  ‫” َﺷ‬, 78 i.e., ‘a young and

intelligent man, and we know nothing to your

discredit’.
Numerous Islamic writings tell of Zayd’s
meticulous efforts in collecting the Qur’an from
ِ ‫اﻟﺮ َﺟ‬ ِ
“‫ﺎل‬  ‫ور‬ ُ ‫ َﺨﺎف َو‬‫ﺐ َواﻟﻠ‬
ِ ‫ﺻ ُﺪ‬ ِ‫ﺴ‬ُ ‫”اﻟْ ُﻌ‬,
79
i.e. ‘the leafless

palm-branches, thin stones and the breasts of men’

according to his own words.

60
 The sheets which contained the entire Qur’an
that Zayd compiled were tied together with a
string and kept in Abu Bakr’s house until his
death. They were then passed to ‘Umar then to
Hafsah, the daughter of ‘Umar’s and the wife of
the Prophet ( )’s, after her father’s death and kept
in her custody until her death in 45 A.H.80

Abu Bakr’s recension included:

“1-The unabrogated Ayahs as distinct from
the abrogated ones.
2- All the Qur’an and nothing but the
Qur’an.
3- The seven ahruf (reading variants) in
which the Qur’an was revealed.
4- The Ayahs arranged in their present
form”.81
The Surahs on the other hand, were not
arranged but each was independent of the others,
then all of them were tied together with a string.82

61
The Revelations collected in Abu Bakr’s time
were commonly known by authorities and tradition
as Suhuf ‘‫ﺤﻒ‬
ُ‫ﺻ‬ُ ’.
83

‘Uthma:n’s Collection
In the time of the third Caliph, ‘Uthma:n ibn
‘Affa:n, the Islamic state kept expanding, and as a
result many non-Arabs converted to Islam. In
addition many of the Qur’an’s Qurra:’ dispersed
into different regions and provinces, each reciting
the Qur’an according to the way he had received
from the Prophet ( ).
Al-Miqda:d ibn Al-’Aswad taught the Qur’an
to the people of Damascus and Hams; Ibn Mas‘u:d
taught those of Kufa; Abu Mu:sa: was in Basra,
while the people of Greater Syria (Al-Sham)
followed the reading of ’Ubay ibn Ka‘b.84
The different ways of reciting the same
Arabic text that these Qurra:’ were following led

62
those who learnt from them to differ in their
modes of recitation. This was not a very serious
problem until some of these ‘new’ reciters listened
to one another’s recitation, or even met especially
in the fields of Jihad against their enemies, each
believing that his mode of recitation which he
learnt from his Qa:ri’ (singular of Qurra:’), who
had been taught by the Prophet Muhammad ( )
himself, was the only correct and authentic mode,
while the others’ modes of recitation were wrong.
The difference was so great that some of these
subsequent reciters of the Qur’an fought one
another over the right mode of recitation. The
readings were so divergent that each reciter went
to the extreme of branding the other as a
disbeliever (ka:fir).
Having been told about this, ‘Uthma:n said:
“If such is your difference while you are in my
presence, it will be even greater with regard to
those who live far away”.85 His doubts were

63
confirmed when another incident took place. The
Iraqi and Syrian soldiers who united to conquer
Armenia and Azerbaijan in 25 A.H quarreled over
the correct mode of recitation of the Qur’an.
Hudhayfah ibn Al-Yama:n86 reported the dispute
to ‘Uthma:n who had to take immediate action for
fear that the problem might lead to a split in the
Islamic Ummah.

According to Ibn Abi Da:wud, ‘Uthma:n

discussed the situation and its consequences, if left
unsolved, with the Saha:bah. They unanimously
agreed that one copy of the Qur’an should be
made. 87
Anas and Ibn Abi Da:wud also report that
‘Uthma:n asked Hafsah to send him the Suhuf
which were in her custody after her father’s death
and which had been compiled by Zayd ibn Tha:bit
in Abu Bakr’s time, so that they could be copied in
other volumes. He said: “ ‫ﺨ َﻬﺎ ﻓِﻰ‬
ُ‫ﺴ‬َ ‫ﻒ ﻧَـ ْﻨ‬  ‫أَ ْر ِﺳﻠِﻰ إِﻟَْﻴـﻨَﺎ‬
َ ‫اﻟﺼ ُﺤ‬

64
 ِ ‫”اﻟْﻤﺼ‬. After a promise to return the Suhuf to her
ِ ‫ﺎﺣ‬
‫ﻒ‬ َ َ
as soon as the copying work was finished, Hafsah
sent them to ‘Uthma:n. 88
The intention of ‘Uthma:n and the Saha:bah
was to put an end to the ongoing dispute that
threatened the Islamic Ummah then, and was
inevitably going to lead to some irreparable
schism.
‘Uthma:n commissioned four people to embark on
that great task. They were Zayd ibn Tha:bit,
‘Abdullah ibn Al-Zubayr, Sa‘i:d ibn Al-‘A:ss and
‘Abd Al-Rahma:n ibn Al-Ha:rith ibn Hisha:m.89
The three Qurayshite members were instructed by
‘Uthma:n in case they “differed with Zayd ibn
Tha:bit in anything in the Qur’an to write it in the
tongue of Quraysh, for it (the Qur’an) was
revealed in their tongue”.90
It is an astonishing fact that the thing they
differed with Zayd about was not even a word but

65
only one letter. It was the letter (‫ )ت‬at the end of

the word ‫ﻮت‬

ُ ُ‫ﺎﺑ‬‫ اﻟﺘ‬in Q2:248, that according to his
dialect and way of writing, Zayd wanted to write

as (‫)ه‬, thus (ُ‫ﺎﺑُﻮﻩ‬‫)اﻟﺘ‬. The matter was settled when

‘Uthma:n told them to write it in the tongue of

Quraysh, hence ‫ﻮت‬
ُ ُ‫ﺎﺑ‬‫ اﻟﺘ‬.
91

“The work of the council proceeded in

accordance with the following general
principles:
(1) The earlier recension was to serve as
the principal basis of the new one, since it in
turn had been made up of original materials
written down during the lifetime of the Prophet
( ). Thus none in the future would be able to
accuse the council of ignoring the work done
under the first Caliph.
(2) Additional written material not
previously submitted was solicited, so that a
wider range of material could be considered.
Material thus submitted and duly authenticated
provided valuable confirmation of the earlier
recension, as well as in some cases a valuable
supplement in the way of authentic variants.
(3) Variants conforming to the dialect of
Quraish were to be chosen over all others, for
reasons already given.

66
 (4) The entire community was to be
apprised of what was submitted, so that the
work of final recension would be in effect a
collective enterprise, and no one who
possessed a portion of the Qur’an would be
passed over. This would leave no ground for
doubt concerning the reliability of the text, or
for a possible claim that it was the product of
individual effort rather than a communal act.
(5) Any doubt that might be raised as to
the phrasing of a particular passage in the
written text was to be dispelled by summoning
persons known to have learned the passage in
question from the Prophet ( ). Thus, as before,
the written text was to be confirmed by oral
tradition.
(6) The Caliph himself was to supervise
the work of the council”.92

When the task was accomplished, and al-

Mushaf al-’Ima:m ‘‫ﺎم‬ ِ ‫ﻒ‬
ُ ‫اﻹ َﻣ‬ ُ ‫ﺼ َﺤ‬
ْ ‫ ’اﻟْ ُﻤ‬was written,
93

Zayd reviewed it three times, and when he was

absolutely sure that nothing was missing, he
handed the Mushaf to ‘Uthma:n who, in turn,
compared it to the Suhuf he had got from Hafsah.
Finding no disagreement between them, he sent
back the Suhuf to Hafsah. 94

67
 The Suhuf remained in Hafsah’s possession
until her death in 45 A.H. It was then that
Marawa:n ibn Al-Hakam got them from Hafsah’s
brother, ‘Abdullah ibn ‘Umar, and burnt them, so
that no doubt or argument would rise about the
Masa:hif in the future.95
Several copies were then made of that
’Ima:m. Reports differ concerning the number of
the Masa:hif sent to the chief Islamic centres then.
While some reports mention only four, others
record more.96 The maximum total comes to nine
copies, namely to: (1) Mecca, (2) Al-Sha:m
(Greater Syria), (3) Basra, (4) Kufa, (5) Medina,
(6) Medina (kept with ‘Uthma:n), (7) Yemen, (8)
Bahrain and (9) Egypt.
It has also been reported that to the first four
regions and cities listed above, chief Qurra:’ were
sent with the Masa:hif. These were ‘Abdullah ibn
al-Sa:’ib, Al-Mughi:rah ibn Shiha:b Al-

68
Makhzu:mi, ‘A:mir ibn ‘Abd Al-Qays and Abu
‘Abd Al-Rahma:n Al-Salmi respectively, while
Zayd ibn Tha:bit remained in Medina.97 ‘Uthma:n
also ordered all other records that contained any
Qur’an to be gathered and burnt.98 Thus by 25 A.H
the matter was settled for good.
Other copies were then made of the
‘Uthma:ni Mushaf all over the Islamic world. For
example, Al-Mas‘u:di reports that about five
hundred copies of the Mushaf were raised on the
top of the swords and the spears of the forces of
Mu‘a:wiyah in the battle of Siffi:n againt the
Caliph ‘Ali ibn Abi Ta:lib.99 This battle is known
to have taken place only seven years after
‘Uthma:n made the copies of the Qur’an.
The ‘Uthma:ni recension, however, had the
following features:
“1. The text was written in one dialect
(tongue) viz. that of Quraish.
2. Nothing was written but the
Revelations established by Mutawa:tir

69
 reports, and according to the last
reviewing attended by Zayd.
3. The Surahs and the Ayahs were
arranged as they now stand in the
Masa:hif. (As stated before, the
arrangement was Tawqi:fi.)
4. The text was devoid of vowel and
diacritical signs, as of everything other
than the Qur’an in contradiction to the
Saha:bah’s copies which contained
besides the Qur’an some interpretations
and explanations, etc”.100
5. The Masa:hif were not in disagreement
with the Suhuf of Abu Bakr.101

What Is An Ayah?
The Surahs of the Qur’an consist of what are
known as Ayahs (Arabic: A:ya:t), the singular
being Ayah, commonly translated as ‘verse’. The
Qur’an testifies to this, as Q15:1 reads ‫ﺎت‬ َ ‫ﺗِْﻠ‬
ُ َ‫ﻚ َءاﻳ‬
ِ َ‫ اﻟْ ِﻜﺘ‬, ‘These are the A:ya:t (Ayahs) of the
‫ﺎب‬

Book’. The word Ayah in Arabic means:

(1) a sign: that indicates the end of an
utterance.102 Regarding the notion of sign, the

70
Qur’an in 2:248 says: ‫ﺎﺑُﻮت‬‫ﺄْﺗِﻴَ ُﻜ ُﻢ اﻟﺘ‬‫ن َءاﻳَﺔَ ُﻣ ْﻠﻜِ ِﻪ أَن ﻳ‬ ِ‫ إ‬,

“A sign of his authority is that there shall come to

you the Ark of the Covenant”.103 Al-Na:bighah,
referring to the same meaning of sign also says:
“‫ﺎم َﺳﺎﺑِ ُﻊ‬ ِ ِِ ٍ ‫ﺖ آﻳ‬
‫ َﻬﺎ ﻓَـ َﻌ َﺮﻓْـﺘُـ َﻬﺎ‬‫ﺎت ﻟ‬
ُ ‫ﺔ أَ ْﻋ َﻮ ٍام َوذَا اﻟْ َﻌ‬‫ﻟﺴﺘ‬ َ ُ ‫ﻫ ْﻤ‬ ‫”ﺗَـ َﻮ‬
104

(which basically means: “I recalled the signs of the

(place) and this is how I knew it
after seven years of parting”.)

In that sense, as in Q2:248 above, Ayah also

means a wonder. This is one reason that Ayah is
used to refer to a Qur’anic verse.
(2) A group.105 The Arabs say to this
meaning “‫‘ ” ِﺟ ْﺌـﻨَﺎ ﺑِﺂﻳَﺘِﻨَﺎ‬We have all come (as a

group)’ or “‫ج اﻟْ َﻘ ْﻮ ُم ﺑِﺂﻳَﺘِ ِﻬ ْﻢ‬

َ ‫” َﺧ َﺮ‬, i.e., ‘The people have
106

left as a group’. Burj ibn Mushir Al-Ta:’i also says

using Ayah to mean a group:
“‫ﺎح اﻟْ َﻤﻄَﺎﻓِﻼ‬ ِ ِ ِ ِ ِ
َ ‫ َﻘ‬‫ﻰ ﻣﺜْـﻠَﻨَﺎ ﺑﺂﻳَﺘﻨَﺎ ﻧـُ ْﺰﺟﻰ اﻟﻠ‬ ‫ـ ْﻘﺒَـ ْﻴ ِﻦ ﻻ َﺣ‬‫” َﺧ َﺮ ْﺟﻨَﺎ ﻣ َﻦ اﻟﻨ‬
107

71
 (We have all gone out of the two naqbs as a group, none
like us,
driving the camels old and young)

As the Ayah of the Qur’an consists of a group of

letters or words put together, the word was used to
refer to a Qur’anic verse.

Scholars differ about the total number of the

Ayahs of the Qur’an. This is mainly due to their
different ways of counting them and considering
where every Ayah ends. The following numbers
are suggested: 6000, 6177, 7204, 6210, 6212,
6214, 6216, 6217, 6218, 6219, 6220, 6225, 6226,
6227, 6232 and 6236.108

The Ayahs of the Qur’an are of three main

types:
1. Universal Ayahs: that lead to or show the
greatness of the Creator. For example, Q30:22
reads: ‫ﻼف أَﻟْ ِﺴﻨَﺘِ ُﻜ ْﻢ َوأَﻟْ َﻮاﻧِ ُﻜ ْﻢ‬
ُ ِ‫اﺧﺘ‬ ِ ‫اﻟﺴﻤﺎو‬
ِ ‫ات َواﻷَ ْر‬
ْ ‫ض َو‬ ِِ ِ
َ َ  ‫ َوﻣ ْﻦ َءاﻳَﺎﺗﻪ َﺧ ْﻠ ُﻖ‬,

72
“And among His signs is the Creation of the
heavens and the earth, and the variations in your
languages and your colours”.109 Q30:20-25 & 46,
Q41:37-39 and Q42:29 & 323 are but a few other
examples.
2. Ayahs to support the Prophets and
Messengers of Allah, i.e., wonders or miracles. A
good example can be found in Q3:49 about the
Prophet Jesus:
‫ْﻴ ِﺮ ﻓَﺄَ ُﻧﻔ ُﺦ ﻓِ ِﻴﻪ‬‫ﻴﻦ َﻛ َﻬ ْﻴﺌَ ِﺔ اﻟﻄ‬
ِ ‫ﻣ َﻦ اﻟﻄ‬ ‫ﻰ أَ ْﺧﻠُ ُﻖ ﻟَ ُﻜﻢ‬‫ ُﻜ ْﻢ أَﻧ‬‫رﺑ‬ ‫ﻣﻦ‬ ‫ﻰ ﻗَ ْﺪ ِﺟﺌْﺘُ ُﻜ ْﻢ ﺑِﺂﻳٍَﺔ‬‫أَﻧ‬

‫ﺌُ ُﻜ ْﻢ ﺑِ َﻤﺎ‬‫ ِﻪ َوأُﻧَـﺒ‬‫ص َوأُ ْﺣ ِﻰ اﻟْ َﻤ ْﻮﺗَﻰ ﺑِِﺈ ْذ ِن اﻟﻠ‬ ِ ِ ِ

َ ‫ﻪ َوأُﺑْ ِﺮىءاﻷَ ْﻛ َﻤﻪَ َواﻷَﺑْـ َﺮ‬‫ﻓَـﻴَﺼ ُﻴﺮ ﻃَﻴْـ ًﺮا ﺑِِﺈ ْذن اﻟﻠ‬

َ ‫ﺪ ِﺧ ُﺮ‬ َ‫ﻮن َوَﻣﺎ ﺗ‬

◌ْ ‫ون ﻓِﻰ ﺑُـﻴُﻮﺗِ ُﻜﻢ‬ َ ُ‫ﺗَﺄْ ُﻛﻠ‬

“I have come to you with a Sign from your Lord,

in that I make for you out of clay, as it were, the
figure of a bird, and breathe into it, and it becomes
a bird by Allah’s leave: and I heal those born
blind, and the lepers, and I quicken the dead, by
Allah’s leave; and I declare to you what you eat,
and what you store in your houses”.110 Other

73
examples are Q21:69, Q2:60 & 160, Q20:77,
Q26:63, etc.
3. Ayahs that tell about rules, laws,
teachings, etc., of the religion, in other words, all
other Ayahs of the Qur’an.

The Surahs & Their Divisions

When the Ayahs of the Qur’an are put
together, they form Surahs. The Holy Qur’an
consists of one hundred and fourteen Surahs.111
The name for this Qur’anic unit is given nine times
in the Qur’an. Q24:1 reads ‫ﺎﻫﺎ‬
َ َ‫ﻮرةٌ أَ َﻧﺰﻟْﻨ‬
َ ‫ ُﺳ‬, ‘(This is) a
Surah (which) We have sent down’. Scholars
differ about the derivation of the word Surah. The
following views have been proposed: 112
1. It is derived from the verb ’as’ara ‘‫’أَ ْﺳﺄَ َر‬

whose noun is su’r ‘‫’ ُﺳ ْﺆٌر‬, meaning ‘what is left or

remained of a drink in the cup’. So, just as what

74
has remained of a drink was part of the drink,
Surah is part of the Qur’an. Al-’A‘sha: says
regarding this meaning:
ِ ِ ِ ِ ْ ‫ﺖ وﻗَ ْﺪ أَﺳﺄَر‬
َ ‫ﺻ ْﺪ ًﻋﺎ َﻋﻠَﻰ ﻧَﺄْﻳ َﻬﺎ ُﻣ ْﺴﺘَﻄ‬
“‫ﻴﺮا‬ َ ‫ت ﻓﻰ اﻟْ ُﻔ َﺆاد‬ َ ْ َ ْ َ‫”ﻓَـﺒَﺎﻧ‬,
113

(She has gone leaving a split in my heart).

2. It is derived from su:r al-madi:nah ‘ ‫ﻮر‬
ُ ‫ُﺳ‬
‫’اﻟْ َﻤ ِﺪﻳﻨَ ِﺔ‬, that is, ‘the enclosure wall of a town’, as

the Surahs enclose the Ayahs; or su:r al-bina:’

ِ ‫’ﺳﻮر اﻟْﺒِﻨ‬, ‘the fence of a building’. The Surahs
‘‫ﺎء‬َ ُ ُ
contain the Ayahs, as the fence surrounds the
building.
3. It is derived from al-suwa:r ‘‫اﻟﺴ َﻮار‬
 ’, ‘the
bracelet’ around the wrist.
4. It is a word that means ‘high rank or
degree’. Regarding this meaning Al-Na:bighah
says:
“‫ب‬ ٍ َ َ‫ﻪَ أَ ْﻋﻄ‬‫ن اﻟﻠ‬ َ‫”أَﻟَ ْﻢ ﺗَـ َﺮ أ‬.114
ُ ‫ﻞ َﻣ ْﻠﻚ ُدوﻧَـ َﻬﺎ ﻳَـﺘَ َﺬﺑْ َﺬ‬ ‫ﻮرةً ﺗَـ َﺮى ُﻛ‬
َ ‫ﺎك ُﺳ‬

75
This basically refers to the much higher degree of
the king he was praising compared to all other
kings. So, the Surah is held to be of high esteem.
5. It is derived from al-tasawwur ‘‫ﻮر‬ ‫ﺴ‬
َ ‫’اﻟﺘ‬, that
is, ‘climbing over a wall’. An example of this is
Q38:21 which reads: ‫اب‬ ِ ِ
َ ‫ﻮُروا اﻟْﻤ ْﺤ َﺮ‬ ‫ﺴ‬
َ َ‫ إ ْذ ﺗ‬, ‘when they
climbed over the wall of the mihra:b’. So, also the
reader goes up from one Ayah (degree, stage,
level) to another just like climbing.
Technically speaking, according to Al-
Ga‘bari115 a Surah:
a) is a group of Ayahs from the Qur’an,
b) has a begining and an end, and
c) consists of at least three Ayahs.
Another source says that a Surah is a group
of Qur’anic Ayahs given a special name by the
Prophet ( ), i.e., it is tawqi:fi. The plural of the
word Surah is Su:ra:t ‘‫ات‬
ٌ ‫ﻮر‬
َ ‫’ ُﺳ‬, Suwara:t ‘‫ات‬
ٌ ‫’ ُﺳ َﻮَر‬, or

76
Suwar ‘‫ ’ ُﺳ َﻮٌر‬as in Q11:13. Using this last plural

form Al-Ra:‘i says: “‫ﺑﺎﻟﺴ َﻮِر‬ ِ ‫ﻮد اﻟْﻤﺤ‬

 ‫ﺎﺟ ِﺮ ﻻ ﻳَـ ْﻘ َﺮأْ َن‬ َ َ ُ ‫” ُﺳ‬,
116

(Lit., (women) of black eyes who do not read the Surahs).

The Surahs of the Qur’an are divided into

four main parts:117
1. Al-Tuwal ‘‫َﻮل‬‫’اﻟﻄ‬: these are very ‘long’

Surahs. They begin with Surat Al-Baqarah (no.2),

and end with Surat Al-Tawbah (no.9), considering
Surahs no.8 and 9 as one Surah, making a total of
seven Surahs. However, Sa‘i:d ibn Jubayr is
reported to have counted Surat Yu:nus (no.10) as
the seventh instead of Surahs 8 and 9. Another
report includes Surat Al-Kahf (no.18) instead.

2. Al-Mi’u:n ‘‫’اﻟْ ِﻤﺌُﻮن‬: these are the Surahs that

follow the Tuwal. they are called so because each

of them consists of approximately one hundred

77
Ayahs. Although there is a consensus concerning
the name given to these Surahs, the reason for the
name is unconvincing to me as many Surahs
classified under this category contain significantly
less than a hundred Ayahs.

3. Al-Matha:ni ‘‫’اﻟْ َﻤﺜَﺎﻧِﻰ‬: these are the Surahs

that come after the Mi’u:n, and all, apart from

Surat Al-Sa:ffa:t (no.37), are under a hundred
Ayahs. They are given this name either because
the Mi’u:n come first in respect of them and
therefore they come second, or because they are
recited more often ‘‫ﻰ‬‫ ’ﺗُـﺜَـﻨ‬than the Tuwal and the

Mi’u:n. They begin with either Surat Al-’Ahza:b

(no.33) or Surat Al-Hujura:t (no.49) or Surat Qa:f
(no.50).

4. Al-Mufassal ‘‫ﺼﻞ‬
 ‫’اﻟْ ُﻤ َﻔ‬: these are the Surahs

that come after the Matha:ni. They are short

78
Surahs in general. They are called al-Mufassal (the
divided) either because they form the biggest
ِ ‫اﻟﺮِﺣ‬
number of Surahs divided by “‫ﻴﻢ‬  ‫ ِﻪ‬‫”ﺑِ ْﺴ ِﻢ اﻟﻠ‬,
 ‫اﻟﺮ ْﺣ َﻤ ِﻦ‬
or because they contain the least number of
mansu:kh or abrogated Ayahs.
The Mufassal Surahs are subdivided to:118
a) Long Surahs: from either Surah 49 or 50 until
Surah 85.
b) Surahs of Medium length: from Surah 86 to
Surah 98.
c) Short Surahs: from Surah 99 until the end of
Surah 114.

The Meccan And Medinan Surahs:119

The Surahs and Ayahs are classified as
Meccan or Medinan. It was the Saha:bah and the
Ta:bi‘i:n who classified them as such. There are
no hadi:ths that refer to the Prophet ( ) saying that
such and such a Surah or Ayah is Meccan or

79
Medinan. The Prophet ( ) is known to have lived
for thirteen years in Mecca and ten years in
Medina receiving Revelations from Allah. The
Ulema classify the Surahs in three different ways:

A) According to the time of revelation:

1- Meccan: is what was revealed in Mecca or any
other place before the Hijrah, and before the
Prophet ( )’s arrival in Medina.

2- Medinan: is what was revealed after the Hijrah,

either in Medina or elsewhere including Mecca
itself.

b) According to the place of revelation:

1- Meccan: is what was revealed in Mecca or in
the areas nearby such as Mina, ‘Arafa:t, Al-
Hudaybiyah, etc., whether before or after the
Hijrah.

80
2- Medinan: is what was revealed in Medina or
places in its vicinity such as Badr, ’Uhud, Sal‘,
etc. Therefore, what was revealed in areas that
are not near Mecca or Medina does not fall
under either classification.

c) According to the addressees:

1- Meccan: is what was revealed with regard to the
people of Mecca before or after the Hijrah.

2- Medinan: is all that was revealed with regard to

the people of Medina and the non-Meccans in
general.

The first classification is the most commonly

followed. However, due to these above-mentioned
differences, the number of Medinan Surahs ranges
between twenty-five and thirty; the rest of the one
hundred and fourteen Surahs are obviously
Meccan.120 The Meccan and Medinan Surahs have

81
certain features that make them easy to distinguish
them from one another most of the time.

The Features of Meccan Surahs:121

َ َ‫ ﻳَﺎﺑَﻨِﻰ ء‬, ‘O Children of Adam’ is

1- The phrase ‫اد َم‬

always a feature of a Meccan Surah.

2- Surahs that have a sajdah Ayah, (when recited it
is commendable that the reader and the listener
prostrate themselves to Allah).
3- Surahs that have the word ‫ َﻛﻼ‬, a form of ‘no’.

‫ َﻛﻼ‬is repeated thirty three times in fifteen

Surahs.
However, in most cases, Surahs that contain
the phrase ‫ﺎس‬
ُ ‫ َﻬﺎ اﻟﻨ‬‫‘ ﻳَﺄَﻳـ‬O mankind’, or tell the story
of the Prophet Adam and ’Ibli:s (Satan), or begin
with separate Alphabet letters, or whose Ayahs are
short, or relate some of the stories of Prophets and

82
nations that existed before the Prophet Muhammad
( ), are Meccan.
The Features of the Medinan Surahs:122
In most cases, Surahs that contain the phrase
‫ﻳﻦ َء َاﻣﻨُﻮا‬ ِ
َ ‫ َﻬﺎ اﻟﺬ‬‫ ﻳَﺄَﻳـ‬, ‘O You who believe’, or whose
Ayahs tend to be fairly long are Medinan.
It must be noted that there are Meccan
Surahs that contain some Medinan Ayahs, and vice
versa.123

The Arabic of The Qur’an

The Arabs, among many other things, were
men of trade who travelled to different places for
business reasons. The Holy Qur’an tells us about
their seasonal trade journeys in winter to the south
and in summer to the North, in Surah 106 which is
named after the tribe of Quraysh to which the
Prophet ( ) belonged.

