The Miracles of the Sound in the Qur'an: A Stylistic Study [First ed.]

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The Miracles of the Sound in the Qur’an: a Stylistic Study

Noureddine Fekir (Fgaier)

‫صوتي في القرآن‬ ّ ‫االعجاز ال‬ ‫دراسةأسلوبيّة‬ ‫نورالدّين الفكير‬

2014-1435

Contents Preface Introduction Verses Conclusion References

Dedication To Mankind

‫ُمقدّمة‬ ‫هذا كتاب عن الكتاب‪ .‬طالعتني فكرة هذا البحث عندما ُكنت ُ أد ّرس مادّة األسلوبيّة لل ّ‬ ‫طلبة الجامعيّين بالمعهد العالي للّغات‬ ‫صوتي في الشّعارات اإلعالنيّة من ذلك مثال " برسيل يُبيّض أفضل‬ ‫بتونس في سنة تخ ّرجهم ‪ُ .‬كنت بصدد تدريس الجناس ال ّ‬ ‫" ‪ " Persil washes whiter‬و في شعارت أخرى رفعها ع ّمال المناجم في انقلترا عندما تظاهروا ُمطالبين و ُمردّدين"‬ ‫نري ُد فحما ال فما " ‪ ." Coal not Dole‬في المثال األ ّول كلمة يبيّض "تتجانس مع كلمة "أفضل" وذلك لتواتر المقطع‬ ‫صوتي ‪ w‬في بداية ك ّل كلمة‪ .‬مح ّررو الموقع االلكتروني الذي اقتطفت منه هذه األمثلة أبدوا إعجابا بحنكة مؤلّفي‬ ‫ال ّ‬ ‫ّ‬ ‫الشّعارات اإلشهاريّة وتعويلهم على موسيقيّة األصوات وتناغمها لتبليغ المعنى م ّما يترك عميق األثر لدى ال ُمتلقي‪ .‬على‬ ‫خصص المح ّررون مجاال واسعا لما يُعرف ب ُمصطلح "التّطابق" وذلك في النّصوص غير األدبيّة‬ ‫صفحات موقهم االلكتروني ّ‬ ‫ّ‬ ‫‪.‬‬ ‫األدبيّة‬ ‫النصوص‬ ‫في‬ ‫بالتّطابق‬ ‫يُعنى‬ ‫ُملحقا‬ ‫أضافوا‬ ‫ث ّم‬ ‫‪ http://www.lancaster.ac.uk/fass/projects/stylistics/introduction/readings.htm‬وفي سنة ‪6991‬‬ ‫سالف ذكره بتأليف كتاب ب ُعنوان " البحث في لُغة القصائد والمسرحيّات والنّثر"‪.‬‬ ‫قام "مايك شورت" ُمص ّمم الموقع ال ّ‬ ‫ّ‬ ‫صال وتحليال شامال لنظريّة التّوازي‬ ‫وعالوة عن كونه نُسخة ورقيّة عن الموقع االلكتروني ‪ ،‬فانّ هذا الكتاب يُوفر تفسيرا ُمف ّ‬ ‫سجع ‪ ،‬والتّناغم‪ .‬ويتمحور بحث‬ ‫سنية لألنماط البالغيّة من ذلك مثال ‪ :‬الجناس ‪ ،‬ال ّ‬ ‫القائمة أساسا على المعالجة األل ُ‬ ‫"شورت" حول تطوير نظريّة مفادُها أنّه متى ُوجد نوع من التّوازي ‪ ،‬سواء كان صوتيّا أو ُمورفولوجيّا (صرفيّا) أو نحويّا‬ ‫وجب تطبيق قاعدة " أحكام ُمعالجة التّوازي" ‪ .‬وطبقا لهذه القاعدة ‪ ،‬فقد أزمع خبراء في توظيف التّوازي‪ ،‬سواء منهم‬ ‫صحفيون ‪ ،‬أو مح ّررو اإلعالنات‪ ،‬أو الشّعراء ‪ ،‬أو البالغيّون ‪ ،‬أنّ أنماط التّوازي تعمد الى إبراز بعض التّرابطات ال ُمماثلة (‬ ‫ال ّ‬ ‫سواء‪ .‬واستناد لهذا‪ ،‬فانّ المقولة الشّهيرة التي ردّدها عُطيل قُبيل قتله لديدمونة‬ ‫على مستوى المعنى) أو ال ُمختلفة على ح ّد ال ّ‬ ‫سواء‪ ،‬صوتيّا‪ُ ،‬مورفولوجيّا‪،‬‬ ‫ضح جليّا كيف أنّ التّوازي قد ُوظّف في جميع ال ُمستويات على ح ّد ال ّ‬ ‫" قبّلتُك قبل أن أقتُلك" تُو ّ‬ ‫و نحويّا وحتّى خ ّ‬ ‫ُ‬ ‫طيّا‬ ‫تحول ‪ / ss /‬و ‪ ./ ll /‬وها هُنا يك ُمنُ جوه ُر االختالف ‪ ،‬ذلك أنّ‬ ‫حيث توجد عناصر ثابتة وعُن ُ‬ ‫صر واحد ُم ّ‬ ‫الجملتين يُفضي إلى إبراز المعنى ال ُمخالف ال ال ُمماثل‪ .‬ونظرا ألنّ التّوازي يُع ّد أسلوبا بالغيّا قائما أساسا على‬ ‫التّوازي بين ُ‬ ‫ضوء على ك ّل هذا التّباين‬ ‫ال ُمراوحة بين توظيف عناصر ثابتة وأُخرى متغيّرة‪ ،‬فإنّ ذلك يجع ُل منه األسلوب األنسب لتسليط ال ّ‬ ‫سالف ذكرهما ‪،‬‬ ‫سخريّات الحياة و ُمفارقاتها‪ .‬وبالعودة بالنّظر إلى المثلين ال ّ‬ ‫بين ال ّ‬ ‫ضياء والعتمة‪ ،‬بين ظاهرنا وحقيقتنا‪ ،‬بين ُ‬ ‫فانّ المثال األ ّول ينطوي على تواز صوت ّي بين ’‪ ' wa‬في ‘ ‪‘whi‬و’‪ ‘washes‬في ’‪ . whiter‬واذا ما ف ّعلنا قاعدة‬ ‫صوتيّين يُشيران ضمنيّا إلى نفس المعاني ‪ ،‬ذلك أنّه إذا ما ت ّم استعمال "‪persil‬‬ ‫"أحكام ُمعالجة التّوازي" فانّ المقطعين ال ّ‬ ‫ّ‬ ‫ّ‬ ‫"لغسيل المالبس فحتما سيكون الغسي ُل أكثر بياضا في حين أنه وفي المثال الثاني " نري ُد فحما ال فما " توج ُد إشارة الى‬ ‫الضوء على تفضيل ال ُمتظاهرين‬ ‫الطّريقة التي ُوظّف فيها التّوازي إلبراز المعنى ال ُمخالف ذلك أنّ التّوازي قد أُدرج لتسليط ّ‬ ‫العيش على الفحم على العيش على فُتات اإلعانات‪.‬‬ ‫الصوتيّة ‪ ( ،‬أو ما يُعرفُ سابقا بالجناس ( وذلك عندما تبتدأ كلمتين ُمتشابهتين بنفس‬ ‫وضح الموقع االلكتروني أنّ األسلوبيّة ّ‬ ‫يُ ّ‬ ‫صامت في مقاطع ُمقفلة وذلك دائما في نهاية المفُردات) والتّنغيم ( وهو‬ ‫صامت‪ ،‬النّبر ( وهو تكرار نفس الحرف ال ّ‬ ‫الحرف ال ّ‬ ‫ما يُعرفُ بتكرار نفس الحرف اللّيّن في مقاطع ُمقفلة في وحدات صوتيّة) إضافة للقافية ( وهي ما يُعرفُ بتكرار نفس‬ ‫صة في الشّعر الذي وجب التم ّرس والدُّربةُ في دراسته الستجالء‬ ‫ي ) ) يوجد خا ّ‬ ‫األصوات في نهاية ك ّل سطر أو بيت شعر ّ‬ ‫سالف ذك ُرها‪.‬‬ ‫التّوازي بين ُمختلف األصوات ال ّ‬ ‫صوتي طالعتني فجأة بعض آيات القرآن الكريم‪.‬آيات تُحاكي الحوار بين موسى وربّه على‬ ‫بينما ُكنتُ أد ّرس أنماط التّوازي ال ّ‬ ‫۟‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َّ‬ ‫َ‬ ‫َ‬ ‫ى فِيهَا‬ ‫صا َ‬ ‫ى َع َ‬ ‫ى أتَ َوك ُؤا َعل ْيهَا َوأهُشُّ بِهَا َعلى َغنَ ِمى َول ِ َ‬ ‫جبل طور‪ ،‬وهي كاآلتي" ‪َ .61‬و َما تِل َك بِيَ ِمين ِ َك ي َ ُمو َسىٰ‪َ .61 .‬قا َل هِ َ‬ ‫جرد تكرار‬ ‫َمـَارِبُ ُأ ْخ َرى‪".‬حينها انتابني شُعور بأنّ القرآن‬ ‫نص ذو زخم صوت ّي‪ ،‬وأنّ هذا الثّراء التّنا ُغم ّي ال يُوع إلى ُم ّ‬ ‫ّ‬ ‫بعض ال ُمفردات التي تشتر ُك في نفس الجذر وذلك في سياق نفس الجملة ‪ ،‬على ال ّرغم من أنّه يُع ّد سببا رئيسيّا في ذلك (‬ ‫جرد استعمال الجناس بما هو استعمال نفس الجذر‬ ‫ص القُرآن ّي إلى ُم ّ‬ ‫سبب في الثراء التّناغم ّي للنّ ّ‬ ‫بعبارة أخرى ال يعود ال ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ص القرآن ّي‬ ‫ولكن في اشتقاقات ُمختلفة من ذلك مثال ‪ :‬خلق ( فعل ) ‪ ،‬خالق ( نعت ) ومخلوق ( اسم )) ‪ .‬وقد ال حظتُ أنّ الن ّ‬ ‫صوتي 'ي' فقد ورد إ ّما ُمنفردا أو‬ ‫في ُمجمله قائم على نمط أسلوب ّي يعتمد " اإلعادة باالختالف" (‪ )2‬من ذلك مثال المقطع ال ّ‬ ‫مرتين في‬ ‫في ارتباط بأربعة كلمات على األق ّل من مجموع ثمانية عشر كلمة ( وذلك دون اعتبار 'أي' في عليها ‪ .‬فقد ورد ّ‬ ‫ص ' في عصاي‬ ‫صوتيّين ' ِم ' في يمينك و ' ُم ' في يا موسى‪ .‬وقد ورد أيضا إثر المقطع ال ّ‬ ‫اتّصال بالمقطعين ال ّ‬ ‫صوتي ' َ‬ ‫ي‪.‬‬ ‫وبعد ' ِل ' في ل ِ َ‬

‫ضروب غير المألوفة في توظيف األصوات‪ .‬وبالعودة‬ ‫سبّورة وبيّنتُ لطلبتي كيف أنّ ذلك يُع ّد ضربا من ال ّ‬ ‫د ّونتُ ك ّل هذا على ال ّ‬ ‫ّ‬ ‫ُ‬ ‫إلى المن ل خ ّمنت ُمجدّدا في تلك اآليتين القرآنيّين‪ .‬كيف لنب ّي اإلسالم ‪ ،‬ذاك الذي يتعنت غير ال ُمسلمين في رفض االعتراف به‬ ‫نبيّا ّّلل ‪ ،‬أن ينظم مثل هذه اآليات مع ُمراعاة شاملة لألصوات وبنيتها الج ّد ُمنظّمة وال ُمعقّدة على ال ّرغم من أنّه كان يُجاه ُد‬ ‫لتبليغ معنى التّوحيد لل ُكفّار من العرب؟ ! وإنّي أج م أنّ في ذلك من الحنكة والتّم ّرس ما ال يضاهَى ب ُمختلف إنجازات‬ ‫سابقتين قد ورد‬ ‫صوتم ‪ /‬ه ‪ /‬في اآليتين ال ّ‬ ‫مر ال ُعصور‪ .‬وبعد الكثير من التّمحيص‪ ،‬ال حظتُ أنّ ال ّ‬ ‫وإبداعات ك ّل الشّعراء على ّ‬ ‫ُ‬ ‫ّ‬ ‫مرتين ث ّم ‪ِ /‬ه ‪ /‬و ‪ /‬هُ ‪. /‬‬ ‫أربع م ّرات ‪ ،‬وفي ك ّل م ّرة يكون ذلك في إضافة الى أحد الحروف العربيّة الليّنة ‪ /‬ه ‪ّ /‬‬ ‫تبحري في دراسة أنماط األصوات في القُرآن‪ ،‬اكتشفتُ نُظُما هائلة من مجموعات تواز رائعة ‪ ،‬ال فقط على ال ُمستوى‬ ‫وأثناء ّ‬ ‫ّ‬ ‫سمة األبرز للغة‬ ‫سائد 'إعادة باالختالف' يُع ّد ال ّ‬ ‫صوتي وإنّما على ُمستوى الخط واالعراب أيضا ‪ .‬وقد استخلصتُ أنّ النّمط ال ّ‬ ‫ال ّ‬ ‫يمس فقط المعاني ‪ ،‬بل إنّه يشمل كذلك األصوات والمفردات والوحدات الخطّيّة والعبارات‬ ‫ال‬ ‫االختالف‬ ‫ذلك‬ ‫الكريم‬ ‫القرآن‬ ‫أنّ‬ ‫ّ‬ ‫الجمليّة ‪ .‬فقد بتّ ُمتأ ّكدا بأنّ القرآن الكريم ينطوي على مجموعات صوتيّة تفوق ك ّل ما قد تجو ُد به القريحة والقُدرة البشريّة‬ ‫ُ‬ ‫‪ .‬ف ُمنذ ما ي يد عن عشرين سنة وأنا أد ّرس الشّعر االنجلي ي ( سونتات شكسبير وشعر جون دون وك ّل أنماط الشّعر ) ومع‬ ‫ذلك لم أتع ّرض إلى أنماط تُحاكيه ثراء وتميّ ا‪ .‬سأقوم بإدراج نماذج من الشّعر االنجلي ي ‪ ،‬الفرنسي والعربي حيث سأعم ُد‬ ‫إلى تحليل ج ّل األمثلة ومن ث ّمة سأبر ُز محدوديّة اإلبداع البشري ُمقارنة بلغة القرآن الكريم‪.‬‬ ‫ي داللة ميتافي يقيّة توحي بأنّها من صنع االهي ‪ ،‬وأنّها ال‬ ‫وبغض النّظر عن حقيقة أنّ ك ّل القصائد ومؤلّفات االنسان تفتقر أل ّ‬ ‫ّ‬ ‫ُ‬ ‫صوتيّة وعدم‬ ‫ي حال من األحوال نصوصا اعجازيّة ‪ ،‬فانّ الهدف من التعقيب عليها هو ابراز محدوديّة أنماطها ال ّ‬ ‫تُع ّد بأ ّ‬ ‫ارتقائها لتلك التّي تتجلّى في القُرآن‪.‬‬ ‫انّها نُصوص منقوصة م ّما أسماه "جيل دُلوز" االعادة باالختالف بنسق ُمتواصل وعلى ُمختلف ال ُمستويات‪ .‬انّ البحث في‬ ‫ُمؤلّفات االنسان على مدى ال ُعصور يكشف عج ا واضحا لهذه النّصوص في التّجديد لتالفي تكرار األساليب ال ُمعتمدة ك ّل‬ ‫مرة‪ ،‬على عكس ما نجدُه في سورة التّين والقلم والفجر وقاف وهو ما سيتّضح جل ّيا عند قراءة هذا الكتاب‪.‬‬ ‫ّ‬ ‫صيغ البالغيّة سواء في القُرآن أو في قصائد أخرى ‪ ،‬فانّي‬ ‫صوتيّة‪ ،‬وبعضا من ال ّ‬ ‫واثر دراستي لبعض من أه ّم ال ُمميّ ات ال ّ‬ ‫ّ‬ ‫ّ‬ ‫ص الوحيد الذي وظف جميع هذه األنماط واألساليب ب ُمنتهى الحرفيّة والشّموليّة‪.‬‬ ‫خلُصت الى حقيقة مفادُها أنّ القرآن هو النّ ّ‬ ‫سطر أو المقطع الشّعري‪.‬‬ ‫ما من كاتب وال حتّى شكسبير نفسهُ قد نجح في التّأليف بين صوتين أو ثالث ث ّم تكرارها في نفس ال ّ‬ ‫ّ‬ ‫سماوات واألرض‪ .‬وإضافة الى ك ّل ذلك ‪ ،‬ودونا عن جميع مؤلفات‬ ‫رب ال ّ‬ ‫ولم يتحقّق ذلك ّاال في القُرآن وحدهُ ‪ ،‬القُرآن كتاب ّ‬ ‫االنسان ‪ ،‬فانّ القُرآن الكريم يبقى الكتاب الوحيد ّ‬ ‫الذي جمع بين الجناس النّاقص( الجناس التّصحيحي) والتّوازي الخطّي الى‬ ‫صوتي ب ُمختلف ُمستوياته‪ .‬وحتّى ان نجح بعض ال ُكتّاب في توظيف الطّباق ّاال أنّهم فشلوا‬ ‫صوتي والتّوازي ال ّ‬ ‫جانب الطّباق ال ّ‬ ‫في استعمال بقيّة أنماط التّوازي ‪.‬انّ القدرة على التّأليف و ال ُموائمة بين ُمختلف األساليب واألنماط المذكورة سابقا يُع ّد مي ة‬ ‫القُرآن الكريم ‪ ،‬وما الهدف من هذا البحث ّاال البرهنة على أنّ ّ‬ ‫ّللا وحده هو ُمؤلّف القُرآن وما من بشر أبدا َح ِظ َي بشرف‬ ‫صياغة كتاب ال ُمس ْلمين‪.‬‬ ‫صلب نفس‬ ‫وتج ُد ُر االشارة أيضا الى سمة أخرى ّ‬ ‫يتفرد بها القرآن الكريم‪ ،‬أال وهي تجانس األصوات والتّالؤم فيما بينها وفي ُ‬ ‫صوتيّة التي وردت فيها بعيدا تماما عن النّشاز ‪.‬صحيح أنّ بعض ال ُمؤلّفين من ذلك مثال أولئك ّ‬ ‫الذين سبق ذك ُرهم‬ ‫المجموعة ال ّ‬ ‫ّ‬ ‫ُ‬ ‫ي ُمتقطع غير ُمسترسل‪ .‬فما من كاتب‬ ‫‪ ،‬قد أظهروا حرفيّة في توظيف األصوات وال ُمالئمة بينها غير أنّ ذلك كان بشكل فراد ّ‬ ‫س ّر الكامن في تالزم األصوات وتجانُسها‪ .‬لقد أبدع شُعراء الجاهليّة في نظم قصائد ُمن ّغمة على ُمستوى االيقاع‬ ‫قطّ تفطّن الى ال ّ‬ ‫والقافيّة ّاال أنّهم لم يصلوا لدرجة تحقيق التّفاعُل بين األصوات ناهيك عن غياب التّناغم بين ال ُمفردات فيما بينها‪ .‬وبكما ستت ّم‬ ‫نص احتفى بالتّجانس والتّناغم ال فقط بين ال ُمفردات بل أيضا بين‬ ‫البرهنة على ك ّل هذا تباعا خالل هذا الكتاب ‪ ،‬فانّ القرآن ّ‬ ‫ُ‬ ‫ضمائر) وكلمات ذات داللة معنويّة‪(.‬انظر هذا الكتاب آية ‪ 40‬منّ سورة آل عمران حيث ت ّم‬ ‫الكلمات الوظيفيّة( حروف الج ّر وال ّ‬ ‫سا‬ ‫الجملة يستدعي حقّا ح ّ‬ ‫صلب نفس ُ‬ ‫اعادة نفس األصوات خالل عدّة كلمات)‪.‬انّ القُدرة على ترديد تسع مقاطع صوتيّة في ُ‬ ‫بارعا بالمعرفة الشّموليّة‪.‬‬ ‫أنّني ال أدّعي أبدا أنّ القُرآن يُو ّ‬ ‫سور‪ ،‬ذلك أنّ الخطاب‬ ‫الصوتي في جميع ال ّ‬ ‫ظف أساليب ُمن ّغمة تعتم ُد أساسا على التّوازي ّ‬ ‫صرفي والنّحوي والبرجماتيي والمنطقي‪ .‬ك ّل ما أسعى‬ ‫يتح ّول أحيانا من خطاب ّي‬ ‫ي على ال ًمستوى ال ّ‬ ‫بالغي الى آخر اعجاز ّ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫صوتيّة ال ُمتناولة بالدّرس في هذا البحث فانّ القُرآن يُع ّد الكتاب‬ ‫ال‬ ‫ات‬ ‫ي‬ ‫م‬ ‫م‬ ‫ال‬ ‫هذه‬ ‫ع‬ ‫و‬ ‫تن‬ ‫مع‬ ‫و‬ ‫ه‬ ‫ن‬ ‫أ‬ ‫في‬ ‫يتلخص‬ ‫لتأكيده هاهُنا‬ ‫ّ‬ ‫ُ ّ‬ ‫ّ‬ ‫سواء‪ .‬قد نشه ُد لشكسبير أو غيرهُ من ال ُكتّاب براعة توظيف‬ ‫صوتيّة على ح ّد ال ّ‬ ‫األوحد الذي احتفى بك ّل هذه األساليب ال ّ‬

‫صوتية التّي سيَتط ّرق لها هذا الكتاب ‪ ،‬غير أنّه ما من احد قد ُوفّق في اعتمادها جميعا بنفس هذا‬ ‫البعض من هذه الوحدات ال ّ‬ ‫ّ‬ ‫ُ‬ ‫ال ّ خم والتّن ّوع على مدى مسيرته‪ .‬وكان هذا جوهر التّحدّي الذي جاء به القرآن ليطعن في امكانيّة ُمحاولة االنس والجنّ‬ ‫االتيان بآيات ُمشابهات ال فقط على صعيد المضمون بل أيضا على الصعيد اللّغوي‪.‬‬ ‫لقد عمدتُ من خالل هذا الكتاب الى ابراز طُرق عدّة يُوظّفها القرآن ُ‬ ‫بخصوص تنا ُول األصوات ‪ ،‬من ذلك مثال أن ترد األصوات‬ ‫ً‬ ‫التّالية ُمرتّبة كاآلتي‪ /‬ب ‪/ ، /‬ر‪ /‬و ‪/‬ه‪ /‬ث ّم يًراوح بينها من خالل هذا الترتيب فتصير‪/‬ر‪ /،/‬ب‪ /‬ث ّم ‪ /‬ه‪ /‬فتكون بذلك االعادة‬ ‫باالختالف اضافة الى تواتر مجموعات صوتيّة ُمتجانسة و ُمتناغمة وإِ ِذ ا ْبتَلَى إِب َْرا ِهي َم َربُّه‪.‬‬ ‫ومن ال ُمدهش وال ّرائع في األمر تكرار خمس أو ستة أصوات صامتة لتتواتر في نفس اآلية ولكن بتغير في موضعها‪.‬‬ ‫ّعرف عليها‬ ‫ختصين في علم األصوات الت ّ‬ ‫هاهُنا سأبرهن أيضا على الكيفيّة التي ترد بها األصوات في القُرآن ويس ُه ُل على ال ُم ّ‬ ‫بالصوت‪ .‬يُبرز المثال‬ ‫الهمس‬ ‫أو‬ ‫الجهر‬ ‫إلدراكهم التّام مخارج الحروف وطًرق نًطقها واختالفها في مي ة واحدة أو أكثر مثل‬ ‫ّ‬ ‫ّ‬ ‫الثّاني صوتين في ظاهرهما ُمختلفين ‪ /‬ع ‪ /‬و‪ /‬ه ‪ /‬والحقيقة أنّهما ُمتماثلين فكالهُما حلقي ورخوي ويصعب التفطن للتّماهي‬ ‫والصرفيّة تُع ّ ز‬ ‫بينهما ذلك أنّ ال ‪/‬ع‪ /‬حرف جهري في حين أنّ ال ‪/‬ه‪ /‬تُع ّد حرفا مهموسا ‪ ،‬ومع ذلك فانّ األساليب النّحويّة‬ ‫ّ‬ ‫الصوتين وردا ف ي فعلين في صيغة الجمع واألمر‪.‬‬ ‫التّوازي بينهما‪ .‬فكال ّ‬ ‫اصفَ ُحوا َحته ٰى يَأْتِ َي ه‬ ‫ّللاُ بِأَ ْم ِره‬ ‫فَا ْعفُوا َو ْ‬ ‫شك البتّة ‪.‬اآليتين ‪ 43‬و‪ 43‬من سورة الحجر‬ ‫وباإلضافة لذلك أيضا فهذا مثال آخر ال يحتمل ال ّ‬ ‫"‪.43‬قَا َل فَ ْ‬ ‫ٱخ ُر ْج ِم ْن َها فَإِنه َك َر ِج ٌۭيم ‪َ .43‬وإِنه َعلَ ْي َك ٱلله ْعنَةَ إِلَ ٰى يَ ْو ِم ٱلدِّي ِن" (الحجر ‪)43 - 43‬‬ ‫تكررة لم تتعاقب في اآلية ‪ 43‬ومع ذلك فانّ العديد من القُ ّراء لن يتم ّكنوا من تبيّن ُمستوى التّكرار ألنّه ير ُد‬ ‫انّ األصوات ال ُم ّ‬ ‫فقط في مقاطع صوتيّة من الكلمة ال بين كلمات ُمنفردة و ُمنفصلة‪.‬‬ ‫ْ‬ ‫"ٱخ ُر ْج ِم ْن َها" و َر ِج ٌۭيم‪.‬‬ ‫" ُر ْج ِم" في‬ ‫الصامتة على نفس التّرتيب في اآلية ‪ 43‬في حين أنّ في اآلية ‪43‬عُكس األمر تماما‪.‬‬ ‫الحروف ّ‬ ‫لقد حافظت ُ‬ ‫نه َع َل في " َوإِنه َعلَ ْي َك ٱلله ْعنَةَ" تشترك مع لعن في نفس األصوات ّاال انّ هذه األخيرة ترد في ترتيب عكس ّي ‪.‬‬ ‫ص القُرآنّي بالشّفرات وال ّرموز ‪ُ ،‬معقّد لدرجة ال يُمكن معها قراءتهُ قراءة‬ ‫وانّ هذا المثال يُعتبر دليال قطعيّا عن ثراء النّ ّ‬ ‫نص يثبتُ ما جاء به من خالل ما جاء فيه‪ .‬لذلك فهو في‬ ‫نثري ‪ .‬انّ القُرآن‬ ‫نص‬ ‫يعكس ذاته ‪ ،‬هو ّ‬ ‫ّ‬ ‫جرد ّ‬ ‫سطحيّة كما لو كان ُم ّ‬ ‫ُ‬ ‫الحجة الدّامغة على أنّ ّللاّ‬ ‫ّ‬ ‫ّ‬ ‫ي ُمحاولة للج م بأنه كتاب ّللا‪ .‬اآلية ‪43‬من سورة الحجر في ح ّد ذاتها كفيلة بأنّ تكون‬ ‫ّ‬ ‫غنّى عن أ ّ‬ ‫هو خالق القُرآن أوحى به رحمة للعالمين‪.‬‬ ‫انّ األمثلة كالمثال التّالي تُع ّد كثيرة في القُرآن‬ ‫س ِم ْعنَا بِ ٰ َه َذا فِي آبَائِنَا ْاألَ هولِينَ "(القصص ‪)41‬‬ ‫س ْحر ُم ْفتَ ًرى َو َما َ‬ ‫" فَلَ هما َجا َء ُه ْم ُمو َ‬ ‫س ٰى بِآيَاتِنَا بَيِّنَات قَالُوا َما ٰ َه َذا إِ هال ِ‬ ‫ب " تُم ّكن ايجاد التّماثل بين ال ُمر ّكب‬ ‫في الظّاهر ال توجد عالقة بين آيَاتِنَا و النّعت بَيِّنَات ‪ ،‬في حين أنّ اضافة حرف الج ّر" ِ‬ ‫بالج ّر والنّعت ‪.‬‬ ‫دونة الشّعريّة‬ ‫تُع ّد سورة االخالص مثاال عن اعتماد النّ ّ‬ ‫ص القرآني للقافيّة دون التّقيّد بشروط االيقاع ال ُمتّفق عليها في ال ُم ّ‬ ‫آنذاك‪ .‬فهي بآياتها الغاية في البالغة والحبكة و ذات اإليقاع ال ُمن ّغم السلس تُمثّل تحدّى للشّعراء العرب على ال ّرغم من أنّها‬ ‫ال تستجيب ّ‬ ‫للذائقة الشّعريّة الّسائدة أيّان ن ول الوحي‪.‬‬

‫تكررت في قوله تعالى‬ ‫سالسة في التّح ّول الجذري لألصوات ‪.‬في قوله تعالى "فَ َرغت" ‪/‬ف‪/ ،/‬ر‪ /‬و‪ /‬غ‪ /‬قد ّ‬ ‫الحظ هُنا ال ّ‬ ‫الصوتيّة" رغب " بما انّ ‪/‬‬ ‫"فاُرغب"‪ .‬وقد تداولت ال‪/‬ب‪ /‬أيضا وذلك في كلمة" فأنصب"‪" .‬ربّك " أيضا تك ّررت في الوحدة ّ‬ ‫ر ‪ /‬و ‪ /‬غ ‪ /‬تُع ّد أصواتا ُ ُمتغيّرة فيما بينها بالنّظر لعدّة لُغات مثل الفرنسيّة واالجلي يّة أين تُع ّد أصواتا ُمتباينة النّطق‬ ‫صوتم‪ /‬ر‪/‬‬ ‫ُمقارنة بنفس ال ّ‬ ‫ي‬ ‫عتباطي ال رم يّة فيه بأ ّ‬ ‫إنّ توظيفي لأللوان إلبراز التّوازي ال ّ‬ ‫صوتي والخطّي يختلفُ من آية الى أخرى ‪ ،‬فاِختياري لها اِ‬ ‫ّ‬ ‫ّ‬ ‫ّ‬ ‫ضوء على التّشابُه في األصوات الذي قد ال يتفطنُ له‬ ‫حال من األحوال‪ .‬ذلك أنّني أعمد الى األلوان في ك ّل آية بُغية تسليط ال ّ‬ ‫القارئ أثناء ترتيل للقُرآن‪ .‬وعلى ال ّرغم من ثراء اآليات بنماذج من الجناس االشتقاقي أو الكلمات ال ُمقفّاة ‪ ،‬والتّي تُع ّد فعال‬ ‫سهولة االهتداء اليها وبالتّالي فهي ال تُمثّل الهدف من وراء هذا الكتاب‬ ‫مي ات بالغيّة بارزة ‪ ،‬إالّ أنّني نادرا ما أُع ّر ُج عليها ل ُ‬ ‫سواء‪.‬‬ ‫ي يرمي الى استخراج األصوات الخفيّة التي تستعصي على القارئ العادي أو ال ُمرتّل‬ ‫المتمرس على ح ّد ال ّ‬ ‫ّ‬ ‫الذ ّ‬ ‫ينصب في خانة علم األصوات (فونولوجي ) ‪ .‬نادرا ما أع ّرج على التّوازي النّحوي ّاال‬ ‫واجماال فإنّ اهتمامي في هذا الكتاب‬ ‫ّ‬ ‫ّ‬ ‫صوت‪ .‬وقد شمل اهتمامي أيضا التّوازي الخطي بماهو ال ّرابط بين صيغ ُمتماثلة في كتابة ال ُمفردات‬ ‫اذا ورد في عالقة بال ّ‬ ‫صلب آية واحدة‪ ،‬و ُكلّما كان هو الحال فانّي أو ِر ُد تعليقا عن الكتابة أو أكتفي باِستعمال نفس اللّون وأعلّل ذلك بعبارة "‬ ‫ُ‬ ‫ّ‬ ‫اِستدالل خطي"‪ .‬ولقد تع ّمدتُ في مواضع كثيرة من الكتاب عدم تقديم تفسير أو تعليق رغبة منّي في اِحالة الفُرصة للقارئ‬ ‫سها األصوات‬ ‫ليتحرى ُمستويات تواتر واعادة األصوات‪ .‬وألنّ األصوات الُ ُمستعملة في الترجمة ّ‬ ‫ّ‬ ‫الصوتيّة لآلية هي نف ُ‬ ‫ّ‬ ‫نص اآلية باللغة العربية فانّه ستس ُه ُل ال ُمقارنة بينهما ‪.‬‬ ‫ال ُمستعملة في ّ‬ ‫ضوء على التّفاعُل بين الشّكل والمضمون وهو ما قد يُستعصى على‬ ‫بصفة عا ّمة فإنني‬ ‫أدرج في ك ّل م ّرة تعليقا لتسليط ال ّ‬ ‫ُ‬ ‫القارئ في أغلب األحيان‪ .‬وال أكتفي ب ُمج ّرد اظهار هذا التّفاعُل بل انّني أغوص فيه للكشف عن تراكيبه ال ُمعقّدة التّي تُؤ ّك ُد‬ ‫خالق القُرآن‪.‬‬ ‫وتج ِ ُم بعظمة الواحد األحد‬ ‫ِ‬ ‫نص فريد ُمتف ِّرد تملّكت وتعلّقت به أفئدة الماليين ولكن ما من دراسة بحثت في األسباب الفعليّة لهذا االنجذاب ‪ .‬لذلك‬ ‫القُرآن ّ‬ ‫ي فانّ روعة التّفاعُل‬ ‫جرد قارئ عاد ّ‬ ‫يُع ّد هذا الكتاب ُمحاولة لكشف هذه األسباب وسواء كان القارئ ُمرتّال ُ ُمتم ّرسا أو ُم ّ‬ ‫سلس بين األصوات كفيلة بتوليد هذا الشّعور ال َم ِهيب لالنجذاب نحو القُرآن‪.‬‬ ‫والتّجانُس ال ّ‬ ‫ص الذي تمت ُج فيه أنماطا عديدة لتتجانس وتتفاعل فيما بينها‬ ‫المس ال ّروح بأساليب ثريّة ُمختلفة‪ .‬انّه النّ ّ‬ ‫القرآن ّ‬ ‫ُ‬ ‫نص يُ‬ ‫بالجمل الخبريّة واالنشائيّة ُمرنّم بأنماط من االيقاع والقافية‪ .‬انّه‬ ‫سرد والوصف‬ ‫والحجاج في آن‪ .‬انّه ّ‬ ‫ُمراوحا بين ال ّ‬ ‫نص غ ير ُ‬ ‫ِ‬ ‫نص‬ ‫فوق طائلة التّنبّؤ وهاهُنا يك ُمن جوه ُر ُخلوده‪ .‬تتوالد فيه المعاني ثريّة ُمتعدّدة بصفة رائعة‪ .‬انّ وكما عبّر لوجنوس ّ‬ ‫عصي عن التّكرار في نفس الوقت ُمدهش و ُمهيّئ‬ ‫نص مكشوف و‬ ‫سم ّو‪ .‬القرآن ّ‬ ‫ّفرد وال ّ‬ ‫يتح ّمل العديد من التّفاسير دائم الت ّ‬ ‫ّ‬ ‫تفرداته ‪.‬هو كثير عن بني آدم وقليل من قُدرة البشر عن خلق بعض منه‪.‬‬ ‫ليكون ال ُمتناهي في ك ّل ّ‬

Preface This book is basically written in English, but it can be read and understood by Arabic readers as well, suffice it to read the verses and focus on how the same colors in each ayat (verse) reflect the repeated sounds which create euphony and harmony in the Qur’an. Unless the reader judges otherwise, there is no need to read my comments after some of the verses. The colors make the miracles of the Qur’an all explicit and clear. People have long marveled at the beauty of Allah’s book but they have rarely been able to understand why it has had such a formidable effect on their senses and souls. The present book was written to explain some of the secrets behind such a miraculous engineering of sounds in the Qur’an In the beginning, I produced hundreds of exampless showing the similarity between clusters of sounds in the verses of the Holy Book. Later, I reduced the number of pages, keeping only the most outstanding instances of miracles that pervade the pages of Allah’s Book. I advise the reader to make an effort to perceive such similarities, especially in the beginning of the book. As the reader reaches the surats that are in the middle of the Qur’an, s/he will easily recognize the extraordinary nature of this Book that cannot have been written by anyone except the Creator of the universe.

۟ ُ‫وما ُكنتَ تَ ْتل‬. ُّ ‫وا ِمن قَ ْبلِِۦه ِمن ِكتَب َو ََل تَ ُخ‬ َ8َ ‫َاب ْٱل ُم ْب ِطلُون العنكوت‬ َ ِ‫ط ۥهُ ِبيَ ِمين‬ َ ‫ك إِ ًۭذا َّلَّرْ ت‬ َ َ 48. Wama kunta tatloo min qablihi min kitabin wala takhuttuhu biyameenika idhan lairtaba almubtiloona 48. And thou wast not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hand: in that case, indeed, would the talkers of vanities have doubted. (Al-Ankabout 48)

Al Fatiha ‫الفاتحة‬ ِّ ‫ ٱ ْه ِدنَا ٱل‬.6 ُ‫ك نَ ْعبُ ُد َوإِيَّاكَ نَ ْستَ ِعين‬ َ‫ص َرطَ ٱلَّ ِذين‬ َ ‫إِيَّا‬.5 ‫ك يَوْ ِم ٱلدِّي ِن‬ ِ .7‫ص َرطَ ْٱل ُم ْستَقِي َم‬ ِ ِ‫ َمل‬.َ‫ ٱل َّرحْ َم ِن ٱل َّر ِح ِيم‬.3 َ‫ ْٱل َح ْم ُد ِ َّلِلِ َربِّ ْٱل َعلَ ِمين‬.2 َّ ‫ب َعلَ ْي ِه ْم َو ََل ٱل‬ َ‫ضآلِّين‬ ِ ‫أَ ْن َع ْمتَ َعلَ ْي ِه ْم َغي ِْر ْٱل َم ْغضُو‬ 2. Alhamdu lillahi rabbi al ʕalameena 3. Alrrahmani alrraheemi 4. Maliki yawmi a(l)ddeeni 5. Iyyaka naʕbudu wa-iyyaka nastaʕeenu 6. Ihdina alssirata almustaqeema 7. Sirata alladheena anʕamta ʕalayhim ghayri almaghdoobi ʕalayhim wala alddalleena. Ameen 2. Praise be to Allah, The Cherisher and Sustainer of the Worlds;3. Most Gracious, Most Merciful; 4. Master of the Day of Judgment. 5. Thee do we worship, and thine aid we seek. 6. Show us the straight way. 7. The way of those on whom thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray. This is the surat that marks the opening of the Qur’an. It is recited by Muslims 17 times at least in their prayers. The harmony between its sounds is intensified by the use of certain sounds at the end of each verse, namely the use of nasals /m/ and/n/. All the verses of this surat end with one of these nasals, and the AMEEN (Amen) that is recited in a loud voice by Muslims when they hear this surat, combines both nasals . It is as if the rhyme that ends with one of the two nasals is finally encompassed in the final Ameen.

Introduction This book is about the Book. The idea behind it first occurred to me while I was teaching stylistics to university students in their graduation year at the Institut Superieur des Langues de Tunis. I was teaching phonological parallelism in advertising slogans such as “Persil washes whiter” and in the slogans held by miners in England when they demonstrated calling for “Coal not Dole”. (1) In the first example, the word “washes’ alliterates with “whiter” because of the repetition of the phoneme ‘w’ at the start. The authors of the website from which the examples were taken seemed to be impressed by the degree to which the writers of such slogans made heavy reliance on the musicality of sounds to convey their meanings and thus produce an effect on the audience. In their website they devoted a large section to parallelism in non literary texts then they devoted a section to that in literary works. http://www.lancaster.ac.uk/fass/projects/stylistics/introduction/readings.htm Mick Short who designed the interactive website also wrote a book (1996) Exploring the Language of Poems, Plays and Prose) that offers more than a hard copy of the online site with detailed explanations and exhaustive analyses of his theory of parallelism that is based on the linguistic treatment of rhetorical patterns such as alliteration, assonance and consonance. Short develops a theory that assumes that whenever there is some form of parallelism, whether phonological, morphological or syntactic, a rule called the ‘parallelism processing rule’ applies. According to this rule, experts in the use of parallelism, whether journalists, advertisers, poets or rhetoricians , intend to show that the parallel forms indicate either some similar association ( in terms of meaning) or opposite meanings. Thus in the famous statement Othello makes prior to his murdering Desdemona, “I kissed thee ere I killed thee”, parallelism operates at all fronts: phonologically, morphologically, syntactically and even graphologically. There are constant elements which do not change /I/, /ki/, and /ed/and there is a single variable element /ss/ and /ll/. Both verbs are regular and have the same number of letters. Both are in the simple past. Even at the graphological (the way letters are written) level, there is an obvious similarity because the words are written in almost the same manner except for the /ss/ letters. In short, for parallelism to exist, there must be some similar elements and some changing elements. The parallelism processing rule suggests that the parallelism created between the two clauses is meant to show opposite meanings and not to point to similar meanings since ‘kissed” is an act of love and ‘killed’ is an act that is motivated by hatred. Because parallelism is a figure that necessarily involves the use of constant and variable elements, it is the best figure that could highlight this contrast existing between light and dark, our appearance and our reality, the ironies of life and its paradoxes. In the two above-mentioned examples, the first one makes use of a phonological type of parallelism between ‘wa’ in ‘washes’ and ‘whi’ in’ whiter’. If we apply the parallelism processing rule, then the two sounds connote similar meanings indicating that when one uses persil to wash clothes, clothes will inevitably be whiter. In the other example ‘Coal not Dole’, there is a reference to the way

parallelism is used to highlight opposite meanings. Parallelism is used therefore to foreground the refusal of the strikers to accept to live on the dole and would rather live on mining coal. The site shows that phonological foregrounding, (more traditionally defined as alliteration (when two approximate words begin with the same consonants) consonance (the repetition of the same consonant at close intervals , whether in the middle of word or at the end of words) and assonance (the repetition of the same vowels at close intervals in syllables) together with rhyme (the repetition of the same sounds at the end of a line of verse) could be found mostly in poetry and that one needs to get trained to perceive the parallelism between such sounds. As I was teaching the forms of phonological parallelism, I felt some verses from the Qur’an suddenly come on the tip of my tongue. The verses as transliterated are about the exchange between Allah and Moses on the Mount of Tor and they are the following: “Wama tilka biyameenika ya moosa. Qala hiya ʕasaya atawakkao AAalayha waahushshu biha ʕala ghanamee waliya feeha ma’aribu okhra”.(Surat Taha 1718). These verses seemed to have an extremely harmonious aspect about them and I assumed that there was a secret in that I felt that the Qur’an was highly euphonic and the euphonic patterns are not due to the repetition of certain words having the same root in the same sentence. I was sure that such a harmony was not caused by polyptoton which is the use of the root of one word and its repetition in different functions. An example of polyptoton is the following: create (verb), creative (adjective) and creature (noun). Polyptoton is certainly used in so many verses of the Qur’an and it certainly is a factor in creating this harmony existing between sounds. However, I felt that there was something else that created such an effect I noticed that there is a stylistic process that is based on ‘repetition with a difference’ operating in most of the sacred Book. The syllable ‘ya’ is found as part or in association with at least four words out of the eighteen words (if we do not take in consideration ay in ʕalayha). It occurs twice: with the mee and moo syllables, in yameenika (in your right hand) and yamoosa (O Moses). It also occurs after the syllable sa in ʕasaya, (My walking stick) and after li in liya (I have). I noticed that in the above two verses the phoneme /h/ was used four times, each time with one of the Arabic vowels: /ha/ twice and /hi/ and /hu/ I wrote this on the board and explained to my students that this is an unusual way of using sounds because repeating them in different forms clearly foregrounded and highlighted them. Back home, I reflected on the two verses from the Qur’an. How could the Prophet of Islam, whom the whole Non- Muslim world refuses to consider as a messenger from Allah, compose these verses with such due care paid to the sounds and their highly intricate and patterned structure even as he was illiterate, engaged as he was in the task of conveying meaning to the Arab infidels and convincing them with the authenticity of his message?! That was

obviously a much more sophisticated exercise than many of the feats and performances of poets in all ages. After much reflection, I delved into the study of the sound patterns of the Qur’an and discovered huge arrays of wondrous parallel clusters, not only at the phonological level but also at the graphological and syntactic levels. More specifically, I discovered that the dominant pattern of ‘repetition with a difference’, (a concept developed by the French philosopher Gilles Deleuze to describe the way life is based on the endless multiplication of its elements) was one of the main features that structure the discourse and texture of the sacred Book. It is not only meanings that are repeated with a difference but also sounds, words, graphemes, and clauses. I felt that the way the Qur’an displayed such consonantal clusters was beyond the scope of human composition.I have taught English poetry (Shakespeare’s sonnets and John Donne’s poetry and all types of poems) for more than 24 years and I have never come across such complex patterns of writing. Regardless of the fact that human poems and the rest of all texts created by men do not purport any metaphysical association with Allah and show no claim for being divine texts, their sonorous features are basically limited and they do not have the far-reaching resonance that the Quran displays. They are limited at the phonological level in that all human verse cannot create the motif of repetition with a difference in a continuous manner and at all levels. Human texts do not have the breath to create slight changes each time something is repeated in the way we find in such surats as at the beginning of Al Qalam, or At-Teen , Al-Fajr,or Qaf as this book will show. In the above example referring to the words of Moses, the use of the phonological combination of ‘iya’ is not repeated once or twice, as we may find in human verse, but we find it five times if we take into consideration its variant ‘aya’ (a word which means verse and miracle and it not surprising that it is evoked here to refer to Moses’ walking stick which was turned into a snake by Allah’s Might) and ‘aha since /h/ and/y/ are not so different in terms of pronunciation, as both are continuous in biyameenika. hiya ,ʕasaya, AAalayha ,waahushshu, biha, waliya, feeha . The examples of phonological parallelism described in the above poems do not have this breath and are not repeated along five or six words. In such texts one can only find the same sounds repeated once or twice and at best three times. In this book, I refer to this type of phonological parallelism as complex phonological parallelism because it is gradual and uses slight and incremental changes that fold rhizomatically to create new words with the same sounds and with these new sounds it creates additional other slightly altered sounds. I have studied some of the major patterns of the phonological features and a few other stylistic points in the Qur’an and in other poems and I have come to the conclusion that the Qur’an is the only book that has used these patterns so dexterously and comprehensively. Shakespeare was never able to associate more than three or four sounds and then repeat them in the same line or stanza for that matter. Nor could any other writer do better than him. The Qur’an, being the Book of the Creator of the universe is the only book that did this and it often repeated nine sounds (consonants) successively. Notice the following verse which uses 6 consonants /h/, /m/,/ dh/, /t/, /l//y/,in two different stretches:

Innama almu/minoona alladheena idha dhukira Allahu wajilat quloobuhum wa-idha tuliyat AAalayhim ayatuhu zadat-hum eemanan waAAala rabbihim yatawakkaloona. Bear in mind that /dh/ is viewed as being similar to /z/ in the second stretch. Moreover, anagrams, graphological parallelism, antithesis (at the level of sound) and all the levels of phonological parallelism that will be shown to exist in the Holy Book, have never all been found to exist in the writing of any single human being. Those who wrote anagrams could never be found to be expert in the use of all the other forms of parallelism. The congruence of the levels described above is a remarkable trait in the Noble Qur’an and this study is set to show how no human being could have written the Book of Muslims and that Allah alone authored this Book. Another remarkable trait of the Muslims’ Holy Book is that the sounds therein remarkably go together in any cluster that is created. Cacophony simply does not exist. It is true that in in certain poems, the above-mentioned writers, as well as many others, were able to find the sounds that go together and thus create harmonious clusters, but this was done only sporadically. No writer in this world has ever been able to discover the secret of which sounds go together. Early writers of the Jahilillya (pre-Islamic period) produced poems that were musical at the level of rhythm and rhyme, but the sounds within specific words did not always go together, let alone establish euphonic relationships with the sounds of neighbouring words. As will be shown in this book, the Qur’an was able to create such euphonic harmony not only between single words but between function words (such as prepositions and pronouns) and affixes, and semantically- loaded words. It repeated the same sounds along several words (see comment made in this book on verse 40 of surat Al Imran). The ability to repeat nine phonemes or sounds in the same sentence or verse requires indeed a masterful sense of omniscient knowledge. I do not, however, claim that the Qur’an makes use of sonorous features that are based on phonological parallelism throughout all the surats of the surats, for there are parts where the rhetoric shifts to become inimitable at the level of morphology, syntax, pragmatics and logic. When the Qur’an defied the whole of mankind and Jinns and asked them to bring forth verses similar to it, this is what was partly meant by the challenge. The Qur’an did not merely challenge them at the content level, but also at the linguistic level. In this book, I highlight the way the Qur’an, for example, often uses the same sounds, for instance /b/,/r//and /h/ but alternates them in this order /r/,/b/, and /h/,, creating thus repetition with a difference as well as euphonic and harmonious clusters of sounds: ‫وإِ ِذ ا ْبتَلَى إِ ْب َرا ِهي َم َربُّه‬ Wa-idhi ibtala ibraheema rabbuhu What is striking is that the Qur’an frequently uses a number of successive consonants (from two up to nine consonants) then repeats them in the same verse, but with an alternation in the order of these consonants.

Another instance of how the Qur’an uses similar sounds which phonologists can quickly perceive because they know that these sounds have approximately the same point or manner of articulation and differ only in one or two features such as voice, is provided in the example below. It apparently shows two different sounds /ʕ/ and /H/, but in reality, they are similar in that they are both glottals and fricatives. Their similarity is not easily perceived because the first is hard whereas the second is soft and also because their order is reversed. Yet it is the syntactic and morphological forms that enhance the parallelism between them. Both sounds occur in a context where the verbs are in the plural and both verbs are in the imperative. ‫اصفَ ُحوا َحت ٰهى يَأْتِ َي ه‬ ‫ّللاُ بِأَ ْم ِر ِه‬ ْ ‫فَا ْعفُوا َو‬ faʕfoo waisfahoo hatta ya?tiya Allahu bi-amrihi One incontestable example is found in the following verses. “Fa-okhruj minha fa-innaka rajeem. (34) Wa inna ʕalayka allaʕnata ila yawmi eddine” (Al-Hijr: 34-35).The repeated sounds are not alternated in 34. Many readers will fail to see where the repetition exists in 34 because it exists between parts of words and not between single, separate words. ruj m in okhruj minha and rajeem. The order of the consonants is precisely the same, but in 35 it is totally reversed. na ʕala in Wa inna ʕalayka allaʕnata has the same sounds as laʕna, except they are in reverse order. Such an example provides aclear evidence that the Qur’an is highly codified and is eventually a text that is intricate and cannot be read in a superficial way as if it were mere prose. It is a text that is self-reflexive, for it proves its claims by itself and does not need anyone to prove it is the Book of Allah. Verse 34 of Al-Hijr is by itself the most radical proof that it is Allah who sent down the Qur’an to humanity. Examples such as the following part of a verse abound in the Qur’an: Falamma jaahum moosa bi-ayatina bayyinatin. Ayatina, as a noun, does not seem to have a clear relationship with the adjective bayyinatin. However, when the preposition bi is added to it, one can only perceive the similarity between the noun and the adjective in terms of the consonants used.” /b/, /y/, /t/ /n/ regardless of the fact that here the vowels /a/ and /i/ are the same in both paralleled words. This type of phonological parallelism is referred to in this book as compound phonological parallelism because it identifies parallel clusters between sounds taken from two contiguous words.( bi-ayatina) In Surat Al Israa, verse 17. “Wakam ahlakna mina alqurooni min baAAdi noohin wakafa birabbika bidhunoobi ʕibadihi khabeeran baseeran”, the proposition bi in bidhunoobi provides here another example of compound phonological parallelism. Surat Al Ikhlass provides yet another example of how the Qur’an uses rhyme without sticking to the general rhythmic patterns that were prominently used by the Arabs at that time. In this sense it challenges the Arab poets by revealing a verse that is so coherently articulated, rhythmically patterned but swerving from the usual metrical ways of composing poetry.

1 Qul/ hu/wa A/lla/hu/ a/had(un) =(8 syllables) 2. A/lla/hu /alssa/mad = (5 syllables) 3. Lam/ ya/lid/ wa/lam/ yoo/lad(u) = (7 syllables) 4. Wa/lam /ya/kun/ la/hu/ ku/fu/wan/ a/had(un) = (11 syllables) It is clear that although the metrical pattern varies from one verse to another, there is a unified compositional structure that binds the constituents of the Surat. What unifies the verses here is the repetition of the sounds with a difference, not the metrical patterns. The Pre-Islamic and Arabic Qassidah and Arab poetry up until the 20th century, never relied on the repetition of sounds in the middle of lines of verse to create such a unifying thread, but used the different metres and the rhyme schemes in particular to achieve that effect. The Qur’an has, however, opted in this Surat in particular, and in other short Surats, for phonological parallelism to achieve unity first in order to differentiate itself from the traditional norms of poetic composition and second in order to remain everendlessly appealing to all ages and audiences. Allah, Exalted be He, challenged the early Arabs with a text that veered on the poetic but was never entirely so. It was an uncategorisable text that was neither entirely poetic nor prosaic. Its words are simple and yet, because of their alliterative texture, among other factors, they seemed to be aesthetically more alluring than any other poem in the world.The Qur’an used this distinctive style because Allah knew that there would exist in subsequent times newer definitions of the aesthetically poetic and it therefore varied all its patterns in order to remain forever challenging and eternally sublime. The repetition of the letter /l/ serves to establish coherence in this surat. The sound produced when one utters /l/ is one that is continuous, soft, voiced, and infinite in that it is not obstructed. No wonder then that it is used as part of the major name of the Creator whose Dominion is infinite. The glottal /h/ equally reinforces the effect of infinity because when articulated, it is not obstructed. It is repeated in the glottal phoneme/H/ in Ahadun, only that now it is voiceless. There is also no need to remind the reader here of how the sounds /l/ and /h/ are the only two sounds which produce a sublime effect of relief on the heart when they are pronounced in (Allah). The colored sounds above, as well as all the colored sounds in this book show the sounds repeated in the same verse or group of verses by way of contiguity. Finally the fact that each verse ends with a stop /d/ and not with a continuous sound, reminds the listener of the singularity of the Creator who is One. A sibilant or a continuous sound would connote plurality. The supremacy of the Creator connoted by the /l/ and /h/ sounds is matched by the necessity to believe that He is unique and that He is the only One to be supplicated (As-Samad). Another surat similar to the one above in terms of phonology and rhythm is Al- Humazah: 1. Waylun likulli humazatin lumaza(tin) 2. Alladhee jamaʕa malan wa ʕaddadahu 3.Yahsabu anna malahu akhladahu 4. Kalla layunbadhanna fee alhutama(t)5. Wama adraka ma alhutama(tu) 6. Naru Allahi almooqada(tu) 7. Allatee tattaliʕu ʕala alafʔida(ti)8. lnnaha ʕalayhim muʔsada(tun) 9. Fee ʕamadin mumaddada(tin)

Here, the same rhyme is preserved though it does not seem so at the level of writing. When read aloud, however, the verses all finish with the vowel /a/ followed by an almost silent /h/. In the first verse, while lumazatin is graphologically (and phonologically) homologous to humazatin, its final syllable is read like the last word of the second verse ʕaddadahu. In Arabic, the final vowels and consonants can be pronounced in full-form or in pause form (Ryding 35). When one reads this surat, one quickly discovers that when it was revealed it was meant to be read in pause form, otherwise, its rhyme effect would not be felt. One more point is that originally Arabic did not use dots and any diacritics and it was Abu-Al-Aswad Ad-Du’ali who added diacritics to differentiate certain phonemes from one onother. The final sound /h/ is written in a way that is similar to /t/ when it occurs at the end of nouns or adjectives (not verbs). When the Qur’an was first revealed the phonemes /h/ and /t/ were therefore written similarly, and the graphological effect was total. The Qur’an is a book that was alert to the graphology effect in a way that Du’ali and his followers were not because the dotting system, though it helped develop the writing system of Arabic by distinguishing phonemes, prevented the readers from seeing the aesthetic similarity between /h/ and /t/ (as well as other phonemes)at the graphological level and did not allow the Muslim scholars to study the graphological miracles of the divine Book, which was the first book to draw attention to graphological parallelism, long before modern stylistcians pointed to that. This surat is about the scandal- mongers and the backbiters, those who are so impure and fake as to believe that there is no reckoning after death and keep gathering money and counting it everyday, assuming that money will eternalize them. The Qur’an uses the verb ʕaddadahu which means ‘counted’. The repetition of the stop /d/ twice in this word and in the rest of words is homologous to the act of counting which must be precise and accurate and discrete (separate). The sound /h/ in ʕaddadah is ironically suggestive of the fate of the scandal-monger or the backbiter’s fate as if he were being sneered and laughed at. No wonder then that the word whcih starts the next verse yahsabu which here means thinking, literally means counting; hence the irony becomes most clearly evident. The man has made false estimates because being preoccupied on this earth with what does not last will soon prove a curse in this world and in the hereafter. Arabic has twenty-eight consonants: eight stops: /b/, /t/, /T/, /d/, /D/, /k/, /q/, /ʔ/, thirteen fricatives: /f/, /th/, /dh/, /Z/, /s/, /ş/, /z/, /sh/, /x/, /gh/, /ħ/, /ʕ/, / h/, one affricate: /j /, two nasals; /m/ and /n/, one lateral: /l/, one flap: /r/, and two semivowels: /w/ and /y/. In this book, I divide the Arabic consonants into five parts in terms of place or manner of articulation: 1.) /d/, /th/ (as in thin), /dh/( as in though, /t/, /T/(hard T as in Teen=clay) 2,) /S/( as in Sabr=patience), /s/, /z/, /sh/, /j//Z/(as in Dhama2= thirst) /dh/ (as in the) 3) /ʕ/(’ as ‘ʕayn’, / h/ (as in hot),/H/ as in (Haram) 4,) /q/ (as in qalam), /ʔ/ (hamza, as in a)

5.) /w/ and /y/. In this book, the above signs are not necessarily used in the transliteration and I have not chosen to be consistent because the major aim was to highlight the similarities between consonants. As long as the colors highlight the similarities, I estimate that the desired end is achieved The procedure adopted is the following: basically, I am concerned with establishing phonological parallelism in the Qur’an, so I quote the verse (aya) in Arabic. Then, I transliterate it into English. After this, I provide the translation of Yusuf Ali and finally I sometimes add my comments on the verse. The colors I use to highlight phonological or graphological parallelism vary from one verse to another. They are arbitrarily chosen and are by no means iconic. I use colors in each verse just to highlight the similarity between sounds which people fail to see as they read the Qura’n. I rarely highlight polyptoton for instance or rhymed words occuring at the end of the verse because though they indeed are sublime markers of eloquence, the reader may see that they are easily identifiable and are therefore not part of the concern of this book which seeks to establish correspondences between sounds hitherto unseen by the common reader in particular and the well-read as well. Therefore, the book only highlights in different colors the similarity between sounds which is often not seen by the reader of the Qur’an. By no means do I point to the rhythmic amd rhyme patterns which are obvious to all people. Overall, in this book, my main preoccupation is with phonology. I rarely highlight syntactic parallelism except when it is closely related to phonology. I am also concerned with graphological parallelism which consists of establishing links between similar modes of writing words in one single verse. Where this is the case, I comment on graphology or I merely highlight this in the same color and I simply write graphology below the verse In most parts of the book, I have made no comments, leaving it to the reader to see levels of repetition by comparing the colors. The colors used in Arabic are the same as those used in English so they can easily be compared. Generally, I make comments whenever I think it fit to explain where the levels of form interact with content because such relationships are not always obvious to the reader. I sometimes explore these relationships and go deeper to uncover some of the complexly interwoven structures which inevitably point to the grandeur of the One who authored the Qur’an. The Qur’an is unique text. It has raptured millions of souls, but no study has actually sought to outline the causes for such rapture. This book is an attempt to show why this Holy Book has always had such an impact on its listeners. Regardless of whether the reciter is a good or a bad one, the very fact that sounds collocate in a very smooth way is enough to generate this sensation.

The Qur’an is a book that uses different ways of interacting with people. It incessantly uses different styles: narrative, logical, descriptive, and argumentative in the same stretch of text. It uses declarative statements, rhetorical questions, interronegative statements, apostrophe, interjections, rhyme, rhythmic patterns. One of its salient features is that it is unpredictable, and that is one of the causes for its eternal nature. Each time it is read, it generates different meanings in an extraordinary way. It is the only book on earth which, as Longinus said, bears repeated examination and is forever sublime.