83
 Quraysh “had the custody of the Ka‘bah, the
central shrine of Arabia, and their possession of
Makkah gave them a triple advantage: (1)They had
a commanding influence over other tribes; (2) their
central position facilitated trade and intercourse,
which gave them both honour and profit; and (3)
the Makkah territory being, by Arabian custom,
inviolable from the ravages of war and private
feuds, they had a secure position, free from fear of
danger. This honour and advantage, they owed to
their position as servants of the sacred shrine of
the Ka‘bah. They owed it to Allah.
In those days of general insecurity, their
prestige as custodians of Makkah enabled them to
obtain Covenants of security and safeguard from
the rulers of the neighbouring countries on all
sides -Syria, Persia, Yemen and Abyssinia-
protecting their trade journeys in all seasons”.124
Accordingly, “the Qurayshites became
practised travellers and merchants, acquired much

84
knowledge of the world and many arts, and
perfected their language as a polished medium of
literary expression”.125
It seems that what can be called a “Standard
Literary Language”126 was formed which selected
its vocabulary, expressions, etc., very carefully.
This language took most of its characteristics and
features from the language of Quraysh, or the
Hija:zi tribes in general. Therefore, it was
collectively called the ‘language of Quraysh’
which most of the greatest literary figures in
Arabia then used.127
Three levels of linguistic analysis128 can be
used to distinguish features of the Qur’an that was
revealed to an Arab, Muhammad ( ), from among
the Arabs:
1- Pronunciation:
This is mostly Qurayshite, hence, the word
‫ﻮت‬
ُ ُ‫ﺎﺑ‬‫اﻟﺘ‬ was favoured over ‘ُ‫ﺎﺑُﻮﻩ‬‫’اﻟﺘ‬ as the

85
pronunciation of the word in the Qurayshite dialect
necessitates the former spelling. It has also been
reported that when ‘Umar ibn Al-Khatta:b learnt
that Ibn Mas‘u:d was teaching the Qur’an to the
people in the dialect of the tribe of Hudhayl ‘‫’ ُﻫ َﺬﻳْﻞ‬,

he sent to him saying: “The Qur’an was not

revealed in the dialect of Hudhayl, so teach the
Qur’an to the people in the dialect of Quraysh”.
Ibn Mas‘u:d read ‘atta hi:n ‘‫ﻰ ِﺣﻴﻦ‬‫ ’ َﻋﺘ‬instead of the

Qurayshite pronunciation hatta hi:n, ‫ﻰ ِﺣﻴﻦ‬‫ َﺣﺘ‬.

Perhaps, the only exception to the Qurayshite

pronunciation of the Qur’an is the clear utterance
of the hamzah ‘‫ ’ء‬which agrees with the dialect of

Tami:m and other tribes in the east and middle of

the Arab Peninsula, and is definitely not
Qurayshite.

86
2- Grammar and Structure
This is mostly Qurayshite. In Q4:115 and
Q8:13, we find the apocopated ‘‫ ’ َﻣ ْﺠ ُﺰوم‬verb

yusha:qiq ‫ﺸﺎﻗِ ِﻖ‬

َ ُ‫ ﻳ‬written with the letter q:f ‘‫’ق‬
repeated twice. The same applies to the letter da:l
‘‫ ’د‬in Q2:217 in yartadid ‫ﻳَـ ْﺮﺗَ ِﺪ ْد‬ which is a

Qurayshite characteristic found abundantly in the

Qur’an.
On the other hand, the qa:f ‘‫ ’ق‬of yusha:q

 ‫ﺸ‬
‫ﺎق‬ َ ُ‫ ﻳ‬in Q59:4 and the da:l ‘‫ ’د‬of yartad ‫ﺪ‬ َ‫ ﻳَـ ْﺮﺗ‬in
Q5:54 are not repeated in writing, they have got

instead a shaddah ‘◌
ّ ’ on top of the final letters.
This form of assimilation is a grammatical feature
of the dialect of Tami:m.
3- Vocabulary
This is mostly Qurayshite. However,
linguists differ in identifying some of the other

87
tribes from whose dialects the Qur’an quoted some
words. Although there are words that are taken
from about forty tribes, the mostly quoted from
are: Quraysh, Hudhayl, Kina:nah, Himyar,
Jurhum, Qays ‘Ayla:n and Tami:m. From the rest
of the tribes, the Qur’an uses less than eight words
from each.

It is obvious therefore that the Qur’an

contains words that were more commonly used by
some Arab tribes than others.

Ibn ‘Abba:s, for example, reported that he

ِ َ‫ ﻓ‬in
did not know the meaning of the word ‫ﺎﻃﺮ‬

Q35:1 until he heard it used by an Arab Bedouin

‘‫ ’أَ ْﻋ َﺮاﺑِ ّﻰ‬disputing with another over who began the

digging of a well. 129

88
 ‘Umar also did not know what ‫ﺎ‬‫أَﺑ‬ in

Q80:31 meant, while Abu Bakr refrained from

attempting an explanation commenting that he did
not know.130

Does The Qur’an Contain Non-Arabic Words?

There is absolutely no doubt that the Qur’an
in its entirety is in the Arabic tongue. Too many
scholars to name here have discussed the question
of the so-called non-Arabic words in the Qur’an in
detail in their writings. The great majority,
correctly and justifiably, agree that the whole
Qur’an is Arabic and that it does not contain
between its covers words in any other language.
As for the Qur’anic words that have been
claimed to be non-Arabic, they are, in some cases,
either of non-Arabic origin, or it so happened that
the same words had been used both in Arabic and
other languages as well.131 In either case, this does

89
not mean that such words are not part of the
Arabic language.
As the Arabs had been in contact with many
nations from time immemorial, it was inevitable
that some sort of linguistic exchange would take
place. Such words that the Arabs had borrowed
from other ‘tongues’ were incorporated into their
own language and became an inseparable, and
probably indispensable, part of it, as these words
were subject to the rules of Arabic grammar,
modes of pronunciation, etc. When the Qur’an was
revealed to the Prophet ( ) it did not use words
that were not already in the Arabic tongue.
Ibn ‘Abba:s, quoting Arabic lines of verse,
answered the questions put to him by Na:fi‘ ibn
Al-’Azraq and Najdah ibn ‘Umayr132 concerning
the meanings of numerous words that they claimed
they did not know and had not been used by the
Arabs. He is the same Ibn ‘Abba:s who said he did
ِ َ‫ ﻓ‬in Q35:1 or ‫اﻓْـﺘﺢ‬
not know the meaning of ‫ﺎﻃ ِﺮ‬ َْ

90
in Q7:89,133 which are Arabic in origin, until he
heard them used by other Arabs in different
contexts.
However, in other situations, not only did he
ِ ‫اﻟْ ِﺠ ْﺒ‬
explain the meanings of words like al-Jibt ‫ﺖ‬

of Q4:51, hasab ‫ﺐ‬ ِ

ُ‫ﺼ‬َ ‫ َﺣ‬of Q21:98, ra:‘ina: ‫َراﻋﻨَﺎ‬

of Q2:104, malaku:t ‫ﻮت‬

َ ‫ َﻣﻠَ ُﻜ‬of Q6:75, hayta lak

‫ﻚ‬
َ َ‫ﺖ ﻟ‬
َ ‫ َﻫ ْﻴ‬of Q12:23, etc., but also stated their
origins in their foreign languages, namely,
Ethiopic ‘‫’ َﺣﺒَ ِﺸﻰ‬, Zinji ‘‫’ ِزﻧْﺠ ِﻰ‬, Hebrew, Nabatean

and Coptic respectively.134

This actually means that judging a language
depends mainly on how much the person passing
the judgement knows of that language,135 hence,
the acceptance of the Qur’anic testimony to its
being Arabic in its entirety.
Al-Suyu:ti136 records one hundred and
eighteen words from the Qur’an whose origins,

91
some scholars claim, are non-Arabic. Those words
actually belong to the languages of the countries
with whom the Arabs were in immediate contact,
and the great majority of them are Semitic,137
which means that these words must have become
part of the Arabic language through contact and
usage for a considerable length of time. Thus, they
cannot be considered non-Arabic.
On the other hand, there are some serious
studies that traced many foreign languages, strange
as it may seem yet worth considering, back to
Arabic and therefore these studies consider Arabic
to be the mother language or the origin of all other
languages not only the Semitic ones.138 I do not
either support or oppose such a view. However, if
this proves to be the case, this means that all the
so-called words of non-Arabic origin are in
actuality pure Arabic, deeply rooted in the
language and a reminder of its old history.

92
 Ibn Abi Ha:tim reported that Sufya:n Al-
Thawri said commenting on the status of the

 ‫ ِﺔ َوُﻛ‬‫ﻟَ ْﻢ ﻳَـ ْﻨ ِﺰ ْل َو ْﺣ ٌﻰ إِﻻ ﺑِﺎﻟْ َﻌ َﺮﺑِﻴ‬

Arabic language: “ ‫ﻰ ﺗَـ ْﺮ َﺟ َﻢ‬ ِ‫ﻞ ﻧَﺒ‬

‫”ﻟِ َﻘ ْﻮِﻣ ِﻪ‬,139 that is, ‘No Revelations ever descended

except in Arabic and every Prophet translated to

his people (in their tongue)’. In spite of the fact
that it is extremely difficult, if not impossible, to
prove the truth of this saying, it is worth
considering. However, the Qur’an does not
mention that all divine Revelations were in Arabic;
it only testifies that all the Messengers of Allah
delivered the Message in the languages of their
peoples. Q14:4 reads ‫ﺎن ﻗَـ ْﻮِﻣ ِﻪ‬ َ
ٍ ‫ر ُﺳ‬ ‫وَﻣﺎ أَ ْر َﺳ ْﻠﻨَﺎ ِﻣﻦ‬
ِ ‫ﻮل إِﻻ ﺑِﻠِﺴ‬
َ
‫ َﻦ ﻟَ ُﻬ ْﻢ‬‫ ﻟِﻴُﺒَـﻴ‬, “And We sent not a Messenger except

with the language of his people, in order that he

might make (the Message) clear for them”.140
Here is a logical and common-sensical
Qur’anic testimony that as the Message of Allah

93
and the teachings of the religion have to be
explained to the people in the clearest possible
way, the language, which is the most important
means of communication, used by a Prophet must
not only be understood but also be the people’s
mother tongue, own language: ‫ﺎن ﻗَـ ْﻮِﻣ ِﻪ‬
ِ ‫ ﺑِﻠِﺴ‬. So,
َ
Muhammad ( ) was an Arab and his Book was/is
in Arabic.
In ten Surahs, the Qur’an refers to this fact
eleven times namely:
Q12:2 َ ُ‫ ُﻜ ْﻢ ﺗَـ ْﻌ ِﻘﻠ‬‫ﺎ ﻟَ َﻌﻠ‬‫ﺎ أَ َﻧﺰﻟْﻨَﺎﻩُ ﻗُـ ْﺮَءاﻧًﺎ َﻋ َﺮﺑِﻴ‬‫إِﻧ‬
‫ﻮن‬

Q13:37 َ ِ‫َوَﻛ َﺬﻟ‬

‫ﺎ‬‫ﻚ أَ َﻧﺰﻟْﻨَﺎﻩُ ُﺣ ْﻜ ًﻤﺎ َﻋ َﺮﺑِﻴ‬

Q16:103 ‫ﻴﻦ‬ ٌ ‫ﻰ َو َﻫ َﺬا ﻟِ َﺴ‬ ‫ون إِﻟَْﻴ ِﻪ أَ ْﻋ َﺠ ِﻤ‬

ٌ ِ‫ﻣﺒ‬ ‫ﻰ‬ ِ‫ﺎن َﻋ َﺮﺑ‬ َ ‫ﻳﻦ ﻳُـ ْﻠ ِﺤ ُﺪ‬ ِ  ُ ‫ﻟِﺴ‬
َ ‫ﺎن اﻟﺬ‬ َ
ِ ‫ﺮﻓْـﻨَﺎ ﻓِ ِﻴﻪ ِﻣﻦ اﻟْﻮ ِﻋ‬ ‫وﺻ‬ ‫ﺎ‬‫ﻚ أَﻧﺰﻟْﻨَﺎﻩُ ﻗُـﺮءاﻧًﺎ َﻋﺮﺑِﻴ‬
‫ﻴﺪ‬ ِ
Q20:113
َ َ َ َ َْ َ َ ‫َوَﻛ َﺬﻟ‬
Q26:195 ‫ﻴﻦ‬ ٍ ‫ﺑِﻠِﺴ‬
ٍ ِ‫ﻣﺒ‬ ‫ﻰ‬ ِ‫ﺎن َﻋ َﺮﺑ‬ َ
Q39:28 َ ‫ـ ُﻘ‬‫ ُﻬ ْﻢ ﻳَـﺘ‬‫ﺎ ﻏَْﻴـ َﺮ ِذى ِﻋ َﻮ ٍج ﻟَ َﻌﻠ‬‫ﻗُـ ْﺮَءاﻧًﺎ َﻋ َﺮﺑِﻴ‬
‫ﻮن‬
ٍ ِ
Q41:3 َ ‫ـ ْﻌﻠَ ُﻤ‬‫َﻘ ْﻮم ﻳ‬‫ﺎ ﻟ‬‫ﺖ َءاﻳَﺎﺗُﻪُ ﻗُـ ْﺮَءاﻧًﺎ َﻋ َﺮﺑِﻴ‬
‫ﻮن‬ ْ َ‫ﺼﻠ‬
 ُ‫ﺎب ﻓ‬
ٌ َ‫ﻛﺘ‬

94
Q41:44 ُ‫ﺖ َءاﻳَﺎﺗُﻪ‬  ُ‫َﻘﺎﻟُﻮا ﻟَ ْﻮﻻ ﻓ‬‫ﺎ ﻟ‬‫َوﻟَ ْﻮ َﺟ َﻌ ْﻠﻨَ ُﺎﻩ ﻗُـ ْﺮَءاﻧًﺎ أَ ْﻋ َﺠ ِﻤﻴ‬
ْ َ‫ﺼﻠ‬

‫ﻰ‬ ِ‫ﻰ َو َﻋ َﺮﺑ‬ ‫اﻋ َﺠ ِﻤ‬

ْ َ‫أ‬
Q42:7 ‫ﺎ‬‫ﻚ ﻗُـ ْﺮَءاﻧًﺎ َﻋ َﺮﺑِﻴ‬ َ ِ‫َوَﻛ َﺬﻟ‬
َ ‫ﻚ أَ ْو َﺣ ْﻴـﻨَﺎ إِﻟَْﻴ‬
Q43:3 َ ُ‫ ُﻜ ْﻢ ﺗَـ ْﻌ ِﻘﻠ‬‫ َﻌﻠ‬‫ﺎ ﻟ‬‫ﺎ َﺟ َﻌ ْﻠﻨَﺎﻩُ ﻗُـ ْﺮَءاﻧًﺎ َﻋ َﺮﺑِﻴ‬‫إِﻧ‬
‫ﻮن‬

Q46:12 ِ ‫ﻴ‬‫ﺎ ﻟ‬‫ﺪ ٌق ﻟِﺴﺎﻧًﺎ َﻋﺮﺑِﻴ‬ ‫ﻣﺼ‬ ‫وﻫ َﺬا ﻛِﺘﺎب‬

‫ ِﺬﻳ َﻦ ﻇَﻠَ ُﻤﻮا‬‫ﻨﺬ َر اﻟ‬ُ َ َ َ ٌ َ ََ
Why was The Qur’an Revealed in Arabic?
Q41:44 above explains why the Arabic
language was chosen. Had the Qur’an been
revealed in a language other than Arabic, the
Arabs would have questioned the whole matter,
and would have had solid grounds for the rejection
of the new Message: a Book they understood
nothing of, and an Arab, the Prophet ( ), speaking
a foreign language?
The Arabs, as addressees of the Qur’an had
to understand what the Qur’an was about; and this
could not have been achieved unless it was in a
language they understood perfectly. Also, when

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the Qur’an, as indicated in Q42:7 and Q64:9
referring to the Day of Assembling ‫ﻳَـ ْﻮم اﻟْ َﺠ ْﻤﻊ‬

promises a good reward for its followers and

warns of a severe punishment for its rejectors, this
surely had to be in a language the Arabs would be
able to understand.
Looking again at the same situation from the
other side, if the Deliverer of Allah’s Message was
a non-Arab, whose mother-tongue was any
language other than Arabic, and he recited the
Word of Allah in Arabic, the Arabs would still
have had a reason to reject what he had brought
them, because the whole matter would not have
made any sense.
Q26:198-9 refer to this situation in very clear
terms showing the lack of logic and sense in the
argument: ‫ﻣﺎ َﻛﺎﻧُﻮا ﺑِ ِﻪ‬ ‫ﻴﻦ ﻓَـ َﻘ َﺮأَﻩُ َﻋﻠَْﻴ ِﻬﻢ‬ ِ ِ ‫ﺰﻟْﻨَﺎﻩُ َﻋﻠَﻰ ﺑَـ ْﻌ‬ ‫َوﻟَ ْﻮ ﻧَـ‬
َ ‫ﺾ اﻷَ ْﻋ َﺠﻤ‬
‫ﻴﻦ‬ِِ
َ ‫ ُﻣ ْﺆﻣﻨ‬, “And if We had revealed it (the Qur’an)

96
unto any of the non-Arabs, and he had recited it
unto them, they would not have believed in it”.141

By way of conclusion, it can be said that

understanding any message necessitates two
important steps:
1. Correct and complete reception of the
message; in the case of the Qur’an, word
and sense.
2. Decoding the message received, i.e.,
grasping its meaning/s properly.
It is only through the combination of the two
elements of reception and decoding, that proper
understanding of the message can be achieved.142

The Word of Allah: Accusations And a Challenge

From the very first Revelations, the Qur’an
asserted its status as the Word of Allah. The
Prophet ( ) himself never claimed that the Qur’an
was his own composition; rather he was a mere

97
deliverer of the Message. Q17:93 makes this clear

َ َ‫ﻨﺖ إِﻻ ﺑ‬
ً‫ر ُﺳﻮﻻ‬ ‫ﺸ ًﺮا‬ ُ ‫ﻰ َﻫ ْﻞ ُﻛ‬‫ﺎن َرﺑ‬
َ ‫ ﻗُ ْﻞ ُﺳ ْﺒ َﺤ‬, “Say: Glory be to

my Lord! Am I aught by a man- (sent as) a

Messenger”.143 Q41:6 also says: َ َ‫ َﻤﺎ أَﻧَﺎ ﺑ‬‫ﻗُ ْﻞ إِﻧ‬
‫ﻣﺜْـﻠُ ُﻜ ْﻢ‬ ‫ﺸ ٌﺮ‬

‫ﻰ‬ َ‫ﻮﺣﻰ إِﻟ‬

َ ُ‫ ﻳ‬, “Say: I am only a human being like you,
it is inspired in me that ...”.144 Accordingly, the
only difference between Muhammad ( ) and the
people he was addressing was the fact that Allah
chose him to receive and deliver the divine
Message of Islam.
The accusations frequently levelled at the
Prophet ( ) were that the Qur’an he recited was
his own and not a Divine Inspiration, that he learnt
it from others, that what he was saying was poetry
or magic, that he was mad or possessed, etc.
To all such ungrounded accusations and
more, the Qur’an gave answers. However, the
Qur’anic answers would be meaningless to a non-
believer unless they addressed man’s reason.

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 Firstly, in Muhammad ( )’s life before
becoming a Prophet, he was never known as a poet
or a literary figure of any sort. It was only when he
became forty years of age that he began telling the
Meccans about the new Message. Q10:15-6 reason
with the opponents and answer their unfounded
and illogical argument:
ِ ْ‫ﻮن ﻟِ َﻘﺂءﻧَﺎ اﺋ‬
ٍ ‫ﺖ ﺑُِﻘﺮء‬
‫ان ﻏَﻴْ ِﺮ َﻫ َﺬا‬ ِ  َ َ‫ﺎت ﻗ‬
ٍ َ‫ـﻨ‬‫وإِذَا ﺗُـﺘْـﻠَﻰ َﻋﻠَﻴْ ِﻬﻢ ءاﻳﺎﺗُـﻨَﺎ ﺑـﻴ‬
َْ َ َ ‫ﻳﻦ ﻻ ﻳَـ ْﺮ ُﺟ‬
َ ‫ﺎل اﻟﺬ‬ َ ََ ْ َ
ِ ِ ِ ِ ِ ُ ‫ﺪﻟْﻪ ﻗُﻞ ﻣﺎ ﻳ ُﻜ‬ ‫أَو ﺑ‬
َ ُ‫ﺒِ ُﻊ إِﻻ َﻣﺎ ﻳ‬‫ﺪﻟَﻪُ ﻣﻦ ﺗ ْﻠ َﻘﺂءى ﻧَـ ْﻔﺴﻰ إِ ْن أَﺗ‬ َ‫ﻮن ﻟﻰ أَ ْن أُﺑ‬
‫ﻰ‬‫ﻰ إِﻧ‬ َ‫ﻮﺣﻰ إِﻟ‬ َ َْ ُ َ ْ
ٍ ‫اب ﻳَـ ْﻮٍم َﻋ ِﻈ‬
‫ﻪُ َﻣﺎ ﺗَـﻠَ ْﻮﺗُﻪُ َﻋﻠَﻴْ ُﻜ ْﻢ َوﻻ‬‫ﻴﻢ * ﻗُ ْﻞ ﻟَ ْﻮ َﺷﺂءَ اﻟﻠ‬ َ ‫ﻰ َﻋ َﺬ‬‫ﺖ َرﺑ‬ َ ‫ﺎف إِ ْن َﻋ‬
ُ ْ‫ﺼﻴ‬ ُ ‫أَ َﺧ‬

َ ُ‫ﻣﻦ ﻗَـﺒْﻠِ ِﻪ أَﻓَﻼ ﺗَـ ْﻌ ِﻘﻠ‬ ‫ﻴﻜ ْﻢ ﻋُ ُﻤ ًﺮا‬

‫ﻮن‬ ُ ِ‫ﺖ ﻓ‬
ُ ْ‫أَ ْد َر ُاﻛﻢ ﺑِ ِﻪ ﻓَـ َﻘ ْﺪ ﻟَﺒِﺜ‬

“And when Our clear Ayahs are recited unto them,

those who hope not for their meeting with Us, say:
“Bring us a Qur’an other than this, or change it”.
“Say (O Muhammad): “It is not for me to change it
on my own accord, I only follow that which is
revealed unto me. Verily I fear if I were to disobey
my Lord, the torment of the Great Day. Say (O
Muhammad): “If Allah had so willed, I should not

99
have recited it to you nor would He have made it
known to you. Verily, I have stayed amongst you a
lifetime before this. Have you then no sense?”.145
The pagan Meccans also said that the Prophet
( ) learnt the Qur’an from a non-Arab who was a
sword-maker in Mecca.146 The Qur’an responds to
this ridiculous claim that it is not logical that a
non-Arabic speaking person could have taught
Muhammad ( ) anything. Reason is lacking in
this argument. Q16:103 ُ‫ ُﻤﻪ‬‫ َﻤﺎ ﻳُـ َﻌﻠ‬‫ﻮن إِﻧ‬
َ ُ‫ ُﻬ ْﻢ ﻳَـ ُﻘﻮﻟ‬‫َوﻟَ َﻘ ْﺪ ﻧَـ ْﻌﻠَ ُﻢ أَﻧـ‬
ِ ِ ِ ِ َ ‫ ِﺬي ﻳـ ْﻠ ِﺤ ُﺪ‬‫ﺎن اﻟ‬ ِ َ ‫ ﺑ‬may
ٌ ِ‫ﻣﺒ‬ ‫ﻰ‬ ِ‫ﺎن َﻋ َﺮﺑ‬
‫ﻴﻦ‬ ٌ‫ﺴ‬ َ ‫ﻰ َو َﻫ َﺬا ﻟ‬ ‫ون إﻟَْﻴﻪ أَ ْﻋ َﺠﻤ‬ ُ ُ‫ﺴ‬ َ ‫ﺸ ٌﺮ ﻟ‬َ
translate: “And indeed We know that they
(polytheists and pagans) say: “It is only a human
being who teaches him (Muhammad ). The
tongue of the man they refer to is foreign, while
this (the Qur’an) is a clear Arabic tongue”.147 This
accusation actually reflects the inability of the
Arabs to respond to the Qur’anic challenge, as will
be explained shortly.

100
 As a matter of fact, there is no evidence from
history or any other source that the Prophet of
Islam, Muhammad ( ), learnt anything related to
his Message from another human being. The logic
is that if the Qur’an was Muhammad ( )’s
composition, or that he received it from another
person, it was very likely, as it is the nature of
humans, that contradictions would occur,
especially when one considers the sheer size of the
Qur’an disregarding all other aspects, like the fact
that Muhammad ( ) could not read or write, etc.
Q4:82 urges the listeners/readers and all the
seekers of the Truth to consider this important
ِ ‫ﺎن ِﻣﻦ ِﻋ‬
‫ ِﻪ ﻟََﻮ َﺟ ُﺪوا ﻓِﻴ ِﻪ‬‫ﻨﺪ ﻏَْﻴ ِﺮ اﻟﻠ‬
point: ْ َ ‫ان َوﻟَ ْﻮ َﻛ‬
َ َ‫ون اﻟْ ُﻘ ْﺮء‬
َ ‫ ُﺮ‬‫أَﻓَﻼ ﻳَـﺘَ َﺪﺑـ‬

‫اﺧﺘِﻼﻓًﺎ َﻛﺜِ ًﻴﺮ‬

ْ , ‘Do they not consider the Qur’an
carefully? Had it been from other than Allah, they
would surely have found therein much
contradictions’.