VERSES Al Falaq ‫الفلق‬ ‫ َو ِمن َش ِّر َحا ِسد إِ َذا َح َس َد‬. 5‫ت فِى ْٱل ُعقَ ِد‬ َ َ‫ ِمن َش ِّر َما َخل‬.2‫ق‬ َ َ‫ َو ِمن َش ِّر غَا ِسق إِ َذا َوق‬.3‫ق‬ ِ َ‫ َو ِمن َش ِّر ٱلنَّفَّث‬.َ‫ب‬ ِ َ‫قُلْ أَعُو ُذ بِ َربِّ ْٱلفَل‬.1 1.Qul aʕoodhu birabbi alfalaqi 2. Min sharri ma khalaqa 3. Wamin sharri ghasiqin idha waqaba 4. Wamin sharri an-naffathati fee alʕuqadi 5. Wamin sharri hasidin idha hasada 1. Say: I seek refuge with the Lord of the Dawn,2. From the mischief of created things;3. From the mischief of darkness as it overspreads; 4. From the mischief of those who practise secret arts: 5. And from the mischief of the envious one as he practises envy. In addition to the way all these verses end with a stop, /q/./b/,/d/, one should here pause at how in an-naffathati fee, the sounds /f/,and /th/ are reversed as /f/ and /t/, since /th/ is to be viewed as a variant of /t/, though they are separate phonemes in Arabic. Such reversals of sounds are very common in the Qur’an and contribute to the creation of euphonic effects in it. Add to this that the choice of /th/ in the above word is iconic, since it imitates the sound made by the witches who uses sorcery and blow air inside the knots they make. The sound made by such blowing is produced interdentally, just like the phoneme /th/ is produced. There is complex phonological parallelism here between all the words functioning as rhymes in this surat. Falaq then khalaq, waqab, ʕuqad then hasad. Notice how /q/ is gradually moved from the end to the middle in waqab, giving room to /d/ at the end in the word ʕuqad so that finally /d/ closes the series of the five three letter words. Al Ikhlas ‫االخالص‬ َّ .2‫ٱلِلُ أَ َحد‬ َّ ‫ قُلْ هُ َو‬.1 َّ ‫ٱلِلُ ٱل‬ ‫ َولَ ْم يَ ُكن لَّ ۥه ُ ُكفُوا أَ َحد‬.َ‫لَ ْم يَلِ ْد َولَ ْم يُولَد‬.3 ‫ص َم ُد‬ 1 Qul huwa Allahu ahadun 2. Allahu alssamad 3. Lam yalid walam yooladu4. Walam yakun lahu kufuwan ahadun 1. Say: He is Allah, The One and Only; 2.Allah, the Eternal, Absolute; 3. He begetteth not, Nor is He begotten; 4. And there is none like unto Him. The last three surats in the Qur’an as well as many other short surats clearly show that the Book makes extensive use of rhythm and rhyme and that it uses such sound features in order to awaken the soul to the highly harmonious patterns. It is recognition from the Qur’an that logical reasoning is not the only means for speaking to the soul of Man, that there are invisible forces

that can have an impact on man, such as the influence that highly patterned and metrical sounds have on mankind. The last three surats of the Qur’an are often read by Muslims to achieve an effect on the Muslim, namely a therapeutic effect and eventually a preventive effect since they are read to ward off the presence of the jinns. The Qur’an is a text that is read to convey a meaning, to change the reality of people, but it is also a text the value of which resides in it. The verses of the Qur’an are in themselves a cure to the soul and the heart. The mere reading of such verses is enough to provide a soothing effect to the soul. This is because the sounds are clustered in such a way that they provoke a reaction the basis of which is the spiritual union between Sender and receiver. The Creator is alone capable of combining the sound clusters in a way that triggers such reactions in the individual. When the first verses of the Quran were revealed, the first Muslims were astounded and awed at the unparalleled harmony between its sounds and syntax. Omar Ibn Al-Khattab, the second Caliph after the death of the Prophet, peace and blessings be upon him, did not hesitate to proclaim that he embraced Islam when he heard the words recited to him. So did Al-Walid ibn Mughirah who claimed he was astounded at the marvelous nature of the sounds of this Book. As was previously stated, this book is an attempt to explain some of the secrets behind the harmony that informs the Qur’an. Some may claim that the results found in the longer surats are not always obvious and that they may have been arbitrarily used. This claim can be countered by the fact that whilst the Qur’an had deliberately used rhyme and alliteration in the shorter surats, there is no reason why it did not use such alliterative patterns in the longer ones. Indeed it is in the longer surats that such phonological effects mostly reveal themselves despite their being concealed to the lay reader.The fact that the Qur’an used aesthetic patterns based on parallelism clearly shows that the Holy Book is aware of the importance of such features in arousing the feelings of the listeners. AL Massad ‫المسد‬ ْ ‫تَب‬.1 ‫ فِى ِجي ِدهَا َحب ًْۭل‬.5‫ب‬ َ ‫ َمآ أَ ْغنَى َع ْنهُ َمالُ ۥه ُ َو َما َك َس‬.2 َّ‫َّت يَ َد ٓا أَبِى لَهَب َوتَب‬ ِ َ‫ َوٱ ْم َرأَتُـ ۥهُ َح َّمالَةَ ْٱل َحط‬.َ ‫َارا َذاتَ لَهَب‬ ًۭ ‫ َسيَصْ لَى ن‬.3‫ب‬ ‫ِّمن َّم َس ًۭد‬ 1.Tabbat yada abee lahabin watabba 2. Ma aghna ʕanhu maluhu wama kasaba 3. Sayasla naran dhata lahabin4. Waimraatuhu hammalata alhatabi 5. Fee jeediha hablun min masadin 1. Perish the hands of the father of flame! Perish he! 2. No profit to him from all his wealth, and all his gains! 3. Burnt soon will he be in a fire of blazing flame! 4. His wife shall carry the (crackling) wood as fuel! 5. A twisted rope of palm-leaf fibre round her (own) neck! This surat is in line with many other short surats in raising the issue of material wealth which is the very cause of one’s arrogance, excessive pride and refusal to follow the Prophet’s call. This

surat is based on irony. Abul-Hakam, the Prophet’s uncle is called Abu lahab, namely the father of flames, probably called so because of the brightness of his face (Ibn Kathir, Tafsir) and the irony is that he will be burnt by the very thing which constituted his pride and hatred. Another irony lies in the way his wife shall carry the firewood that will serve to alight the blaze that will burn Abu lahab. This surat is a miracle because it announced that Abu lahab and his wife shall go to hell. They could have repented and followed Islam to prove the Prophet wrong, but this never happened. This very last argument made a British woman embrace Islam (Story reported by Dr. Abdulmajeed Laabidy, Associate prof at Imam Muhammad ibn Saud Islamic University 2014) It is worth mentioning that the Qur’an attributes kufr (disbelief) to bias and the fear of losing one’s privilege once one becomes a Muslim. The surat is monumentalized as a text that resonates with the repetition of specific sounds, namely the following ones: /b/, /h/ and /t/. The final sounds of each verse all end with a stop: /b/ (4 times) and /d/ in the end. (Complex phonological parallelism) The consonants hu maluhu in verse 2 are repeated in hu hammala in verse 4. The use of the same sounds not only constitutes a challenge to anyone who wants to imitate the Quran, for it is very unlikely that this was done by accident. The reason why I started with the short surats in analyzing the sound structure of the Qur’an is that there is no one on earth who can deny that in these short surats. the Holy Book is clearly and deliberately using alliterative and sonorous patterns in them. The deliberate use of rhyme is clearly articulated in the first surats more than anywhere else in the Qur’an. The fact that such phonological types of foregrounding exist in the Holy Book show that Allah wanted the readers or listeners to pay attention to them for some specific reason. Some may say that the reason is to allow people to memorize it without much effort. Some others may say that the aim behind such articulation of phonological repetition is to astound the disbelievers in whatever age with the euphonic and mellifluous structure of the verses. One of the aims of this book is to prove the thesis of the inimitability of the Qur’an. Each verse is called aya, which means miracle and contains a certain organizational structure whether it is phonological, syntactic, discursive, rhetorical, scientific or historical which makes it impossible to emulate, match or imitate. .An-Nasr ‫النّصر‬ َّ ‫ين‬ َّ ‫إِ َذا َجآ َء نَصْ ُر‬.1 ‫ك َوٱ ْست َْغفِرْ هُ ۚ إِنَّ ۥهُ َكانَ تَوَّابا‬ َ ِّ‫ فَ َسبِّحْ بِ َح ْم ِد َرب‬.3‫اجا‬ َ َّ‫ َو َرأَيْتَ ٱلن‬.2‫ٱلِلِ َو ْٱلفَ ْت ُح‬ ًۭ ‫ٱلِلِ أَ ْف َو‬ ِ ‫اس يَ ْد ُخلُونَ فِى ِد‬ 1. Itha jaa nasru Allahi waalfathu 2. Waraayta alnnasa yadkhuloona fee deeni Allahi afwajan 3. Fasabbih bihamdi rabbika waistaghfirhu innahu kana tawwaban

1. When comes the Help of Allah, and Victory, 2. And thou dost see the People enter Allah's religion in crowds, 3. Celebrate the praises of thy Lord, and pray for His Forgiveness: for He is oft-Returning (in Grace and Mercy). -Al- Kafiroon ‫الكافرون‬ َ ‫قُلْ ٓيَأَيُّهَا ْٱل َكفِرُون‬.1 ‫لَ ُك ْم‬. 6‫ َو ََل أَنتُ ْم َعبِ ُدونَ َمآ أَ ْعبُ ُد‬.5‫ أَن َ۠ا عَابِ ًۭد َّما َعبَدتُّ ْم‬.‫ َو ََل أَنتُ ْم َعبِ ُدونَ َمآ أَ ْعبُ ُدَ َو ََل‬3. َ‫َل أَ ْعبُ ُد َما تَ ْعبُ ُدون‬.2 ‫ِدينُ ُك ْم َولِ َى ِدي ِن‬ 6. Qul ya ayyuha alkafiroona 2. La aʕbudu ma taʕbudoona 3. Wala antum ʕabidoona ma aʕbudu 4. Wala ana ʕabidun ma ʕabadtum 5. Wala antum ʕabidoona ma aʕbudu 6. Lakum deenukum waliya deeni 1. Say: O ye that reject Faith! 2. I worship not that which ye worship, 3. Nor will ye worship that which I worship. 4. And I will not worship that which ye have been wont to worship, 5. Nor will ye worship that which I worship. 6. To you be your way, and to me mine. Notice the extraordinary use of polyptoton in this surat. Polyptoton (‫ ن ا(جُ اال ش ت قاق‬is what gives unity to this surat: aʕbudu, taʕbudoona, ʕabidoona, ʕabidun, ʕabadtum. Al Kawthar ‫الكوثر‬ ‫ك هُ َو ْٱلَ ْبتَر‬ َ َ‫إِ َّن شَانِئ‬. 3 ْ‫ك َوٱ ْن َحر‬ َ ِّ‫ص ِّل لِ َرب‬ َ َ‫إِنَّآ أَ ْعطَ ْين‬.1 َ َ‫ ف‬.2‫ك ْٱل َكوْ ثَ َر‬ 1. Inna aʕtaynaka alkawthara 2. Fasalli lirabbika wainhar 3. Inna shaniʔaka huwa alabtaru 1. To thee have We Granted the fount (of Abundance). 2. Therefore to thy Lord turn in prayerand Sacrifice. 3. For he who hateth thee, he will be cut off (From Future Hope) Al Ma’un ‫الماعون‬ ‫ص َلتِ ِه ْم‬ َ ِ‫فَ َذل‬. 2‫أَ َر َء ْيتَ ٱلَّ ِذى يُ َك ِّذبُ بِٱلدِّي ِن‬.1 َ ‫ٱل َّ ِذينَ هُ ْم عَن‬5. َ‫صلِّين‬ َ ‫َفَ َوي ًْۭل لِّ ْل ُم‬. ‫ َو ََل يَحُضُّ َعلَى طَ َع ِام ٱ ْل ِم ْس ِكي ِن‬3. ‫ك ٱلَّ ِذى يَ ُد ُّع ْٱليَتِي َم‬ َ‫ ٱلَّ ِذينَ هُ ْم يُ َر ٓا ُءونَ َويَ ْمنَعُونَ ْٱل َما ُعون‬5 َ‫َساهُون‬ 1. Araʔayta alladhee yukadhdhibu bid-deeni 2. Fadhalika alladhee yaduʕʕu alyateema 3. Wala yahuddu ʕala taʕami almiskeen 4. Fawaylun lilmusalleena 5. Alladheena hum ʕan salatihim sahoona 6. Alladheena hum yuraʔoon 7. Wayamnaʕoona almaʕoona

1. Seest thou one who denies the Judgment (To come)? 2. Then such is the (man) who repulses the orphan (with harshness), 3. And encourages not the feeding of the indigent4. So woe to the worshippers 5. Who are neglectful of their prayers, 6. Those who (want but) to be seen (of men), 7. But refuse (to supply) (even) neighbourly needs. In this surat, just like surat Al-Humazat, there is a call for relating ethics (responsibility for the other) to one’s acts of worship. Because one denies Ad-deen, (Day of Judgment), one will neglect the ‘other’, repulse the orphan and be indifferent to the needs of the poor. Notice the sounds dhdhibu bid-dee (when read aloud in Arabic, dhdhibu and biddi are similar, a phonological strategy that is rarely used in poetry but often found in the Qur’an. dhdhibu is part of a word yokadhdhibu ) and the same sounds, though reversed in biddi are created after a combination is made with the preposition “bi” and the first syllable of the word deen. Being able to find correspondences between sounds not at the level of discrete words but by combining prepositions and syllables of words is not given to everybody and it requires a high degree of expert cognition to achieve it. Poets have been able to do that at the level of words and not between words, but in the Qur’an such dexterity is so pervasively used that one can only wonder at the infinite ‘presence d’esprit’ and greatness of the Author of these verses. In the last verse, Wayamnaʕoona almaʕoona, an unethical deed coordinated again with an illperformed act of worship that is blemished with insincerity and lack of devotion, one finds the same sounds in the verb yamnaʕoona and the noun maʕoona though the roots of the words have nothing in common. The phrase means ‘refusing to supply people with some of their usual needs’, and literally it means ‘not offering help’. If we use the parallelism processing rule, the two words which not only alliterate but also use the same phonemes, are foregrounded to draw attention to the opposite meanings conveyed by these words. The aim is to show the contrast between the claims of those who do not truly believe in Allah and His religion and their practices. One who is sincere in his devotion to Allah and in his prayers wil never refuse to help the needy. The verse is both constative (descriptive) and performative (urging those who are heedless to pay attention to such detail, as they are part of faith). In Islam, there can be no separation between our belief, our acts of worship and our social responsibility. If one truly believes in Allah and His religion, that will directly be reflected in one’s attitudes towards the Creator and towards the people around him or her. At-Takathur ‫التّكاثر‬ ‫لَتَ َر ُو َّن‬. 6‫ين‬ ِ ِ‫ َك َّل لَوْ تَ ْعلَ ُمونَ ِع ْل َم ْٱليَق‬. 5 َ‫ثُ َّم َك َّل َسوْ فَ تَ ْعلَ ُمون‬. َ َ‫ َك َّل َسوْ فَ تَ ْعلَ ُمون‬.3 ‫ َحتَّى ُزرْ تُ ُم ْٱل َمقَابِ َر‬. 2‫أَ ْلهَى ُك ُم ٱلتَّ َكاثُ ُر‬.1 ‫ ثُـ َّم لَتُسْـَلُ َّن يَوْ َمئِذ َع ِن ٱلنَّ ِع ِيم‬.8‫ثُـ َّم لَتَ َر ُونَّهَا َع ْينَ ْٱليَقِي ِن‬.7 ‫ْٱل َج ِحي َم‬ 1.Alhakumu alttakathuru 2. Hatta zurtumu almaqabira 3. Kalla sawfa taʕlamoona 4, Thumma kalla sawfa taʕlamoona 5. Kalla law taʕlamoona ʕilma alyaqeeni 6. Latarawunna

aljaheema 7. Thumma latarawunnaha ʕayna alyaqeeni8. Thumma latus-alunna yawmaithin ʕani alnnaʕeemi 1. The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things), 2. Until ye visit the graves. 3. But nay, ye soon shall know (the reality). 4. Again, ye soon shall know! 5. Nay, were ye to know with certainty of mind, (Ye would beware!) 6. Ye shall certainly see hell-fire! 7. Again, ye shall see it with certainty of sight! 8. Then, shall ye be questioned that Day about the joy (Ye indulged in!) This surat is unique in that it takes the reader or listener from one extreme to another, from a(l)ttakathuru (rivalry in piling up wealth in this world) to the cemetery (death and the other world). It is a serious reminder of Hell-fire and insists on this reality which all people will face only to take us back to the blessings which Allah has offered us on earth. There is therefore a closed circle. The joys of life must not divert us from the torments of Judgment Day, a day upon which we will be asked about the pleasures of our worldly life. This is how a Muslim’s life should be like: a continuous reflection upon the favours of Allah must make us think and not forget the Day when we will be asked about what we did with such favours. The Muslim should always be alert and should not be distracted by the joys of this world. On the contrary, these blessings and moments of bliss should be the very thing that makes us fear the torments of the afterlife. This surat is to be read as both constative (it describes the actual state of people) and performative (it aims at reforming and changing their condition). One of the basic stylistic principles upon which this surat is built is repetition with a difference. It is not only sounds that are repeated with a difference, but words as well. This should be of no surprise since the aim here is to remind man of the reason behind his existence on earth. In Islam, man is a forgetful being; that is why he needs to be constantly reminded of his mission on earth, lest he should be distracted from that by the joys and blessings of life. Yet this reminder is never performed in a repetitious manner. It always comes in by repeating a word or a phrase and creating a difference therein. It is in this way that this surat could be said to embody the whole process of creation, ethics, and literary style. The strategy of using a phrase and certain sounds and repeating them in the same surat or verse is one of the most frequently used patterns in the Qur’an (though not the unique pattern); Kalla sawfa taʕlamoona 4, Thumma kalla sawfa taʕlamoona 5. Kalla law taʕlamoona ʕilma alyaqeeni 6. Latarawunna aljaheema 7. Thumma latarawunnaha ʕayna alyaqeeni Kalla is used three times in order to assert, through negation, that Judgment Day is unavoidable, Thumma is repeated twice, first in verse (4) to create a difference from (3) and in (7) to establish coherence with (6), sawfa is used twice, taalamoona four times if we consider ʕilma as related to it in the form of polyptoton, Latarawunna is repeated with a difference in latarawunnaha. Al yaqeen is repeated twice to consolidate the effect that Judgment Day is unavoidable. The series

of repetitions with a difference, at the phonological, morphological and syntactic levels, all serve to create coherence in the surat. In addition to this, this surat which is basically meant to stress how all people will inescapably meet their fate, resorts to the use of stressed words in an unusual manner and in this surat in particular. (Ryding 36). Twelve words are lexically stressed in this surat, which is uncommon in short surats. The aim is clear: to assert that Judgment Day will be witnessed and seen by everybody. In this sense, form and content converge in the Qur’an which is a text where harmony exists between all its components, whether linguistic, metaphysical, human, epistemological and aesthetic. Al ʕadiyat ‫العاديات‬ ْ ‫َ فَ َو َس‬.‫ فَأ َثَرْ نَ بِ ِۦه نَ ْق ًۭعا‬.َ‫صبْـ ًۭحا‬ ُ‫ َوإِنَّ ۥه‬6.‫ٱْلنسَنَ لِ َربِّ ِۦه لَ َكنُود‬ ُ ‫ت‬ َ ‫ت‬ ِ ‫ فَ ْٱل ُم ِغي َر‬.3‫ت قَ ْد ًۭحا‬ ِ َ‫وري‬ ِ ‫ َو ْٱل َع ِد يَـ‬.1 ِ ْ ‫ إِ َّن‬5.‫طنَ بِِۦه َج ْمعا‬ ِ ‫ فَ ْٱل ُم‬.2‫ضبْـ ًۭحا‬ ‫إِ َّن َربَّهُم بِ ِه ْم يَوْ َمئِذ‬11.‫ َوحُصِّ َل َما فِى ٱلصُّ ُدور‬9. ‫ور‬ َ ِ‫َعلَى َذل‬ ِ ُ‫ أَفَ َل يَ ْعلَ ُم إِ َذا بُ ْعثِ َر َما فِى ْٱلقُب‬8. ‫ َوإِنَّ ۥهُ لِحُبِّ ٱلْ َخي ِْر لَ َش ِديد‬7. ‫ك لَ َش ِهيد‬ ‫لَّخَ بِير‬ 1.Walʕadiyaati dabha 2.Fal mooriyaati qadha .3Fal mugheeraati subha 4.Fa atharna bihee naqʕa 5.Fawa satna bihee jamʕa 6.Innal-insana lirabbihee lakanood7.Wa innahu ʕalaa thalika la shaheed8.Wa innahu lihubbil khairi la shadeed9.Afala yaʕlamu idha b'uthira ma filquboor10.Wa hussila ma fis- sudoor 11.Inna rabbahum bihim yauma idhin la khabeer 1. By the (Steeds) that run, with panting (breath), 2. And strike sparks of fire, 3. And push home the charge in the morning, 4. And raise the dust in clouds the while, 5. And penetrate forthwith into the midst (of the foe); 6. Truly Man is, to his Lord, ungrateful;7. And to that (fact) He bears witness (By his deeds); 8. And violent is he in his love of wealth.9. Does he not know, when that which is in the graves is scattered abroad 10. And that which is (Locked up) in (human) breasts is made manifest 11. That their Lord had been well-acquainted with them, (even to) that Day. This surat offers a good example of complex phonological parallelism, as the Qur’an proceeds to create variety even as it keeps some constants:(See DhabHan(v1) QadHan(v2) sobHan(v3) Naqʕan(4v)). In addition, verses 2, 3, and 9 all begin with the following phonemes: /f/, /a/, /l/ /m/ whereas verse 4 shares /r/ and /t/ with 2 and 3. Verse 5 starts with /f/ to consolidate the alliterative pattern found in 2, 3, and 4. It is very common to see this pattern in the Quran. Surat Qaf displays a wide range of phonological repetition with a difference. In this surat, this pattern is very important in that it shows how the horses run following a certain rhythm, a regular pace, a tempo. The verses here reproduce the effect of the horses galloping and this is intensified through the use of of the Arabic coordinating conjunctions wa (and) and fa (so). The surat begins with an oath made by Allah who swears by a reality that is felt and experienced by all humans, and by the Arabs in particular: the way horses are used in battles and they way they penetrate the rows of the enemy and stir the dust. This is a tangible reality that cannot be denied by anybody,

especially by the empiricists who believe that truth can only be accessed and verified through the senses. Allah reminds Man of the materiality of His gifts, namely how He made all animals (horses in this context) subservient to him, and how He gave wealth to man, but the latter is greedy and ungrateful and is unmindful of the day when Allah will ask him to account for his greed and ingratitude. Az-Zalzala ‫ال ّ ل لة‬ ُ ‫ٱْلن َسنُ َما لَهَا َيَوْ َمئِذ تُ َحد‬ ‫بِأ َ َّن َربَّكَ أَوْ َحى لها‬. 5‫ِّث أَ ْخبَا َرهَا‬ ِ ‫ َوأَ ْخ َر َج‬. 2‫ت ٱلـْأَرْ ضُ ِز ْلزَالَهَا‬ ِ َ‫إِ َذا ُز ْل ِزل‬.1 ِ ْ ‫ َوقَا َل‬3‫ت ْٱلـأ َرْ ضُ أَ ْثقَالَهَا‬ ُ‫ َو َمن يَ ْع َمل ِم ْثقَا َل َذ َّرة َش ًۭرا يَ َره‬.8 ُ‫ فَ َمن يَ ْع َملْ ِم ْثقَا َل َذ َّرة َخ ْي ًۭرا يَ َره‬.7 ‫يَوْ َمئِذ يَصْ ُد ُر ٱلنَّاسُ أَ ْشت ًَۭاتا لِّيُ َروْ ۟ا أَ ْع َملَهُ ْم‬.6 1.Idhaa zulzilatil ardu zilzaalaha2. Wa akhrajatil ardu athqaalaha 3.Wa qaalal insaanu ma laha4.Yawmaʔidhin tuhaddithu akhbaaraha 5.Bi-anna rabbaka awhaa laha 6.Yawmaʔidhin yasduru annaasu ashtatan lliyuraw aʕmaalahum7.Faman yaʕmal mithqala dharratin khairan yarah8.Wa man yʕamal mithqala dharratin sharran yarah 1. When the Earth is shaken to its (utmost) convulsion, 2. And the Earth throws up its burdens (from within), 3. And man cries (distressed): "what is the matter with it?" 4. On that day will it declare its tidings: 5. For that thy Lord will Have given it inspiration, 6. On that day will men proceed in companies sorted out, to be shown the deeds that they (had done). 7. Then shall anyone who has done an atom's weight of good, see it! 8. And anyone who has done an atom's weight of evil, shall see it. In this surat, the use of the voiced alveolar /z/ and the voiced fricative /dh/ connotes a vibration that is a microcosm of the tremors we feel when there is an earthquake. The word zilzal in Arabic is onomatopoieic but in English earthquake is not, nor is the French Tremblement de terre. Even the word ‘seism’ does not vibrate much.The Qur’an starts this surat with /Idha/ to reinforce the effect produced by the sound /z/ which in this verse alone is repeated 4 times. The repetition of zilzalaha at the end with the addition of ha (its) suggests the inevitability of the matter, as if the earth was, from its inception, bound to experience trepidations and tremors of different scales. The inflected morpheme ha also suggests that the real earthquake is the one that will happen in the end and is the definite one. Ha is used cataphorically to suggest that instinctively man knows that this will happen. The phoneme /dh/ is repeated in verses 4 and 6 to reinforce the homological or mimetic effect. The structure of the surat is conditional, namely that Judgment Day will not happen until the earth is subjected to the Earthquake, but the condition is only temporal which means that it will inevitably occur. This effect is conveyed by the word idha which means if and when in Arabic. Al Bayyinah

‫البيّنة‬ ۟ ُ‫ٱلِلِ يَ ْتل‬ ۟ ‫لَ ْم يَ ُكن ٱلَّ ِذينَ َكـفَر‬.1 َّ َ‫ُول ِّمن‬ ‫ب‬ ُ ‫وا‬ ِ َ‫ُوا ِم ْن أَ ْه ِل ٱلْ ِكت‬ ًۭ ُ‫ فِيهَا ُكت‬.3‫صح ًُۭفـا ُّمطَه ََّر ًۭة‬ ًۭ ‫ َرس‬.2ُ‫ب َو ْٱل ُم ْش ِر ِكينَ ُمنفَكـِّينَ َحتَّى تَأْتِيَهـ ُ ُم ْٱلبَيـ ِّنَة‬ ِ ۟‫صينَ لَه ُ ٱلدِّينَ ُحنَفَآ َء َويُقِي ُموا‬ ۟ ۟ ۟ ُ ُ ْ ْ َّ َّ ُ َّ َّ ْ ٓ ْ ٓ ُ َ َ ‫ َو َما تَف َّر‬.َ‫قَيِّ َم ًۭة‬ َ ‫ق ٱل ِذينَ أوتوا ٱل ِكت‬ ِ ِ‫ َو َما أ ِمر ُٓوا إَِل لِيَ ْعبُدُوا ٱلِلَ ُمخل‬.5‫َب إَِل ِمن بَ ْع ِد َما َجا َءتهُ ُم ٱلبَيِّنَة‬ ۟ ‫إ َّن ٱلَّ ِذينَ َكفَر‬. 6‫ك ِدينُ ْٱلقَيِّمة‬ ۟ ُ‫صلَوةَ َوي ُْؤت‬ ُّ‫ب َوٱ ْل ُم ْش ِر ِكينَ فِى نَا ِر َجهَنَّ َم خَ لِ ِدينَ فِيهَآ ۚ أُ ۟و ٓلَئِكَ هُ ْم شَر‬ َّ ‫ٱل‬ َ ِ‫وا ٱل َّز َكوةَ ۚ َو َذل‬ ِ َ‫ُوا ِم ْن أَ ْه ِل ْٱل ِكت‬ ِ َ ۟ ۟ ُ ٓ َ ْ َّ ُ ْ ْ ٓ َّ ُ َ ُ ۟ ْ َّ ُ ُ ُ َّ ‫إِن ٱل ِذينَ َءا َمنوا َو َع ِملوا ٱل‬. 7 ‫ْٱلبَ ِريَّ ِة‬ ‫ َج َزاؤه ْم ِعن َد َربِّ ِه ْم َجنت َعدن تَجْ ِرى ِمن تَحْ تِهَا ٱلنهَ ُر‬.8 ‫ك ه ْم َخ ْي ُر ٱلبَ ِريَّ ِة‬ َ ِ‫ت أولئ‬ ِ ‫صلِ َح‬ ۟ ‫ٱلِلُ َع ْنهُ ْم َو َرض‬ َّ ‫ض َى‬ ُ ‫َش َى َربَّ ۥه‬ َ ِ‫ُوا َع ْنهُ ۚ َذل‬ ِ ‫ك لِ َم ْن خ‬ ِ ‫خَ لِ ِدينَ فِيهَآ أَبَ ًۭدا َّر‬ 1.Lam ya kuni Alladheena kafaru min ahlil kitaabi wal mushrikeena munfakkeena hattaa taʔtiyahum al-bayyinah 2.Rasoolun mina Allahi yatloo suhufan mutahharatan 3.Feeha kutubun qayyimatun 4. Wama tafarraqa alladheena ootoo alkitaba illa min baʕdi ma jaatʔhumu albayyinatu 5. Wama omiroo illa liyaʕbudoo Allaha mukhliseena lahu alddeena hunafaa wayuqeemoo alssalata wayuʔtoo alzzakata wadhalika deenu alqayyimati 6. Inna alladheena kafaroo min ahli alkitabi waalmushrikeena fee nari jahannama khalideena feeha olaʔika hum sharru albariyyati 7. Inna alladheena amanoo waʕamiloo alssalihati olaʔika hum khayru albariyyati 8. Jazaohum ʕinda rabbihim jannatu ʕadnin tajree min tahtiha al-anharu khalideena feeha abadan radiya Allahu ʕanhum waradoo ʕanhu dhalika liman khashiya rabbahu 1. Those who reject (Truth), among the people of the Book and among the Polytheists, were not going to depart (from their ways) until there should come to them clear evidence, 2. A messenger from Allah, rehearsing scriptures kept pure and holy: 3.Wherein are laws (or decrees) right and straight. 4. Nor did the people of the Book make schisms, until after there came to them clear evidence. 5. And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being true (in faith); to establish regular prayer; and to practise regular charity; and that is the religion right and straight. 6. Those who reject (Truth), among the people of the Book and among the polytheists, will be in hell-fire, to dwell therein (for aye). They are the worst of creatures. 7. Those who have faith and do righteous deeds, they are the best of creatures. 8. Their reward is with Allah: gardens of eternity, beneath which rivers flow; they will dwell therein for ever; Allah well pleased with them, and they with Him; All this for such as fear their Lord and Cherisher. There are so many features of phonological repetition in this surat and I will only comment on two examples. The first one occurs in the first verse. “Lam ya kuni Alladheena kafaru min ahlil kitaabi wal mushrikeena munfakkeena hattaa ta-tiyahum al-bayyinah” The consonantal group /n/,/k/ and /f/ found in the two words alladheena kafaru is repeated in the word munfakkeena in a reverse order. The combination of the final consonant /n/ in alladheena with the first two syllables of the word kafaru is a stylistic feat that requires much focus and reflection on the part of a human being that is allegedly composing the Qur’an. This strategy of combining sounds from different words to create consonance that verges on anagrammatic writing (nakafa/fakeena) is no mere incident in the Qur’an. One will find that this is pervasive in the Holy Book. For the moment, it will suffice to support the argument with ayat 52 from surat

Az-Zukhrif which reads as follows, “Am ana khayrun min hadha alladhee huwa maheenun wala yakadu yubeenu”. There are many other examples of phonological repetition in this verse, but I will here refer only to the words marked in green. Min is a separate word in Arabic, but when it is combined with the syllable ha from the word hatha, it perfectly repeats the consonants that make up the word maheen. Further examples are found in this very verse and are to be checked in my discussion of surat Az-Zukhrif. The second example in this surat is the following: “Inna alladheena kafaroo min ahli alkitabi waalmushrikeena fee nari jahannama khalideena feeha olaiʔka hum sharru albariyyati.” One finds here almost the same sounds/ feena/repeated as /nafee/, /mushri/ repeated as /msharru/. Such a type of repetition is found in many surats of the Quran and is a strategy that is very challenging because it operates not between one or two words but sometimes between three or four groups of words. Al Qadr ‫القدر‬ ‫ تَنَ َّز ُل ٱلْ َم ٓلَئِ َكةُ َوٱلرُّ و ُح فِيهَا بِإِ ْذ ِن َربِّ ِهم‬.4 ‫ف َش ْهر‬ َ ‫ َو َمآ أَ ْد َرى‬.2‫إِنَّآ أَنزَ ْلنَـهُ فِى لَ ْيلَ ِة ْٱلقَ ْد ِر‬.1 ِ ‫ لَ ْيلَةُ ْٱلقَ ْد ِر َخ ْي ًۭر ِّم ْن أَ ْل‬.3‫ك َما لَ ْيلَةُ ْٱلقَ ْد ِر‬ ْ ‫ َسلَـم ِه َى َحتَّى َم‬.5 ‫ِّمن ُكلِّ أَ ْمر‬ ‫طلَ ِع ْٱلفَجْ ِر‬ 1. Inna anzalnahu fee laylati alqadri 2. Wama adraka ma laylatu alqadr3. Laylatu alqadri khayrun min alfi shahrin 4. Tanazzalu almalaʔikatu waalrroohu feeha bi-idhni rabbihim min kulli amrin 5. Salamun hiya hatta matlaʕi alfajri 1. We have indeed revealed this (message) in the night of Decree: 2. And what will explainto thee what the night of Decree is? 3. The night of Decree is better than a thousand months,4. Therein come dawn the angels and the spirit by Allah's permission, on every errand: 5. Peace! This until the rise of morn! Notice how /q/, /d/ and /r/ in qadr are repeated in adraka with a slight change from the voiceless uvular stop /q/ to the voiceless velar stop/k/. Here the phonological parallelism between the two words is meant to highlight the issue that no fixed knowledge can be determined as to the exact timing of this night. Al qadr itself is not an easy word to understand let alone to translate but I would choose ‘decree’ which is the word used in the translation of MuhsinEddine Khan and Taqi Eddine el Hilali. Adraka comes from the root dara which means to know. The Qur’an addreses the Prophet and all Muslims and tells them that the value of this night on which the Qur’an was revealed exceeds one thousand months. So whoever worships Allah in it and stands in prayer the whole night shall obtain the reward of the one who worshipped Allah for one thousand months (a whole lifetime) Yet Allah did not reveal the exact timing and His Prophet merely said that it occurs in the last ten nights of Ramadhan. This explains the homological effect existing between qadr and adraka.

Al-ʕalaq ‫العلق‬ ‫ َك َّّل إِ َّن‬6‫ٱْلنسَنَ َما لَ ْم يَ ْعلَ ْم‬ َ ُّ‫ ٱ ْق َر ْأ َو َرب‬3‫ٱْلنسَنَ ِم ْن َعلَق‬ َ َ‫ َخل‬2‫ق‬ َ َ‫ك ٱلَّ ِذى َخل‬ َ ِّ‫ٱ ْق َر ْأ بِٱس ِْم َرب‬.1 ِ ْ ‫ َعلَّ َم‬5 ‫ك ْٱلـأ َ ْك َر ُم َ ٱلَّ ِذى َعل َّ َم بِ ْٱلقَلَ ِم‬ ِْ ‫ق‬ ْ َ‫ٱْلنسَنَ لَي‬ ٓ ‫طغ‬ ‫أَ َر َء ْيتَ إِن َكانَ َعلَى‬11 ‫صلَّ ٓى‬ َ ِّ‫إِ َّن إِلَى َرب‬8 ‫ أَن َّر َءاهُ ٱ ْستَ ْغن َٓى‬7‫َى‬ َ ‫ َع ْبدا إِ َذا‬11 ‫ أَ َر َء ْيتَ ٱلَّـ ِذى يَ ْنهَى‬9‫ك ٱلرُّ جْ َع ٓى‬ ِْ ٓ ٓ َ َ َ َ َ َّ ‫ألَ ْم يَ ْعلَم بِأ َّن‬1َ ‫ب َوتَ َولَّ ٓى‬ ‫َاصيَة َك ِذبَة‬ َ ‫ أ َر َء ْيتَ إِن َك َّذ‬13‫ أوْ أ َم َر بِٱلتَّ ْق َوى‬12‫ٱ ْلهُ َدى‬ ِ ‫ن‬16 ‫صيَ ِة‬ ِ ‫ َك َّل لَ ِىن لَّ ْم يَنتَ ِه لَنَ ْسفَعا بِٱلنَّا‬15‫ٱلِلَ يَ َرى‬ ُ ‫ فَ ْليَ ْد‬17 ‫خَ ا ِطئَة‬ ‫ َك َّل ََل تُ ِط ْعهُ َوٱ ْس ُج ْد َوٱ ْقت َِرب‬19 َ‫ َسنَ ْد ُع ٱل َّزبَانِيَة‬18 ُ‫ع نَا ِديَه‬ 1. Iqraʔ bi-ismi rabbika alladhee khalaqa 2. Khalaqa al-insana min ʕalaqin 3. Iqra/ warabbuka al-akramu 4. Allathee ʕallama bialqalami 5. ʕallama al-insana ma lam yaʕlam6. An raahu istaghna.7 Kalla inna al-insana layatgha 8. Inna ila rabbika alrrujʕa 9. Araʔayta alladhee yanha 10. ʕabdan idha salla 11. Araʔayta in kana ʕala alhuda 12. Aw amara bialttaqwa 13. Araʔayta in kaththaba watawalla 14. Alam yaʕlam bi-anna Allaha yara 15. Kalla laʔin lam yantahi lanasfaʕan bialnnasiyati 16. Nasiyatin kadhibatin khatiatin 17. Falyadʕu nadiyahu 18. Sanadʕu alzzabaniyata 19. Kalla la tutiʕhu waosjud waiqtarib. 1. Read in the name of thy Lord and Cherisher, who created 2. Created man, out of a (mere) clot of congealed blood: 3. Read! And thy Lord is most bountiful, 4. He who taught (the use of) the pen,5.Taught man that which he knew not. 6. Nay, but man doth transgress all bounds, 7. In that he looketh upon himself as self-sufficient. 8. Verily, to thy Lord is the return (of all). 9. Seest thou one who forbids 10. A votary when he (turns) to pray? 11. Seest thou if he is on (the road of) Guidance? 12. Or enjoins righteousness? 13. Seest thou if he denies (truth) and turns away? 14. Knoweth he not that Allah doth see? 15. Let him beware! If he desist not, we will drag him by the forelock, 16. A lying, sinful forelock! 17. Then, let him call (for help) to his council (of comrades): 18. We will call on the angels of punishment (to deal with him)! 19. Nay, heed him not: but bow down in adoration, and bring thyself the closer (to Allah)! Verses 1 to 5 are the first to be revealed to the Prophet. They ascribe onto him the status of prophethood, but he is not a messenger yet. The five verses in particular and the rest of the surat for that matter offer a perfect example of repetition with a difference at the level of phonology as well as the level of syntax, discourse and cohesion.. The surat begins with a directive Iqra (read) which is literally repeated twice (verse 3) and is in part phonologically iconic to the word al akram. (the velar /k/ and the uvular /q/ will always be seen as similar in this book because they have approximately the same place and manner of articulation) Iqraʔ ends with the pharyngeal /ʔ/ But when one reads the verse as a whole the /ʔ/ is not clearly audible. When one reads the first verse, Iqraʔ bi-ismi rabbika alladhee khalaqa, the syllable raʔ in iqraʔ/ is assimilated to bi which is a preposition (by or with) that is graphologically attached to ismi (name) and reads as one word in bismi. Hence one hears rabi in iqrabbismi and finds the word rabbi(Lord) in rabbika immediately after this combination of sounds.(compound phonological parallelism)

The word khalaq (verse one) and ʕalaq (verse 2) comsitute a perfect rhyme and form a phonological parallelism. However in verse three, akram is the final word and it does not rhyme with the previously mentioned words., but if we consider that /q/ and /k/ are similar in their place of articulation, then we can say that /k/ is the linking sound that relates the first rhyming words with the last rhyming words qalam and yaʕlam, especially that these two words end with /am/, just like Akram.(complex phonological parallelism) The word khalaq (create) is a transitive verb in Arabic as well, but in verse 1 it is used intransitively to denote that Allah created things illimitably. The object of creation is beyond the power of language to describe it. However, in verse 2, the word create is used transitively. He created man from a clot of blood, which is a minute and a tiny mass of blood. The aim is to point to the insignificance of the origin of this creature called man, a creature that forgets its origin and goes on to deny its Maker, to oppress the rest of mankind and the creation. What may redeem man is the act of reading, reading in the name of the Lord who created everything. Everything must be done in Islam within the frame of recognizing the power of Allah, submitting ourselves to Him and declaring our subservience to Him. Those who read outside the confines of Islam will get lost and will cause the loss of others. This does not mean that we are not allowed to read the books of men who are not bound by the religion of Islam, but it means that we should first impregnate ourselves with the elementary notions of Islam before we can confront the world. The reason why the Qur’an starts with reading and not listening is an indication that the Creator of mankind knows that human beings are most affected by what they read. The Qur’an was not written as a manuscript in the beginning, but it soon became written in the hearts of all Muslims. Writing, due to its materiality, is the very thing that can affect men, hence the call to read, not to listen. No wonder then that most poststructuralist theories (Derrida and others) have drawn attention to the supremacy of writing over speaking. Men and their knowledge as well as identity are constatntly affected what is written in their minds. In line with what American New Historicists have shown in their theoretical findings about identity formation and self-fashioning, man is the creature that is most likely to be constructed and shaped by what he reads. We are a nation of signifiers, and these signifiers are different from those used by other creatures such as animals. We are influenced by language because its meanings keep shifting from one context to another. We can therefore never affix a fixed meaning to a specific signifier. Language is a tool of manipulation, and writing is more conspicuously so because it is in writing that we can most clearly see this manipulative effect at play. In speech, language is more evasive and virtual and can easily be forgotten unless it is so well constructed, rhythmically patterned and euphonically harmonized that it can stick in the minds of those who repeat it. This surat, though revealed on more than one occasion, clearly displays marks of cohesion and coherence between the first part and the second one as we can see in the repetition of the following words: al insane (Man) (verse 2 and 6) rabb (Lord) (1, 3, and 8) ʕallama (teach) is used once in verse 4, twice in verse 5 and once in verse 14.

At-Teen ‫التّين‬ َ‫إِ ََّل ٱلَّ ِذين‬. 6 َ‫ثُ َّم َر َد ْدنَهُ أَ ْسفَ َل َسفِلِين‬. 5‫ٱْلنسَنَ فِ ٓى أَحْ َس ِن تَ ْق ِويم‬ ِ ْ ‫ لقَ ْد َخلَ ْقنَا‬.َ‫ َوهَ َذا ْٱلبَلَ ِد ْٱلَ ِمي ِن‬. 3 َ‫ َوطُو ِر ِسينِين‬.2 ‫ َوٱلتِّي ِن َوٱل َّز ْيتُو ِن‬.1 ۟ ُ‫وا َو َع ِمل‬ ۟ ُ‫َءامن‬ ْ َ َ َّ ‫ْس‬ َّ ‫وا ٱل‬ َ‫ٱلِلُ بِأحْ َك ِم ٱل َح ِك ِمين‬ َ ُ‫ فَ َما يُ َك ِّذب‬.7‫ت فَلَهُ ْم أَجْ ر َغ ْي ُر َم ْمنُون‬ َ ‫ألَي‬. 8 ‫ك بَ ْع ُد بِٱلدِّي ِن‬ ِ ‫صلِ َح‬ َ 1. Wa-(a)tteeni wa(al)zzaytooni 2. Wa-(al)ttoori sineena 3. Wahadha albaladi al-ameeni 4. Laqad khalaqna al-insana fee ahsani taqweemin 5. Thumma radadnahu asfala safileena 6. Illa alladheena amanoo waʕamiloo alssalihati falahum ajrun ghayru mamnoonin 7. Fama yukathdhibuka baʕdu bialddeeni 8. Alaysa Allahu bi- ahkami alhakimeena

1. By the fig and the olive, 2. And the mount of Sinai, 3. And this city of security, 4. We have indeed created man in the best of moulds, 5. Then do We abase him (To be) the lowestof the low, 6. Except such as believe and do righteous deeds: for they shall have a reward unfailing. 7. Then what can, after this, contradict thee as to the judgment (To come)? 8. Is not Allah the wisest of judges? This surat starts with an oath made by Allah who swears by the land of the fig and the olive (Palestine, the land where the Gospel was revealed to Jesus), by the mount of Sinai (where the Ten Commandments were revealed to Moses) and by Makkah (where the Qur’an was revealed to Prophet Muhammad). Using metonymy (fig, olive, mount of Sinai) this is in sum a spatial reference to the three monotheistic religions. The first verse uses an astounding form of phonological parallelism that is characteristic of the Quran. ‘Teen’ and ‘toon’ in zaytoon. Very often the Qur’an takes two sounds and slightly alters one of the vowels to denote either a similar meaning or an opposite meaning. Obviously here, figs and oil are reputed to be natural organic products that are very nutritious to the human body and fit well with the metabolism of man. I shall not here provide details as to the positive effects of these two products on the human body. Suffice it to say when man consumes any natural food that is not altered by humans through processing (whole bread, vegetables, fruits), the human brain feels empowered and begins to function properly with all the ease of a fresh processor trhat is set at work. Artificial and processed products (processed meat, cheese, for instance) only harm the stomach and retard the brain, making men feel uneasy). The coupling of these two food items is no accident in the Qur’an. They are foregrounded in order to attract attention to the favours of Allah who gave men everything they need to survive. That is also why Allah swears by them. The addition of the letter /wa/ before the two fruits further reinforces the phonological parallelism as it creates another one with /wattoori/ thereby alerting us to the grandeur of all these symbolic meanings .Yet greed has pushed some men to destroy the naturalness of man’s fitrah (natural disposition along which Allah created man). In the Qur;an, it is explicitly stated that part of the Devil’s pledge is to order men to change what Allah created for men. Genetically modified foods are nothing but an example of such distortion of natural products on the grounds that Western

countries and multinational corporations have developed such genes to multiply food production and eradicate hunger and malnutrition. In fact, they have only succeded in multiplying diseases such as cancer and diabetes through transforming and processing food and through their GMFs. Why does the Qur’an phonologically foreground teen and zaytoon, and not refer to the Holy mosque for instance, for this would be more in line with the other two spatial references made in verses 2 and 3? If I venture an interpretation here, I may say that the whole surat is about how Allah created man in a perfect condition (verse 4). However, man, under the influence of the devil and driven by the base inner drives buried within him, cannot but sway to become one of the lowest creatures (verse 5). Only belief in the religion of Allah can save him spiritually and only a return to the consumption of the natural products Allah created for him can he get rid of the complex diseases that multinational and imperialistic nations have fabricated for him. Allah alone can save mankind and a return to His book is alone the sole refuge from the dangers looming ahead of us. A return to Allah and to the precepts of the three religions as embodied and finalized in Islam, can alone give peace to mankind. The search for materialistic profit disrupts the harmony existing in the world. Materialism breeds further materialism and the search for growth is interminable. A brief look at the competitive spirit of companies in stock exchanges shows the extent to which makind has gone loose in its endless pursuit of further profit at the expense of food safety and health as well as spiritual rest.Probably, it is for this reason that the Qur’an used teen and zaytoon (figs and olives) and not the name of a place that is directly associated with one of the three religions as in verses 2 and 3. The Qur’an is a text that is functional at all levels; every sound, every word, every meaning has a certain function and draws attention to a specific value. Contrary, however, to what certain Western researchers asserted concerning the fragmented nature of the Qur’an, there is unity in this Book, a unity that exists at all levels. Part of the objectives of this study is to show how the Sacred book of Muslims is one that is full of nuances and only a reading that takes into account all its aspects (phonological, morphological, semantic, syntactic, pragmatic, epistemological – scientific and historical- and rhetorical) can help us perceive the unity between not only the verses of a surat but between all the surats. This book is only one step in commenting about the grandeur of the Qur’an the secrets of which can never be all uncovered by men till the end of life. Al-Inshirah ‫االنشراح‬ ‫ إِ َّن َم َع‬.6‫ْر يُسْرا‬ َ ‫ك ِذ ْك َر‬ َ َ‫ َو َرفَ ْعنَا ل‬.َ‫ك‬ َ ‫ض ظَ ْه َر‬ َ ‫ك ِو ْز َر‬ َ ‫ض ْعنَا َعن‬ َ ‫ص ْد َر‬ َ َ‫أَلَ ْم نَ ْش َرحْ ل‬.1 ٓ ‫ٱلَّ ِذ‬. 3‫ك‬ َ َ‫ى أَنق‬ َ ‫ َو َو‬.2‫ك‬ َ ‫ك‬ ِ ‫ فَـإِ َّن َم َع ْٱل ُعس‬.5‫ك‬ ‫ك فَٱرْ غَب‬ َ ِّ‫ َوإِلَى َرب‬.8 ْ‫صب‬ َ ‫ فَإ ِ َذا فَ َر ْغتَ فَٱن‬.7‫ْر يُس ًْۭرا‬ ِ ‫ْٱل ُعس‬ 1. Alam nashrah laka sadraka 2. Wawadaʕna ʕanka wizraka 3. Alladhee anqada thahraka 4. Warafaʕna laka dhikraka 5. Fa-inna maʕa aʕlusri yusran 6. Inna maʕa alʕusri yusran 7. Fa-idha faraghta fainsab 8. Wa-ila rabbika fairghab

1. Have We not expanded thy breast? 2. And removed from thee thy burden 3.Which did gall thy back? 4. And raised high the esteem (in which) thou (art held)? 5. So, verily, with every hardship, there is relief: 6. Verily, with every hardship there is relief. 7. Therefore, when thou art free (from thine immediate task), still labour hard, 8. And to thy Lord turn (all) thy attention. This surat addresses the Prophet through the use of the figure of apostrophe which for Longinus in his On the Sublime is a rhetorical trope that is inclined to draw the attention of the listener and get him involved in the message delivered to him. In Fa-idha faraghta fainsab Wa-ila rabbika fairghab, notice how the sounds metamorphose into others in a smooth way: in faraghta /f/,/r/and /gh/ are repeated in fairghab, but the /b/ is also repeated because it was used in fainsab. Rabbika is also repeated in rghab since /r/ and /gh/ are interchangeable in several other languages (French or English as they are allophones of the same phoneme/r/ but in Arabic this has not been noticed because /gh/ and /r/ are separate phonemes. (complex phonological parallelism) Bear in mind that in faraghta and farghab, /t/ and /b/ used to be written without dots and were thus graphologically similar. Ad-Dhuha ‫ضحى‬ ّ ‫ال‬ ‫ض ٓى‬ َ َّ‫ َولَلْ َءا ِخ َرةُ َخي ًْۭر ل‬.َ ‫ك َو َما قَلَى‬ َ ُّ‫ َما َو َّدعَكَ َرب‬.3 ‫ َوٱلَّ ْي ِل إِ َذا َس َجى‬.2 ‫ َوٱلضُّ َحى‬.1 َ ْ‫ْطيكَ َربُّكَ فَتَر‬ ِ ‫ َولَ َسوْ فَ يُع‬.5‫ك ِمنَ ْٱلـأُولَى‬ ‫ َوأَ َّما‬.11 ْ‫ َوأَ َّما ٱل َّسآئِ َل فَ َل تَ ْنهَر‬.11 ْ‫فَأ َ َّما ْٱليَتِي َم فَ َل تَ ْقهَر‬. 9‫ك َعآئِ ًۭل فَأ َ ْغنَى‬ َ ‫ َو َو َج َد‬.8‫ضآ ًَۭل فَهَدَى‬ َ ‫ َو َو َج َد‬.7‫ك يَتِ ًۭيما فَـَا َوى‬ َ ‫أَلَ ْم يَ ِج ْد‬.6 َ ‫ك‬ ْ ‫ك فَ َحد‬ ‫ِّث‬ َ ِّ‫بِنِعْ َم ِة َرب‬ 1. Waaldduha 2. Waallayli idha saja 3. Ma waddaʕaka rabbuka wama qala 4. Walalakhiratu khayrun laka mina al-oola 5. Walasawfa yuʕteeka rabbuka fatarda 6. Alam yajidka yateeman faawa 7. Wawajadaka dallan fahada 8. Wawajadaka ʕa-ilan faaghna 9. Faamma alyateema fala taqhar 10. Waamma alssaʔila fala tanhar 11. Waamma biniʕmati rabbika fahaddith 1. By the Glorious morning light, 2. And by the night hen it is still, 3. Thy guardian-Lord hath not forsaken thee, nor is He displeased, 4. And verily the hereafter will be better for thee than the present. 5. And soon will thy Guardian-Lord give thee (that wherewith) thou shalt be wellpleased. 6. Did He not find thee an orphan and give thee shelter (and care)? 7. And He found thee wandering, and He gave thee guidance. 8. And He found thee in need, and made thee independent. 9. Therefore, treat not the orphan with harshness, 10. Nor repulse the petitioner (unheard); 11. But the bounty of thy Lord rehearse and proclaim! Al-Fajr

‫الفجر‬ ‫ت‬ َ ُّ‫أَلَ ْم تَ َر َك ْيفَ فَ َع َل َرب‬. 6‫ك قَ َس ًۭم لِّ ِذى ِحجْ ر‬ َ ِ‫ هَلْ فِى َذل‬.5‫ْر‬ ِ ‫إِ َر َم َذا‬. 7 ‫ك بِ َعاد‬ ِ ‫ َوٱلَّ ْي ِل إِ َذا يَس‬.َ ‫ َوٱل َّش ْف ِع َو ْٱل َو ْت ِر‬3 ‫ َولَيَال َع ْشر‬.2‫ َوٱ ْلفَجْ ِر‬1 ۟ ‫ َوثَ ُمو َد ٱل َّ ِذينَ َجاب‬.9 ‫ق ِم ْثلُهـا فِى ْٱلبلَ ِد‬ ْ َ‫ٱلَّتِى لَ ْم ي ُْخل‬. 8‫ْٱل ِع َما ِد‬ ‫ٱلَّ ِذينَ طَ َغوْ ۟ا فِى ْٱلبِلَ ِد‬. 11‫ َوفِرْ عَوْ نَ ِذى ْٱلَوْ تَا ِد‬.11 ‫ُوا ٱلص َّْخ َر بِ ْٱل َوا ِد‬ ِ َ ۟ ‫فَأ َ ْكثَر‬.12 ُ ‫ٱْلن َسنُ إِ َذا َما ٱ ْبتَلَىهُ َربُّ ۥهُ فَأَ ْك َر َم ۥه‬ َ ُّ‫صبَّ َعلَ ْي ِه ْم َرب‬ َ ْ‫ َع َذاب إِ َّن َربَّكَ لَبِ ْٱل ِمر‬.1َ َ‫ك َسوْ ط‬ َ َ‫ف‬. 13‫ُوا فِيهَا ْٱلفَ َسا َد‬ ِ ْ ‫فَأَ َّما‬.15 ‫صا ِد‬ َ‫ َو ََل تَ َٓحضُّ ون‬.18 ‫ َك َّل ۖ بَل ََّل تُ ْك ِر ُمونَ ْٱليَتِي َم‬.17‫ َوأَ َّمآ إِ َذا َما ٱ ْبتَلَىهُ فَقَ َد َر َعلَ ْي ِه ِر ْزقَ ۥه ُ فَيَقُو ُل َرب ِّٓى أَهَنَ ِن‬.16‫َونَ َّع َم ۥهُ فَيَقُو ُل َرب ِّٓى أَ ْك َر َم ِن‬ َ ‫ َوتَأْ ُكلُونَ ٱلتُّ َرا‬19 ‫َعلَى طَ َع ِام ْٱل ِم ْس ِكي ِن‬ َ‫ َو َجآ َء َربُّك‬.22 ‫ت ْٱلَرْ ضُ د ًَۭكا د ًَۭكا‬ ِ ‫ َك َّّل إِ َذا ُد َّك‬.21 ‫ َوتُ ِحبُّونَ ْٱل َما َل ح ًُۭبا َج ًۭما‬.21‫ث أَ ْك ًۭل لَّــ ًۭما‬ ُ ‫يَقُو ُل يَلَ ْيتـ َنِى قَ َّد ْم‬.2َ ‫ٱْلن َسنُ َوأَنَّى لَهُ ٱل ِّذ ْك َرى‬ ُ َ‫َو ْٱل َمل‬ ‫فَيَوْ َمئِذ ََّل‬. 25 ‫ت لِ َحيَاتِى‬ ٓ ‫ َو ِج ۟ا‬.23 ‫ص ًۭفا‬ َ ‫ص ًۭفا‬ َ ‫ك‬ ِ ْ ‫ى َء يَوْ َمئِ ًۭذ بِ َجهَنَّ َم ۚ يَوْ َمئِذ يَتَ َذ َّك ُر‬ ْ ‫ ٓيَأَيَّتُهَا ٱلنَّ ْفسُ ْٱل ُم‬.27‫ق َوثَاقَ ٓۥه ُ أَ َح ًۭد‬ ُ ِ‫ َو ََل يُوث‬. 26‫يُ َع ِّذبُ َع َذابَ ٓۥهُ أَ َح ًۭد‬ ‫فَٱ ْد ُخلِى فِى ِعبَ ِدى‬.29 ‫ضي ًَّۭة‬ ِ ْ‫ضيَ ًۭة َّمر‬ ِ ‫ٱرْ ِج ِع ٓى إِلَى َرب ِِّك َرا‬.28 ُ‫ط َمئِنَّة‬ ‫ َوٱ ْد ُخلِى َجنَّتِى‬.31 1. Waalfajri 2. Walayalin ʕashrin 3. Waalshshafʕi waal watri 4. Waallayli idha yasri 5. Hal fee dhalika qasamun lidhee hijrin 6. Alam tara kayfa faʕala rabbuka biʕadin 7. Irama dhati alʕimadi 8. Allatee lam yukhlaq mithluha fee albiladi 9. Wathamooda alladheena jaboo alssakhra bialwadi 10. Wafirʕawna dhee al-awtadi 11. Alladheena taghaw fee albiladi 12. Faaktharoo feeha alfasada 13. Fasabba ʕalayhim rabbuka sawta ʕathabin 14. Inna rabbaka labialmirsadi 15. Fa amma al-insanu itha ma ibtalahu rabbuhu fa akramahu wanaaʕʕamahu fayaqoolu rabbee akramani 16. Waamma itha ma ibtalahu faqadara ʕalayhi rizqahu fayaqoolu rabbee ahanani 17. Kalla bal la tukrimoona alyateema 18. Wala tahaddoona ʕala taʕami almiskeeni 19.Wataʔkuloona altturatha aklan lamman20. Watuhibboona almala hubban jamman21. Kalla idha dukkati al-ardu dakkan dakkan 22. Wajaa rabbuka waalmalaku saffan saffan 23. Wajee-a yawmaʔithin bijahannama yawmaʔithin yatadhakkaru al-insanu waanna lahu aldhdhikra 24. Yaqoolu ya laytanee qaddamtu lihayatee 25. Fayawmaʔidhin la yuʕadhdhibu ʕadhabahu ahadun 26. Wala yoothiqu wathaqahu ahadun 27. Ya ayyatuha alnnafsu almutmaʔinnatu 28. Irjiʕee ila rabbiki radiyatan mardiyyatan 29. Faodkhulee fee ʕibadee 30. Waodkhulee jannatee 1. By the break of day; 2. By the nights twice five; 3. By the even and odd (contrasted); 4. And by the night when it passeth away; 5. Is there (not) in these an adjuration (or evidence) for those who understand? 6. Seest thou not how thy Lord dealt with the ‘Ād (people), 7. Of the (city of) Iram, with lofty pillars, 8. The like of which were not produced in (all) the land? 9. And with the Thamūd (People), who cut out (Huge) rocks in the-valley? 10. And with Pharaoh, Lord of stakes? 11. (All) these transgressed beyond bounds in the lands. 12. And heaped therein mischief (on mischief). 13. Therefore did thy Lord pour on the mascourge of diverse chastisements: 14. For thy Lord is (as a Guardian) on a watch-tower. 15. Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), "my Lord hath honoured me" 16. But when he trieth him, restricting his subsistence for him, then saith he (In despair), "my Lord Hath humiliated me I." 17. Nay, nay! But ye honour not the orphans! 18. Nor do ye encourage one another to feed the poor! 19. And ye devour inheritance all with greed, 20. And ye love wealth with inordinate love! 21. Nay! When the earth is pounded to powder, 22. And thy Lord cometh, and His angels, rank upon rank, 23. And Hell, that Day, is brought (face to face), on that day will man remember, but how will that remembrance profit

him? 24. He will say: "Ah! would that I had sent forth (Good Deeds) for (this) my (Future) Life!" 25. For, that day, his chastisement will be such as none (else) can inflict, 26. And his bonds will be such as none (other) can bind. 27. (To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction! 28. "Come back thou to thy Lord, well pleased (thyself), and well-pleasing unto Him! 29. "Enter thou, then, among My devotees! 30. "Yea, enter thou My Heaven! This surat is full of examples of complex phonological parallelism. Clusters of consonants are slightly altered only to be integrated in other words. Notice Wathamooda alladheena jaboo alssakhra bialwadi 10. Wafirʕawna dhee al-awtadi.Norice also the words that rhyme and how they are incrementally changed At-Tariq ‫الطّارق‬ ُ ‫ار‬ ‫ق‬ َ ِ‫ ُخل‬.6‫ق‬ َ ِ‫ٱْلن َسنُ ِم َّم ُخل‬ ِ ْ ‫فَ ْليَنظُ ِر‬. 5‫إِن ُكلُّ نَ ْفس لَّ َّما َعلَ ْيهَا َحافِ ًۭظ‬.َ ُ‫ ٱلنَّجْ ُم ٱلثَّاقِب‬.3‫ق‬ ِ ‫ار‬ ِ َّ‫ َو َمآ أَ ْد َرىكَ َما ٱلط‬.2‫ق‬ ِ َّ‫ َوٱل َّس َمآ ِء َوٱلط‬.1 .11‫اصر‬ ِ َ‫ فَ َما لَ ۥه ُ ِمن قُوَّة َو ََل ن‬.11‫ يَوْ َم تُ ْبلَى ٱل َّس َر ٓائِ ُر‬.9‫ إِنَّ ۥه ُ َعلَى َرجْ ِعِۦه لَقَا ِد ًۭر‬.8‫ب‬ ِ ِ‫ب َوٱلتَّ َر ٓائ‬ ِ ‫يَ ْخ ُر ُج ِمن بَ ْي ِن ٱلصُّ ْل‬.7 ‫ِمن َّمآء دَافِق‬ َّ ‫ت ٱل‬ .17 ‫ َوأَ ِكي ُد َكي ًْۭدا‬.16 ‫إِنَّهُ ْم يَ ِكي ُدونَ َكي ًْۭدا‬.15 ‫ َو َما ه َُو بِ ْٱلهَ ْز ِل‬.1َ‫إِنَّ ۥهُ لَقَوْ ًۭل فَصْ ًۭل‬.13 ‫ع‬ ِ ‫ض َذا‬ ِ ‫َوٱل َّس َمآ ِء َذا‬ ِ ْ‫ َو ْٱلَر‬.12 ‫ت ٱل َّرجْ ِع‬ ِ ‫ص ْد‬ .‫فَ َمه ِِّل ْٱل َكفِ ِرينَ أَ ْم ِه ْلهُ ْم ُر َويْدا‬ 1. Wa(al)ssama-i wa(al)ttariqi 2. Wama adraka ma (al)ttariqu 3. A(l)nnajmu a(l)ththaqibu 4. In kullu nafsin lamma ʕalayha hafithun 5. Falyanthuri al-insanu mimma khuliqa 6. Khuliqa mi(n) ma-in dafiqin 7. Yakhruju min bayni a(l)ssulbi wa(al)ttaraʔibi 8. Innahu ʕala rajʕihi laqadirun 9. Yawma tubla a(l)ssaraʔiru 10. Fama lahu min quwwatin wala nasirin 11. Waalssama-i dhati a(l)rrajʕi 12. Waal-ardi dhati a(l)ssadʕi 13. Innahu laqawlun faslun 14. Wama huwa bialhazli 15. Innahum yakeedoona kaydan 16. Waakeedu kaydan 17. Famahhili alkafireena amhilhum ruwaydan 1. By the Sky and the night-visitant (Therein); 2. And what will explain to thee what the nightvisitant is? 3. (It is) the Star of piercing brightness; 4. There is no soul but has a protector over it. 5. Now let man but think from what he is created! 6. He is created from a drop emitted 7. Proceeding from between the backbone and the ribs: 8. Surely (Allah) is able to bring him back (to life)! 9. The day that (all) things secret will be tested, 10. (Man) will have no power, and no helper. 11. By the firmament which returns (in its round), 12. And by the earth which opens out (for the gushing of springs or the sprouting of vegetation), 13. Behold this is the word that distinguishes (Allah from evil): 14. It is not a thing for amusement. 15. As for them, they are but plotting a scheme, 16.And I am planning a scheme.17.Therefore grant a delay to the unbelievers: give respite to them gently (for awhile). Al Mutaffifoon ‫ال ُمطفّفون‬

۟ َ‫اس يَ ْستَوْ فُون‬ َ ِ َّ‫ ٱلَّ ِذينَ إِ َذا ٱ ْكتَالُوا َعلَى ٱلن‬.2 َ‫وي ًْۭل لِّ ْل ُمطَفِّفِين‬.1 1. Waylun lilmutaffifeena 2. Alladheena idha iktaloo ʕala an-nnasi yastawfoona 1. Woe to those that deal in fraud, 2. Those who, when they have to receive by measure from men, exact full measure, At-Takwir ‫التّكوير‬ ْ ‫ َوإِ َذا ْٱل ُوحُوشُ ُح ِش َر‬.5 ‫ت‬ 5. Wa-idha alwuhooshu hushirat 5. When the wild beasts are herded together An-Naziʕat ‫النّازعات‬ ‫س َع ِن ْٱلهَ َوى‬ َ ‫ َوأَ َّما َم ْن َخافَ َمقَا َم َربِِّۦه َونَهَى ٱلنَّ ْف‬.40 40. Waama man khafa maqama rabbihi wanaha a(l)nnafsa ʕani alhawa 40. And for such as had entertained the fear of standing before their Lord's (tribunal) and had restrained (their) soul from lower desires. Al Insan ‫االنسان‬ ‫ٱْلن َس ِن ِحي ًۭن ِّمنَ ٱل َّد ْه ِر لَ ْم يَ ُكن َشيْـ ًۭـا َّم ْذ ُكورا‬ ِ ْ ‫هَلْ أَتَى َعلَى‬1 1. Hal ata ʕala al-insani heenun mina ad-dahri lam yakun shay-an madhkooran 1. Has there not been over Man a long period of time, when he was nothing (not even) mentioned ? ‫إِ َّن ْٱلَب َْرا َر يَ ْش َربُونَ ِمن َكـأْس َكانَ ِم َزا ُجهَا َكافُورا‬.5 5. Inna al-abrara yashraboona min kaʔsin kana mizajuha kafooran As to the righteous, they shall drink of a cup (of Wine) mixed with kāfūr,

5.

َّ ‫ َعي ًْۭنا يَ ْش َربُ بِهَا ِعبَا ُد‬.6 ‫يرا‬ ًۭ ‫ٱلِلِ يُفَ ِّجرُونَهَا تَ ْف ِج‬ 6. A 6. ʕaynan yashrabu biha ʕibadu Allahi yufajjiroonaha tafjeeran Fountain where the devotees of Allah do drink, making it flow in unstinted abundance.

‫يرا‬ ًۭ ‫يُوفُونَ بِٱلنَّ ْذ ِر َويَ َخافُونَ يَوْ ًۭما َكانَ شَرُّ ۥهُ ُم ْست َِط‬.7 7. Yoofoona bialnnadhri wayakhafoona yawman kana sharruhu mustateeran 7. They perform (their) vows, and they fear a day whose evil flies far and wide ‫ُورا‬ َ ِ‫فَ َوقَىهُ ُم ٱللَّـهُ َش َّر َذل‬.11 ًۭ ‫ك ْٱليَوْ ِم َولَقَّىهُ ْم نَضْ َر ًۭة َو ُسر‬ 11. Fawaqahumu Allahu sharra dhalika alyawmi walaqqahum nadratan wasurooran 11. But Allah will deliver them from the evil of that Day, and will shed over them a light of beauty and a (blissful) Joy ‫يرا‬ ِ ِ‫ ُّمتَّ ِكـِينَ فِيهَا َعلَى ْٱلَ َر ٓائ‬.13 ًۭ ‫ك ۖ ََل يَ َروْ نَ فِيهَا َش ْم ًۭسا َو ََل َز ْمهَ ِر‬ 13. Muttaki-eena feeha ʕala al-araʔiki la yarawna feeha shamsan wala zamhareeran 13. Reclining in the (Garden) on raised thrones they will see there neither the sun's (excessive heat) the sun's (excessive heat) nor (the moon's) excessive cold. ْ َ‫ َودَانِيَة َعلَ ْي ِه ْم ِظلَلُهَا َو ُذلِّل‬1َ ‫ت قُطُوفُهَا ت َْذلِ ًۭيل‬ 14. Wadaniyatan ʕalayhim thilaluha wa dhullilat qutoofuha tadhleelan 14. And the shades of the (Garden) will come low over them, and the bunches (of fruit) there, will hang low in humility. The most striking feature here is the repetition of the three consonants th/l/l of ‘dhilaluha’ (its shades) in ‘dhullilat’ (made to hang low). The repetition of the passivised verb ‘dhullilat’ in ‘tadhleelan’ which is a polyptoton reinforces the metaphor of humility as if the trees in Paradise were made to bow to save the dwellers any effort therein. The Quran is the Book of Allah the creator who knows that man on earth longs for a place where he makes no effort. Nowhere else but in Paradise shall man find this eternal and complete rest where he is protected from the rays of the sun and where fruit abounds and is easy to pick from the trees. Provided Man strives to satisfy Allah on earth, Allah will reward him by making everything subservient to him, even trees and fruit. It is this type of total comfort and rest that George Herbert, The English Metaphysical poet speaks of in his poem”The Pulley” and about which he says that as long as man is alive on earth, he shall never taste it because it is the principle upon which Allah created men. ْ ‫ضة َوأَ ْك َواب َكان‬ َّ ِ‫ َويُطَافُ َعلَ ْي ِهم بِـَانِيَة ِّمن ف‬15 ‫ير ۠ا‬ َ ‫َت قَ َوا ِر‬ 15. Wayutafu ʕalayhim biʔaniyatin min fiddatin waakwabin kanat qawareera 15. And amongst them will be passed round vessels of silver and goblets of crystal ۟ َ ‫قَ َوار‬16 ‫يرا‬ ِ ًۭ ‫يرا ِمن فِضَّة قَ َّدرُوهَا تَ ْق ِد‬

16. Qawareera min fiddatin qaddarooha taqdeeran 16. Crystal-clear, made of silver: They will determine the measure thereof (according to their wishes). Phonological parallelism is complex here. ‫ َويُ ْسقَوْ نَ فِيهَا َكأْ ًۭسا َكانَ ِم َزا ُجهَا َزن َجبِيل‬17 17. Wayusqawna feeha kaʔsan kana mizajuha zanjabeelan 17. And they will be given to drink there of a cup (of wine) mixed with Zanjaḅīl ‫ َعي ًْۭنا فِيهَا تُ َس َّمى َس ْلـ َسبِ ًۭيل‬18 18. ʕaynan feeha tusamma salsabeelan 18. A fountain there, called Salsabīl ‫ورا‬ ًۭ ُ‫ َويَطُوفُ َعلَ ْي ِه ْم ِو ْلد ًَۭن ُّم َخلَّدُونَ إِ َذا َرأَ ْيتَهُ ْم َح ِس ْبتَهُ ْم لُ ْؤلُ ًۭؤا َّمنث‬.19 19. Wayatoofu ʕalayhim wildanun mukhalladoona idha raaytahum hasibtahum luʔluʔan manthooran. 19. And round about them will (serve) youths of perpetual (freshness) if thou seest them thou wouldst think them scattered pearls. In ‘wildanun’ (youths) and mukhalladoona (eternalised), the consonants /l/,/d/and /n/ are used to create an effect of similarity. What is striking is how the Qur’an creates such types of phonological parallelism between words that are completely dissimilar in terms of meaning and form. Poets normally use words that come from similar parts of speech such as creating parallel sounds between a noun and a noun, or an adjective and another, or a verb and another. However, the greatness of the Qur’an lies in creating parallel sounds between a noun “wildanun” and a verb with a totally different root (not a polyptoton) used in the passive “mukhalladoona” that then acts as an adjective modifying wildanun. I doubt that the Prophet, an illiterate man, or any other man or poet, could think of establishing such sound relations between words while composing a book that was destined to change the lives of billions of people and it did. ۟ ‫او َر ِمن فِضَّة َو َسقَىهُ ْم َر ُّبهُ ْم َش َر ًۭابا طَهُورا‬ ِ ‫ َعلِيَهُ ْم ثِيَابُ ُسندُس ُخضْ ًۭر َوإِ ْستَ ْب َر ًۭق ۖ َو ُحلُّ ٓوا أَ َس‬. 21 21.ʕaliyahum thiyabu sundusin khudrun waʔistabraqun wahulloo asawira min fiddatin wasaqahum rabbuhum sharaban tahooran 21. Upon them will be Green Garments of fine silk and heavy brocade, and they will be adorned and they will be adorned with bracelets of silver; and their Lord will give to them to drink of a Wine pure and holy.

‫ص ًۭيل‬ َ ِّ‫ َوٱ ْذ ُك ِر ٱ ْس َم َرب‬.25 ِ َ‫ك بُ ْك َر ًۭة َوأ‬ 25. Wa odhkuri isma rabbika bukratan wa aseelan 25. And celebrate the name of thy Lord morning and evening. “Rabbika” (your Lord) is a word that is made up of two morphemes that are coordinated by inflection: Rabbi (Lord) and ka (your) and the three consonants of this word /r/,/b/, and /k/ are found in the word “bukratan” (early morning). Again, if we take the last three consonants from bukrata(n) regardless of the final consonant (n) because when recited the /n/ is silent and is unheard, as it is assimilated in the course of establishing the relationship between ta in bukratan and wa (and). We therefore end up with the following consonants /k/,/r/,/t/ and /w/ while reciting bukratan wa/ The four consoants are found in the beginning of this verse Wa (and) /th/, /k/ and /r/ bearing in mind that linguistically /th/ and /t/ are closely related in that /th/ is an interdental and /t/ is pronounced by placing the tongue on the alveolar ridge and since /th/ is a variant of /d/ which is like /t/ an alveolar stop then they are more or less similar. (See the table of associated sounds in the introduction). We end up with similar sounds that create a harmonious effect that is euphonic and highly rhythmical. ‫ يُ ْد ِخ ُل َمن يَ َشآ ُء فِى َرحْ َمتِِۦه ۚ َوٱلظَّلِ ِمينَ أَ َع َّد لَهُ ْم َع َذابا أَلِيما‬.31 31. Yudkhilu man yashao fee rahmatihi wa a-DhDhalimeena aʕadda lahum ʕadhaban aleeman 31. He will admit to His Mercy whom He will except the wrong-doers, for them has He prepared a grievous penalty. Al-Qiyama ‫القيامة‬ َ ‫َل أُ ْق ِس ُم بِيَوْ ِم ْٱلقِيَ َم ِة‬.1 1. La oqsimu biyawmi alqiyamati 1. I do call to witness the resurrection day; ‫و ُج ِم َع ٱل َّش ْمسُ َو ْٱلقَ َم ُر‬.9 َ 9. Wajumiʕa a(l)shshamsu wa alqamaru 9. And the sun and moon are joined together ُّ‫ٱْلن َسنُ يَوْ َمئِذ أَ ْينَ ْٱل َمفَر‬ ِ ْ ‫ يَقُو ُل‬11 10. Yaqoolu al-insanu yawma-idhin ayna almafarru

10. That day will Man say: "where is the refuge? Verses nine and ten show an example of graphological parallelism that is frequenty used in the Qur’an. Clearly in verse 9 ‘al qamaru’ (the moon) and in 10 (al mafarrru) make use of the same sounds and if take into consideration that there were no dots in the traditional writing system that was commonly used in the Arabian peninsula at the time of the Prophet, then the syllable qa and fa are similar since the two phonemes /q/ and /f/ were written in a similar way at that time. There is therefore a clear anagram here, but for someone who was illiterate, it was inconceivable that he could discover this graphological feature which rhetoricians discovered only recently in the 1970s as part of the birth of the new science (stylistics) that makes use of linguistic findings to interpret literary patterns . In addition to this, verse 10 begins with yaqoolu (says) which makes use of the same sound “alqa” in alqamar, i.e. the phonemes /l/ and /q/. In verse 9 the Qur’an uses jumi in jumiʕa (joined) and then repeats it with a slight difference in a(l)shshamsu (the sun). The phoneme /j/ is similar to /sh/ since both are palatals and they differ only in the fact that /sh/ is a voiceless affricate whereas /j/ is a voiced fricative. One can see that the Qur’an frequently uses ‘congruence of foregrounding’ as in the above verses where one finds graphological parallelism used in conjunction with phonological parallelism (the case of yaqoolu, and jumi-sham) This congruence contributes to creating a euphonic effect which is pervasive in the Holy Book and creates its mellifluous sound patterns. ‫ض َرة‬ ِ ‫ُوه يَوْ َمئِذ نَّا‬ ًۭ ‫ ُوج‬.22 22. Wujoohun yawmaʔidhin naDiratun 22. Some faces, that day, will beam (in brightness and beauty); Verses 22 and 23 use an example of parallelism that operates at all levels: graphological, syntactic (adjective), morphological and phonological. naDiratun and have different meanings but are pronounced and written in almost the same manner.The parallelism processing rule here suggests that only faces that beam with light are authorized to look at the face of their Lord. Or perhaps, the face of Allah which is all light brightens the faces of those who are allowed to look at it. ‫إِلَى َربِّهَا نَا ِظ َر ًۭة‬.23 23. Ila rabbiha naZiratun 23. Looking towards their Lord; ‫ت ٱلتَّ َراقِ َى‬ ِ ‫ َك َّّل إِ َذا بَلَ َغ‬.26

26. Kalla idha balaghati alttaraqiya 26. Yea, when (the soul) reaches to the collar-bone (in its exit), ‫وقِي َل َم ْۜ ْن َراق‬.27 َ 27. Waqeela man raqin 27. And there will be a cry, "who is a magician (to restore him)?" ُ ‫ َوظَ َّن أَنَّهُ ْٱلفِ َرا‬.28 ‫ق‬ 28. Wathanna annahu alfiraqu 28. And he will conclude that it was (the time) of Parting; ُ ‫ت ٱلسَّا‬ ‫َّاق‬ ِ َّ‫ َو ْٱلتَف‬.29 ِ ‫ق بِٱلس‬ 29. Wailtaffati alssaqu bialssaqi 29. And one leg will be joined with another ُ ‫إِلَى َربِّكَ يَوْ َمئِذ ْٱل َم َسا‬.30 ‫ق‬ 30. Ila rabbika yawma-idhin almasaqu 30. That day the drive will be (all) to thy Lord! The parallelism operates here along several verses, from 26 to 30. We notice here a clear example of repetition with a difference at the phonological level. The verses repeat ‘taraqi’then raqi, but keep using it in different sets of words ‘firaq’, then changes it slightly into saqi, then masaqi. This strategy of repeating words with a difference is referred to in this book as complex phonological parallelism, each time, a word is slightly changed in the next verse is very frequent in the Qur’an and is a clear indication that the Book does this on purpose and these are by no means accidental repetitions. The purpose is to challenge the readers or listeners and create a rhythmical space that is strikingly similar to human breath as it perspires in anticipation of what destiny is theirs on Judgment Day. After verse 29, which marks the climax of such anticipation, there comes the verdict which is now in a descending pattern. We no longer have, at the end of each verse the sudden velar stop /q/ that acts like the beat of a hammer on iron. Instead we have a release, like the sad revelation of a piece of unwelcome news. Because Man has never given charity or prayed, and because he has shown disbelief in Islam, he is refused access to Paradise, hence the repetitive use of /LLA/ in Fala saddaqa wala salla ( a sound that echoes ‘no’ in Arabic) as a rhyme at the end of each verse from 30 to31 and from 33 to 34, ‫صلَّى‬ َ ‫ص َّد‬ َ ‫ق َو ََل‬ َ ‫ فَ َل‬.31

31. Fala saddaqa wala salla 31. So he gave nothing in charity, nor did he pray ْ ُ‫ك ن‬ ُ َ‫أَلَ ْم ي‬.37 ‫طفَ ًۭة ِّمن َّمنِى يُ ْمنَى‬ 37. Alam yaku nutfatan min manayyin yumna 37. Was he not a drop of sperm emitted (in lowly form)? ‫ق فَ َسوَّى‬ َ َ‫ثُ َّم َكانَ َعلَقَ ًۭة فَ َخل‬.38 38. Thumma kana ʕalaqatan fakhalaqa fasawwa 38. Then did he become a leech-like clot; then did (Allah) make and fashion (him) in due proportion. Al Muddathir ‫ال ُم ّدثّر‬ ‫ ٓيَأَيُّهَا ْٱل ُم َّدثِّ ُر‬.1 1. Ya ayyuha almuddaththiru 1. O thou wrapped up (In a mantle)! ْ‫قُ ْم فَأَن ِذر‬.2 2. Qum faandhir 2. Arise and deliver thy warning! ْ‫ك فَ َكبِّر‬ َ َّ‫ َو َرب‬.3 3. Warabbaka fakabbir 3. And thy Lord do thou glorify! The same consonants are repeated in ‘rabbaka (your Lord)’ and kabbir (glorify). There is a syntactic inversion here because normally one uses the verb kabbir (You glorify) then the object your Lord. The inversion is meant to give precedence to mentioning the Lord before the act of worship ‘kabbir’ which comes from mortal beings ْ‫ك فَطَهِّر‬ َ ‫وثِيَا َب‬.4 َ 4. Wathiyabaka faTahhir 4. And thy garments keep free from stain!

ْ‫ َوٱلرُّ جْ زَ فَٱ ْهجُر‬.5 5. Waalrrujza faohjur 5. And all abomination shun! ‫س َوبَ َس َر‬ َ َ‫ثُ َّم َعب‬.22 22. Thumma ʕabasa wabasara 22. Then he frowned and he scowled; ‫ثُ َّم أَ ْدبَ َر َوٱ ْستَ ْكبَ َر‬.23 23. Thumma adbara waistakbara 23. Then he turned back and was haughty; In 22 and 23, the syllables /ba/ and /sa/ are repeated in basara then the syllable /sa/ disappears and two words with the syllables /bara/ appear. The transformation from basa to bara has been gradual and is an example of complex phonological parallelism. ۟ ُ‫ُوا لِيَ ْستَ ْيقِنَ ٱلَّ ِذينَ أُوت‬ ۟ ‫ب ٱلنَّار إ ََّل م ٓلَئِ َك ًۭة ۙ َوما َج َع ْلنَا ِع َّدتَهُ ْم إ ََّل فِ ْتن ًَۭة لِّلَّ ِذينَ َكفَر‬ ۙ ‫َب َويَ ْزدَا َد ٱلَّ ِذينَ َءا َمنُ ٓو ۟ا إِي َم ًۭنا‬ َ ‫وا ْٱل ِكت‬ َ ‫و َما َج َع ْلنَآ أَصْ َح‬. َ 31 ِ َ َ ِ ِ ۟ ُ َ ْ ْ ْ َّ َّ َّ َّ ُ ُ ُ ٓ َ َ َ َ ُ ُ ‫ضلُّ ٱلِلُ َمن‬ َ ‫َاب ٱل ِذينَ أوتوا ٱل ِكت‬ َ ‫َو ََل يَرْ ت‬ ِ ُ‫ض َوٱل َكفِرُونَ َماذا أ َرا َد ٱلِلُ بِهَذا َمث ًۭل ۚ َكذلِكَ ي‬ ًۭ ‫َب َوٱل ُم ْؤ ِمنونَ ۙ َولِيَقو َل ٱل ِذينَ فِى قلوبِ ِهم َّم َر‬ ْ ْ َّ ٓ ُ َ ‫َر‬ َ ِّ‫يَ َشآ ُء َويَ ْه ِدى َمن يَ َشا ُء ۚ َو َما يَ ْعل ُم ُجنو َد َرب‬ ِ ‫ك إَِل هُ َو ۚ َو َما ِه َى إَِلَ ِذك َرى لِلبَش‬ 31. Wama jaʕalna as-haba alnnari illa malaʔikatan wama jaʕalna ʕiddatahum illa fitnatan lilladheena kafaroo liyastayqina alladheena ootoo alkitaba wayazdada alladheena amanoo eemanan wala yartaba alladheena ootoo alkitaba wa(a)lmuʔminoona waliyaqoola alladheena fee quloobihim maradun waalkafiroona matha arada Allahu bihadha mathalan kadhalika yudillu Allahu man yashao wayahdee man yashao wama yaʕlamu junooda rabbika illa huwa wa mahiya illa dhikra lilbashari 31. And We have set none but angels as guardians of the fire; and We Have fixed their number only as a trial for Unbelievers, in order that the people of the book may arrive at certainty, and the believers may increase in Faith, and that no doubts may be left for the people of the book and the believers, and that those in whose hearts is a disease and the unbelievers may say, "what symbol doth Allah intend by this? Thus doth Allah leave to stray Whom He pleaseth, and guide Whom He pleaseth: and none can know the forces Of thy Lord, except He. And this is no other than a /warning to mankind. ‫ َكأَنَّهُ ْم ُح ُم ًۭر ُّم ْستَنفِ َر ًۭة‬.50 50. Kaannahum humurun mustanfiratun 50. As if they were affrighted asses,

ْ ‫ فَر‬.51 ‫َّت ِمن قَ ْس َو َر ًۭة‬ 51. Farrat min qaswaratin 51. Fleeing from a lion! Verses 50 and 52 should be read in conjunction. Fear leads to fleeing (mustanfirat/farrat), a cause/effect relationship marked by phonological parallelism. Al-Muzzammil ‫ال ُم ّ ّمل‬ ‫ ٓيَأَيُّهَا ْٱل ُم َّز ِّم ُل‬.1 1. Ya ayyuha almuzzammilu 1. O thou folded in garments! ‫قُ ِم ٱلَّ ْي َل إِ ََّل قَلِيل ًۭـا‬.2 2. Qumi allayla illa qaleelan 2. Stand (to prayer) by night, but not all night, ‫ نِّصْ فَ ٓۥهُ أَ ِو ٱنقُصْ ِم ْنهُ قَلِيلـا‬.3 3. Nisfahu awi onqus minhu qaleelan 3. Half of it, or a little less ‫ك قَوْ ًَۭل ثَ ِقيل‬ َ ‫ إِنَّا َسنُ ْلقِى َعلَ ْي‬.5 5. Inna sanulqee ʕalayka qawlan thaqeelan 5. Soon shall We send down to thee a weighty Message Nisfa, onqus and sanulqee use the same graphemes, bearing in mind that /f/ and /q/ in Arabic were written in the same way. Graphological (verses 3 and 5) and phonological parallelism are mixed in these verses, and this is found in all the verses from 1 to 6. In the first verse, the consonants /m/ and /l/ are in al muzammil will be taken up in verse two and combined with /q/ in Qumi allayla illa qaleelan, creating thus a cluster of sounds dominated by these four consonants. The reminaing verses until verse 5. The consonant /T/ is used in verse 6: Inna nashi-ata allayli hiya ashaddu waT-an wa-aqwamu qeelan.In Verse 7 the same consonant /T/ is combined with /l/ after it had already been used with /w/ in 6, leading this to a a word that uses the 3 consonants /T/, /w/ and /l/ in the last word in this verse: Inna laka fee alnnahari sabhan taweela.The list is long in this series of complex phonological paralleled strutures. The incremental changes that

occur from one verse to another are intricately textured, which gives a highly mellifluous and coherent pattern to these verses. ْ ‫ إِ َّن نَا ِشئَةَ ٱلَّ ْي ِل ِه َى أَ َش ُّد َو‬.6 ‫ط ًۭـا َوأَ ْق َو ُم قِيل‬ 6. Inna nashiʔata allayli hiya ashaddu watʔan wa aqwamu qeelan 6. Truly the rising by night is most potent for governing (the soul), and most suitable for (framing) the word (of prayer and praise). Another thing is that from verse 2 to verse 6, there is an intense use of the consonant /q/ which is a battering sound that is iconically used to convey the effect of something battering heavily upon the soul, an effect that is similar to the impact which the Quranic verses produce each time they are revealed unto the Prophet (verse 5) or to the effect upon someone who is sleepy and feels reluctant to pray at night but knows that he has to. These verses, through the use of the sound ‘q’ have a pounding effect and knock upon the Muslim’s soul reminding him of the worthiness of praying at night while people are asleep. /q/ is used nine times which is unusual in 5 short verses. This effect is intensified by the use of phonological/graphological parallelism in these three words: nisfahu (its half) and onqus (less) and sanulqee (We shall send down). The same phonemes are used except for /f/ in nisfahu, but then this is a case of graphological parallelism because /f/ and /q/ used to be written in a similar at the time of the Prophet. This example shows that the Quran was graphologically sensitive even as it paid due importance to the harmony between phonemes. Al Jinn ّ‫الجن‬ ‫ك بِ َربِّنَآ أَ َح ًۭدا‬ َ ‫ى إِلَى ٱلرُّ ْش ِد فَـَا َمنَّا بِِۦه ۖ َولَن نُّ ْش ِر‬ ٓ ‫يَ ْه ِد‬.2 2. Yahdee ila alrrushdi faamanna bihi walan nushrika birabbina ahadan 2. 'It gives guidance to the right, and we have believed therein: we shall not join (in worship) any (gods) with our Lord. َّ ‫ َوأَنَّ ۥهُ َكانَ يَقُو ُل َسفِيهُنَا َعلَى‬.4 ‫ٱلِلِ َشطَ ًۭطا‬ 4. Wa annahu kana yaqoolu safeehuna ʕala Allahi shatatan (The devil is satan) 4. 'There were some foolish ones among us, who used to utter extravagant lies against Allah; Religious scholars differed on the meaning of the word safeehuna in this verse. Three followers of the Prophet’s companions, Ikrimah, Qatadah and As-Suddi, all said that ‘safeehuna’ (the foolish) refers to Lucifer (Iblees or the devil). For this reason, the Qur’an used ‘shatatan’ which is an adjective that means something excessive or extravagant. The devil is known in religious

scriptures to push people to perform excessive deeds or adopt excessive opinions. The Qur’an could have used another word that conveys the same meaning as shatatan such as furutan which is used in surat Al Kahf. The reason behind the use of shatatan is that in Arabic, it is strikingly identical to the word shaytan (devil) in terms of sounds. If the Qur’an interpreters had taken this phonological similarity between shatatan and shaytan, they would have quickly realized the meaning of safeehuna instead of producing literal explanations of that word. ُ ‫ض أَ ْم أَ َرا َد بِ ِه ْم َربُّهُ ْم َرش ًَۭدا‬ ٓ ‫ َوأَنَّا ََل نَ ْد ِر‬.11 ِ ْ‫ى أَ َش ٌّر أ ِري َد بِ َمن فِى ْٱلـأَر‬ 10. Waanna la nadree asharrun oreeda biman fee al-ardi am arada bihim rabbuhum rashadan 10. 'And we understand not whether ill is intended to those on earth, or whether their Lord really intends to guide them to right conduct. ۟ ‫ َوأَلَّو ٱ ْستَقَ ُم‬.16 ‫وا َعلَى ٱلطَّ ِريقَ ِة َلَ ْسقَ ْينَهُم َّمآء َغد ًَۭقا‬ ِ 16. Waallawi istaqamoo ʕala alttareeqati laasqaynahum maan ghadaqan 16. (And Allah's Message is): "If they (the Pagans) had (only) remained on the (right) way, We should certainly have bestowed on them rain in abundance. (complex phonological parallelism) ‫ص َع ًۭدا‬ َ ‫ْرضْ عَن ِذ ْك ِر َربِِّۦه يَ ْسلُ ْكهُ َع َذ ًۭابا‬ ِ ‫لِّنَ ْفتِنَهُ ْم فِي ِه ۚ َو َمن يُع‬.17 17. Linaftinahum feehi waman yuʕrid ʕan dhikri rabbihi yasluk-hu ʕadhaban saʕadan 17. "That We might try them by that (means). But if any turns away from the remembrance of his Lord, He will cause him to undergo a severe penalty. ۟ ‫ٱلِلِ يَ ْدعُوهُ َكاد‬ َّ ‫ َوأَنَّ ۥهُ لَ َّما قَا َم َع ْب ُد‬.19 ‫ُوا يَ ُكونُونَ َعلَ ْي ِه لِبَ ًۭدا‬ 19. Waannahu lamma qama ʕabdu Allahi yadʕoohu kadoo yakoonoona ʕalayhi libadan 19. "Yet when the devotee of Allah stands forth to invoke Him, they just make round him a dense crowd." َّ َ‫قُلْ إِنِّى لَن يُ ِجي َرنِى ِمن‬.22 ‫ٱلِلِ أَ َح ًۭد َولَ ْن أَ ِج َد ِمن دُونِِۦه ُم ْلتَ َحدا‬ 22. Qul innee lan yujeeranee mina Allahi ahadun walan ajida min doonihi multahadan 22. Say: "No one can deliver me from Allah (If I were to disobey Him), nor should I find refuge except in Him, NOOH

‫نوح‬ َّ ‫َخرْ ُك ْم إِلَ ٓى أَ َجل ُّم َسمى ۚ إِ َّن أَ َج َل‬ ِّ ‫يَ ْغفِرْ لَ ُكم ِّمن ُذنُوبِ ُك ْم َويُؤ‬.َ َ‫ٱلِلِ إِ َذا َجآ َء ََل يُؤَ َّخ ُر ۖ لَوْ ُكنتُ ْم تَ ْعلَ ُمون‬ 4.Yaghfir lakum min dhunoobikum wayuʔakhkhirkum ila ajalin musamman inna ajala Allahi idha jaa la yuʔakhkharu law kuntum taʕlamoona 4. "So He may forgive you your sins and give you respite for a stated term: for when the term given by Allah (comes) is accomplished, it cannot be put forward (delayed): if ye only knew." Aja in ajala (term) is repeated in reverse order in jaa (come),which means that once Allah’s appointed term (Death or Judgment Day) comes, it can never be delayed any longer. The /a/ that occurs initially in ajala is delayed in Ja/a/ to denote in a homological way that once the end comes it is impossible to adjourn the decision and reverse the act of fate. So in language the /a/ can be reversed, but in life, it cannot. ‫ض ِمنَ ْٱل َكفِ ِرينَ َديَّارا‬ َ َ‫ َوق‬.26 ِ ْ‫وح رَّبِّ ََل تَ َذرْ َعلَى ْٱلَر‬ ًۭ ُ‫ال ن‬ 26. Waqala noohun rabbi la tadhar ʕala al-arDhi mina alkafireena dayyaran 26. And Noah said: "O my Lord! Leave not of the unbelievers, a single one on earth! Tadhar (leave), arDhii (earth) and dayyaran means (disbelievers) all make use of approximately the same phonemes. Complex phonologica parallelism Al Haaqqa ‫الحاقّة‬ ‫صوْ ۟ا َرسُو َل َربِّ ِه ْم فَأ َ َخ َذهُ ْم أَ ْخ َذ ًۭة رَّابِيَة‬ َ ‫فَ َع‬.10 10. Faʕasaw rasoola rabbihim faakhadhahum akhdhatan rabiyatan 10. And disobeyed (each) the Messenger of their Lord; so He punished them with an abundant penalty. So creative and sublime is this way of using an adjective (rabiyat whioch means abundant and profuse) that is extremely distant from the noun (Rabbihim and it means their Lord) . William Wordsworth, the British Romantic poet, once said that the best metaphors are those where there is a huge distance between the tenor and the vehicle. ‫اريَ ِة‬ ِ ‫إِنَّا لَ َّما طَ َغا ْٱل َمآ ُء َح َم ْلنَ ُك ْم فِى ْٱل َج‬.11 11. Inna lamma tagha almao hamalnakum fee aljariyati 11. We, when the water (of Noah's Flood) overflowed beyond its limits, carried you (mankind), in the floating (Ark),

This verse is about the moment when the Flood started, and the Ark constructed by Noah carried the believers and the animals and saved them from the rising waters. Graphologically, we notice there are thirteen phonemes that are written upward, namely the first letter in the Arabic alphabelt (alif) and /l/. The reason behind this is that the Qur’an wants to create a homological and concrete enactment of the effect of rising, to imitate the overflowing power of the waters. Compare with the previous verse 10 where the letters are written in an almost horizontal manner. ‫لِنَجْ َعلَهَا لَ ُك ْم ت َْذ ِك َر ًۭة َوتَ ِعيَهَآ أُ ُذ ًۭن َو ِعيَ ًۭة‬.12 12. Linajʕalaha lakum tadhkiratan wataʕiyaha othunun waʕiyatun 12. That We might make it a message unto you, and that ears (That should hear the tale And) retain its memory should bear its (lessons) in remembrance. wataʕiyaha and waʕiyatun are instances of polyptoton but they hide a graphological form of parallelism because /t/ in Arabic is written like /h/. The final /tun/ in waʕiyatun can be silent, and is frequently not read out alout but replaced with a final /h/ sound which makes the two words strikingly similar in terms of the phonemes they use. ‫ت ٱل َّس َمآ ُء فَ ِه َى يَوْ َمئِذ َوا ِهيَ ًۭة‬ ِ َّ‫ َوٱن َشق‬.16 16. Wainshaqqati alssamao fahiya yawmaʔithin wahiyatun 16. And the sky will be rent asunder, for it will that day be flimsy, The word wahiyatun (flimsy) rhymes with wa/ʕ iyatun in the above verse (12) and uses the same words except for /h/ which uses the same point of articulation as / ʕ/ in verse 12. ۟ ‫فَأ َ َّما م ْن أُوتِى ِكتَبَ ۥهُ بيَ ِمينِ ِهۦ فَيَقُو ُل هَآ ُؤ ُم ٱ ْق َر ُء‬.19 ‫وا ِكتَبِيَ ْه‬ َ َ ِ 19. Faamma man ootiya kitabahu biyameenihi fayaqoolu haomu iqraoo kitabiyah 19. Then he that will be given his Record in his right hand Will say: "Ah here! Read ye my Record! A huge distance exists between the meaning of kitabiyah (my book) and biyameeenhi (his right hand) both words include the sound cluster biya rhymes well with others words in these verses ( ootiya, hisabiyah etc). ُ ‫إِنِّى ظَن‬.20 ‫َنت أَنِّى ُملَق ِح َسابِيَ ْه‬ 20. Innee Dhanantu annee mulaqin hisabiyah 20. "I did really understand that my account would (one day) reach me!”

19 and 20 should be read in conjunction. Al Qalam ‫القلم‬ ‫َظيم‬ َ َّ‫ َوإِن‬.4 ِ ‫ك لَ َعلـَى ُخلُق ع‬ 4. Wa-innaka laʕ la khuluqin ʕatheemin 4. And thou (standest) on an exalted standard of character. ۟ ‫و ُّد‬.9 َ‫وا لَوْ تُ ْد ِهنُ فَيُ ْد ِهنُون‬ َ 9. Waddoo law tudhinu fayudhinoona 9. Their desire is that thou shouldst be pliant: so would they be pliant. ‫و ََل تُ ِط ْع ُك َّل َح َّلف َّم ِهين‬.10 َ 10. Wala tutiʕ kulla hallafin maheenin 10. Heed not the type of despicable man, ready with oaths, ‘tudhinu’, ‘fayudhinoona’ (pliant)in verse 9 and ‘maheenin’(despicable) all make use of the same phonemes “heen”. Being pliant is a despicable trait. The parallelism processing rule shows that the foregrounding shows similar meanings between 9 and 10. ‫هَ َّماز َّم َّشآ ًۭء بِنَ ِميم‬.11 11. Hammazin mashsha-in binameemin 11. A slanderer, going about with calumnies, ‫ َّمنَّاع لِّ ْل َخي ِْر ُم ْعتَد أَثِيم‬.12 12. Mannaʕin lilkhayri muʕtadin atheemin 12. (Habitually) hindering (all) good, transgressing beyond bounds, deep in sin In complex phonological parallelism, a phoneme is slightly altered here and another phoneme there, and then builds on the slightly altered word to create another word that is similar to the previous and enacting thus the process of repetition with a difference. From fayudhinoona’ in verse 9 to ‘maheenin’ to nameem in verse 11 which recuperates /na/ from hinoona and /ma/ from maheen and creates nameem (obviously one should not fail to notice the use of hamma in hammazin in 11 which is another form of repetition with a difference). One would say that now the chain of repetitions is over, but [today at 4h30 a.m. the Imam woke me up reading these verses and as he reached mannaʕin, I suddenly realized that this word mannaʕin further repeats

maheen since / ʕ/, is a velar that is similar to /h/. Such repetitions are nowhere to be found in any text except in the Qur’an. The list goes on until verse 14. ‫ك َزنِيم‬ َ ِ‫ ُعتُ ًۭل بَ ْع َد َذل‬.13 13. ʕutullin baʕda dhalika zaneemin 13. Violent (and cruel), with all that, base-born َ‫أَن َكانَ َذا َمال َوبَنِين‬.14 14.An kana dha malin wabaneena 14. Because he possesses wealth and (numerous) sons ۟ ‫ب ْٱل َجنَّ ِة إ ْذ أَ ْق َس ُم‬ َ‫وا لَيَصْ ِر ُمنَّهَا ُمصْ بِ ِحين‬ َ ‫إِنَّا بَلَوْ نَهُ ْم َك َما بَلَوْ نَآ أَصْ َح‬.17 ِ 17. Inna balawnahum kama balawna as-haba aljannati ith aqsamoo layasrimunnaha musbiheena 17. Verily We have tried them as We tried the people of the garden, when they resolved to gather the fruits of the (garden) in the morning, When a poet composes verse, he can never be so alert to phonological repetition that is created by combining four distinct consonants /s/,/h/,/b/, /n/ which occur contiguously, and making the same combination but this time by using one consonant /n/ from another word to finalise the parallelism. This may happen once in an accidental manner, but in the Qur’an it is so frequently used and this is what is referred to in this book as compound phonological parallelism. ْ ‫فَأَصْ بَ َح‬.20 ‫َّر ِيم‬ ِ ‫ت َكٱلص‬ 20. Faasbahat kaalssareemi 20. So the (garden) became, by the morning, like a dark and desolate spot, (Whose fruit had been gathered) ۟ ‫أَن ٱ ْغد‬.22 َ‫ص ِر ِمين‬ َ ‫ُوا َعلَى َحرْ ثِ ُك ْم إِن ُكنتُ ْم‬ ِ 22. Ani ighdoo ʕala harthikum in kuntum sarimeena 22. "Go ye to your tilth (Betimes) in the morning, if ye would gather the fruits." َ‫ َو َغدَوْ ۟ا َعلَى َحرْ د قَ ِد ِرين‬.25 25. Waghadaw ʕala hardin qadireena 25. And they opened the morning, strong in an (unjust) resolve.

َ‫بَلْ نَحْ نُ َمحْ رُو ُمون‬.27 27. Bal nahnu mahroomoona 27. "Indeed we are shut out (of the fruits of our labour)!" This is another instance of compound phonological parallelism. َ‫ َع َسى َربُّنَآ أَن يُ ْب ِدلَنَا َخي ًْۭرا ِّم ْنهَآ إِنَّآ إِلَى َربِّنَا َر ِغبُون‬.32 32. ʕasa rabbuna an yubdilana khayran minha inna ila rabbina raghiboona 32. "It may be that our Lord will give us in exchange a better (garden) than this: for we do turn to Him (In repentance)!" This is an example of complex phonological parallelism. َ‫أَ ْم لَ ُك ْم أَ ْي َمن َعلَ ْينَا بَلِغَة إِلَى يَوْ ِم ْٱلقِيَ َم ِة ۙ إِ َّن لَ ُك ْم لَ َما تَحْ ُك ُمون‬.39 39. Am lakum aymanun ʕalayna balighatun ila yawmi alqiyamati inna lakum lama tahkumoona 39. Or have ye covenants with Us on oath, reaching to the day of judgment, (providing) that ye shall have whatever ye shall demand? Al Mulk ‫ال ُملك‬ ُ ‫تَبَ َركَ ٱلَّ ِذى بِيَ ِد ِه ْٱل ُم ْل‬.1 ‫َىء قَ ِدير‬ ْ ‫ك َوهُ َو َعلَى ُك ِّل ش‬ 1. Tabaraka alladhee biyadihi almulku wahuwa ʕala kulli shay-in qadeerun 1. Blessed be He in Whose hands is Dominion; and He over all things Hath Power; ‫ص َر هَلْ تَ َرى ِمن فُطُور‬ َ َ‫ٱلَّ ِذى َخل‬.3 َ َ‫ق ٱلرَّحْ َم ِن ِمن تَفَ ُوت فَٱرْ ِج ِع ْٱلب‬ ِ ‫ق َس ْب َع َس َم َوت ِطبَ ًۭاقا ۖ َّما تَ َرى فِى َخ ْل‬ 3. Alladhee khalaqa sabʕa samawatin tibaqan ma tara fee khalqi alrrahmani min tafawutin fairjiʕi albasara hal tara min futoorin 3. He Who created the seven heavens one above another: no want of proportion wilt thou see in the creation of (Allah) most Gracious. So turn thy vision again: seest thou any flaw? ‫ير‬ َ ‫ص َر َك َّرتَ ْي ِن يَنقَلِبْ إِلَ ْي‬ َ َ‫ك ْٱلب‬ َ َ‫ثُ َّم ٱرْ ِج ِع ْٱلب‬.4 ًۭ ‫ص ُر َخا ِس ًۭئا َوهُ َو َح ِس‬ 4. Thumma irjiʕi albasara karratayni yanqalib ilayka albasaru khasi-an wahuwa haseerun

4. Again turn thy vision a second time: (thy) vision will come back to thee dull and discomfited, in a state worn out. ru khasi and haseeru offer an example of graphological parallelism since /kh/ and /h/ were written in the same manner in the early years of Islam ‫ير‬ َ ‫ُوما لِّل َّشيَ ِطي ِن ۖ َوأَ ْعتَ ْدنَا لَهُ ْم َع َذ‬ َ ِ‫صب‬ َ ‫ َولَقَ ْد َزيَّنَّا ٱل َّس َمآ َء ٱل ُّد ْنيَا بِ َم‬.5 ًۭ ‫يح َو َج َع ْلنَهَا ُرج‬ ِ ‫اب ٱل َّس ِع‬ 5. Walaqad zayyanna alssamaa alddunya bimasabeeha li(l)shshayateeni waaʕtadna lahum ʕadhaba alssaʕeeri

wajaʕalnaha

rujooman

5. And We have, (from of old), adorned the lowest heaven with lamps, and We Have made such (Lamps) (as) missiles to drive away the evil ones, and have prepared for them the penalty of the blazing fire. ۟ ُ‫فَٱ ْعت ََرف‬.11 ‫ب ٱل َّس ِعي ِر‬ ِ ‫وا بِ َذنبِ ِه ْم فَسُحْ ًۭقا لِـأَصْ َح‬ 11. Faiʕtarafoo bithanbihim fasuhqan li-as-habi alssaʕeeri 11. They will then confess their sins: but far will be (forgiveness) from the companions of the blazing fire At-Tahrim ‫التّحريم‬ ۟ ۟ َّ َ‫َارا َوقُو ُدهَا ٱلنَّاسُ َو ْٱل ِح َجا َرةُ َعلَ ْيهَا َم ٓلَئِ َكة ِغ َل ًۭظ ِشد ًَۭاد ََّل يَ ْعصُون‬ َ‫ٱلِلَ َمآ أَ َم َرهُ ْم َويَ ْف َعلُون‬ ًۭ ‫ ٓيَأَيُّهَا ٱلَّ ِذينَ َءا َمنُوا قُ ٓوا أَنفُ َس ُك ْم َوأَ ْهلِي ُك ْم ن‬.6 َ‫َما ي ُْؤ َمرُون‬ 6. Ya ayyuha alladheena amanoo qoo anfusakum waahleekum naran waqooduha alnnasu waalhijaratu ʕalayha mala-ikatun ghilathun shidadun la yaʕsoona Allaha ma amarahum wayafʕaloona ma yuʔmaroona 6. O ye who believe! Save yourselves and your families from a fire whose fuel is Men and stones, over which are (appointed) angels stern (and) severe, who flinch not (from executing) the commands they receive from Allah, but do (precisely) what they are commanded. Al Jumua ‫الج ُمعة‬ ُ ۟ ‫س مثَ ُل ْٱلقَوْ ِم ٱلَّ ِذينَ َك َّذب‬ ۟ َّ ‫ٱلِلِ ۚ َو‬ َّ ‫ت‬ ‫ٱلِلُ ََل يَ ْه ِدى ْٱلقَوْ َم‬ ِ َ‫ُوا بِـَاي‬ َ َ ‫ار يَحْ ِم ُل أَ ْسفَارا ۚ بِ ْئ‬ ِ ‫ َمثَ ُل ٱلَّ ِذينَ ُح ِّملُوا ٱلتَّوْ َرىةَ ثُ َّم لَ ْم يَحْ ِملُوهَا َك َمثَ ِل ْٱل ِح َم‬.5 َ‫ٱلظَّلِ ِمين‬

5. Mathalu alladheena hummiloo alttawrata thumma lam yahmilooha kamathali alhimari yahmilu asfaran biʔsa mathalu alqawmi alladheena kadhthaboo bi-ayati Allahi waAllahu la yahdee alqawma alDhDhalimeena 5. The similitude of those who were charged with the (obligations of the) mosaic law, but who subsequently failed in those (obligations), is that of a donkey which carries huge tomes (but understands them not). Evil is the similitude of people who falsify the signs of Allah: and Allah guides not people who do wrong. Al Hashr ‫الحشر‬ ۟ ُ‫ َوٱلَّ ِذينَ َجآ ُءو ِمن بَ ْع ِد ِه ْم يَقُولُونَ َربَّنَا ٱ ْغفِرْ لَنَا َو ِْل ْخ َونِنَا ٱلَّ ِذينَ َسبَقُونَا ب ْٱْليمن َو ََل تَجْ َعلْ فِى قُلُوبنَا ِغ ًۭل لِّلَّ ِذينَ َءامن‬.11 َ‫وا َربَّنَآ إِنَّك‬ َ ِ ِ َ ِ ِ ِ ‫َّحيم‬ ِ ‫وف ر‬ ًۭ ‫َر ُء‬ 10. Waalladheena jaʔoo min badihim yaqooloona rabbana ighfir lana waliʔikhwanina alladheena sabaqoona bial-eemani wala tajʕal fee quloobina ghillan lilladheena amanoo rabbana innaka raoofun raheemun 10. And those who came after them say: "Our Lord! Forgive us, and our brethren who came before us into the faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed full of kindness, Most Merciful." Al Mujadila ‫ال ُمجادلة‬ ۟ ُ‫ك لِتُ ْؤ ِمن‬ ْ ِ ‫صيَا ُم َش ْه َر ْي ِن ُمتَتَابِ َع ْي ِن ِمن قَ ْب ِل أَن يَتَ َمآسَّا ۖ فَ َمن لَّ ْم يَ ْستَ ِط ْع فَإ‬ َّ ِ‫وا ب‬ ‫ك‬ َ ‫ٱلِلِ َو َرسُولِِۦه ۚ َوتِ ْل‬ َ ِ‫ط َعا ُم ِستِّينَ ِم ْس ِك ًۭينا ۚ َذل‬ ِ َ‫فَ َمن لَّ ْم يَ ِج ْد ف‬.َ َ َّ ‫ُحدُو ُد‬ ‫ٱلِلِ ۗ َولِ ْل َكفِ ِرينَ َع َذاب ألِيم‬ 4. Faman lam yajid fasiyamu shahrayni mutatabiʕayni min qabli an yatamassa faman lam yastatiʕ fa-itʕamu sitteena miskeenan dhalika lituʔminoo biAllahi warasoolihi watilka hudoodu Allahi walilkafireena ʕadhabun aleemun 4. And if any has not (the wherewithal), he should fast for two months consecutively before they touch each other. But if any is unable to do so, he should feed sixty indigent ones. This, that ye may show your faith in Allah and His Apostle. Those are limits (set by)Allah . For those who reject (Him), there is a grievous penalty. َ‫ك فِى ْٱلَ َذلِّين‬ َ ِ‫إِ َّن ٱل َّ ِذينَ يُ َحآ ُّدونَ ٱللـَهَ َو َرسُولَ ٓۥه ُ أُ ۟و ٓلَئ‬.20 20. Inna alladheena yuhaddoona Allaha warasoolahu olaʔika fee alʔadhalleena 20. Those who resist Allah and His messenger will be among those most humiliated.

Al-Hadid ‫الحديد‬ ۟ ُ‫وا َكٱلَّ ِذينَ أُوت‬ ۟ ُ‫ق َو ََل يَ ُكون‬ َّ ‫أَلَ ْم يَأْ ِن لِلَّ ِذينَ َءا َمنُ ٓو ۟ا أَن ت َْخ َش َع قُلُوبُهُ ْم لِ ِذ ْك ِر‬.16 ِّ ‫ٱلِلِ َو َما نَ َز َل ِمنَ ٱلْ َح‬ ‫ال َعلَ ْي ِه ُم ْٱلَ َم ُد‬ َ َ‫َب ِمن قَ ْب ُل فَط‬ َ ‫وا ْٱل ِكت‬ ْ ‫فَقَ َس‬ َ‫ير ِّم ْنهُ ْم فَ ِسقُون‬ ًۭ ِ‫ت قُلُوبُهُ ْم ۖ َو َكث‬ 16. Alam yaʔni lillatheena amanoo an takhshaa quloobuhum lithikri Allahi wama nazala mina alhaqqi wala yakoonoo kaalladheena ʔotoo alkitaba min qablu fatala ʕalayhimu alamadu faqasat quloobuhum wakatheerun minhum fasiqoona 16. Has not the time arrived for the believers that their hearts in all humility should engage in the remembrance of Allah and of the truth which has been revealed (to them), and that they should not become like those to whom was given revelation aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors. ‫ب ٱلَّ ِذينَ ٱتَّبَعُوهُ َر ْأفَ ًۭة َو َرحْ َم ًۭة َو َر ْهـبـَانِيَّة‬ ِ ‫ٱْلن ِجي َل َو َج َع ْلنَا فِى قُلُو‬ ِ ْ ُ‫ثُ َّم قَفَّ ْينَا َعلَ ٓى َءاثَ ِر ِهم بِ ُر ُسلِنَا َوقَفَّ ْينَا بِ ِعي َسى ٱب ِْن َمرْ يَ َم َو َءاتَ ْينَه‬.27 ۟ َّ ‫ٱ ْبتَ َدعُوهَا َما َكتَ ْبنَهَا َعلَ ْي ِه ْم إِ ََّل ٱ ْبتِ َغآ َء ِرضْ َو ِن‬ َّ ‫ٱلِلِ فَ َما َرعَوْ هَا َح‬ ‫ير ِّم ْنه ُْم فاسقون‬ ًۭ ِ‫ق ِرعَايَتِهَا ۖ فَـَاتَ ْينَا ٱلَّ ِذينَ َءا َمنُوا ِم ْنهُ ْم أَجْ َرهُ ْم ۖ َو َكث‬ 27. Thumma qaffayna ʕala atharihim birusulina waqaffayna biʕeesa ibni maryama wa ataynahu al-injeela wajaʕalna fee quloobi alladheena ittabaʕoohu raʔfatan warahmatan warahbaniyyatan ibtadaʕooha ma katabnaha ʕalayhim illa ibtighaa ridwani Allahi fama raʕawha haqqa riʕayatiha faʔtayna alladheena amanoo minhum ajrahum wakatheerun minhum fasiqoona 27. Then, in their wake, We followed them up with (others of) Our messengers: We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and We ordained in the hearts of those who followed him compassion and mercy. But the monasticism which they invented for themselves, We did not prescribe for them: (We commanded) only the seeking for Allah pleasure of Allah; but that they did not foster as they should have done. Yet We bestowed, on those among them who believed, their (due) reward, but many of them are rebellious transgressors. Al-Waqiʕa ‫الواقعة‬ َ‫ ُّمتَّ ِكـِينَ َعلَ ْيهَا ُمتَقَبِلِين‬.16 16. Muttakiʔeena aʕlayha mutaqabileena 16. Reclining on them, facing each other. ‫ َوفُ ُرش َّمرْ فُوعَة‬.34 34. Wafurushin marfooʕatin

34. And on thrones (of Dignity), raised high. ‫ ُعرُبا أَ ْت َر ًۭابا‬.37 37. ʕuruban atraban 37. Beloved (by nature), equal in age َ‫ أَفَ َر َء ْيتُم َّما تُ ْمنُون‬.58 58. Afaraʔaytum ma tumnoona 58. Do ye then see? The (human Seed) that Ye throw out, َ‫ أَفَ َر َء ْيتُ ُم ْٱل َمآ َء ٱلَّ ِذى تَ ْش َربُون‬.68 68. Afaraʔaytumu almaʔa alladhee tashraboona 68. See ye the water which ye drink? َ‫نزلُون‬ ِ ‫ َءأَنتُ ْم أَن َز ْلتُ ُموهُ ِمنَ ْٱل ُم ْز ِن أَ ْم نَحْ نُ ْٱل ُم‬.69 69. Aʔantum anzaltumoohu mina almuzni am nahnu almunziloona 69. Do ye bring it down (in rain) from the cloud or do We? In addition to polyptoton (anzaltumoohu, almunziloon)( the root of the word /nazala/ means’ bring down’. notice the choice of (al-muzn) which means ‘cloud’. The word choice here is motivated by the desire to repeat some of the consonants found in the above mentioned words constituting polyptoton, namely, /m/,/z/,/n/,/l/. The Qur’an could have used the word saHab ‘cloud’, but it preferred to use ‘al muzn’to highlight the harmonious and organic relationship between ‘cloud’ and ‘rain’ َ‫ أَفَ َر َء ْيتُ ُم ٱلنَّا َر ٱلَّتِى تُورُون‬.71 71. Afaraaytumu alnnara allatee tooroona 71. See ye the fire which ye kindle? ‘Annara’ (fire) uses the consonants /n/ and /r/. ‘tooroona’ means to light up or to kindle’. The choice of the word /tooroon/ is deliberate because it uses the same consonants /r/ and/n/, hence the phonological parallelism is here based on the processing rule that involves similar meanings.(fire and light up) ُ َّ‫ان َو َجن‬ ‫ت نَ ِعيم‬ ًۭ ‫فَ َروْ ًۭح َو َر ْي َح‬.89

89. Farawhun warayhanun wajannatu naʕeemin 89. (There is for him) rest and satisfaction, and a garden of delights. Ar-Rahman ‫الرحمان‬ ّ ُ‫ يَ ْخ ُر ُج ِم ْنهُ َما ٱللُّ ْؤلُ ُؤ َو ْٱل َمرْ َجان‬.22 22. Yakhruju minhuma alluʔluʔo waalmarjanu 22. Out of them come pearls and coral: Marjan is coral. Notice how the consonants /r/,/j/, /m/, /n/ in marjan are partly repeated in these two words Yakhruju and minhuma. (compound phonological parallelism) ‫ٱْل ْك َر ِام‬ َ ِّ‫ك ٱ ْس ُم َرب‬ َ ‫تَبَ َر‬.78 ِ ْ ‫ك ِذى ْٱل َجلَ ِل َو‬ 78. Tabaraka ismu rabbika dhee aljalali waal-ʔkrami 78. Blessed be the name of thy Lord, full of Majesty, bounty and honour. Al Qamar ‫القمر‬ ‫ َولَقَ ْد َجآ َءهُم ِّمنَ ْٱلَنبَآ ِء َما فِي ِه ُم ْز َد َجر‬.4 4. Walaqad jaahum mina alʔanbaʔi ma feehi muzdajarun 4. There have already come to them recitals wherein there is (enough) to check (them), ‫ ِح ْك َمة بَلِغ ًَۭة ۖ فَ َما تُ ْغ ِن ٱلنُّ ُذ ُر‬.5 5. Hikmatun balighatun fama tughnee alnnudhuru 5. Mature wisdom; but (The preaching of) warners profits them not Arabic is a language that is highly inflectional. It uses different affixes to refer to specific pronouns. Unlike French and English which use pronouns separately, Arabic can use prefixes and suffixes without using separate pronouns. Thus one can say, ‘Je profite, tu profites, il profite, or I profit, you profit, he profits). In Arabic however, we say (Antafi3o, tantafi3o, yantafi3o), but we can similarly say (ana (I) antafi3o (profit), anta (you) tantafi3o, howa (he) yantafi3o). The idea behind this is that in English or French, it is very difficult for a poet to construct phonological parallelism on the basis of words and their inflections.

Accordingly, in verse 5 above, profit or benefit is ‘tughnee’ in Arabic. Supposing the Qur’an had used the word ‘messengers’ instead of ‘warners’, the inflection in the verb would have been ‘yughnee’ and not ‘tughnee’ because ‘messengers (ar-rusul) is a masculine noun, whereas warners (an-nudhur) is feminine. If the word ‘yughnee’ had been used, then the phonological parallelism between ‘balighatun’ and ‘yughnee’ would not have been that challenging because then only two consonants would have been repeated whereas in the Qur’anic text three consonants are repeated /t/, gh/, and /n/. Such features proliferate in the Qur’an and are indeed a sublime evidence of the divine origin of the Book. ‫ث َكأَنَّهُ ْم َج َر ًۭاد ُّمنتَ ِش ًۭر‬ َ ‫ ُخ َّشعا أَ ْب‬.7 ِ ‫ص ُرهُ ْم يَ ْخ ُرجُونَ ِمنَ ْٱلـأَجْ َدا‬ 7. Khushshaʕan absaruhum yakhrujoona mina al-ajdathi kaannahum jaradun muntashirun 7. They will come forth, their eyes humbled from (their) graves, (torpid) like locusts scattered abroad, The reason why /d/ is part of the paralleled pairs is that in Arabic, when we recite the Qur’an, we usually read /j/ as ‘dj’.

‫ُونا فَ ْٱلتَقَى ْٱل َمآ ُء َعلَ ٓى أَ ْمر قَ ْد ق ُ ِد َر‬ َ ْ‫ َوفَجَّرْ نَا ْٱلـأَر‬.12 ًۭ ‫ض ُعي‬ 12. Wafajjarna al-arda ʕuyoonan failtaqa almaʔo ʕala amrin qad qudira 12. And We caused the earth to gush forth with springs. So the waters met (and rose) to the extent decreed. ‫ َولَقَ ْد يَ َّسرْ نَا ْٱلقُرْ َءانَ لِل ِّذ ْك ِر فَهَلْ ِمن ُّم َّد ِكر‬.17 17. Walaqad yassarna alquraʔna lildhdhikri fahal min muddakirin 17. And We have indeed made the Qur-ān easy to understand and remember: then is there any that will receive admonition? ‫ص ًۭرا فِى يَوْ ِم نَحْ س ُّم ْستَ ِمر‬ َ ْ‫صر‬ َ ‫يـحا‬ ًۭ ‫إِنَّآ أَرْ َس ْلنَا َعلَ ْي ِه ْم ِر‬.19 19. Inna arsalna ʕalayhim reehan sarsaran fee yawmi nahsin mustamirrin 19. For We sent against them a furious wind, on a Day of violent disaster, ُ ‫نز‬ ‫اس َكأَنَّهُ ْم أَ ْع َجا ُز نَ ْخل ُّمنقَ ِعر‬ َ َّ‫ع ٱلن‬ ِ َ‫ ت‬.20 20. Tanziʕu alnnasa kaannahum aʕjazu nakhlin munqaʕirin 20. Plucking out men as if they were roots of palm-trees torn up (from the ground).