101
 Therefore, Allah in the Qur’an sets the
challenge to the masters of the language who used
to meet annually in the su:qs of ‘Uka:z and
Marbad148 where all the great poets competed with
one another showing the highest standard of
eloquence and rhetoric.
Their mastery of the Arabic language and
their ability to make it respond to their
expressional purposes were a cause of pride to
them. There was no better honour given to a poet
than when his poem was hung on the walls of the
Ka‘bah.
Yet amongst all this came the Qur’anic
challenge. Q17:88 states plainly:
‫ﻮن ﺑِ ِﻤﺜْﻠِ ِﻪ َوﻟَ ْﻮ‬ ِ ‫ﺄْﺗُﻮا ﺑِ ِﻤﺜْ ِﻞ َﻫ َﺬا اﻟْ ُﻘﺮء‬‫ﻦ َﻋﻠَﻰ أَن ﻳ‬ ‫اﻹﻧﺲ واﻟْ ِﺠ‬
َ ُ‫ان ﻻ ﻳَﺄْﺗ‬ َْ ُ
ِ ‫ﺖ‬ِ ‫اﺟﺘَﻤﻌ‬ ِ
َ َ ْ ‫ﺌ ِﻦ‬‫ﻗُﻞ ﻟ‬
ٍ ‫ﻀ ُﻬ ْﻢ ﻟِﺒَـ ْﻌ‬
‫ﺾ ﻇَ ِﻬ ًﻴﺮا‬ ُ ‫ﺎن ﺑَـ ْﻌ‬
َ ‫ َﻛ‬,

“Say: “If the whole of mankind and Jinns were to

gather together to produce the like of this Qur’an,
they could not produce the like thereof, even if

102
they backed up each other with help and
support”.149 This Ayah sets the challenge stating
the impossibility of producing something similar
to the Qur’an and urging the proud Arabs to try.
As they accused the Prophet ( ) of
fabricating the divine Revelations, Q52:33-4 says:
‫ﻴﻦ‬ ِ ِ ‫ﻣﺜْﻠِ ِﻪ إِن َﻛﺎﻧُﻮا‬ ‫ﻳﺚ‬
َ ‫ﺻﺎدﻗ‬َ َ َ َ ُ‫ﻮﻟَﻪُ ﺑَﻞ ﻻ ﻳُـ ْﺆِﻣﻨ‬ ‫ﻮن ﺗَـ َﻘ‬
ٍ ‫ﻮن * ﻓَـ ْﻠﻴﺄْﺗُﻮا ﺑِﺤ ِﺪ‬ َ ُ‫ أَ ْم ﻳَـ ُﻘﻮﻟ‬, “Or

do they say: “He (Muhammad) has forged it (the

Qur’an)? Nay! They believe not! let them produce
a recital like unto it (the Qur’an) if they are
truthful”.150
As is well-known the Qur’an was using a
language which they were familiar with; it was the
same language which they used in their orations,
poetry, prose, every-day life, etc., and the
meanings and ideas were taken up by their sages,
speakers and poets. In spite of all this, this first
challenge was not met.

103
 The Qur’an then went one step further to
make it easier for them to try and meet the
challenge. Q11:13-4 say:
ٍ
ْ ‫و ْادﻋُﻮا َﻣ ِﻦ‬ ‫ﻣ ْﻔﺘَـ َﺮﻳَﺎت‬ ‫ﻮن اﻓْـﺘَـ َﺮاﻩُ ﻗُ ْﻞ ﻓَﺄْﺗُﻮا ﺑِ َﻌ ْﺸ ِﺮ ُﺳ َﻮٍر‬
‫اﺳﺘَﻄَ ْﻌﺘُﻢ‬ َ ُ‫أَ ْم ﻳَـ ُﻘﻮﻟ‬

‫ﻴﻦ‬ ِ ِ ‫ ِﻪ إِن ُﻛﻨﺘﻢ‬‫ون اﻟﻠ‬

ِ ‫ﻣﻦ ُد‬ ,
َ ‫ﺻﺎدﻗ‬َ ُْ
“Or they say, “He (Muhammad ) forged it (the
Qur’an)”. Say: “Bring you then ten forged Surahs
like unto it, and call whosoever you can, other than
Allah (to your help), if you speak the truth”.151 The
Qur’an then goes on to state
‫ ِﻪ‬‫ﻧﺰ َل ﺑِ ِﻌ ْﻠ ِﻢ اﻟﻠ‬ ْ َ‫ ْﻢ ﻳَ ْﺴﺘَ ِﺠﻴﺒُﻮا ﻟَ ُﻜ ْﻢ ﻓ‬‫ ْﻢ ﻳَ ْﺴﺘَ ِﺠﻴﺒُﻮا ﻓَِﺈن ﻟ‬‫ﻓَِﺈن ﻟ‬
ِ ُ‫ َﻤﺎ أ‬‫ﺎﻋﻠَ ُﻤﻮا أَﻧ‬

‫ ِﻪ‬‫ َﻤﺎ أُﻧ ِﺰ َل ﺑِﻌِ ْﻠ ِﻢ اﻟﻠ‬‫ﺎﻋﻠَ ُﻤﻮا أَﻧ‬

ْ َ‫ ﻟَ ُﻜ ْﻢ ﻓ‬, “If then they answer you
not, know then that the Revelation (the Qur’an) is
sent down with the knowledge of Allah”.152 Yet,
again, the challenge was not met, and their mastery
of rhetoric was of no avail. Therefore, the Qur’an
went on, as Q10:38-9 shows, making it even easier
for the opponents:

104
 ِِ ٍ ‫ﻮن اﻓْـﺘـﺮاﻩ ﻗُﻞ ﻓَﺄْﺗُﻮا ﺑِﺴ‬
ْ ‫ﻣﺜْﻠﻪ َو ْادﻋُﻮا َﻣ ِﻦ‬ ‫ﻣﻦ‬ ‫ﻮرة‬
‫ﻣﻦ‬ ‫اﺳﺘَﻄَ ْﻌﺘُﻢ‬ َ ُ ْ ُ َ َ َ ُ‫أَ ْم ﻳَـ ُﻘﻮﻟ‬
‫ﻴﻦ‬ ِ ِ ‫ ِﻪ إِن ُﻛﻨﺘﻢ‬‫ون اﻟﻠ‬
ِ ‫ ُد‬,
َ ‫ﺻﺎدﻗ‬َ ُْ
“Or do they say: “He (Muhammad ) has forged
it?” Say: “Bring then a Surah like unto it, and call
upon whosoever you can, besides Allah, if you are
truthful”.153
The Qur’an then repeats the same challenge
with one Surah, (considering that a Surah can only
be three Ayahs). Q2:23-4 read:
‫ﻣﻦ‬ ‫آء ُﻛﻢ‬ ِِ ٍ ‫ﺰﻟْﻨَﺎ َﻋﻠَﻰ َﻋﺒ ِﺪﻧَﺎ ﻓَﺄْﺗُﻮا ﺑِﺴ‬ ‫ﻤﺎ ﻧَـ‬ ‫ﻣ‬ ‫ﺐ‬
ٍ ْ‫َوإِن ُﻛﻨﺘُ ْﻢ ﻓِﻰ َرﻳ‬
َ ‫ﻣﺜْﻠﻪ َو ْاد ُﻋﻮا ُﺷ َﻬ َﺪ‬ ‫ﻣﻦ‬ ‫ﻮرة‬
َ ُ ْ

‫ َﺎر‬‫ـ ُﻘﻮا اﻟﻨ‬‫ ْﻢ ﺗَـ ْﻔ َﻌﻠُﻮا َوﻟَﻦ ﺗَـ ْﻔ َﻌﻠُﻮا ﻓَﺎﺗ‬‫ﻴﻦ * ﻓَِﺈن ﻟ‬ ِ ِ ‫ ِﻪ إِن ُﻛﻨﺘﻢ‬‫ون اﻟﻠ‬
ِ ‫ ُد‬,
َ ‫ﺻﺎدﻗ‬َ ُْ
“And if you (Arab pagans, Jews and Christians)
are in doubt concerning that which We have sent
down (i.e. the Qur’an) to Our slave (Muhammad
), then produce a Surah of the like thereof and
call your witnesses (supporters and helpers)
besides Allah, if you are truthful. But if you do
not, and you can never do it, then, fear the Fire”.154

105
 It is striking that Q8:31 tells of the Arabs
saying:
‫ﺸﺂءُ ﻟَ ُﻘ ْﻠﻨَﺎ ِﻣﺜْ َﻞ َﻫ َﺬا إِ ْن‬
َ َ‫َوإِ َذا ﺗُـ ْﺘـﻠَﻰ َﻋﻠَْﻴ ِﻬ ْﻢ َءاﻳَﺎﺗُـﻨَﺎ ﻗَﺎﻟُﻮا ﻗَ ْﺪ َﺳ ِﻤ ْﻌﻨَﺎ ﻟَ ْﻮ ﻧ‬
ِ ِ
َ ‫وﻟ‬ َ‫ َﻫ َﺬا إِﻻ أَ َﺳﺎﻃ ُﻴﺮ اﻷ‬,
‫ﻴﻦ‬

“And when Our Ayahs (of the Qur’an) are recited

to them, they say: “We have heard this (before); if
we wish we can say the like of this. This is nothing
but the tales of the ancients”,155 but they never
fulfilled their claim. Even those few who tried to
imitate the Qur’an, and gave their composition no
other name but Qur’an, attempting as well a
Qur’anic pattern, the Arabs themselves laughed at
the naïvity of their attempts.156
In short, the result was an utter defeat and
feeling of shame as the Qur’anic style was indeed
unique. Many of those who opposed Muhammad
( ) and the Qur’an could not help but praise the
divine Revelation admitting that it was nothing
like their poetry or the Saj‘ (rhythmical, rhymed

106
utterances) of the Soothsayers, or magic, etc., as
their ignorance and stubbornness led them to
falsely claim.157

It is absolutely amazing that until this very

day the Qur’an still presents the same simple and
uncontested claim that it is the Word of the
Creator, Allah. The challenge has not changed and
will never change until the Day of Judgement.

107
 Notes
1. Allah: the name of God in Islam.

2. According to Muhammad M. Abu Shahbah,

‘Collection of The Kuran, and Refutation of
Suspicions Cast Upon it’, in “The Seventh
Conference of the Academy of Islamic
Research” (1973), p.41:
“A mutawa:tir ‘‫ ’ ُﻣﺘَـ َﻮاﺗِﺮ‬Reading is one which
has been transmitted by independent “chain”
(’asa:ni:d ‫ )أَ َﺳﺎﻧِﻴﺪ‬of authorities on a scale
sufficiently wide as to rule out the possibility of
error. The principle entailed in this definition is
that a large number of readers scattered over a
wide area could not possibly concur on an
erroneous and fabricated Reading. Therefore, the
Ulema are generally agreed that a mutawa:tir
report affords certainty. The Tawa:tur may be
verbal or in meaning. The entire Qur’an comes
under the verbal category”.

See also: Shahbah, al-Madkhal li Dira:sat al-

Qur’an al-Kari:m (1992), p.7. Cf. Labib as-Said,
The Recited Koran. A History of The First
Recorded Version, translated and adapted by
Bernard Weiss, M. A. Ruaf and Morroe Berger
(n.d.), pp.53-54.

3. See Shahbah, Collection, p.41. Shahbah, al-

Madkhal, p.7. Bakri S. Ami:n, al-Ta‘bi:r al-

108
 Fanni fi: al-Qur’an (1976), p.11.

4. See Arthur Jeffery (ed.), Muqaddimata:n fi:

‘Ulu:m al-Qur’an (1954), p.282. Ami:n, Ta’bi:r,
p.11. Shahbah, al-Madkhal, pp.19-20. Helmut
G‫ﻥ‬tje, The Qur’an and its Exegesis, Selected
Texts with Classical and Modern Muslim
Interpretations, translated and edited by Alford
T. Welch (1976) p.5.

According to Shahbah and Gätje, it is said

that Qara’a ‘◌َ ‫ ’ﻗَـ َﺮأ‬has its origin in the Aramaic
language, one of the Semitic languages to which
Arabic belongs; Qara’a had then been
Arabicized long before Islam and became part of
the Arabic language and subject to Arabic rules
of grammar and pronunciation.

On the other hand, Arthur Jeffery in A Reader on

Islam: Passages from Standard Arabic Writings
Illustrative of The Beliefs and Practices of
Muslims (1962), p.18 says that ‘Qur’an’ is a
borrowed word in Arabic, coming from the
Syriac qeryana meaning “Scripture Lesson”.

5. Cf. Abdullah Yusuf Ali, The Meaning Of The

Holy Qur’an (1992). Muhammad M. Khan and
Muhammad T. Helali, Interpretation of The
Meanings of The Noble Qur’an (1993). Arthur J.
Arberry, The Koran Interpreted (1991).

6. Di:wa:n Hassa:n ibn Tha:bit al-’Ansa:ri (1961),

109
 ‫‪p.248. Al-Ja:hiz, al-Baya:n wa al-Tabyi:n‬‬
‫‪(1949), v.3, p.262. In Jeffery, Muqaddimata:n,‬‬
‫‪’.‬ﻳَـ ْﻘﻄَ ُﻊ‘ ‪’ is written‬ﻳُـ َﻘ ِﻄّ ُﻊ‘ ‪p.283 the word‬‬

‫‪7.‬‬ ‫‪According to Ibn Manzu:r, Lisa:n al-‘Arab,‬‬

‫‪َ ’, the poet is ‘Amr ibn Kulthu:m.‬ﻫ َﺠ َﻦ‘ ‪under h-j-n‬‬
‫ﺎن اﻟﻠﱠ ْﻮ ِن َﱂْ ﺗَـ ْﻘ َﺮأْ “ ‪The line reads:‬‬ ‫اﻋﻰ َﻋ ْﻴﻄَ ٍﻞ أَ ْدﻣﺎء ﺑِ ْﻜ ٍﺮ ‪ِ ...‬ﻫﺠ ِ‬ ‫ِ‬
‫َ‬ ‫ََ‬ ‫ذ َر َ ْ‬
‫‪َ ”. He also says that a camel described as‬ﺟﻨِﻴﻨَﺎ‬
‫‪hija:n means it is purely white. In his wording:‬‬
‫اﻹﺑِ ِﻞ “‬ ‫ﺎن ِﻣ َﻦ ِ‬‫واﳍِ َﺠ ُ‬
‫ﻴﺪﻩ‪ْ :‬‬ ‫ﺎل اﺑْ ُﻦ ِﺳ َ‬
‫ﻴﺾ اﻟْ ِﻜ َﺮ ُام‪َ .‬وﻗَ َ‬ ‫ﺎن ِﻣ َﻦ ِ‬
‫اﻹﺑِ ِﻞ اﻟْﺒِ ُ‬ ‫واﳍِ َﺠ ُ‬
‫ْ‬
‫ﺼﺔُ اﻟﻠﱠ ْﻮ ِن‬ ‫ﻀﺎء ْ ِ‬
‫اﳋَﺎﻟ َ‬ ‫‪”.‬اﻟْﺒَـ ْﻴ َ ُ‬
‫‪’ he says:‬ﻗَـ َﺮأَ‘ ’‪Under q-r-‬‬
‫ﻀﻄَﻢ ر ِﲪُﻬﺎ َﻋﻠَﻰ وﻟَ ٍﺪ وأَﻧْ ِﺸ َﺪ‪ِ :‬ﻫﺠ ُ ِ‬ ‫ت َﺟﻨِﻴﻨًﺎ ﻗَ ْ‬
‫ﺎن اﻟﻠﱠ ْﻮن َﱂْ‬ ‫َ‬ ‫َ َ‬ ‫ﻂ‪ ،‬أَ ْى َﱂْ ﻳَ ْ ّ َ َ‬ ‫"وَﻣﺎ ﻗَـ َﺮأَ ْ‬
‫َ‬
‫ِ‬
‫ﻀﻄَ ّﻢ َرﲪُ َﻬﺎ‬ ‫ِ‬
‫ﺎس َﻣ ْﻌﻨَﺎﻩُ َﱂْ َﲡْ َﻤ ْﻊ َﺟﻨﻴﻨًﺎ أَ ْى َﱂْ ﻳَ ْ‬ ‫ﺎل أَ ْﻛﺜَـ ُﺮ اﻟﻨﱠ ِ‬ ‫ﺎل‪ :‬ﻗَ َ‬ ‫ِ‬
‫ﺗَـ ْﻘ َﺮأْ َﺟﻨﻴﻨًﺎ َوﻗَ َ‬
‫ت‬‫آﺧ َﺮ َﱂْ ﺗَـ ْﻘ َﺮأْ َﺟﻨِﻴﻨًﺎ أَ ْى َﱂْ ﺗُـ ْﻠ ِﻘ ِﻪ‪َ .‬وَﻣ ْﻌ َﲎ ﻗَـ َﺮأَ ُ‬ ‫ﺎل‪َ :‬وِﻓ ِﻴﻪ ﻗَـ ْﻮ ٌل َ‬ ‫ﲔ‪ .‬ﻗَ َ‬ ‫اﳉَﻨِ ِ‬
‫َﻋﻠَﻰ ْ‬
‫ﺖ ﺑِ ِﻪ َْﳎ ُﻤ ً‬
‫ﻮﻋﺎ أَ ْى أَﻟْ َﻘ ْﻴـﺘُﻪُ"‪.‬‬ ‫آن‪ :‬ﻟََﻔﻈْ ُ‬ ‫اﻟْ ُﻘ ْﺮ َ‬
‫‪According to Jeffery, Muqaddimata:n, the line‬‬
‫‪reads:‬‬
‫اﻋ ْﻰ ﺑِ ْﻜ َﺮةٍ إِ ْذ َﻣﺎءُ ﺑِ ْﻜ ٍﺮ ‪ِ ...‬ﻫ َﺠ ُ‬
‫ﺎن اﻟﻠﱠ ْﻮ ِن َﱂْ ﺗَـ ْﻘ َﺮأْ َﺟﻨِﻴﻨَﺎ‬ ‫ِذ َر َ‬

‫‪8.‬‬ ‫‪Khan and Helali, Qur’an.‬‬

‫‪9.‬‬ ‫‪Khan and Helali, Qur’an.‬‬

‫‪10.‬‬ ‫‪Khan and Helali, Qur’an.‬‬

‫‪11.‬‬ ‫‪Khan and Helali, Qur’an.‬‬

‫‪110‬‬
12. Description of al-Lawh al-Mahfu:z may be
found in: M. A. Al-Sa:bu:ni, Mukhtasar Tafsir
Ibn Kathi:r (abridged) (1396 A.H.), p.626.

13. Khan and Helali, Qur’an.

14. Yusuf Ali, Qur’an.

15. Yusuf Ali, Qur’an, p.1416.

16. Shahbah, al-Madkhal, p.45.

17. Cf. Al-Zarkashi, al-Burha:n fi: ‘Ulu:m al-

Qur’an (1988), v.1, p.290. Al-Suyu:ti, al-Itqa:n
fi: ‘Ulu:m al-Qur’an (1967), v.1, p.116-127.
Shahbah, al-Madkhal, p.47.

18. See Suyu:ti, Itqa:n, v.1, p.127.

19. Yusuf Ali, Qur’an. Khan and Helali, Qur’an.

20. See Zarkashi, Burha:n, v.1, p.290. Shahbah, al-

Madkhal, pp.45-50.

21. Yusuf Ali, Qur’an.

22. Yusuf Ali, Qur’an.

23. Yusuf Ali, Qur’an.

ِ‫ﻚ `ِِ ْذ ِن ﱠ‬
َ ِ‫ﻳﻞ ﻓَِﺈﻧﱠﻪُ ﻧِﱠﺰﻟَﻪُ َﻋﻠَﻰ ﻗَـ ْﻠﺒ‬ ِِ
24. Q2:97: {_‫ا‬ َ ‫ﺎن َﻋ ُﺪ ]وا ﳉ ِْﱪ‬
َ ‫}ﻗُ ْﻞ َﻣﻦ َﻛ‬.

111
 Q16:102: {‫ ْﳊَ ﱠﻖ‬dِ ‫ﻚ‬ َ ِّ‫س ِﻣﻦ ﱠرﺑ‬ ِ ‫وح اﻟْ ُﻘ ُﺪ‬
ُ ‫}ﻗُ ْﻞ ﻧَـ ﱠﺰﻟَﻪُ ُر‬.
ِ ‫}ﻧَـ َﺰ َل ﺑِ ِﻪ ﱡ‬.
Q26:193: {‫ﲔ‬ ُ ‫وح اﻷَﻣ‬ ُ ‫اﻟﺮ‬
Q53:4-7: ٍ‫ﻳﺪ اﻟْ ُﻘ َﻮى* ذُو ِﻣ ﱠﺮة‬ ُ ‫ﻮﺣﻰ* َﻋﻠﱠ َﻤﻪُ َﺷ ِﺪ‬ َ ‫}إِ ْن ُﻫ َﻮ إِﻻ َو ْﺣ ٌﻰ ﻳﱡ‬
{‫ﻷُﻓُ ِﻖ اﻷَ ْﻋﻠَﻰ‬dِ ‫ﺎﺳﺘَـ َﻮى* َو ُﻫ َﻮ‬ ْ َ‫ﻓ‬.
Q81:19-21: *‫ﲔ‬ ِ
ٍ ‫ش َﻣﻜ‬ ِ ‫ﻨﺪ ِذى اﻟْ َﻌ ْﺮ‬ َ ‫ﻮل َﻛ ِﺮ ٍﱘ* ِذى ﻗُـ ﱠﻮ ٍة ِﻋ‬
ٍ ‫}إِﻧﱠﻪُ ﻟََﻘ ْﻮ ُل ر ُﺳ‬
َ
ٍ ِ
{‫ ُﻣﻄَ ٍﺎع ﰒَﱠ أَﻣﲔ‬.

25. According to Shahbah, al-Madkhal, p.53:

“The period of revelation has been calculated
as follows: Muhammad ( ) was born on the 12th
of Rabi:‘ Al-’Awwal, then became a Prophet on
the same day some forty years later; and he
received the first revelation on the 17th of
Ramada:n. This makes six months and five days.
The last revealed Ayah, that of Q2:281 was
either nine, eleven or twenty one days before his
death ( ). Taking an average, this gives a period
of six months and sixteen days during which no
Qur’an was revealed. As he lived exactly sixty
three years, we are left with twenty years, five
months and fourteen days of divine revelation”.

However, according to Ami:n, Ta‘bi:r, p.27:

Al-Bukha:ri reported that ‘A:’ishah and Ibn
‘Abba:s said: “The Prophet ( ) received
revelations in Mecca for ten years and in Medina
for ten years”. This, accordingly, gives a period
of only twenty years.

This report is found in Sakhr, Mawsu:‘at Al-

112
 Hadi:th Al-Shari:f (1997), Al-Bukha:ri, hadi:th
no. 4105:
َ ِ‫ﱮ ) ( ﻟَﺒ‬
‫ﺚ ِﲟَ ﱠﻜﺔَ َﻋ ْﺸ َﺮ‬ ‫ا_ُ َﻋ ْﻨـ ُﻬ ْﻢ أَ ﱠن اﻟﻨﱠِ ﱠ‬ ِ ‫ﺎس ر‬ َ ِ‫"ﻋ ْﻦ َﻋﺎﺋ‬
‫ﺿ َﻰ ﱠ‬ َ ٍ ‫ﺸﺔَ َواﺑْ ِﻦ َﻋﺒﱠ‬ َ
ِ ِ ِ ِ
."‫ﻟْ َﻤﺪﻳﻨَﺔ َﻋ ْﺸ ًﺮا‬dِ‫آن َو‬ َ ِ‫ﺳﻨ‬
ُ ‫ﲔ ﻳُـﻨَـ ﱠﺰ ُل َﻋﻠَ ْﻴﻪ اﻟْ ُﻘ ْﺮ‬

As for the time of Revelation, according to

Musnad of Imam Ahmad, in Mawsu:‘ah, hadi:th
no. 16370: “The Prophet ( ) said: “The Suhuf of
Abraham were revealed on the first night of
Ramadan, the Torah on the sixth of Ramadan,
the ’Inji:l (of Jesus) on the thirteenth of
Ramadan and the Furqa:n (Qur’an) on the
twenty fourth of Ramadan”.
‫ﻴﻢ ِﰱ‬ ِ ِ ُ ‫ﺖ ﺻﺤ‬ ِ‫ﻮل ﱠ‬ َ ‫"ﻋ ْﻦ َواﺛِﻠَﺔَ ﺑْ ِﻦ اﻷَ ْﺳ َﻘ ِﻊ أَ ﱠن َر ُﺳ‬
َ ‫ﻒ إﺑْـ َﺮاﻫ‬ ُ ُ ْ َ‫ أُﻧْ ِﺰﻟ‬:‫ﺎل‬ َ َ‫ا_ ) ( ﻗ‬ َ
‫ﻴﻞ‬ ِْ ‫اﻹ‬
‫ﳒ‬ ِ ‫ﺎن َو‬ ‫ﻀ‬ ‫ﻣ‬ ‫ر‬ ‫ﻦ‬‫ﻣ‬ِ
َ َ ََ ْ َْ َ َ ّ‫ﲔ‬ ‫ﻀ‬ ‫ﻣ‬ ‫ﺖ‬ٍ ‫ﺴ‬ِ ِ
‫ﻟ‬ ‫اة‬‫ر‬ ‫ﻮ‬ ‫ـ‬‫ﺘ‬ ‫اﻟ‬ ِ
‫ﺖ‬ ‫ﻟ‬ِ
ُ َ ْ ‫أَ ﱠو َْ َ ْ ََ َ َ َ ْ َ ﱠ‬
‫ﺰ‬ ‫ﻧ‬ُ‫أ‬‫و‬ ‫ﺎن‬ ‫ﻀ‬ ‫ﻣ‬‫ر‬ ‫ﻦ‬ ‫ﻣ‬ِ ٍ
‫ﺔ‬ ‫ﻠ‬ ‫ـ‬‫ﻴ‬ ‫ﻟ‬ ِ
‫ل‬
ُ
‫ﺖ ِﻣ ْﻦ‬ ْ َ‫ﻳﻦ َﺧﻠ‬ ِ
َ ‫ﺎن ﻷَ ْرﺑَ َﻊ َوﻋ ْﺸ ِﺮ‬ ُ ‫ﺎن َوأُﻧْ ِﺰ َل‬
ُ َ‫اﻟﻔ ْﺮﻗ‬ َ ‫ﺖ ِﻣ ْﻦ َرَﻣ‬
َ ‫ﻀ‬ ْ َ‫ﺸ َﺮ َﺧﻠ‬ َ ‫ﻼث َﻋ‬ َ َ‫ﻟِﺜ‬
."‫ﺎن‬
َ ‫ﻀ‬َ ‫َرَﻣ‬

26. Khan and Helali, Qur’an.

27. Khan and Helali, Qur’an.

28. Khan and Helali, Qur’an.

29. Khan and Helali, Qur’an.

30. Khan and Helali, Qur’an.

31. Khan and Helali, Qur’an.

113
32. Khan and Helali, Qur’an.

33. Khan and Helali, Qur’an.

34. Khan and Helali, Qur’an.

ِ
35. Q11:15 reads {‫ﲔ‬ َ ِ‫ﻴﻊ أَ ْﺟ َﺮ اﻟْ ُﻤ ْﺤﺴﻨ‬ ِ
ُ ‫} َوا ْﺻِ ْﱪ ﻓَِﺈ ﱠن ﱠا_َ ﻻ ﻳُﻀ‬.
And Q16:127-128 read:
َ ‫ﺿ ْﻴ ٍﻖ ِّﳑﱠﺎ ﳝَْ ُﻜ ُﺮ‬
* ‫ون‬ َ ‫ﻚ ِﰱ‬
ُ َ‫_ َوﻻ َﲢْ َﺰ ْن َﻋﻠَ ْﻴ ِﻬ ْﻢ َوﻻ ﺗ‬ِ ‫ﱠ‬dِ ‫}وا ﺻِﱪ وﻣﺎ ﺻﱪ َك إِﻻ‬
ُْ َ َ َ ْ ْ َ
ِ ِ ‫ﱠ‬ ِ‫ﱠ‬
{‫ﻮن‬َ ُ‫ﻳﻦ ُﻫﻢ ﱡْﳏﺴﻨ‬ َ ‫إِ ﱠن ﱠا_َ َﻣ َﻊ اﻟﺬ‬
َ ‫ﻳﻦ اﺗﱠـ َﻘ ْﻮا َواﻟﺬ‬

36. Khan and Helali, Qur’an.

37. The translation of these Ayahs can be found

under “The Prophet ( ) memorises the
Qur’an”.

38. Suyu:ti, Itqa:n, v.1, pp.124-5 relates that

‘Ikrimah said: “Allah sent the Qur’an down in
parts, three Ayahs, four Ayahs and five Ayahs at
a time”.
Abu Sa‘i:d Al-Khudri and ‘Umar have also been
reported to have said the same about the
revelation of five Ayahs at a time.

39. See Zarkashi, Burha:n, v.4, p.23. Jeffery,

Muqaddimata:n, p.34. Shahbah, al-Madkhal,
p.70. Sakhr, Mawsu:’ah, Bukha:ri, hadi:th no.
4609.

40. Shahbah, al-Madkhal, p.69.

114
‫‪41.‬‬ ‫‪See Suyu:ti, Itqa:n, v.1, pp.122-3. Shahbah, al-‬‬
‫‪Madkhal, pp.55-6.‬‬
‫‪The authors also state that other divine Books as‬‬
‫‪well, namely, the ’Inji:l of Jesus, the Zabu:r of‬‬
‫‪David, and the Suhuf of Abraham had also been‬‬
‫‪revealed as a whole, in one go to the respective‬‬
‫‪prophets of Allah.‬‬
‫‪See also, Zarkashi, Burha:n, v.1, p.293.‬‬

‫ﺎس ﺑِ ِﺮﺳﻼﺗِﻰ وﺑِ َﻜ ِ‬ ‫ﻮﺳﻰ إِِّﱏ ا ْﺻﻄََﻔ ْﻴـﺘُ َ‬

‫‪42.‬‬ ‫ﻼﻣﻰ ‪Q7:144-5‬‬ ‫َ‬ ‫ﻚ َﻋﻠَﻰ اﻟﻨﱠ ِ َ‬ ‫ﺎل َ‡ ُﻣ َ‬ ‫}ﻗَ َ‬
‫اح ِﻣﻦ ُﻛ ِّﻞ َﺷ ْﻰ ٍء‬ ‫ﻳﻦ * َوَﻛﺘَـ ْﺒـﻨَﺎ ﻟَﻪُ ِﰱ اﻷَﻟْ َﻮ ِ‬ ‫ﻚ وُﻛﻦ ِﻣﻦ ﱠ ِ‬
‫اﻟﺸﺎﻛ ِﺮ َ‬ ‫ﻓَ ُﺨ ْﺬ َﻣﺎ َءاﺗَـ ْﻴـﺘُ َ َ ّ َ‬
‫ٍ‬ ‫ﱠﻣﻮ ِﻋﻈَﺔً و ﺗَـ ْﻔ ِ‬
‫ﺴﻨِ َﻬﺎ‬ ‫ِ‬
‫ﻚ َ‪ُ ْ‰‬ﺧ ُﺬوا ‪ْ َŠ‬ﺣ َ‬ ‫ﺼﻴﻼً ﻟِّ ُﻜ ِّﻞ ِﺷ ْﻰء ﻓَ ُﺨ ْﺬ َﻫﺎ ﺑِ ُﻘ ﱠﻮةٍ ِوأْ ُﻣ ْﺮ ﻗَـ ْﻮَﻣ َ‬ ‫َ‬ ‫ْ‬
‫ﲔ{‬ ‫ِ‬ ‫ِ‬ ‫َﺳﺄُ ِ‬
‫ﻳﻜ ْﻢ َد َار اﻟْ َﻔﺎﺳﻘ َ‬ ‫ور ُ‬
‫اح ‪Q7:150 {...‬‬ ‫‪َ ...}.‬وأَﻟْ َﻘﻰ اﻷَﻟْ َﻮ َ‬
‫اح َوِﰱ ﻧُ ْﺴ َﺨﺘِ َﻬﺎ ‪Q7:154‬‬ ‫ﺐ أَ َﺧ َﺬ اﻷَﻟْ َﻮ َ‬ ‫ﻀُ‬ ‫ﻮﺳﻰ اﻟْﻐَ َ‬‫ﺖ َﻋﻦ ﱡﻣ َ‬ ‫}وﻟَ ﱠﻤﺎ َﺳ َﻜ َ‬ ‫َ‬
‫ﻮن{‬ ‫ِِ‬ ‫ِ‬
‫ﻳﻦ ُﻫ ْﻢ ﻟ َﺮّ‪ْ Ž‬ﻢ ﻳَـ ْﺮَﻫﺒُ َ‬ ‫ِ‬ ‫ﱠ‬ ‫ِ‬
‫ُﻫ ًﺪى َوَر ْﲪَﺔً ﻟّﻠﺬ َ‬
‫اﳉَﺒَ َﻞ ﻓَـ ْﻮﻗَـ ُﻬ ْﻢ َﻛﺄَﻧﱠﻪُ ﻇُﻠﱠﺔٌ َوﻇَﻨﱡﻮا أَﻧﱠﻪُ َو ِاﻗ ٌﻊ ‪ْ ِِŽ‬ﻢ ُﺧ ُﺬوا َﻣﺎ ‪Q7:171‬‬ ‫} َوإِ ْذ ﻧَـﺘَـ ْﻘﻨَﺎ ْ‬
‫ﻮن{‬ ‫ﺎﻛﻢ ﺑِ ُﻘ ﱠﻮ ٍة َواذْ ُﻛ ُﺮوا َﻣﺎ ِﻓ ِﻴﻪ ﻟَ َﻌﻠﱠ ُﻜ ْﻢ ﺗَـﺘﱠـ ُﻘ َ‬‫َءاﺗَـ ْﻴـﻨَ ُ‬

‫‪43.‬‬ ‫‪Zarkashi, Burha:n, v.1, p.293.‬‬

‫‪44.‬‬ ‫وح{ ‪Q17:85‬‬

‫اﻟﺮ ِ‬ ‫ﻚ َﻋ ِﻦ ﱡ‬ ‫}وﻳَ ْﺴﺄَﻟُﻮﻧَ َ‬
‫‪َ .‬‬
‫ﻚ َﻋﻦ ِذى اﻟْ َﻘ ْﺮﻧَ ْ ِ‬
‫ﲔ{ ‪Q18:83‬‬ ‫}وﻳَ ْﺴﺄَﻟُﻮﻧَ َ‬
‫‪َ .‬‬

‫‪}.‬وإِذَا ﺳﺄَﻟَ َ ِ ِ‬
‫‪45.‬‬ ‫ﻳﺐ{ ‪Q2:186‬‬‫ﻚ ﻋﺒَﺎدى َﻋ ِّﲎ ﻓَِﺈِّﱏ ﻗَ ِﺮ ٌ‬ ‫َ َ‬
‫ﻚ َﻋ ِﻦ اﻷَ ِﻫﻠﱠ ِﺔ{ ‪Q2:189‬‬ ‫ﻮﻧ‬‫ﻟ‬
‫ُ‬‫َ‬
‫ََ ْ َ َ‬‫ﺄ‬ ‫ﺴ‬ ‫ﻳ‬‫}و‬ ‫‪.‬‬
‫ﻮن{ ‪Q2:215‬‬ ‫ِ‬
‫ﻚ َﻣﺎذَا ﻳُﻨﻔ ُﻘ َ‬ ‫‪}.‬ﻳَ ْﺴﺄَﻟُﻮﻧَ َ‬

‫‪115‬‬
 Q2:217 {‫اﻟﺸ ْﻬ ِﺮ ا ْﳊََﺮ ِام‬ ‫ﻚ َﻋ ِﻦ ﱠ‬ َ َ‫}ﻳَ ْﺴﺄَﻟُﻮﻧ‬.
Q2:219 {‫اﳋَ ْﻤ ِﺮ َواﻟْ َﻤ ْﻴ ِﺴ ِﺮ‬ ْ ‫ﻚ َﻋ ِﻦ‬ َ َ‫ }ﻳَ ْﺴﺄَﻟُﻮﻧ‬and ‫ﺎذا‬
َ ‫ﻚ َﻣ‬
َ َ‫}وﻳَ ْﺴﺄَﻟُﻮﻧ‬
َ
{‫ﻮن‬ ِ
َ ‫ﻳُﻨﻔ ُﻘ‬.
Q2:220 {‫ﻚ َﻋ ِﻦ اﻟْﻴَـﺘَ َﺎﻣﻰ‬ َ َ‫}وﻳَ ْﺴﺄَﻟُﻮﻧ‬
َ .
Q2:222 {‫ﻴﺾ‬ ِ
ِ ‫ﻚ َﻋ ِﻦ اﻟْ َﻤﺤ‬ َ َ‫}وﻳَ ْﺴﺄَﻟُﻮﻧ‬
َ .
Q5:4 {‫ﻚ َﻣﺎذَا أُ ِﺣ ﱠﻞ َﳍُ ْﻢ‬ َ َ‫}ﻳَ ْﺴﺄَﻟُﻮﻧ‬.
Q7:187 {‫ﻚ َﺣ ِﻔ ﱞﻰ َﻋ ْﻨـ َﻬﺎ‬ َ ‫ﻚ َﻛﺄَﻧﱠ‬َ َ‫}ﻳَ ْﺴﺄَﻟُﻮﻧ‬.
Q8:1 {‫ﺎل‬ ِ ‫ﻚ َﻋ ِﻦ اﻷَ َﻧﻔ‬ َ َ‫}ﻳَ ْﺴﺄَﻟُﻮﻧ‬.
Q20:105 {‫ﺎل‬ ِ َ‫اﳉِﺒ‬
ْ ‫ﻚ َﻋ ِﻦ‬ َ َ‫}وﻳَ ْﺴﺄَﻟُﻮﻧ‬
َ .
Q33:63 {‫ﺎﻋﺔ‬ ِ ‫ﺎس َﻋ ِﻦ ﱠ‬
َ ‫اﻟﺴ‬ ُ ‫ﻚ اﻟﻨﱠ‬ َ ُ‫}ﻳَ ْﺴﺄَﻟ‬.
Q79:42 {‫ﺎﻫﺎ‬ ِ َ ‫اﻟﺴ‬
‫ﻚ َﻋ ِﻦ ﱠ‬
َ ‫ﺎﻋﺔ أَ ﱠ‡ َن ُﻣ ْﺮ َﺳ‬ َ َ‫}ﻳَ ْﺴﺄَﻟُﻮﻧ‬.

46. Cf. Zarkashi, Burha:n, v.1, p.293.

47. See Ibn Hajar, Fath al-Ba:ri Bisharh Sahi:h Al-

Bukha:ri (1986), v.1, p.30, hadi:th no.3 and v.8,
hadi:th no.4905. Zarkashi, Burha:n, v.1, pp.263-
6. Suyu:ti, Itqa:n, v.1, pp.68-76. Jeffery,
Muqaddimata:n, pp.8 & 11. Shahbah, al-
Madkhal, pp.102-8. M. S. Muhaysin, Ta:ri:kh
al-Qur’an al-Kari:m (1402 A.H.), pp.26-31.
Ami:n, Ta‘bi:r, pp.13 & 24.

48. Cf. Yusuf Ali, Qur’an. Khan and Helali, Qur’an.

49. See Ibn Kathi:r, al-Si:rah al-Nabawiyyah fi al-

Ta:ri:kh (n.d.), v.1, p.208 and v.2, p.204. Jeffery,
Muqaddimata:n, p.235. See also note: 25 above.

116
50. See Zarkashi, Burha:n, v.1, pp.266-8. Suyu:ti,
Itqa:n, v.1. pp.77-81. Jeffery, Muqaddimata:n,
p.41. Al-Qurtubi, al-Ja:mi‘ li Ahka:m al-Qur’an
(1933), v.1, p.53. Shahbah, al-Madkhal, p.108-
21. Muhaysin, Ta:ri:kh, pp.31-42. Ami:n,
Ta‘bi:r, p.25.

51. Cf. Yusuf Ali, Qur’an. Khan and Helali, Qur’an.

52. See Zarkashi, Burha:n, v.1, p.267. Suyu:ti,

Itqa:n, v.1. pp.77-81. Al-Zamakhshari, al-
Kashsha:f (1987), v.1, p.323. Shahbah, al-
Madkhal, p.109. Sa:bu:ni, Mukhtasar, v.1.
pp.251-2. Abdul-Hami:d Kishk, Fi Riha:b al-
Tafsir (1987), v.1, p.33 and v.3, p.532.
Muhaysin, Ta:ri:kh, p.42.

53. Cf. Yusuf Ali, Qur’an. Khan and Helali, Qur’an.

54. See Sakhr, Mawsu:‘ah, Bukha:ri, hadi:ths no. 4,

4546, 4547, 4548, 4656 and 6970; Muslim,
hadi:ths no. 679 and 680; Al-Tirmidhi, hadi:th
no.3252 and Ahmad, hadi:ths no. 1181 and 3023.

55. With regard to the annual reviewing of the

Qur’an in Ramadan see Sakhr, Mawsu:‘ah,
Bukha:ri, hadi:ths no. 5, 1769, 3290, 2981 and
4613; Muslim, hadi:th no. 4268; Al-Nasa:’i,
hadi:th no. 2068; Ahmad, hadi:ths no. 2485,
3290 and 3358.

As for the last two reviewings in Ramadan

117
 before the death of the Prophet ( ), see Sakhr,
Mawsu:‘ah, Bukha:ri, hadi:ths no. 4614, 3353
and 5812; Muslim, hadi:ths no. 4487and 4488;
Ibn Ma:jah, hadi:th no. 1759 and Ahmad,
hadi:ths no. 1938, 2844, 2855, 8823 and 25209.

See also Zarkashi, Burha:n, v.1, pp.272 & 294.

Qurtubi, al-Ja:mi ‘, v.1, p.50. Jeffery,
Muqaddimata:n, p.25. Kishk, Riha:b, v.1, p.33.
Shahbah, al-Madkhal, p.347. Shahbah,
Collection, p.45.

56. See Shahbah, Collection, p.45. Shahbah, al-

Madkhal, pp.348-9.

57. Kishk, Riha:b, v.1, p.11.

58. Khan and Helali, Qur'an.

59. Khan and Helali, Qur'an.

60. The hadi:ths collected by the hadi:th scholars are

too numerous to narrate here. The following are
but a very small sample; see: Sakhr, Mawsu:‘ah,
Bukhari, hadi:ths no. 1257, 1261, 1266, 2144,
2488, 3345, 3473, 3462, 3771, 4462, 4556, 4598,
4652, 4632, 4637, 4638, 4639, 3630, 4642, 4671,
4672, 4673, 5007 and 5633; Muslim, hadi:ths no.
1328, 1329, 1335, 1337, 1338, 1353, 4819 and
4820; Al-Tirmidhi, hadi:ths no. 2017, 2791,
2801, 2806, 2807, 2808, 2810, 2829, 2830, 2832,
2833, 2834, 2837, 2839, 2842, 2843, 2850, 3049,

118
 3050 and 3270; Al-Nasa’i, hadi:ths no. 933, 934,
1261 and 4952; Abu Da:wud, hadi:ths no. 1241,
1242, 1252, 1806 and 4191; Ahmad, hadi:ths no.
9824 and 10933 and Ibn Ma:jah, hadi:th no.
3770.

See also, Zarkashi, Burha:n, v.i, pp.539 and

after. Jeffery, Muqaddimata:n, pp.256-261.
Qurtubi, al-Ja:mi‘, v.1, pp.4-8. Shahbah, al-
Madkhal, pp.354-76. Kishk, Riha:b, v.1, p.11.
Ami:n, Ta‘bi:r, p.30.

61. See for example, Sakhr, Mawsu:‘ah: Bukha:ri,

hadi:ths no. 4562 and 4563, and Muslim,
hadi:ths no. 1325, 1326 and 1327.

See also, Jeffery, Muqaddimata:n, p. 28.

Shahbah, al-Madkhal, pp.353-4. Ami:n, Ta‘bi:r,
pp.29-30.

62. Gätje, Exegesis, p.24.

63. See Ibn Hajar, Fath, v.7 pp.127-8 & 157;

Zarkashi, Burha:n, v.1, pp.304-6. Ibn sa‘d, al-
Tabaqa:t al-Kubra (1358 A.H), v.1, pp.170-2.
Suyu:ti, Itqa:n, v.1, pp.127-8 & 157; Qurtubi, al-
Ja:mi‘, v.1, p.49. Shahbah, al-Madkhal, pp.238
& 352-3. Kishk, Riha:b, v.1, p.24.

64. See Suyu:ti, Itqa:n, v.1, pp.199-206. See also Ibn

sa‘d, Tabaqa:t, v.1, pp.170-2.

119
65. See Zarkashi, Burha:n, v.1, p.305. Suyu:ti,
Itqa:n, v.1, p.200. Ibn Kathi:r, Si:rah, v.3, p.71.

66. See Zarkashi, Burha:n, v.1, p.305. Suyu:ti,

Itqa:n, v.1, p.200. Qurtubi, al-Ja:mi‘, v.1, p.43.
Shahbah, al-Madkhal, p.291. Kishk, Riha:b, v.1,
p.36.

67. See Shahbah, al-Madkhal, pp. 366-8.

68. Cf. Yusuf Ali, Qur’an. Khan and Helali, Qur’an.

69. See Ibn Kathi:r, Si:rah, v.4, pp.346-7. Shahbah,

al-Madkhal, p.241. Muhaysin, Ta:ri:kh, p.130.
Ami:n, Ta‘bi:r, p.31.

70. See Zarkashi, Burha:n, v.1, pp.307-32. Suyu:ti,

Itqa:n , v.1, pp.172-183. Jeffery,
Muqaddimata:n, pp.58-64. Shahbah, al-
Madkhal, p.294. Ami:n, Ta‘bi:r, p.28. Qurtubi,
al-Ja:mi‘, v.1, p.52.
There are also hadi:ths that mention Surahs by
name and in order as well; see for example
Sakhr, Mawsu:‘ah, Bukhari, hadi:ths no.3707,
4623-4, 4652, 4663. Muslim, hadi:ths no. 1340-
1. Tirmidhi, hadi:ths no.2804, 2806, 2808, 2811-
3. Abu Da:wud, hadi:ths no.740, 753, 1189. Ibn
Ma:jah, hadi:ths no.1358-9. Ahmad, hadi:ths
no.7086, 15073, 16451, 16471, 16475-6, 16480,
26244. Da:rimi, hadi:ths no.1449, 3244, 3248,
3252, 3254, 3260, 3262-3, 3271-3, 3282-7, 3289.

120
71. See for example, Zarkashi, Burha:n, v.1, pp.308
and after. Suyu:ti, Itqa:n, v.1, pp.150-159 and
pp.172-176. Jeffery, Muqaddimata:n, pp.39 and
after. Shahbah, al-Madkhal, pp.289-91.
Muhaysin, Ta:ri:kh, pp.74-5.

72. See Zarkashi, Burha:n, v.1, p.299. Suyu:ti,

Itqa:n , v.1, p.164. Jeffery, Muqaddimata:n,
p.49. Ami:n, Ta‘bi:r, p.32. Ahmed Von Denffer,
Ulum Al-Qur’an, an introduction to The Science
of the Qur’an (1989), p.41.

73. Suyu:ti, Itqa:n , v.1, pp.164-168.

74. For the meaning of the word mushaf ‘‫ﺼ َﺤﻒ‬

ْ ‫ ’ ُﻣ‬and
how it came to refer to the Holy Book, see note
no.93 below.

75. See Suyu:ti, Itqa:n , v.1, p.165. Qurtubi, al-

Ja:mi‘, v.1, p.43. Jeffery, Muqaddimata:n, p.17.
Shahbah, al-Madkhal, p.243. Ami:n, Ta‘bi:r,
pp.35-6.

76. See Muhaysin, Ta:ri:kh, p.133. Ami:n, Ta‘bi:r,

p.35

77. See Suyu:ti, Itqa:n , v.1, p.165. Qurtubi, al-

Ja:mi‘, v.1, p.43. Jeffery, Muqaddimata:n, p.18.
Shahbah, al-Madkhal, p.244. Ami:n, Ta‘bi:r,
p.36.

78. See Zarkashi, Burha:n, v.1, p.295. Suyu:ti,

121
 Itqa:n , v.1, p.165. Jeffery, Muqaddimata:n,
p.25. John Burton, The Collection of The Qur’an
(1977), p.118.
For more information about Zayd, see: Ibn Sa‘d,
Tabaqa:t, v.1, pp.174-5. Ibn Hajar, al-’Isa:bah fi
Tamyi:z al-Saha:bah (1907), v.3, pp.22-3.

79. Zayd’s efforts and method in collecting the

Qur’an is described in detail in many references;
see, for example, Zarkashi, Burha:n, v.1, p.295.
Suyu:ti, Itqa:n , v.1, pp.165-9. Jeffery,
Muqaddimata:n, pp.18 &274. Mustafa Sa:diq
Al-Ra:fi‘i, Ta:ri:kh A:da:b Al-‘Arab (1974), v.2,
p.36. Shahbah, al-Madkhal, pp.244-5.
Muhaysen, Ta:ri:kh, pp.137-9. Ami:n, Ta‘bi:r,
p.36.

80. See Suyu:ti, Itqa:n , v.1, p.165. Jeffery,

Muqaddimata:n, p.18. Qurtubi, al-Ja:mi‘, v.1,
pp.43-4. Al-Ra:fi‘i, Ta:ri:kh A:da:b, v.2, p.36.
Shahbah, al-Madkhal, pp.243-5. Muhaysin,
Ta:ri:kh, p.142. Ami:n, Ta‘bi:r, p.37.

81. Shahbah, Collection, p.51.

For more details about the seven ’Ahruf, see
Zarkashi, Burha:n, v.1, pp.269-87. Suyu:ti,
Itqa:n, v.1, pp.223-6 & 131-41. Ibn Qutaybah,
Ta’wi:l Mushkil al-Qur’an (1954), pp.26-35.
Jeffery, Muqaddimata:n, p.265.

82. Shahbah, al-Madkhal, p.246.

122
83. See Suyu:ti, Itqa:n, v.1, p.169. Shahbah,
Collection, p.53.

84. See Al-Ra:fi‘i, Ta:ri:kh A:da:b, v.2, p.36.

Muhaysin, Ta:ri:kh, pp.142-3.

85. See Suyu:ti, Itqa:n, v.1, p.170. Shahbah, al-

Madkhal, p.247. Shahbah, Collection, p.52.
Muhaysin, Ta:ri:kh, pp.143.

86. See Zarkashi, Burha:n, v.1, p.298. Suyu:ti,

Itqa:n, v.1, pp.169-70. Qurtubi, al-Ja:mi‘, v.1,
p.44. Jeffery, Muqaddimata:n, pp.18 & 22.
Shahbah, al-Madkhal, p.247. Shahbah,
Collection, p.52. Muhaysin, Ta:ri:kh, pp.143.

87. See Suyu:ti, Itqa:n, v.1, pp.170-1. Qurtubi, al-

Ja:mi‘, v.1, p.45. Shahbah, al-Madkhal, p.247.
88. See Suyu:ti, Itqa:n, v.1, pp.169-70. Ami:n,
Ta‘bi:r, p.40.

89. See Ibn Hajar, Fath, v.9, p.19. Zarkashi,

Burha:n, v.1, p.298. Suyu:ti, v.1, p.169.
Muhaysin, Ta:ri:kh, p.145.
Zarkashi also mentions Sa‘d ibn Abi Waqqa:s
instead of Sa‘i:d ibn Al-‘A:ss.

In Al-Ra:fi‘i, Ta:ri:kh A:da:b, v.1, p.170, the

author mentions that the members of ‘Uthma:n’s
committee for the copying of the Qur’an were
twelve men, but no names are given.

123
 In Shahbah, al-Madkhal, p.249, the author says
that according to Ibn Hajar in Fath, v.9, p.19,
with regard to the names of the twelve men
whose names were reported by Ibn Abi Da:wud
in Kita:b al-Masa:hif, as members of ‘Uthma:n’s
committee, only nine could be identified. In
addition to the above mentioned four, five other
men assissted in carrying out that task. These
were: ’Ubay ibn Ka‘b, Ma:lik ibn Abi ‘A:mir,
’Anas ibn Ma:lik, Kathi:r ibn ’Aflah, and
‘Abdullah ibn ‘Abba:s.

90. See Zarkashi, Burha:n, v.1, p.298. Suyu:ti,

Itqa:n, v.1, p.169. Qurtubi, al-Ja:mi‘, v.1, p.45.
Jeffery, Muqaddimata:n, p.19. Shahbah,
al-Madkhal, pp.248-9. Ami:n, Ta‘bi:r, p.40.

91. See Ibn Hajar, Fath, v.11, p.20. Zarkashi,

Burha:n, v.1, p.457. Qurtubi, al-Ja:mi‘, v.1,
p.45. Jeffery, Muqaddimata:n, p.19. Shahbah,
al-Madkhal, p.249. Muhaysin, Ta:ri:kh, p.146.

ُ ُ‫ْﺗِﻴَ ُﻜ ُﻢ اﻟﺘﱠﺎﺑ‬‰‫ إِ ﱠن َءاﻳَﺔَ ُﻣ ْﻠ ِﻜﻪَ أَن ﱠ‬.

Q2:248 reads ‫ﻮت‬

92. as-Said, Recited, pp.26-7.

93. According to Shahbah, Collection, p.53:

“Mushaf ‘‫ﺼ َﺤﻒ‬
ْ ‫ ’ ُﻣ‬is derived from the verb
’ashafa ‘‫ﻒ‬ َ ‫’أَ ْﺻ َﺤ‬, and the plural form is Masa:hif
ِ
‘‫ﺼﺎﺣﻒ‬َ ‫’ َﻣ‬. Literally, a Mushaf ‘‫ﺼ َﺤﻒ‬ ْ ‫ ’ ُﻣ‬is a book in
which Suhuf are put together. (Suhuf is the plural

124
of Sahi:fah which signifies a piece of skin or
paper to write on.)
As a technical term, Mushaf ‘‫ﺼ َﺤﻒ‬ ْ ‫ ’ ُﻣ‬is
commonly used for a book in which the Qur’an
is collected (examplar or codex). It would seem
that the word Mushaf ‘‫ﺼ َﺤﻒ‬ ْ ‫ ’ ُﻣ‬was well known in
the time of Abu Bakr, who after the Qur’an had
been collected, consulted with the people on a
suitable name for the codex. Some suggested Sifr
‘‫ ’ ِﺳ ْﻔﺮ‬and Inji:l ‘‫’إِ ِْﳒﻴﻞ‬, but these names were
rejected because they had already been used by
the Jews and the Christians respectively for their
books. Some others suggested the originally
Abyssinian word Mushaf ‘‫ﺼ َﺤﻒ‬ ْ ‫ ’ ُﻣ‬which was
accepted by Abu Bakr. However, the
Revelations collected in his time were
commonly known by authorities and traditions
as ‘Suhuf’, while those collected in the time of
‘Uthma:n were known as ‘Masa:hif’ ”.