‫أَ ُء ْلقِ َى ٱل ِّذ ْك ُر َعلَيْ ِه ِمن بَ ْينِنَا بَلْ هُ َو َك َّذاب أَ ِش ًۭر‬.25 25. Aʔolqiya aldhdhikru ʕalayhi min baynina bal huwa kadhdhabun ashirun 25. "Is it that the message is sent to him, of all people amongst us? Nay, he is a liar, an insolent one! ۟ ُ‫ إنَّا ُمرْ ِسل‬.27 ْ‫وا ٱلنَّاقَ ِة فِ ْتن ًَۭة لَّهُ ْم فَٱرْ تَقِ ْبهُ ْم َوٱصْ طَبِر‬ ِ 27. Inna mursiloo alnnaqati fitnatan lahum fairtaqibhum waistabir 27. For We will send the she-camel by way of trial for them. So watch them, (O Ṣāliḥ), and possess thyself in patience! ‫صا ِحبَهُ ْم فَتَ َعاطَى فَ َعقَ َر‬ َ ‫فَنَادَوْ ۟ا‬.29 29. Fanadaw sahibahum fataʕata faʕaqara 29. But they called to their companion, and he took a sword in hand, and hamstrung (her). Notice the use of alliteration /f/ that draws attention to the rapid flow of events engendered by the thoughtless acts of those who killed the she-camel in order to challenge the Prophet Salih. Notice also the example of complex phonological parallelism. First we have the pair /fata/, then /fa/ is replace by ʕa to make the pair ʕata and in the end the /fa/ is coupled with ʕa to reinforce the alliteration described above.

‫صبا إِ ََّل َءا َل لُوط ۖ نَّ َّج ْينَهُم بِ َس َحر‬ ِ ‫ إِنَّآ أَرْ َس ْلنَا َعلَ ْي ِه ْم َحا‬.34 34. Inna arsalna ʕalayhim hasiban illa ala lootin najjaynahum bisaharin 34. We sent against them a violent tornado with showers of stones, (which destroyed them), except Lūṭ's household: them We delivered by early dawn ‫ك نَجْ ِزى َمن َش َك َر‬ َ ِ‫نِّ ْع َم ًۭة ِّم ْن ِعن ِدنَا ۚ َك َذل‬.35 35. Niʕmatan min ʕindina kadhalika najzee man shakara 35. As a Grace from Us: thus do We reward those who give thanks. ۟ ُ‫ض ْيفِِۦه فَطَم ْسنَآ أَ ْعيُنَهُ ْم فَ ُذوق‬ ‫وا َع َذابِى َونُ ُذ ِر‬ َ ‫ َولَقَ ْد َر َودُوهُ عَن‬.37 َ 37. Walaqad rawadoohu ʕan dayfihi fatamasna aʕyunahum fadhooqoo ʕadhabee wanudhuri

37. And they even sought to snatch away his guests from him, but We blinded their eyes. (They heard:) "Now taste ye my Wrath and my warning." ُّ ‫أَ ُكفَّا ُر ُك ْم َخي ًْۭر ِّم ْن أُ ۟و ٓلَئِ ُك ْم أَ ْم لَ ُكم بَ َر ٓا َء ًۭة فِى‬.43 ‫ٱلزب ُِر‬

43. Akuffarukum khayrun min olaʔikum am lakum baraʔatun fee alzzuburi 43. Are your Unbelievers, (O Quraish), better than they? Or have ye an immunity in the sacred Books? ُّ‫بَ ِل ٱلسَّا َعةُ َموْ ِع ُدهُ ْم َوٱلسَّا َعةُ أَ ْدهَى َوأَ َمر‬.46 46. Bali alssaʕatu mawʕiduhum waalssaʕatu adha waamarru 46. Nay, the Hour (of Judgment) is the time promised them,(For their full recompense): and that hour will be most grievous and most bitter. ۟ ُ‫يَوْ م يُ ْس َحبُونَ فِى ٱلنَّار َعلَى ُوجُو ِه ِه ْم ُذوق‬.48 ‫وا َمسَّ َسقَ َر‬ َ ِ 48. Yawma yushaboona fee alnnari ʕala wujoohihim dhooqoo massa saqara 48. The day they will be dragged through the fire on their faces, (they Will hear:) "taste ye the touch of Hell!" ‫إِ َّن ْٱل ُمتَّقِينَ فِى َجنَّت َونَهَر‬.54 54. Inna almuttaqeena fee jannatin wanaharin 54. As to the righteous, they will be in the midst of gardens and rivers, ‫ص ْدق ِعن َد َملِيك ُّم ْقتَ ِد ًۭر‬ ِ ‫فِى َم ْق َع ِد‬.55 55. Fee maqʕadi sidqin ʕinda maleekin muqtadirin 55. In an Assembly of truth, in the presence of a Sovereign omnipotent. An-Najm ‫النّجم‬ ‫ ثُ َّم َدنَا فَتَ َدلَّى‬.8 8. Thumma dana fatadalla 8. Then he approached and came closer, ‫اب قَوْ َس ْي ِن أَوْ أَ ْدنَى‬ َ َ‫فَ َكانَ ق‬.9

9. Fakana qaba qawsayni aw adna 9. And was at a distance of but two bow-lengths or (even) nearer; ‫ أَفَتُ َمرُونَ ۥهُ َعلَى َما يَ َرى‬.12 12. Afatumaroonahu ʕala ma yara 12. Will ye then dispute with him concerning what he saw? ‫فَأ َ ْع ِرضْ عَن َّمن ت ََولَّى عَن ِذ ْك ِرنَا َولَ ْم يُ ِر ْد إِ ََّل ْٱل َحيَوةَ ٱل ُّد ْنيَا‬.29 29. Faʔaʕrid ʕan man tawalla ʕan dhikrina walam yurid illa alhayata alddunya 29. Therefore shun those who turn away from our message and desire nothing but the life of this world. ‫ْلن َس ِن إِ ََّل َما َس َعى‬ َ ‫ َوأَن لَّي‬.39 ِ ْ ِ‫ْس ل‬ 39. Waan laysa lil-insani illa ma saʕa 39. That man can have nothing but what he strives for; ْ ُّ‫ ِمن ن‬.46 ‫طفَة إِ َذا تُ ْمنَى‬ 46. Min nutfatin idha tumna 46. From a seed when lodged (in its place); َ‫ َوتَضْ َح ُكونَ َو ََل تَ ْب ُكون‬.60 60. Watadhakoona wala tabkoona 60. And will ye laugh and not weep, Tur ‫الطّور‬ ‫ون‬ ًۭ ُ‫ان لَّهُ ْم َكأَنَّهُ ْم لُ ْؤلُ ًۭؤ َّم ْكن‬ ًۭ ‫ َويَطُوفُ َعلَ ْي ِه ْم ِغ ْل َم‬.24 24. Wayatoofu ʕalayhim ghilmanun lahum kaannahum luʔluon maknoonun 24. Round about them will serve, (devoted) to them, youths (handsome) as pearls well-guarded. The power of the Quran is to create phonological parallelism between function words (Kaannahum) (meaning such as) and content words (maknun) (meaning (well-guarded) Adh-Dhariyat

ّ ‫الذاريات‬ ‫إِنَّ ُك ْم لَفِى قَوْ ل ُّم ْختَلِف‬.8 8. Innakum lafee qawlin mukhtalifin 8. Truly ye are in a doctrine discordant, َ‫ ٱلَّ ِذينَ هُ ْم فِى َغ ْم َرة َساهُون‬.11 11. Alladheena hum fee ghamratin sahoona 11. Those who (flounder) heedless in a flood of confusion: The phonological parallelism is concealed here but when we consider that /s/ and /dh/ are pronounced in an almost similar way (the two sounds are sibilants) then we have a combination of three continguous consonants (/s/. or /dh/, /h/, and /n/. ‫ يَسْــَلُونَ أَيَّانَ يَوْ ُم ٱلدِّي ِن‬.12 12. Yasʔaloona ayyana yawmu alddeeni 12. They ask, "When will be the day of judgment and Justice?" ُ ‫ هَلْ أَتَىكَ َح ِد‬.24 َ‫ْف إِب َْر ِهي َم ْٱل ُم ْك َر ِمين‬ َ ‫يث‬ ِ ‫ضي‬ 24. Hal ataka hadeethu dayfi ibraheema almukrameena 24. Has the story reached thee, of the honoured guests of Abraham? ۟ ُ‫وا َعلَ ْي ِه فَقَال‬ ۟ ُ‫إ ْذ َد َخل‬.25 َ‫ال َسلَ ًۭم قَوْ ًۭم ُّمن َكرُون‬ َ َ‫وا َسلَ ًۭما ۖ ق‬ ِ 25. Idh dakhaloo ʕalayhi faqaloo salaman qala salamun qawmun munkaroona 25. Behold, they entered his presence, and said: "peace!" he said, "peace" (and thought, "these seem) unusual people. 24 and 25 should be read together. ‫ فَ َرا َغ إِلَ ٓى أَهْلِِۦه فَ َجآ َء بِ ِعجْ ل َس ِمين‬.26 26. Faragha ila ahlihi fajaa biʕijlin sameenin 26. Then he turned quickly to his household, brought out a fatted calf, 25 and 26 should read in conjunction ْ َ‫ت َوجْ هَهَا َوقَال‬ ْ ‫ص َّك‬ ‫ت َعجُوز َعقِ ًۭيم‬ َ َ‫صرَّة ف‬ َ ‫ت ٱ ْم َرأَتُ ۥهُ فِى‬ ِ َ‫ فَأ َ ْقبَل‬.29

29. Faaqbalati imraatuhu fee sarratin fasakkat wajhaha waqalat ʕajoozun ʕaqeemun 29. But his wife came forward (laughing) aloud: she smote her forehead and said: "a barren old woman!" ‫فَأَخَ ْذنَهُ َو ُجنُو َد ۥهُ فَنَبَ ْذنَهُـ ْم فِى ْٱليَ ِّم َوهُ َو ُملِ ًۭيم‬.40 40. Faakhadhnahu wajunoodahu fanabadhnahum fee alyammi wahuwa muleemun 40. So We took him and his forces, and threw them into the sea; and his was the blame: ْ ‫َىء أَت‬ ‫َت َعلَ ْي ِه إِ ََّل َجـ َعلَ ْتهُ َكٱل َّر ِم ِيم‬ ْ ‫ َما تَ َذ ُر ِمن ش‬.42 42. Ma tadharu min shaʔin atat ʕalayhi illa jaʕalat-hu kaalrrameemi 42. It left nothing whatever that it came up against, but reduced it to ruin and rottenness. In addition to the superb phonological parallelism highlighted in green, (the consonants repeated are /a/,/?/,/t/,/l//h/, there is a graphological parallelism between ʕalayhi and ʔalat-hu which in the beginning were written without dots. ۟ ‫ َوفِى ثَ ُمو َد إ ْذ قِي َل لَهُ ْم تَمتَّـع‬.43 ‫ُوا َحتَّى ِحين‬ َ ِ 43. Wafee thamooda idh qeela lahum tamattaʔoo hatta heenin 43. And in the Thamūd (was another Sign): behold, they were told, "enjoy (your brief day) for a little while!" َّ ‫فَ َعتَوْ ۟ا ع َْن أَ ْم ِر َربِّ ِه ْم فَأَخَ َذ ْتهُ ُم ٱل‬.44 َ‫ص ِعقَةُ َوهُ ْم يَنظُرُون‬ 44. Faʕataw ʕan amri rabbihim faakhadhat-humu alssaʕiqatu wahum yanthuroona, 44. But they insolently defied the command of their Lord: so the stunning noise (of an earthquake) seized them, even while they were looking on. َ‫ َوٱل َّس َمآ َء بَنَ ْينَهَا بِأَي ْ۟يد َوإِنَّا لَ ُمو ِسعُون‬.47 47. Waalssamaa banaynaha biʔaydin wa-inna lamoosiʕoona 47. With power and skill did We construct the firmament: for it is We who create the vastness of space. ۟ ُ‫ك مآ أَتَى ٱلَّ ِذينَ ِمن قَ ْبلِ ِهم ِّمن َّرسُول إ ََّل قَال‬ ‫وا َسا ِحر أَوْ َمجْ نُون‬ ِ َ َ ِ‫ َك َذل‬.52 52. Kadhalika ma ata alladheena min qablihim min rasoolin illa qaloo sahirun aw majnoonun

52. Similarly, no messenger came to the peoples before them, but they said (of him) in like manner, "a sorcerer, or one possessed"! QAF ‫قاف‬ ‫ ٓق ۚ َو ْٱلقُرْ َءا ِن ْٱل َم ِجي ِد‬.1 1. Qaf waalqur-ani almajeedi 1.By the glorious Qur-ān (Thou art Allah’s messenger). ‫َىء َع ِجيب‬ ْ ‫ال ْٱل َكفِرُونَ هَ َذا ش‬ َ َ‫بَلْ َع ِجب ُٓو ۟ا أَن َجآ َءهُم ُّمن ِذ ًۭر ِّم ْنهُ ْم فَق‬.2 2. Bal ʕajiboo an jaahum mundhirun minhum faqala alkafiroona hadha shayʔon ʕajeebun 2. But they wonder that there has come to them a warner from among themselves.So the unbelievers say: "this is a wonderful thing! ‫ك َرجْ ع بَ ِعيد‬ َ ِ‫أَ ِء َذا ِم ْتنَا َو ُكنَّا تُ َر ًۭابا ۖ َذل‬.3 3. Aʔidha mitna wakunna turaban dhalika rajʕun baʕeedun 3. "What! When we die and become dust, (shall we Live again?) That is a (sort of) return far (from our understanding)." ۟ ‫ بَلْ َك َّذب‬.5 ِّ ‫ُوا بِ ْٱل َح‬ ‫ق لَ َّما َجآ َءهُ ْم فَهُ ْم فِ ٓى أَ ْمر َّم ِريج‬ 5. Bal kadhdhaboo bialhaqqi lamma jaahum fahum fee amrin mareejin 5. But they deny the truth when it comes to them: so they are in a confused state. ‫أَفَلَ ْم يَنظُر ُٓواإِلَى ٱل َّس َمآ ِء فَوْ قَهُ ْم َك ْيفَ بَنَ ْينَهَا َوزَ يَّنَّهَا َو َما لَهَا ِمن فُرُوج‬.6 6. Afalam yanthuroo ila alssama-i fawqahum kayfa banaynaha wazayyannaha wama laha min furoojin 6. Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it? ‫ض َم َد ْدنَهَا َوأَ ْلقَ ْينَا فِيهَا َر َو ِس َى َوأَنبَ ْتنَا فِيهَا ِمن ُك ِّل َزوْ ًۭج بَ ِهيـج‬ َ ْ‫ َو ْٱلَر‬.7 7. Waal-arda madadnaha waalqayna feeha rawasiya waanbatna feeha min kulli zawjin baheejin

7. And the earth We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth (in pairs) In these verses from 1 to 11, there are six words that end with a rhyme that keeps changing consonants all the time. Each verse is slightly altered from within, First, majeed, then ʕa jeeb, baʕeed, mareej, forouj, baheej, khorouj. This is a perfect example of complex phonological parallelism. ‫صي ِد‬ ِ ‫ َونَ َّز ْلنَا ِمنَ ٱل َّس َمآ ِء َمآ ًۭء ُّمبَ َر ًۭكا فَأَنبَ ْتنَا بِِۦه َجنَّت َو َحبَّ ْٱل َح‬.9 9. Wanazzalna mina alssama-i maan mubarakan faanbatna bihi jannatin wahabba alhaseedi 9. And We send down from the sky rain charged with blessing, and We produce therewith gardens and grain for harvests; ‫ ِّر ْز ًۭقا لِّ ْل ِعبَا ِد ۖ َوأَحْ يَ ْينَا بِِۦه بَ ْلد ًَۭة َّمي ًْۭتا ۚ َك َذلِكَ ْٱل ُخرُو ُج‬.11 11. Rizqan lilʕibadi waahyayna bihi baldatan maytan kadhalika alkhurooju 11, As sustenance for (Allah's) Servants; and We give (new) life therewith to land that is dead: thus will be the resurrection. ‫ َوع ًَۭاد َوفِرْ عَوْ نُ َوإِ ْخ َونُ لُوط‬.13 13. Waʕadun wafer ʕawnu wa-ikhwanu lootin 13. The ‘Ād, Pharaoh, the brethren of Lūṭ, َّ ‫ب ٱلرُّ ُس َل فَ َح‬ ‫ق َو ِعي ِد‬ َ ‫وأَصْ َحبُ ْٱلَ ْي َك ِة َوقَوْ ُم تُبَّع ۚ ُك ًۭ ٌّل َك َّذ‬.14 َ 14. Waas-habu al-aykati waqawmu tubbaʕin kullun kadhdhaba alrrusula fahaqqa waʕeedi 14. The Companions of the wood, and the People of Tubba‘; each one (of them) rejected the apostles, and My warning was duly fulfilled (in them). َّ ‫ َوقَا َل قَ ِرينُ ۥهُ هَ َذا َما لَ َد‬.23 ‫ى َعتِيد‬ 23. Waqala qareenuhu hadha ma ladayya ʕateedun 23. And his Companion will say: "Here is (his Record) ready with me!" ‫أَ ْلقِيَا فِى َجهَنَّ َم ُك َّل َكفَّار َعنِيد‬.24 24. Alqiya fee jahannama kulla kaffarin ʕaneedin 24. "Throw, throw into Hell every contumacious rejecter (Of Allah)!

‫ َّمنَّاع لِّ ْل َخي ِْر ُم ْعتَد ُّم ِريب‬.25 25. Mannaʕin lilkhayri muʕtadin mureebin 25. "Who forbade what was good, transgressed all bounds, cast doubts and suspicions; Verses 23-25 make use of words that keep alternating the same phonological sounds: muʕtadin, Mannaʕin, ʕaneedin, ʕateedin, (complex phonological parallelism) َّ ‫ َما يُبَ َّد ُل ْٱلقَوْ ُل لَ َد‬.29 ‫ى َو َمآ أَن َ۠ا بِظَلَّم لِّ ْل َعبِي ِد‬ 29. Ma yubaddalu alqawlu ladayya wama ana bithallamin lilʕabeedi 29. "The Word changes not before Me, and I do not the least injustice to My Servants." ْ َ ‫يَوْ َم نَقُو ُل لِ َجهَنَّ َم هَ ِل ٱ ْمت‬.30 ‫ت َوتَقُو ُل هَلْ ِمن َّم ِزيد‬ ِ ‫ََل‬ 30. Yawma naqoolu lijahannama hali imtala/ti wataqoolu hal min mazeedin 30. One Day We will ask hell, "Art thou filled to the full?" It will say, "are there any more (to come)?" ْ ِ‫ َّم ْن خَ ِش َى ٱلرَّحْ َمنَ ب‬.33 ‫ب َو َجآ َء بِقَ ْلب ُّمنِيب‬ ِ ‫ـٱل َغ ْي‬ 33. Man khashiya alrrahmana bialghaybi wajaa biqalbin muneebin 33. "Who feared (Allah) most gracious unseen, and brought a heart turned in devotion (to Him): ‫ك يَوْ ُم ْٱل ُخلُو ِد‬ َ ِ‫ٱ ْد ُخلُوهَا بِ َسلَم ۖ َذل‬.34 34. Odkhulooha bisalamin dhalika yawmu alkhuloodi 34. "Enter ye therein in peace and security; this is a day of eternal life!" ۟ ‫ط ًۭشا فَنَقَّب‬ ْ َ‫ َو َك ْم أَ ْهلَ ْكنَا قَ ْبلَهُم ِّمن قَرْ ن هُ ْم أَ َش ُّد ِم ْنهُم ب‬.36 ‫ُوا فِى ْٱلبِلَ ِد هَلْ ِمن َّم ِحيص‬ 36. Wakam ahlakna qablahum min qarnin hum ashaddu minhum batshan fanaqqaboo fee albiladi hal min maheesin 36. But how many generations before them did We destroy (for their Sins), stronger in power than they? Then did they wander through the land: was there any place of escape (for them)? ‫ك لَ ِذ ْك َرى لِ َمن َكانَ لَ ۥه ُ قَلْب أَوْ أَ ْلقَى ٱل َّس ْم َع َوهُ َو َش ِه ًۭيد‬ َ ِ‫إِ َّن فِى َذل‬37 37. Inna fee dhalika ladhikra liman kana lahu qalbun aw alqa alssamʕa wahuwa shaheedun 37. Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth)

‫ض َو َما بَ ْينَهُ َما فِى ِستَّ ِة أَيَّام َو َما َم َّسنَا ِمن لُّ ُغوب‬ َ ْ‫ت َو ْٱلَر‬ ِ ‫ولَقَ ْد َخلَ ْقنَا ٱل َّس َم َو‬.38 َ 38. Walaqad khalaqna alssamawati waal-arda wama baynahuma fee sittati ayyamin wama massana min lughoobin 38. We created the heavens and the earth and all between them in six days, nor did any sense of weariness touch Us. Here four consonants are successively repeated: /w/,/m/,/s/,/n/ ‫ب‬ َ ِّ‫فَٱصْ بِرْ َعلَى َما يَقُولُونَ َو َسبِّحْ بِ َح ْم ِد َرب‬.39 ِ ‫س َوقَ ْب َل ْٱل ُغرُو‬ ِ ‫وع ٱل َّش ْم‬ ِ ُ‫ك قَ ْب َل طُل‬ 39. Faisbir ʕala ma yaqooloona wasabbih bihamdi rabbika qabla tulooʕi alshshamsi waqabla alghuroobi 39. Bear, then, with patience, all that they say, and celebrate the praises of thy Lord, before the rising of the sun and before (its) setting, ُ َّ‫ يَوْ َم تَ َشق‬.44 ‫ير‬ َ ِ‫اعا ۚ َذل‬ ًۭ ‫ق ْٱلَرْ ضُ َع ْنهُ ْم ِس َر‬ ًۭ ‫ك َح ْشر َعلَ ْينَا يَ ِس‬ 44. Yawma tashaqqaqu al-ardu ʕanhum siraʕan dhalika hashrun ʕalayna yaseerun 44. The day when the earth will be rent asunder, from (men) hurrying out: that will be a gathering together, quite easy for Us. Al-Hujurat ‫الحجرات‬ ُ ۟ ُ‫ٱلِلِ َو َرسُولِ ِۦه ۖ َوٱتَّق‬ ۟ ۟ َّ ‫َى‬ ‫وا ٱللَّـهَ ۚ إِ َّن ٱلـلَّهَ َس ِميع َعلِ ًۭيم‬ ِ ‫ ٓيَأَيُّهَا ٱلَّ ِذينَ َءا َمنُوا ََل تُقَ ِّد ُموا بَ ْينَ يَد‬.1 1. Ya ayyuha alladheena amanoo la tuqaddimoo bayna yadayi Allahi warasoolihi waittaqoo Allaha inna Allaha sameeʕun ʕaleemun 1. O ye who believe! put not yourselves forward before Allah and His apostle; but fearAllah: for Allah is He who hears and knows all things. ۟ ‫ت ٱلنَّب ِّى َو ََل تَجْ هَر‬ ۟ ُ‫ ٓيَأَيُّهَا ٱلَّ ِذينَ َءامن‬.2 ‫ض ُك ْم لِبَعْض أَن تَحْ بَطَ أَ ْع َملُ ُك ْم َوأَنتُ ْم ََل‬ َ ْ‫وا ََل تَرْ فَع ُٓو ۟ا أَصْ َوتَ ُك ْم فَو‬ َ ‫ق‬ ِ ‫ُوا لَ ۥهُ بِ ْٱلقَوْ ِل َك َجه ِْر بَ ْع‬ َ ِ ِ ْ‫صو‬ ‫تَ ْش ُعرُون‬ 2. Ya ayyuha alladheena amanoo la tarfaʕoo aswatakum fawqa sawti alnnabiyyi wala tajharoo lahu bialqawli kajahri baʕdikum libaʕdin an tahbata aʕmalukum waantum la tashʕuroona.

2. O ye who believe! Raise not your voices! Above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become! Vain and ye perceive not. َ‫ت أَ ْكثَ ُرهُ ْم ََل يَ ْعقِلُون‬ ِ ‫إِ َّن ٱل َّ ِذينَ يُنَادُونَكَ ِمن َو َر ٓا ِء ْٱل ُح ُج َر‬.4 4. Inna alladheena yunadoonaka min wara-i alhujurati aktharuhum la yaʕqiloona 4. Those who shout out to thee from without the inner apartments most of them lack understanding. ۟ ‫صبَر‬ َّ ‫ُوا َحتَّى تَ ْخ ُر َج إِلَ ْي ِه ْم لَ َكانَ َخي ًْۭرا لَّهُ ْم ۚ َو‬ ‫َّح ًۭيم‬ َ ‫ َولَوْ أَنَّهُ ْم‬.5 ِ ‫ور ر‬ ًۭ ُ‫ٱلِلُ َغف‬ 5. Walaw annahum sabaroo hatta takhruja ilayhim lakana khayran lahum waAllahu ghafoorun raheemun 5. If only they had patience until thou couldst come out to them, it would be best for them: but Allah is oft-forgiving, most Merciful. ۟ ُ‫وا ََل يَ ْس َخرْ قَوْ م ِّمن قَوْ م َع َس ٓى أَن يَ ُكون‬ ۟ ُ‫ ٓيَأَيُّهَا ٱلَّ ِذينَ َءامن‬.11 ‫وا خَ ي ًْۭرا ِّم ْنهُ ْم َو ََلنِ َسآ ًۭء ِّمن نِّ َسآء َع َس ٓى أَن يَ ُك َّن َخي ًْۭرا ِّم ْنهُ َّن َو ََل تَ ْل ِم ُز ٓو ۟ا‬ َ ًۭ ۟ ْ َ ِْ ‫ق بَ ْع َد‬ ْ ْ َ ُ ‫س ٱَّلِ ْس ُم ْٱلفُسُو‬ ‫ئ‬ ‫ب‬ ‫ب‬ ‫ق‬ ‫ل‬ ‫ٱل‬ ‫ب‬ َ‫ٱْلي َم ِن ۚ َو َمن لَّ ْم يَتُبْ فَأ ُ ۟و ٓلَئِكَ هُ ُم ٱلظَّلِ ُمون‬ َ ِ ِ ِ ‫أَنفُ َس ُك ْم َو ََل تَنَابَ ُزوا‬ 11. Ya ayyuha alladheena amanoo la yaskhar qawmun min qawmin ʕasa an yakoonoo khayran minhum wala nisaon min nisa-in ʕasa an yakunna khayran minhunna wala talmizoo anfusakum wala tanabazoo bial-alqabi biʔsa al-ismu alfusooqu baʕda al-eemani waman lam yatub faolaʔika humu a(l)DhDhalimoona 11. O ye who believe! Let not some men among you laugh at others: it may be that the (latter) are better than the (former): nor let some women laugh at others: it may be that the (latter) are better than the (former): nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: and those who do not desist are (indeed) doing wrong. Al Fath ‫الفتح‬ َّ ‫يض َح َرج ۗ َو َمن يُ ِط ِع‬ ‫ٱلِلَ َو َرسُولَ ۥهُ يُ ْد ِخ ْلهُ َجنَّت تَجْ ِرى ِمن‬ ِ ‫ج َح َر ًۭج َو ََل َعلَى ْٱل َم ِر‬ ِ ‫ ليس َعلَى ْٱلَ ْع َمى َح َر ًۭج َو ََل َعلَى ْٱلـأ َ ْع َر‬.17 ًۭ َ ْ ‫تَحْ تِهَا‬ ‫ٱل ْنهَ ُر ۖ َو َمن يَتَ َو َّل يُ َع ِّذ ْبهُ َع َذابا أَلِ ًۭيما‬ 17. Laysa ʕala al-aʕma harajun wala ʕala al-aʕraji harajun wala ʕla almareedi harajun waman yutiʕi Allaha warasoolahu yudkhilhu jannatin tajree min tahtiha al-anharu waman yatawalla yuʕadhdhibhu ʕadhaban aleeman 17. No blame is there on the blind, nor is there blame on the lame, nor on one ill (if he joins not

the war): but he that obeys Allah and His messenger, (Allah) Will admit him to gardens beneath which rivers flow; and he who turns back, (Allah) will punish him with a grievous penalty ْ َ‫ط ِن َم َّكةَ ِمن بَ ْع ِد أَ ْن أ‬ ْ َ‫ف أَ ْي ِديَهُ ْم عَن ُك ْم َوأَ ْي ِديَ ُك ْم َع ْنهُم بِب‬ َّ َ‫ظفَ َر ُك ْم َعلَ ْي ِه ْم َو َكان‬ َّ ‫ َوهُ َو ٱلَّ ِذى َك‬.2َ ‫صيرا‬ ِ َ‫ٱلِلُ بِ َما تَعْ َملُونَ ب‬ 24. Wahuwa alladhee kaffa aydiyahum ʕankum waaydiyakum ʕanhum bibatni makkata min baʕdi an athfarakum ʕalayhim wakana Allahu bima taʕmaloona baseeran 24. And it is He Who Has restrained their hands from you and your hands from them in the midst of Mecca, after that He gave you the victory over them. And Allah sees well all that ye do. ْ ُ‫ق لِي‬ َّ ِ‫ظ ِه َر ۥهُ َعلَى ٱلدِّي ِن ُكلِِّۦه ۚ َو َكفَى ب‬ ِّ ‫ى أَرْ َس َل َرسُولَ ۥه ُ بِ ْٱلهُدَى َو ِدي ِن ْٱل َح‬ ‫ٱلِلِ َش ِه ًۭيدا‬ ٓ ‫ه َُو ٱلَّ ِذ‬.28 28. Huwa alladhee arsala rasoolahu bialhuda wadeeni alhaqqi liyuthhirahu ʕala alddeeni kullihi wakafa biAllahi shaheedan 28. It is He Who has sent His messenger with guidance and the religion of truth, to proclaim it over all religion: and enough is Allah for a witness. َّ َ‫ار ُر َح َمآ ُء بَ ْينَهُ ْم ۖ تَ َرىهُ ْم ُر َّك ًۭعا ُسج ًَّۭدا يَ ْبتَ ُغونَ فَضْ ًۭل ِّمن‬ َّ ‫ ُّم َح َّم ًۭد َّرسُو ُل‬.29 ‫ٱلِلِ َو ِرضْ َو ًۭنا ۖ ِسي َماهُ ْم فِى‬ ِ َّ‫ٱلِلِ ۚ َوٱلَّ ِذينَ َم َع ٓۥهُ أَ ِش َّد ٓا ُء َعلَى ْٱل ُكف‬ ْ ‫يل َك َزرْ ع أَ ْخ َر َج ش‬ ‫َطـَ ۥهُ فَـَازَ َر ۥهُ فَٱ ْستَ ْغلَظَ فَٱ ْست ََوى َعلَى سُوقِِۦه‬ َ ِ‫ُوجُو ِه ِهم ِّم ْن أَثَ ِر ٱل ُّسجُو ِد ۚ َذل‬ ِ ‫نج‬ ِ ‫ٱْل‬ ِ ْ ‫ك َمثَلُهُ ْم فِى ٱلتَّوْ َرى ِة ۚ َو َمثَلُهُ ْم فِى‬ ۟ ۟ َّ ‫ْجبُ ٱل ُّزرَّا َع لِيَ ِغيظَ بِ ِه ُم ْٱل ُكفَّا َر ۗ َو َع َد‬ َّ ‫ٱلِلُ ٱلَّ ِذينَ َءا َمنُوا َو َع ِملُوا ٱل‬ ‫َظيما‬ ِ ‫ت ِم ْنهُم َّم ْغفِ َر ًۭة َوأَجْ را ع‬ ِ ‫صلِ َح‬ ِ ‫يُع‬ 29. Muhammadun rasoolu Allahi waalladheena maʕahu ashiddao ʕala alkuffari ruhamao baynahum tarahum rukkaʕan sujjadan yabtaghoona fadlan mina Allahi waridwanan seemahum fee wujoohihim min athari alssujoodi dhalika mathaluhum fee alttawrati wamathaluhum fee al-injeeli kazarʕin akhraja shatʔahu faʔazarahu faistaghlatha faistawa ʕala sooqihi yuʕjibu alzzurraʕa liyagheetha bihimu alkuffara waʕada Allahu alladheena amanoo waʕamiloo alssalihati minhum maghfiratan waajran ʕatheeman 29. Muhammad is the messenger of Allah; and those who are with him are strong against unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking grace from Allah and (His) Allah pleasure. on their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurāt; and their similitude in the gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonderand delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great reward. Muhammad ‫ُمح ّمد‬

۟ ‫ت َجنَّت تَجْ رى ِمن تَحْ تِهَا ْٱلـأ َ ْنهَ ُر َوٱلَّ ِذينَ َكفَر‬ ۟ ُ‫وا َو َع ِمل‬ ۟ ُ‫ٱلِلَ يُ ْد ِخ ُل ٱلَّ ِذينَ َءامن‬ َّ ‫إِ َّن‬.12 َّ ‫وا ٱل‬ ‫ُوا يَتَ َمتَّعُونَ َويَأْ ُكلُونَ َك َما تَأْ ُك ُل ْٱلَ ْن َع ُم‬ ِ ‫صلِ َح‬ َ ِ ‫َوٱلنَّا ُر َم ْث ًۭوى لَّهُ ْم‬ 12. Inna Allaha yudkhilu alladheena amanoo waʕamiloo alssalihati jannatin tajree min tahtiha al-anharu waalladheena kafaroo yatamattaʕoona wayaʔkuloona kama taʔkulu alanʕamu wa alnnaru mathwan lahum 12. Verily Allah will admit those who believe and do righteous deeds, to gardens beneath which rivers flow; while those who reject Allah will enjoy (this world) and eat as cattle eat; and the fire will be their abode. ‫أَفَ َل يَتَ َدبَّرُونَ ْٱلقُرْ َءانَ أَ ْم َعلَى قُلُوب أَ ْقفَالُهَا‬.24 24. Afala yatadabbaroona alqur-ana am ʕala quloobin aqfaluha 24. Do they not then earnestly seek to understand The Qur-ān, or are their hearts locked up by them? Al-Ahqaf ‫األحقاف‬ َّ ‫ َو َو‬.15 َ‫صلُ ۥه ُ ثَلَثُونَ َشهْرا ۚ َحتَّ ٓى إِ َذا بَلَ َغ أَ ُش َّد ۥهُ َوبَلَ َغ أَرْ بَ ِعين‬ َ ِ‫ض َع ْتهُ ُكرْ ًۭها ۖ َو َح ْملُ ۥهُ َوف‬ َ ‫ص ْينَا ْٱلـإِنسَنَ بِ َولِ َد ْي ِه إِحْ َسنا َح َملَ ْتهُ أُ ُّم ۥهُ ُكرْ ًۭها َو َو‬ َ َ َ َ َ َ َّ ْ ْ ُ ُ‫ضىهُ َوأَصْ لِحْ لِى فِى ُذرِّ يَّتِ ٓى ۖ إِنِّى تُبْت‬ َ َ َّ ‫َسن ًَۭة قَا َل َربِّ أوْ ِز ْعنِ ٓى أ ْن أشك َر نِ ْع َمتَكَ ٱلتِ ٓى أن َع ْمتَ َعل َّى َو َعلى َولِ َد‬ َ ْ‫صلِ ًۭحا تَر‬ َ ‫ى َوأ ْن أ ْع َم َل‬ ‫إِلَ ْيكَ َوإِنِّى ِمنَ ْٱل ُم ْسلِ ِمين‬ 15. Wawassayna al-insana biwalidayhi ihsanan hamalat-hu ommuhu kurhan wawadaʕathu kurhan wahamluhu wafisaluhu thalathoona shahran hatta idha balagha ashuddahu wabalagha arbaʕeena sanatan qala rabbi awziʕnee an ashkura niʕmataka allatee anʕamta ʕalayya waʕala walidayya waan aʕmala salihan tardahu waaslih lee fee dhurriyyatee innee tubtu ilayka wa-innee mina almuslimeena 15. We have enjoined on man kindness to his parents: in pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, "O my Lord! Grant me that I may be grateful for Thy favour which Thou hast bestowed upon me, and upon both my parents, and that I may work righteousness such as thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (To Thee in Islam) َ‫ قَالُ ٓو ۟ا أَ ِج ْئتَنَا لِتَأْفِ َكنَا ع َْن َءالِهَتِنَا فَأْتِنَا بِ َما تَ ِع ُدنَآ إِن ُكنتَ ِمنَ الصَّا ِدقِين‬.22 22. Qaloo ajiʔtana litaʔfikana ʕan alihatina faʔtina bima taʕiduna in kunta mina alssadiqeena

22. They said: "hast thou come in order to turn us aside from our gods? Then bring up on us the(calamity) with which thou dost threaten us, if thou art telling the truth!" ۟ ‫َىء بأ َ ْمر َربِّهَا فَأَصْ بَح‬ ٓ ‫ُوا ََل يُ َر‬ َ‫ك نَجْ ِزى ْٱلقَوْ َم ْٱل ُمجْ ِر ِمين‬ َ ِ‫ى إِ ََّل َم َس ِكنُهُ ْم ۚ َك َذل‬ ِ ِ ًۭ ْ ‫تُ َد ِّم ُر ُك َّل ش‬.25 25. Tudammiru kulla shayʔin bi-amri rabbiha faasbahoo la yura illa masakinuhum kadhalika najzee alqawma almujrimeena 25. "Everything will it destroy by the command of its Lord!" Then by the morning they nothing was to be seen but (the ruins of) their houses! Thus do We recompense those given to sin! ۟ ُ‫صت‬ ‫ض َى َولَّوْ ۟ا إِلَى قَوْ ِم ِهم ُّمن ِذ ِرين‬ َ ‫ص َر ْفنَآ إِلَ ْي‬ َ ‫ك نَفَ ًۭرا ِّمنَ ْٱل ِجنِّ يَ ْستَ ِمعُونَ ْٱلقُرْ َءانَ فَلَ َّما َح‬ َ ‫وإِ ْذ‬.29 ِ ُ‫وا ۖ فَلَ َّما ق‬ ِ ‫ضرُوهُ قَالُ ٓو ۟ا أَن‬ َ 29. Wa-idh sarafna ilayka nafaran mina aljinni yastamiʕoona alqur-ana falamma hadaroohu qaloo ansitoo falamma qudiya wallaw ila qawmihim mundhireena 29, Behold, We turned towards thee a company of Jinns (quietly) listening to the Qur-ān: when they stood in the presence thereof, they said, "listen in silence!" When the (reading) was finished, they returned to their people, to warn(them of their sins). ۟ ُ ِّ ‫ى إِلَى ْٱل َح‬ ‫ق َوإِلَى طَ ِريق ُّم ْستَ ِقيم‬ ٓ ‫ص ِّد ًۭقا لِّ َما بَ ْينَ يَ َد ْي ِه يَ ْه ِد‬ َ ‫نز َل ِمن بَ ْع ِد ُمو َسى ُم‬ ِ ‫قَالُوا يَقَوْ َمنَآ إِنَّا َس ِم ْعنَا ِكتَبا أ‬. 31 30. Qaloo ya qawmana inna samiʕna kitaban onzila min baʕdi moosa musaddiqan lima bayna yadayhi yahdee ila alhaqqi wa-ila tareeqin mustaqeemin 30. They said, "O our people! We have heard a book revealed after Moses, confirming what came before it: it guides (men) to the truth and to a Straight Path. ۟ ُ‫ٱلِلِ َو َءا ِمن‬ ۟ ‫يَقَوْ منَآ أَ ِجيب‬.31 َّ ‫ُوا دَا ِع َى‬ ‫وا بِِۦه يَ ْغفِرْ لَ ُكم ِّمن ُذنُوبِ ُك ْم َويُ ِجرْ ُكم ِّم ْن َع َذاب أَلِيم‬ َ 31. Ya qawmana ajeeboo daʕiya Allahi waaminoo bihi yaghfir lakum min dhunoobikum wayujirkum min ʕadhabin aleemin 31. "O our people, hearken to the one who invites (You) to Allah, and believe in Him: He will forgive you your faults, and deliver you from a penalty grievous. Al Jathiya ‫الجاثية‬ ُّ ‫ َوفِى خَ ْلقِ ُك ْم َو َما يَب‬.4 َ‫ت لِّقَوْ م يُوقِنُون‬ ًۭ َ‫ُث ِمن َد ٓابَّة َءاي‬ 4. Wafee khalqikum wama yabuththu min dabbatin ayatun liqawmin yooqinoona

4. And in the creation of yourselves and the fact that animals are scattered (through the earth), are signs for those of assured faith. Az-Zukhrif ‫ال ّ خ ُرف‬ َ‫ َوإِ ْذ قَا َل إِ ْب َر ِهي ُم لِـأَبِي ِه َوقَوْ ِم ِٓۦه إِنَّنِى بَ َر ٓا ًۭء ِّم َّما تَ ْعبُ ُدون‬.26 26. Wa-idh qala ibraheemu li-abeehi waqawmihi innanee baraon mimma taʕbudoona 26. Behold! Abraham said to his father and his people: "I do indeed clear myself of what ye worship: ُ َ‫ َوإِنَّهُ ْم لَي‬.37 َ‫يل َويَحْ َسبُونَ أَنَّهُم ُّم ْهتَ ُدون‬ ِ ِ‫ص ُّدونَهُ ْم َع ِن ٱل َّسب‬ 37. Wa-innahum layasuddoonahum ʕani alssabeeli wayahsaboona annahum muhtadoona 37. Such (evil ones) really hinder them from the path, but they think that they are being guided aright! ُ‫س ْٱلقَ ِرين‬ َ ‫حتَّ ٓى إِ َذا َجآ َءنَا قَا َل يَلَيْتَ بَ ْي ِنى َوبَ ْينَكَ بُ ْع َد ْٱل َم ْش ِرقَ ْي ِن فَبِ ْئ‬.38 َ 38. Hatta idha jaana qala ya layta baynee wabaynaka buʕda almashriqayni fabiʔsa alqareenu 38. At length, when (such a one) comes to Us, he says (to his evil companion): "Would that between me and thee were the distance of east and west!" Ah! evil is the companion (indeed)! َ‫ب ُم ْشتَ ِر ُكون‬ ِ ‫ َولَن يَنفَ َع ُك ُم ْٱليَوْ َم إِذ ظَّلَ ْمتُ ْم أَنَّ ُك ْم فِى ْٱل َع َذا‬.39 39. Walan yanfaʕakumu alyawma idh thalamtum annakum fee alʕadhabi mushtarikoona 39. Say: "O my people! Do whatever ye can: I will do (my part): but soon will ye know َ‫ك ٱلَّ ِذى َو َع ْدنَهُ ْم فَإِنَّا َعلَ ْي ِهم ُّم ْقتَ ِدرُون‬ َ َّ‫أَوْ نُ ِريَن‬.42 42. Aw nuriyannaka alladhee waʕadnahum fa-inna ʕalayhim muqtadiroona 42. Or We shall show thee that (accomplished) which We Have promised them: for verily We shall prevail over them. ۠ ُ‫ين َو ََل يَ َكا ُد يُبِين‬ ًۭ ‫أَ ْم أَنَا َخي ًْۭر ِّم ْن هَ َذا ٱل َّ ِذى هُ َو َم ِه‬.52 52. Am ana khayrun min hadha alladhee huwa maheenun wala yakadu yubeenu

52. "Am I not better than this (Moses), who is a contemptible wretch and can scarcely express himself clearly? This verse is one of the radical proofs that the Qur’an could not have been produced by any human being, If we consider maheen (wretch) which is composed of three consonants /m/, /h/, and /n/ and the way the Qur’an has concealed the repetition of the same sounds in min hadha (than this), then one can only admit that this successive repetition of three consonants, here as in so many parts of the Book, is not given to everybody, especially that the parallelism here is between one word maheen and a combination of the same consonants in two words.(compound phonological parallelism َ‫فَلَ َّمآ َءا َسفُونَا ٱنتَقَ ْمنَا ِم ْنهُ ْم فَأ َ ْغ َر ْقنَهُ ْم أَجْ َم ِعين‬.55 55. Falamma asafoona intaqamna minhum faaghraqnahum ajmaʕeena 55. When at length they provoked Us, We exacted retribution from them, and We drowned them all. َ‫فَ َج َع ْلنَهُ ْم َسلَ ًۭفا َو َمثَ ًۭل لِّلْ َءا ِخ ِرين‬.56 56. Fajaʕalnahum salafan wamathalan lil-akhireena 56. And We made them (a people) of the past and an example to later ages 55 and 56 should be read in conjunction َ‫أَ ْم أَ ْب َر ُم ٓو ۟ا أَ ْم ًۭرا فَإِنَّا ُم ْب ِر ُمون‬.79 79. Am abramoo amran fa-inna mubrimoona 79. What! Have they settled some plan (among themselves)? But it is We Who Settle things. ُ ِ‫و ََل يَ ْمل‬.86 ِّ ‫ك ٱلَّ ِذينَ يَ ْد ُعونَ ِمن دُونِ ِه ٱل َّشفَ َعةَ إِ ََّل َمن َش ِه َد بِ ْٱل َح‬ َ‫ق َوهُ ْم يَ ْعلَ ُمون‬ َ 86. Wala yamliku alladheena yadʕoona min doonihi alshshafaʕata illa man shahida bialhaqqi wahum yaʕlamoona 86. And those whom they invoke besides Allah have no power of intercession; only he Who bears witness to the truth, and they know (him). Compound phonological parallelism is unparalleled here and can only denote the superiority of Qur’anic discourse over any other type of speech. Here, we have five consonants divided first over three words min doonihi alshsha and second over two words man shahida .One must have a strong power of speculation to know that the sounds will contiguously be matched by the firthcoming ones. Is this not a mark of the Creator’s grandeur?

Ash-Shura ‫الشّورى‬ ۟ َّ َ‫ َولَوْ بَ َسط‬.27 ‫ير‬ َ ‫ٱلِلُ ٱل ِّر ْز‬ ِ َ‫ض َولَ ِكن يُنَ ِّز ُل بِقَ َدر َّما يَ َشآ ُء إِنَّ ۥهُ ِب ِعبَا ِدِۦه خَ ِبير ب‬ ِ ْ‫ق لِ ِعبَا ِدِۦه لَبَ َغوْ ا فِى ْٱلَر‬ ًۭ ‫ص‬ 27. Walaw basata Allahu alrrizqa liʕibadihi labaghaw fee al-ardi walakin yunazzilu biqadarin ma yashao innahu biʕibadihi khabeerun baseerun 27. If Allah were to enlarge the provision for His servants, they would indeed transgress beyond all bounds through the earth; but He sends (it) down in due measure as He pleases. For He is with His servants well-acquainted, watchful. َ ْ ‫ت َو‬ َّ َ‫ض َو َما ب‬ ُ ‫و ِم ْن َءايَتِِۦه َخ ْل‬.29 ‫ير‬ ِ ‫ق ٱل َّس َم َو‬ َ ِ ْ‫ٱلر‬ ًۭ ‫ث فِي ِه َما ِمن َد ٓابَّة ۚ َوهُ َو َعلَى َج ْم ِع ِه ْم إِ َذ يَ َشآ ُء قَ ِد‬ 29. Wamin ayatihi khalqu alssamawati waal-ardi wama baththa feehima min dabbatin wahuwa ʕala jamʕihim idha yashao qadeerun 29. And among His signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them: and He Has power to gather them together when He wills. َّ ‫ض ۗ أَ ََل إِلَى‬ َّ ‫ص َر ِط‬.53 ‫صي ُر ْٱلُ ُمو ُر‬ ِ َ‫ٱلِلِ ت‬ ِ ‫ٱلِلِ ٱلَّ ِذى لَ ۥه ُ َما فِى ٱل َّس َم َو‬ ِ ِ ْ‫ت َو َما فِى ْٱلَر‬ 53. Sirati Allahi alladhee lahu ma fee alssamawati wama fee al-ardi ala ila Allahi taseeru al-omooru 53. The Way of Allah, to Whom belongs whatever is in the heavens and whatever is on earth. Behold (how) all affairs Tend towards Allah! Fussilat ‫صلت‬ ّ ُ‫ف‬ ۟ ُ‫وقَال‬.5 َ‫اب فَٱ ْع َملْ إِنَّنَا َع ِملُون‬ َ ِ‫وا قُلُوبُنَا فِ ٓى أَ ِكنَّة ِّم َّما تَ ْدعُونَآ إِلَ ْي ِه َوفِ ٓى َءا َذانِنَا َو ْق ًۭر َو ِمن بَ ْينِنَا َوبَ ْين‬ َ ًۭ ‫ك ِح َج‬ 5. Waqaloo quloobuna fee akinnatin mimma tadʕoona ilayhi wafee adhanina waqrun wamin baynina wabaynika hijabun faiʕmal innana ʕamiloona 5. They say: "Our hearts are under veils, (concealed) from that to which thou dost invite us, and in our ears is a deafness, and between us and thee is a screen: so do thou (what thou wilt); for us, we shall do (What we will!)" ۟ ‫ُوا ََل تَ ْسمع‬ ۟ ‫ال ٱلَّ ِذينَ َكفَر‬ َ‫ُوا لِهَ َذا ْٱلقُرْ َءا ِن َو ْٱل َغوْ ۟ا فِي ِه لَ َعلَّ ُك ْم تَ ْغلِبُون‬ َ َ‫وق‬.26 َ َ 26. Waqala alladheena kafaroo la tasmaʕoo lihadha alqur-ani wailghaw feehi laʕallakum taghliboona

26. The Unbelievers say "Listen not to this Qur-ān, but talk at random in the midst of its (reading), that ye may gain the upper hand!" ‫َريض‬ َ ‫ٱْلن َس ِن أَ ْع َر‬ ِ ْ ‫ َوإِ َذ ٓا أَ ْن َع ْمنَا َعلَى‬.51 ِ ‫ض َونَـَا بِ َجانِبِِۦه َوإِ َذا َم َّسهُ ٱل َّشرُّ فَ ُذو ُد َعآء ع‬ 51. Wa-idha anʕamna ʕala al-insani aʕrada wanaa bijanibihi wa-idha massahu alshsharru fadhoo duʕa-in ʕareedin 51. When We bestow favours on man, he turns away, and gets himself remote on his side (instead of' coming to Us); and when evil seizes him, (he comes) full of prolonged prayer! ُّ ‫اق َوفِ ٓى أَنفُ ِس ِه ْم َحتَّى يَتَبَيَّنَ لَهُ ْم أَنَّهُ ْٱل َح‬ ‫َىء َش ِهيد‬ َ ِّ‫ف بِ َرب‬ ْ ‫ك أَنَّ ۥهُ َعلَى ُكلِّ ش‬ ِ ‫ق ۗ أَ َولَ ْم يَ ْك‬ ِ َ‫ َسنُ ِري ِه ْم َءايَتِنَا فِى ٱلْ َءاف‬.53 53. Sanureehim ayatina fee al-afaqi wafee anfusihim hatta yatabayyana lahum annahu alhaqqu awa lam yakfi birabbika annahu ʕala kulli shay-in shaheedun 53. Soon will We show them Our Signs in the (furthest) Regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things? Ghafir ‫غافر‬ ۟ ُ‫ش َوم ْن َحوْ لَ ۥه ُ يُ َسبِّحُونَ ب َح ْم ِد َربِّ ِه ْم َوي ُْؤ ِمنُونَ ب ِهۦ َويَ ْستَ ْغفِرُونَ لِلَّ ِذينَ َءامن‬ ‫َىء رَّحْ َم ًۭة‬ ْ ‫وا َربَّنَا َو ِسعْتَ ُك َّل ش‬ َ َ َ ْ‫ٱلَّ ِذينَ يَحْ ِملُونَ ْٱل َعر‬.7 ِ ِ ۟ ‫ُوا َوٱتَّبَع‬ ۟ ‫َو ِع ْل ًۭما فَٱ ْغفِرْ لِل َّ ِذينَ تَاب‬ ‫اب ْٱل َج ِح ِيم‬ َ ‫ُوا َسبِيلَكَ َوقِ ِه ْم َع َذ‬ 7. Alladheena yahmiloona alʕarsha waman hawlahu yusabbihoona bihamdi rabbihim wayuʔminoon bihi wayastaghfiroona lilladheena amanoo rabbana wasiʕta kulla shay-in rahmatan waʕilman faighfir lilladheena taboo waittabaʕoo sabeelaka waqihim ʕathaba aljaheemi 7. Those who sustain the throne (ofAllah) and those around it sing glory and praise to their Lord; believe in Him; and implore forgiveness for those who believe: "our Lord! Thy reach is over all things, in mercy and knowledge. Forgive, then, those who turn in repentance, and follow thy path; and preserve them from the penalty of the blazing fire! ‫صلَ َح ِم ْن َءابَآئِ ِه ْم َوأَ ْز َو ِج ِه ْم َو ُذرِّ يَّتِ ِه ۚ ْم إِنَّكَ أَنتَ ْٱل َع ِزي ُز ْٱل َح ِكي ُم‬ َ ‫ت َع ْدن ٱلَّتِى َوعَدتَّهُ ْم َو َمن‬ َ ِ َّ‫ربَّنَا َوأَ ْد ِخ ْلهُ ْم َجن‬.8 8. Rabbana wa adkhilhum jannati ʕadnin allatee waʕadtahum waman salaha min abaʔihim wa azwajihim wadhurriyyatihim innaka anta alʕazeezu alHakeemu 8. "And grant, our Lord! That they enter the gardens of eternity, which thou hast promised to them, and to the righteous among their fathers, their wives, and their posterity! For thou art (He), the exalted in Might, full of wisdom.

ُ‫هُ َو ٱلَّ ِذى ي ُِري ُك ْم َءايَتِِۦه َويُنَ ِّز ُل لَ ُكم ِّمنَ ٱل َّس َمآ ِء ِر ْز ًۭق ۚا َو َما يَتَ َذ َّك ُر ِإ ََّل َمن يُ ِنيب‬.13 13. Huwa alladhee yureekum ayatihi wayunazzilu lakum mina alssama-i rizqan wama yatadhakkaru illa man yuneebu 13. He it is Who showeth you His signs, and sendeth down sustenance for you from the sky: but only those receive admonition who turn (toAllah). ۟ ‫فَٱ ْدع‬.14 َّ ‫ُوا‬ َ‫صينَ لَهُ ٱل ِّدينَ َولَوْ َك ِرهَ ْٱل َكفِرُون‬ ِ ِ‫ٱلِلَ ُم ْخل‬ 14. Faodʕoo Allaha mukhliseena lahu alddeena walaw kariha alkafiroona 14. Call ye, then, upon Allah with sincere devotion to Him, even though the unbelievers may detest it. ‫ق‬ َ ِ ‫رفِي ُع ٱل َّد َر َج‬.15 ِ ‫ش يُ ْلقِى ٱلرُّ و َح ِم ْن أَ ْم ِرِۦه َعلَى َمن يَ َشآ ُء ِم ْن ِعبَا ِدِۦه لِيُن ِذ َر يَوْ َم ٱلتَّ َل‬ ِ ْ‫ت ُذو ْٱل َعر‬ 15. Rafeeʕu alddarajati dhoo alʕarshi yulqee alrrooha min amrihi ʕala man yashao min ʕibadihi liyundhira yawma alttalaqi 15. Raised high above ranks (Or degrees), (He is) the Lord Of the Throne (of authority): by His command doth He Send the spirit (of inspiration) to any of His servants He pleases, that it may Warn (men) of the Day of Mutual Meeting, ْ َّ ‫ت ََل ظُ ْل َم ْٱليَوْ ۚ َم إِ َّن‬ ْ ۚ ‫ٱليَوْ َم تُجْ َزى ُكلُّ نَ ْفس ِب َما َك َس َب‬.17 ‫ب‬ ِ ‫ٱلِلَ َس ِري ُع ْٱل ِح َسا‬ ًۭ 17. Alyawma tujza kullu nafsin bima kasabat la thulma alyawma inna Allaha sareeʕu alhisabi 17. That Day will every soul be requited for what it earned; no injustice will there be that day, for Allah is Swift in taking account. ۚ ‫ازفَ ِة إِ ِذ ْٱلقُلُوبُ لَدَى ْٱل َحنَا ِج ِر َك ِظ ِم‬ ‫ينَ َما لِلظَّلِ ِمينَ ِم ْن َح ِميم َو ََل َشفِيع يُطَا ُع‬ َ ِ ‫وأَن ِذرْ هُ ْم يَوْ َم ٱلْ َء‬.18 18. Waandhirhum yawma al-azifati idhi alquloobu lada alhanajiri kathimeena ma lilththalimeena min hameemin wala shafeeʕin yutaʕu 18. Warn them of the day that is (ever) drawing near, when the hearts will (come) right up to the throats to choke (them); no intimate friend nor intercessor will the wrong-doers have, who could be listened to. َ‫اس ََل ي ُْؤ ِمنُون‬ َ ‫إِ َّن ٱلسَّا َعةَ َل َءاتِيَ ًۭة ََّل َري‬.59 ِ َّ‫ْب فِيهَا َولَ ِك َّن أَ ْكثَ َر ٱلن‬ 59. Inna alssaʕata laatiyatun la rayba feeha walakinna akthara alnnasi la yuʔminoona 59. The Hour will certainly come: therein is no doubt: yet most men believe not. َ‫وقَا َل َربُّ ُك ُم ٱ ْدعُونِ ٓى أَ ْستَ ِجبْ لَ ُك ۚ ْم إِ َّن ٱلَّ ِذينَ يَ ْستَ ْكبِرُونَ ع َْن ِعبَا َدتِى َسيَ ْد ُخلُونَ َجهَنَّ َم دَا ِخ ِرين‬.61 َ

60. Waqala rabbukumu odʔoonee astajib lakum inna alladheena yastakbiroona ʔan ʔibadatee sayadkhuloona jahannama dakhireena 60. And your Lord says: "call on Me; I Will answer your (prayer): but those who are too arrogant to serve Me will surely find themselves in hell in humiliation!" ۟ ُ‫طفَـة ثُ َّم ِم ْن َعلَقَة ثُ َّم ي ُْخر ُج ُك ْم ِط ْف ًۭل ثُ َّم لِتَ ْبلُ ُغ ٓو ۟ا أَ ُش َّد ُك ْم ثُ َّم لِتَ ُكون‬ ْ ُّ‫ه َُو ٱلَّ ِذى َخلَقَ ُكم ِّمن تُ َراب ثُ َّم ِمن ن‬.67 ‫ُوخ ۚا َو ِمن ُكم َّمن يُتَ َوفَّى ِمن‬ ًۭ ‫وا ُشي‬ ِ َ‫قَ ْب ۖ ُل َولِتَ ْبلُ ُغ ٓو ۟ا أَ َج ًۭل ُّم َس ًۭمى َولَ َعلَّ ُك ْم تَ ْعقِلُون‬ 67. Huwa alladhee khalaqakum min turabin thumma min nutfatin thumma min ʔalaqatin thumma yukhrijukum tiflan thumma litablughoo ashuddakum thumma litakoonoo shuyookhan waminkum man yutawaffa min qablu walitablughoo ajalan musamman walaʔallakum taʔqiloona 67. It is He Who has Created you from dust, then from a sperm-drop, then from a leech-like clot; then does He get you out (into the light) as a child: then lets you (grow and) reach your age of full strength; then lets you become old, though of you there are some who die before; and lets you reach a term appointed; in order that ye may learn wisdom. ۟ ‫ٱلَّ ِذينَ َك َّذب‬.70 َ‫ب َوبِ َمآ أَرْ َس ْلنَا ِبِۦه ُر ُسلَن َۖا فَ َسوْ فَ يَ ْعلَ ُمون‬ ِ َ‫ُوا بِ ْٱل ِكت‬ 70. Alladheena kadhdhaboo bialkitabi wabima arsalna bihi rusulana fasawfa yaʔlamoona 70. Those who reject the book and the(revelations) with which We sent Our messengers: but soon shall they know َ ْ ‫ َذلِ ُكم بِ َما ُكنتُ ْم تَ ْف َرحُونَ فِى‬.75 ِّ ‫ض بِ َغي ِْر ْٱل َح‬ َ‫ق َوبِ َما ُكنتُ ْم تَ ْم َرحُون‬ ِ ْ‫ٱلر‬ 75. Dhalikum bima kuntum tafrahoona fee al-ardi bighayri alhaqqi wabima kuntum tamrahoona 75. "That was because Ye were wont to rejoice on the earth in things other than the Truth, and that ye were wont to be insolent. Az-Zumar ‫ال ّ مر‬ ۟ ‫أَ ََل ِ َّلِلِ ٱلدِّينُ ْٱل َخالِصُ ۚ َوٱل َّ ِذينَ ٱتَّخَ ُذ‬.3 َّ ‫ٱلِلِ ُز ْلفَ ٓى إِ َّن‬ َّ ‫وا ِمن دُونِ ِٓۦه أَوْ لِيَآ َء َما نَ ْعبُ ُدهُ ْم إِ ََّل لِيُقَ ِّربُونَآ إِلَى‬ ‫ٱلِلَ يَحْ ُك ُم َب ْينَهُ ْم فِى َما هُ ْم ِفي ِه‬ َّ ‫يَ ْختَلِفُونَ ۗ إِ َّن‬ ‫ب َكفَّار‬ ًۭ ‫ٱلِلَ ََل يَ ْه ِدى َم ْن ه َُو َك ِذ‬ 3. Ala lillahi alddeenu alkhalisu waalladheena ittakhadhoo min doonihi awliyaa ma naʔbuduhum illa liyuqarriboona ila Allahi zulfa inna Allaha yahkumu baynahum fee ma hum feehi yakhtalifoona inna Allaha la yahdee man huwa kadhibun kaffarun 3. Is it not to Allah that sincere devotion is due? But those who take for protectors others than Allah (say): "we only serve them in order that they may bring us nearer to Allah ." Truly Allah

will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful. ُ ُ‫لَّوْ أَ َرا َد ٱللـ َهُ أَن يَتَّ ِخ َذ َولَ ًۭدا َّلَّصْ طَفَى ِم َّما يَ ْخل‬.َ ‫ق َما يَ َشآ ُء ۚ ُس ْب َحنَ ۥهُ ۖ هُ َو ٱللَّـهُ ْٱل َو ِح ُد ْٱلقَهَّا ُر‬ 4. Law arada Allahu an yattakhidha waladan laistafa mimma yakhluqu ma yashao subhanahu huwa Allahu alwahidu alqahharu 4. Had Allah wished to take to Himself a son, He could have chosen whom He pleased Out of those whom He doth create: but Glory be to Him! (He is above Such things.) He isAllah, the One, the Irresistible َّ ‫ار َويُ َك ِّو ُر ٱلنَّهَا َر َعلَى ٱلَّ ْي ِل ۖ َو َس َّخ َر ٱل‬ ِّ ‫ض بِٱ ْل َح‬ ‫س َو ْٱلقَ َم َر ۖ ُك ًۭلٌّ يَجْ ِرى ِلَ َجل‬ َ َ‫ َخل‬.5 َ ‫ش ْم‬ َ ْ‫ت َو ْٱلَر‬ ِ ‫ق ٱل َّس َم َو‬ ِ َ‫ق ۖ يُ َك ِّو ُر ٱلَّ ْي َل َعلَى ٱلنَّه‬ ْ ْ َ َّ .‫ُّم َسمى ۗ أ ََل ه َُو ٱل َع ِزي ُز ٱل َغفار‬ 5. Khalaqa alssamawati waal-arda bialhaqqi yukawwiru allayla ʕala alnnahari wayukawwiru alnnahara ʕala allayli wasakhkhara alshshamsa waalqamara kullun yajree li-ajalin musamman ala huwa alʔazeezu alghaffaru 5. He created the heavens and the earth in true (proportions): He makes the Night Overlap the day, and the day Overlap the Night: He has subjected the sun and the moon (To His law): each one follows a course for a time appointed. is not He the exalted in power He Who forgives again and again? ِّ ‫( ا ْل َح‬the truth) There is a praphological parallelism between khalaqa ‫ق‬ َ َ‫( َخل‬created) and alhaq ‫ق‬ which in Arabic are written in roughly the same manner (no dots or diacritics were used in Arabic when the Qur’an was revealed) ۟ ‫فٱ ْعبُد‬.15 ُ‫ك هُ َو ْٱل ُخس َْرانُ ْٱل ُمبِين‬ َ ِ‫ُوا َما ِش ْئتُم ِّمن دُونِِۦه ۗ قُلْ إِ َّن ْٱل َخ ِس ِرينَ ٱلَّ ِذينَ َخ ِسر ُٓو ۟ا أَنفُ َسهُ ْم َوأَ ْهلِي ِه ْم يَوْ َم ْٱلقِيَ َم ِة ۗ أَ ََل َذل‬ 15. Faʕobudoo ma shiʔtum min doonihi qul inna alkhasireena alladheena khasiroo anfusahum waahleehim yawma alqiyamati ala dhalika huwa alkhusranu almubeenu 15. "Serve ye what ye will besides Him." Say: "truly, those in loss are those who lose their own souls and their people on the Day of Judgment: ah! That is indeed the (real and) evident loss! Notice the polyptoton highlighted here just to draw attention to the fact that nowehere else in this book did I draw attention to phonological parallelism based on this figure though this is highly prolific and is genuinely used in the Qur’an.. َّ ‫ك ٱلَّ ِذينَ هَدَىهُ ُم‬ َ ِ‫ٱلَّ ِذينَ يَ ْستَ ِمعُونَ ْٱلقَوْ َل فَيَتَّبِعُونَ أَحْ َسنَ ٓۥه ُ ۚ أُ ۟و ٓلَئ‬.18 ُ ‫ٱلِل‬ 18. Alladheena yastamiʕoona alqawla fayattabiʕoona ahsanahu olaʔika alladheena hadahumu Allahu waolaʔika hum oloo al-albabi