For more information see also Zarkashi,

Burha:n, v.1, p.353. Suyu:ti, Itqa:n, v.1, p.149.
Ami:n, Ta‘Bi:r, pp.37-8.

Zarkashi and Suyu:ti name the person who

suggested the name Mushaf ‘‫ﺼ َﺤﻒ‬ ْ ‫ ’ ُﻣ‬as Ibn
Mas‘u:d, ( ،‫ﻒ‬ َ ‫ﺼ َﺤ‬ ِ ِ َ َ‫ ْﳊَﺒ‬dِ ‫ﺖ‬ ٍ ‫ﺎل اﺑﻦ ﻣﺴﻌ‬
ْ ‫ ﻳَ ْﺪ ُﻋﻮﻧَﻪُ اﻟْ ُﻤ‬d‫ﺸﺔ ﻛﺘَ ًﺎ‬ ُ ْ‫ َرأَﻳ‬:‫ﻮد‬ ُ ْ َ ُ ْ َ ‫ﻓَـ َﻘ‬
‫ﺴ ﱡﻤﻮﻩُ ﺑِ ِﻪ‬
َ َ‫)ﻓ‬. However, it seems that Abu Shahbah
was quoting above the report of Ibn ’Ashtah in
his book ‘al-Masa:hif’ where the person is not

125
named. see Suyu:ti, Itqa:n, v.1, p.149, for this
report.

On the other hand, it seems to me that there was

more to choosing this particular name than just
the above reports. The name Mushaf ‘‫ﺼ َﺤﻒ‬ ْ ‫’ ُﻣ‬
seems to have been used in the time of the
Prophet ( ) himself. According to Qurtubi, al-
Ja:mi‘, v.1, pp.24-5: “The Prophet ( ) said:
Give your eyes their share of worship. They said:
O Messenger of Allah, and what is their share of
worship? He ( ) said: Looking into the Mushaf,
pondering on [its Ayahs] and considering its
wonders”.

ٍ ‫ﺎر َﻋﻦ أَِﰉ ﺳ ِﻌ‬ ٍ

‫ﺎل‬
َ َ‫ ﻗ‬:‫ﺎل‬ َ َ‫ى ﻗ‬ ِّ ‫اﳋُ ْﺪ ِر‬
ْ ‫ﻴﺪ‬ َ ْ ٍ‫ﺴ‬ َ َ‫"رَوى َزﻳْ ُﺪ ﺑْ ُﻦ أَ ْﺳﻠَ َﻢ َﻋ ْﻦ َﻋﻄَﺎء ﺑْ ِﻦ ﻳ‬ َ
‫ َوَﻣﺎ‬،‫ﷲ‬ ِ ‫ﻮل‬ َ ‫ َ‡ َر ُﺳ‬:‫ ﻗَﺎﻟُﻮا‬.ِ‫ﺎدة‬ ‫ﺒ‬ ِ
‫ﻌ‬ ْ
‫اﻟ‬ ‫ﻦ‬‫ﻣ‬ِ ‫ أَ ْﻋﻄُﻮا أَ ْﻋﻴـﻨ ُﻜﻢ ﺣﻈﱠﻬﺎ‬:( ) _‫ا‬ ِ‫ﻮل ﱠ‬ ‫ﺳ‬
َ َ َ َ َ ْ َُ ُ ُ ‫َر‬
‫ﺎر ِﻋ ْﻨ َﺪ‬ ِ ْ ‫ﻒ واﻟﺘﱠـ َﻔ ﱡﻜﺮ ِﻓ ِﻴﻪ و‬
ُ َ‫اﻻﻋﺘﺒ‬ َ ُ
ِ ْ ‫ اﻟﻨﱠﻈَﺮ ِﰱ اﻟْﻤ‬:‫ﺎل‬
َ ‫ﺼ َﺤ‬ ُ ُ َ َ‫ﺎدةِ؟ ﻗ‬ ِ
َ َ‫َﺣﻈﱡ َﻬﺎ ﻣ َﻦ اﻟْ ِﻌﺒ‬
."‫َﻋ َﺠﺎﺋِﺒِ ِﻪ‬

He also reported that the Prophet ( ) forbade the

saying of Musayjid and Musayhif “‫ﺼ ْﻴ ِﺤﻒ‬ ِ ‫”ﻣ‬.
َ ‫ﺴ ْﻴﺠﺪ َوُﻣ‬
َُ
Qurtubi quotes yet another hadi:th: “The Prophet
( ) said: When you adorn your mosques (places
of worship) and ornament your Masa:hif, expect
a terrible end”.

‫ﺎﺟ َﺪ ُﻛ ْﻢ َو َﺣﻠﱠ ْﻴـﺘُ ْﻢ‬ ََْ َ

ِ ‫ﻮل‬
ِ ‫ إِ َذا َز ْﺧﺮﻓْـﺘُﻢ ﻣﺴ‬:( ) ‫ﷲ‬ ُ ‫ ﻗَﺎل َر ُﺳ‬:‫ﺎل‬ َ َ‫اﻟﺪ ْر َد ِاء ﻗ‬
‫" َﻋ ْﻦ أَِﰉ ﱠ‬
ِ ‫ﻣﺼ‬
‫ﺎﺣ َﻔ ُﻜ ْﻢ ﻓَ ﱠ‬
."‫ُ ُر َﻋﻠَ ْﻴ ُﻜ ْﻢ‬dَ ‫ﺎﻟﺪ‬ َ َ

126
 In Sakhr, Mawsu:‘ah: Ahmad, hadi:th no.6325,
it is reported that a man came to the Prophet ( )
and said: “My son spends his whole day reading
from the Mushaf and sleeps all night! The
Prophet ( ) said: “What ails you that your son is
in a constant state of remembering Allah, then
sleeps in peace and safety!”.

َ ‫ ﻓَـ َﻘ‬،ُ‫ﺑْ ٍﻦ ﻟَﻪ‬dِ ( ) ‫ﷲ‬

‡َ :‫ﺎل‬ ِ ‫ﻮل‬ َ ‫ﷲ ﺑْ ِﻦ َﻋ ْﻤ ٍﺮو أَ ﱠن َر ُﺟﻼً أَﺗَﻰ َر ُﺳ‬ ِ ‫"ﻋﻦ ﻋﺒ ِﺪ‬
َْ ْ َ
ِ‫ﻮل ﷲ‬ ‫ﱠ‬ ِ
َ ‫ﻟﻠ ْﻴ ِﻞ! ﻓَـ َﻘ‬d ‫ﻴﺖ‬ ِ ِ
ِ ‫ﻟﻨﱠـ َﻬ‬d ‫ﻒ‬ ‫ﱠ‬ ِ ِ
ُ ‫ﺎل َر ُﺳ‬ ُ ‫ﺎر َوﻳَﺒ‬ َ ‫ﺼ َﺤ‬ َ ِ ْ‫ إن اﺑ‬،‫ﻮل ﷲ‬
ْ ‫ﲎ ﻳَـ ْﻘ َﺮأُ اﻟْ ُﻤ‬ َ ‫َر ُﺳ‬
."‫ﻴﺖ َﺳﺎﻟِ ًﻤﺎ؟‬
ُ ِ‫ﻚ ﻳَﻈَ ﱡﻞ ذَاﻛِ ًﺮا َوﻳَﺒ‬ َ َ‫ َﻣﺎ ﺗَـ ْﻨـ َﻘ ُﻢ أَ ﱠن اﺑْـﻨ‬:( )

94. Al-Ra:fi‘i, Ta:ri:kh A:da:b, v.2, pp.38-9.

95. See Shahbah, al-Madkhal, p.248. Ami:n, Ta‘bi:r,

p.42.
According to Jeffrey, Muqaddimata:n, p.22, it
was ‘Uthma:n who burnt Hafsah’s Suhuf after
her death.
This, of course, was very unlikely because
‘Uthma:n had died before Hafsah. According to
Al-Nuwayri, Niha:yat al-’Arab fi Funu:n
al-’Adab (1955), v.18, pp.177-8: “Al-Du:la:bi
said: “She (Hafsah) died in the year 27 A.H”.
Abu Ma‘shar said: “She died in Juma:da al-
’U:la, year 41 A.H”. Another said: “She died in
Medina, in Sha‘ba:n, in the year 45 A.H; and it
was Marawa:n ibn Al-Hakam, the ruler of
Medina under Mu‘a:wiyah ibn Abi Sufya:n, who
led her Jana:zah prayer and carried her coffin”.
On the other hand, according to Ibn Hajar, al-

127
 ’Isa:bah, v.3, p.224: “Ibn ’Isha:q said:
“(‘Uthma:n) was killed after exactly 11years, 11
months and 22 days of his Caliphate. This means
that his death was on 22nd Dhu: al-Hijjah, year
35 A.H. It was also said that this took place on
the 18th, according to ... Abu Ma‘shar”.

96. See for example, Zarkashi, Burha:n, v.1, p.303.

Suyu:ti, Itqa:n, v.1, p.172. Al-Ra:fi‘i, Ta:ri:kh
A:da:b, v.2, p.39. Shahbah, al-Madkhal, p.252.
Muhaysin, Ta:ri:kh, p.149.

According to Al-Ra:fi‘i, Ta:ri:kh A:da:b, p.318,

footnote no.1, Ibn ‘Asa:kir in Ta:ri:kh Dimashq
recorded the names of twenty-three men who
were the Prophet ( )’s amanuenses.

97. See Shahbah, al-Madkhal, p.253. Muhaysin,

Ta:ri:kh, p.51.

98. See Zarkashi, Burha:n, v.1, p.298. Shahbah, al-

Madkhal, p.248.

99. See Al-Ra:fi‘i, Ta:ri:kh A:da:b, v.2, p.41.

This number of the Masa:hif may not be
accepted if what is meant in this report is ‘parts
of the Mushaf’.

100. In the original quotation in Shahbah, Collection,

p.53, the writer uses the word “collation” instead
of reviewing.
See also Shahbah, al-Madkhal, p.251. Zarkashi,

128
 Burha:n, v.1, p.302. Suyu:ti, Itqa:n, v.1, p.171.

101. See Jeffrey, Muqaddimata:n, pp.22 &

301.Muhaysin, Ta:ri:kh, p.142.

102. See Suyu:ti, Itqa:n, v.1, p.187. Qurtubi, al-

Ja:mi‘, v.1, p.57. Ibn ‘Azi:z Al-Sijista:ni,
Ghari:b al-Qur’an (1325 A.H), p.4. Jeffrey,
Muqaddimata:n, p.284. Muhaysin, Ta:ri:kh,
p.114.

103. Yusuf Ali, Qur’an.

104. Karam Al-Busta:ni, Di:wa:n al-Na:bighah al-

Dhubya:ni (1953), p.109. Qurtubi, al-Ja:mi‘,
v.1, p.57. Ibn Manzu:r, Lisa:n al-‘Arab, under
ِ ‫ﺎن ِﰱ اﻟْﻮﺟ‬
‘‫ ’ َو َﻫ َﻢ‬says: “‫ﻮد أَ ْو َﱂْ ﻳَ ُﻜ ْﻦ‬ ‫”ﺗَـ َﻮ ﱠﻫ َﻢ ﱠ‬.
َ ‫ َﲣَﻴﱠـﻠَﻪُ َوﲤََﺜﱠـﻠَﻪُ َﻛ‬:‫اﻟﺸ ْﻰ َء‬
ُُ

105. See Suyu:ti, Itqa:n, v.1, p.187. Sijista:ni,

Ghari:b, p.4. Jeffrey, Muqaddimata:n, p.284.
Muhaysin, Ta:ri:kh, pp.114-5. Muhaysin quotes
Al-Sha:tibi as he says: “ ‫ال‬ ْ ‫ﺎﻋ ِﺔ أَ ْو ِﻣ َﻦ‬ ْ ‫َواﻵﻳَﺔُ ِﻣ ْﻦ َﻣ ْﻌ َﲎ‬
َ ‫اﳉَ َﻤ‬
‫ﺎﻫﺎ َﻋﻠَﻰ َﺧ ِْﲑ َﻣﺎ َﺟ َﺪ َر‬ ِ ‫” َﻋ‬.
َ َ‫ﻼﻣﺔ َﻣ ْﺒـﻨ‬
َ

106. See Sijista:ni, Ghari:b, p.4. Jeffrey,

Muqaddimata:n, p.284. Muhaysin, Ta:ri:kh,
p.115.

107. The poet’s name is given in Qurtubi, al-Ja:mi‘,

v.1, p.57. The line is also found in Sijista:ni,
Ghari:b, p.4, yet, the poet is not named. Ibn

129
 Manzu:r, Lisa:n al-‘Arab, under ‘‫ ’ َز َﺟﺎ‬says: “ ‫َز ﱠﺟﻰ‬
‫” ﱠ‬, and under ‘‫ ’ﻟَ َﻘ َﺢ‬he says:
ُ‫اﻟﺸ ْﻰ َء َوأَ ْز َﺟﺎﻩُ َﺳﺎﻗَﻪُ َو َدﻓَـ َﻌﻪ‬
“‫اﳋَْﻴ ِﻞ‬ ِ ‫اﺳ ُﻢ َﻣ ِﺎء اﻟْ َﻔ ْﺤ ِﻞ ِﻣ ْﻦ‬
ْ ‫اﻹﺑِ ِﻞ َو‬ ِ
ُ ‫”اﻟﻠّ َﻘ‬, and under ‘‫ ’ﻃََﻔ َﻞ‬he
ْ :‫ﺎح‬
says:
“ ‫ﺶ َﻣ َﻊ ِﻃ ْﻔ ِﻠ َﻬﺎ َو ِﻫ َﻰ ﻗَ ِﺮﻳﺒَﺔُ َﻋ ْﻬ ٍﺪ‬ ِ ‫اﻹﻧْﺴ‬ ِ ِ ُ ‫اﻟْﻤﻄْ ِﻔﻞ َذ‬
ِ ‫ﺎن َواﻟْ َﻮ ْﺣ‬ َ ِ ‫ات اﻟﻄّ ْﻔ ِﻞ ﻣ َﻦ‬ ُ ُ
‫ﺎج‬ ِ
ِ َ‫ﻟﻨّﺘ‬d”.ِ

108. For details, see Zarkashi, Burha:n, v.1, pp.314-8.

Suyu:ti, Itqa:n, v.1, p.189. Qurtubi, al-Ja:mi‘,
v.1, p.56. Jeffrey, Muqaddimata:n, pp.15, 246 &
250. Muhaysin, Ta:ri:kh, pp.111-4.

109. Yusuf Ali, Qur’an.

110. Yusuf Ali, Qur’an.

111. See Zarkashi, Burha:n, v.1, pp.314 & after.

Suyu:ti, Itqa:n, v.1, pp.184 & after. Muhaysin,
Ta:ri:kh, p.64.

112. See Zarkashi, Burha:n, v.1, pp.332-3. Suyu:ti,

Itqa:n, v.1, p.150. Qurtubi, al-Ja:mi‘, v.1, p.57.
Jeffery, Muqaddimata:n, p.283. Shahbah,
al-Madkhal, pp.285-6.
Cf. Neal Robinson, Discovering the Qur’an: A
Contemporary Approach to a Veiled Text (1996),
pp.256-7.

113. This wording is found in Jeffery,

Muqaddimata:n, p.282. However, in Di:wa:n al-
’A‘sha: (n.d), p.12, the first part of this line reads

130
 ‫ت ِﰱ اﻟْ ُﻔ َﺆ ِاد“ ‪as follows:‬‬
‫ﺖ َوﻗَ ْﺪ أَ َ‪َ Ÿ‬ر ْ‬
‫‪َ ”, while in‬وَ‪d‬ﻧَ ْ‬
‫‪Muhammad Husayn, Di:wa:n al-’A‘sha:‬‬
‫ﺖ ِﰱ “ ‪al-Kabi:r (1950), p.12, it reads:‬‬ ‫ﺖ َوﻗَ ْﺪ أَ ْوَرﺛَ ْ‬
‫َوَ‪d‬ﻧَ ْ‬
‫‪”.‬اﻟْ ُﻔ َﺆ ِاد‬

‫‪114‬‬ ‫‪Al-Busta:ni, Diwa:n al-Na:bighah al-Dhubya:ni‬‬

‫‪(1953), p.24. Ibn Manzu:r, Lisa:n al-‘Arab,‬‬
‫‪َ ’ says:‬ﺳ َﻮَر‘ ‪under‬‬

‫ﻮرةُ‬‫ﺎل‪َ :‬وأَ ﱠﻣﺎ ُﺳ َ‬ ‫ﻮر أَ ْى ِرﻓَ ٌﻊ‪ .‬ﻗَ َ‬ ‫ﺎك ِرﻓْـ َﻌﺔً َو َﺷ َﺮﻓًﺎ َوَﻣ ْﻨ ِﺰﻟَﺔً َوﲨَْ ُﻌ َﻬﺎ ُﺳ ٌ‬
‫"ﻣ ْﻌﻨَﺎﻩُ أَ ْﻋﻄَ َ‬
‫َ‬
‫ﺐ وُزﻟْ َﻔﺔٍ‬ ‫ٍ‬ ‫ٍ‬ ‫ٍ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ا_َ‪َ ،‬ﺟ ﱠﻞ ﺛَـﻨَ ُﺎؤﻩُ‪َ ،‬ﺟ َﻌﻠَ َﻬﺎ ُﺳ َﻮًرا ﻣﺜْ َﻞ ﻏُ ْﺮﻓَﺔ َوﻏُ َﺮف َوُرﺗْـﺒَﺔ َوُرﺗَ ٍ َ‬ ‫اﻟْ ُﻘ ْﺮآن ﻓَﺈ ﱠن ﱠ‬
‫ﻮر اﻟْﺒِﻨَ ِﺎء‬
‫ﺖ ِﻣ ْﻦ ُﺳ ِ‬ ‫ﻮر اﻟْﺒِﻨَ ِﺎء ﻷَ ﱠ‪َ¤‬ﺎ ﻟَ ْﻮ َﻛﺎﻧَ ْ‬
‫ﻒ ﻓَ َﺪ ﱠل َﻋﻠَﻰ أَﻧﱠﻪُ َﱂْ َْﳚ َﻌ ْﻠ َﻬﺎ ِﻣ ْﻦ ُﺳ ِ‬ ‫وُزﻟَ ٍ‬
‫َ‬
‫ﻮن َﻋﻠَﻰ‬ ‫ﻌ‬ ‫ِ‬
‫ﻤ‬ ‫ﺘ‬ ‫ﳎ‬ ‫اء‬‫ﺮ‬ ‫ﻘ‬‫ْ‬‫اﻟ‬‫و‬ ‫{‪،‬‬ ‫ٍ‬
‫ر‬ ‫ﻮ‬ ‫ﺳ‬
‫ُ َ ْ ُ ْ َ ْ َ ُ ْ َ ْ ُ َ َ ُ ﱠ ُ ُْ َ ُ َ‬‫ِ‬
‫ﺮ‬ ‫ﺸ‬ ‫ﻌ‬ ‫ِ‬
‫}ﺑ‬ ‫ﻞ‬ ‫ﻘ‬ ‫ـ‬‫ﻳ‬ ‫ﱂ‬
‫َ‬‫و‬ ‫‪،‬‬ ‫ِ‬
‫ﻪ‬ ‫ِ‬
‫ﻠ‬ ‫ﺜ‬ ‫ِ‬
‫ﻣ‬ ‫ٍ‬
‫ﻮر‬ ‫ﺳ‬ ‫ﺮ‬‫ِ‬ ‫ﺸ‬ ‫ﻌ‬‫ِ‬‫ﺑ‬ ‫ﻮا‬ ‫ﺗ‬ ‫ْ‬
‫ﺄ‬ ‫ﻓ‬
‫َ‬ ‫‪:‬‬ ‫ﺎل‬
‫َ‬ ‫ﻘ‬‫ﻟَ َ‬
‫ﻮر{‪،‬‬ ‫ﺴ ٍ‬ ‫ِ‬
‫ب ﺑَـ ْﻴـﻨَـ ُﻬ ْﻢ ﺑ ُ‬‫ﻀ ِﺮ َ‬‫ﻮر ِﰱ ﻗَـ ْﻮﻟِ ِﻪ }ﻓَ ُ‬ ‫اءةِ ُﺳ ٍ‬ ‫ِ‬
‫اﺟﺘَ َﻤ ُﻌﻮا َﻋﻠَﻰ ﻗ َﺮ َ‬ ‫ﻚ ْ‬ ‫ُﺳ َﻮٍر‪َ ،‬وَﻛ َﺬﻟِ َ‬
‫ﻮر اﻟﺒﻨﺎء"‪.‬‬ ‫ﻮرةٍ ِﻣ ْﻦ ُﺳ ِ‬ ‫ِ‬
‫ﻮرة ﻣ ْﻦ ُﺳ َﻮِر اﻟْ ُﻘ ْﺮآن َﻋ ْﻦ ُﺳ َ‬
‫ﻚ ﻋﻠَﻰ ﲤََﻴﱡ ِﺰ ﺳ ٍ ِ‬
‫ُ َ‬ ‫ﻓَ َﺪ ﱠل َذﻟِ َ َ‬

‫‪115.‬‬ ‫‪See Zarkashi, Burha:n, v.1, pp.332-3. Suyu:ti,‬‬

‫‪Itqa:n, v.1, p.150.‬‬

‫‪116.‬‬ ‫‪This is the wording of Ibn Manzu:r, Lisa:n al-‬‬

‫‪’, he says that Al-Ra:‘i‬ﻗَـ َﺮأَ‘ ‪َ ’ and‬ﺳ َﻮَر‘ ‪‘Arab, under‬‬
‫‪d‬ﻟﺴ َﻮِر“ ‪says:‬‬ ‫ﻮد اﻟْﻤﺤ ِ‬
‫ﺎﺟ ِﺮ ﻻ ﻳَـ ْﻘ َﺮأْ َن ﱡ‬ ‫ِ ٍِ‬ ‫ِ‬
‫‪ُ ”.‬ﻫ ﱠﻦ ا ْﳊََﺮاﺋ ُﺮ ﻻ َرﱠ‪d‬ت أَ ْﲬ َﺮة ‪ُ ...‬ﺳ ُ َ َ‬
‫‪He then goes on to explain that what is meant is‬‬
‫‪’ as‬ب‘ ’‪” with the addition of the ba:‬ﻻ ﻳَـ ْﻘ َﺮأْ َن ﱡ‬
‫اﻟﺴ َﻮَر“‬
‫ﺖ ِ‪ d‬ﱡ‬ ‫ﺎر{ ‪} and‬ﺗُﻨﺒِ ُ‬ ‫ِِ‬
‫ﻟﺪ ْﻫ ِﻦ{ ‪in‬‬ ‫ﺼِ‬ ‫ﺐ ِ‪d‬ﻷَﺑْ َ‬
‫ﺎد َﺳ َﲎ ﺑَـ ْﺮﻗﻪ ﻳَ ْﺬ َﻫ ُ‬
‫‪} that is‬ﻳَ َﻜ ُ‬
‫ﺖ ﱡ‬ ‫ﺼ َﺎر‘ ‪’ and‬ﺗُﻨﺒِ ُ‬ ‫ِ‬
‫اﻟﺪ ْﻫ َﻦ‘‬ ‫ﺐ اﻷَﺑْ َ‬ ‫‪’”. However, in‬ﻳُ ْﺬﻫ ُ‬
‫‪Qurtubi, al-Ja:mi‘, v.1, p.57, this part of the line‬‬

‫‪131‬‬
 ِ ‫ﻮد اﻟْﻤﺤ‬
‫ ﱡ‬dِ ‫ﺎﺟ ِﺮ ﻻ ﻳُـ ْﻘ َﺮ ﱠن‬
of verse reads “‫ﻟﺴ َﻮِر‬ َ َ ُ ‫” ُﺳ‬.

117. See Zarkashi, Burha:n, v.1, pp.308-11. Suyu:ti,

Itqa:n, v.1, pp.179-80. Qurtubi, al-Ja:mi‘, v.1,
p.99. Shahbah, al-Madkhal, p.291. Muhaysin,
Ta:ri:kh, pp.110 & 209.
See also Qurtubi’s tafsir of Surat Al-Hijr, no.22.

118. See, Zarkashi, Burha:n, v.1, pp.308-11. Suyu:ti,

Itqa:n, v.1, p.180, records twelve different
opinions about the begining of the Mufassal.
Suyu:ti also says that Ibn Ma‘n said: “The long
Surahs are up to {‫}ﻋ ﱠﻢ‬ َ ‘Amma (no.78), the
Medium Surahs end with {‫اﻟﻀ َﺤﻰ‬ ‫}و ﱡ‬
َ Al-Duha:
(no.93), and the Short Surahs are the remainder”.
However, Ibn Kathi:r, Tafsi:r al-Qur’an
al-‘azi:m (1988), pp.339-40, says that Surah {‫}ق‬
Qa:f (no.50) is most likely the begining of the
Mufassal.

119. See Zarkashi, Burha:n, v.1, pp.239-62. Suyu:ti,

Itqa:n, v.1, pp.22-50. Muhaysin, Ta:ri:kh, pp.48-
60. Ami:n, Ta‘bi:r, p.49.

120. See Zarkashi, Burha:n, v.1, pp.239-62. Suyu:ti,

Itqa:n, v.1, pp.22-50. Muhaysin, Ta:ri:kh, pp.48-
60. Ami:n, Ta‘bi:r, p.49.

121. See Zarkashi, Burha:n, v.1, pp.239-62. Suyu:ti,

Itqa:n, v.1, pp.22-50. Muhaysin, Ta:ri:kh, pp.48-
60. Ami:n, Ta‘bi:r, p.49.

132
122. Contrasting the references of note 119, we find
that the Ulema agree on twenty Surahs being
Medinan, namely: no.2, 3, 4, 5, 8, 9, 24, 33, 47,
48, 49, 57, 58, 59, 60, 62, 63, 65, 66 and 110.
However, they differ about Surahs no.1, 13, 55,
61, 64, 83, 97, 98, 99, 112, 113 and 114. As for
the remaining eighty-two Surahs, there is
agreement that they are Meccan.
Cf. Robinson, Discovering The Qur’an, pp.69-
75.

123. For details see for example: Zarkashi, Burha:n,

v.1, pp.239-62. Suyu:ti, Itqa:n, v.1, pp.22-50.

124. Yusuf Ali, Qur’an, p.1702.

125. Yusuf Ali, Qur’an, p.1702.

126. Ahmad M. ‘Umar, Lughat al-Qur’an: Dira:sah

Tawthi:qiyyah Fanniyyah (1993), p.109, quoting
Ibrahi:m Ani:s, Fi al-Lahaja:t al-‘Arabiyyah
ْ ‫اﻟﻠﱡﻐَﺔُ اﻷَ َدﺑِﻴﱠﺔُ اﻟْ ُﻔ‬
(1965), p.40, calls it “ ُ‫ﺼ َﺤﻰ اﻟْ ُﻤ ْﺨﺘَ َﺎرة‬
ِ ‫”اﻷَﻟْ َﻔ‬.
‫ﺎظ‬

On the other hand, Zarkashi, Burha:n, v.1,

p.356, says that according to Al-Farra:’ the
Qurayshites used to pick from every other
Arabic dialect what was best in it, this was why
their speech was so refined:
‫ﻼم‬ ِ َ‫ﺶ َﻋﻠَﻰ ﺳﺎﺋِ ِﺮ اﻟﻠﱡﻐ‬
َ ‫ُ ْﻢ ﻳَ ْﺴ َﻤ ُﻌ‬¤‫ﺎت؛ َوَز َﻋ َﻢ أَ ﱠ‬ ٍ ْ‫ﻀ َﻞ اﻟْ َﻔ ّﺮاءُ ﻟُﻐَﺔَ ﻗُـ َﺮﻳ‬
‫"وﻗَ ْﺪ ﻓَ ﱠ‬
َ ‫ﻮن َﻛ‬ َ َ

133
 ٍ ِ َ ‫ب ﻓَـﻴ ْﺨﺘﺎر‬
."‫ﻼﻣ ُﻬ ْﻢ‬
ُ ‫ﺼ َﻔﺎ َﻛ‬ َ ‫ون ﻣ ْﻦ ُﻛ ِّﻞ ﻟُﻐَﺔ أَ ْﺣ‬
َ َ‫ ﻓ‬،‫ﺴﻨَـ َﻬﺎ‬ ُ َ َ ِ ‫اﻟْ َﻌ َﺮ‬
127. ‘Umar, Lughah, p.109.

128. See Zarkashi, Burha:n, v.1, pp.355 and after.

Suyu:ti, Itqa:n, v.2, pp.89-104. ‘Umar, Lughah,
pp.109 and after.

129. For more examples see Zarkashi, Burha:n, v.1,

pp.368 and after. Jeffery, Muqaddimata:n, p.271.

130. For more examples see Zarkashi, Burha:n, v.1,

pp.368 and after. Jeffery, Muqaddimata:n, p.271.

131. For examples of words used in different

languages in the same way and having the same
meaning, see ‘Umar, Lughah, pp.119-123.

132. For these questions and answers, see Suyu:ti,

Itqa:n, v.2, pp.55-88. Zarkashi, Burha:n, v.1,
p.369, says that Al-’Anba:ri in his book Al-Waqf
wa Al-Ibtida:’ quoted them as well.

133. Jeffery, Muqaddimata:n, p.271.

134. For more examples see Suyu:ti, Itqa:n, v.2,

pp.105-20.

135. According to Zarkashi, Burha:n, v.1, p.356,

‘Umar once asked the Prophet ( ) about how he
used to come up with Arabic words that they did
not know before though they were the ‘real’
Arabs, to which the Prophet ( ) said: “Allah has

134
taught me and I learnt, ...”.

ِ ‫ﻼم ِﻣ ْﻦ َﻛ‬ ٍ ‫ﻚ َ«ْﺗِﻴﻨَﺎ ﺑِ َﻜ‬ ِ ‫ ‡ رﺳﻮ َل‬:‫ﺎل‬

َ ‫ﷲ؛ إِﻧﱠ‬ ِ ِ
‫ﻼم‬ ُ َ َ َ َ‫"وذُﻛ َﺮ أَ ﱠن ُﻋ َﻤ َﺮ َرﺿ َﻰ ﷲُ َﻋ ْﻨﻪُ ﻗ‬ َ
‫ إِ ﱠن َرِّﰉ َﻋﻠﱠ َﻤ ِﲎ‬:( ) ‫ﷲ‬ ِ ‫ﻮل‬ َ ‫ ﻓَـ َﻘ‬،‫ب َﺣ ]ﻘﺎ‬
ُ ‫ﺎل َر ُﺳ‬ ِ ِ
ُ َ َ ُ ْ َ َ ُ ْ َ َ َ َ َ ْ‫اﻟ‬
‫ﺮ‬ ‫ﻌ‬ْ‫اﻟ‬ ‫ﻦ‬ ‫ﺤ‬ ‫ﻨ‬ ‫ﻟ‬
َ‫و‬ ، ‫ﻪ‬ُ‫ﻓ‬‫ﺮ‬ ‫ﻌ‬ ‫ـ‬‫ﻧ‬ ‫ﺎ‬ ‫ﻣ‬‫و‬ ‫ب‬ ‫ﺮ‬ ‫ﻌ‬
."‫ﺖ‬ ُ ْ‫ َوأَ ﱠدﺑَِﲎ ﻓَـﺘَﺄَ ﱠدﺑ‬،‫ﺖ‬ ُ ‫ﻓَـﺘَـ َﻌﻠﱠ ْﻤ‬

Zarkashi also says that Al-Sha:fi‘i in his book

Al-Risa:lah says:
“‫ﱮ‬ ِ ِ ‫ﱡ‬ ِ
‫ﻟﻠﻐَﺔ إﻻ ﻧَِ ﱞ‬d ‫ﻴﻂ‬ ِ
ُ ‫”ﻻ ﻧَـ ْﻌﻠَ ُﻤﻪُ ُﳛ‬, i.e., “We do not know of
anyone who has thorough knowledge of the
language except a Prophet”. Suyuti in Itqa:n,
v.2, p.106, says the same in a slightly different
wording: “‫ﱮ‬ ‫ﻟﻠﱡﻐَ ِﺔ إِﻻ ﻧَِ ﱞ‬dِ ‫ﻴﻂ‬
ُ ‫”ﻻ ُِﳛ‬.

On the other hand, in his introduction to his book

The Foreign Vocabulary of The Qur’an (1938),
p.8, Arthur Jeffery says quoting, as he claims,
Al- Sha:fi‘i’s Al-Risa:lah, (1312 A.H), p.13: “....
they (the Arabs) quote the dictum of ash-
‫ﻟﻠﱡﻐَ ِﺔ إِﻻ ﻧَِ ﱞ‬dِ ‫ﻴﻂ‬
Sha:fi‘i, ‫ﱮ‬ ُ ‫“ ﻻ ُِﳛ‬None but a Prophet
thoroughly comprehends a language”.

As is clear, Jeffery not only quoted the quotation

at issue wrongly, as Al-Sha:fi‘i was expressing
his own view, but also gave the wrong
translation as well, as the quotation is not about
‘comprehension’ only.

However, consulting the same edition of Al-

Risa:lah that Jeffery referred to I found that what

135
 Al- Sha:fi‘i exactly says in his book is:

ُ ‫ب أَ ْو َﺳ ُﻊ اﻷَﻟْ ِﺴﻨَ ِﺔ َﻣ ْﺬ َﻫﺒًﺎ َوأَ ْﻛﺜَـ ُﺮَﻫﺎ أَﻟْ َﻔﺎﻇًﺎ َوﻻ ﻧَـ ْﻌﻠَ ُﻢ ُِﳛ‬
ِ ‫ﻴﻂ ِﲜَ ِﻤ‬
.“ ‫ﻴﻊ‬ ِ ‫ﺎن اﻟْ َﻌﺮ‬ ِ
َ ُ ‫ﺴ‬ َ ‫َوﻟ‬
ِ ‫ﺎن ﻏَﲑ ﻧَِﱮ‬
‫ﷲ‬ ِ ِِ ِ
‫ﺴ ٌ َْ ﱡ‬ َ ْ‫”ﻋ ْﻠﻤﻪ إﻧ‬

As is clear, Al- Sha:fi‘i is saying that the Arabic

language is the richest in vocabulary and he
knows of no one who has a thorough knowledge
of the Arabic language except the Prophet of
Allah ( ). The difference between the above
statements, thus, becomes very clear.

136. See Suyu:ti, Itqa:n, v.2, pp.105-120.

137. See Clive Holes, Modern Arabic: Structures,

Functions and Varieties (1995), pp.7-8:

“Arabic is a member of the Semitic language

family, a term which designates a group of
languages, some long dead, some still living, and
some today having marginal status as liturgical
languages, which all show sufficient degree of
similarity of structure in their phonology,
morphology and basic lexical stock for a
common origin (‘proto-semitic’) to be supposed.

The exact geographical homeland of the putative

Proto-Semitic ‘mother language’ is disputed, but
the earliest texts written in languages which are
presumed to have developed from it were
composed in the Ancient Near East- Syria,

136
 Palestine and Mesopotamia- and date from about
2500 BC.

The Semitic languages are traditionally divided

on grounds of both their structural properties and
geographical provenance into three groups:
northwestern, northeastern, and southwestern.
These areas cover respectively what are now the
Levant (Modern Syria, Lebanon, Palestine, parts
of Jordan); central-south Iraq; and the Arabian
Peninsula and Ethiopia. Arabic is a member of
the southwestern group.
The earliest definite textual evidence we
have for the existence a distinct language
identifiable as Arabic is an inscription on a
tombstone found at Nemarain the Syrian desert.
This has been dated to A.D.328- recent by the
standards of Semitic languages. This does not
necessarily mean, of course, that Arabic was
merely a latecomer onto the linguistic scene,
since a datable written text merely shows that the
language in question could be written at the time
of its composition: it tells us nothing about the
antiquity (or even necessarily the structure) of
the spoken language which must have coexisted
with it”.
See the diagram showing the Semitic
Family of Languages in: Ramada:n Abdel-
Tawwa:b, Fusu:l fi Fiqh Al-Lughah
Al-‘Arabiyyah (1983), p.36:

138. See ‘Abba:s M. Al-‘Aqqa:d, ’Ashta:t

137
 Mujtami‘a:t fi al-Lughah wa al-’Adab (n.d),
pp.14-28. Also in Abdel-Tawwa:b, Fusu:l,
pp.40-9, the author supports the view that Arabic
is the origin of all the Semitic languages, and
that the homeland of the Semites is the Arabian
peninsula.
It also seems that the view that Arabic may
be the mother of all other tongues has its root
back in history. We catches a glimpse of this in
Al-Suyu:ti’s Itqa:n, v.2, p.106, where he talks
about those words regarded as being of non-
Arabic origins: “ ‫ إِﱠﳕَﺎ‬:‫ﻚ‬ ِ ‫ﺎل أَﺑﻮ اﻟْﻤﻌ ِﺎﱃ ُﻋ َﺰﻳْ ِﺰى ﺑْﻦ َﻋ ْﺒ ِﺪ اﻟْﻤ ِﻠ‬
َ ُ َ َ ُ َ َ‫َوﻗ‬
ِ َ‫َﺎ أَوﺳﻊ اﻟﻠﱡﻐ‬¤‫ ﻷَ ﱠ‬،‫ب‬
،‫ﺎت َوأَ ْﻛﺜَـ ُﺮَﻫﺎ أَﻟْ َﻔﺎﻇًﺎ‬ َُْ
ِ
ِ ‫ﺎظ ِﰱ ﻟُﻐَﺔ اﻟْ َﻌﺮ‬
َ ُ ‫ت َﻫ ِﺬ ِﻩ اﻷَﻟْ َﻔ‬
ْ ‫ُو ِﺟ َﺪ‬
‫ﻮز أَ ْن ﻳَ ُﻜﻮﻧُﻮا ُﺳﺒِ ُﻘﻮا إِ َﱃ َﻫ ِﺬﻩِ اﻷَﻟْ َﻔﺎظ‬
ُ ُ‫‘ َوَﳚ‬those words are found
in the language of the Arabs because it is the
richest in vocabulary. However, it is also
possible that such words were in other languages
before Arabic”. Here, we can see that as it is
possible that these words were used in other
languages before the Arabs, it is also possible
that they were not.

139. Suyu:ti, Itqa:n, v.1, p.130.

140. Khan and Helali, Qur’an.

141. Khan and Helali, Qur’an.

142. Cf. Denffer, Ulum al-Qur’an, p.72.

143. Cf. Yusuf Ali, Qur’an. Khan and Helali, Qur’an.

138
144. Khan and Helali, Qur’an.

145. Khan and Helali, Qur’an.

146. See Al-Ra:fi‘i, Ta:ri:kh A:da:b, v.2, pp.171-2.

147. See Khan and Helali, Qur’an. Yusuf Ali,

Qur’an.

148. See Al-Ra:fi‘i, Ta:ri:kh A:da:b,v.2, pp.95-7.

‘Uka:z became a cultural centre fifteen years
after the year of the Elephant, about 540 A.D and
remained as such until it was destroyed in 129
A.H by the Kharijites Al-Haruriyyah ‘ ‫ج‬ ْ
ُ ‫اﳋََﻮ ِار‬
ِ ‫ ’ا ْﳊَُﺮ‬led by Al-Mukhta:r Ibn ‘Awf. It was
ُ‫ورﻳﱠﺔ‬
located between Nakhlah and al-Ta:’if.
A tent used to be set up for Al-Na:bighah
who would be the judge in the poets’
competition. After Islam, the Su:q of al-Marbad
in Basra succeeded that of ‘Uka:z.

149. See Khan and Helali, Qur’an. Yusuf Ali,

Qur’an.

150. See Khan and Helali, Qur’an. Yusuf Ali,

Qur’an.

151. Khan and Helali, Qur’an.

152. Khan and Helali, Qur’an.

139
153. Khan and Helali, Qur’an.

154. Khan and Helali, Qur’an.

155. See Khan and Helali, Qur’an. Yusuf Ali,

Qur’an.

156. There are a few examples of these attempts; see

Musaylimah al-Kadhdha:b’s compositions in Al-
Ra:fi‘i, Ta:ri:kh A:da:b, v.2, pp.171-87. Al-
Ba:qilla:ni, ’I‘ja:z al-Qur’an (1991), pp.199-
200.

157. See Zamakhshari, Kashsha:f, v.4, p.649.

Ba:qilla:ni, ’I‘ja:z, p.20. Ahmad M. Al-
Mara:ghi, ‘Ulu:m al-Bala:ghah (1962), p.3.

140
 Appendix
Some English Translations of the Qur’an

1649 Alexander Ross.

1734 George Sale.
1861 John Medows Rodwell.
1880 Edward Henry Palmer.
1905 Mohammad Abdul Hakim Khan.
1910 Mirza Abul Fazl.
1912 Hairat Dehlawi.
1917 Maulvi Muhammad Ali.
1920 Al-Hajj Hafiz Ghulam Sarwar.
1930 Mohammad Marmaduke Pickthall.
1934 ‘Abdullah Yusuf ‘Ali.
1936 Maulvi Sher Ali.
1937 Richard Bell.
1941 Abdul Majid Daryabadi.
1947 Mirza Bashir Ud-Din Mahmud Ahmad.
1955 Arthur Jeffery Arberry.
1956 N. J. Dawood.
1957 A. M. Daryabadi.
1964 Khadim Rahmani Nuri.
1967 Abu Al-A‘la Mawdudi.
1969 M. G. Farid.
1970 Zafrulla Khan.
1971 M. Muhsin Khan & M. Taqi-ud-Din Al-Helali.
1974 Hashim Amir Ali.
1980 Muhammad Asad.
1981 Sayyid Imam Isa Al Haadi Al Mahdi
1981 Mahomodali Habib Shakir.
1984 Mohamed. M. Khatib.
1984 Ahmed Ali.
1985 T. B. Irving.

141
1988 Zafar Ishaq Ansari.
1990 Rashad Khalifa.
1990 Shah faridul Haque.
1991 Muhammad Khalilur Rahman.
1992 Q. Arafat.
1993 Dr. Mir Aneesuddin.
1996 Malachi Z. York.
1996 Abdul Majeed Auolakh.
1997 Colin Turner.
1998 Thomas Cleary.
1998 Abdalhaqq Bewley and Aisha Bewley.
2000 Dr. Zohurul Hoque.
2001 Dr. S.M. Afzal-ur-Rahman.
2001 Mohammed S. Shakir.
2001 Tahereh Saffarzadeh.
2003 Shabbir Ahmed.
2004 Muhammad Abdel-Haleem.
2004 ‘Ali Quli Qara’i.
2006 Ali Ünal.
2007 Alan Jones.
2007 Mufti Afzal Hoosen Elias.
2007 Edip Yüksel, Layth al-Shaiban, Martha Schulte-Nafeh
2007 Alan Jones.
2007 Tahereh Saffarzadeh.
2007 Laleh Bakhtiar.
2007 Syed Vickar Ahamed.
2008 Justice Mufti Taqi Usmani.
2008 Muhammad Mahmud Ghali.
2009 Usama Dakdok.
2009 Tarif Khalidi.
2010 P. JainulAbideen.
2011 Muhammad Tahrir-ul-Qadri.
2012 Talal Itani.

142
 ‫ﺛﺒ ﺖ ﺍﻟﻤ ﺮﺍ ﺟ ﻊ ﺍﻟﻌ ﺮﺑﻴﺔ‬

‫اﻟﻘﺮآن اﻟﻜﺮﱘ‪.‬‬ ‫‪.1‬‬

‫اﻷﺑﻴﺎرى‪ ،‬إﺑﺮاﻫﻴﻢ )ﲢﻘﻴﻖ ودراﺳﺔ(‪ .‬إﻋﺮاب اﻟﻘﺮآن اﳌﻨﺴﻮب إﱃ اﻟﺰﺟﺎج‪.‬‬ ‫‪.2‬‬
‫اﳌﺆﺳﺴﺔ اﳌﺼﺮﻳﺔ اﻟﻌﺎﻣﺔ ﻟﻠﺘﺄﻟﻴﻒ واﻟﱰﲨﺔ واﻟﻄﺒﺎﻋﺔ واﻟﻨﺸﺮ‪،‬‬
‫اﻟﻘﺎﻫﺮة‪.1963 .‬‬
‫اﺑﻦ اﻷﺛﲑ‪ ،‬ﳎﺪ اﻟﺪﻳﻦ أﰉ اﻟﺴﻌﺎدات اﳌﺒﺎرك ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ اﳉﺰرى‪.‬‬ ‫‪.3‬‬
‫اﻟﻨﻬﺎﻳﺔ ﰱ ﻏﺮﻳﺐ ا ﳊﺪﻳﺚ واﻷﺛﺮ‪ :‬و‪d‬ﳍﺎﻣﺶ ﻛﺘﺎب ﻣﻔﺮدات‬
‫اﻟﺮاﻏﺐ اﻷﺻﻔﻬﺎﻧـﻰ ﰱ ﻏﺮﻳﺐ اﻟﻘﺮآن‪ .‬اﳌﻄﺒﻌﺔ اﳋﲑﻳﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪.‬‬
‫‪1322‬ﻫﺠﺮﻳﺔ‪.‬‬
‫أﻣﲔ‪ ،‬ﺑﻜﺮى ﺷﻴﺦ‪ .‬اﻟﺘﻌﺒﲑ اﻟﻔﲎ ﰱ اﻟﻘﺮآن‪ .‬دار اﻟﺸﺮوق‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪.2‬‬ ‫‪.4‬‬
‫‪.1976‬‬
‫اﻟﺒﺎﻗﻼﻧـﻰ‪ ،‬أﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ اﻟﻄﻴﺐ‪ .‬إﻋﺠﺎز اﻟﻘﺮآن‪.‬‬ ‫‪.5‬‬
‫ﺷﺮح وﺗﻌﻠﻴﻖ ﳏﻤﺪ ﻋﺒﺪ اﳌﻨﻌﻢ ﺧﻔﺎﺟﻰ‪ .‬دار اﳉﻴﻞ‪،‬‬ ‫‪.a‬‬
‫ﺑﲑوت‪ ،‬ط‪.1991 .1‬‬
‫ﲢﻘﻴﻖ اﻟﺴﻴﺪ أﲪﺪ ﺻﺨﺮ‪) .‬ﺳﻠﺴﻠﺔ ذﺧﺎﺋﺮ اﻟﻌﺮب‬ ‫‪.b‬‬
‫رﻗﻢ ‪ .(12‬دار اﳌﻌﺎرف‪ ،‬ﻣﺼﺮ‪ .‬ﺑﺪون ¾رﻳﺦ‪.‬‬
‫ﺷﺮح وﺗﻌﻠﻴﻖ ﳏﻤﺪ ﻋﺒﺪ اﳌﻨﻌﻢ ﺧﻔﺎﺟﻰ‪ .‬ﻣﻜﺘﺒﺔ‬ ‫‪.c‬‬
‫وﻣﻄﺒﻌﺔ ﳏﻤﺪ ﻋﻠﻰ ﺻﺒﻴﺢ وأوﻻدﻩ‪ ،‬ﻣﺼﺮ‪ ،‬ط‪.1‬‬
‫‪.1951‬‬
‫اﻟﺒﺴﺘﺎﱏ اﻟﻠﺒﻨﺎﻧـﻰ‪ ،‬ﻋﺒﺪ ﷲ‪ .‬ﻓﺎﻛﻬﺔ اﻟﺒﺴﺘﺎن‪ :‬وﻫﻮ ﻣﻌﺠﻢ ﻟﻐﻮى ﻟﻄﻠﺒﺔ‬ ‫‪.6‬‬
‫اﳌﺪارس ﳐﺘﺼﺮ ﻣﻦ اﻟﺒﺴﺘﺎن‪ .‬اﳌﻄﺒﻌﺔ اﻷﻣﲑﻛﺎﻧﻴﺔ‪ ،‬ﺑﲑوت‪.‬‬
‫‪.1930‬‬

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‫اﻟﺒﻴﻀﺎوى‪ ،‬أﺑﻮ ﺳﻌﻴﺪ ﻋﺒﺪ ﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ اﻟﺸﲑازى‪ .‬أﻧﻮار اﻟﺘﻨـﺰﻳﻞ‬ ‫‪.7‬‬
‫وأﺳﺮار اﻟﺘﺄوﻳﻞ‪ .‬ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ اﻟﺒﺎﰉ ا ﳊﻠﱮ ﲟﺼﺮ‪1344 .‬‬
‫ﻫﺠﺮﻳﺔ‪.‬‬
‫اﳉﺎﺣﻆ‪ ،‬أﺑﻮ ﻋﺜﻤﺎن ﻋﻤﺮو ﺑﻦ ﲝﺮ‪ .‬اﻟﺒﻴﺎن واﻟﺘﺒﻴﲔ‪ .‬ﲢﻘﻴﻖ وﺷﺮح ﻋﺒﺪ‬ ‫‪.8‬‬
‫اﻟﺴﻼم ﳏﻤﺪ ﻫﺎرون‪ .‬ﻣﻄﺒﻌﺔ ﳉﻨﺔ اﻟﺘﺄﻟﻴﻒ واﻟﱰﲨﺔ واﻟﻨﺸﺮ‪،‬‬
‫اﻟﻘﺎﻫﺮة‪.1949 .‬‬
‫)ﲨَ َﻌﻪُ(‪ .‬اﻟﺼﺒﺢ اﳌﻨﲑ ﰱ ﺷﻌﺮ أﰉ ﺑﺼﲑ‪ :‬ﻣﻴﻤﻮن ﺑﻦ ﻗﻴﺲ ﺑﻦ‬
‫ﺟﺎﻳﺮ‪ ،‬ر َ‬ ‫‪.9‬‬
‫اﻵﺧ َﺮﻳْﻦ ﻣﻊ ﺷﺮح أﰉ اﻟﻌﺒﺎس ﺛﻌﻠﺐ‪.‬‬
‫ﺸ ْﲔ َ‬
‫واﻷﻋ َ‬
‫ﺟﻨﺪل‪ :‬اﻷﻋﺸﻰ ْ‬
‫ﻫﻮﺳﻦ‪ ،‬ﺑﻴﺎﻧﺔ‪.1927 .‬‬
‫أدﻟﻒ ُﻫﻠﺰ ْ‬
‫ﻃﺒﻊ ُ‬
‫اﳉﺮﺟﺎﻧـﻰ‪ ،‬ﻋﺒﺪ اﻟﻘﺎﻫﺮ‪ .‬اﳌﺪﺧﻞ ﰱ دﻻﺋﻞ اﻹﻋﺠﺎز‪ .‬ﺻﺤﺢ أﺻﻠﻪ اﻟﺸﻴﺦ‬ ‫‪.10‬‬
‫ﳏﻤﺪ ﻋﺒﺪﻩ و اﻟﺸﻴﺦ ﳏﻤﺪ ﳏﻤﻮد اﻟﱰﻛﺰى اﻟﺸﻨﻘﻴﻄﻰ‪ .‬دار اﳌﻨﺎر‪،‬‬
‫اﻟﻘﺎﻫﺮة‪.‬‬
‫أﺳﺮار اﻟﺒﻼﻏﺔ ﰱ ﻋﻠﻢ اﻟﺒﻴﺎن‪ .‬ﺻﺤﺤﻪ ﳏﻤﺪ رﺷﻴﺪ رﺿﺎ‪ .‬دار اﳌﻨﺎر‪،‬‬
‫اﻟﻘﺎﻫﺮة‪ ،‬ط‪.1947 .4‬‬
‫اﳉﺰاﺋﺮى‪ ،‬أﺑﻮ ﺑﻜﺮ‪ .‬ﻫﺬا ا ﳊﺒﻴﺐ ﳏﻤﺪ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‡ﳏﺐ‪ .‬دار‬ ‫‪.11‬‬
‫اﻟﺸﺮوق‪ ،‬ط‪.1989 .2‬‬
‫ﺟﻔﺮى‪ ،‬ارﺛﺮ )وﻗﻒ ﻋﻠﻰ اﻟﺘﺼﺤﻴﺢ واﻟﻄﺒﻊ(‪ .‬ﻣﻘﺪﻣﺘﺎن ﰱ ﻋﻠﻮم اﻟﻘﺮآن‪:‬‬ ‫‪.12‬‬
‫وﳘﺎ ﻣﻘﺪﻣﺔ ﻛﺘﺎب اﳌﺒﺎﱏ وﻣﻘﺪﻣﺔ اﺑﻦ ﻋﻄﻴﺔ‪ .‬ﻣﻜﺘﺒﺔ اﳋﺎﳒﻰ‪،‬‬
‫اﻟﻘﺎﻫﺮة‪.1954 .‬‬
‫ﲨﺎﻋﺔ ﻣﻦ اﻟﻌﻠﻤﺎء‪ .‬دﻳﻮان اﻷﻋﺸﻰ وﻫﻮ أﻋﺸﻰ ﻗﻴﺲ اﳌﻠﻘﺐ ‪d‬ﻷﻋﺸﻰ‬ ‫‪.13‬‬
‫اﻷﻛﱪ ﻣﻦ ﺷﻌﺮاء اﳉﺎﻫﻠﻴﺔ ا‪Ç‬ﻴﺪﻳﻦ‪ .‬ﻣﻄﺒﻌﺔ اﻟﺘﻘﺪم ﲟﺼﺮ‪ .‬ﺑﺪون‬
‫¾رﻳﺦ‪.‬‬
‫ﲨﺎل‪ ،‬أﲪﺪ ﳏﻤﺪ‪ .‬اﻟﻘﺮآن‪ :‬ﻛﺘﺎب أﺣﻜﻤﺖ آ‡ﺗﻪ "‪) ."2‬ﺳﻠﺴﻠﺔ دﻋﻮة‬ ‫‪.14‬‬
‫ا ﳊﻖ‪ ،‬اﻟﻌﺪد ‪ .(31‬راﺑﻄﺔ اﻟﻌﺎﱂ اﻹﺳﻼﻣﻰ‪ ،‬ﻣﻜﺔ‪ 1404 ،‬ﻫﺠﺮﻳﺔ‪.‬‬