18. Those who listen to the word, and follow the best (meaning) in it: those are the ones Whom Allah has guided, and those are the ones endued with understanding َّ ‫أَفَ َم ْن َح‬.19 ‫ار‬ ِ ‫ق َعلَ ْي ِه َكلِ َمةُ ْٱل َع َذا‬ ِ َّ‫ب أَفَأَنتَ تُنقِ ُذ َمن فِى ٱلن‬ 19. Afaman haqqa ʕalayhi kalimatu alʕadhabi afaanta tunqidhu man fee alnnari 19. Is, then, one against whom the decree of punishment is justly due (equal to one who eschews evil)? Wouldst thou, then, deliver one (who is) in the Fire? َّ ‫ث ِكت ًَۭبا ُّمتَ َشبِ ًۭها َّمثَانِ َى تَ ْق َش ِعرُّ ِم ْنهُ ُجلُو ُد ٱلَّ ِذينَ يَ ْخ َشوْ نَ َربَّهُ ْم ثُ َّم تَلِينُ ُجلُو ُدهُ ْم َوقُلُوبُهُ ْم إِلَى ِذ ْك ِر‬ َّ َ‫ٱلِلِ ۚ َذلِك‬ ِ ‫ٱلِلُ نَ َّز َل أَحْ سَنَ ْٱل َح ِدي‬.23 َّ ‫هُدَى ٱللـ َ ِه يَ ْه ِدى بِِۦه َمن يَ َشآ ُء ۚ َو َمن يُضْ لِ ِل‬ ‫ٱلِلُ فَ َما لَ ۥه ُ ِم ْن هَاد‬ 23. Allahu nazzala ahsana alhadeethi kitaban mutashabihan mathaniya taqshaʕirru minhu juloodu alladheena yakhshawna rabbahum thumma taleenu julooduhum waquloobuhum ila thikri Allahi thalika huda Allahi yahdee bihi man yashao waman yudlili Allahu fama lahu min hadin 23. Allah has revealed (from time to time) the most beautiful Message in the form of a book, consistent with itself, (Yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah's praises. Such is the guidance of Allah: He guides therewith Whom He pleases, but such as Allah leaves to stray, can have none to guide. ۟ ُ‫ب يَوْ م ْٱلقِيَم ِة ۚ َوقِي َل لِلظَّلِ ِمينَ ُذوق‬ َ‫وا َما ُكنتُ ْم تَ ْك ِسبُون‬ َ َ ِ ‫أَفَ َمن يَتَّقِى بِ َوجْ ِهِۦه س ُٓو َء ْٱل َع َذا‬.2َ 24. Afaman yattaqee biwajhihi soo-a alʕadhabi yawma alqiyamati waqeela lilththalimeena dhooqoo ma kuntum taksiboona 24. Is, then, one who has to fear the brunt of the penalty on the day of Judgment (and receive it) on his face, (like one guarded therefrom)? It will be said to the wrong-doers: "Taste ye (the fruits of) what ye earned! َّ ‫ك بِٱلَّ ِذينَ ِمن دُونِِۦه ۚ َو َمن يُضْ لِ ِل‬ َّ ‫ْس‬ ‫ٱلِلُ فَ َما لَ ۥه ُ ِم ْن هَاد‬ َ َ‫ٱلِلُ بِ َكاف َع ْب َد ۥهُ ۖ َويُ َخ ِّوفُون‬ َ ‫أَلَي‬.36 36. Alaysa Allahu bikafin aʕbdahu wayukhawwifoonaka bialldheena min doonihi waman yudlili Allahu fama lahu min hadin 36. Is not Allah enough for His servant? But they try to frighten thee with other (gods) besides Him! For such as Allah leaves to stray, there can be no guide. َّ ‫ْس‬ ‫ٱلِلُ بِ َع ِزيز ِذى ٱنتِقَام‬ َ ‫ضل ۗ أَلَي‬ ِ ‫ َو َمن يَ ْه ِد ٱللـ َهُ فَ َما لَ ۥه ُ ِمن ُّم‬.37 37. Waman yahdi Allahu fama lahu min mudillin alaysa Allahu biʕazeezin dhee intiqamin

37. And such as Allah doth Guide there can be none to lead astray. Is not Allah Exalted in Power, (able to enforce His Will), Lord of retribution? َّ ‫ّللاُ قُلْ أَفَ َرأَ ْيتُ ْم َما تَ ْد ُعونَ ِم ْن دُو ِن اللـ َّ ِه إِ ْن أَ َرا َدنِ َي‬ َّ ‫ض لَيَقُولُ َّن‬ ‫ّللاُ بِضُر هَلْ ه َُّن‬ َ َ‫ َولَئِ ْن َسأ َ ْلتَهُ ْم َم ْن َخل‬.38 َ ْ‫ت َو ْالَر‬ ِ ‫ق ال َّس َما َوا‬ َّ ‫ات َرحْ َمتِ ِه قُلْ َح ْسبِ َي‬ ُ ‫ض ِّر ِه أَوْ أَ َرا َدنِي بِ َرحْ َمة هَلْ ه َُّن ُم ْم ِس َك‬ ُ َ‫اشف‬ ُ ‫ات‬ َ‫ّللاُ َعلَ ْي ِه يَتَ َو َّك ُل ْال ُمتَ َو ِّكلُون‬ ِ ‫َك‬ 38. Walaʔin saaltahum man khalaqa alssamawati waal-arda layaqoolunna Allahu qul afaraaytum ma tadʕoona min dooni Allahi in aradaniya Allahu bidurrin hal hunna kashifatu durrihi aw aradanee birahmatin hal hunna mumsikatu rahmatihi qul hasbiya Allahu ʕalayhi yatawakkalu almutawakkiloona 38. If indeed thou ask them Who it is that created the heavens and the earth, they would be sure to say. "Allah ". Say: "See ye then? The things that ye invoke besidesAllah, can they, If Allah wills some penalty For me, remove His penalty? Or if He wills some Grace for me, can they keep back His Grace?" Say: "Sufficient is Allah for me! In Him trust those Who put their trust." The power of this verse is that it uses phonological parallelism between 3 different words in the space of four or five lines without impacting the meaning: waal-arda, durrin and aradaniya َ‫اب لَوْ أَ َّن لِى َكر ًَّۭة فَأ َ ُكونَ ِمنَ ْٱل ُمحْ ِسنِين‬ َ ‫أَوْ تَقُو َل ِحينَ تَ َرى ْٱل َع َذ‬.58 58. Aw taqoola heena tara alʕadhaba law anna lee karratan faakoona mina almuhsineena 58. "Or (lest) it should say when it (actually) sees the penalty, "If only I had another chance, I should certainly be Among those who do good!" SAD ‫صاد‬ ۟ ‫ َك ْم أَ ْهلَ ْكنَا ِمن قَ ْبلِ ِهم ِّمن قَرْ ن فَنَاد‬.3 ‫َوا و َََّلتَ ِحينَ َمنَاص‬ 3. Kam ahlakna min qablihim min qarnin fanadaw walata heena manasin 3. How many generations before them did We destroy? In the end they cried (for mercy) when there was no longer time for being saved! ‫اب‬ ْ ‫أَ َج َع َل ٱلْ َءالِهَةَ إِلَ ًۭها َو ِحدا ۖ إِ َّن هَ َذا لَش‬.5 ًۭ ‫َىء ُع َج‬ 5. Ajaʕala al-alihata ilahan wahidan inna hatha lashay-on ʕujabun 5. "Has he made the gods (all) into oneAllah? Truly this is a wonderful thing!" ُ‫ك ْٱلـأَحْ َزاب‬ َ ِ‫ َوثَ ُمو ُد َوقَوْ ُم لُوط َوأَصْ َحبُ ْلـَ ْي َك ِة ۚ أُ ۟و ٓلَئ‬.13 13. Wathamoodu waqawmu lootin waas-habu al-aykati olaʔika al-ahzabu

13. And Thamūd, and the people of Lūṭ, and the Companions of the Wood; such were the Confederates. ‫ب‬ َ ‫إِ َّن هَ َذ ٓا أَ ِخى لَ ۥه ُ تِس ًْۭع َوتِ ْسعُونَ نَ ْع َج ًۭة َولِ َى نَع‬.23 ِ ‫ْج ًۭة َو ِحد ًَۭة فَقَا َل أَ ْكفِ ْلنِيهَا َو َع َّزنِى فِى ْٱل ِخطَا‬ 23. Inna hadha akhee lahu tisʕun watisʕoona naʕjatan waliya naʕjatun wahidatun faqala akfilneeha waʕazzanee fee alkhitabi 23. "This man is my brother: He has nine and ninety ewes, and I have (but) one: Yet he says, "Commit her to my care," and is (moreover) harsh to me in speech." ‫ُّوب إِ ْذ نَادَى َربَّ ٓۥهُ أَنِّى َم َّسنِ َى ٱل َّش ْيطَنُ بِنُصْ ب َو َع َذاب‬ َ ‫و ْٱذ ُكرْ َع ْب َدنَآ أَي‬.َ1 َ 41. Waodhkur ʕabdana ayyooba idh nada rabbahu annee massaniya alshshaytanu binusbin waʕathabin 41. Commemorate Our Servant Job.Behold he cried to his Lord: "the evil one has afflicted me with distress and suffering!" ‫اب‬ ًۭ ‫ار ًۭد َو َش َر‬ ِ َ‫ٱرْ ُكضْ بِ ِرجْ لِكَ ۖ هَ َذا ُم ْغتَ َسل ب‬.42 42. Orkud birijlika hadha mughtasalun baridun washarabun 42. (The command was given:) "Strike with thy foot: here is (water) wherein to wash, coal and refreshing, and (water) to drink." ْ َ‫قَا َل ف‬.77 ‫ك َر ِج ًۭيم‬ َ َّ‫ٱخرُجْ ِم ْنهَا فَإِن‬ 77. Qala faokhruj minha fa-innaka rajeemun 77. (Allah) said: "Then get thee out from here: for thou art rejected, accursed. If there is any verse in the Qur’an which proves that phonological parallelism is used in this Book to constitute a challenge to mankind, it is this one. Phonological parallelism is total here, since the order of the consonanats is not altered/r/ is followed by /j/, then/m/, and finally /n/. See how the first /r/ and /j/ are from a separate word and how /m/ and/n/ are part of another one, The second word rajeemun, however, groups the four consonants. This is unequalled in the history of verse composition especially that the word rajeemun is rarely used in the Quran. ‫ِّين‬ َ ‫ َوإِ َّن َعلَ ْي‬.78 ِ ‫ك لَ ْعنَتِ ٓى إِلَى يَوْ ِم ٱلد‬ 78. Wa-inna ʕalayka laʕnatee ila yawmi alddeeni 78. "And My Curse shall be on thee till the Day of Judgment The same observation as in 77 could be made here, only that the consonants are not arranged in the same manner in the two sets.

Assaffat ‫صفّات‬ ّ ‫ال‬ ‫ك َخي ًْۭر نُّ ُزَل أَ ْم َش َج َرةُ ٱل َّزقُّو ِم‬ َ ِ‫أَ َذل‬.62 62. Adhalika khayrun nuzulan am shajaratu alzzaqqoomi 62. Is that the better entertainment or the tree of zaqqūm? َ‫فَهُ ْم َعلَ ٓى َءاثَ ِر ِه ْم يُ ْه َر ُعون‬.70 70. Fahum ʕala atharihim yuhraʕoona 70. So they (too) were rushed down on their footsteps! َ‫ض َّل قَ ْبلَهُ ْم أَ ْكثَ ُر ْٱلَ َّولِين‬ َ ‫ولَقَ ْد‬.71 َ 71. Walaqad dalla qablahum aktharu al-awwaleena 71. And truly before them, many of the ancients went astray; َ‫ولَقَ ْد أَرْ َس ْلنَا فِي ِهم ُّمن ِذ ِرين‬.72 َ 72. Walaqad arsalna feehim mundhireena 72. But We sent aforetime, among them, (messengers) to admonish them; َ‫فَٱنظُرْ َك ْيفَ َكانَ َعقِبَةُ ْٱل ُمن َذ ِرين‬.73 73. Faonthur kayfa kana ʕaqibatu almundhareena 73. Then see what was the end of those who were admonished (but heeded not) َ‫وتَ َر ْكنَا َعلَ ْي ِه فِى ٱلْ َءا ِخ ِرين‬.78 َ 78. Watarakna ʕalayhi fee al-akhireena 78. And We left (this blessing) for him among generations to come in later times: َ‫ َسلَم َعلَى نُوح فِى ْٱل َعلَ ِمين‬.79 79. Salamun ʕala noohin fee alʕalameena 79. "Peace and salutation to Noah among the nations!" َ‫ثُ َّم أَ ْغ َر ْقنَا ٱلْ َءا َخ ِرين‬.82 82. Thumma aghraqna al-akhareena

82. Then the rest We overwhelmed in the Flood َّ َ‫أَئِ ْفكا َءالِهَ ًۭة ُدون‬.86 َ‫ٱلِلِ تُ ِري ُدون‬ 86. A-ifkan alihatan doona Allahi tureedoona 86. "Is it a falsehood gods other than Allah that ye desire? Notice the internal rhyme between doona and tureedoona َ‫فَ َما ظَنُّ ُكم بِ َربِّ ْٱل َعلَ ِمين‬.87 87. Fama thannukum birabbi alʕalameena 87. "Then what is your idea about the Lord of the worlds?" ْ ‫فَنَظَ َر ن‬.88 ‫ُوم‬ ِ ‫َظ َر ًۭة فِى ٱلنُّج‬ 88. Fanathara nathratan fee alnnujoomi 88. Then did he cast a glance at the stars, 86 to 88 all make use of the repetition of the following consonannats /d/or /dh/ and /n/ ‫وقَا َل إِنِّى َذا ِهب إِلَى َربِّى َسيَ ْه ِدي ِن‬.99 َ 99. Waqala innee dhahibun ila rabbee sayahdeeni 99. He said: "I will go to my Lord! HeWill surely guide me! ‫فَبَ َّشرْ نَهُ بِ ُغلَم َحلِيم‬.101 101. Fabashsharnahu bighulamin haleemin 101. So We gave him the good news of a boy ready to suffer and forbear. ‫ت ٱ ْف َعلْ َما تُ ْؤ َمرُ َستَ ِج ُدنِ ٓى إِن َشآ َء‬ َ ‫فَلَ َّما بَلَ َغ َم َعهُ ٱل َّس ْع َى قَا َل يَبُنَ َّى إِنِّ ٓى أَ َرى فِى ْٱل َمن َِام أَنِّ ٓى أَ ْذبَ ُح‬.112 ِ َ‫ك فَٱنظُرْ َما َذا تَ َرى قَا َل ٓيَأَب‬ َّ َ‫ٱلِلُ ِمنَ ٱلصَّبِ ِرين‬ 102. Falamma balagha maʕahu alssaʕya qala ya bunayya innee ara fee almanami annee adhbahuka faonthur matha tara qala ya abati ifʕal ma tuʔmaru satajidunee in shaa Allahu mina alssabireena 102. Then, when (the son) reached (the age of) (serious) work with him, He said: "O my son I see in vision that I offer thee in sacrifice: now see what is thy view!" (The son) said: "O my

father! Do as thou art commanded: thou will find me, If Allah so wills one practising patience and constancy!" ‫فَلَ َّمآ أَ ْسلَ َما َوتَلَّ ۥهُ لِ ْل َجبِي ِن‬.103 103. Falamma aslama watallahu liljabeeni 103. So when they had both submitted their wills (to Allah), And he had laid him prostrate on his forehead (For sacrifice), َ‫ك نَجْ ِزى ْٱل ُمحْ ِسنِين‬ َ ِ‫ص َّد ْقتَ ٱلرُّ ْءيَآ إِنَّا َك َذل‬ َ ‫قَ ْد‬.105 105. Qad saddaqta alrruʔya inna kadhalika najzee almuhsineena 105. "Thou hast already fulfilled the vision!" thus indeed do We reward those who do right. َ‫َب ْٱل ُم ْستَبِين‬ َ ‫ َو َءاتَ ْينَهُ َما ْٱل ِكت‬.117 117. Waataynahuma alkitaba almustabeena 117. And We gave them the book which helps to make things clear; َ‫ َسلَم َعلَى ُمو َسى َوهَرُون‬.120 120. Salamun ʕala moosa waharoona 120. "Peace and salutation to Moses and Aaron!" َ‫اس لَ ِمنَ ْٱل ُمرْ َسلِين‬ َ َ‫وإِ َّن إِ ْلي‬.123 َ 123. Wa-inna ilyasa lamina almursaleena 123. So also was Elias among those sent (by Us). َ‫أَتَ ْد ُعونَ بَع ًْۭـلـا َوتَ َذرُونَ أَحْ َسنَ ْٱلخَ لِقِين‬.125 125. Atadʕoona baʕlan watadharoona ahsana alkhaliqeena 125. "Will ye call upon baal And forsake the Best of Creators, َ‫ثُ َّم َد َّمرْ نَا ٱلْ َءا َخ ِرين‬.136 136. Thumma dammarna al-akhareena 136. Then We destroyed the rest. َ‫س لَ ِمنَ ْٱل ُمرْ َسلِين‬ َ ُ‫ َوإِ َّن يُون‬.139

139. Wa-inna yoonusa lamina almursaleena 139. So also was Jonah among those sent (by Us). َ‫وإِنَّا لَنَحْ نُ ْٱل ُم َسبِّحُون‬.166 َ 166. Wa-inna lanahnu almusabbihoona 166. "And we are verily those who declare (Allah's) glory!" Yasin ‫يس‬ َ‫إِنَّا َج َع ْلنَا فِ ٓى أَ ْعنَقِ ِه ْم أَ ْغلَ ًۭل فَ ِه َى إِلَى ْٱلَ ْذقَا ِن فَهُم ُّم ْق َمحُون‬.8 8. Inna jaʕalna fee aʕnaqihim aghlalan fahiya ila al-athqani fahum muqmahoona 8. We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see). ‫ون‬ ِ ‫ َءأَتَّ ِخ ُذ ِمن دُونِ ِٓۦه َءالِهَة إِن يُ ِر ْد ِن ٱلرَّحْ َمنُ بِضُر ََّل تُ ْغ ِن َعنِّى َشفَ َعتُهُ ْم َشي ًْۭـا َو ََل يُنقِ ُذ‬.23 23. Aattakhidhu min doonihi alihatan in yuridni alrrahmanu bidurrin la tughni ʕannee shafaʕatuhum shay-an wala yunqidhooni 23. "Shall I take (other) gods besides Him? If (Allah) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me. ‫ضلَل ُّمبِين‬ َ ‫إِنِّ ٓى إِ ًۭذا لَّفِى‬.24 24. Innee idhan lafee dalalin mubeenin 24."I would indeed, if I were to do so, be in manifest error. ‫َاز َل َحتَّى عَا َد َكٱلْعُرْ جُو ِن ْٱلقَ ِديم‬ َ ِ ‫و ْٱلقَ َم َر قَ َّدرْ نَهُ َمن‬.39 39. Waalqamara qaddarnahu manazila hatta ʕada kaalʕurjooni alqadeemi 39. And the Moon, We have measured for her mansions (to traverse) till she returnslike the old (and withered) lower part of a date-stalk. ۟ ‫ين‬ ًۭ ِ‫أَلَ ْم أَ ْعهَ ْد إِلَ ْي ُك ْم يَبَنِ ٓى َءا َد َم أَن ََّل تَ ْعبُدُوا ٱل َّش ْيطَنَ إِنَّ ۥهُ لَ ُك ْم َع ُد ًۭ ٌّو ُّمب‬.61 60. Alam aʕhad ilaykum ya banee adama an la taʕbudoo alshshaytana innahu lakum ʕaduwwun mubeenun

60. "Did I not enjoin on you, o ye children of Adam, that ye should not worship satan; for that he was to you an enemy avowed? Verse 60 repeats the same (9) consonants in two different stretches of words. This is frequently found in the Qur’an and is another instance of the challenge posed by the Book of Allah to mankind. ۟ ُ‫ٱليَوْ م ن َْختِ ُم َعلَ ٓى أَ ْف َو ِه ِه ْم َوتُ َكلِّ ُمنَآ أَ ْي ِدي ِه ْم َوتَ ْشهَ ُد أَرْ ُجلُهُم بما َكان‬.65. َ‫وا يَ ْك ِسبُون‬ َِ َ ْ 65. Alyawma nakhtimu ʕala afwahihim watukallimuna aydeehim watashhadu arjuluhum bima kanoo yaksiboona 65. That Day shall We set a seal on their mouths. But their hands will speak to Us, and their feet bear witness, to all that they did. ‫ين‬ ًۭ ِ‫ان ُّمب‬ ًۭ ‫ َو َما َعلَّ ْمنَهُ ٱل ِّش ْع َر َو َما يَنبَ ِغى لَ ٓۥهُ إِ ْن ه َُو إِ ََّل ِذ ْك ًۭر َوقُرْ َء‬.69 69. Wama ʕallamnahu alshshiʕra wama yanbaghee lahu in huwa illa dhikrun waqur-anun mubeenun 69. We have not instructed the (Prophet) in poetry, nor is it meet for him: this is no less than a message and a Qur-ān making things clear: ْ َ‫أَ َولَ ْم يَ َروْ ۟ا أَنَّا َخلَ ْقنَا لَهُم ِّم َّما َع ِمل‬.71 َ‫ت أَ ْي ِدينَآ أَ ْن َع ًۭما فَهُ ْم لَهَا َملِ ُكون‬ 71. Awa lam yaraw anna khalaqna lahum mimma ʕamilat aydeena anʕaman fahum laha malikoona 71. See they not that it is We Who have created For them among the things Which our hands have fashioned Cattle, which are under Their dominion? َ‫ك قَوْ لُهُ ْۘ ْم إِنَّا نَ ْعلَ ُم َما ي ُِسرُّ ونَ َو َما يُ ْعلِنُون‬ َ ‫فَ َل يَحْ ُزن‬.76 76. Fala yahzunka qawluhum inna naʕlamu ma yusirroona wama yuʕlinoona 76. Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose. Fatir ‫فاطر‬ ۟ ُ ‫ ثُ َّم أَ َخ ْذ‬.26 ‫ير‬ ِ ‫ت ٱلَّ ِذينَ َكفَرُوا فَ َك ْيفَ َكانَ نَ ِك‬ 26. Thumma akhadhtu alladheena kafaroo fakayfa kana nakeeri 26. In the end did I Punish those who rejected Faith: and how (terrible) was My rejection (of them)!

Saba ‫سبأ‬ ‫اب ِّمن ِّرجْ ز أَلِ ًۭيم‬ َ ِ‫وٱلَّ ِذينَ َس َعوْ فِ ٓى َءايَتِنَا ُم َع ِج ِزينَ أُ ۟و ٓلَئ‬.5 َ ًۭ ‫ك لَهُ ْم َع َذ‬ 5. Waalladheena saʕaw fee ayatina muʕajizeena olaʔika lahum ʕadhabun min rijzin aleemin 5. But those who strive against Our Signs, to frustrate them, for such will be a penalty, a punishment most humiliating. ۟ ُ‫سرْ ۖ ِد َوٱ ْعمل‬ َّ ‫أَ ِن ٱ ْع َملْ َسبِغَت َوقَدِّرْ فِى ٱل‬.11 ‫ير‬ َ ‫وا‬ ِ َ‫صلِح ۖا إِنِّى بِ َما تَ ْع َملُونَ ب‬ َ ًۭ ‫ص‬ 11. Ani iʕmal sabighatin waqaddir fee alssardi waiʕmaloo salihan innee bima taʕmaloona baseerun 11. (commanding), "make thou coats of mail, balancing well the rings of chain armour, and work ye righteousness; for be sure I see (clearly) all that ye do." ۟ َ ‫ارنَا َوظَلَ ُم ٓو ۟ا أَنفُ َسهُ ْم فَ َج َع ْلنَهُ ْم أَ َحا ِد‬ ‫صبَّار َش ُكور‬ َ ِّ‫يث َو َم َّز ْقنَهُ ْم ُك َّل ُم َم َّز ۚق إِ َّن فِى َذلِكَ َل َءايَت لِّ ُكل‬ ِ َ‫فَقَالُوا َربَّنَا بَ ِع ْد بَ ْينَ أَ ْسف‬.19 19. Faqaloo rabbana baʕid bayna asfarina wathalamoo anfusahum fajaʕalnahum ahadeetha wamazzaqnahum kulla mumazzaqin inna fee dhalika laayatin likulli sabbarin shakoorin 19. But they said: "Our Lord! place longer distances between our journey-stages": but they wronged themselves (therein). At length We made them as a tale (that is told), and We dispersed them all in scattered fragments. Verily in this are signs for every (soul that is) patiently constant and grateful. Al Ahzab ‫األح اب‬ ُّ ِ‫ٱلِل‬ َّ ِ‫روتَظُنُّونَ ب‬ ‫ٱلظنُون َ۠ا‬ َ ‫ت ْٱلَ ْب‬ ِ ‫ص ُر َوبَلَ َغ‬ ِ ‫إِ ْذ َجآ ُءو ُكم ِّمن فَوْ قِ ُك ْم َو ِم ْن أَ ْسفَ َل ِمن ُك ْم َوإِ ْذ زَ ا َغ‬.11 َ ‫ت ْٱلقُلُوبُ ْٱل َحنَا ِج‬ 10. Idh jaookum min fawqikum wamin asfala minkum wa-ith zaghati al-absaru wabalaghati alquloobu alhanajira watathunnoona biAllahi alththunoona 10. Behold! they came on you from above you and from below you, and behold, the eyes became dim and the hearts gaped Up to the throats, and ye imagined various(Vain) thoughts about Allah! َّ ‫ َوإِ ْذ يَقُو ُل ْٱل ُمنَفِقُونَ َوٱلَّ ِذينَ فِى قُلُوبِ ِهم َّم َرض َّما َو َع َدنَا‬.12 ‫ُورا‬ ًۭ ‫ٱلِلُ َو َرسُولُ ٓۥهُ إِ ََّل ُغر‬ ًۭ 12. Wa-idh yaqoolu almunafiqoona waalladheena fee quloobihim maradun ma waʕadana Allahu warasooluhu illa ghurooran

12. Find behold! The Hypocrites and those in whose hearts is a disease (even) say: "Allah and His messenger promised us nothing but delusions!" َّ ‫قَ ْد يَ ْعلَ ُم‬.18 ‫س إِ ََّل قَلِيل‬ َ ْ‫ٱلِلُ ْٱل ُم َع ِّوقِينَ ِمن ُك ْم َو ْٱلقَآئِلِينَ ِ ِْل ْخ َونِ ِه ْم هَلُ َّم إِلَ ْينَا َو ََل يَأْتُونَ ْٱلبَأ‬ 18. Qad yaʕlamu Allahu almuʕawwiqeena minkum waalqaʔileena li-ikhwanihim halumma ilayna wala yaʔtoona albaʔsa illa qaleelan 18. Verily Allah knows those among you who keep back (Men) and those who say to their brethren, "come along to us", but come not to the fight except for just a little while ۟ ُ‫ب يَسْـَلُونَ ع َْن أَنبَآئِ ُك ْم َولَوْ َكان‬ ۟ ‫ت ْٱلَحْ زَ ابُ يَ َو ُّد‬ ۟ ‫اب لَ ْم يَ ْذهَب‬ ‫وا فِي ُكم َّما قَتَلُ ٓو ۟ا‬ َ ‫يَحْ َسبُونَ ْٱلَحْ َز‬.21 ِ ‫وا لَوْ أَنَّهُم بَا ُدونَ فِى ْٱلَ ْع َرا‬ ِ ْ‫ُوا َوإِن يَأ‬ ‫إِ ََّل قَلِ ًۭيل‬ 20. Yahsaboona al-ahzaba lam yadhhaboo wa-in yaʔti al-ahzabu yawaddoo law annahum badoona fee al-aʕrabi yasʔaloona ʔan anbaʔikum walaw kanoo feekum ma qataloo illa qaleelan 20. They think that the confederates have not withdrawn; and if the Confederates should come (again), they would wish they were in the deserts (wandering) among the bedouins, and seeking news about you (from a safe distance); and if they were in your midst, they would fight but little َّ َ‫ضا لَّ ْم تَطَـ ُوهَا َو َكان‬ ‫يرا‬ ْ ‫ٱلِل ُ َعلَى ُك ِّل ش‬ َ ْ‫وأَوْ َرثَ ُك ْم أَر‬.27 َ ًۭ ْ‫ضهُ ْم َو ِديَ َرهُ ْم َوأَ ْم َولَهُ ْم َوأَر‬ ًۭ ‫َىء قَ ِد‬ 27. Waawrathakum ardahum wadiyarahum waamwalahum waardan lam tataʔooha wakana Allahu ʕala kulli shay-in qadeeran 27. And He made you heirs of their lands, their houses, and their goods, and of a land which Ye had not frequented (before). And Allah has power over all things. ‫احا َج ِم ًۭيل‬ َ ‫ ٓيَأَيُّهَا ٱلنَّبِ ُّى قُل ِلَ ْز َو ِج‬.28 ًۭ ‫ك إِن ُكنتُ َّن تُ ِر ْدنَ ْٱل َحيَوةَ ٱل ُّد ْنيَا َو ِزينَتَهَا فَتَ َعالَ ْينَ أُ َمتِّ ْع ُك َّن َوأُ َسرِّحْ ُك َّن َس َر‬ 28. Ya ayyuha alnnabiyyu qul li-azwajika in kuntunna turidna alhayata alddunya wazeenataha fataʕalayna omattiʕkunna waosarrihkunna sarahan jameelan 28. O Prophet! Say to thy consorts: "if it be that ye desire the life of this world, and its glitter, then come! I will provide for your enjoyment and set you free in a handsome manner. ‫ ُسنَّةَ ٱللَّـ ِه فِى ٱلَّ ِذينَ َخلَوْ ۟ا ِمن قَ ْب ۖ ُل َولَن تَ ِج َد لِ ُسنَّ ِة ٱللَّـ ِه تَ ْب ِديل ًۭـا‬.62 62. Sunnata Allahi fee alladheena khalaw min qablu walan tajida lisunnati Allahi tabdeelan 62. (Such was) the practice (approved) of Allah among those who lived aforetime: no change wilt thou find in the practice (approved) Of Allah. ۚ َّ ‫ك ٱلنَّاسُ َع ِن ٱلسَّا َعة ۖـ ِ قُلْ إِنَّ َما ِع ْل ُمهَا ِعن َد‬ ‫ك لَ َع َّل ٱلسَّا َعةَ تَ ُكونُ قَ ِريبا‬ َ ‫ٱلِلِ َو َما يُ ْد ِري‬ َ ُ‫يَسْـَل‬.63

63. Yasʔaluka alnnasu ʕani alssaʕati qul innama ʕilmuha ʕinda Allahi wama yudreeka laʕalla alssaʕata takoonu qareeban 63. Men ask thee concerning the Hour: say, "the knowledge thereof is with Allah (alone)": and what will make thee understand? Perchance the hour is nigh! ‫يرا‬ ِ ‫خَ لِ ِدينَ فِيهَآ أَبَ ًۭد ۖا ََّل يَ ِج ُدونَ َولِ ًۭيا َو ََل ن‬.65 ًۭ ‫َص‬ 65. Khalideena feeha abadan la yajidoona waliyyan wala naseeran 65. To dwell therein for ever: no protector will they find, nor helper. ۖ ْ ‫ت و ْٱلـأَرْ ض و ْٱلجبَال فَأَبَ ْينَ أَن يَحْ ِم ْلنَهَا وأَ ْشفَ ْقنَ ِم ْنهَا و َحملَهَا‬ ‫وما َجهُول ًۭـا‬ َ َ ِ ‫إِنَّا َع َرضْ نَا ْٱلَ َمانَةَ َعلَى ٱل َّس َم َو‬.72 ًۭ ُ‫ٱْلن َسنُ إِنَّ ۥهُ َكانَ ظَل‬ ِ ِ َ ِ َ َ ِ 72. Inna ʕaradna al-amanata ʕala alssamawati waal-ardi waaljibali faabayna an yahmilnaha waashfaqna minha wahamalaha al-insanu innahu kana thalooman jahoolan 72. We did indeed offer the trust to the heavens and the Earth and the Mountains; but they refused to undertake it, being afraid thereof: but man undertook it; he was indeed unjust and foolish; As-Sajda ‫سجدة‬ ّ ‫ال‬ َ‫ْب فِي ِه ِمن رَّبِّ ْٱل َعلَ ِمين‬ َ ‫ب ََل َري‬ ِ َ‫َنزي ُل ْٱل ِكت‬ ِ ‫ت‬.2 2. Tanzeelu alkitabi la rayba feehi min rabbi alʕalameena 2. (This is) the revelation of the book in which there is no doubt, from the Lord of the Worlds. ‫ٱْلن َس ِن ِمن ِطين‬ َ ‫َىء َخلَقَ ۥهُ َوبَدَأَ َخ ْل‬ ٓ ‫ٱلَّ ِذ‬.7 ْ ‫ى أَحْ سَنَ ُك َّل ش‬ ِْ ‫ق‬ 7. Alladhee ahsana kulla shay-in khalaqahu wabadaa khalqa al-insani min teenin 7. He Who has made everything which He has created Most Allah: He began the creation of man with (nothing more than) clay, ‫ثُ َّم َج َع َل نَ ْسلَ ۥهُ ِمن ُسلَلَة ِّمن َّمآء َّم ِهين‬.8 8.Thumma jaʕala naslahu min sulalatin min ma-in maheenin 8. And made his progeny from a quintessence of the nature of a fluid despised: Luqman ‫لُقمان‬

َّ َ‫ض َر َو ِس َى أَن تَ ِمي َد ِب ُك ْم َوب‬ ‫ث فِيهَا ِمن ُك ِّل َد ٓابَّة َوأَنزَ ْلنَا ِمنَ ٱل َّس َمآ ِء َمآ ًۭء فَأَنبَ ْتنَا‬ َ َ‫ َخل‬.11 ِ ‫ق ٱل َّس َم َو‬ ِ ْ‫ت بِ َغي ِْر َع َمد تَ َروْ نَهَا َوأَ ْلقَى فِى ْٱلَر‬ ‫فِيهَا ِمن ُكلِّ زَ وْ ج َك ِريم‬ 10. Khalaqa alssamawati bighayri ʕamadin tarawnaha waalqa fee al-ardi rawasiya an tameeda bikum wabaththa feeha min kulli dabbatin waanzalna mina alssama-i maan faanbatna feeha min kulli zawjin kareemin 10. He created the heavens without any pillars that ye can see; He set on the earth mountains standing firm, lest it should shake with you; and He scattered through it beasts of all kinds. We send down rain from the sky, and produce on the earth every kind. of noble creature, in pairs. ُ ‫هَ َذا َخ ْل‬.1َ ‫ضلَل ُّمبِين‬ َ َ‫ق ٱللَّـ ِه فَأَرُونِى َما َذا َخل‬ َ ‫ق ٱلَّ ِذينَ ِمن دُونِِۦه بَ ِل ٱلظَّلِ ُمونَ فِى‬ 11. Hadha khalqu Allahi faaroonee madha khalaqa alladheena min doonihi bali alDhDhalimoona fee dalalin mubeenin 11. Such is the creation of Allah: now show Me what is there that others besides Him have created: nay, but the transgressors are in manifest error. The polyptoton used here (khalq)(creation) and khalaqa (to create as a verb) suggests that Allah has finished the act of creation, hence the use of a noun whereas men and the like, no matter how hard they try, their act, being still a verb, will only be a process and will never be finished. Add to this that the Qur’an is using this as a form of rhetorical question which implies that they can never imitate the act of creation ‫َاب إِلَ َّى ثُ َّم‬ َ ‫ك َعلَ ٓى أَن تُ ْش ِر‬ َ ‫وإِن َجهَدَا‬. َ ‫يل َم ْن أَن‬ َ ِ‫ُوفا َوٱتَّبِ ْع َسب‬ َ ‫ْس لَكَ بِ ِهۦ ِع ْل ًۭم فَ َل تُ ِط ْعهُ َما َو‬ َ ‫ك بِى َما لَي‬ َ 15 ًۭ ‫صا ِح ْبهُ َما فِى ٱل ُّد ْنيَا َم ْعر‬ ُ َ‫إِلَ َّى َمرْ ِج ُع ُك ْم فَأنَبِّئُ ُكم بِ َما ُكنتُ ْم تَ ْع َملُون‬ 15. Wa-in jahadaka ʕala an tushrika bee ma laysa laka bihi ʕilmun fala tutiʕhuma wasahibhuma fee alddunya maroofan waittabiʕ sabeela man anaba ilayya thumma ilayya marjiʕukum faonabbiʔokum bima kuntum taʕmaloona 15. "But if they strive to make thee join in worship with Me things of which thou hast no knowledge, obey them not; yet bear them company in this life with justice (and consideration), and follow the way of those who turn to Me (in love): in the end the return of you all is to Me, and I will tell you the truth (and meaning) of all that ye did." َّ ‫ٱلِلُ إِ َّن‬ َّ ‫ت بِهَا‬ ُ َ‫يَبُنَ َّى إِنَّهَآ إِن ت‬.16 ‫ٱلِلَ لَ ِطيف خَ بِير‬ َ ‫ال َحبَّة ِّم ْن َخرْ َدل فَتَ ُكن فِى‬ َ َ‫ك ِم ْثق‬ ِ ْ‫ض يَأ‬ ِ ‫ص ْخ َرة أَوْ فِى ٱل َّس َم َو‬ ِ ْ‫ت أَوْ فِى ْٱلـأَر‬ 16. Ya bunayya (see above) innaha in taku mithqala habbatin min khardalin fatakun fee sakhratin aw fee alssamawati aw fee al-ardi yaʔti biha Allahu inna Allaha lateefun khabeerun.

16. "O my son!" (said Luqmān), "if there be (but) the weight of a mustard-seed and it were (hidden) in a rock,' or (anywhere) in the heavens or on earth, Allah will bring it forth: for Allah understands' the finest mysteries, (and) is well-acquainted (with them). ُ َّ ‫يَبُنَ َّى أَقِ ِم ٱل‬.17 ‫ور‬ َ ِ‫ك إِ َّن َذل‬ َ َ‫صاب‬ َ َ‫ُوف َوٱ ْنهَ ع َِن ْٱل ُمن َك ِر َوٱصْ بِرْ َعلَى َمآ أ‬ ِ ‫صلَوةَ َو ْأ ُمرْ بِ ْٱل َم ْعر‬ ِ ‫ك ِم ْن ع َْز ِم ْٱل ُم‬ 17. Ya bunayya aqimi alssalata waʔmur bialmaʕroofi wainha ʕani almunkari waisbir ʕala ma asabaka inna dhalika min ʕazmi al-omoori 17. "O my son! Establish regular prayer, enjoin what is just, and forbid what is wrong: and bear with patient constancy whate’er betide thee; for this is firmness (of purpose) in (the conduct of) affairs. َّ ‫ٱلِلِ إِ َّن‬ َّ ‫ت‬ ْ ‫ض ِمن َش َج َرة أَ ْقلَ ًۭم َو ْٱلبَحْ ُر يَ ُم ُّد ۥهُ ِمن بَ ْع ِدِۦه َس ْب َعةُ أَ ْبحُر َّما نَفِد‬ ُ ‫َت َكلِ َم‬ ‫َزيز َح ِك ًۭيم‬ ِ ‫ٱلِلَ ع‬ ِ ْ‫ َولَوْ أَنَّ َما فِى ْٱلَر‬.27 27. Walaw annama fee al-ardi min shajaratin aqlamun waalbahru yamudduhu min baʕdihi sabʕatu abhurin ma nafidat kalimatu Allahi inna Allaha ʕazeezun hakeemun 27. And if all the trees on earth were pens and the Ocean (were ink), with seven Oceans behind it to add to its (supply), Yet would not the Words of Allah be exhausted (In the writing): for Allah is exalted in power, full of wisdom. Ar-Room ‫ال ّروم‬ ۟ ‫ض َو َع َمرُوهَآ أَ ْكثَ َر ِم َّما‬ َ ْ‫ض فَيَنظُرُو ۟ا َك ْيفَ َكانَ َعقِبَةُ ٱلَّ ِذينَ ِمن قَ ْبلِ ِه ْم َكانُ ٓو ۟ا أَشَد ِم ْنهُ ْم قُو ًَّۭة َوأَثَارُو ۟ا ْٱلـأَر‬ ِ ْ‫أَ َولَ ْم يَ ِسيرُوا فِى ٱلْـأَر‬.9 ْ َ‫ظلِ َمهُ ْم َولَ ِكن َكانُ ٓو ۟ا أَنفُ َسهُ ْم ي‬ ْ َ‫ٱلِلُ لِي‬ َّ َ‫ت فَ َما َكان‬ َ‫ظلِ ُمون‬ ِ َ‫َع َمرُوهَا َو َجآ َء ْتهُ ْم ُر ُسلُهُم بِ ْٱلبَيِّن‬ 9. Awa lam yaseeroo fee al-ardi fayanthuroo kayfa kana ʕaqibatu alladheena min qablihim kanoo ashadda minhum quwwatan waatharoo al-arda waʕamarooha akthara mimma ʕamarooha wajaʔat-hum rusuluhum bialbayyinati fama kana Allahu liyathlimahum walakin kanoo anfusahum yathlimoona 9. Do they not travel through the earth, and see what was the end of those before them? They were superior to them in strength: they tilled the soil and populated it in greater numbers than these have done: there came to them their apostles with clear (signs), (which they rejected, to their own destruction): it was not Allah who wronged them, but they wronged their own souls. َّ َ‫فَ ُس ْب َحن‬.17 َ‫ٱلِلِ ِحينَ تُ ْمسُونَ َو ِحينَ تُصْ بِحُون‬ 17. Fasubhana Allahi heena tumsoona wa heena tusbihoona 17. So (give) glory to Allah, when ye reach eventide and when ye rise in the morning;

The repetition of these two consonants /h/ and/n/ at the end of two words in subhana (glory)and tusbihoona(rise ) and their composition of the word heena (when) is no easy thing for a poet to compose, let alone for a person who has never studied or learnt to write. َ‫و ِم ْن َءايَتِ ِٓۦه أَ ْن خَ لَقَ ُكم ِّمن تُ َراب ثُ َّم إِ َذ ٓا أَنتُم بَش ًَۭر تَنتَ ِشرُون‬.21 َ 20. Wamin ayatihi an khalaqakum min turabin thumma idha antum basharun tantashiroona 20. Among His Signs is this, that He created you from dust; and then, behold, ye are men scattered (far and wide)! َ‫ض إِ َذ ٓا أَنتُ ْم ت َْخ ُرجُون‬ َ ِ ْ‫و ِم ْن َءايَتِ ِٓۦه أَن تَقُو َم ٱل َّس َمآ ُء َو ْٱلَرْ ضُ بِأ َ ْم ِر ِهۦ ثُ َّم إِ َذا َدعَا ُك ْم َد ْع َو ًۭة ِّمنَ ْٱلَر‬.25 25. Wamin ayatihi an taqooma alssamao waal-ardu bi-amrihi thumma idha daʕakum daʕwatan mina al-ardi idha antum takhrujoona 25. And among His Signs is this, that heaven and earth stand by His command: then when He calls you, by a single call, from the earth, behold, ye (straightway) come forth. َّ ‫ض َّل‬ َ‫ص ِرين‬ َ َ‫بَ ِل ٱتَّبَ َع ٱلَّ ِذينَ ظَلَ ُم ٓو ۟ا أَ ْه َو ٓا َءهُم بِ َغي ِْر ِع ْلم فَ َمن يَ ْه ِدى َم ْن أ‬.29 ِ َّ‫ٱلِلُ َو َما لَهُم ِّمن ن‬ 29. Bali ittabaʕa alladheena Dhalamoo ahwaahum bighayri ʕilmin faman yahdee man aDalla Allahu wama lahum min nasireena 29. Nay, the wrong-doers (merely) follow their own lusts, being devoid of knowledge. but who will guide those whom Allah leaves astray? To them there will be no helpers. َّ َ‫فَأ َقِ ْم َوجْ هَكَ لِلدِّي ِن ْٱلقَي ِِّم ِمن قَبْ ِل أَن يَأْتِ َى يَوْ ًۭم ََّل َم َر َّد لَ ۥهُ ِمن‬.َ3 َّ َ‫ٱلِلِ يَوْ َمئِذ ي‬ َ‫ص َّد ُعون‬ 43. Faaqim wajhaka lilddeeni alqayyimi min qabli an ya/tiya yawmun la maradda lahu mina Allahi yawma-idhin yassaddaʕoona 43. But set thou thy face to the right Religion, before there come from Allah the day which there is no chance of averting: on that day shall men be divided (in two). . َ‫إِنَّكَ ََل تُ ْس ِم ُع ْٱل َموْ تَى َو ََل تُ ْس ِم ُع ٱلصُّ َّم ٱل ُّد َعآ َء إِ َذا َولَّوْ ۟ا ُ ْدبِ ِرين‬.52 52. Fa-innaka la tusmiʕu almawta wala tusmiʕu alssumma aldduʕaa idha wallaw mudbireena 52. So verily thou canst not make the dead to hear, nor canst thou make the deaf to hear the call, when they show their backs and turn away. َ‫ضلَلَتِ ِه ْم إِن تُ ْس ِم ُع إِ ََّل َمن ي ُْؤ ِمنُ بِـَايَتِنَا فَهُم ُّم ْسلِ ُمون‬ َ ‫ َو َمآ أَنتَ ِبهَ ِد ْٱل ُع ْم ِى عَن‬.53

53. Wama anta bihadi alʕumyi ʕan dalalatihim in tusmiʕu illa man yuʔminu bi-ayatina fahum muslimoona 53. Nor canst thou lead back the blind from their straying: only those wilt thou make to hear, who believe in Our signs and submit (their wills in Islam). ۟ ُ‫ك َكان‬ ۟ ُ‫ َويَوْ م تَقُو ُم ٱلسَّا َعةُ يُ ْق ِس ُم ْٱل ُمجْ ر ُمونَ ما لَبث‬.55 َ‫وا ي ُْؤفَ ُكون‬ َ ِ‫وا َغ ْي َر َساعَة َك َذل‬ َ ِ َ ِ 55. Wayawma taqoomu alssaʕatu yuqsimu almujrimoona ma labithoo ghayra saʕatin kadhalika kanoo yuʔfakoona 55. On the day that the hour (of reckoning) will be established, the transgressors will swear that they tarried not but an hour: thus were they used to being deluded! Al ankabout ‫العنكبوت‬ َ‫ت أَن يَ ْسبِقُونَا َسآ َء َما يَحْ ُك ُمون‬ َ ‫ أَ ْم َح ِس‬.4 ِ ‫ب ٱلَّ ِذينَ يَ ْع َملُونَ ٱل َّسيِّـَا‬ 4. Am hasiba alladheena yaʕmaloona alssayyiʔati an yasbiqoona saa ma yahkumoona 4. Do those who practise evil think that they will get the better of us? Evil is their judgment! ُّ ‫ث فِي ِه ْم أَ ْلفَ َسنَة إِ ََّل َخ ْم ِسينَ ع ًَۭاما فَأَخَ َذهُ ُم‬ َ ِ‫ َولَقَ ْد أَرْ َس ْلنَا نُوحا إِلَى قَوْ ِمِۦه فَلَب‬.1َ ‫ٱلطوفَانُ َوهُ ْم ظَلِ ُمون‬ 14. Walaqad arsalna noohan ila qawmihi falabitha feehim alfa sanatin illa khamseena ʕaman faakhadhahumu alttoofanu wahum thalimoona 14. We (once) sent Noah to his people, and he tarried among them a thousand years less fifty: but the deluge overwhelmed them while they (persisted in) sin. َّ ‫َب َو َءاتَ ْينَهُ أَجْ َر ۥهُ فِى ٱل ُّد ْنيَا َوإِنَّ ۥهُ فِى ٱلْ َءا ِخ َر ِة لَ ِمنَ ٱل‬ َ‫صلِ ِحين‬ َ ‫و َوهَ ْبنَا لَ ٓۥهُ إِ ْس َح‬.27 َ ‫وب َو َج َع ْلنَا فِى ُذ ِّريَّتِ ِه ٱلنُّبُ َّوةَ َو ْٱل ِكت‬ َ ُ‫ق َويَ ْعق‬ َ 27. Wawahabna lahu ishaqa wayaʕqooba wajaʕalna fee dhurriyyatihi alnnubuwwata waalkitaba waataynahu ajrahu fee alddunya wa-innahu fee al-akhirati lamina alssaliheena 27. And We gave (Abraham) Isaac and Jacob, and ordained among his progeny prophethood and revelation, and We granted him his reward in this life; and he was in the Hereafter (of the company) of the righteous. َ‫ولُوطا إِ ْذ قَا َل لِقَوْ ِم ِٓۦه إِنَّ ُك ْم لَتَأْتُونَ ْٱلفَ ِح َشةَ َما َسبَقَ ُكم بِهَا ِم ْن أَ َحد ِّمنَ ْٱل َعلَ ِمين‬.28 َ 28. Wa lootan ith qala liqawmihi innakum lataʔtoona alfahishata ma sabaqakum biha min ahadin mina alʕalameena

28. And (remember) Lūṭ: behold, He said to his people: "Ye do commit lewdness, such as no people in creation (ever) committed before you. ۟ ُ ‫اب قَوْ ِم ِٓۦه إ ََّل أَن قَال‬ َّ ‫ب‬ َ‫ٱلِلِ إِن ُكنتَ ِمن‬ َ ‫أَئِنَّ ُك ْم لَتَأْتُونَ ٱل ِّر َجا َل َوتَ ْقطَعُونَ ٱل َّسبِي َل َوتَأْتُونَ فِى نَا ِدي ُك ُم ْٱل ُمن َك َر فَ َما َكانَ َج َو‬.29 ِ ‫وا ٱ ْئتِنَا بِ َع َذا‬ ِ َّ ‫ٱل‬ َ‫ص ِدقِين‬ 29. A-innakum lataʔtoona alrrijala wataqtaʕoona alssabeela wataʔtoona fee nadeekumu almunkara fama kana jawaba qawmihi illa an qaloo iʔtina biʕadhabi Allahi in kunta mina alssadiqeena 29. "Do ye indeed approach men, and cut off the way? and practise wickedness (even) in your councils?" But his people gave no answer but this: they said: "Bring us the Wrath of Allah if thou tellest the truth." ۟ ُ‫ت ُر ُسلُنَآ إ ْب َر ِهيم ب ْٱلبُ ْش َرى قَالُ ٓو ۟ا إنَّا ُم ْهلِ ُك ٓو ۟ا أَ ْه ِل هَ ِذ ِه ْٱلقَرْ يَ ِة إ َّن أَ ْهلَهَا َكان‬ ْ ‫ َولَ َّما َجآ َء‬.31 َ‫وا ظَلِ ِمين‬ ِ ِ ِ ِ َ 31. Walamma jaat rusuluna ibraheema bialbushra qaloo inna muhlikoo ahli hadhihi alqaryati inna ahlaha kanoo thalimeena 31. When our Messengers came to Abraham with the good news, they said: "We are indeed going to destroy the people of this township: for truly they are (addicted to) crime." ۟ ُ‫إنَّا ُمنزلُونَ َعلَ ٓى أَ ْه ِل هَ ِذ ِه ْٱلقَرْ يَ ِة رجْ زا ِّمنَ ٱل َّسمآ ِء بما َكان‬.3َ َ‫وا َي ْف ُسقُون‬ َِ َ ِ ِ ًۭ ِ 34. Inna munziloona ʕala ahli hadhihi alqaryati rijzan mina alssama-i bima kanoo yafsuqoona 34. "For we are going to bring down on the people of this township a punishment from heaven, because they have been wickedly rebellious. ۟ ُ‫ُوا فِى ْٱلَرْ ض َوما َكان‬ ۟ ‫ت فَٱ ْستَ ْكبَر‬ َ‫وا َسبِ ِقين‬ ِ َ‫وقَرُونَ َوفِرْ عَوْ نَ َوهَ َمنَ َولَقَ ْد َجآ َءهُم ُّمو َسى بِ ْٱلبَيِّن‬.39 َ َ ِ 39. Waqaroona wafirʕawna wahamana walaqad jaahum moosa bialbayyinati faistakbaroo fee al-ardi wama kanoo sabiqeena 39. (remember also) Qārūn, Pharaoh, and Haman: there came to them Moses with clear signs, but they behaved with insolence on the earth; yet they could not overreach (Us). There is a partial graphological parallelism between Waqaroona and wafirʕawna, as both refer to two tyrants here. َّ ‫ص ًۭبا َو ِم ْنهُم َّم ْن أَ َخ َذ ْتهُ ٱل‬ ‫ض َو ِم ْنهُم َّم ْن أَ ْغ َر ْقنَا‬ َ ْ‫ص ْي َحةُ َو ِم ْنهُم َّم ْن خَ َس ْفنَا بِ ِه ْٱلَر‬ ِ ‫فَ ُكل أَ َخ ْذنَا بِ َذنبِِۦه فَ ِم ْنهُم َّم ْن أَرْ َس ْلنَا َعلَ ْي ِه َحا‬.َ1 ْ َ‫ظلِ َمهُ ْم َولَ ِكن َكانُ ٓو ۟ا أَنفُ َسهُ ْم ي‬ ْ َ‫ٱلِلُ لِي‬ َّ َ‫َو َما َكان‬ َ‫ظلِ ُمون‬

40. Fakullan akhadhna bidhanbihi faminhum man arsalna ʕalayhi hasiban waminhum man akhadhat-hu alssayhatu waminhum man khasafna bihi al-arda waminhum man aghraqna wama kana Allahu liyathlimahum walakin kanoo anfusahum yathlimoona 40. Each one of them We seized for his crime: of them, against some We sent a violent tornado (with showers of stones); some were caught by a (mighty) blast; some We caused the earth to swallow up; and some We drowned (in the waters): it was net Allah Who injured (or oppressed) them: they injured (and oppressed) their own souls. ۟ ُ‫ت لَوْ َكان‬ ۟ ‫مث ُل ٱلَّ ِذينَ ٱتَّ َخ ُذ‬.َ1 َّ ‫وا ِمن دُو ِن‬ ْ ‫ت ٱتَّ َخ َذ‬ ُ ‫ت لَبَي‬ ‫وا َي ْعلَ ُمون‬ ِ ‫ْت ْٱل َعن َكبُو‬ ِ ‫ت َبي ًْۭتا َوإِ َّن أَوْ هَنَ ْٱلبُيُو‬ ِ ‫ٱلِلِ أَوْ لِيَآ َء َك َمثَ ِل ْٱل َعن َكبُو‬ 41. Mathalu alladheena ittakhadhoo min dooni Allahi awliyaa kamathali alʕankabooti ittakhadhat baytan wa-inna awhana albuyooti labaytu alʕankabooti law kanoo yaʕlamoona 41. The parable of those who take protectors other than Allah is that of the spider who builds (to itself) a house; but truly the flimsiest of houses is the spider's house; if they but knew. There is a phonological parallelism between the last 2 consonants of ʕankabooti and buyooti ۟ ُ‫وما ُكنتَ تَ ْتل‬.َ8 ُّ ‫وا ِمن قَ ْبلِِۦه ِمن ِكتَب َو ََل تَ ُخ‬ َ‫َاب ْٱل ُم ْب ِطلُون‬ َ ِ‫ط ۥهُ بِيَ ِمين‬ َ ‫ك إِ ًۭذا َّلَّرْ ت‬ َ َ 48. Wama kunta tatloo min qablihi min kitabin wala takhuttuhu biyameenika idhan lairtaba almubtiloona 48. And thou vast not (able) to recite a book before this (book came), nor art thou (able) to transcribe it with thy right hand: in that case, indeed, would the talkers of vanities have doubted. َ‫ب َولَوْ ََل أَ َج ًۭل ُّم َس ًۭمى لَّ َجآ َءهُ ُم ْٱل َع َذابُ َولَيَأْتِيَنَّهُم بَ ْغت ًَۭة َوهُ ْم ََل يَ ْش ُعرُون‬ ِ ‫ويَ ْستَ ْع ِجلُونَكَ بِ ْٱل َع َذا‬.53 َ 53. Wayastaʕjiloonaka bialʕathabi walawla ajalun musamman lajaahumu alʕadhabu walayaʔtiyannahum baghtatan wahum la yashʕuroona 53. They ask thee to hasten on the punishment (for them): had it not been for a term (of respite) appointed, the punishment would certainly have come to them: and it will certainly reach them, of a sudden, while they perceive not! ۟ ُ‫ب َوإ َّن ٱل َّدا َر ٱلْ َءا ِخ َرةَ لَ ِهى ٱلْ َحيَ َوانُ لَوْ َكان‬ َ‫وا يَ ْعلَ ُمون‬ َ ِ ًۭ ‫ َو َما هَ ِذ ِه ْٱل َحيَوةُ ٱل ُّد ْنيَآ إِ ََّل لَه ًْۭو َولَ ِع‬.6َ 64. Wama hadhihi alhayatu alddunya illa lahwun walaʕibun wa-inna alddara al-akhirata lahiya alhayawanu law kanoo yaʕlamoona 64. What is the life of this world but amusement and play? But verily the home in the Hereafter, that is life indeed, if they but knew. ۟ ‫فَإ َذا َر ِكب‬.65 ‫صينَ لَهُ ٱل ِّدينَ فَلَ َّما نَجَّىهُ ْم إِلَى ْٱلبَ ِّر إِ َذا هُ ْم يُ ْش ِر ُكون‬ ِ ِ‫ك َد َع ُو ۟ا ٱللـَهَ ُم ْخل‬ ِ ‫ُوا فِى ْٱلفُ ْل‬ ِ

65. Fa-idha rakiboo fee alfulki daʕawoo Allaha mukhliseena lahu alddeena falamma najjahum ila albarri idha hum yushrikoona 65. Now, if they embark on a boat, they call on Allah, making their devotion sincerely (and exclusively) to Him; but when He has delivered them safely to (dry) land, behold, they give a share (of their worship to others)! Al Qassas ‫القصص‬ ۟ ُ‫ى فِرْ عَوْ نَ َوهَمنَ َو ُجنُو َدهُما ِم ْنهُم َّما َكان‬ َ‫وا يَحْ َذرُون‬ َ ‫ض َونُ ِر‬ َ َ َ ِ ْ‫ونُ َم ِّكنَ لَهُ ْم فِى ْٱلَر‬.6 6.Wanumakkina lahum fee al-ardi wanuriya firʕawna wahamana wajunoodahuma minhum ma kanoo yahdharoona 6.And to establish them in the land, and We let Fir'aun (Pharaoh) and Hâmân and their hosts receive from them that which they feared. َ‫ْك َو َجا ِعلُوهُ ِمنَ ْٱل ُمرْ َسلِين‬ ِ ‫ت َعلَ ْي ِه فَأ َ ْلقِي ِه فِى ٱ ْليَ ِّم َو ََل تَ َخافِى َو ََل تَحْ َزنِ ٓى إِنَّا َر ٓا ُّدوهُ إِلَي‬ ِ ‫ض ِعي ِه فَإِ َذا ِخ ْف‬ ِ ْ‫وأَوْ َح ْينَآ إِلَ ٓى أُ ِّم ُمو َس ٓى أَ ْن أَر‬. َ 7 7. Waawhayna ila ommi moosa an ardiʕeehi fa-idha khifti ʕalayhi faalqeehi fee alyammi wala takhafee wala tahzanee inna raddoohu ilayki wajaʕiloohu mina almursaleena. 7.And We inspired the mother of Mûsa (Moses), (saying): "Suckle him [Mûsa (Moses)], but when you fear for him, then cast him into the river and fear not, nor grieve. Verily! We shall bring him back to you, and shall make him one of (Our) Messengers.” ‫و َد َخ َل ْٱل َم ِدينَةَ َعلَى ِحي ِن َغ ْفلَة ِّم ْن أَ ْهلِهَا فَ َو َج َد فِيهَا َر ُجلَ ْي ِن يَ ْقتَتِ َل ِن هَ َذا ِمن ِشي َعتِِۦه َوهَ َذا ِم ْن َعد ُِّوِۦه ۖ فَٱ ْستَ َغثَهُ ٱلَّ ِذى ِمن ِشي َعتِ ِۦه‬. َ 15 َّ َّ َّ َ َ َ َ َ َ َ ْ ْ َ ُ ُ َ ْ ْ ٌّ‫ل‬ ‫ين‬ َ ‫َعلَى ٱل ِذى ِمن َعد ِّوِۦه ف َوكز ۥهُ ُمو َسى فق‬ ِ ‫ضى َعلي ِه ۖ قا َل هَذا ِمن َع َم ِل ٱلشيط ِن ۖ إِن ۥه ُ َعد ًۭوٌّ ُّم‬ ًۭ ِ‫ض ًۭ ُّمب‬ 15. Wadakhala almadeenata ʕalaheeni ghaflatin min ahliha fawajada feeha rajulayni yaqtatilani hadha min sheeʕatihi wahadha min ʕaduwwihi faistaghathahu alladhee min sheeʕatihi ʕala alladhee min ʕaduwwihi fawakazahu moosa faqada ʕalayhi qala hadha min ʕamali alshshaytani innahu ʕaduwwun mudillun mubeenun 15. And he entered the city at a time when its people were not watching: and he found there two men fighting, one of his religion, and the other, of his foes.Now the man of his own religion appealed to him against his foes, and Moses struck him with his fist and made an end of him. He said this is a work of evil (satan): for he is an enemy that manifestly misleads" staghathahu (appealed) and sheeAAatihi (his own religion) provide a unique example of graphological foregrounding in Arabic ‫ ْستَ َغ َثهُ ٱلَّ ِذى ِمن ِشي َعتِه ِٰۦ‬. It is very difficult for an illiterate prophet to come up with such an example of graphic parallelism. Add to this the fact that there was no stylistics at time.