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‫اﺑﻦ ﺟﲎ‪ ،‬أﰉ اﻟﻔﺘﺢ ﻋﺜﻤﺎن‪ .‬اﳋﺼﺎﺋﺺ‪ .‬ﻣﻄﺒﻌﺔ اﳍﻼل‪ ،‬اﻟﻘﺎﻫﺮة‪.1913 .‬‬ ‫‪.15‬‬
‫اﳉﻮاﻟﻴﻘﻰ‪ ،‬أﰉ ﻣﻨﺼﻮر ﻣﻮﻫﻮب ﺑﻦ أﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ اﳋﻀﺮ‪ .‬اﳌﻌﺮب ﻣﻦ‬ ‫‪.16‬‬
‫اﻟﻜﻼم اﻷﻋﺠﻤﻰ ﻋﻠﻰ ﺣﺮوف اﳌﻌﺠﻢ‪ .‬ﲢﻘﻴﻖ وﺷﺮح اﲪﺪ ﳏﻤﺪ‬
‫ﺷﺎﻛﺮ‪ .‬دار اﻟﻜﺘﺐ اﳌﺼﺮﻳﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪ 1361 .1‬ﻫﺠﺮﻳﺔ‪.‬‬
‫اﳉﻮﻫﺮى‪ ،‬إﲰﺎﻋﻴﻞ ﺑﻦ ﲪﺎد‪ .‬اﻟﺼﺤﺎح‪¾ :‬ج اﻟﻠﻐﺔ وﺻﺤﺎح اﻟﻌﺮﺑﻴﺔ‪ .‬ﲢﻘﻴﻖ‬ ‫‪.17‬‬
‫أﲪﺪ ﻋﺒﺪ اﻟﻐﻔﻮر ﻋﻄﺎ‪ .‬دار اﻟﻜﺘﺎب اﻟﻌﺮﰉ‪ ،‬ﻣﺼﺮ‪.1956 .‬‬
‫ﺟﻮﻫﺮى‪ ،‬ﻃﻨﻄﺎوى‪ .‬اﳉﻮاﻫﺮ ﰱ ﺗﻔﺴﲑ اﻟﻘﺮآن اﻟﻜﺮﱘ‪ :‬اﳌﺸﺘﻤﻞ ﻋﻠﻰ‬ ‫‪.18‬‬
‫ﻋﺠﺎﺋﺐ ﺑﺪاﺋﻊ اﳌﻜﻮ‪Ê‬ت وﻏﺮاﺋﺐ اﻵ‡ت اﻟﺒﺎﻫﺮات‪ .‬ﻣﻄﺒﻌﺔ اﻟﺒﺎﰉ‬
‫ا ﳊﻠﱮ وأوﻻدﻩ ﲟﺼﺮ‪ ،‬ط‪ 1350 .2‬ﻫﺠﺮﻳﺔ‪.‬‬
‫ﺣﺠﺎزى‪ ،‬ﳏﻤﺪ ﳏﻤﻮد‪ .‬اﻟﺘﻔﺴﲑ اﻟﻮاﺿﺢ‪ .‬دار اﻟﻜﺘﺎب اﻟﻌﺮﰉ‪ ،‬ﻣﺼﺮ‪.‬‬ ‫‪.19‬‬
‫‪.1952‬‬
‫ا ﳊﺪاد‪ ،‬اﻷﺳﺘﺎذ‪ .‬اﻟﻘﺮآن واﻟﻜﺘﺎب‪ .‬ﺳﻠﺴﻠﺔ دروس ﻗﺮآﻧﻴﺔ‪.‬‬ ‫‪.20‬‬
‫ا ﳊﺴﲎ‪ ،‬ﻓﻴﺾ ﷲ‪ .‬ﻓﺘﺢ اﻟﺮﲪﻦ ﻟﻄﺎﻟﺐ آ‡ت اﻟﻘﺮآن‪ .‬اﳌﻄﺒﻌﺔ اﻷﻫﻠﻴﺔ‪،‬‬ ‫‪.21‬‬
‫ﺑﲑوت‪ 1322 ،‬ﻫﺠﺮﻳﺔ‪.‬‬
‫ﺣﺴﲔ‪ ،‬ﻣﺴﺎﻋﺪ ﳏﻤﺪ )ﺷﺮح وﺗﻌﻠﻴﻖ(‪ .‬دﻳﻮان اﻷﻋﺸﻰ اﻟﻜﺒﲑ ﻣﻴﻤﻮن ﺑﻦ‬ ‫‪.22‬‬
‫ﻗﻴﺲ‪ .‬ﻣﻜﺘﺒﺔ اﻵداب‪ ،‬اﳉﻤﺎﻣﻴﺰ‪ ،‬اﻟﻘﺎﻫﺮة‪ .‬ط‪.1950 2‬‬
‫ا ﳊﺴﻴﲎ اﻟﻮاﺳﻄﻰ اﻟﺰﺑﻴﺪى ا ﳊﻨﻔﻰ‪ ،‬ﳏﺐ اﻟﺪﻳﻦ أﺑﻮ اﻟﻔﻴﺾ اﻟﺴﻴﺪ ﳏﻤﺪ‪.‬‬ ‫‪.23‬‬
‫¾ج اﻟﻌﺮوس ﻣﻦ ﺟﻮاﻫﺮ اﻟﻘﺎﻣﻮس‪ .‬ﲢﻘﻴﻖ ﻋﺒﺪ اﻟﺴﺘﺎر أﲪﺪ ﻓﺮاج‪.‬‬
‫ﺳﻠﺴﻠﺔ اﻟﱰاث اﻟﻌﺮﰉ ‪d‬ﻟﻜﻮﻳﺖ‪ .‬ﻣﻄﺒﻌﺔ ﺣﻜﻮﻣﺔ اﻟﻜﻮﻳﺖ‪.‬‬
‫‪.1965‬‬
‫ﺷﺮح اﻟﻘﺎﻣﻮس اﳌﺴﻤﻰ ¾ج اﻟﻌﺮوس ﻣﻦ ﺟﻮاﻫﺮ اﻟﻘﺎﻣﻮس‪ .‬اﳌﻄﺒﻌﺔ اﳋﲑﻳﺔ‪،‬‬ ‫‪.24‬‬
‫اﳉﻤﺎﻟﻴﺔ ﲟﺼﺮ‪ 1306 .‬ﻫﺠﺮﻳﺔ‪.‬‬
‫اﺑﻦ ﺣﻨﺒﻞ‪ ،‬أﲪﺪ ﺑﻦ ﳏﻤﺪ‪ .‬اﳌﺴﻨﺪ‪ .‬ﺷﺮﺣﻪ وﺻﻨﻊ ﻓﻬﺎرﺳﻪ أﲪﺪ ﳏﻤﺪ‬ ‫‪.25‬‬
‫ﺷﺎﻛﺮ‪ .‬دار اﳌﻌﺎرف ﲟﺼﺮ‪ ،‬ط‪.1949 .3‬‬

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‫اﺑﻦ ﺣﻴﺎن‪ ،‬أﺛﲑ اﻟﺪﻳﻦ أﰉ ﻋﺒﺪ ﷲ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﻳﻮﺳﻒ‪.‬‬ ‫‪.26‬‬
‫اﻟﺘﻔﺴﲑ اﻟﻜﺒﲑ اﳌﺴﻤﻰ ‪d‬ﻟﺒﺤﺮ اﶈﻴ ﻂ‪ .‬ﻣﻄﺒﻌﺔ اﻟﺴﻌﺎدة ﲟﺼﺮ‪،‬‬
‫ط‪ 1328 .1‬ﻫﺠﺮﻳﺔ‪.‬‬
‫اﺑﻦ ﺧﺎﻟﻮﻳﻪ‪ ،‬أﰉ ﻋﺒﺪ ﷲ ا ﳊﺴﲔ ﺑﻦ أﲪﺪ‪ .‬إﻋﺮاب ﺛﻼﺛﲔ ﺳﻮرة ﻣﻦ اﻟﻘﺮآن‬ ‫‪.27‬‬
‫اﻟﻜﺮﱘ‪ .‬ﻣﻄﺒﻌﺔ دار اﻟﻜﺘﺐ اﳌﺼﺮﻳﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪.1941 .‬‬
‫ﻟﻴﺲ ﰱ ﻛﻼم اﻟﻌﺮب‪) .‬ﺗﺼﺤﻴﺢ وﺿﺒ ﻂ وﺷﺮح( أﲪﺪ ﺑﻦ‬
‫اﻷﻣﲔ اﻟﺸﻨﻘﻴﻄﻰ‪ .‬ﻣﻄﺒﻌﺔ اﻟﺴﻌﺎدة‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪1327 .1‬‬
‫ﻫﺠﺮﻳﺔ‪.‬‬
‫‪ .28‬ﺧﺎن‪ ،‬ﳏﻤﺪ ﳏﺴﻦ‪ .‬اﳍﻼﱃ‪ ،‬ﳏﻤﺪ ﺗﻘﻰ اﻟﺪﻳﻦ‪ .‬ﺗﻔﺴﲑ ﻣﻌﺎﱏ اﻟﻘﺮآن اﻟﻜﺮﱘ‬
‫‪d‬ﻟﻠﻐﺔ اﻻﳒﻠﻴﺰﻳﺔ‪ :‬ﻣﻘﺘﺒﺲ ﻣﻦ ﺗﻔﺴﲑ اﻟﻄﱪى واﻟﻘﺮﻃﱮ واﺑﻦ ﻛﺜﲑ‬
‫وﺻﺤﻴﺢ اﻟﺒﺨﺎرى‪ .‬ﻣﻜﺘﺒﺔ دار اﻟﺴﻼم‪ ،‬اﻟﺮ‡ض‪ ،‬ط‪.1994 .4‬‬
‫‪ .29‬اﺑﻦ ﺧﻠﺪون( ‪.‬اﳌﻘﺪﻣﺔ( ﻛﺘﺎب اﻟﻌﱪ ودﻳﻮان اﳌﺒﺘﺪأ واﳋﱪ ﰱ أ‡م اﻟﻌﺮب واﻟﻌﺠﻢ‬
‫واﻟﱪﺑﺮ وﻣﻦ ﻋﺎﺻﺮﻫﻢ ﻣﻦ ذوى اﻟﺴﻠﻄﺎن اﻷﻛﱪ‪ .‬اﳌﻄﺒﻌﺔ اﻷدﺑﻴﺔ‪،‬‬
‫ﺑﲑوت‪ ،‬ط‪.1886 .2‬‬
‫‪ .30‬اﻟﺪاﱏ‪ ،‬أﺑﻮ ﻋﻤﺮو ﻋﺜﻤﺎن ﺑﻦ ﺳﻌﻴﺪ‪ .‬اﶈﻜﻢ ﰱ ﻧﻘ ﻂ اﳌﺼﺎﺣﻒ‪ .‬ﲢﻘﻴﻖ ﻋﺰة‬
‫ﺣﺴﻦ‪ .‬ﻣﻄﺒﻮﻋﺎت ﻣﺪﻳﺮﻳﺔ إﺣﻴﺎء اﻟﱰاث اﻟﻘﺪﱘ‪ ،‬دﻣﺸﻖ‪1960 .‬‬
‫دروزة‪ ،‬ﳏﻤﺪ ﻋﺰة‪ .‬اﻟﺘﻔﺴﲑ ا ﳊﺪﻳﺚ‪ :‬اﻟﺴﻮر ﻣﺮﺗﺒﺔ ﺣﺴﺐ اﻟﻨـﺰول‪ .‬دار‬ ‫‪.31‬‬
‫إﺣﻴﺎء اﻟﻜﺘﺐ اﻟﻌﺮﺑﻴﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪.1962 .‬‬
‫اﺑﻦ درﻳﺪ‪ ،‬أﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ا ﳊﺴﻦ‪ .‬ﲨﻬﺮة اﻟﻠﻐﺔ‪ .‬دار اﳌﻌﺎرف‪ ،‬ﺣﻴﺪر‬ ‫‪.32‬‬
‫آ‪d‬د اﻟﺪﻛﻦ‪ ،‬ط‪ 1344 .1‬ﻫﺠﺮﻳﺔ‪.‬‬
‫اﻟﺮازى‪ ،‬ﻓﺨﺮ اﻟﺪﻳﻦ‪ .‬ﻣﻔﺎﺗﻴﺢ اﻟﻐﻴﺐ‪ :‬اﳌﺸﺘﻬﺮ ‪d‬ﻟﺘﻔﺴﲑ اﻟﻜﺒﲑ‪ ،‬و‪Ž‬ﺎﻣﺸﻪ‬ ‫‪.33‬‬
‫ﺗﻔﺴﲑ اﻟﻌﻼﻣﺔ أﺑﻮ اﻟﺴﻌﻮد‪ .‬اﳌﻄﺒﻌﺔ ا ﳊﺴﻴﻨﻴﺔ اﳌﺼﺮﻳﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪.‬‬
‫‪ 1327‬ﻫﺠﺮﻳﺔ‪.‬‬

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‫رﺿﺎ‪ ،‬ﳏﻤﺪ رﺷﻴﺪ‪ .‬ﺗﻔﺴﲑ اﻟﻘﺮآن ا ﳊﻜﻴﻢ اﳌﺸﺘﻬﺮ ‪d‬ﺳﻢ ﺗﻔﺴﲑ اﳌﻨﺎر‪ .‬دار‬ ‫‪.34‬‬
‫اﳌﻨﺎر‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪.1947 .2‬‬
‫اﻟﺮاﻓﻌﻰ‪ ،‬ﻣﺼﻄﻔﻰ ﺻﺎدق‪¾ .‬رﻳﺦ آداب اﻟﻌﺮب‪ .‬دار اﻟﻜﺘﺎب اﻟﻌﺮﰉ‪،‬‬ ‫‪.35‬‬
‫ﺑﲑوت‪ ،‬ط‪.1974 .2‬‬
‫اﻟﺰرﻛﺸﻰ‪ ،‬ﺑﺪر اﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﷲ‪ .‬اﻟﱪﻫﺎن ﰱ ﻋﻠﻮم اﻟﻘﺮآن‪.‬ﺧﺮج‬ ‫‪.36‬‬
‫أﺣﺎدﻳﺜﻪ وﻗﺪم ﻟﻪ وﻋﻠﻖ ﻋﻠﻴﻪ ﻣﺼﻄﻔﻰ ﻋﺒﺪ اﻟﻘﺎدر ﻋﻄﺎ‪ .‬دار‬
‫اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑوت‪ ،‬ط‪.1988 .1‬‬
‫اﻟﺰﳐﺸﺮى‪ ،‬ﳏﻤﻮد ﺑﻦ ﻋﻤﺮ‪ .‬اﻟﻜﺸﺎف ﻋﻦ ﺣﻘﺎﺋﻖ ﻏﻮاﻣﺾ اﻟﺘﻨـﺰﻳﻞ وﻋﻴﻮن‬ ‫‪.37‬‬
‫اﻷﻗﺎوﻳﻞ ﰱ وﺟﻮﻩ اﻟﺘﺄوﻳﻞ‪ .‬رﺗﺒﻪ وﺿﺒﻄﻪ وﺻﺤﺤﻪ ﻣﺼﻄﻔﻰ ﺣﺴﲔ‬
‫أﲪﺪ‪ .‬دار اﻟﻜﺘﺎب اﻟﻌﺮﰉ‪ ،‬ﺑﲑوت‪ ،‬ط‪.1987 .3‬‬
‫وﺑﺬﻳﻠﻪ أرﺑﻌﺔ ﻛﺘﺐ‪:‬‬
‫اﻷول‪ :‬اﻻﻧﺘﺼﺎف‪ :‬ﻟﻺﻣﺎم أﲪﺪ ﺑﻦ ﻣﻨﲑ اﻻﺳﻜﻨﺪرى‪.‬‬
‫اﻟﺜﺎﱏ‪ :‬اﻟﻜﺎﰱ اﻟﺸﺎف ﰱ ﲣﺮﻳﺞ أﺣﺎدﻳﺚ اﻟﻜﺸﺎف‪ :‬ﻟﻠﺤﺎﻓﻆ‬
‫اﺑﻦ ﺣﺠﺮ اﻟﻌﺴﻘﻼﱏ‪.‬‬
‫اﻟﺜﺎﻟﺚ‪ :‬ﺣﺎﺷﻴﺔ اﻟﺸﻴﺦ ﳏﻤﺪ ﻋﻠﻴﺎن اﳌﺮزوﻗﻰ ﻋﻠﻰ ﺗﻔﺴﲑ‬
‫اﻟﻜﺸﺎف‪.‬‬
‫اﻟﺮاﺑﻊ‪ :‬ﻣﺸﺎﻫﺪ اﻹﻧﺼﺎف ﻋﻠﻰ ﺷﻮاﻫﺪ اﻟﻜﺸﺎف ﻟﻠﺸﻴﺦ ﳏﻤﺪ‬
‫ﻋﻠﻴﺎن‪.‬‬
‫أﺳﺎس اﻟﺒﻼﻏﺔ‪ .‬ﲢﻘﻴﻖ ﻋﺒﺪ اﻟﺮﺣﻴﻢ ﳏﻤﻮد‪ .‬دار اﻟﻜﺘﺐ اﳌﺼﺮﻳﺔ‪.‬‬
‫‪.1953‬‬
‫اﻟﺴﺠﺴﺘﺎﻧـﻰ‪ ،‬أﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺰﻳﺰ‪ .‬ﻏﺮﻳﺐ اﻟﻘﺮآن‪ .‬ﺻﺤﺤﻪ اﻟﺴﻴﺪ‬ ‫‪.38‬‬
‫ﳏﻤﺪ ﺑﺪر اﻟﺪﻳﻦ اﻟﻨﻌﺴﺎﻧـﻰ‪ .‬ﻣﻄﺒﻌﺔ اﻟﺴﻌﺎدة‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪.1‬‬
‫‪ 1325‬ﻫﺠﺮﻳﺔ‪.‬‬

‫‪147‬‬
‫اﺑﻦ ﺳﻌﺪ‪ .‬اﻟﻄﺒﻘﺎت اﻟﻜﱪى‪ .‬ﳉﻨﺔ ﻧﺸﺮ اﻟﺜﻘﺎﻓﺔ اﻹﺳﻼﻣﻴﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪.‬‬ ‫‪.39‬‬
‫‪ 1358‬ﻫﺠﺮﻳﺔ‪.‬‬
‫ﺳﻼم‪ ،‬ﳏﻤﺪ زﻏﻠﻮل‪ .‬أﺛﺮ اﻟﻘﺮآن ﰱ ﺗﻄﻮر اﻟﻨﻘﺪ اﻟﻌﺮﰉ إﱃ آﺧﺮ اﻟﻘﺮن‬ ‫‪.40‬‬
‫اﻟﺮاﺑﻊ اﳍﺠﺮى‪ .‬دار اﳌﻌﺎرف ﲟﺼﺮ‪ .‬ط‪.1962 .2‬‬
‫ﺳﻠﻄﺎن‪ ،‬ﻣﻨﲑ‪ .‬اﻟﻔﺼﻞ واﻟﻮﺻﻞ ﰱ اﻟﻘﺮآن اﻟﻜﺮﱘ‪ .‬دار اﳌﻌﺎرف‪ ،‬اﻟﻘﺎﻫﺮة‪.‬‬ ‫‪.41‬‬
‫‪.1983‬‬
‫اﻟﺴﻨﺪوﺑـﻰ‪ ،‬ﺣﺴﻦ‪.‬ﺷﺮح دﻳﻮان اﻣﺮئ اﻟﻘﻴﺲ وﻣﻌﻪ أﺧﺒﺎر اﳌﺮاﻗﺴﺔ‬ ‫‪.42‬‬
‫وأﺷﻌﺎرﻫﻢ ﰱ اﳉﺎﻫﻠﻴﺔ وﺻﺪر اﻹﺳﻼم‪ .‬ﻣﻄﺒﻌﺔ اﻻﺳﺘﻘﺎﻣﺔ‪،‬‬
‫اﻟﻘﺎﻫﺮة‪.1939 .‬‬
‫اﻟﺴﻴﻮﻃﻰ‪ ،‬ﺟﻼل اﻟﺪﻳﻦ ﻋﺒﺪ اﻟﺮﲪﻦ‪ .‬اﻹﺗﻘﺎن ﰱ ﻋﻠﻮم اﻟﻘﺮآن‪ .‬ﲢﻘﻴﻖ ﳏﻤﺪ‬ ‫‪.43‬‬
‫أﺑﻮ اﻟﻔﻀﻞ إﺑﺮاﻫﻴﻢ‪ .‬ﻣﻜﺘﺒﺔ دار اﻟﱰاث‪.1967 ،‬‬
‫ﺷﺮح ﻋﻘﻮد اﳉﻤﺎن ﰱ ﻋﻠﻢ اﳌﻌﺎﱏ واﻟﺒﻴﺎن‪ ،‬و‪Ž‬ﺎﻣﺸﻪ ﺣﻠﻴﺔ‬
‫اﻟﻠﺐ اﳌﺼﻮن ﻋﻠﻰ اﳉﻮﻫﺮ اﳌﻜﻨﻮن ﻟﻠﺸﻴﺦ أﲪﺪ اﻟﺪﻣﻨﻬﻮرى‪.‬‬
‫ﻣﻄﺒﻌﺔ ﻣﺼﻄﻔﻰ اﻟﺒﺎﰉ ا ﳊﻠﱮ وأوﻻدﻩ ﲟﺼﺮ‪.1939 .‬‬
‫اﳌﺰﻫﺮ ﰱ ﻋﻠﻮم اﻟﻠﻐﺔ وأﻧﻮاﻋﻬﺎ‪ .‬ﻣﻄﺒﻌﺔ ﳏﻤﺪ ﻋﻠﻰ ﺻﺒﻴﺢ‬
‫وأوﻻدﻩ‪ ،‬ﻣﺼﺮ‪ .‬ﺑﺪون ¾رﻳﺦ‪.‬‬
‫اﻟﺸﺎﻓﻌﻰ‪ ،‬أﺑﻮ ﻋﺒﺪ ﷲ ﳏﻤﺪ ﺑﻦ إدرﻳﺲ‪ .‬اﻟﺮﺳﺎﻟﺔ‪ .‬اﳌﻄﺒﻌﺔ اﻟﻌﻠﻤﻴﺔ‪،‬‬ ‫‪.44‬‬
‫اﻟﻘﺎﻫﺮة‪ ،‬ط‪ 1312 .1‬ﻫﺠﺮﻳﺔ‪.‬‬
‫ﺷﺎﻛﺮ‪ ،‬أﲪﺪ ﳏﻤﺪ‪ .‬ﻋﺒﺪ اﻟﺴﻼم ﳏﻤﺪ ﻫﺎرون )ﲢﻘﻴﻖ وﺷﺮح(‪ .‬اﳌﻔﻀﻠﻴﺎت‪.‬‬ ‫‪.45‬‬
‫ﺳﻠﺴﻠﺔ دﻳﻮان اﻟﻌﺮب‪ :‬ﳎﻤﻮﻋﺎت ﻣﻦ اﻟﺸﻌﺮ‪ .‬دار اﳌﻌﺎرف ﲟﺼﺮ‪.‬‬
‫‪.1952‬‬
‫اﺑﻦ اﻟﺸﺠﺮى‪ ،‬ﺿﻴﺎء اﻟﺪﻳﻦ أﰉ اﻟﺴﻌﺎدات ﻫﺒﺔ ﷲ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﲪﺰة‪.‬‬ ‫‪.46‬‬
‫اﻷﻣﺎﱃ اﻟﺸﺠﺮﻳﺔ‪ .‬ﻣﻄﺒﻌﺔ داﺋﺮة اﳌﻌﺎرف اﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﺣﻴﺪر آ‪d‬د‬
‫اﻟﺪﻛﻦ‪ 1349 .‬ﻫﺠﺮﻳﺔ‪.‬‬

‫‪148‬‬
‫اﻟﺸﺮﺗﻮﻧـﯩﺎﻟﻠﺒﻨﺎﻧـﻰ‪ ،‬أﻗﺮب اﳌﻮارد ﰱ ﻓُﺼﺢ اﻟﻌﺮﺑﻴﺔ واﻟﺸﻮارد‪ .‬ﻣﻄﺒﻌﺔ ﻣﺮﺳﻠﻰ‬ ‫‪.47‬‬
‫اﻟﻴﺴﻮﻋﻴﺔ‪ ،‬ﺑﲑوت‪.1889 .‬‬
‫اﻟﺸﻌﺮاوى‪ ،‬ﳏﻤﺪ ﻣﺘﻮﱃ‪ .‬ﻣﻌﺠﺰة اﻟﻘﺮآن‪ .‬ﻛﺘﺎب اﻟﻴﻮم‪ ،‬اﻟﻌﺪد ‪.187‬‬ ‫‪.48‬‬
‫‪.1981‬‬
‫ﺷﻠﺘﻮت‪ ،‬ﳏﻤﻮد‪ .‬ﺗﻔﺴﲑ اﻟﻘﺮآن اﻟﻜﺮﱘ‪ :‬اﻷﺟﺰاء اﻟﻌﺸﺮة اﻷﺧﲑة‪ .‬دار‬ ‫‪.49‬‬
‫اﻟﺸﺮوق‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪1988 .11‬‬
‫أﺑﻮ ﺷﻬﺒﺔ‪ ،‬ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‪ .‬اﳌﺪﺧﻞ ﻟﺪراﺳﺔ اﻟﻘﺮآن اﻟﻜﺮﱘ‪ .‬ﻣﻜﺘﺒﺔ اﻟﺴﻨﺔ‪،‬‬ ‫‪.50‬‬
‫اﻟﻘﺎﻫﺮة‪ ،‬ط‪ 1‬اﳉﺪﻳﺪة‪1992 .‬‬
‫ﺷﻮدرى‪ ،‬ﳏﻤﺪ أﻛﺮم‪ .‬ﻫﻞ ﻳﻘﻊ اﻟﱰادف اﻟﻠﻐﻮى ﰱ اﻟﻘﺮآن اﻟﻜﺮﱘ‪ .‬اﳌﻜﺘﺒﺔ‬ ‫‪.51‬‬
‫اﻟﻔﻴﺼﻠﻴﺔ‪ ،‬ﻣﻜﺔ اﳌﻜﺮﻣﺔ‪.1985 .‬‬
‫اﻟﺼﺎﺑﻮﻧـﻰ‪ ،‬ﳏﻤﺪ ﻋﻠﻰ )اﺧﺘﺼﺎر وﲢﻘﻴﻖ(‪ .‬ﳐﺘﺼﺮ ﺗﻔﺴﲑ اﺑﻦ ﻛﺜﲑ‪ .‬دار‬ ‫‪.52‬‬
‫اﻟﻘﺮآن اﻟﻜﺮﱘ‪ ،‬اﳌﺎﻧﻴﺎ اﻟﻐﺮﺑﻴﺔ‪ ،‬ط‪ 1396 .2‬ﻫﺠﺮﻳﺔ‪.‬‬
‫ﺻﺨﺮ ﻟﱪاﻣﺞ ا ﳊﺎﺳﺐ‪ .‬ﻣﻮﺳﻮﻋﺔ ا ﳊﺪﻳﺚ اﻟﺸﺮﻳﻒ‪.‬اﻹﺻﺪار ‪.1 ,2‬‬ ‫‪.53‬‬
‫ﻫﻠﻴﻮﺑﻮﻟﻴﺲ‪.1997-1995 .‬‬
‫اﻟﺼﻘﺎل‪ ،‬ﻟﻄﻔﻰ‪ .‬اﳋﻄﻴﺐ‪ ،‬درﻳﺔ )ﲢﻘﻴﻖ(‪ .‬دﻳﻮان ﻃﺮﻓﺔ ﺑﻦ اﻟﻌﺒﺪ‪ :‬ﺷﺮح‬ ‫‪.54‬‬
‫اﻷﻋﻠﻢ اﻟﺸﻨﺘﻤﺮى‪ .‬ﻣﻄﺒﻮﻋﺎت ﳎﻤﻊ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ‪ ،‬دﻣﺸﻖ‪.‬‬
‫‪.1975‬‬
‫اﻟﻄﱪﺳﻰ‪ ،‬أﺑﻮ ﻋﻠﻰ اﻟﻔﻀﻞ ﺑﻦ ا ﳊﺴﻦ‪ .‬ﳎﻤﻊ اﻟﺒﻴﺎن ﰱ ﺗﻔﺴﲑ اﻟﻘﺮآن‪ .‬دار‬ ‫‪.55‬‬
‫ﻣﻜﺘﺒﺔ ا ﳊﻴﺎة‪ ،‬ﺑﲑوت‪1961 ،‬‬
‫اﻟﻄﱪى‪ ،‬أﺑﻮ ﺟﻌﻔﺮ ﳏﻤﺪ ﺑﻦ ﺟﺮﻳﺮ‪ .‬ﺟﺎﻣﻊ اﻟﺒﻴﺎن ﰱ ﺗﻔﺴﲑ اﻟﻘﺮآن‪،‬‬ ‫‪.56‬‬
‫و‪Ž‬ﺎﻣﺸﻪ ﺗﻔﺴﲑ ﻏﺮاﺋﺐ اﻟﻘﺮآن ورﻏﺎﺋﺐ اﻟﻔﺮﻗﺎن ﻟﻠﻌﻼﻣﺔ ﻧﻈﺎم‬
‫اﻟﺪﻳﻦ ﺑﻦ ﳏﻤﺪ اﻟﻨﻴﺴﺎﺑﻮرى‪ .‬اﳌﻄﺒﻌﺔ اﻟﻜﱪى اﻷﻣﲑﻳﺔ‪ ،‬ﺑﻮﻻق‪.‬‬
‫‪ 1323‬ﻫﺠﺮﻳﺔ‪.‬‬