‫يل‬ َ 22 ِ ِ‫ولَ َّما تَ َو َّجهَ تِ ْلقَآ َء َم ْديَنَ قَا َل َع َسى َرب ِّٓى أَن يَ ْه ِديَنِى َس َو ٓا َء ٱل َّسب‬. 22. Walamma tawajjaha tilqaa madyana qala ʕasa rabbee an yahdiyanee sawaa alssabeeli 22. When, when he turned his face towards (the land of) Madyan, he said: "I do hope that my Lord will show me the smooth and straight Path." ُ ْ ‫اس يَ ْسقُونَ َو َو َج َد ِمن دُونِ ِه ُم ٱ ْم َرأَتَ ْي ِن تَ ُذودَا ِن ۖ قَا َل َما‬ ‫خَطبُ ُك َما ۖ قَالَتَا ََل نَ ْسقِى َحتَّى‬ ِ َّ‫ َولَ َّما َو َر َد َمآ َء َم ْديَنَ َو َج َد َعلَ ْي ِه أ َّم ًۭة ِّمنَ ٱلن‬.23 ‫ير‬ ًۭ ِ‫يُصْ ِد َر ٱل ِّر َعآ ُء ۖ َوأَبُونَا َشي ًْۭخ َكب‬ 23. Walamma warada maa madyana wajada ʕalayhi ommatan mina alnnasi yasqoona wawajada min doonihimu imraatayni tadhoodani qala ma khatbukuma qalata la nasqee hatta yusdira alrriʕao waaboona shaykhun kabeerun 23. And when he arrived at the watering (place) in Madyan; he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "we cannot water (our flocks) until the shepherds take back (their flocks): and our father is a very old man." َ‫ك بُرْ هَنَا ِن ِمن َّربِّكَ إِلَى فِرْ عَوْ ن‬ َ ِ‫ب ۖ فَ َذن‬ َ ‫ك َجنَا َح‬ َ ‫ضآ َء ِم ْن َغي ِْر س ُٓوء َوٱضْ ُم ْم إِلَ ْي‬ َ ‫ٱ ْسلُ ْك يَ َد‬.32 َ ‫ك فِى َج ْيبِكَ ت َْخرُجْ بَ ْي‬ ِ ‫ك ِمنَ ٱل َّر ْه‬ ۟ ُ‫َوم َْل ۟ي ِٓۦه ۚ إنَّهُ ْم َكان‬ َ‫وا قَوْ ًۭما فَ ِسقِين‬ ِ ِ َ 32. Osluk yadaka fee jaybika takhruj baydaa min ghayri soo-in waodmum ilayka janahaka mina alrrahbi fadhanika burhanani min rabbika ila firʕawna wamala-ihi innahum kanoo qawman fasiqeena 32. "Move thy hand into thy bosom, and it will come forth white without stain (or harm), and draw thy hand close to thy side (to guard) against fear. Those are the two credentials from thy Lord to Pharaoh and his Chiefs: for truly they are a people rebellious and wicked." rahbi (fear) and burhanan(two proofs) are distant words at the semantic level and their use in one single verse is unpredictable because the Qur’an could have used the word khawf (fear) instead of rahb or ayatan (signs) instead of burhanan.

ُ ‫وقَا َل فِرْ عَوْ نُ ٓيَأَيُّهَا ْٱل َم َـَلُ َما َعلِ ْم‬. ‫صرْ ًۭحا لَّ َعلِّ ٓى أَطَّلِ ُع إِلَ ٓى إِلَـ ِه ُمو َسى‬ َ ‫ين فَٱجْ َعل لِّى‬ َ 38 ِ ِّ‫ت لَ ُكم ِّم ْن إِلَه َغي ِْرى فَأَوْ قِ ْد لِى يَهَ َمنُ َعلَى ٱلط‬ ْ َ ُ َ‫َوإِنِّى َلظنُّ ۥهُ ِمنَ ٱل َك ِذبِين‬ 38. Waqala firʕawnu ya ayyuha almalao ma ʕalimtu lakum min ilahin ghayree faawqid lee ya hamanu ʕala altteeni faijʕal lee sarhan laʕallee attaliʕu ila ilahi moosa wa-innee laathunnuhu mina alkadhibeena

38. Pharaoh said: "O Chiefs! No god do I know for you but myself: therefore, O Haman! light me a (kiln to bake bricks) out of clay, and build me a lofty palace, that I may mount up to the God of Moses: but as far as I am concerned,I think (Moses) is a liar!" The italicised syllables faijʕal lee (make (build) me, laʕallee (so that) and attaliʕu (mountup) are words that are semantically and syntactically unrelated yet they all make use of the same consonants /l/, /ʕ /. (Compound phonological parallelism) َ‫فَأَخَ ْذنَهُ َو ُجنُو َد ۥهُ فَنَبَ ْذنَهُ ْم فِى ْٱليَ ِّم ۖ فَٱنظُرْ َك ْيفَ َكانَ َعقِبَةُ ٱلظَّلِ ِمين‬.َ1 40. Faakhadhnaho wa junoodahu fanabadhnahum fee alyammi faondhur kayfa kana ʕaqibatu alththalimeena 40. So We seized him and his hosts, and We Flung them into the sea: now behold what was the end of those who did wrong! Akhadhnahu and Junoodahu (graphological parallelism) َّ ‫ال ٱلَّ ِذينَ َح‬ َ‫ق َعلَ ْي ِه ُم ْٱلقَوْ ُل َربَّنَا ٓهَؤ ََُل ِء ٱلَّ ِذينَ أَ ْغ َو ْينَآ أَ ْغ َو ْينَهُ ْم َك َما َغ َو ْينَا ۖ تَبَر َّْأنَآ إِلَ ْيكَ ۖ َما َكانُ ٓو ۟ا إِيَّانَا يَ ْعبُ ُدون‬ َ َ‫ق‬.63 63. Qala alladheena haqqa ʕalayhimu alqawlu rabbana haolaʔi alladheena aghwayna aghwaynahum kama ghawayna tabarraʔna ilayka ma kanoo iyyana yaʕbudoona 63. Those against whom the charge will be proved, will say: "Our Lord! These are the ones whom we led astray: We led them astray, as we Were astray ourselves: we free ourselves (from them) in Thy presence: it was not us they worshipped." ‫ال لَ ۥهُ قَوْ ُم ۥهُ ََل‬ َ َ‫وز َمآ إِ َّن َمفَاتِ َح ۥهُ لَتَنُ ٓوأُ بِ ْٱلعُصْ بَ ِة أُ ۟ولِى ْٱلقُ َّو ِة إِ ْذ ق‬ ِ ُ‫إِ َّن قَرُونَ َكانَ ِمن قَوْ ِم ُمو َسى فَبَغَى َعلَ ْي ِه ْم ۖ َو َءاتَ ْينَهُ ِمنَ ْٱل ُكن‬.76 ‫تَ ْف َرحْ ۖ إِ َّن ٱللـَّهَ ََل ي ُِحبُّ ْٱلفَ ِر ِحين‬ 76. Inna qaroona kana min qawmi moosa fabagha ʕalayhim waataynahu mina alkunoozi ma inna mafatihahu latanoo-o bialʕusbati olee alquwwati idh qala lahu qawmuhu la tafrah inna Allaha la yuhibbu alfariheena 76. Qārūn was doubtless, of the people of Moses; but he acted insolently towards them: such were the treasures We had bestowed on him, that their very keys would have been a burden to a body of strong men. Behold, his people said to him: "exult not, for Allah loveth not those who exult (in riches). ‫ضلَل ُّمبِي‬ َ ‫ض َعلَ ْي‬ َ ‫ك ْٱلقُرْ َءانَ لَ َر ٓا ُّدكَ إِلَى َم َعاد ۚ قُل َّرب ِّٓى أَ ْعلَ ُم َمن َجآ َء بِ ْٱلهُدَى َو َم ْن ه َُو فِى‬ َ ‫إِ َّن ٱل َّ ِذى فَ َر‬.85 85. Inna alladhee farada ʕalayka alqur-ana laradduka ila maʕadin qul rabbee aʕlamu man jaa bialhuda waman huwa fee dalalin mubeenin 85. Verily he who ordained the Qur-ān for thee, will bring thee back to the place of return. Say: "my Lord knows best who it is that brings true guidance, and who is in manifest error."

Faradha and radduka are not arbitrarily used here, since faradha (ordained) could easily have been replaced by revealed or sent down as the object of the verb is the Quran. The use of faradha is therefore meant to stand in parallel with radduka (bring back) َّ ‫ع َم َع‬ ُ ‫و ََل تَ ْد‬.88 َ‫َىء هَالِك إِ ََّل َوجْ هَ ۥهُ ۚ لَهُ ْٱل ُح ْك ُم َوإِلَيْ ِه تُرْ َجعُون‬ ْ ‫ٱلِلِ إِلَها َءاخَ َر ْۘ ََل إِلَهَ إِ ََّل هُ َو ٰۚ ُكلُّ ش‬ َ 88. Wala tadʕu maʕa Allahi ilahan akhara la ilaha illa huwa kullu shay-in halikun illa wajhahu lahu alhukmu wa-ilayhi turjaʕoona 88. And call not, besides Allah, on another god. There is no god but He. Everything (that exists) will perish except his own face to Him belongs the command, and to Him will ye (All) be brought back. An-Naml ‫النّمل‬ َ‫إِ َّن ٱل َّ ِذينَ ََل ي ُْؤ ِمنُونَ بِٱلْ َءا ِخ َر ِة َزيَّنَّا لَهُ ْم أَ ْع َملَهُ ْم فَهُ ْم يَ ْع َمهُون‬.4 4. Inna alladheena la yuʔminoona bial-akhirati zayyanna lahum aʕmalahum fahum yaʕmahoona 4. As to those who believe not in the Hereafter, We have made their deeds pleasing in their eyes; and so they wander about in distraction. ۟ ُ‫ت نَ ْملَ ًۭة ٓيَأَيُّهَا ٱلنَّ ْم ُل ٱ ْد ُخل‬ ْ َ‫ َحتَّ ٓى إِ َذ ٓا أَتَوْ ۟ا َعلَى َوا ِد ٱلنَّ ْم ِل قَال‬.18 ‫وا َم َس ِكنَ ُك ْم ََل يَحْ ِط َمنَّ ُك ْم ُسلَ ْي َمنُ َو ُجنُو ُد ۥهُ َوهُ ْم ََل يَ ْش ُعرُون‬ 18. Hatta idha ataw ʕala wadi alnnamli qalat namlatun ya ayyuha alnnamlu odkhuloo masakinakum la yahtimannakum sulaymanu wajunooduhu wahum la yashʕuroona 18. At length, when they came to a (lowly) valley of ants, one of the ants said: "O ye ants, get into your habitations, lest Solomon and his hosts crush you (Under foot) without knowing it." See how layman in Sulayman (Solomon) and naml (ants) constitute a phonological parallelism that is unparalleled in the Bible. ْ ‫طت بِ َما لَ ْم تُ ِح‬ ُ ‫ث َغ ْي َر َب ِعيد فَقَا َل أَ َح‬ َ ‫فَ َم َك‬.22 ‫ك ِمن َسبَ ًۭإ بِنَ َبإ يَقِين‬ َ ُ‫ط بِِۦه َو ِج ْئت‬ 22. Famakatha ghayra baʕeedin faqala ahattu bima lam tuhit bihi wajiʔtuka min sabaʔin binabaʔin yaqeenin 22. But the Hoopoe tarried not far: he (came up and) said: "I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba with tidings true. Notice the rhyme between saba-in (Sheeba) and binaba-in َ‫ ْٱذهَب بِّ ِكتَبِى هَ َذافَأ َ ْلقِ ْه إِلَ ْي ِهم ثُم تَ َو َّل َع ْنهُم فَٱنظُرْ َما َذايَرْ ِجعُون‬.28

28. Idhhab bikitabee hadha faalqih ilayhim thumma tawalla ʕanhum faonthur madha yarjiʕoona 28. "Go thou, with this letter of mine, and deliver it to them: then draw back from them, and (wait to) see what answer they return" This is a highly miraculous moment in the Qur’an. In the phrase: Idhhab(Go) bi (with) kitabee(letter of mine) hadha (this), we see how the italicized words Ithhab bi are phonologically similar to beehadha, the syllable bi being taken from the word kitabee (letter of mine). (Compound phonological parallelism and anagram) َ ‫ك‬ ‫ك ۚ فَلَ َّما َر َءاهُ ُم ْستَقِرا ِعن َد ۥهُ قَا َل هَ َذا ِمن فَضْ ِل َربِّى لِيَ ْبلُ َونِ ٓى‬ َ ُ‫طرْ ف‬ َ ‫ك بِِۦه قَ ْب َل أَن يَرْ تَ َّد إِلَ ْي‬ َ ‫ب أَن َ۠ا َءاتِي‬ َ َ‫ق‬.َ1 ِ َ‫ال ٱلَّ ِذى ِعن َد ۥه ُ ِع ْل ًۭم ِّمنَ ْٱل ِكت‬ ‫َءأَ ْش ُك ُر أَ ْم أَ ْكفُ ُر ۖ َو َمن َش َك َر فَإِنَّ َما َي ْش ُك ُر لِنَ ْف ِسِۦه ۖ َو َمن َكفَ َر فَإِ َّن َربِّى َغنِ ًۭ ٌّى َك ِر ًۭيم‬ 40. Qala alladhee ʕindahu ʕilmun mina alkitabi ana ateeka bihi qabla an yartadda ilayka tarfuka 40. Said one who had knowledge Of the Book: "I will bring it to thee within the twinkling of an eye!" Then when (Solomon) saw it placed firmly before him, he said: "this is by the grace of my Lord! To test me whether I am grateful or ungrateful! And if any is grateful, truly his gratitude is (a gain) for his own soul; hut if any is ungrateful, truly My Lord is free of all needs, supreme in honour!" َ‫ك َل َءايَ ًۭة لِّقَوْ م يَ ْعلَ ُمون‬ َ ِ‫اويَة ِب َما ظَلَ ُم ٓو ۟ا ۗ إِ َّن فِى َذل‬ َ ‫فَتِ ْل‬.52 ِ ‫ك بُيُوتُهُ ْم َخ‬ 52. Fatilka buyootuhum khawiyatan bima thalamoo inna fee dhalika laayatan liqawmin yaʕlamoona 52. Now such were their houses, in utter ruin, because they practised wrong-doing. Verily in this is a sign for people of knowledge. Ash-Shuara ‫الشّعراء‬ َ ُ‫فَأْتِيَا فِرْ عَوْ نَ فَق‬.16 َ‫وَل إِنَّا َرسُو ُل َربِّ ْٱل َعلَ ِمين‬ 16. Faʔtiya firʕawna faqoola inna rasoolu rabbi alʕalameena 16. "So go forth, both of you, to Pharaoh, and say: 'We have been sent by the Lord and Cherisher of the Worlds; Alliteration /f/ ‫ أَ ْن أَرْ ِسلْ َم َعنَا بَنِ ٓى إِ ْس َٓر ِءيل‬.17

17. An arsil maʕana banee israʔeela 17. "'Send thou with us the children of Israel ‫صاهُ فَإ ِ َذا ِه َى ثُ ْعبَان ُّمبِين‬ َ ‫ فَأ َ ْلقَى َع‬.32 32. Faalqaʕasahu fa-idha hiya thuʕbanunmubeenun 32. So (Moses) threw his rod, and behold, it was a serpent, plain (for all to see)! َ‫صاهُ فَإ ِ َذا ِه َى تَ ْلقَفُ َمايَأْفِ ُكون‬ َ ‫فَأ َ ْلقَى ُمو َسى َع‬.45 45. Faalqa moosa ʕasahu fa-idha hiya talqafu ma yaʔfikoona 45. Then Moses threw his rod, when, behold, it straightway swallows up all the falsehoods which they fake! The verse is about Moses’s miracle. The words seem to swallow other words and fold upon them rhizomatically. َ‫وأَ ْزلَ ْفنَا ثَ َّم ٱلْ َءا َخ ِرين‬.64 َ 64. Waazlafna thamma al-akhareen 64. Then We told Moses by inspiration: "Strike the sea with thy rod." So it divided, and each separate part became like the huge, firm mass of a mountain. َ‫ثُ َّم أَ ْغ َر ْقنَا ٱلْ َءا َخ ِرين‬.66 66. Thumma aghraqna al-akhareena 66. We delivered Moses and all who were with him; -Analyse 64 and 66 together for parallelism of verbs and sounds -Thamma as an adverb of place and thumma as a coordinator ۟ ُ‫قَال‬.74 َ‫وا بَلْ َو َج ْدنَآ َءابَآ َءنَا َك َذلِكَ يَ ْف َعلُون‬ 74. Qaloo bal wajadna abaʔana kadhalika yafʕaloona 74. They said: "Nay, but we found our fathers doing thus (what we do)." Anagram, aba ʔana can be read both ways ‫ٱلَّ ِذى َخلَقَنِى فَهُ َو يَ ْه ِدي ِن‬.78 78. Alladhee khalaqanee fahuwa yahdeeni

78. "Who created me, and it is He who guides me; ْ ‫ َوٱلَّ ِذى هُ َو ي‬.79 ‫ين‬ ِ ِ‫ُط ِع ُمنِى َويَ ْسق‬ 79. Waalladhee huwa yutʕimunee wa yasqeeni 79. "Who gives me food and drink, ُ ْ‫وإِ َذا َم ِرض‬.80 ‫ين‬ َ ِ ِ‫ت فَهُ َو يَ ْشف‬ 80. Wa-idha maridtu fahuwa yashfeeni 80. "And when I am ill, it is He who cures me; Graphological as well as phonological, morphological and syntactic parallelism between yasqini and yashfini (the dots should be removed for graphological parallelism) ‫وٱلَّ ِذى يُ ِميتُنِى ثُ َّم يُحْ ِيي ِن‬.81 َ 81. Waalladhee yumeetunee thumma yuhyeeni 81. "Who will cause me to die, and then to live (again); Syntactic parallelism (yumeetunee and yuhyeeni) is here coupled with phonological parallelism. َ‫ال َو ََل بَنُون‬ ًۭ ‫يَوْ َم ََل َينفَ ُع َم‬.88 88. Yawma la yanfaʕu malun wala banoona 88. "The Day whereon neither wealth nor sons will avail, َ‫فَٱ ْفتَحْ بَ ْينِى َوبَ ْينَهُ ْم فَ ْت ًۭحا َونَجِّ نِى َو َمن َّم ِع َى ِمنَ ْٱل ُم ْؤ ِم ِنين‬.118 118. Faiftah baynee wabaynahum fathan wanajjinee waman maʕiya mina almuʔmine 118. "Judge thou, then, between me and them openly, and deliver me and those of the believers who are with me." َ‫ثُ َّم أَ ْغ َر ْقنَا بَ ْع ُد ْٱلبَاقِين‬.120 120. Thumma aghraqna baʕdu albaqeena 120. Thereafter We drowned those who remained behind. َ‫قَا َل إِنِّى لِ َع َملِ ُكم ِّمنَ ْٱلقَالِين‬.168

168. Qala innee liʕamalikum mina alqaleena 168. He said: "I do detest your doings:" َ‫ثُ َّم َد َّمرْ نَا ٱلْ َءا َخ ِرين‬.172 172. Thumma dammarna al-akhareena 172. But the rest we destroyed utterly. َ‫ َوأَ ْمطَرْ نَا َعلَ ْي ِهم َّمطَ ًۭرا ۖ فَ َسآ َء َمطَ ُر ْٱل ُمن َذ ِرين‬.173 173. Waamtarna ʕalayhim mataran fasaa mataru almundhareena 173. We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (But heeded not)! َ‫ب أَصْ َحبُ ْلـَ ْي َك ِة ْٱل ُمرْ َسلِين‬ َ ‫ َك َّذ‬.176 176. Kadhthaba as-habu al-ʔaykati almursaleena 176. The companions of the wood rejected the messengers. ۟ ‫اس ْٱل ُم ْستَقِ ِيم‬ ِ َ‫ َو ِزنُوا بِ ْٱلقِ ْسط‬.182 182. Wazinoo bialqistasi almustaqeemi 182. "And weigh with scales true and upright. َ‫إِنَّهُ ْم َع ِن ٱل َّس ْم ِع لَ َم ْع ُزولُون‬.212 212. Innahum ʕani alssamʕi lamaʕzooloona 212. Indeed they have been removed far from even (a chance of) hearing it. َّ ‫ع َم َع‬ ُ ‫فَ َل تَ ْد‬.213 َ‫ٱلِلِ إِلَها َءاخَ َر فَتَ ُكونَ ِمنَ ْٱل ُم َع َّذبِين‬ 213. Fala tadʕu maʕa Allahi ilahan akhara fatakoona mina almuʕadhdhabeena 213. So call not on any other god with Allah,or thou wilt be among those under the Penalty. ُ‫هَلْ أُنَبِّئُ ُك ْم َعلَى َمن تَنَ َّز ُل ٱل َّشيَ ِطين‬.221 221. Hal onabbiʔokum ʕala man tanazzalu ash-shayateenu 221. Shall I inform you. (O people!), on whom it is that the evil ones descend?

َ‫أَلَ ْم ت ََر أَنَّهُ ْم فِى ُك ِّل َواد يَ ِهي ُمون‬.225 225. Alam tara annahum fee kulli wadin yaheemoona 225. Seest thou not that they wander distracted in every valley? Al-Furqan ‫الفرقان‬ ۟ ‫بَلْ َك َّذب‬.11 ‫ب بِٱلسَّا َع ِة َس ِعيرا‬ َ ‫ُوا بِٱلسَّا َع ِة ۖ َوأَ ْعتَ ْدنَا لِ َمن َك َّذ‬ 11. Bal kadhdhaboo bialssaʕati waaʕtadna liman kadhdhaba bialssaʕati saʕeeran 11. Nay, they deny the Hour (of the Judgment to come): but We have prepared a blazing fire for such as deny the Hour: ْ َ‫ض ُك ْم لِبَعْض فِ ْتنَة أَتَصْ بِرُونَ ۗ َو َكان‬ َ َ‫ َو َمآ أَرْ َس ْلنَا قَ ْبل‬.21 َ ‫اق ۗ َو َج َع ْلنَا بَ ْع‬ ِ ‫ك ِمنَ ْٱل ُمرْ َسلِينَ إِ ََّل إِنَّهُ ْم لَيَأ ُكلُونَ ٱلطَّ َعا َم َويَ ْم ُشونَ فِى ْٱلَ ْس َو‬ ‫يرا‬ ِ َ‫َربُّكَ ب‬ ًۭ ‫ص‬ 20. Wama arsalna qablaka mina almursaleena illa innahum layaʔkuloona alttaʕama wayamshoona fee al-aswaqi wajaʕalna baʕdakum libaʕdin fitnatan atasbiroona wakana rabbuka baseeran 20. And the messengers whom We sent before thee were all (Men) who ate food and walked through the streets: We have made some of you as a trial for others: will ye have patience? For Allah is One Who Sees (all things). ‫ضلُّ َسبِ ًۭيل‬ َ ِ‫ٱلَّ ِذينَ يُحْ َشرُونَ َعلَى ُوجُو ِه ِه ْم إِلَى َجهَنَّ َم أُ ۟و ٓلَئ‬.3َ َ َ‫ك َش ًۭ ٌّر َّم َك ًۭانا َوأ‬ 34. Allatheena yuhsharoona AAala wujoohihim ila jahannama ola-ika sharrun makanan waadallu sabeelan 34. Whose who will be gathered to Hell (prone) on their faces, they will be in an evil plight, and, as to path, most astray. ‫يرا‬ َ ‫ َو ُك ًۭل‬.39 ًۭ ِ‫ض َر ْبنَا لَهُ ْٱلَ ْمثَ َل ۖ َو ُك ًۭل تَبَّرْ نَا تَ ْتب‬ 39. Wakullan Dharabna lahu al-amthala wakullan tabbarna tatbeeran 39. To each one We set forth parables and examples; and each one We broke to utter annihilation (for their sins). َّ ‫ َويَ ْعبُ ُدونَ ِمن دُو ِن‬.55 ‫يرا‬ ًۭ ‫ٱلِلِ َما ََل يَنفَ ُعهُ ْم َو ََل يَضُرُّ هُ ْم ۗ َو َكانَ ْٱل َكافِ ُر َعلَى َربِِّۦه ظَ ِه‬ 55. Wayaʕbudoona min dooni Allahi ma la yanfaʕuhum wala yaDhurruhum wakana alkafiru ʕala rabbihi Dhaheeran

55. Yet do they worship, besides Allah, things that can neither profit them nor Harm them: and the misbeliever is a helper (of Evil), against his own Lord! ‫يرا‬ َ ‫تَبَا َر‬.61 ًۭ ‫ك ٱلَّ ِذى َج َع َل فِى ٱل َّس َمآ ِء بُر‬ ًۭ ِ‫ُوجا َو َج َع َل فِيهَا ِس َر ًۭجا َوقَ َم ًۭرا ُّمن‬ 61. Tabaraka alladhee jaʕala fee alssama-i buroojan wajaʕala feeha sirajan waqamaran muneeran 61. Blessed is He Who made constellations in the skies, and placed therein a lamp and a moon giving light; An-Nour ‫النّور‬ َّ ‫ْس لَ ُكم بِِۦه ِع ْل ًۭم َوتَحْ َسبُونَ ۥهُ هَي ًِّۭنا َوهُ َو ِعن َد‬ ‫ٱلِلِ َع ِظيم‬ َ ‫إِ ْذ تَلَقَّوْ نَ ۥهُ بِأَ ْل ِسنَتِ ُك ْم َوتَقُولُونَ بِأَ ْف َوا ِه ُكم َّما لَي‬.15 15. Ish talaqqawnahu bi-alsinatikum wataqooloona bi-afwahikum ma laysa lakum bihi ʕilmun watahsaboonahu hayyinan wahuwa ʕinda Allahi ʕatheemun 15. Behold, ye received it on your tongues, and said out of your mouths things of which ye had no knowledge; and ye thought it to be a light matter, while it was most serious in the sight of Allah . ۟ ُ‫إ َّن ٱلَّ ِذينَ ي ُِحبُّونَ أَن تَ ِشي َع ْٱلفَ ِح َشةُ فِى ٱل َّ ِذينَ َءامن‬.19 َّ ‫اخ َر ِة ۚ َو‬ َ‫ٱلِلُ يَ ْعلَ ُم َوأَنتُ ْم ََل تَ ْعلَ ُمون‬ ِ ‫وا لَهُ ْم َع َذاب أَلِ ًۭيم فِى ٱل ُّد ْنيَا َوٱلْ َء‬ َ ِ 19. Inna alladheena yuhibboona an tasheeʕa alfahishatu fee alladheena amanoo 19. Those who love (to see) scandal published broadcast among the Believers, will have a grievous penalty in this life and in the hereafter: Allah knows, and ye know not. َّ ُّ ۖ ‫ورِۦه َك ِم ْش َكوة فِيهَا ِمصْ بَاح ۖ ْٱل ِمصْ بَا ُح فِى ُز َجا َجة‬ ‫ب ُد ِّر ًۭىٌّ يُوقَ ُد ِمن‬ ِ ‫ٱلِلُ نُو ُر ٱل َّس َم َو‬.35 ًۭ ‫ٱلز َجا َجةُ َكأَنَّهَا َكوْ َك‬ ِ ُ‫ض ۚ َمثَ ُل ن‬ ِ ْ‫ت َو ْٱلَر‬ َّ ۚ َّ ٓ ُّ ُ ُ َ َ َ ُ ُ ۚ ‫ورِۦه َمن يَ َشا ُء‬ ِ ‫ش ََج َرة ُّمبَ َر َكة َز ْيتونَة َل شَرْ قِيَّة َو ََل غَرْ بِيَّة يَ َكا ُد َز ْيتهَا ي‬ ِ ‫َار ٰ نور َعلى نور ۗ يَ ْه ِدى ٱلِلُ لِن‬ ًۭ ‫ُض ٓى ُء َولوْ ل ْم تَ ْم َس ْسهُ ن‬ َّ ‫اس ۗ َو‬ َّ ُ‫َويَضْ ِرب‬ ‫َىء َعلِ ًۭيم‬ ْ ‫ٱلِلُ بِ ُكلِّ ش‬ ِ َّ‫ٱلِلُ ْٱلـأ َ ْمثَ َل لِلن‬ 35. Allahu nooru alssamawati waal-ardi mathalu noorihi kamishkatin feeha misbahun almisbahu fee zujajatin alzzujajatu kaannaha kawkabun durriyyun yooqadu min shajaratin mubarakatin zaytoonatin la sharqiyyatin wala gharbiyyatin yakadu zaytuha yudee-o walaw lam tamsas-hu narun noorun ʕala noorin yahdee Allahu linoorihi man yashao wayadribu Allahu al-amthala lilnnasi waAllahu bikulli shay-in ʕaleemun 35. Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a niche and within it a lamp, the lamp enclosed in glass, the glass as it were a brilliant star lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it; light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth parables for men: and Allah Doth know all things.

These verses offer the best example for coherence and eventually give a lesson on how a coherent paragraph should be written. In every sentence, there is a word that is repeated in the next one to serve as a discourse marker that ensures compactness in the text. Thus sentence two uses the word ‘Noor’ from sentence one. Sentence 3 uses the word mishkat from S2. Sentence 4 uses Misbah from S 3. Sentence 5 uses Zujajat from S4. Sentence 6 uses zayt from zaytoonat in S5. S 7 uses noor which is a replication from nar in S6, since noor is the light that comes from fire . In addition noor and nar alliterate and offer a perfect phonological parallelism.S7 also is the concluding sentence to the paragraph since it repeats the above-mentioned by predicting the logical result of belief in the Creator of the Worlds and His Light.

۟ ُ‫وا ِمن ُك ْم َو َع ِمل‬ ۟ ُ‫َٱلِل ُ ٱلَّ ِذينَ َءامن‬ َّ ‫ َو َعد‬.55 َّ ‫واٱل‬ ‫ض َك َماٱ ْست َْخلَفَ ٱلَّ ِذينَ ِمن قَ ْبلِ ِه ْم َولَيُ َم ِّكن ََّن لَهُ ْم ِدينَهُ ُم ٱلَّ ِذى‬ ِ ‫صلِ َح‬ َ ِ ْ‫ت لَيَ ْستَ ْخلِفَنَّهُ ْم فِى ْٱلَر‬ ُ ٓ . َ‫ك هُ ُم ْٱلفَ ِسقُون‬ َ ِ‫ك فَأ ۟ولَئ‬ َ ِ‫ضى لَهُ ْم َولَيُبَ ِّدلَنَّهُم ِّمن بَ ْع ِد َخوْ فِ ِه ْم أَ ْم ًۭنايَ ْعبُدُونَنِى ََليُ ْش ِر ُكونَ بِى َشي ًْۭـا َو َمن َكفَ َربَ ْع َد َذل‬ َ َ‫ٱرْ ت‬ 55. Waʕada Allahu alladheena amanoo minkum waʕamiloo alssalihati layastakhlifannahum fee al-ardi kama istakhlafa alladheena min qablihim wa layumakkinanna lahum deenahumu alladhee irtada lahum wala yubaddilannahum min baʕdi khawfihim amnan yaʕbudoonanee la yushrikoona bee shay-an wa man kafara baʕda dhalika faolaʔika humu alfasiqoona 55. Allah has promised, to those among you who believe and work righteous deeds, that he will,of a surety, grant them in the land, inheritance (of power), as he granted it to those before them; that He will establish in authority their religion—the onewhich He has chosen for them; and that He will change(their state), after the fear in which they (lived), to one for security and peace:'they will worship Me (alone)and not associate aught with M. 'If any do reject faith after this, they are rebellious and wicked. yubaddilannahum min baʕdi and him amnan yaʕbudoonanee la offer an example of how 8 consonants are repeated without the altercation of any other sound to separate the series. This is a challenge to every writer in the world, as it is extremely doubtful that combinations of the sort can be found in writings by humans. What is striking is that such combinations abound in the Qur’an and can only testify to the supreme as well as sublime architecture of sounds in this divine text Al Mumenoon ‫ال ُمؤمنون‬ ۟ ‫ُوا َو َك َّذب‬ ۟ ‫ َوقَال ْٱلم ََلُ ِمن قَوْ ِم ِه ٱلَّ ِذينَ َكفَر‬.33 ُ‫ُوا بِلِقَآ ِء ٱل َءا ِخ َر ِة َوأَ ْت َر ْفنَهُ ْم فِى ْٱل َحيَو ِة ٱل ُّد ْنيَا َماهَ َذ ٓاإِ ََّل بَشَر ِّم ْثلُ ُك ْم يَأْ ُكل‬ َ ْ ْ َ ‫ب‬ ‫ر‬ ‫ش‬ ‫ت‬ ‫ا‬ ‫م‬ ‫م‬ ُ‫ب‬ ‫ر‬ ‫ش‬ ‫ي‬ ‫و‬ ُ ‫ه‬ َ‫َ ُون‬ َّ ِ َ َ َ ‫ِم َّماتَأْ ُكلُونَ ِم ْن‬ 33. Waqala almalao min qawmihi alladheena kafaroo wakadhdhaboo biliqa-i al-akhirati waatrafnahum fee alhayati alddunya ma hadha illabasharun mithlukum yaʔkulu mimma taʔkuloona minhu wayashrabu mimma tashraboona

33. And the chiefs of his people, who disbelieved and denied the meeting in the hereafter, and on whom we had bestowed the good things of life, said:"he is no more than a man like yourselves: he eats of that of which ye eat, and drinks of what ye drink. َ‫ْرضُون‬ ِ ‫ار ِمنَ ٱلـرَّحْ َم ِن بَلْ ه ُ ْم عَن ِذ ْك ِر َربِّ ِهم ُّمع‬ ِ َ‫قُلْ َمن يَ ْكلَ ُؤ ُكم بِٱلَّ ْي ِل َوٱلنَّه‬.َ2 42. Qul man yaklaokum biallayli waalnnahari mina alrrahmani bal hum ʕan dhikri rabbihim muʕridoona 42. Say, "Who can keepYou safe by night and by day from (the Wrath of) (Allah) most gracious?” Yet they turn away from the mention of their Lord ۟ ُ‫قَال‬.53 َ‫وا َو َج ْدنَآ َءابَآ َءنَا لَهَا َعبِ ِدين‬ 53. Qaloo wajadna abaana laha ʕabideena 53. They said, "We found our fathers worshipping them." ‫قَالُوا َس ِم ْعنَا فَ ًۭتى يَ ْذ ُك ُرهُ ْم يُقَا ُل لَ ٓۥهُ إِ ْب َر ِهي ُم‬.60 60. Qaloo samiʕna fatan yathkuruhum yuqalu lahu ibraheemu 60. They said, "We heard a youth of them: he is called Abraham. ۟ ‫صنَع‬ ُ ‫َّاح ُر َحي‬ ْ َ‫ك تَ ْلق‬ ‫ْث أَتَى‬ َ ‫ق َمافِى يَ ِمي ِن‬ َ ‫صنَع ُٓو ۟اإِنَّ َما‬ َ ‫ف َما‬ ِ ‫ُوا َك ْي ُد َس ِحر َو ََليُ ْفلِ ُح ٱلس‬ َ ِ ‫وأَ ْل‬.69 69. Waalqi ma fee yameenika talqaf masanaʕoo innamasanaʕoo kaydu sahirin wala yuflihu alssahiru haythu ata 69. "Throw that which is in thy right hand: quickly will it swallow up that which they have faked; that is but a magician's trick, and the magician thrives not,(no matter) where he goes. ُّ ‫ب‬ ‫ور ْٱلَ ْي َمنَ َونَ َّز ْلنَا َعلَ ْي ُك ُم ْٱل َم َّن َوٱلس َّْل َوى‬ َ ِ‫يَبَنِ ٓى إِ ْس َٓر ِءي َل قَ ْد أَن َج ْينَ ُكم ِّم ْن َع ُد ِّو ُك ْم َو َو َع ْدنَ ُك ْم َجان‬.81 ِ ‫ٱلط‬ 80. Yabanee israʔeela qad anjaynakum min ʕaduwwikum wawaʕadnakumjaniba alttoori al-aymana wanazzalna ʕalaykumu almanna waalssalwa 80. O ye Children of Israel! We delivered you from your enemy, and We made a covenant with you on the right side of mount (Sinai), and we sent down to you manna and quails: Al-Hajj ‫الحج‬ ّ ْ ُّ‫ث فَإِنَّا َخلَ ْقنَ ُكم ِّمن تُ َراب ثُ َّم ِمن ن‬ َ‫طفَة ثُ َّم ِم ْن َعلَقَة ثُ َّم ِمن ُّمضْ غَة ُّم َخلَّقَة َو َغي ِْر ُمخَ لَّقَة لِّنُبَيِّن‬ ِ ‫ ٓيَأَيُّهَا ٱلنَّاسُ إِن ُكنتُ ْم فِى َريْب ِّمنَ ْٱلبَ ْع‬.5 ۟ ‫لَ ُك ْم ۚ َونُقِرُّ فِى ْٱلَرْ َح ِام َما نَ َشآ ُء إِلَ ٓى أَ َجل ُّم َس ًۭمى ثُ َّم نُ ْخ ِر ُج ُك ْم ِط ْف ًۭل ثُ َّم لِتَ ْبلُ ُغ ٓوا أَ ُش َّد ُك ْم ۖ َو ِمن ُكم َّمن يُت ََوفَّى َو ِمن ُكم َّمن يُ َر ُّد إِلَ ٓى أَرْ َذ ِل‬ ْ ‫ت َوأَنبَت‬ ْ َ‫ت َو َرب‬ ْ ‫ض هَا ِمد ًَۭة فَإ ِ َذ ٓا أَن َز ْلنَا َعلَ ْيهَا ْٱل َمآ َء ٱ ْهتَ َّز‬ ‫َت ِمن ُك ِّل زَ وْ ًۭج بَ ِهيج‬ َ ْ‫ْٱل ُع ُم ِر لِ َكي َْل يَ ْعلَ َم ِمن بَ ْع ِد ِع ْلم َشي ًْۭـا ۚ َوتَ َرى ْٱلَر‬

5. Ya ayyuha alnnasu in kuntum fee raybin mina albaʕthi fa-inna khalaqnakum min turabin thumma min nutfatin thumma min ʕalaqatin thumma min mudghatin mukhallaqatin waghayri mukhallaqatin linubayyina lakum wanuqirru fee al-arhami ma nashao ila ajalin musamman thumma nukhrijukum tiflan thumma litablughoo ashuddakum waminkum man yutawaffa waminkum man yuraddu ila ardhali alʕumuri likayla yaʕlama min baʕdi ʕilmin shay-an watara al-arda hamidatan fa-idha anzalna ʕalayha almaa ihtazzat warabat waanbatat min kulli zawjin baheejin 5. O mankind! if ye have a doubt about the resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs). Both Yuraddu (verb meaning ‘turned’ in the passive voice) and ila (preposition meaning ‘to’), stand in parallel to ardhali (an adjective that means ‘worst’). The two pairs constitute a phonological parallelism, since the same consonants in addition to one glottal /a/ are used:./r/, dh/, and /l/ ۟ ‫أُ ِذنَ لِلَّ ِذينَ يُقَتَلُونَ بأَنَّهُ ْم ظُلِ ُم‬.39 َّ ‫وا ۚ َوإِ َّن‬ ‫ٱلِلَ َعلَى نَصْ ِر ِه ْم لَقَ ِدير‬ ِ 39. Odhina lilladheena yuqataloona bi-annahum thulimoo wa-inna Allaha ʕala nasrihim laqadeerun 39. To those against whom war is made, permission is given (to fight), because they are wronged; and verily, Allah is most Powerful for their aid; ۟ ۟ ‫صلَوةَ َو َءاتَ ُو ۟ا ٱل َّز َكوةَ َوأَمر‬ ۟ ‫ٱلَّ ِذينَ إن َّم َّكنَّهُ ْم فِى ْٱلَرْ ض أَقَا ُم‬.َ1 ُ َّ ‫وا ٱل‬ ‫ور‬ ِ ‫ُوا بِ ْٱل َم ْعر‬ َ ِ ِ ‫ُوف َونَهَوْ ا َع ِن ْٱل ُمن َك ِر ۗ َولِلَّـ ِه َعقِبَةُ ْٱل ُم‬ ِ 41. Alladheena in makkannahum fee al-ardi aqamoo alssalata waatawoo alzzakata waamaroo bialmaʕroofi wanahaw ʕani almunkari walillahi ʕaqibatu al-omoori 41. (They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs. ُ ‫ب ُمو َسى فَأَ ْملَي‬ ‫ير‬ َ ‫وأَصْ َحبُ َم ْديَنَ ۖ َو ُك ِّذ‬.ََ َ ِ ‫ْت لِ ْل َكفِ ِرينَ ثُ َّم أَخَ ْذتُهُ ْم ۖ فَ َك ْيفَ َكانَ نَ ِك‬ 44. Waas-habu madyana wakudhdhiba moosa faamlaytu lilkafireena thumma akhadhtuhum fakayfa kana nakeeri

44. And the companions of the Madyan people; and Moses was rejected (in the same way). But I granted respite to the unbelievers, and (only) after that did I punish them: but how (terrible) was my rejection (of them)! َّ ‫ض إِ ََّل بِإِ ْذنِ ِٓۦه ۗ إِ َّن‬ َّ ‫أَلَ ْم ت ََر أَ َّن‬.65 ُ ‫ك تَجْ ِرى فِى ْٱلبَحْ ِر بِأ َ ْم ِرِۦه َويُ ْم ِس‬ َ ‫ض َو ْٱلفُ ْل‬ َ‫ٱلِل‬ ِ ْ‫ك ٱل َّس َمآ َء أَن تَقَ َع َعلَى ْٱلَر‬ ِ ْ‫ٱلِلَ َس َّخ َر لَ ُكم َّما فِى ْٱلَر‬ ‫َّح ًۭيم‬ ِ ‫وف ر‬ ًۭ ‫اس لَ َر ُء‬ ِ َّ‫بِٱلن‬ 65. Alam tara anna Allaha sakhkhara lakum ma fee al-ardi waalfulka tajree fee albahri biamrihi wayumsiku alssamaa an taqaʕa ʕala al-ardi illa bi-idhnihi inna Allaha bialnnasi laraoofun raheemun 65. Seest thou not that Allah Has made subject to you (men) all that is on the earth, and the ships that sail through the sea by His command? He withholds the sky (rain) from falling on the earth except by His leave: for Allah is most kind and most merciful to man In Arabic graphology tajree and bahr are written in the same way which creates a form of graphological parallelism. َّ ‫ويَ ْعبُ ُدونَ ِمن دُو ِن‬.71 ‫صير‬ َ ‫ٱلِلِ َما لَ ْم يُنَ ِّزلْ بِِۦه س ُْلطَ ًۭنا َو َما لَي‬ ِ َّ‫ْس لَهُم بِِۦه ِع ْل ًۭم ۗ َو َما لِلظَّلِ ِمينَ ِمن ن‬ َ 71. Wayaʕbudoona min dooni Allahi ma lam yunazzil bihi sultanan wama laysa lahum bihi ʕilmun wama lilththalimeena min naseerin 71. Yet they worship, besides Allah, things for which no authority has been sent down to them, and of which they have (really) no knowledge: for those that do wrong there is no helper. ِّ ‫بَلْ نَ ْق ِذفُ بِ ْٱل َح‬.18 َ‫صفُون‬ ِ َ‫ق َعلَى ْٱلبَ ِط ِل فَيَ ْد َم ُغ ۥهُ فَإ ِ َذا هُ َو زَ ا ِه ًۭق ۚ َولَ ُك ُم ْٱل َو ْي ُل ِم َّما ت‬ 18. Bal naqthifu bialhaqqi ʕala albatili fayadmaghuhu fa-idha huwa zahiqun walakumu alwaylu mimma tasifoona 18. Nay, We hurl the truth against falsehood, and it knocks out its brain, and behold, falsehood doth perish! Ah! woe be to you for the (false) things Ye ascribe (to Us). The repetition and gradual overlapping of sounds is clear in the segments highlighted in red. It is mimetic, as it reflects the meaning of conflict that the verse refers to. Add to this the gradual change of phonemes. َ‫يُ َسبِّحُونَ ٱلَّ ْي َل َوٱلنَّهَا َر ََل َي ْفتُرُون‬.20

20. Yusabbihoona allayla waalnnahara la yafturoona 20. They celebrate His praises night and day, nor do they ever flag or intermit.

َ‫ك إِ ََّل هُ ُزوا أَهَ َذا ٱلَّ ِذى يَ ْذ ُك ُر َءالِهَتَ ُك ْم َوهُم بِ ِذ ْك ِر ٱلرَّحْ َم ِن هُ ْم َك ِفرُون‬ َ َ‫ك ٱل َّ ِذينَ َكفَر ُٓو ۟ا إِن يَتَّ ِخ ُذون‬ َ ‫وإِ َذا َر َءا‬.36 َ 36. Wa-dtha raaka alladheena kafaroo in yattakhithoonaka illa huzuwan ahadha alladhee yathkuru alihatakum wahum bithikri alrrahmani hum kafiroona 36. When the Unbelievers see thee, they treat thee not except with ridicule. "Is this," (they say), "the one who talks of your gods?" And they blaspheme at the mention of (Allah) Most Gracious! ۟ َ‫صرُون‬ َ ‫ُور ِه ْم َو ََل هُ ْم يُن‬ ِ ‫لَوْ يَ ْعلَ ُم ٱلَّ ِذينَ َكفَرُوا ِحينَ ََل َي ُكفُّونَ عَن ُوجُو ِه ِه ُم ٱلنَّا َر َو ََل عَن ظُه‬.39 39. Law yaʕlamu alladheena kafaroo heena la yakuffoona ʕan wujoohihimu alnnara wala ʕan thuhoorihim wala hum yunsaroona 39. If only the unbelievers knew (the time) when they will not be able to ward off the fire from their faces, nor yet from their backs, and (when) no help can reach them! َ‫بَلْ تَأْتِي ِهم بَ ْغت ًَۭة فَتَ ْب َهتُهُ ْم فَ َل يَ ْستَ ِطيعُونَ َر َّدهَا َو ََل هُ ْم يُنظَرُون‬.40 40. Bal taʔteehim baghtatan fatabhatuhum fala yastateeʕoona raddaha wala hum yuntharoona 40. Nay, it may come to them all of a sudden and confound them: no power will they have then to avert it, nor will they (then) get respite. ۟ ُّ‫ َوتَٱللـ ِه َلَ ِكيد ََّن أَصْ نَم ُكم بَ ْع َد أَن تُ َول‬.57 َ‫وا ُم ْدبِ ِرين‬ َ َ 57. WataAllahi laakeedanna asnamakum baʕda an tuwalloo mudbireena 57. "And by god, I have A plan for your idols after ye go away and turn your backs" ْ ‫ث إِ ْذ نَفَش‬ َ‫َت فِي ِه َغنَ ُم ْٱلقَوْ ِم َو ُكنَّا لِ ُح ْك ِم ِه ْم َش ِه ِدين‬ ِ ْ‫ َودَا ُۥو َد َو ُسلَ ْي َمنَ إِ ْذ يَحْ ُك َما ِن فِى ْٱل َحر‬.78 78. Wadawooda wasulaymana idh yahkumani fee alharthi idh nafashat feehi ghanamu alqawmi wakunna l ihukmihim shahideena 78. And remember David and Solomon, when they gave judgment in the matter of the field into which the sheep of certain people had strayed by night: We did witness their judgment. ُّ ‫ض ًۭبا فَظَ َّن أَن لَّن نَّ ْق ِد َر َعلَ ْي ِه فَنَادَى فِى‬ ُ ‫ك إِنِّى ُك‬ َ‫نت ِمنَ ٱلظَّلِ ِمين‬ َ َ‫ت أَن ََّل إِلَهَ إِ ََّل أَنتَ ُس ْب َحن‬ َ ‫و َذا ٱلنُّو ِن إِذ َّذه‬.87 ِ ‫ٱلظل ُ َم‬ ِ ‫َب ُم َغ‬ َ 87. Wadha alnnooni idh dhahaba mughadiban fathanna an lan naqdira ʕalayhi fanada fee alththulumati an la ilaha illa anta subhanaka innee kuntu mina alththalimeena 87. And remember Ẓun-nūn, when he departed in wrath: he imagined that We had no power over him! But he cried through the depths of darkness, "There is no god but Thou: glory to thee: I was indeed wrong!"

َ‫ َو َز َك ِريَّآ إِ ْذ نَادَى َربَّ ۥهُ َربِّ ََل تَ َذرْ ِنى فَرْ ًۭدا َوأَنتَ خَ ْي ُر ْٱل َو ِرثِين‬.89 89. Wazakariyya idh nada rabbahu rabbi la tadharnee fardan waanta khayru alwaritheena 89. And (remember) Zakarīyā, when he cried to his Lord: "o my Lord! leave me not without offspring, though Thou Art the best of inheritors." ۟ ُ‫ت َويَ ْدعُونَنَا َرغَبا َو َرهَبا ۖ َو َكان‬ ۟ ُ‫فَٱ ْستَ َج ْبنَا لَ ۥهُ َو َوهَ ْبنَا لَ ۥهُ يَحْ يَى َوأَصْ لَحْ نَا لَ ۥه ُ َزوْ َج ٓۥهُ ۚ إنَّهُ ْم َكان‬.91 َ‫خَش ِعين‬ ِ ‫وا لَنَا‬ ِ ‫وا يُ َس ِر ُعونَ فِى ْٱل َخي َْر‬ ِ ًۭ ًۭ 90. Faistajabna lahu wawahabna lahu yahya waaslahna lahu zawjahu innahum kanoo yusariʕoona fee alkhayrati wayadʕoonana raghaban warahaban wakanoo lana khashiʕeena 90. So We listened to him: and We granted him Yabya: We cured his wife's (barrenness) for him. These (three) were ever quick in emulation in good works: they used to call on Us with love and reverence, and humble themselves before Us. َّ ‫إِنَّ ُك ْم َو َما تَ ْعبُ ُدونَ ِمن دُو ِن‬.98 َ‫صبُ َجهَنَّ َم أَنتُ ْم لَهَا َو ِر ُدون‬ َ ‫ٱلِلِ َح‬ 98. Innakum wama taʕbudoona min dooni Allahi hasabu jahannama antum laha waridoona 98. Verily ye, (unbelievers), and the (false) gods that ye worship besides Allah, are (but) fuel for Hell! To it will ye (surely) come! ْ ‫يَوْ َم ن‬.11َ َ‫ب ۚ َك َما بَد َْأنَآ أَ َّو َل َخ ْلق نُّ ِعي ُد ۥهُ ۚ َو ْعدا َعلَ ْينَآ ٰۚ إِنَّا ُكنَّا فَ ِعلِين‬ ِ ُ‫َط ِوى ٱل َّس َمآ َء َكطَ ِّى ٱل ِّس ِج ِّل لِ ْل ُكت‬ 104. Yawma natwee alssamaa katayyi alssijlli lilkutubi kama badaʔna awwala khalqin nuʕeeduhu waʕdan ʕalayna inna kunna faʕileena 104. The Day that We roll up the heavens like a scroll rolled up for books (completed), even as We produced the first creation, so shall We produce a new one: a promise We have undertaken: truly shall We fulfil it.

TAHA ‫طه‬ ُ ‫ال ِلَ ْهلِ ِه ٱ ْم ُكثُ ٓو ۟ا إِنِّ ٓى َءانَس‬ ‫ار ه ًُۭدى‬ َ َ‫َارا فَق‬ ِ َّ‫َارا لَّ َعلِّ ٓى َءاتِي ُكم ِّم ْنهَا بِقَبَس أَوْ أَ ِج ُد َعلَى ٱلن‬ ًۭ ‫ْت ن‬ ًۭ ‫إِ ْذ َر َءا ن‬.11 10. Idh raa naran faqala li-ahlihi omkuthoo innee anastu naran laʕallee ateekum minha biqabasin aw ajidu ʕala alnnari hudan

10. Behold, he saw a fire: so he said to his family,"Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire." ْ ُ ُْ َ ُ َ ‫س بِ َما تَ ْس َعى‬ ًۭ ‫إِ َّن ٱلسَّا َعة َءاتِيَة أ َكا ُد أخفِيهَا لِتجْ َزى كلُّ نَف‬.15 15. Inna alssaʕata atiyatun akadu okhfeeha litujza kullu nafsin bima tasʕa 15. "Verily the Hour is coming my design is to keep it hidden for every soul to receive its reward by the measure of its Endeavour. ‫ك يَ ُمو َسى‬ َ ِ‫ك ِبيَ ِمين‬ َ ‫و َما تِ ْل‬.17 َ 17. Wama tilka biyameenika ya moosa 17. "And what is that in thy right hand,O Moses?" ۟ ‫اربُ أُ ْخ َرى‬ َ ‫صا‬ َ ‫قَا َل ِه َى َع‬.18 ِ َ‫ى أَتَ َو َّكؤُا َعلَ ْيهَا َوأَهُشُّ بِهَا َعلَى َغنَ ِمى َولِ َى فِيهَا َمـ‬ 18. Qala hiya ʕasaya atawakkao ʕalayha waahushshu biha ʕala ghanamee waliya feeha maaribu okhra 18. He said, "it is my rod: on it I lean; with it I beat down fodder for my flocks; and in it I find other uses. ‫قَا َل أَ ْلقِهَا يَ ُمو َسى‬.19 19. Qala alqiha ya moosa 19. (Allah) said, "Throw it O Moses! ‫فَأ َ ْلقَىهَا فَإ ِ َذا ِه َى َحيَّ ًۭة تَ ْس َعى‬.20 20. Faalqaha fa-idha hiya hayyatun tasʕa 20. He threw it, and behold! It was a snake, active in motion. ‫ضآ َء ِم ْن َغي ِْر س ُٓوء َءايَة أُ ْخ َرى‬ َ ‫ك إِلَى َجنَا ِح‬ َ ‫وٱضْ ُم ْم يَ َد‬. َ ‫ك تَ ْخ ُرجْ بَ ْي‬ َ 22 22. Waodmum yadaka ila janahika takhruj baydaa min ghayri soo-in ayatan okhra 22. "Now draw thy hand close to thy side: it shall come forth white (and shining), without harm (or stain), as another Sign ‫ك ِم ْن َءايَتِنَا ْٱل ُك ْب َرى‬ َ َ‫لِنُ ِري‬.23 23. Linuriyaka min ayatina alkubra 23. "In order that We May show thee (two) of our greater Signs.

Verses 17-23, already referred to hastily in the introduction of this book, offer a perfect example of how the Qur’an uses the sounds /iya/ creatively and repetitively with a difference. Notice linuriyaka (23) hiya and hayya (20), ha ya (20), in addition to the sounds containing iya or aya mentioned previously ُ ‫ت فَٱ ْق ِذفِي ِه فِى ْٱليَ ِّم فَ ْلي ُْلقِ ِه ْٱليَ ُّم بِٱلسَّا ِح ِل يَأْ ُخ ْذهُ َع ُد ًۭ ٌّو لِّى َو َع ُد ًۭ ٌّو ل َّ ۥه ُ ۚ َوأَ ْلقَي‬ ‫ك َم َحب ًَّۭة ِّمنِّى َولِتُصْ نَ َع َعلَى َع ْينِ ٓى‬ َ ‫ْت َعلَ ْي‬ ِ ‫أَ ِن ٱ ْق ِذفِي ِه فِى ٱلتَّابُو‬.39 39. Ani iqdhifeehi fee alttabooti faiqdhifeehi fee alyammi falyulqihi alyammu bialssahili yaʔkhuthhu ʕaduwwun lee waʕaduwwun lahu waalqaytu ʕalayka mahabbatan minnee walitusnaʕa ʕala ʕaynee 39. "Throw (the child) into the chest, and throw (the chest) into the river: the river will cast him up on the bank, and he will be taken up by one who is an enemy to Me and an enemy to him but I cast (the garment of) love over thee from Me and (this) in order that thou mayest be reared under Mine eye. ۟ ُ‫قَال‬.87 ُّ ‫ك أَ ْلقَى ٱلسَّا ِم ِر‬ ‫ى‬ َ ِ‫ارا ِّمن ِزينَ ِة ْٱلقَوْ ِم فَقَ َذ ْفنَهَا فَ َك َذل‬ َ ‫وا َمآ أَ ْخلَ ْفنَا َموْ ِع َد‬ ًۭ ‫ك بِ َم ْل ِكنَا َولَ ِكنَّا ُح ِّم ْلنَآ أَوْ َز‬ 87. Qaloo ma akhlafna mawʕidaka bimalkina walakinna hummilna awzaran min zeenati alqawmi faqadhafnaha fakadhalika alqa alssamiriyyu 87. They said: "We broke not the promise to thee, as far as lay in our power: but we were made to carry the weight of the ornaments of the (whole) people, and we threw them (into the fire), and that was what the Sāmirī suggested. ‫ض َى لَ ۥه ُ قَوْ ًَۭل‬ ِ ‫يَوْ َمئِذ ََّل تَنفَ ُع ٱل َّشفَ َعةُ إِ ََّل َم ْن أَ ِذنَ لَهُ ٱلرَّحْ َمنُ َو َر‬.119 109. Yawma-idhin la tanfaʕu alshshafaʕatu illa man adhina lahu alrrahmanu waradiya lahu qawlan 109. On that Day shall no intercession avail except for those for whom permission has been granted by (Allah) Most Gracious and whose word is acceptable to Him. ‫ك فَ َل ي ُْخ ِر َجنَّ ُك َما ِمنَ ْٱل َجنَّ ِة فَتَ ْشقَ ٓى‬ َ ‫ك َولِزَ وْ ِج‬ َ َّ‫فَقُ ْلنَا ٓيَـَا َد ُم إِ َّن هَ َذا َع ُد ًۭوٌّ ل‬.117 117. Faqulna ya adamu inna hadha aduwwun ʕlaka walizawjika fala yukhrijannakuma mina aljannati fatashqa 117. Then We said: "O Adam!Verily, this is an enemy to thee and thy wife: So let him not get you both out of the Garden, so that thou art landed in misery.'' ‫ضلُّ َو ََل يَ ْشقَى‬ ُ ‫قَا َل ٱ ْهبِطَا ِم ْنهَا َج ِميعا ۖ بَ ْع‬.123 َ ‫ض ُك ْم لِبَ ْعض َع ُد ًۭوٌّ ۖ فَإ ِ َّما يَأْتِيَنَّ ُكم ِّمنِّى ه ًُۭدى فَ َم ِن ٱتَّبَ َع هُدَا‬ ِ َ‫ى فَ َل ي‬ 123. Qala ihbita minha jameeʕan baʕdukum libaʕdin ʕaduwwun fa-imma yaʔtiyannakum minnee hudan famani ittabaʕa hudaya fala yadillu wala yashqa

123. He said: "Get ye down, both of you, all together, from the garden, with enmity one to another: but if, as is sure, there comes to you guidance from Me, whosoever follows My guidance, will not lose his way, nor fall into misery. ‫ض ًۭنكا َونَحْ ُش ُر ۥهُ يَوْ َم ْٱلقِيَ َم ِة أَ ْع َمى‬ َ ‫ض عَن ِذ ْك ِرى فَإ ِ َّن لَ ۥه ُ َم ِعي َش ًۭة‬ َ ‫ َو َم ْن أَ ْع َر‬.12َ 124. Waman aʕrada ʕan dhikree fa-inna lahu maʕeeshatan dankan wanahshuruhu yawma alqiyamati aʕman 124. "But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day Of Judgment." Maryam ‫مريم‬ ٓ‫ك َع ْب َد ۥهُ َز َك ِريَّا‬ َ ِّ‫ت َرب‬ ِ ‫ ِذ ْك ُر َرحْ َم‬.2 2. Dhikru rahmati rabbika ʕabdahu zakariyya 2. (This is) a recital of the Mercy of thy Lord to His servant Zakarīya. I delayed talking about the relationship between /dh/ and /z/ until reaching this verse because the similarity between them is so well foregrounded in these two words Zakariyya (Zachariah) and Dhikru. In fact so many are the examples when the Qur’an uses phonological parallelism not by repeating the same consonants ( I avoid using phonemes because vowels constitute phonemes and in this study I focus on consonants (consonance) more than on vowels(assonance) because my aim is to highlight the most prominent features. Vowels would seem to have no challenging effect in Arabic because there only three basic vowels in this language( I am not referring to diphthongs or thriphtongs here). ُ ْ‫َر أَ َح ًۭدا فَقُولِ ٓى إِنِّى نَ َذر‬ ‫نس ًۭيا‬ َ ‫ت لِلرَّحْ َم ِن‬ ِ ِ‫صوْ ًۭما فَلَ ْن أُ َكلِّ َم ْٱليَوْ َم إ‬ ِ ‫فَ ُكلِى َوٱ ْش َربِى َوقَرِّ ى َعي ًْۭنا ۖ فَإِ َّما تَ َريِ َّن ِمنَ ْٱلبَش‬.26 26. Fakulee waishrabee waqarree ʕaynan fa-imma tarayinna mina albashari ahadan faqoolee innee nadhartu lilrrahmani sawman falan okallima alyawma insiyyan 26. "So eat and drink and cool (thine) eye. And if thou dost see any man, say, 'I have vowed a fast to (Allah) Most Gracious, and this day will I enter into no talk with any human being'" It is no coincidence in the above verse that shrabee and bashari are used as a form of phonological parallelism and are therefore a perfect example of regular foregrounding. ْ ‫ك ٱ ْم َرأَ َسوْ ء َو َما َكان‬ ‫ك بَ ِغ ًۭيا‬ ِ ‫َت أُ ُّم‬ ِ ‫ ٓيَأ ُ ْختَ هَرُونَ َما َكانَ أَبُو‬.28 28. Ya okhta haroona ma kana abooki imraa saw-in wama kanat ommuki baghiyyan

28. "O sister of Aaron! Thy father was not a man of evil, nor thy mother a woman unchaste!" ‫َّارا َشقِ ًۭيا‬ َ ًۭ ‫وبَرا بِ َولِ َدتِى َولَ ْم يَجْ َع ْلنِى َجب‬.32 32. Wabarran biwalidatee walam yajʕalnee jabbaran shaqiyyan 32. "(He) hath made me kind to my mother, and not overbearing or miserable; ِّ ‫ك ِعي َسى ٱ ْبنُ َمرْ يَ َم ۚ قَوْ َل ْٱل َح‬ َ‫ق ٱلَّ ِذى فِي ِه يَ ْمتَرُون‬ َ ِ‫ َذل‬.34 34. Dhalika ʕeesa ibnu maryama qawla alhaqqi alladhee feehi yamtaroona 34. Such (was) Jesus the son of Mary: (it is) a statement of truth, about which they (vainly) dispute ‫ضلَل ُّمبِين‬ َ ‫صرْ يَوْ َم يَأْتُونَنَا ۖ لَ ِك ِن ٱلظَّلِ ُمونَ ْٱليَوْ َم فِى‬ ِ ‫أَ ْس ِم ْع بِ ِه ْم َوأَ ْب‬.38 38. Asmiʕ bihim waabsir yawma yaʔtoonana lakini alththalimoona alyawma fee dalalin mubeenin 38. How plainly will they see and hear, the Day that they will appear before Us! But the unjust to-day are in error manifest! ‫ك َوٱ ْهجُرْ نِى َملِ ًۭيا‬ َ َّ‫قَا َل أَ َرا ِغب أَنتَ ع َْن َءالِهَتِى ٓيَإ ِ ْب َر ِهي ُم لَ ِىن لَّ ْم تَنتَ ِه َلَرْ ُج َمن‬.َ6 46. Qala araghibun anta ʕan alihatee ya ibraheemu laʔin lam tantahi laarjumannaka waohjurnee maliyyan 46. (The father) replied: "dost thou hate my gods, O Abraham? If thou forbear not, I will indeed stone thee: now get away from me for a good long while!" ُّ ‫ب‬ ‫ور ْٱلَ ْي َم ِن َوقَ َّر ْبنَهُ نَ ِج ًۭيا‬ ِ ِ‫ونَ َد ْينَهُ ِمن َجان‬.52 َ ِ ‫ٱلط‬ 52. Wanadaynahu min janibi alttoori al-aymani waqarrabnahu najiyyan 52. And We called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse). ‫َنز َع َّن ِمن ُك ِّل ِشي َعة أَيُّهـ ُ ْم أَ َش ُّد َعلَى ٱلرَّحْ َم ِن ِعتِ ًۭيا‬ ِ ‫ثُ َّم لَن‬.69 69. Thumma lananziʕanna min kulli sheeʕatin ayyuhum ashaddu ʕala alrrahmani ʕitiyyan 69. Then shall We certainly drag out from every sect all those who were worst in obstinate rebellion against (Allah) Most Gracious. ‫يَوْ َم نَحْ ُشر ُْٱل ُمتَّقِينَ إِلَى ٱل َّرحْ َم ِن َوفْد‬.85

85. Yawma nahshuru almuttaqeena ila alrrahmani wafdan 85. The day we shall gather the righteous to (Allah) most gracious, like a hand presented before a king for honours. Al-Kahf ‫الكهف‬ ۟ ُ‫ك بَ ِخع نَّ ْف َسكَ َعلَ ٓى َءاثَر ِه ْم إن ل َّ ْم ي ُْؤ ِمن‬ َّ ‫ث أَ َسفا‬ ِ ‫وابِهَ َذا ْٱل َح ِدي‬ ِ ِ ًۭ َ ‫فَلَ َعل‬.6 6. Falaʕallaka bakhiʕun nafsaka ʕalaatharihim in lam yuʔminoo bihadha alhadeethi asafan 6.Thou wouldst only, perchance,fret thyself to death, following after them, in grief, If they believe not in this message. ۟ ُ‫ف َوٱل َّرقِ ِيم َكان‬ ‫وا ِم ْن َءايَ ِتنَا َع َجبا‬ َ ‫أَ ْم َح ِس ْبتَ أَ َّن أَصْ َح‬.9 ِ ‫ب ْٱل َك ْه‬ 9. Am hasibta anna as-haba alkahfi waalrraqeemi kanoo min ayatina ʕajaban 9. Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Signs? ‫ت‬ ُ ‫س إِ َذا طَلَ َعت تَّ َز َو ُر عَن َك ْهفِ ِه ْم َذاتَ ْٱليَ ِمي ِن َوإِ َذا َغ َربَت تَّ ْق ِر‬ َ ‫ َوتَ َرى ٱل َّش ْم‬.17 ِ َ‫ال َوهُ ْم فِى فَجْ َوة ِّم ْنهُ ٰۚ َذلِكَ ِم ْن َءاي‬ ِ ‫ضهُ ْم َذاتَ ٱل ِّش َم‬ َّ ‫ٱلِلِ ۗ َمن يَ ْه ِد‬ َّ ‫ٱلِلُ فَهُ َو ْٱل ُم ْهتَ ِد ۖ َو َمن يُضْ لِلْ فَلَن تَ ِج َد لَ ۥه ُ َولِ ًۭيا ُّمرْ ِش ًۭدا‬ 17. Watara a(l)shshamsa idha talaʕat tazawaru ʕan kahfihim dhata alyameeni wa-idha gharabat taqriduhum dhata alshshimali wahum fee fajwatin minhu dhalika min ayati Allahi man yahdi Allahu fahuwa almuhtadi waman yudlil falan tajida lahu waliyyan murshidan 17. Thou wouldst have seen the sun, when it rose, declining to the right from their cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah: he whom Allah guides is rightly guided; but he whom Allah leaves to stray, for him wilt thou find no protector to lead him to the right Way. ‫صي ِد ۚ لَ ِو ٱطَّلَعْتَ َعلَ ْي ِه ْم لَ َولَّيْتَ ِم ْنهُ ْم‬ ِ ‫ود ۚ َونُقَلِّبُهُ ْم َذاتَ ْٱليَ ِمي ِن َو َذاتَ ٱل ِّش َما ِل ۖ َو َك ْلبُهُم بَ ِس ًۭط ِذ َرا َع ْي ِه بِ ْٱل َو‬ ًۭ ُ‫اظا َوهُ ْم ُرق‬ ًۭ َ‫ َوتَحْ َسبُهُ ْم أَ ْيق‬.18 ‫ارا َولَ ُملِ ْئتَ ِم ْنهُ ْم ُر ْع ًۭبا‬ ًۭ ‫فِ َر‬ 18. Watahsabuhum ayqathan wahum ruqoodun wanuqallibuhum dhata alyameeni wathata alshshimali wakalbuhum basitun thiraʕayhi bialwaseedi lawi ittalaʕta ʕalayhim lawallayta minhum firaran walamuliʔta minhum ruʕban 18. Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if

thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them. ۟ ُ‫وا ٱ ْبن‬ ۟ ُ‫ْب فِيهَآ إ ْذ يَتَنَ َز ُعونَ بَ ْينَهُ ْم أَ ْم َرهُ ْم ۖ فَقَال‬ َّ ‫ َو َك َذلِكَ أَ ْعثَرْ نَا َعلَ ْي ِه ْم لِيَ ْعلَ ُم ٓو ۟ا أَ َّن َو ْع َد‬.21 ٌّ ًۭ ‫ٱلِلِ َح‬ ٰۖ ‫وا َعلَ ْي ِهم بُ ْنيَ ًۭنا‬ َ ‫ق َوأَ َّن ٱلسَّا َعةَ ََل َري‬ ِ ۟ ‫َّربُّهُ ْم أَ ْعلَ ُم ب ِه ْم ٰۚ قَا َل ٱلَّ ِذينَ َغلَب‬ ‫ُوا َعلَ ٓى أَ ْم ِر ِه ْم لَنَتَّ ِخ َذ َّن َعلَ ْي ِهم َّم ْس ِج ًۭدا‬ ِ 21. Wakadhalika aʕtharna ʕalayhim liyaʕlamoo anna waʕda Allahi haqqun waanna alsaʕata la rayba feeha idh yatanazaʕoona baynahum amrahum faqaloo ibnoo ʕalayhim bunyanan rabbuhum aʕlamu bihim qala alladheena ghalaboo ʕala amrihim lanattakhidhanna ʕalayhim masjidan 21. Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour Of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "construct a building over them": their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." ‫ك غَدا‬ َ ِ‫و ََل تَقُولَ َّن لِش َ۟اىْ ء إِنِّى فَا ِع ًۭل َذل‬.23 َ 23. Wala taqoolanna lishay-in innee faʕilun dhalika ghadan 23. Nor say of anything, "I shall be sure to do so and so to-morrow" َّ ‫إِ ََّل أَن يَ َشآ َء‬.2َ ‫ب ِم ْن هَ َذا َر َش ًۭدا‬ َ َّ‫ٱلِلُ ۚ َو ْٱذ ُكر َّرب‬ َ ‫ك إِ َذا نَ ِسيتَ َوقُلْ َع َس ٓى أَن يَ ْه ِديَ ِن َربِّى ِلَ ْق َر‬ 24. Illa an yashaa Allahu waodhkur rabbaka idha naseeta waqul ʕasa an yahdiyani rabbee li-aqraba min hadha rashadan 24. Without adding, "So please Allah!" And call thy Lord to mind when thou forgettest, and say, "I hope that my Lord will guide me ever closer (Even) than this to the right road." ‫ك ٰۖ ََل ُمبَ ِّد َل لِ َكلِ َمتِ ِۦه َولَن تَ ِج َد ِمن دُونِِۦه ُم ْلتَ َح ًۭدا‬ َ ِّ‫ب َرب‬ َ ‫وٱ ْت ُل َمآ أُو ِح َى إِلَ ْي‬.27 ِ ‫ك ِمن ِكتَا‬ َ 27. Waotlu ma oohiya ilayka min kitabi rabbika la mubaddila likalimatihi walan tajida min doonihi multahadan 27. And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him. Notice as well the graphological parallelism between taj and tah َ ْ ‫ت َع ْدن تَجْ ِرى ِمن تَحْ تِ ِه ُم‬ ُ َّ‫ك لَهُ ْم َجن‬ َ‫او َر ِمن َذهَب َويَ ْلبَسُونَ ثِيَابا ُخضْ ًۭرا ِّمن سُن ُدس َوإِ ْستَ ْب َرق ُّمتَّ ِكـِين‬ َ ِ‫أُ ۟و ٓلَئ‬.31 ِ ‫ٱل ْنهَ ُر يُ َحلَّوْ نَ فِيهَا ِم ْن أَ َس‬ َ َّ ْ ْ َ‫ك نِ ْع َم ٱلث َوابُ َو َح ُسن‬ ‫ت ُمرْ تَفَ ًۭقا‬ ِ ِ‫فِيهَا َعلَى ٱل َر ٓائ‬

31. Olaʔika lahum jannatu ʕadnin tajree min tahtihimu al-anharu yuhallawna feeha min asawira min dhahabin wayalbasoonathiyaban khudran min sundusin wa-istabraqin muttakiʔeena feeha ʕala al-araʔiki niʕma alththawabu wahasunat murtafaqan 31. For them will be gardens of eternity; beneath them rivers will flow: they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade; they will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on! ْ ‫َت أُ ُكلَهَا َولَ ْم ت‬ ْ ‫ ِك ْلتَا ْٱل َجنَّتَ ْي ِن َءات‬.33 ‫َظلِم ِّم ْنهُ َش ْي ًۭـا َوفَجَّرْ نَا ِخلَلَهُ َما نَهَ ًۭرا‬ 33. Kiltaa ljannatayni atat okulaha walam tathlim minhu shay-an wafajjarna khilalahuma naharan 33. Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow. ‫ك َم ًۭاَل َوأَع َُّزنَفَ ًۭرا‬ َ ‫او ُر ٓۥهُأَن َ۠ا أَ ْكثَ ُر ِمن‬ َ ِ‫ال ل‬ َ َ‫و َكانَ لَهُۥثَ َمر فَق‬.3َ َ ‫ص ِحبِ ِه‬ َ ِ ‫ۦوهُ َويُ َح‬ 34. Wakana lahu thamarun faqala lisahibihi wahuwa yuhawiruhu ana aktharu minka malan waaʕazzu nafaran 34. (Abundant) was the produce this man had: he said to his companion, in the course of a mutual argument:"more wealth have I than you, and more honour and power in (my following of) men.” ‫ َو َد َخ َل َجنَّتَهُ َوهُ َو ظَالِ ًۭم لِّنَ ْف ِس ِهۦقَا َل َمآ أَظُ ُّن أَن تَبِي َد هَ ِذ ِٓۦهأَبَ ًۭدا‬.35 35. Wadakhala jannatahu wahuwa thalimun linafsihi qala maathunnu an tabeeda/ hadhihi Abadan 35. He went into his garden in a state (of mind) unjust to his soul: he said, "I deem not that this will ever perish” ‫ص ِع ًۭيدا َزلَقا‬ َ ِ‫فَ َع َسى َرب ِّٓى أَن ي ُْؤتِيَ ِن َخي ًْۭرا ِّمن َجنَّت‬.َ1 َ ‫ك َويُرْ ِس َل َعلَ ْيهَا ُح ْسبَ ًۭانا ِّمنَ ٱل َّس َمآ ِء فَتُصْ بِ َح‬ 40. Faʕasa rabbee an yuʔtiyani khayran min jannatika wayursila ʕalayha husbanan mina alssama-i fatusbiha saʕeedan zalaqan 40. "It may be that my Lord Will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand! َّ َ‫ض فَأَصْ بَ َح هَ ِش ًۭيما ت َْذرُوهُ ٱلرِّ يَ ُح ۗ َو َكان‬ ْ َ‫ َوٱضْ ِربْ لَهُم َّمثَ َل ْٱل َحيَو ِة ٱل ُّد ْنيَا َك َمآء أَن َز ْلنَهُ ِمنَ ٱل َّس َمآ ِء ف‬.َ5 ُ َ‫ٱختَلَطَ ِبِۦه نَب‬ ‫ٱلِلُ َعلَى‬ ِ ْ‫ات ْٱلَر‬ ‫َىء ُّم ْقتَ ِدرا‬ ْ ‫ُكلِّ ش‬

45. WaiDhrib lahum mathala alhayati ad-dunya kama-in anzalnahu mina alssama-i faikhtalaTa bihi nabatu al-arDhi fa-asbaha hasheeman tadhroohu ar-riyahu wakana Allahu ʕala kulli shay-in muqtadiran 45. Set forth to them the similitude of the life of this world: it is like the rain which We send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things. ‫ار َز ًۭة َو َحشَرْ نَهُ ْم فَلَ ْم نُغَا ِدرْ ِم ْنهُ ْم أَ َح ًۭدا‬ َ ْ‫ َويَوْ َم نُ َسيِّ ُر ْٱل ِجبَا َل َوتَ َرى ْٱلـأَر‬.َ7 ِ َ‫ض ب‬ 47. Wayawma nusayyiru aljibala watara al-arda barizatan wa Hasharnahum falam nughadir minhum aHadan 47. One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them. Here, there is a graphological parallelism (In reverse order) between nusayyiru and sharna in Hasharna since both words use /s/ which could also be read as /sh/ in the early MusHaf, (Holy Book) that is prior to the use of diacritics in Arabic. ‫صىهَا‬ َ ْ‫يرة إِ ََّل أَح‬ َ ِ‫ير ًۭة َو ََل َكب‬ َ ‫ص ِغ‬ َ ‫ب ََل يُغَا ِد ُر‬ ِ َ‫ض َع ْٱل ِكتَبُ فَت ََرى ْٱل ُمجْ ِر ِمينَ ُم ْشفِقِينَ ِم َّما فِي ِه َويَقُولُونَ يَ َو ْيلَتَنَا َما ِل هَ َذا ْٱل ِكت‬ ِ ‫ َو ُو‬.َ9 ۟ ُ‫َو َو َجدُوا ما َع ِمل‬ ْ َ‫ضرا َو ََل ي‬ ‫ك أَ َحدا‬ َ ُّ‫ظلِ ُم َرب‬ ًِۭ ‫وا َحا‬ َ 49. Wawudiʕa alkitabu fatara almujrimeena mushfiqeena mimma feehi wayaqooloona ya waylatanama lihadha al-kitabi la yughadiru sa//gheeratan wala kabeeratan illa aHsaha wa wajadoo ma ʕamiloo Hadiran wala yathlimurabbuka aHadan 49. And the book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say,"Ah! Woe to us! What a book is this! It leaves out nothing small or great, but takes account thereof!"They will find all that they did placed before them: and not one will thy Lord treat with injustice. Notice the green-colored words where there is a parallelism between more than ten consonants. The two slashes show the line separating the parallel clusters. ۟ ‫اب بَل لَّهُم َّموْ ِع ًۭد لَّن يَ ِجد‬ ۟ ‫ك ْٱل َغفُو ُر ُذوٱلرَّحْ م ِة لَوْ يُ َؤا ِخ ُذهُم بما َك َسب‬ ‫ُوا ِمن دُونِه َموْ ئِ ًۭل‬ َ ُّ‫ َو َرب‬.58 َ ‫ُوا لَ َع َّج َل لَهُ ُم ْٱل َع َذ‬ َِ َ 58. Warabbuka alghafooru dhoo alrrahmati law yu-akhithuhum bima kasaboo laʕajjala lahumu al-ʕadhaba ///bal lahum mawʕidun lan yajidoo min doonihi mawʔilan 58. But your Lord is most forgiving, full of mercy. If He were to call them (at once) to account for what they have earned, then surely He would have hastened their punishment, but they have their appointed time beyond which they will find no refuge. The phonological parallelism highlighted in red involves more than 8 consonants

There is a perfect phonological parallelism because the two ‘n’ in ‘bal lahum mawʕidun lan yajidoo mi’ do not exist when one recites the Qur’an. The two sets in red use the same of consonants which are: /l/. /ʕ / ,/j/ ,/h/, /m/, /th/, /b/ ‫ض َى ُحقُ ًۭبا‬ ِ ‫وإِ ْذقَا َل ُمو َسى لِفَتَىهُ ََلأَ ْب َر ُح َحتَّ ٓى أَ ْبلُ َغ َمجْ َم َع ْٱلبَحْ َري ِْن أَوْ أَ ْم‬.61 َ 60. Wa-idh qala moosa lifatahu la abrahu hatta ablugha majmaʕa albahrayni aw amdiya huquban 60. Behold, Moses said to his attendant,”I will not give up until I reach the junction of the two seas or (until) I spend years in travel. ‘la abrahu’ (I will not give up) is a word that is rarely used in Arabic, especially in the Qur’an. The aim behind its use here is to constitute a phonological parallelism with ‘albahr’(the sea). ‫ق أَ ْهلَهَا لَقَ ْد ِج ْئتَ َشيْـا إِ ْم ًۭرا‬ َ ‫فَٱنطَلَقَا َحتَّ ٓى إِ َذا َر ِكبَا فِى ٱل َّسفِينَ ِة َخ َرقَهَا ۖ قَا َل أَ َخ َر ْقتَهَا لِتُ ْغ ِر‬.71 71. Faintalaqa hatta idha rakiba fee alssafeenati kharaqaha qala akharaqtaha litughriqa ahlaha laqad jita shay-an imran 71. So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!" /gh/and /kh/ seem to be different sounds but they have approximately the same point and manner of articulation. The Qur’an, being the creation of the Lord of the Universe, is the only book on earth where each sound collocates with those contiguous to it. This is because the creator of the language knows better than all humans which sounds harmonize with which. Very often in the poetry of the early Arabs that lived in the period preceding the advent of Islam, one could clearly feel that many clusters of sounds were cacophonous. Add to this the fact that poetry was inconceivable without the use of a rhyme at the end of the line of the Arabic Qasidah. The Qur’an was able to create verses which were neither prosaic nor purely poetic. The rhyme is used in several surats (see surat Mariam), but in many others it does not exist. Despite the absence of rhyme, there is always in the Noble Book a feature which consecrates it as the book with the most harmoniously textured sounds in the history of mankind. It is so superbly wrought at all levels: logical, epistemological, narrative, discoursive, syntactic, phonological, and rhetorical. For this reason, when we read the Qur’an, we feel that that there is a tremendous flow between sounds and between structures as well, between ideas, and between emotional injunctions. Once T.S. Eliot said, ‘Genuine poetry is that which communicates before it is understood’. Many, if not all, Muslims feel extremely relaxed when they hear or listen to the Book. Many people do not know why they feel this even though they may not have understood the meanings thereof. The reason for this is this euphony created by the sounds that go together. Phonological parallelism intensifies this euphony because it uses repetition with a difference and creates harmony between sounds as well. ‫فَٱنطَلَقَا َحتَّ ٓى إِ َذا لَقِيَا ُغلَ ًۭما فَقَتَلَ ۥه ُ قَا َل أَقَت َْلتَ نَ ْف ًۭسا َز ِكيَّة بِ َغي ِْر نَ ْفس لَّقَ ْد ِج ْئتَ َشي ًْۭـا نُّ ْك ًۭرا‬.َ

74. Faintalaqa hatta idha laqiya ghulaman faqatalahu qala aqatalta nafsan zakiyyatan bighayri nafsin laqad jiʔta shay-an nukran 74. Then they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard-of) thing hast thou done!" ْ ‫فَٱنطَلَقَا َحتَّ ٓى إِ َذ ٓا أَتَيَآ أَ ْه َل قَرْ يَة ٱ ْست‬.77 َ‫َارا ي ُِري ُد أَن يَنقَضَّ فَأَقَا َم ۥهُ ۖ قَا َل لَوْ ِش ْئت‬ َ ُ‫َط َع َمآ أَ ْهلَهَا فَأَبَوْ ۟ا أَن ي‬ ًۭ ‫ضيِّفُوهُ َما فَ َو َجدَا فِيهَا ِجد‬ ‫لَتَّ َخ ْذتَ َعلَ ْي ِه أَجْ ًۭرا‬ 77. Faintalaqa hatta idha ataya ahla qaryatin istatʕama ahlaha faabaw an yudayyifoohuma fawajada feeha jidaran yureedu an yanqadda faaqamahu qala law shiʔta laittakhathta ʕalayhi ajran 77. Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight.(Moses) said: "If thou hadst wished, surely thou couldst have exacted some recompense for it!" ْ َ‫أَ َّما ٱل َّسفِينَةُ فَ َكان‬.79 ُّ ‫ت لِ َم َس ِكينَ يَعْ َملُونَ فِى ْٱلبَحْ ِر فَأ َ َر‬ ‫دت أَ ْن أَ ِعيبَهَا َو َكانَ َو َر ٓا َءهُم َّملِ ًۭك يَأْ ُخ ُذ ُك َّل َسفِينَة غَصْ ًۭبا‬ 79. Amma alssafeenatu fakanat limasakeena yaAAmaloona fee albahri faaradtu an aʕeebaha wakana waraahum malikun yaʔkhuthu kulla safeenatin ghasban 79. "As for the boat, it belonged to certain Men in dire want: they plied on the water: I but wished to render it unserviceable, for there wasafter them a certain king who seized on every boat by force. ‫صلِ ًۭحا فَأ َ َرا َد َربُّكَ أَن يَ ْبلُ َغآ أَ ُش َّدهُ َما َويَ ْست َْخ ِر َجا‬ َ ‫نز لَّهُ َما َو َكانَ أَبُوهُ َما‬ ًۭ ‫ َوأَ َّما ْٱل ِجدَا ُر فَ َكانَ لِ ُغلَ َم ْي ِن يَتِي َم ْي ِن فِى ْٱل َم ِدينَ ِة َو َكانَ تَحْ تَ ۥهُ َك‬.82 ‫صب ًْۭرا‬ َ ‫َكن َزهُ َما َرحْ َم ًۭة ِّمن َّربِّكَ ۚ َو َما فَ َع ْلتُ ۥهُ ع َْن أَ ْم ِرى ۚ َذلِكَ تَأْ ِوي ُل َما لَ ْم تَ ْس ِطع َّعلَ ْي ِه‬ 82. Waamma aljidaru fakana lighulamayni yateemayni fee almadeenati wakana tahtahu kanzun lahuma wakana aboohuma salihan faarada rabbuka an yablugha ashuddahuma wayastakhrija kanzahuma rahmatan min rabbika wama faʕaltuhu ʕan amree dhalika taʔweelu ma lam tastiʕ ʕalayhi sabran 82. "As for the wall, it belonged to two youths, orphans, in the town; there was, beneath it, a buried treasure, to which they were entitled; their father had been a righteous man: so thy Lord desired that they should attain their age of full strength and get out their treasure a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience." ۟ ُ‫ك عَن ِذى ْٱلقَرْ نَ ْين ٰۖ قُلْ َسأ َ ْتل‬ ‫وا َعلَ ْي ُكم ِّم ْنهُ ِذ ْكرا‬ َ َ‫ويَ ْسـَلُون‬.83 َ ِ 83. Wayasʔaloonaka ʕan dhee alqarnayni qul saatloo ʕalaykum minhu dhi kran 83. They ask thee concerning Ẓul-qarnain. Say, "I will rehearse to you something of his story."

‫حتَّ ٓى إِ َذا بَلَ َغ بَ ْينَ ٱل َّس َّد ْي ِن َو َج َد ِمن دُونِ ِه َما قَوْ ًۭما ََّل يَ َكا ُدونَ يَ ْفقَهُونَ قَوْ ًَۭل‬.93 َ 93. Hatta idha balagha bayna alssaddayni wajada min doonihima qawman la yakadoona yafqahoona qawlan 93. Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word. ‫ص ْنعا‬ ُ َ‫ض َّل َس ْعيُهُ ْم فِى ْٱل َحيَو ِة ٱل ُّد ْنيَا َوهُ ْم يَحْ َسبُونَ أَنَّهُ ْم يُحْ ِسنُون‬ َ َ‫ٱلَّ ِذين‬.11َ 104. Alladheena dalla saʕyuhum fee alhayati alddunya wahum yahsaboona annahum yuhsinoona sunʕan 104. "Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?" The green-coloured words show an instance of graphological parallelism. Al Israa ‫االسراء‬ ُ‫صير‬ ٓ ‫ ُس ْب َحنَ ٱلَّ ِذ‬.1 َ ْ‫ى أَ ْس َرى بِ َع ْب ِدِۦه لَي ًْۭل ِّمنَ ْٱل َم ْس ِج ِد ْٱل َح َر ِام إِلَى ْٱل َم ْس ِج ِد ْٱلَق‬ ِ َ‫صا ٱلَّ ِذى بَ َر ْكنَا َحوْ لَ ۥه ُ لِنُ ِريَ ۥهُ ِم ْن َءايَتِنَآ ۚ إِنَّ ۥهُ هُ َو ٱل َّس ِمي ُع ْٱلب‬ 1 Subhana alladhee asra biʕabdihi laylan mina almasjidi alharami ila almasjidi al-aqsa alladhee barakna hawlahu linuriyahu min ayatina innahu huwa alssameeʕu albaseeru 1. Glory to (Allah) Who did take His Servant for a journey by night from the sacred mosque to the farthest mosque, whose precincts We did bless, in order that We Might show him some Of Our Signs: for he is the one who heareth and seeth (all things). ‫ورا‬ ًۭ ‫ ُذرِّ يَّةَ َم ْن َح َم ْلنَا َم َع نُوح ۚ إِنَّ ۥهُ َكانَ َعب ًْۭدا َش ُك‬.3 3.Thurriyyata man hamalna maʕa noohin innahu kana ʕabdan shakooran 3. O ye that are sprung from those whom We carried (in the Ark) with Noah! Verily he was a devotee most grateful. ‫ثُ َّم َر َد ْدنَا لَ ُك ُم ْٱل َك َّرةَ َعلَ ْي ِه ْم َوأَ ْم َد ْدنَ ُكم بِأَ ْم َول َوبَنِينَ َو َج َع ْلنَ ُك ْم أَ ْكثَ َر نَفِيرا‬.6 6. Thumma radadna lakumu alkarrata ʕalayhim waamdadnakum bi-amwalin wabaneena wajaʕalnakum akthara nafeeran 6. Then did We grant you the return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power.

‫صيرا‬ ِ ‫ َع َسى َربُّ ُك ْم أَن يَرْ َح َم ُك ْم ۚ َوإِ ْن عُدتُّ ْم ُع ْدنَا ْۘ َو َج َع ْلنَا َجهَنَّ َم لِ ْل َكفِ ِرينَ َح‬.8 8. ʕasa rabbukum an yarhamakum wa-in ʕudtum ʕudna wajaʕalna jahannama lilkafireena haseeran 8. It may be that your Lord May (yet) show mercy unto you; but if ye revert (to your sins), We shall revert (To Our punishments): And We have made Hell a prison for those who Reject (all Faith), ‫وأَ َّن ٱلَّ ِذينَ ََل ي ُْؤ ِمنُونَ بِٱلْ َءا ِخ َر ِة أَ ْعتَ ْدنَا لَهُ ْم َع َذابا أَلِ ًۭيما‬.10 َ 10. Waanna alladheena la yuʔminoona bial-akhirati aʕtadna lahum ʕadhaban aleeman 10. And to those who believe not in the hereafter, (it announceth) that We have prepared for them a penalty grievous (indeed). ُ ‫ َويَ ْد‬.11 ‫ُوَل‬ ًۭ ‫ٱْلن َسنُ َعج‬ ِ ْ َ‫ٱْلن َسنُ بِٱل َّشرِّ ُد َعآ َء ۥهُ بِ ْٱل َخي ِْر ۖ َو َكان‬ ِْ ‫ع‬ 11. Wayadʕu al-insanu bialshsharri duʕaʔahu bialkhayri wakana al-insanu ʕajoolan 11. The prayer that man should make for good, He maketh for evil; for man is given to hasty (deeds). ۟ ‫وا فَضْ ًۭل ِّمن َّربِّ ُك ْم َولِتَ ْعلَ ُم‬ ۟ ‫ْص َر ًۭة لِّتَ ْبتَ ُغ‬ َ‫وا َع َد َد ٱل ِّسنِين‬ ِ ‫ار ُمب‬ َ 12 ِ َ‫و َج َع ْلنَا ٱلَّ ْي َل َوٱلنَّهَا َر َءا َيتَي ِْن ۖ فَ َم َحوْ نَآ َءايَةَ ٱلَّ ْي ِل َو َج َع ْلنَآ َءايَةَ ٱلنَّه‬. ‫ص ًۭيل‬ ْ ‫اب ۚ َو ُك َّل ش‬ َ ‫َو ْٱل ِح َس‬ ِ ‫َىء فَص َّْلنَهُ تَ ْف‬ 12. Wajaʕalna allayla waalnnahara ayatayni famahawna ayata allayli wajaʕalna ayata alnnahari mubsiratan litabtaghoo fadlan min rabbikum walitaʕlamoo ʕadada alssineena waalhisaba wakulla shay-in fassalnahu tafseelan 12. We have made the night and the day as two (of Our) signs: the sign of the night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things Have We explained in detail. There is a graphological parallelism between fadlan and fassalna in Arabic. ۟ ُ‫ك قَرْ يَة أَمرْ نَا ُم ْت َرفِيهَا فَفَ َسق‬ َّ ‫وا فِيهَا فَ َح‬ ‫يرا‬ َ ِ‫ َوإِ َذ ٓا أَ َر ْدنَآ أَن نُّ ْهل‬.16 َ ًۭ ‫ق َعلَ ْيهَا ْٱلقَوْ ُل فَ َد َّمرْ نَهَا تَ ْد ِم‬ 16. Wa-idha aradna an nuhlika qaryatan amarna mutrafeeha fafasaqoo feeha fahaqqa ʕalayha alqawlu fadammarnaha tadmeeran 16. When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly.

Alliteration created by /f/ in four different words ‫ك ْٱل ِكبَ َرأَ َح ُدهُ َمآ أَوْ ِك َلهُ َما فَ َل تَقُل لَّهُ َمآ أُف َو ََل تَ ْنهَرْ هُ َما َوقُل‬ َ ‫ضى َربُّكَ أَ ََّل تَ ْعبُد ُٓو ۟ا إِ ََّل إِيَّاهُ َوبِ ْٱل َولِ َدي ِْن إِحْ َسنا إِ َّما يَ ْبلُغَن ِعن َد‬ َ َ‫وق‬. َ 23 ‫لَّهُ َما قَوْ ًَۭل َك ِريما‬ 23. Waqada rabbuka alla taʕbudoo illa iyyahu wabialwalidayni ihsanan imma yablughanna ʕindaka alkibara ahaduhuma aw kilahuma fala taqul lahuma offin wala tanharhuma waqul lahuma qawlan kareeman 23. Why Lord hath decreed that ye worship none but him,and that ye be kind to parents .Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour. ْ ‫و‬.2َ ‫يرا‬ َ ‫َاح ٱل ُّذلِّ ِمنَ ٱل َّرحْ َم ِة َوقُل رَّبِّ ٱرْ َح ْمهُ َما َك َما َربَّيَانِى‬ َ ‫ٱخفِضْ لَهُ َما َجن‬ َ ًۭ ‫ص ِغ‬ 24. Waikhfid lahuma janaha aldhthulli mina alrrahmati waqul rabbi irhamhuma kama rabbayanee sagheeran 24. And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood. ۟ ‫ورا‬ َ ‫ولَقَ ْد‬.41 َ ًۭ ُ‫ص َّر ْفنَا فِى هَ َذا ْٱلقُرْ َءا ِن لِيَ َّذ َّكرُوا َو َما يَ ِزي ُدهُ ْم إِ ََّل نُف‬ 41. Walaqad sarrafna fee hadha alqur-ani liyadhdhakkaroo wama yazeeduhum illa nufooran 41. We have explained (things) in various (ways) in this Qur-ān, in order that they may receive admonition, but it only increases their flight (from the Truth)! ۟ ُّ‫ضل‬ ۟ ‫ض َرب‬ ‫وا فَ َل يَ ْستَ ِطيعُونَ َس ِب ًۭيل‬ َ َ‫ُوا ل‬ َ َ‫ك ْٱلَ ْمثَا َل ف‬ َ َ‫ٱنظُرْ َك ْيف‬.48 48. Onthur kayfa daraboo laka al-amthala fadalloo fala yastateeʕoona sabeelan 48. See what similes they strike for thee: but they have gone astray, and never can they find a way. ۟ ‫ك فِى ْٱلبَحْ رلِتَ ْبتَ ُغ‬ ‫وا ِمن فَضْ لِه إِنَّ ۥه ُ َكانَ بِ ُك ْم َر ِح ًۭيما‬ َ ‫ َّربُّ ُك ُم ٱلَّ ِذى ي ُْز ِجى لَ ُك ُم ْٱلفُ ْل‬.66 ِ 66. Rabbukumu alladhee yuzjee lakumu alfulka fee albahri litabtaghoo min fadlihi innahu kana bikum raheeman 66. Your Lord is He that maketh the ship go smoothly for you through the sea, in order that ye may seek of his bounty, for He is unto you most merciful. ‫يرا‬ َ ‫ك ۚ إِ َّن فَضْ لَ ۥه ُ َكانَ َعلَ ْي‬ َ ِّ‫إِ ََّل َرحْ َم ًۭة ِّمن َّرب‬.87 ًۭ ِ‫ك َكب‬

87. Illa rahmatan min rabbika inna fadlahu kana ʕalayka kabeeran ‫ۦ‬87. Except for Mercy from thy Lord: for His Bounty is to thee (indeed) great ۟ ُ‫وقَال‬.90 ‫ض يَنبُوعا‬ َ َ‫وا لَن نُّ ْؤ ِمنَ ل‬ َ ِ ْ‫ك َحتَّى تَ ْف ُج َرلَنَا ِمنَ ٱ ْلَر‬ 90. Waqaloo lan nuʔmina lakahatta tafjura lana mina al-ardi yanbooʕan 90. They say: "We shall not believe in thee, until thou cause a spring to gush forth for us from the earth, ‫أَوْ تَ ُكونَ لَكَ َجنَّ ًۭة ِّمن نَّ ِخيل َو ِعنَب فَتُفَ ِّج َر ْٱلَ ْنهَ َر ِخلَـلَهَا تَ ْف ِجيرا‬.91 91. Aw takoona laka jannatun min nakheelin waʕinabin fatufajjira al-anhara khilalaha tafjeeran 91. "Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water; ُ ‫ك َحتَّى تُنَ ِّز َل َعلَ ْينَا ِكت ًَۭبا نَّ ْق َر ُؤ ۥهُ قُلْ ُس ْب َحانَ َربِّى هَلْ ُك‬ ‫نت إِ ََّل‬ َ ِّ‫ْت ِّمن ُز ْخرُف أَوْ تَرْ قَى فِى ٱل َّس َمآ ِء َولَن نُّ ْؤ ِمنَ لِ ُرقِي‬ ًۭ ‫أوْ يَ ُكونَ لَكَ بَي‬.93 ‫ُول‬ ًۭ ‫بَش ًَۭرا َّرس‬ 93. Aw yakoona laka baytun min zukhrufin aw tarqa fee alssama-i walan nuʔmina liruqiyyika hatta tunazzila ʕalayna kitabannaqraohu qul subhana rabbee hal kuntu illabasharan rasoolan 93. "Or thou have a house adorned with gold, or thou mount a ladder right into the skies.No, we shall not even believe in thy mounting until thou send down to us a book that we could read."Say: "Glory to my Lord! Am I aught but a messenger?" َّ ‫ َو َمن يَ ْه ِد‬. 97 ‫ص ًۭما‬ ُ ‫ٱلِلُ فَهُ َو ْٱل ُم ْهتَد َو َمن يُضْ لِل فَلَن تَ ِج َدلَهُم أَوْ لِيَآ َء ِمن دُونِ ِهۦ َونَحْ ُش ُرهُ ْم يَوْ َم ْٱلقِيَا َم ِة َعلَى ُوجُو ِه ِهم ُع ْم ًۭيا َوبُ ْك ًۭما َو‬ ْ ‫َّمأْ َوىهُم َجهَنَّ ُم ُكلَّ َما خَ بَت ِز ْدنَهُ ْم َس ِعيرا‬ 97. Waman yahdi Allahu fahuwa almuhtadi waman yudlil falan tajida lahum awliyaa min doonihi wanahshuruhum yawma alqiyamati ʕala wujoohihim ʕumyan wabukman wasumman maʔwahum jahannamu kullama khabat zidnahum saʕeeran 97. It is he whom Allah guides that is on true guidance, but he whom He leaves astray for such wilt thou find none to protect him. On the Day of Judgment, We shall gather them together prone on their faces,blind, dumb, and deaf:their abode will be hell:every time it shows abatement, we shall increase for them the fierceness of the fire. Al-Hijr ‫الحجر‬

َ‫ َوإِ َّن َجهَنَّ َم لَ َموْ ِع ُدهُ ْم أَجْ َم ِعين‬.43 43. Wa-inna jahannama lamawʕidu hum ajmaʕeena 43. And verily, Hell is the promised abode for them all! ‫ضحُو ِن‬ َ ‫ض ْيفِى فَ َل تَ ْف‬ َ ‫قَـا َل إِ َّن ٓهَ ُؤ ََل ِء‬.68 68. Qala inna haola-i dayfee fala tafdahooni 68. Lūt said: "These are my guests: disgrace me not: . َ‫ َو َكانُوا يَ ْن ِحتُونَ ِمنَ ْٱل ِجبَا ِل بُيُوتا َءا ِمنِين‬.82 82. Wakanoo yanhitoona mina aljibali buyootan amineena 82. Out of the mountains did they hew (their) edifices, (feeling themselves) secure. IBRAHIM ‫ابراهيم‬ َّ ُّ‫ضل‬ ‫ّللاُ َمن يَ َشآ ُء َويَ ْه ِدى َمن يَ َشآ ُء َوهُ َو ْٱل َع ِزي ُز ْٱل َح ِكي ُم‬ ِ ُ‫ َو َمآأَرْ َس ْلنَا ِمن َّرسُول إِ ََّلبِلِ َسا ِن قَوْ ِم ِۦهلِيُبَيِّنَ لَهُ ْم فَي‬.َ 4. Wama arsalna min rasoolinilla bilisani qawmihi liyubayyina lahum fayudillu Allahu manyashao wayahdee man yashao wahuwa alʕazeezu alhakeemu 4. We sent not a messenger except (to teach) in the language of his (own) people, that he may make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases; and He is exalted in power, full of wisdom. ۟ ‫ َوإ ْذ قَا َل ُمو َسى لِقَوْ ِم ِه ْٱذ ُكر‬. 6 َّ َ‫ُوا نِ ْع َمة‬ ‫ب َو يُ َذبِّحُونَ أَ ْبنَآ َء ُك ْم‬ ِ ‫ٱلِلِ َعلَ ْي ُك ْم إِ ْذ أَن َجى ُكم ِّم ْن َءا ِل فِرْ عَوْ نَ يَسُو ُمونَ ُك ْم س ُٓو َء ْٱل َع َذا‬ ِ ‫َويَ ْستَحْ يُونَ نِ َسآ َء ُك ْم َوفِى َذلِ ُكم َب َّلء ِّمن َّربِّ ُك ْم َع ِظيم‬ 6.Wa-idh qala moosa liqawmihi odhkuroo niʕmata Allahi ʕalaykum idh anjakum min ali firʕawna yasoomoonakum soo-a alʕathabi wa yudhabbihoona abnaakum wayastahyoona nisaakum wafee dhalikum balaon min rabbikum ʕatheemun 6. Remember! Moses said to his people: "Call to mind the favour of Allah to you when He delivered you from the people of Pharaoh, as they set you hard tasks and punishments, slaughtered your sons, and let your women-folk live: therein was a tremendous trial from your Lord." ‫وإِ ْذ تَأ َ َّذنَ َربُّ ُك ْم لَ ِىن َش َكرْ تُ ْم َلَ ِزي َدنَّ ُك ْم َولَ ِىن َكفَرْ تُ ْم إِ َّن َع َذابِى لَ َش ِد ًۭيد‬.7 َ

7. Wa-idh taʔadhdhana rabbukum la-inshakartum laazeedannakum wala-in kafartum inna ʕadhabee lashadeedun 7. And remember! Your Lord caused to be declared (publicly):"If ye are grateful, I will add more (favours) unto you; but if ye show ingratitude,truly my punishment is terrible indeed." َّ ‫أَلَ ْم يَأْتِ ُك ْم نَبَؤُا ٱلَّ ِذينَ ِمن قَ ْبلِ ُك ْم قَوْ ِم نُوح َوعَاد َوثَ ُمو َد َوٱلَّ ِذينَ ِمن بَ ْع ِد ِه ْم ََل يَ ْعلَ ُمهُم إِ ََّل‬.9 ‫ت فَ َر ُّد ٓو ۟ا أَ ْي ِديَهُ ْم فِ ٓى‬ ِ َ‫ٱلِلُ َجآ َء ْتهُ ْم ُر ُسلُهُم بِ ْٱلبَيِّن‬ ‫أَ ْف َو ِه ِه ْم َوقَالُ ٓو ۟ا إِنَّا َكفَرْ نَا بِ َمآأُرْ ِس ْلتُم بِِۦه َوإِنَّا لَفِى َشك ِّم َّما تَ ْدعُونَنَآ إِلَ ْي ِه ُم ِريب‬ 9. Alam yaʔtikum nabaoalladheena min qablikum qawmi noohin waʕadin wathamooda waalladheena min baʕdihim layaʕlamuhum illa Allahu jaat-hum rusuluhum bialbayyinati faraddoo aydiyahum fee afwahihim waqaloo inna kafarna bima orsiltum bihi wa-inna lafee shakkin mimma tadʕoonana ilayhi mureebun 9. Has not the story reached you, (O people!), of those who (went) before you? Of the People of Noah, and ’Ād, and Thamūd? And of those who (came) after them? None knows them but Allah. To them came messemgers with clear (Signs); but they put their hands Up to their mouths, and said:"We do deny (the mission) on which ye have been sent, and we are really in suspicious (disquieting) doubt as to that to whichYe invite us." َّ ‫ت ُر ُسلُهُ ْم أَفِى‬ ْ َ‫قَال‬11 ٌّ ًۭ ‫ٱلِلِ َش‬ ‫ض ۖ يَ ْدعُو ُك ْم لِيَ ْغفِ َرلَ ُكم ِّمن ُذنُوبِ ُك ْم َويُ َؤ ِّخ َر ُك ْم إِلَ ٓى أَ َجل ُّم َس ًۭمى ۚ قَالُ ٓو ۟اإِ ْن أَنتُ ْم إِ ََّل‬ ِ ‫ك فَا ِط ِر ٱل َّس َم َو‬ ِ ْ‫ت َو ْٱلَر‬ ْ ْ َ ُ ‫ص ُّدونَا َع َّما َكانَ يَ ْعبُ ُد َءابَآ ُؤنَا فَأتُونَا بِ ُسلطَن ُّمبِين‬ ُ َ‫بَش ًَۭر ِّم ْثلنَا تُ ِري ُدونَ أن ت‬ 10. Qalat rusuluhum afee Allahi shakkun fatiri alssamawati waal-ardi yadʕookum liyaghfiralakum min dhunoobikum wayuʔakhkhirakum ila ajalin musamman qaloo inantum illa basharun mithluna tureedoona an tasuddoona ʕamma kana yaʕbudu abaona faʔtoona bisultanin mubeenin 10. Their messengers said", is there a doubt about Allah. The creator of heavens and the earth? It is He who invites you, in order that He may forgive you your sins and may give you respite for a term appointed”They said “ah, ye are no more than human like ourselves. Ye wish to turn us away from( the god) our fathers used to worship, then bring us some clear authority. َّ ‫ٱلِلِ َوقَ ْدهَ َدىنَا ُسبُلَنَا َولَنَصْ بِ َر َّن َعلَى َمآ َءا َذ ْيتُ ُمونَا َو َعلَى‬ َّ ‫ َو َمالَنَآ أَ ََّل نَتَ َو َّك َل َعلَى‬.12 َ‫ٱلِلِ فَ ْليَتَ َو َّكل ْٱل ُمتَ َو ِّكلُون‬ 12. Wama lana alla natawakkala ʕala Allah waqad hadana subulana walanasbiranna ʕalama athaytumoona waʕala Allahi falyatawakkali almutawakkiloona 12. "No reasons have we why we should not put our trust in Allah. Indeed He has guided us to the ways we (follow). We shall certainly bear with patience all the hurt you may cause us.For those who put their trust should put their trust in Allah." َّ ‫ب‬ َ ‫ٱلِلُ َمثَ ًۭل َكلِ َم ًۭة طَيِّبَ ًۭة َك َش َج َرة‬ ‫ت َوفَرْ ُعهَا فِى ٱل َّس َمآء‬ َ ‫ض َر‬ َ َ‫أَلَ ْم تَ َر َك ْيف‬.2َ ًۭ ‫طيِّبَة أَصْ لُهَا ثَا ِب‬ 24. Alam tara kayfa daraba Allahu mathalan kalimatantayyibatan kashajaratin tayyibatin asluha thabitun wafarʕuha fee alssama/-i

24. Seest thou not how Allah sets forth a parable? A goodly word like a goodly tree the root of which is firmly fixed,and its branches (reach)to the heavens, ْ ‫ق إِ َّن َربِّى لَ َس ِمي ُع ٱل ُّد َعآ ِء‬ َ ‫َب لِى َعلَى ْٱل ِكبَ ِرإِ ْس َم ِعي َل َوإِس َْح‬ َ ‫ٱل َح ْم ُد لِلـ َ ِه ٱل َّ ِذى َوه‬.39 39. Alhamdu lillahi alladhee wahaba lee ʕala alkibari ismaʕeela wa-ishaqa inna rabbee lasameeʕu aldduʕa/-i 39. "Praise be to Allah, Who hath granted unto me in old age Ismā’īl and Isaac: for truly my Lord is He, the hearer of prayer! Ar-Raad ‫الرعد‬ ّ ‫ّللاِ ۗ إِنه ه‬ ‫لَهُ ُم َعقِّبَات ِمنْ بَ ْي ِن يَ َد ْي ِه َو ِمنْ َخ ْلفِ ِه يَ ْحفَظُونَهُ ِمنْ أَ ْم ِر ه‬.66 ‫ّللاَ َال يُ َغيِّ ُر َما بِقَ ْوم َحتهى لَهُ ُم َعقِّبَات ِمنْ بَ ْي ِن يَ َد ْي ِه َو ِمنْ َخ ْلفِ ِه‬ َ َ َ َ ُ ‫ه‬ ‫ّللاِ ۗ إِنه ه‬ ‫يَ ْحفَظُونَهُ ِمنْ أَ ْم ِر ه‬ َ َ ْ ‫سو ًءا ف َال َم َر هد لهُ ۚ َو َما ل ُه ْم ِمنْ دُونِ ِه‬ ُ ‫س ِه ْم ۗ َوإِذا أ َرا َد ّللاُ بِقَ ْوم‬ ِ ‫ّللاَ َال يُ َغيِّ ُر َما بِقَ ْوم َحت ٰهى يُ َغيِّ ُروا َما بِأنف‬ ‫ِمنْ َوال‬ 11. Lahu muʕaqqibatun min bayni yadayhi wamin khalfihi yahfathoonahu min amri Allahi inna Allaha la yughayyiru ma biqawmin hatta yughayyiroo ma bi-anfusihim wa-idha arada Allahu biqawmin soo-an fala maradda lahu wama lahum min doonihi min walin 11. For each (such person) there are (angels) in succession, before and behind him: they guard him by command of Allah. Verily never will Allah change the condition of a people until they change it themselves (With their own souls). But when (once) Allah willeth A people's punishment, there can be no turning it back, nor will they find, besides Him, any to protect. rada Allahu and radda lahu clearly testify that the Qur’an deliberately uses phonological parallelism to challenge the whole world to come up with a text like it. Verse 34 of this surat shows an even extraordinary example: Lahum AAathabun fee alhayati alddunya wa laAAathabu al-akhirati ashaqqu wama lahum mina// Allahi min waqin. I simply have no comment except to wonder at the powerful nature of the Holy Book of Muslims.

ُ َّ ‫ت أَ ْن أَ ْعبُ َد‬ ُ ْ‫ض ۥهُ قُلْ إِنَّ َمآ أُ ِمر‬ ‫ٱلِلَ َو ََل أُ ْش ِركَ بِ ِه إِلَ ْي ِه‬ َ ‫نز َل إِلَ ْي‬ َ ‫ب َمن يُن ِك ُر بَ ْع‬ َ َ‫وٱلَّ ِذينَ َءاتَ ْينَهُ ُم ْٱل ِكت‬.36 ِ ‫ك َو ِمنَ ْٱلـأَحْ َزا‬ َ ِ ‫ب يَ ْف َرحُونَ بِ َمآ أ‬ ۟ ‫أَ ْدع‬ ‫ُوا َوإِلَ ْي ِه َمـَاب‬ 36. Waalladheena ataynahumu alkitaba yafrahoona bima onzila ilayka wamina al-ahzabi man yunkirubaʕdahu qul innama omirtu an aʕbuda Allaha wala oshrika bihi ilayhi adʕoo wa-ilayhi maabi

36. Those to whom We have given the Book rejoice at what hath been revealed unto thee: but there are among the clans those who reject apart thereof. Say:"I am commanded to worship Allah, and not to join partners with him. Unto him do I call, and unto him is my return. Yusuf ‫يوسف‬ َّ ‫ك قَا َل َم َعا َذ‬ ْ َ‫ب َوقَال‬ َ‫ى إِنَّهُ َۥَل يُ ْفلِ ُح ٱلظَّلِ ُمون‬ َ َ‫ت هَ ْيتَ ل‬ َ ‫ٱلِلِ إِنَّهُۥ َرب ِّٓى أَحْ سَنَ َم ْث َوا‬ َ ‫ت ْٱلَ ْب َو‬ ِ َ‫ َو َر َو َد ْتهُ ٱلَّتِى هُو فِى بَ ْيتِهَا عَن نَّ ْف ِسِۦه َو َغلَّق‬.23 23. Warawadat-hu allatee huwa fee baytiha ʕan nafsihi waghallaqati al-abwaba waqalat haytalaka qala maʕadha Allahi innahu rabbee ahsana mathwaya innahu la yuflihu alththalimoona 23. But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said:"Now come, thou (dear one)!"He said: "God forbid! Truly (thy husband) is my lord! He made my sojourn agreeable! Truly to no good come those who do wrong!" ْ َ‫ب قَال‬ ْ ‫اب َوقَ َّد‬ ‫ك س ُٓوءا إِ ََّلأَن يُ ْس َجنَ أَوْ َع َذاب أَلِ ًۭيم‬ َ ِ‫ت َما َج َز ٓا ُء َم ْن أَ َرا َد بِأ َ ْهل‬ َ ‫ت قَ ِمي‬ َ َ‫ َوٱ ْستَبَقَا ْٱلب‬.25 ِ ‫ص ۥهُ ِمن ُدبُر َوأَ ْلفَيَا َسيِّ َدهَا لَدَا ْٱلبَا‬ 25. Waistabaqa albaba waqaddat qameesahu min duburin waalfaya sayyidaha lada albabi qalat ma jazao man arada bi-ahlika soo-an illa an yusjana aw ʕadhabun aleemun 25. So they both raced each other to the door, and she tore his shirt from the back; they both found her lord near the door. She said:"What is the (fitting) punishment for one who formed an evil design against thy wife but prison or a grievous chastisement? ‫َّح ًۭيم‬ ُ ‫و َمآأُبَ ِّر‬.53 َ ‫ئ نَ ْف ِس ٓى إِ َّن ٱلنَّ ْف‬ ِ ‫ورر‬ َ ًۭ ُ‫س َلَ َّما َرة بِٱلس ُّٓو ِء إِ ََّل َما َر ِح َم َرب ِّٓى إِ َّن َربِّى َغف‬ 53. Wama obarri-o nafsee inna alnnafsa laammaratun bialssoo-iilla ma rahima rabbee inna rabbee ghafoorun raheemun 53. "Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my lord do bestow His mercy: but surely my lord is Oft-Forgiving, Most Merciful." ْ ‫ َوتَ َولَّى َع ْنهُ ْم َوقَا َل ٓيَأ َ َسفَى َعلَى يُوسُفَ َوٱ ْبيَض‬.8َ ‫َّت َع ْينَاهُ ِمنَ ْٱلح ُْز ِن فَهُ َو َك ِظ ًۭيم‬ 84. Watawalla ʕanhum waqala ya asafa ʕala yoosufa waibyaddat ʕaynahu mina alhuzni fahuwa katheemun 84. And he turned away from them, and said: "how great is my grief for Joseph!" And his eyes became white with sorrow, and he fell into silent melancholy. َ‫ْرضُون‬ ِ ‫ َو َكأ َيِّن ِّم ْن َءايَة فِى ٱل َّس َم َو‬.115 ِ ‫ض يَ ُمرُّ ونَ َعلَ ْيهَا َوهُ ْم َع ْنهَا ُمع‬ ِ ْ‫ت َو ْٱلَر‬

105. Wakaayyin minayatin fee alssamawati waal-ardi yamurroona ʕalayha wahum ʕanha muʕridoona 105. And how many signs in the heavens and the earth do they pass by? Yet they turn (their faces) away from them! َّ َ‫صي َرة أَنَ ۠ا َو َم ِن ٱتَّبَ َعنِى َو ُس ْب َحن‬ َّ ‫قُلْ هَ ِذ ِۦه َسبِيلِ ٓى أَ ْدع ُٓو ۟ا إِلَى‬.118 َ‫ٱلِلِ َو َمآ أَن َ۠ا ِمنَ ْٱل ُم ْش ِر ِكين‬ ِ َ‫ٱلِلِ َعلَى ب‬ 108. Qul hadhihi sabeelee adʕoo ila Allahi ʕala baseeratin ana wa maniittabaʕanee wasubhana Allahi wama anamina almushrikeena 108. Say thou: "This is my way: I do invite unto Allah,on evidence clear as the seeing with one's eyes,I and whoever follows me. Glory to Allah! And never will I associate partners with Allah!" ۟ ‫ى أَفَلَ ْم يَ ِسي ُروا فِى ْٱلَرْ ض فَيَنظُر‬ ٓ ‫ك إِ ََّلر َج ًۭاَل نُّو ِح ٓى إِلَ ْي ِهم ِّم ْن أَ ْهل ْٱلقُ َر‬ ‫ُوا َك ْيفَ َكانَ َعقِبَةُ ٱلَّ ِذينَ ِمن قَ ْبلِ ِه ْم‬ َ ِ‫ َو َمآ أَرْ َس ْلنَا ِمن قَ ْبل‬.119 ِ ِ ۟ َ‫َولَدَا ُر ٱلْ َءا ِخ َر ِة َخي ًْۭر لِّلَّ ِذينَ ٱتَّقَوْ ا أَفَ َل تَ ْعقِلُون‬ 109. Wama arsalna min qablika illarijalan noohee ilayhimmin ahli alqura afalam yaseeroo fee al-ardifayanthurookayfakana ʕaqibatu alladheena min qablihim waladaru al-akhirati khayrun lilladheena ittaqaw afala taʕqiloona 109. Nor did we send before thee (As messengers) any but men, Whom We did inspire,(Men) living in human habitations. Do they not travel through the earth, and see what the end of those before them was? But the home of the Hereafter is best, for those who do right.Will ye not then understand HUD ‫هود‬ ُ َ‫ب ٱل َّسيِّـ‬ ‫ات َعنِّ ٓى إِنَّ ۥهُ لَفَ ِر ًۭح فَ ُخور‬ َ َ‫ض َّر ٓا َء َم َّس ْتهُ لَيَقُولَ َّن َذه‬ َ ‫ َولَ ِى ْن أَ َذ ْقنَهُ نَ ْع َمآ َء بَ ْع َد‬.11 10. Walaʔin adhaqnahunaʕmaa baʕda darraa massat-hu layaqoolanna dhahaba alssayyiatu ʕannee innahu lafarihun fakhoorun 10. But if we give hint a taste of (Our) favours after adversity hath touched him, he is sure to say,"all evil has departed from me:behold! He falls into exultation and pride. ۟ ُ‫ُوا فِيهَا َوبَ ِطل َّما َكان‬ ۟ ‫صنَع‬ َ‫وا يَ ْع َملُون‬ َ ِ‫أُ ۟و ٓلَئ‬.16 َ ‫ْس لَهُ ْم فِى ٱلْ َءا ِخ َر ِة إِ ََّل ٱلنَّا ُر َو َحبِطَ َما‬ َ ‫ك ٱلَّ ِذينَ لَي‬ ًۭ 16. Olaʔika alladheena laysa lahum fee al-akhirati illa alnnaru wahabita masanaʕoo feeha wabatilun makanoo yaʕmaloona 16. They are those for whom there is nothing in the hereafter but Hell-fire: vain are the designs they frame therein, and of no effect are the deeds that they do!