‫‪149‬‬
‫اﺑﻦ ﻋﺒﺎس‪ ،‬ﻋﺒﺪ ﷲ‪ .‬ﺗﻨﻮﻳﺮ اﻻﻗﺘﺒﺎس ﻣﻦ ﺗﻔﺴﲑ ﻋﺒﺪ ﷲ ﺑﻦ ﻋﺒﺎس‪ .‬ﲞ ﻂ‬ ‫‪.57‬‬
‫ﻳﺪ ﺷﻴﺦ ﳏﻤﻮد ﺑﻦ ﺷﻴﺦ آدم ﻣﻘﺪم اﻟﻜﻮﻛﲎ‪ .‬ﻣﻄﺒﻌﺔ اﻟﻘﺎﺿﻰ ﻓﺘﺢ‬
‫ﳏﻤﺪ واﻟﻘﺎﺿﻰ ﻋﺒﺪ اﻟﻜﺮﱘ‪ 1132 .‬ﻫﺠﺮﻳﺔ‪.‬‬
‫ﻋﺒﺪ اﻟﺒﺎﻗﻰ‪ ،‬ﳏﻤﺪ ﻓﺆاد‪ .‬اﳌﻌﺠﻢ اﳌﻔﻬﺮس ﻷﻟﻔﺎظ اﻟﻘﺮآن اﻟﻜﺮﱘ‪ .‬دار‬ ‫‪.58‬‬
‫اﻟﺮ‡ن ﻟﻠﱰاث‪ ،‬اﻟﻘﺎﻫﺮة‪.1987 ،‬‬
‫ﻋﺒﺪ اﻟﺘﻮاب‪ ،‬رﻣﻀﺎن‪ .‬ﻓﺼﻮل ﰱ ﻓﻘﻪ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ‪ .‬ﻣﻜﺘﺒﺔ اﳋﺎﳒﻰ‪،‬‬ ‫‪.59‬‬
‫اﻟﻘﺎﻫﺮة‪ ،‬ط‪.1983 .2‬‬
‫ﻋﺒﺪ اﳉﺒﺎر ﺑﻦ أﲪﺪ‪ ،‬ﻋﻤﺎد اﻟﺪﻳﻦ أﰉ ا ﳊﺴﻦ‪ .‬ﺗﻨـﺰﻳﻪ اﻟﻘﺮآن ﻋﻦ اﳌﻄﺎﻋﻦ‪.‬‬ ‫‪.60‬‬
‫اﳌﻄﺒﻌﺔ اﳉﻤﺎﻟﻴﺔ ﲟﺼﺮ‪1329 .‬ﻫﺠﺮﻳﺔ‪.‬‬
‫ﻋﺒﺪ اﻟﻌﺎل‪ ،‬ﳏﻤﺪ ﻗﻄﺐ‪ .‬ﻣﻦ ﲨﺎﻟﻴﺎت اﻟﺘﺼﻮﻳﺮ ﰱ اﻟﻘﺮآن اﻟﻜﺮﱘ‪) .‬ﺳﻠﺴﻠﺔ‬ ‫‪.61‬‬
‫دﻋﻮة ا ﳊﻖ‪ ،‬اﻟﻌﺪد ‪ .(99‬راﺑﻄﺔ اﻟﻌﺎﱂ اﻹﺳﻼﻣﻰ‪ ،‬ﻣﻜﺔ‪1410 ،‬‬
‫ﻫﺠﺮﻳﺔ‪.‬‬
‫اﻟﻌﺴﻘﻼﻧـﻰ‪ ،‬ﺷﻬﺎب اﻟﺪﻳﻦ أﰉ اﻟﻔﻀﻞ أﲪﺪ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ‬ ‫‪.62‬‬
‫ﻋﻠﻰ اﻟﻜﻨﺎﻧـﻰ )اﳌﻌﺮوف ‪d‬ﺑﻦ ﺣﺠﺮ(‪ .‬ﻓﺘﺢ اﻟﺒﺎرى ﺑﺸﺮح ﺻﺤﻴﺢ‬
‫اﻹﻣﺎم أﰉ ﻋﺒﺪ ﷲ ﳏﻤﺪ ﺑﻦ اﲰﺎﻋﻴﻞ اﻟﺒﺨﺎرى‪ .‬دار اﻟﺮ‡ن‬
‫ﻟﻠﱰاث‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪.1986 .1‬‬
‫اﻹﺻﺎﺑﺔ ﰱ ﲤﻴﻴﺰ اﻟﺼﺤﺎﺑﺔ‪ .‬اﳌﻄﺒﻌﺔ اﻟﺸﺮﻓﻴﺔ‪.1907 .‬‬
‫اﻟﻌﺴﻜﺮى‪ ،‬أﺑﻮ ﻫﻼل ا ﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﷲ ﺑﻦ ﺳﻬﻞ‪ .‬اﻟﺼﻨﺎﻋﺘﲔ‪ :‬اﻟﻜﺘﺎﺑﺔ‬ ‫‪.63‬‬
‫واﻟﺸﻌﺮ‪ .‬ﲢﻘﻴﻖ ﻋﻠﻰ ﳏﻤﺪ اﻟﺒﺠﺎوى وﳏﻤﺪ أﺑﻮ اﻟﻔﻀﻞ إﺑﺮاﻫﻴﻢ‪.‬‬
‫دار إﺣﻴﺎء اﻟﻜﺘﺐ اﻟﻌﺮﺑﻴﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪.1952 .1‬‬
‫اﻟﻔﺮوق ﰱ اﻟﻠﻐﺔ‪ .‬اﻟﺪار اﻟﻌﺮﺑﻴﺔ ﻟﻠﻜﺘﺎب‪ ،‬ط‪.1983 .2‬‬
‫اﻟﻔﺮوق اﻟﻠﻐﻮﻳﺔ‪).‬ﻧﻔﺲ اﳌﺮﺟﻊ اﻟﺴﺎﺑﻖ(‪ .‬ﻣﻜﺘﺒﺔ اﻟﻘﺪﺳﻰ‪،‬‬
‫اﻟﻘﺎﻫﺮة‪1353 .‬ﻫﺠﺮﻳﺔ‪.‬‬

‫‪150‬‬
‫اﻟﻌﻘﺎد‪ ،‬ﻋﺒﺎس ﳏﻤﻮد‪ .‬أﺷﺘﺎت ﳎﺘﻤﻌﺎت ﰱ اﻟﻠﻐﺔ واﻷدب‪ .‬دار اﳌﻌﺎرف‪،‬‬ ‫‪.64‬‬
‫اﻟﻘﺎﻫﺮة‪ .‬ﺑﺪون ¾رﻳﺦ‪.‬‬
‫اﺑﻦ ﻋﻠﻰ‪ ،‬أﰉ اﻟﻄﻴﺐ ﻋﺒﺪ اﻟﻮاﺣﺪ‪ .‬اﻷﺿﺪاد ﰱ ﻛﻼم اﻟﻌﺮب‪ .‬ﲢﻘﻴﻖ ﻋﺰة‬ ‫‪.65‬‬
‫ﺣﺴﻦ‪ .‬ا‪Ç‬ﻤﻊ اﻟﻌﻠﻤﻰ اﻟﻌﺮﰉ‪ ،‬دﻣﺸﻖ‪.1963 .‬‬
‫ﻋﻤﺮ‪ ،‬أﲪﺪ ﳐﺘﺎر‪ .‬ﻟﻐﺔ اﻟﻘﺮآن‪ :‬دراﺳﺔ ﺗﻮﺛﻴﻘﻴﺔ ﻓﻨﻴﺔ‪ .‬ﻣﺆﺳﺴﺔ اﻟﻜﻮﻳﺖ‬ ‫‪.66‬‬
‫ﻟﻠﺘﻘﺪم اﻟﻌﻠﻤﻰ‪ :‬ﻣﺸﺮوع ﻗﺎﻣﻮس اﻟﻘﺮآن‪ ،‬اﻟﻜﻮﻳﺖ‪ ،‬ط‪.1‬‬
‫‪.1993‬‬
‫ﻋﻴﺎد‪ ،‬ﲨﺎل اﻟﺪﻳﻦ‪ .‬ﲝﻮث ﰱ ﺗﻔﺴﲑ اﻟﻘﺮآن‪ .‬ﻣﻄﺒﻌﺔ اﳌﻌﺮﻓﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪.‬‬ ‫‪.67‬‬
‫‪.1968‬‬
‫اﺑﻦ ﻓﺎرس‪ ،‬أﰉ ا ﳊﺴﲔ أﲪﺪ‪ .‬اﻟﺼﺎﺣﱮ ﰱ ﻓﻘﻪ اﻟﻠﻐﺔ وﺳﻨﻦ اﻟﻌﺮب ﰱ‬ ‫‪.68‬‬
‫ﻛﻼﻣﻬﺎ‪ .‬اﳌﻜﺘﺒﺔ اﻟﺴﻠﻔﻴﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪.1910 .‬‬
‫ﻣﻌﺠﻢ ﻣﻘﺎﻳﻴﺲ اﻟﻠﻐﺔ‪ .‬ﲢﻘﻴﻖ وﺿﺒ ﻂ ﻋﺒﺪ اﻟﺴﻼم ﳏﻤﺪ ﻫﺎرون‪ .‬دار إﺣﻴﺎء‬ ‫‪.69‬‬
‫اﻟﻜﺘﺐ اﻟﻌﺮﺑﻴﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪.1366 .1‬‬
‫أﺑﻮ اﻟﻔﺘﺢ اﻷﺑﺸﻴﻬﻰ‪ ،‬ﺷﻬﺎب اﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ أﲪﺪ‪ .‬اﳌﺴﺘﻄﺮف ﰱ ﻛﻞ ﻓﻦ‬ ‫‪.70‬‬
‫ﻣﺴﺘﻈﺮف‪ .‬ﻃﺒﻊ ﻋﺒﺪ ا ﳊﻤﻴﺪ أﲪﺪ ﺣﻨﻔﻰ‪ ،‬اﻟﻘﺎﻫﺮة‪.1954 .‬‬
‫اﻟﻔﺮآء‪ ،‬أﰉ زﻛﺮ‡ ﳛﲕ ﺑﻦ ز‡د‪ .‬ﻣﻌﺎﻧـﻰ اﻟﻘﺮآن‪ .‬ﲢﻘﻴﻖ أﲪﺪ ﻳﻮﺳﻒ ﳒﺎﺗﻰ‬ ‫‪.71‬‬
‫وﳏﻤﺪ ﻋﻠﻰ اﻟﻨﺠﺎر‪ .‬ﻣﻄﺒﻌﺔ دار اﻟﻜﺘﺐ اﳌﺼﺮﻳﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪.‬‬
‫‪.1955‬‬
‫اﻟﻔﲑوز‪d‬دى‪ ،‬ﳎﺪ اﻟﺪﻳﻦ ﺑﻦ ﻳﻌﻘﻮب‪ .‬اﻟﻘﺎﻣﻮس اﶈﻴ ﻂ‪ .‬اﳌﻄﺒﻌﺔ ا ﳊﺴﻴﻨﻴﺔ‪،‬‬ ‫‪.72‬‬
‫اﻷزﻫﺮ‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪ 1320 .1‬ﻫﺠﺮﻳﺔ‪.‬‬
‫اﻟﻘﺎﲰﻰ‪ ،‬ﳏﻤﺪ ﲨﺎل اﻟﺪﻳﻦ‪ .‬ﺗﻔﺴﲑ اﻟﻘﺎﲰﻰ اﳌﺴﻤﻰ ﳏﺎﺳﻦ اﻟﺘﺄوﻳﻞ‪ .‬دار‬ ‫‪.73‬‬
‫إﺣﻴﺎء اﻟﻜﺘﺐ اﻟﻌﺮﺑﻴﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪.1957 .1‬‬
‫اﻟﻘﺎﱃ‪ ،‬أﺑﻮ ﻋﻠﻰ إﲰﺎﻋﻴﻞ ﺑﻦ اﻟﻘﺎﺳﻢ‪ .‬اﻷﻣﺎﱃ‪ .‬دار اﻟﻜﺘﺐ اﳌﺼﺮﻳﺔ‪،‬‬ ‫‪.74‬‬
‫اﻟﻘﺎﻫﺮة‪ ،‬ط‪.1926 .2‬‬

‫‪151‬‬
‫اﺑﻦ ﻗﺘﻴﺒﺔ‪ ،‬أﰉ ﳏﻤﺪ ﻋﺒﺪ ﷲ ﺑﻦ ﻣﺴﻠﻢ‪« .‬وﻳﻞ ﻣﺸﻜﻞ اﻟﻘﺮآن‪ .‬ﺑﺸﺮح‬ ‫‪.75‬‬
‫اﻟﺴﻴﺪ أﲪﺪ ﺻﻘﺮ‪ .‬دار إﺣﻴﺎء اﻟﻜﺘﺐ اﻟﻌﺮﺑﻴﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪.1954 .‬‬
‫ﺗﻔﺴﲑ ﻏﺮﻳﺐ اﻟﻘﺮآن‪ .‬ﲢﻘﻴﻖ اﻟﺴﻴﺪ أﲪﺪ ﺻﻘﺮ‪ .‬دار إﺣﻴﺎء‬
‫اﻟﻜﺘﺐ اﻟﻌﺮﺑﻴﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪.1958 .‬‬
‫اﻟﺸﻌﺮ واﻟﺸﻌﺮاء‪ .‬ﲢﻘﻴﻖ أﲪﺪ ﳏﻤﺪ ﺷﺎﻛﺮ‪ .‬دار إﺣﻴﺎء اﻟﻜﺘﺐ‬
‫اﻟﻌﺮﺑﻴﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪1364 .‬ﻫﺠﺮﻳﺔ‪.‬‬
‫اﻟﻘﺮﻃﱮ‪ ،‬ﴰﺲ اﻟﺪﻳﻦ أﰉ ﻋﺒﺪﷲ ﳏﻤﺪ ﺑﻦ أﲪﺪ ﺑﻦ أﰉ ﺑﻜﺮ ﺑﻦ ﻓﺮح‬ ‫‪.76‬‬
‫اﻷﻧﺼﺎرى‪ .‬اﳉﺎﻣﻊ ﻷﺣﻜﺎم اﻟﻘﺮآن‪ .‬دار اﻟﻜﺘﺐ اﳌﺼﺮﻳﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪،‬‬
‫ط‪.1933 .1‬‬
‫اﻟﺘﺬﻛﺮة ﰱ أﺣﻮال اﳌﻮﺗﻰ وأﻣﻮر اﻵﺧﺮة‪ .‬دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﺑﲑوت‪ ،‬ط‪.1987 .2‬‬
‫ﻗﻄﺐ‪ ،‬ﺳﻴﺪ‪ .‬اﻟﺘﺼﻮﻳﺮ اﻟﻔﲎ ﰱ اﻟﻘﺮآن‪ .‬دار اﳌﻌﺎرف‪ ،‬اﻟﻘﺎﻫﺮة‪.1966 .‬‬ ‫‪.77‬‬
‫ﰱ ﻇﻼل اﻟﻘﺮآن‪ .‬دار اﻟﺸﺮوق‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪.1985 .11‬‬
‫اﺑﻦ اﻟﻘﻮﻃﻴﺔ‪ .‬ﻛﺘﺎب اﻷﻓﻌﺎل‪ .‬إﺷﺮاف وﺗﻮﺟﻴﻪ اﻟﺴﻴﺪ ﻋﻠﻰ راﺗﺐ‪ ،‬ﲢﻘﻴﻖ‬ ‫‪.78‬‬
‫ﻋﻠﻰ ﻓﻮدة‪ .‬ﻣﻄﺒﻌﺔ ﻣﺼﺮ‪ ،‬ط‪.1952 .1‬‬
‫اﺑﻦ ﻛﺜﲑاﻟﺪﻣﺸﻘﻰ‪ ،‬أﺑﻮ اﻟﻔﺪاء إﲰﺎﻋﻴﻞ‪ .‬ﺗﻔﺴﲑ اﻟﻘﺮآن اﻟﻌﻈﻴﻢ‪ .‬ﻛﺘﺐ‬ ‫‪.79‬‬
‫ﻫﻮاﻣﺸﻪ وﺿﺒﻄﻪ ﺣﺴﲔ ﺑﻦ إﺑﺮاﻫﻴﻢ زﻫﺮان‪ .‬دار اﻟﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪،‬‬
‫ﺑﲑوت‪.1988 .‬‬
‫اﻟﺴﲑة اﻟﻨﺒﻮﻳﺔ ﰱ اﻟﺘﺎرﻳﺦ‪ .‬دار اﻟﻮﺣﻰ اﶈﻤﺪى‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ﺑﺪون‬
‫¾رﻳﺦ‪.‬‬
‫ﻓﻀﺎﺋﻞ اﻟﻘﺮآن‪ .‬ﺻﺤﺤﻪ اﻟﺴﻴﺪ ﳏﻤﺪ رﺷﻴﺪ رﺿﺎ‪ .‬ﻣﻄﺒﻌﺔ اﳌﻨﺎر‪،‬‬
‫اﻟﻘﺎﻫﺮة‪ ،‬ط‪ 1348 .1‬ﻫﺠﺮﻳﺔ‪.‬‬
‫ﻛﺸﻚ‪ ،‬ﻋﺒﺪ ا ﳊﻤﻴﺪ‪ .‬ﰱ رﺣﺎب اﻟﺘﻔﺴﲑ‪ .‬اﳌﻜﺘﺐ اﳌﺼﺮى ا ﳊﺪﻳﺚ‪ ،‬ط‪.1‬‬ ‫‪.80‬‬
‫‪.1987‬‬

‫‪152‬‬
‫ﻻﺷﲔ‪ ،‬ﻋﺒﺪ اﻟﻔﺘﺎح‪ .‬ﻣﻦ أﺳﺮار اﻟﺘﻌﺒﲑ ﰱ اﻟﻘﺮآن ‪ -‬ﺻﻔﺎء اﻟﻜﻠﻤﺔ‪ .‬دار‬ ‫‪.81‬‬
‫اﳌﺮﻳﺦ‪ ،‬اﻟﺮ‡ض‪.1983 .‬‬
‫ﳎﻤﻊ اﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ‪ .‬ﻣﻌﺠﻢ أﻟﻔﺎظ اﻟﻘﺮآن اﻟﻜﺮﱘ‪ .‬اﳌﻄﺒﻌﺔ اﻷﻣﲑﻳﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪،‬‬ ‫‪.82‬‬
‫‪.1953‬‬
‫اﳌﻌﺠﻢ اﻟﻮﺳﻴ ﻂ‪ .‬ﻣﻄﺒﻌﺔ ﻣﺼﺮ‪.1960 .‬‬
‫ﳏﻴﺴﻦ‪ ،‬ﳏﻤﺪ ﺳﺎﱂ‪¾ .‬رﻳﺦ اﻟﻘﺮآن اﻟﻜﺮﱘ‪) .‬ﺳﻠﺴﻠﺔ دﻋﻮة ا ﳊﻖ‪ ،‬اﻟﻌﺪد‬ ‫‪.83‬‬
‫‪ .(15‬راﺑﻄﺔ اﻟﻌﺎﱂ اﻹﺳﻼﻣﻰ‪ ،‬ﻣﻜﺔ‪ ،‬ط‪ 1402 .2‬ﻫﺠﺮﻳﺔ‪.‬‬
‫اﳌﺪﻧـﻰ‪ ،‬ﳏﻤﺪ‪ .‬اﻹﲢﺎﻓﺎت اﻟﺴﻨﻴﺔ ﰱ اﻷﺣﺎدﻳﺚ اﻟﻘﺪﺳﻴﺔ‪ .‬دار اﳌﻌﺎرف‬ ‫‪.84‬‬
‫اﻟﻌﺜﻤﺎﻧﻴﺔ‪ ،‬ﺣﻴﺪر آ‪d‬د‪ ،‬ط‪.1939 .2‬‬
‫اﳌﺮاﻏﻰ‪ ،‬أﲪﺪ ﻣﺼﻄﻔﻰ‪ .‬ﺗﻔﺴﲑ اﳌﺮاﻏﻰ‪ .‬ﺷﺮﻛﺔ ﻣﻜﺘﺒﺔ وﻣﻄﺒﻌﺔ اﻟﺒﺎﰉ ا ﳊﻠﱮ‬ ‫‪.85‬‬
‫وأوﻻدﻩ ﲟﺼﺮ‪ ،‬ط‪.1946 .1‬‬
‫اﳌﺮاﻏﻰ‪ ،‬ﳏﻤﺪ ﻣﺼﻄﻔﻰ‪ .‬ﲝﺚ ﰱ ﺗﺮﲨﺔ اﻟﻘﺮآن اﻟﻜﺮﱘ‪ .‬ﻣﻄﺒﻌﺔ اﻟﺮﻏﺎﺋﺐ‪،‬‬ ‫‪.86‬‬
‫ﻣﺼﺮ‪.1936 .‬‬
‫اﳌﺮﺗﻀﻰ‪ ،‬ﻋﻠﻰ ﺑﻦ ا ﳊﺴﲔ اﳌﻮﺳﻮى اﻟﻌﻠﻮى‪ .‬أﻣﺎﱃ اﳌﺮﺗﻀﻰ‪ :‬ﻏﺮر اﻟﻔﻮاﺋﺪ‬ ‫‪.87‬‬
‫ودرر اﻟﻘﻼﺋﺪ‪ .‬ﲢﻘﻴﻖ ﳏﻤﺪ أﺑﻮ اﻟﻔﻀﻞ إﺑﺮاﻫﻴﻢ‪ .‬دار إﺣﻴﺎء اﻟﻜﺘﺐ‬
‫اﻟﻌﺮﺑﻴﺔ‪ ،‬ط‪.1954 .1‬‬
‫ﻣﻌﻠﻮف‪ ،‬ﻟﻮﻳﺲ‪ .‬اﳌﻨﺠﺪ‪ :‬ﻣﻌﺠﻢ ﻣﺪرﺳﻰ ﻟﻠﻐﺔ اﻟﻌﺮﺑﻴﺔ‪ .‬اﳌﻄﺒﻌﺔ اﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔ‪،‬‬ ‫‪.88‬‬
‫ط‪.1951 .12‬‬
‫اﺑﻦ ﻣﻨﻈﻮر اﻹﻓﺮﻳﻘﻰ اﳌﺼﺮى‪ ،‬أﺑﻮ اﻟﻔﻀﻞ ﲨﺎل اﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﻣﻜﺮم‪.‬‬ ‫‪.89‬‬
‫ﻟﺴﺎن اﻟﻌﺮب‪ .‬دار ﺻﺎدر‪ -‬دار ﺑﲑوت‪.1955 .‬‬
‫اﻟﻨﻮﻳﺮى‪ ،‬ﺷﻬﺎب اﻟﺪﻳﻦ أﲪﺪ ﺑﻦ ﻋﺒﺪ اﻟﻮﻫﺎب ‪¤.‬ﺎﻳﺔ اﻷَ َرب ﰱ ﻓﻨﻮن‬ ‫‪.90‬‬
‫اﻷدب‪ .‬اﻟﺴﻔﺮ ‪.18‬ﻣﻄﺒﻌﺔ دار اﻟﻜﺘﺐ اﳌﺼﺮﻳﺔ‪ ،‬اﻟﻘﺎﻫﺮة‪ ،‬ط‪.1‬‬
‫‪.1955‬‬

‫‪153‬‬
‫اﺑﻦ ﻫﺸﺎم‪ ،‬أﺑﻮ ﳏﻤﺪ ﻋﺒﺪ اﳌﻠﻚ‪ .‬ﺳﲑة اﻟﻨﱮ‪ .‬راﺟﻊ أﺻﻮﳍﺎ ﳏﻤﺪ ﳏﻰ‬ ‫‪.91‬‬
‫اﻟﺪﻳﻦ ﻋﺒﺪ ا ﳊﻤﻴﺪ‪ .‬اﳌﻜﺘﺒﺔ اﻟﺘﺠﺎرﻳﺔ اﻟﻜﱪى‪ ،‬اﻟﻘﺎﻫﺮة‪.1937 .‬‬

‫‪154‬‬
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