َ ْ ‫مثَ ُل ْٱلفَ ِريقَي ِْن َك ْٱلـأ َ ْع َمى َو‬.2َ َ‫يع هَلْ يَ ْست َِويَا ِن َمثَل أَفَ َل تَ َذ َّكرُون‬ َ ‫ٱل‬ ِ َ‫ص ِّم َو ْٱلب‬ ِ ‫ص‬ ِ ‫ير َوٱل َّس ِم‬ 24. Mathalu alfareeqayni kaal-aʕma waal-asammi waalbaseeri waalssameeʕi hal yastawiyani mathalan afala tadhakkaroona 24. These two kinds (of men) may be compared to the blind and deaf, and those who can see and hear well. Are they equal when compared? Will ye not then take heed? ۟ ‫فَقَال ْٱلم ََلُ ٱلَّ ِذينَ َكفَر‬.27 ْ َ ‫ك إِ ََّل ٱلَّ ِذينَ هُ ْم أَ َرا ِذلُنَا بَا ِد‬ ‫ى َو َما نَ َرى لَ ُك ْم َعلَ ْينَا ِمن‬ َ ‫ك إِ ََّل بَش ًَۭرا ِّم ْثلَنَا َو َمانَ َرىكَ ٱتَّبَ َع‬ َ ‫ُوا ِمن قَوْ ِمِۦه َمانَ َرى‬ َ ِ ‫ى ٱل َّرأ‬ ُ َ ‫ب‬ ‫ذ‬ ‫ك‬ ‫م‬ ‫ك‬ َ‫فَضْ ًۭلبَلْ نَظُنُّ ْ ِ ِين‬ 27. Faqala almalao alladheena kafaroo min qawmihi ma naraka illa basharan mithlana wamanaraka ittabaʕaka illa alladheena hum arathiluna badiya alrraʔyi wamanaralakum ʕalayna min fadlin bal nathunnukum kadhibeena 27. But the chiefs of the unbelievers among his people said:"we see (in) thee nothing but a man like ourselves: nor do we see that any follow thee but the meanest among us, in judgment immature:nor do we see in you (all)any merit above us:in fact we think ye are liars!" ۠ ْ َ‫قَال‬.72 ‫يب‬ ْ ‫ُوز َو هَ َذا بَ ْعلِى َشيْخا إِ َّن هَ َذا لَش‬ ًۭ ‫َىء َع ِج‬ ًۭ ‫ت يَ َو ْيلَت َٓى َءأَلِ ُد َوأَنَا َعج‬ 72. Qalat yawaylata aʔalidu wa ana ʕajoozun wahadha baʕlee shaykhan inna hadha lashayon ʕajeebun 72. She said: "Alas for me! Shall I bear a child, seeing I am an old woman, and my husband here is an old man? That would indeed be a wonderful thing! ‫يب‬ ًۭ ِ‫إِ َّن إِ ْب َر ِهي َم لَ َحلِيم أَ َّو ًۭه ُّمن‬.75 75. Inna ibraheema lahaleemun awwahun muneebun 75. For Abraham was, without doubt, forbearing (of faults), compassionate, and given to look to Allah. ۟ ُ‫قال‬.81 ْ ِ‫ك بِق‬ ْ ِ‫طع ِّمنَ ٱلَّ ْي ِل َو ََل يَ ْلتَف‬ ‫صابَهُ ْم‬ َ َ‫ت ِمن ُك ْم أَحد إِ ََّل ٱ ْم َرأَت‬ َ ِ‫ْر بِأ َ ْهل‬ َ ‫صلُ ٓو ۟ا إِلَ ْي‬ َ ِّ‫وا يَا لُوطُ إِنَّا ُر ُس ُل َرب‬ َ َ‫صيبُهَا َمآ أ‬ ِ ‫ك إِنَّ ۥهُ ُم‬ ِ َ‫ك لَن ي‬ ِ ‫ك فَأ َس‬ ‫ْس ٱلصُّ ْب ُح بِقَ ِريب‬ َ ‫إِ َّن َموْ ِع َدهُ ُم ٱلصُّ ْب ُح أَلَي‬ 81. Qaloo ya lootu inna rusulu rabbika lan yasiloo ilayka faasri bi-ahlika biqitʕin mina allayli wala yaltafit minkum ahadun illa imraataka innahu museebuha ma asabahum inna mawʕidahumu alssubhu alaysa alssubhu biqareebin 81. (The Messengers) said: "O Lūt we are messengers from thy Lord! By no means shall they reach thee! Now travel with thy family while yet apart of the night remains, and let not any of you look back: but thy wife (will remain behind): to her will happen what happens to the people. The morning is their time appointed: is not the morning nigh?"

َّ َ‫ال يَقَوْ ِم أَ َر ْه ِط ٓى أَ َع ُّز َعلَ ْي ُكم ِّمن‬ ‫يط‬ َ َ‫ق‬.92 ًۭ ‫ٱلِلِ َوٱتَّ َخ ْذتُ ُموهُ َو َر ٓا َء ُك ْم ِظه ِْريا ِإ َّن َربِّى بِ َماتَ ْع َملُونَ ُم ِح‬ 92. Qala yaqawmi arahtee aʕazzu ʕalaykum mina Allahi waittakhadhtumoohu waraʔakum thihriyyan inna rabbee bima taʕmaloona muheetun 92. He said: "O my people! Is my family of more consideration to you than Allah? For ye cast Him away behind your backs (With contempt). But verily my Lord encompasseth on all sides all that ye do! ۟ ‫ير َو َش ِهيق‬ ِ َّ‫فَأ َ َّما ٱلَّ ِذينَ َشقُوا فَفِى ٱلن‬.106 ًۭ ِ‫ارلَهُ ْم فِيهَا َزف‬ 106. Faamma alladheena shaqoo fafee alnnari lahum feeha zafeerun wa shaheequn 106. Those who are wretched shall be in the fire: there will be for them therein (nothing but) the heaving of sighs and sobs: ْ َ‫ٱختُلِفَ فِي ِه َولَوْ ََل َكلِ َم ًۭة َسبَق‬ ْ َ‫َب ف‬ ‫ض َى بَ ْينَهُ ْم َوإِنَّهُ ْم لَفِى شَك ِّم ْنهُ ُم ِريب‬ َ ِّ‫ت ِمن َّرب‬ َ ‫ولَقَ ْد َءاتَ ْينَا ُمو َسى ْٱل ِكت‬.111 ِ ُ‫ك لَق‬ َ 110. Wa laqad atayna moosa alkitaba faikhtulifa feehi walawla kalimatun sabaqat min rabbika laqudiya baynahum wa-innahum lafee shakkin minhu mureebun 110. We certainly gave the book to Moses, but differences arose therein: had it not been that a word had gone forth before from thy Lord, the matter would have been decided between them: but they are in suspicious doubt concerning it. ۟ ‫وا بَقِيَّة يَ ْنهَوْ نَ َعن ْٱلفَ َسا ِد فِى ْٱلَرْ ض إ ََّل قَلِ ًۭيل ِّم َّم ْن أَن َج ْينَا ِم ْنهُ ْم َوٱتَّبَ َع ٱلَّ ِذينَ ظَلَ ُم‬ ۟ ُ‫فَلَوْ ََل َكانَ ِمنَ ْٱلقُرُون ِمن قَ ْبلِ ُك ْم أُ ۟ول‬.116 ‫وا‬ ِ ِ ِ ِ ۟ ُ‫وا فِي ِه َو َكان‬ ۟ ُ‫مآأُ ْترف‬ ‫وا ُمجْ ِر ِمين‬ ِ َ 116. Falawla kana mina alqurooni min qablikum oloo baqiyyatin yanhawna ʔani alfasadi fee al-ardi illaqaleelan mimman anjayna minhum waittabaʔa alladheena thalamoo ma otrifoo feehi wakanoo mujrimeena 116. Why were there not, among the generations before you, persons possessed of balanced good sense, prohibiting (men) from mischief in the earth except a few among them whom We saved (from harm)?But the wrong-doers pursued the enjoyment of the good things of life which were given them, and persisted in sin. Yunus ‫يونس‬ ۟ ‫طيِّبَة َوفَرح‬ َ ‫ك َو َج َر ْينَ بِ ِهم بِ ِريح‬ ‫ف َو َجآ َءهُ ُم‬ ِ ‫ُوا بِهَا َجآ َء ْتهَا ِريح عَا‬ ِ ‫هُ َوٱلَّ ِذى يُ َسيِّ ُر ُك ْم فِى ْٱلبَ ِّر َو ْٱلبَحْ ِر َحتَّ ٓى إِ َذا ُكنتُ ْم فِى ْٱلفُ ْل‬.22 ًۭ ‫ص‬ ِ َ َّ ‫ظنُّ ٓو ۟ا أَنَّهُ ْم أُ ِحيطَ بِ ِه ْم َد َع ُو ۟ا‬ َّ ُ َ ‫ْٱل َموْ ُج ِمن ُك ِّل َم َكان َو‬ َ َ َ . َ‫صينَ لهُ ٱل ِّدينَ ل ِى ْن أن َج ْيتَنَا ِم ْن هَ ِذِۦهلنَكون ََّن ِمنَ ٱلش ِك ِرين‬ ِ ِ‫ٱلِلَ ُم ْخل‬ 22. Huwa alladhee yusayyirukum fee albarri waalbahri hatta idha kuntum fee alfulki wajarayna bihim bireehin tayyibatin wafarihoo biha jaʔat-ha reehun ʕasifun wajaahumu

almawju min kulli makanin wathannoo annahum oheeta bihim daʕawoo Allaha mukhliseena lahu alddeena laʔin anjaytana min hadhihi lanakoonanna mina alshshakireena 22. He it is who enableth you to traverse through land and sea; so that ye even board ships; they sail with them with a favourable wind, and they rejoice thereat; then comes a stormy wind and the waves come to them from all sides, and they think they are being overwhelmed: they cry unto God, sincerely offering (their) duty unto him,saying, "If thou dost deliver us from this, we shall truly be thankful to You” Nobody can emulate the power of the Qur’an in repeating many variations of the syllables /b/,/h/,and /r/, even as it sticks to conveying a meaning about the way He, Almighty, blessed humans with the sea and the art of building ships. ‫َّحي ُم‬ َ ‫ك ٱللـَّهُ بِضُرفَ َل َكا ِشفَ لَ ۥهُ إِ ََّلهُ َو َوإِن يُ ِر ْد‬ َ ‫ َوإِن يَ ْم َس ْس‬.117 ِ ‫ُصيبُ بِِۦه َمن يَ َشآ ُء ِم ْن ِعبَا ِدِۦه َوهُ َو ْٱل َغفُو ُر ٱلر‬ ِ ‫ك بِ َخيْرفَ َل َر ٓا َّد لِفَضْ لِ ِۦهي‬ 107. Wa-in yamsaska Allahu bidurrin fala kashifa lahu illa huwa wa-in yuridka bikhayrin fala radda lifadlihi yuseebu bihi man yashao min ʕibadihi wahuwa alghafooru alrraheemu 107. If Allah do touch thee with hurt, there is none who can remove it but he: if He do design some benefit for thee, there is none who can keep back His favour;He causeth it to reach whomsoever of His servants He pleaseth. And He is the oft-forgiving, most merciful. Attawba ‫التّوبة‬ ۟ ُ‫ َوإن نَّ َكثُ ٓو ۟ا أَ ْيمنَهُم ِّمن بَ ْع ِد َع ْه ِد ِه ْم َوطَ َعن‬.12 َ‫وا فِى ِدينِ ُك ْم فَقَتِلُ ٓو ۟ا أَئِ َّمة ْٱل ُك ْف ۙ ِر إِنَّهُ ْم ََلأَ ْي َمنَ لَهُ ْم لَ َعلَّهُ ْم يَنتَهُون‬ َ ِ 12. Wa-in nakathoo aymanahum min baʕdi ʕahdihim wataʕanoo fee deenikum faqatiloo aimmata alkufri innahum la aymana lahum laʕallahum yantahoona 12. But if they violate their oaths after their covenant, and taunt you for your Faith, fight ye the chiefs of Unfaith: for their oaths are nothing to them:that thus they may be restrained. َّ ‫ٱلِلِ َو‬ َّ ‫ٱلِلِ ََل يَ ْستَ ُوۥنَ ِعن َد‬ َّ ‫ٱلِلِ َو ْٱليَوْ ِم ٱلْ َءا ِخ ِر َو َجهَ َد فِى َسبِي ِل‬ َّ ِ‫أَ َج َع ْلتُ ْم ِسقَايَةَ ْٱل َحآ ِّج َو ِع َما َرة ْٱل َم ْس ِج ِد ْٱل َح َر ِام ك َم ْن َءا َمن ب‬.19 ‫ٱلِلُ ََليَ ْه ِدى‬ َ‫ْٱلقَوْ َم ٱلظَّلِ ِمين‬ 19. Ajaʕaltum siqayata alhajji wa ʕimarata almasjidi alharami kaman amana biAllahi waalyawmi al-akhiri wajahada fee sabeeli Allahi la yastawoona ʕinda Allahi waAllahu layahdee alqawma alththalimeena 19. Do ye make the giving of drink to pilgrims, or the maintenance of the sacred mosque, equal to (the pious service of) thosewho believe in Allah and the last day, and strive with might and mainin the cause of Allah? They are not comparable in the sight of Allah: and Allah guides not those who do wrong.

۟ ‫ُوا َو َجهَد‬ ۟ ‫وا َوهَا َجر‬ ۟ ُ‫ٱلَّ ِذينَ َءامن‬.21 َّ ‫ٱلِلِ بِأَ ْم َولِ ِه ْم َوأَنفُ ِس ِه ْم أَ ْعظَ ُم َد َر َجة ِعن َد‬ َّ ‫ُوا فِى َسبِي ِل‬ َ‫ٱلِلِ َوأُ ۟و ٓلَئِ َكهُ ُم ْٱلفَآئِ ُزون‬ َ 20. Alladheena amanoo wahajaroo wajahadoo fee sabeeli Allahi bi-amwalihim wa anfusihim aʕthamu darajatan ʕinda Allahi waolaʔika humu alfaʔizoona 20. Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah: they are the people who will achieve (salvation). ُ‫قُلْ إِن َكانَ َءابَآ ُؤ ُك ْم َوأَ ْبنَآ ُؤ ُك ْم َوإِ ْخ َونُ ُك ْم َوأَ ْز َو ُج ُك ْم َو َع ِشي َرتُ ُك ْم َوأَ ْم َوَل ٱ ْقتَ َر ْفتُ ُموهَا َوتِ َج َر ًۭة ت َْخ َشوْ نَ َك َسا َدهَا َو َم َس ِكن‬.2َ ۟ ‫ٱلِلِ َو َرسُولِ ِهۦ َو ِجهَاد فِى َسبيلِ ِۦهفَتَ َربَّص‬ َّ ‫ۦو‬ َّ ‫ُوا َحتَّى يَأْتِ َى‬ َّ َ‫ضوْ نَهَآأَ َحبَّ إِلَ ْي ُكم ِّمن‬ َ‫ٱلِلُ ََليَ ْه ِدى ْٱلقَوْ َم ْٱلفَ ِسقِين‬ َ ْ‫تَر‬ َ ‫ٱلِلُ بِأ َ ْم ِر ِه‬ ِ 24. Qul in kana abaʔokum waabnaʔokum wa-ikhwanukum wa azwajukum wa ʕasheeratukum wa amwalun iqtaraftumooha wa tijaratun takhshawna kasadaha wa masakinu tardawnaha ahabba ilaykum mina Allahi warasoolihi wa jihadin fee sabeelihi fatarabbasoo hatta yaʔtiya Allahu biʔamrihi waAllahu layahdee alqawma alfasiqeena 24. Say; If it be that your fathers, your sons, your brothers,your mates, or your kindred;he wealth that ye have gained;the commerce in which ye fear a decline: or the dwellings in which ye delight are dearer to you than Allah,or His messenger, or the striving in His cause; then wait until Allah brings about His decision: and Allah guides not the rebellious. ۟ ‫ض ِهـُونَ قَوْ ل ٱلَّ ِذينَ َكفَر‬ َّ ‫ُوا ِمن قَ ْب ُل قَتَلَهُ ُم‬ َّ ُ‫ص َرى ْٱل َم ِسي ُح ٱبْن‬ َّ ُ‫ت ْٱليَهُو ُد ُع َزيْر ٱبْن‬ َ ِ‫ٱلِلِ َذل‬ ُ‫ٱلِل‬ َ ُ‫ك قَوْ لُهُم بِأ َ ْف َو ِه ِه ْم ي‬ َ َّ‫ت ٱلن‬ ِ َ‫ٱلِلِ َوقَال‬ ِ َ‫وقَال‬.31 َ ُ َ َ‫أَنَّى ي ُْؤفكون‬ 30. Waqalati alyahoodu ʕuzayrun ibnu Allahi waqalati alnnasara almaseehu ibnu Allahi dhalika qawluhum bi-afwahihim yudahiʔoona qawla alladheena kafaroo min qablu qatalahumu Allahu annayuʔfakoona 30. There will every soul prove (the fruits of) the deeds it sent before: they will be brought back to Allah their rightful Lord, and their invented falsehoods will leave them in the lurch. ۟ َّ ‫ُون‬ ‫ٱلِلِ َو ْٱل َم ِسي َح ٱ ْبنَ َمرْ يَ َم َو َمآ أُ ِمر ُٓو ۟ا إِ ََّل لِيَ ْعبُد ُٓو ۟ا إِلَ ًۭها َو ِح ًۭدا ََّل إِلَهَ إِ ََّلهُ َو ُسب َْحنَ ۥهُ َع َّما‬ ِ ‫ٱتَّ َخ ُذ ٓواأَحْ بَا َرهُ ْم َو ُر ْهبَنَهُ ْم أَرْ بَ ًۭابا ِّمن د‬.31 َ‫يُ ْش ِر ُكون‬ 31. Ittakhadhoo ahbarahum waruhbanahum arbaban min dooni Allahi waalmaseeha ibna maryama wama omiroo illa liyaʕbudoo ilahan wahidan la ilaha illa huwa subhanahu ʕamma yushrikoona 31. They take their priests and their anchorites to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One Allah. there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him) ْ ‫ق لِي‬ ِّ ‫ى أَرْ َس َل َرسُولَ ۥهُ بِ ْٱلهُدَى َو ِدي ِن ْٱل َح‬ َ‫ُظ ِه َر ۥهُ َعلَى ٱلدِّي ِن ُكلِِّۦه َولَوْ َك ِرهَ ْٱل ُم ْش ِر ُكون‬ ٓ ‫ه َُوٱلَّ ِذ‬.33

33. Huwa alladhee arsala rasoolahu bialhuda wadeeni alhaqqi liyuthhirahu ʕala alddeeni kullihi walaw kariha almushrikoona 33. It is He Who hath sent His Messenger with guidance and the Religion of Truth, to proclaim it over all religion, even though the polytheists may detest (it). ۟ ُ‫يَوْ م يُحْ مى َعلَ ْيهَا فِى نَار َجهَنَّم فَتُ ْك َوى بهَا ِجبَاهُهُ ْم َو ُجنُوبُهُ ْم َوظُهُو ُرهُ ْم هَ َذا ما َكن َْزتُ ْم ِلَنفُ ِس ُك ْم فَ ُذوق‬.35 َ‫وا َما ُكنتُ ْم تَ ْكنِ ُزون‬ َ َ َ َ ِ ِ 35. Yawma yuhma ʕalayha fee nari jahannama fatukwa biha jibahuhum wajunoobuhum wathuhooruhum hadha ma kanaztum li-anfusikum fadhooqoo makuntum taknizoona 35. Say: "Of your "partners"Is there any thatcan give any guidance towards truth?" Say: "It is Allah who gives guidance towards truth. Is then Hewho gives guidance to truth more worthy to be followed, or he who finds not guidance (Himself) unless he is guided?What then is the matter with you? How judge ye?" ۟ ‫وا مالَ ُك ْم إ َذا قِي َل لَ ُك ُم ٱنفِر‬ ۟ َّ ‫ُوا فِى َسبِيل‬ ‫اخ َر ِة فَ َما َمتَ ُع‬ ِ ‫ضيتُم بِ ْٱل َحيَو ِة ٱل ُّد ْنيَا ِمنَ ٱلْ َء‬ ِ ‫ض أَ َر‬ ِ َ ُ‫يأَيُّهَا ٱلَّ ِذينَ َءا َمن‬.38 ِ ْ‫ٱلِلِ ٱثَّاقَ ْلتُ ْم إِلَى ْٱلَر‬ ‫ْٱل َحيَو ِة ٱل ُّد ْنيَا فِى ٱلْ َءا ِخ َر ِة إِ ََّل قَلِيل‬ 38. Ya ayyuha alladheenaamanoo malakum idha qeela lakumu infiroo fee sabeeli Allahi iththaqaltum ila al-ardi aradeetum bialhayati alddunya mina al-akhirati famamataʕu alhayati alddunya fee al-akhirati illaqaleelun 38. O ye who believe! What is the matter with you, that, when ye are asked to go forth in the cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the hereafter? But little is the comfort of this life, as compared with the hereafter. ۟ ‫لَقَ ِد ٱ ْبتَ َغ ُو ۟ا ْٱلفِ ْتنَةَ ِمن قَ ْب ُل َوقَلَّب‬.َ8 َّ ‫ق َوظَ َه َرأَ ْم ُر‬ ُّ ‫ك ْٱلُ ُمو َر َحتَّى َجآ َء ْٱل َح‬ َ‫ٱلِلِ َوهُ ْم َك ِرهُون‬ َ َ‫ُوا ل‬ 48. Laqadi ibtaghawoo alfitnata min qablu waqallaboo laka al-omoora hatta jaa alhaqqu wathahara amru Allahi wahum karihoona 48. Indeed they had plotted sedition before, and upset matters for thee, until the truth arrived, and the decree of Allah became manifest, much to their disgust. َّ ‫صيبَ ُك ُم‬ ‫ٱلِلُ بِ َع َذاب ِّم ْن ِعن ِد ِٓۦهأَوْ بِأَ ْي ِدينَا فَت ََربَّص ُٓو ۟ا إِنَّا َم َع ُكم‬ ِ ُ‫قُلْ هَلْ تَ َربَّصُونَ بِنَآ إِ ََّل إِحْ دَى ْٱل ُح ْسنَيَي ِْن َونَحْ نُ نَت ََربَّصُ بِ ُك ْم أَن ي‬.52 ‫ُّمت ََربِّصُون‬ 52. Qul hal tarabbasoona bina illa ihda alhusnayayni wanahnu natarabbasu bikum an yuseebakumu Allahu biʕadhabin min ʕindihi aw bi-aydeena fatarabbasoo inna maʕakum mutarabbisoona 52. Say: "Can you expect for us (Any fate) other than one of two glorious things (martyrdom or victory)? But we can expect for you either that Allah will send His punishment from Himself, or by Our hands. So wait (Expectant); We too will wait with you."

َّ ِ‫ َو َما َمنَ َعهُ ْم أَن تُ ْقبَ َل ِم ْنهُ ْم نَفَقَتُهُ ْم إِ ََّل أَنَّهُ ْم َكفَرُوا ب‬.5َ َّ ‫ٱلِلِ َوبِ َرسُولِِۦه َو ََل يَأْتُونَ ٱل‬ َ‫صلَوةَ إِ ََّل َوهُ ْم ُك َسالَى َو ََل يُنفِقُونَ إِ ََّل َوهُ ْم َك ِرهُون‬ 54. Wama manaʕahum an tuqbala minhum nafaqatuhum illa annahum kafaroo biAllahi wabirasoolihi wala yaʔtoona alssalata illa wahum kusala wala yunfiqoona illa wahum karihoona 54. The only reasons why their contributions are not accepted are: that they reject Allah and His messenger; that they come to prayer without earnestness; and that they offer contributions unwillingly. ۟ ُ‫ٱلِلِ َوي ُْؤ ِمنُ لِ ْل ُم ْؤ ِمنِينَ َو َرحْ م ًۭة لِّلَّ ِذينَ َءامن‬ َّ ِ‫و ِم ْنهُ ُم ٱلَّ ِذينَ ي ُْؤ ُذونَ ٱلنَّبِ َّى َويَقُولُونَ هُ َوأُ ُذ ًۭن قُلْ أُ ُذنُ َخيْرلَّ ُك ْم ي ُْؤ ِمنُ ب‬.61 َ‫وا ِمن ُك ْم َوٱلَّ ِذين‬ َ َ َ َّ ‫ي ُْؤ ُذونَ َرسُو َل‬ ‫ٱلِلِ لَهُ ْم َع َذاب أَلِيم‬ 61. Waminhumu alladheena yuʔdhoona alnnabiyya wayaqooloona huwa odhunun qul odhunu khayrin lakum yuʔminu biAllahi wayuʔminu lilmuʔmineena warahmatun lilladheena amanoo minkum waalladheena yuʔthoona rasoola Allahi lahum ʕadhabun aleemun 61. Among them are men who molest the prophet and say, "he is (all) ears." say, "he listens to what is best for you: he believes in Allah, has faith in the believers, and is a mercy to those of you who believe." But those who molest the messenger will have a grievous penalty. ۟ ُ‫ٱلِلَ ما َو َعدُوهُ َوبما َكان‬ ۟ َ‫وا َي ْك ِذبُون‬ َِ َ َّ ‫فَأ َ ْعقَبَهُ ْم نِفَ ًۭاقا فِى قُلُوبِ ِه ْم إِلَى يَوْ ِم يَ ْلقَوْ نَهُ ۥبِ َمآ أَ ْخلَفُوا‬.77 77. Faaʕqabahum nifaqan fee quloobihim ila yawmi yalqawnahu bima akhlafoo Allaha ma waʕadoohu wabima kanoo yakdhiboona 77. So He hath put as a consequence hypocrisy into their hearts, (to last) till the day whereon they shall meet Him: because they broke their covenant with Allah, and because they lied (again and again). َّ ‫ت َوٱلَّ ِذينَ ََليَ ِج ُدونَ إِ ََّل ُج ْه َدهُ ْم فَيَ ْس َخرُونَ ِم ْنهُم َس ِخ َر‬ َّ ‫ٱلَّ ِذينَ يَ ْل ِم ُزونَ ْٱل ُمطَّ ِّو ِعينَ ِمنَ ْٱل ُم ْؤ ِمنِينَ فِى ٱل‬.79 ‫ٱلِلُ ِم ْنهُ ْم َولَهُ ْم َع َذاب‬ ِ َ‫ص َدق‬ ‫أَلِيم‬ 79. Alladheena yalmizoona almuttawwiʕeena mina almuʔmineena fee alssadaqati waalladheena la yajidoona illa juhdahum fayaskharoona minhum sakhira Allahu minhum walahum ʕadhabun aleemun 79. Those who slander such of the believers as give themselves freely to (deeds of) charity as well as such as can find nothing to give except the fruits of their labour, and throw ridicule on them, Allah will throw back their ridicule on them: and they shall have a grievous penalty. ۟ ‫اق ََلتَ ْعلَ ُمهُ ْم نَحْ نُ نَ ْعلَ ُمهُم َسنُ َع ِّذبُهُم َّم َّرتَ ْي ِن ثُم ي َُر ُّدونَ إِلَى‬ ِ ‫و ِم َّم ْن َحوْ لَ ُكم ِّمنَ ْٱلَ ْع َرا‬.111 َ ِ َ‫ب ُمنَفِقُونَ َو ِم ْن أَ ْه ِل ْٱل َم ِدينَ ِة َم َردُوا َعلَى ٱلنِّف‬ ‫َع َذاب َع ِظيم‬

101. Wamimman hawlakum mina al-aʕrabi munafiqoona wamin ahli almadeenati maradoo ʕala alnnifaqi la taʕlamuhum nahnu naʕlamuhum sanuʕadhdhibuhum marratayni thumma yuraddoona ila ʕathabin ʕatheemin 101. Certain of the desert Arabs round about you are hypocrites, as well as (desert Arabs) among the Medina folk: they are obstinate in hypocrisy: thou knowest them not: we know them: twice shall we punish them: and in addition shall they be sent to a grievous penalty. ۟ ‫وٱلَّ ِذينَ ٱتَّ َخ ُذ‬.117 َّ ‫ب‬ ‫ٱلِلَ َو َرسُولَ ۥهُ ِمن قَ ْب ُل َولَيَحْ لِفُ َّن إِ ْن أَ َر ْدنَآ إِ ََّل‬ َ ‫ص ًۭادا لِّ َم ْن َحا َر‬ َ ْ‫ارا َو ُك ْف ًۭرا َوتَ ْف ِريقا بَ ْينَ ْٱل ُم ْؤ ِمنِينَ َوإِر‬ ِ ‫وا َم ْس ِج ًۭدا‬ َ ًۭ ‫ض َر‬ َّ ‫ْٱل ُح ْسنَى َو‬ َ‫ٱلِلُ يَ ْشهَ ُد إِنَّهُ ْم لَ َك ِذبُون‬ 107. Waalladheena ittakhadhoo masjidan Diraran wakufran watafreeqan bayna almuʔmineena wa-irSadan liman haraba Allaha warasoolahu min qablu walayahlifunna in aradna illa alhusna waAllahu yashhadu innahum lakadhiboona 107. And there are those who put up a mosque by way of mischief and infidelity to disunite the believers and in preparation for one who warred against Allah and his messenger aforetime. They will indeed swear that their intention is nothing but good; but Allah doth declare that they are certainly liars. َّ ‫َار َجهَنَّم َو‬ َّ َ‫َّس بُ ْنيَنَهۥُ َعلَى تَ ْق َوى ِمن‬ ‫ٱلِلُ ََل يَ ْه ِدى‬ َ َ‫َّس بُ ْنيَنَ ۥهُ َعلَى َشفَا ُج ُرف هَارفَٱ ْنه‬ َ ‫ٱلِلِ َو ِرضْ َون َخيْرأَم َّم ْن أَس‬ َ ‫أَفَ َم ْن أَس‬.119 ِ ‫اربِِۦهفِى ن‬ َ‫ْٱلقَوْ َم ٱلظَّلِ ِمين‬ 109. Afaman assasa bunyanahu ʔala taqwa mina Allahi waridwanin khayrun am man assasa bunyanahu ʔala shafa jurufin harin fainhara bihi fee nari jahannama waAllahu la yahdee alqawma alDhDhalimeena. 109. Which then is best? He that layeth his foundation on piety to Allah and his good Pleasure? Or he that layeth his foundation on an undermined sand-cliff ready to crumble to pieces? And it doth crumble to pieces with him, into the fire of hell. And Allah guideth not people that do wrong. These verses are sublime, they use a flowing syntax, a rapid one. Notoce the repetition of Hari in Inhara, then nari ۟ ‫ُوا فِى ٱلدِّين َولِيُن ِذر‬ ۟ ‫ُوا َكآفَّ ًۭة فَلَوْ ََل نَفَ َر ِمن ُك ِّل فِرْ قَة ِّم ْنهُ ْم طَآئِفَ ًۭة لِّيَتَفَقَّه‬ ۟ ‫وما َكانَ ْٱل ُم ْؤ ِمنُونَ لِيَنفِر‬.122 ‫ُوا قَوْ َمهُ ْم إِ َذا َر َجع ُٓو ۟اإِلَ ْي ِه ْم لَ َعلَّهُ ْم‬ َ َ ِ َ‫يَحْ َذرُون‬ 122. Wama kana almuʔminoona liyanfiroo kaffatan falawla nafara min kulli firqatin minhum taʔifatun liyatafaqqahoo fee alddeeni waliyundhiroo qawmahum idha rajaʕoo ilayhim laʕallahum yahdharoona 122. Nor should the believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them, that thus they (may learn) to guard themselves (against evil). ۟ ُ‫ص َرف‬ ُ ْ َ‫نزل‬ ُ ْ‫ت سُو َر ًۭة نَّظَ َربَع‬ َ‫ص َرفَ ٱللـ َهُ قُلُوبَهُم بِأَنَّهُ ْم قَوْ ًۭم ََّليَ ْفقَهُون‬ َ ‫وا‬ َ ‫ضهُ ْم إِلَى بَعْض هَلْ يَ َرى ُكم ِّم ْن أَ َحد ثُ َّم ٱن‬ َ ِ ‫وإِ َذا َمآأ‬.127

127. Wa-idha maonzilat sooratun nathara baʔduhum ila baʔdin hal yarakum min ahadin thumma insarafoo sarafa Allahu quloobahum bi-annahum qawmun la yafqahoona 127. Whenever there cometh down a Sūra, they look at each other, (saying), "doth anyone see you?"Then they turn aside: Allah hath turned their hearts(from the light); for they are a people that understand not. AL-Anfal ‫األنفال‬ ۟ ‫وا َو ْٱذ ُكر‬ ۟ ُ‫ ٓيَأَيُّهَا ٱلَّ ِذينَ َءامنُ ٓوا إ َذا لَقِيتُ ْم فِئ ًَۭة فَ ْٱثبُت‬.َ5 َّ ‫ُوا‬ َ‫يرا لَّ َعلَّ ُك ْم تُ ْفلِحُون‬ ِ َ ًۭ ِ‫ٱلِلَ َكث‬ 45. Ya ayyuhaalladheen aamanoo idha laqeetum fiʔatan faothbutoo waodhkuroo Allaha katheeran laʕallakum tuflihoona 45. O ye who believe! When ye meet a force,be firm, and call Allah in remembrance much (and often); that ye may prosper: َّ ‫ ِمن قَوْ م ِخيَان ًَۭة فَٱنبِ ْذ إِلَ ْي ِه ْم َعلَى َس َو ٓاء إِ َّن‬.58 ‫َوإِ َّما تَخَ افَ َّن‬ َ‫ٱلِلَ ََليُ ِحبُّ ْٱل َخآئِنِين‬ 58. Wa-imma takhafanna min qawmin khiyanatan fainbith ilayhim ʕala sawa-in inna Allaha la yuhibbu alkhaʔineena 58. If thou fearest treachery from any group, throw back (their covenant) to them, (so as to be) on equal terms: for Allah loveth not the treacherous. Al-Aaraf ‫األعراف‬ ‫ك قَا َل أَن َ۠ا َخي ًْۭر ِّم ْنهُ َخلَ ْقتَنِى ِمن نَّار َو َخلَ ْقتَ ۥهُ ِمن ِطين‬ َ ُ‫ك أَ ََّل تَ ْس ُج َد إِ ْذ أَ َمرْ ت‬ َ ‫قَال َما َمنَ َع‬.12 12. Qala ma manaʕaka alla tasjuda idh amartuka qala ana khayrun minhu khalaqtanee min narin wakhalaqtahu min teenin 12. (Allah) said: "what prevented thee from bowing down when I commanded thee?"He said: "I am better than he: thou didst create me from fire and him from clay. ُ ‫نز ُع ْنهُ َما لِبَا َسهُ َم لِي ُِريَهُ َما َسوْ َءتِ ِه َمآ إِنَّ ۥهُيَ َرى ُك ْم هُ َو َوقَبِيلُ ۥهُ ِم ْن َحي‬ َ ‫ يَا بَنِي آ َد َم ََل يَ ْفتِنَنَّ ُك ُم ٱل َّش ْي‬.27 ‫ْث ََل‬ ِ َ‫طنُ َك َمآأَ ْخ َر َج أَبَ َو ْي ُكم ِّمنَ ْٱل َجنَّة ي‬ َّ َ‫اج َع ْلنَا ٱل َّشيَ ِطينَ أَوْ لِيَآ َء لِل ِذينَ ََل يُ ْؤ ِمنُون‬ َ َّ‫تَ َروْ نَهُ ْم إِن‬ 27. Ya banee adama la yaftinannakumu alshshaytanu kama akhraja abawaykum mina aljannati yanziʕu ʕanhuma libasahuma liyuriyahuma sawʔatihima innahu yarakum huwa waqabeeluhu min haythu la tarawnahum inna jaʕalna alshshayateena awliyaa lilladheena la yuʔminoona

27. O ye Children of Adam! Let not satan seduce you, in the same manner as he got your parents out of the garden, stripping them of their raiment, to expose their shame: for he and his tribe watch you from a position where ye cannot see them: we made the evil ones friends (only) to those without faith. ۟ ‫ق َوأَن تُ ْشر ُك‬ َّ ِ‫وا ب‬ ِّ ‫ٱْل ْث َم َو ْٱلبَ ْغ َى بِ َغ ْي ِر ْٱل َح‬ ‫ٱلِلِ َمالَ ْم يُنَ ِّزلْ بِِۦهس ُْلطَ ًۭنا َوأَن‬ َ ‫قُلْ إِنَّ َما َح َّر َم َرب َِّى ْٱلفَ َو ِح‬.33 ِ ْ ‫ش َماظَهَ َر ِم ْنهَا َو َما بَطَنَ َو‬ ِ ۟ ُ‫تَقُول‬ َّ ‫وا َعلَى‬ َ‫ٱلِلِ َم َاَل تَ ْعلَ ُمون‬ 33. Qul innama harrama rabbiya alfawahisha mathahara minha wama batana waal-ithma waalbaghya bighayri alhaqqi waan tushrikoo biAllahi malam yunazzil bihi sultanan waan taqooloo ʕala Allahi ma la taʕlamoona. 33. Say: The things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority; and saying things about Allah of which ye have no knowledge. َ‫ َولِ ُك ِّل أُ َّمة أَ َجل فَإ ِ َذا َجآ َء أَ َجلُهُ ْم ََل يَ ْستَأْ ِخرُونَ َسا َع ًۭة َو ََل يَ ْستَ ْق ِد ُمون‬.3َ 34. Walikulli ommatin ajalun fa-idha jaa yastaqdimoona

ajaluhum layastaʔkhiroona saʕatan wala

34. To every people is a term appointed: when their term is reached, not an hour can they cause delay to, nor (an hour) can they advance (in anticipation). ۟ ‫ار ُك‬ ۟ ُ‫قَال ٱ ْد ُخل‬.38 ْ َ‫وا فِيهَا َج ِم ًۭيعا قَال‬ ْ ‫ت أُ َّم ًۭة لَّ َعن‬ ْ َ‫ار ُكلَّ َما َد َخل‬ ْ َ‫وا فِ ٓى أُ َمم قَدْخَ ل‬ ‫ت‬ َ ‫َت أُ ْختَهَا َحتَّ ٓى إِ َذا ٱ َّد‬ ِ ‫ت ِمن قَ ْبلِ ُكم ِّمنَ ْٱل ِجنِّ َوٱ ْ ِْل‬ ِ َّ‫نس فِى ٱلن‬ َ‫ْف َولَ ِكن ََّلتَ ْعلَ ُمون‬ َ َ‫أُ ْخ َرىهُ ْم ِلُولَىهُ ْم َربَّنَا ٓهَؤ ََُل ِءأ‬ ِ ‫ارقَا َل لِ ُكل‬ ِ ‫ضلُّونَا فَـَاتِ ِه ْم َع َذا ًۭبا‬ ًۭ ‫ضع‬ ِ َّ‫ض ْع ًۭفا ِّمنَ ٱلن‬ 38. Qala odkhuloo fee omamin qad khalatmin qablikum mina aljinni waal-insi fee alnnari kullama dakhalat ommatun laʕanat okhtaha hatta idha iddarakoo feeha jameeʕan qalat okhrahum li-oolahum rabbana haʔola-I adalloona faatihim ʕadhaban diʕfan mina alnnari qala likullin diʕfun walakin la taʕlamoona 38. He will say: "Enter ye in the company of the peoples who passed away before you men and Jinns, into the fire. Every time a new people enters, it curses its sister-people(that went before), until they follow each other, all into the fire. Saith the last about the first: "Our Lord! It is these that misled us: so give them a double penalty in the Fire."He will say: "doubled for all": but thisYe do not understand. ۟ ُ‫ب ٱلنَّارقَال‬ ْ َ‫ُرف‬ َ‫وا َربَّنَا ََل تَجْ َع ْلنَا َم َع ْٱلقَوْ ِم ٱلظَّلِ ِمين‬ َ ‫ت أَ ْب‬ ِ ‫ص ُرهُ ْم تِ ْلقَآ َء أَصْ َح‬ َ ِ ِ ‫وإِ َذاص‬.َ7 47. Wa-idha surifat absaruhum tilqaa as-habi alnnari qaloo rabbana la tajʕalna maʕa alqawmi a(l)DhDhalimeena 47. When their eyes shall be turned towards the companions of the fire, they will say:"Our Lord! Send us not to the company of the wrong-doers."

۟ ُ‫ٱلِلُ ب َرحْ مة ٱ ْد ُخل‬ َ‫وا ْٱل َجنَّةَ ََل َخوْ ف َعلَ ْي ُك ْم َو ََل أَنتُ ْم تَحْ َزنُون‬ َ ِ َّ ‫أَ ٓهَؤ ََُل ِءٱلَّ ِذينَ أَ ْق َس ْمتُ ْم ََل يَنَالُهُ ُم‬.َ9 49. Ahaʔola-i alladheena aqsamtum la yanaluhumu Allahu birahmatin odkhuloo aljannata la khawfun ʕalaykum walaantum tahzanoona 49. "Behold! Are these not the men whom you swore that Allah with His mercy would never bless?Enter ye the garden:No fear shall be on you, nor shall ye grieve." ۟ ُ‫ُوا بـَايَتِنَآ إنَّهُم َكان‬ ۟ َ‫وا قَوْ ما َع ِمين‬ ِ ‫فَ َك َّذبُوهُ فَأَن َج ْينَهُ َوٱلَّ ِذينَ َم َع ۥهُفِى ْٱلفُ ْل‬.6َ ِ ِ ‫ك َوأَ ْغ َر ْقنَا ٱلَّ ِذينَ َك َّذب‬ 64. Fakadhthaboohu faanjaynahu waalladheena maʕahu fee alfulki waaghraqna alladheena kadhthaboo bi-ayatina innahum kanoo qawman ʕameena 64. But they rejected him, and We delivered him, and those with him, in the Ark: but We overwhelmed in the flood those who rejected our signs.They were indeed a blind people! ۟ ‫صلِ ًۭحا ۗ قَا َل يَقَوْ ِم ٱ ْعبُد‬ َّ ُ‫ُوا ٱللـَهَ َما لَ ُكم ِّم ْن إِلَه َغ ْي ُر ۥهُ ۖ قَ ْد َجآ َء ْت ُكم بَيِّن ًَۭة ِّمن َّربِّ ُك ْم هَ ِذ ِهۦ نَاقَة‬ ‫ٱلِلِ لَ ُك ْم َءايَ ًۭة ۖ فَ َذرُوهَا‬ َ ‫ َوإِلَى ثَ ُمو َد أَ َخاهُ ْم‬.73 ْ َّ ‫ض‬ ‫ٱلِلِ ۖ َو ََل تَ َمسُّوهَا بِس ُٓوء فَيَأْ ُخ َذ ُك ْم َع َذاب أَلِيم‬ ِ ْ‫تَأ ُكلْ فِ ٓى أَر‬ 73. Wa-ila thamooda akhahum salihan qala ya qawmi oʕbudoo Allaha ma lakum min ilahin ghayruhu qad jaatkum bayyinatun min rabbikum hadhihi naqatu Allahi lakum ayatan fadharooha taʔkul fee ardi Allahi wala tamassooha bisoo-in fayaʔkhudhakum ʕadhabun aleemun 73. To the Thamūd people (We sent) Ṣaliḥ, one of their own brethren:he said: "O my people!Worship Allah; ye have no other god but Him.Now hath come unto you a clear (Sign) from your Lord!This she-camel of Allah is a sign unto you:so leave her to graze in Allah’ land, and let her come to no harm, or ye shall be seized with a grievous punishment. ۟ َّ ‫ُورا َوتَ ْن ِحتُونَ ْٱل ِجبَال بُيُو ًۭتا فَ ْٱذ ُكر ُٓو ۟ا َء َاَل َء‬ ِ‫ٱلِل‬ َ 7َ ِ ْ‫و ْٱذ ُكر ُٓوا إِ ْذ َج َعلَ ُك ْم ُخلَفَآ َء ِمن بَ ْع ِد عَاد َوبَ َّوأَ ُك ْم فِى ْٱلَر‬. ًۭ ‫ض تَتَّ ِخ ُذونَ ِمن ُسهُولِهَا قُص‬ ۟ ْ‫َو ََلتَعْ ثَو‬ َ ْ ْ‫ر‬ ‫ٱل‬ ‫ى‬ ‫ف‬ ‫ا‬ َ‫ض ُم ْف ِس ِدين‬ ِ ِ 74. Waodhkuroo idh jaʕalakum khulafaa min baʕdi ʕadin wabawwaakum fee al-ardi tattakhidhoona min suhooliha qusooran watanhitoona aljibala buyootan faodhkuroo alaa Allahi walataʕthaw fee al-ardi mufsideena 74. "And remember how He made you inheritors after the ’Ad people and gave you habitations in the land: ye build for yourselves palaces and castles in (open) plains, and carve out homes in the mountains; so bring to remembrance the benefits (ye have received) from Allah, and refrain from evil and mischief on the earth." َ‫ى َءا َمنتُم بِِۦه َكفِرُون‬ ٓ ‫قَال ٱلَّ ِذين ٱ ْستَ ْكبَر ُٓو ۟ا إِنَّا بِٱلَّ ِذ‬.76 76. Qala alladheena istakbaroo inna bialladhee amantum bihi kafiroona 76. The arrogant party said:"for our part, we reject what ye believe in."

۟ َ‫َار ِه ْم َجثِ ِمين‬ ِ ‫فَأ َ َخ َذ ْتهُ ُم ٱلرَّجْ فَةُ فَأَصْ بَحُوافِى د‬.78 78. Faakhathat-humu a(l)rrajfatu faasbahoo fee darihim jathimeena 78. So the earthquake took them unawares, and they lay prostrate in their homes in the morning! َ‫ضآ ُء لِلنَّ ِظ ِرين‬ َ ‫ َونَ َز َع يَ َد ۥهُفَإ ِ َذا ِه َى بَ ْي‬.108 108. Wanazaʕa yadahu fa-idha hiya baydao lilnnaDhireena 108. And he drew out his hand, and behold! it was white to all beholders! ْ َ‫ال ُمو َسى ِلَ ِخي ِه هَرُون‬ ُ َ‫ َو َو َع ْدنَا ُمو َسى ثَلَثِينَ لَ ْيلَ ًۭة َوأَ ْت َم ْمنَهَا بِ َع ْشر فَتَ َّم ِميق‬.1َ2 ْ‫ٱخلُ ْفنِى فِى قَوْ ِمى َوأَصْ لِح‬ َ َ‫ت َربِّ ِٓۦه أَرْ بَ ِعينَ لَ ْيلَ ًۭة ۚ َوق‬ َ‫يل ْٱل ُم ْف ِس ِدين‬ َ ‫َو ََل تَتَّبِ ْع َس ِب‬ 142. Wawaʕadna moosa thalatheena laylatan waatmamnaha biʕashrin fatamma meeqatu rabbihi arbaʕeena laylatan waqala moosa li-akheehi haroona okhlufnee fee qawmee waaslih wala tattabiʕ sabeela almufsideena 142. We appointed for Moses thirty nights, and completed (the period) with ten (more): thus was completed the term (of communion) with his Lord, forty nights. And Moses had charged his brother Aaron (before he went up): "act for me amongst my people: do right, and follow not the way of those who do mischief." The reason why fatamma and meeqatu are both highlighted in green is because of /f/ and/q/ which were originally written in the same manner, hence the graphological parallelism that is set between /f/. /t/, and /m/ in fatamma and /m/, /q/ and t/ in meeqatu without taking vowels (including the long vowel in mee) into consideration. َ‫ك ۚ قَا َل لَن ت ََرىنِى َولَ ِك ِن ٱنظُرْ إِلَى ٱلْ َجبَ ِل فَإ ِ ِن ٱ ْستَقَ َّر َم َكانَ ۥهُ فَ َسوْ ف‬ َ ‫ َولَ َّما َجآ َء ُمو َسى لِ ِميقَتِنَا َو َكلَّ َم ۥهُ َربُّ ۥهُ قَا َل َربِّ أَ ِرنِ ٓى أَنظُرْ إِلَ ْي‬.143 ۠ ْ َ َ َ ُ ُ َ‫ك َوأنَا أ َّو ُل ٱل ُم ْؤ ِمنِين‬ َ ‫ك تبْت إِل ْي‬ َ َ‫ق قَا َل ُس ْب َحن‬ َ ‫ص ِع ًۭقا ۚ فَلَ َّمآ أَفَا‬ َ ‫تَ َرىنِى فَلَ َّما تَ َجلَّى َربُّ ۥهُ لِ ْل َجبَ ِل َج َعلَ ۥهُ د ًَۭكا َوخَ َّر ُمو َسى‬ 143. Walamma jaa moosa limeeqatina wakallamahu rabbuhu qala rabbi arinee anthur ilayka qala lan taranee walakini onthur ila aljabali fa-ini istaqarra makanahu fasawfa taranee falamma tajalla rabbuhu liljabali jaʕalahu dakkan wakharra moosa saʕiqan falamma afaqa qala subhanaka tubtu ilayka waana awwalu almuʔmineena 143. When Moses came to the place appointed by Us, and his Lord addressed him, he said: "O my Lord! Show (Thyself) to me,that I may look upon Thee."Allah said,"by no means canst thou see me (direct); but look upon the mount; if it abide in its place, then shalt thou see me."When his Lord manifested His glory on the Mount, He made it as dust, and Moses fell down in a swoon. When he recovered his senses he said:"Glory be to Thee! To Thee I turn in repentance, and I am the first to believe." ۟ ُ‫وا ِحطَّ ًۭة َوٱ ْد ُخل‬ ۟ ُ‫ْث ِش ْئتُ ْم َوقُول‬ ۟ ُ‫وا هَ ِذ ِه ْٱلقَرْ يَةَ َو ُكل‬ ۟ ُ‫وإ ْذ قِي َل لَهُ ُم ٱ ْس ُكن‬. ُ ‫وا ِم ْنهَا َحي‬ َ‫اب ُسج ًَّۭدا نَّ ْغفِرْ لَ ُك ْم َخ ِط ٓيـَتِ ُك ْم ۚ َسن َِزي ُد ْٱل ُمحْ ِسنِين‬ َ َ‫وا ْٱلب‬ ِ َ 161

161. Wa-idh qeela lahumu oskunoo hadhihi alqaryata wakuloo minha haythu shiʔtum waqooloo hittatun waodkhuloo albaba sujjadan naghfir lakum khateeʔatikum sanazeedu almuhsineena 161. And remember it was said to them: "dwell in this town and eat therein as ye wish, but say the word of humility and enter the gate in a posture of humility: We shall forgive you Your faults; We shall increase (the portion of) those who do good." ۟ ُ‫وا ِم ْنهُ ْم قَوْ َل َغ ْي َر ٱلَّ ِذى قِي َل لَهُ ْم فَأَرْ َس ْلنَا َعلَ ْي ِه ْم رجْ زا ِّمنَ ٱل َّسمآ ِء بما َكان‬ ۟ ‫فَبَ َّد َل ٱلَّ ِذينَ ظَلَ ُم‬.162 ْ َ‫وا ي‬ َ‫ظلِ ُمون‬ َِ َ ًۭ ِ 162. Fabaddala alladheena thalamoo minhum qawlan ghayra alladhee qeela lahum faarsalna ʕalayhim rijzan mina alssama-i bima kanoo yaDhlimoona 162. But the transgressors among them changed the word from that which had been given them so We sent on them a plague from heaven. For that they repeatedly transgressed. ْ ‫وسْـَ ْلهُ ْم َع ِن ْٱلقَرْ يَ ِة ٱلَّتِى َكان‬. ‫ت إِ ْذ تَأْتِي ِه ْم ِحيتَانُهُ ْم يَوْ َم َس ْبتِ ِه ْم ُشر ًَّۭعا َويَوْ َم ََل يَ ْسبِتُونَ ۙ ََل‬ ِ ‫ض َرةَ ْٱلبَحْ ِر إِ ْذ يَ ْع ُدونَ فِى ٱل َّس ْب‬ ِ ‫َت َحا‬ َ 163 ۟ َ‫تَأْتِي ِه ْم ۚ َك َذلِكَ نَ ْبلُوهُم ِب َما َكانُوا يَ ْف ُسقُون‬ 163. Wais-alhum ʕani alqaryati allatee kanat hadirata albahri idh yaʕdoona fee alssabti idh taʔteehim heetanuhum yawma sabtihim shurraʕan wayawma la yasbitoona la taʔteehim kadhalika nabloohum bima kanoo yafsuqoona 163. Ask them concerning the town standing close by the sea. Behold! They transgressed in the matter of the Sabbath. For on the day of their Sabbath their fish did come to them, openly holding up their heads, but on the day they had no Sabbath, they came not: thus did we make a trial of them, for they were given to transgression ۟ ُ‫ٱلِلُ ُم ْهلِ ُكهُ ْم أَوْ ُم َع ِّذبُهُ ْم َع َذابا َش ِد ًۭيدا قَال‬ َّ ‫ت أُ َّم ًۭة ِّم ْنهُ ْم لِ َم تَ ِعظُونَ قَوْ ما‬ ْ َ‫ َوإِ ْذ قَال‬.16َ َ‫وا َم ْع ِذ َرة إِلَى َربِّ ُك ْم َولَ َعلَّهُ ْم يَتَّقُون‬ ًۭ 164. Wa-idh qalat ommatun minhum lima taʕithoona qawman Allahu muhlikuhum aw muʕaththibuhum ʕadhaban shadeedan qaloo maʕdhiratan ila rabbikum walaʕallahum yattaqoona 164. When some of them said: "why do ye preach to a people whom Allah will destroy or visit with a terrible punishment?" Said the preachers: "to discharge our duty to your Lord, and perchance they may fear Him." ْ َ‫ك َع ِن ٱلسَّا َع ِة أَيَّانَ ُمرْ َسىهَا ۖ قُلْ إِنَّ َما ِع ْل ُمهَا ِعن َد َربِّى ۖ ََل يُ َجلِّيهَا لِ َو ْقتِهَآ إِ ََّل هُ َو ۚ ثَقُل‬ ‫ض ۚ ََل تَأْتِي ُك ْم‬ َ َ‫يَسْـَلُون‬.187 ِ ‫ت فِى ٱل َّس َم َو‬ ِ ْ‫ت َو ْٱلَر‬ َ ْ َ َّ ُ ْ ْ َّ َّ َّ َ َ َ َ َ‫اس َل يَ ْعل ُمون‬ َ ‫ك َكأن‬ َ َ‫إِ ََّل بَ ْغت ًَۭة ۗ يَسْـَلُون‬ ِ ‫ك َحفِ ٌّى َعنهَا ۖ قلْ إِن َما ِعل ُمهَا ِعن َد ٱلِلِ َول ِك َّن أكث َر ٱلن‬ 187. Yasʔaloonaka ʕani alssaʕati ayyana mursaha qul innama ʕilmuha ʕinda rabbee la yujalleeha liwaqtiha illa huwa thaqulat fee alssamawati waal-ardi la taʔteekum illa baghtatan yas-aloonaka kaannaka hafiyyun ʕanha qul innama ʕilmuha ʕinda Allahi walakinna akthara alnnasi la yaʕlamoona

187. Whey ask thee about the (final) hour when Will be its appointed time? Say: "the knowledge thereof is with my Lord (alone): none but He can reveal as to when it will occur.Heavy were its burden through the heavens and the earth. Only, all of a sudden will it come to you."They ask thee as if thou wert eager in search thereof: Say: "the knowledge thereof is with Allah (alone), but most men know not." Al an’aam ‫األنعام‬ ۟ ُ‫وا َعلَى ٱلنَّار فَقَال‬ ۟ ُ‫ى إ ْذ ُوقِف‬ َ‫ت َربِّنَا َونَ ُكونَ ِمنَ ْٱل ُم ْؤ ِم ِنين‬ َ ‫وا يَلَ ْيتَنَا نُ َر ُّد َو ََل نُ َك ِّذ‬ ِ َ‫ب بِـَاي‬ َ ِ ٓ ‫ولَوْ ت ََر‬.27 ِ 27. Walaw tara idh wuqifoo ʕala alnnari faqaloo ya laytana nuraddu wala nukadhdhiba biayati rabbina wanakoona mina almuʔmineena 27. If thou couldst but see when they are confronted with the fire! They will say: "Would that we were but sent back! Then would we not reject the signs of our Lord, but would be amongst those who believe!" ۟ ‫ُوا لِما نُه‬ ۟ ۟ ۟ َ‫ُوا َع ْنهُ َوإِنَّهُ ْم لَ َك ِذبُون‬ َ ‫بَلْ بَدَا لَهُم َّما َكانُوا ي ُْخفُونَ ِمن قَ ْب ُل ۖ َولَوْ ُر ُّدوا لَ َعاد‬.28 28. Bal bada lahum ma kanoo yukhfoona min qablu walaw ruddoo laʕadoo lima nuhoo ʕanhu wa-innahum lakadhiboona 28. Yea, in their own (eyes) will become manifest what before they concealed.But if they were returned, they would certainly relapse to the things they were forbidden,for they are indeed liars. ۟ ُ‫وا بَلَى َو َربِّنَا ۚ قَا َل فَ ُذوق‬ ۟ ُ‫ق ۚ قَال‬ ۟ ُ‫ى إ ْذ ُوقِف‬ ِّ ‫ْس هَ َذا بِ ْٱل َح‬ َ‫اب بِ َما ُكنتُ ْم تَ ْكفُرُون‬ َ ‫وا ْٱل َع َذ‬ َ ‫وا َعلَى َربِّ ِه ْم ۚ قَا َل أَلَي‬ َ ِ ٓ ‫ولَوْ تَ َر‬.31 30. Walaw tara idh wuqifoo ʕala rabbihim qala alaysa hadha bialhaqqi qaloo bala warabbina qala fadhooqoo alʕadhaba bima kuntum takfuroona 30. If thou couldst but see when they are confronted with their Lord! He will say:"Is not this the truth?" They will say:"Yea, by our Lord!"He will say:"Taste ye then the penalty, because ye rejected faith. ۟ ‫قُلْ أَنَ ْدع‬.71 َّ ‫ٱلِلِ َما ََل يَنفَ ُعنَا َو ََل يَضُرُّ نَا َونُ َر ُّد َعلَ ٓى أَ ْعقَابِنَا بَ ْع َد إِ ْذ هَدَىنَا‬ َّ ‫ُوا ِمن دُو ِن‬ ‫ض‬ ِ ْ‫ٱلِلُ َكٱلَّ ِذى ٱ ْستَه َْو ْتهُ ٱل َّشيَ ِطينُ فِى ٱ ْلَر‬ َّ ‫ب يَ ْدعُونَ ٓۥه ُ إِلَى ْٱلهُدَى ٱ ْئتِنَا ۗ قُلْ إِ َّن هُدَى‬ َ‫ٱلِلِ هُ َو ْٱلهُدَى ۖ َوأُ ِمرْ نَا لِنُ ْسلِ َم لِ َربِّ ْٱل َعلَ ِمين‬ ًۭ ‫َح ْي َرانَ لَ ٓۥه ُ أَصْ َح‬ 71. Qul anadʕoo min dooni Allahi ma la yanfaʕuna wala yadurruna wanuraddu ʕala aʕqabina baʕda ith hadana Allahu kaalladhee istahwat-hu alshshayateenu fee al-ardi hayrana lahu as-habun yadʕoonahu ila alhuda iʔtina qul inna huda Allahi huwa alhuda waomirna linuslima lirabbi alʕalameena 71. Say: "Shall we indeed call on others besides Allah, things that can do us neither good nor harm, and turn on our heels after receiving guidance from Allah? Like one whom the evil ones

have made into a fool, wandering bewildered through the earth, his friends calling 'Come to us',(Vainly) guiding him to the Path."Say: "God's guidance is the (only) guidance, and we have been directed to submit ourselves to the Lord of the worlds; ْ َ‫ازغ ًَۭة قَا َل هَ َذا َربِّى هَ َذ ٓا أَ ْكبَ ُر فَلَ َّمآ أَفَل‬ َ‫ى ًۭء ِّم َّما تُ ْش ِر ُكون‬ ٓ ‫ت قَا َل يَقَوْ ِم إِنِّى بَ ِر‬ َ ‫فَلَ َّما َر َءا ٱل َّش ْم‬.78 ِ َ‫س ب‬ 78. Falamma raa alshshamsa bazighatan qala hadha rabbee hadha akbaru falamma afalat qala ya qawmi innee baree-on mimma tushrikoona 78. When he saw the sun rising in splendour, he said: "This is my Lord; this is the greatest (of all)."But when the sun set, he said: "O my people! I am indeed free from your (guilt) of giving partners to Allah. ‫ك ُح َّجتُنَآ َءاتَ ْينَهَآ إِ ْب َر ِهي َم َعلَى قَوْ ِمِۦه نَرْ فَ ُع َد َر َجت َّمن نَّ َشآ ُء ۗ إِ َّن َربَّكَ َح ِكيم َعلِيم‬ َ ‫ َوتِ ْل‬.83 83. Watilka hujjatuna ataynaha ibraheema ʕala qawmihi narfaʕu darajatin man nashao inna rabbaka hakeemun ʕaleemun 83. That was the reasoning about Us, which We gave to Abraham (to use) against his people: we raise whom we will, degree after degree: for thy Lord is full of wisdom and knowledge. ۚ َ‫ب َويُوسُفَ َو ُمو َسى َوهَرُون‬ َ ‫ َو َوهَ ْبنَا لَ ٓۥهُ إِ ْس َح‬.8َ َ ‫وب ۚ ُكل هَ َد ْينَا ۚ َونُوحا هَ َد ْينَا ِمن قَ ْب ُل ۖ َو ِمن ُذ ِّريَّتِِۦه دَا ُۥو َد َو ُسلَ ْي َمنَ َوأَيُّو‬ َ ُ‫ق َويَ ْعق‬ َ‫ك نَجْ ِزى ٱ ْل ُمحْ ِسنِين‬ َ ِ‫َو َك َذل‬ 84. Wawahabna lahu ishaqa wayaʕqooba kullan hadayna wanoohan hadayna min qablu wamin dhurriyyatihi dawooda wasulaymana waayyooba wayoosufa wamoosa waharoona wakadhalika najzee almuhsineena 84. We gave him Isaac and Jacob: all (three) We guided: and before him, We guided Noah, and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron: thus do We reward those who do good. َ‫وطا ۚ َو ُك ًۭل فَض َّْلنَا َعلَى ْٱل َعلَ ِمين‬ َ ُ‫ َوإِ ْس َم ِعي َل َو ْٱليَ َس َع َويُون‬.86 ًۭ ُ‫س َول‬ 86. Wa-ismaʕeela wailyasaʕa wayoonusa walootan wakullan faddalna ʕala alʕalameena 86. And Ismā’īl and Elisha, and Jonas, and Lot: and to all We gave favour above the nations. َّ ‫ك ٱلَّ ِذينَ هَدَى‬ َ‫ٱلِلُ ۖ فَبِهُدَىهُ ُم ٱ ْقتَ ِد ْه ۗ قُل ََّل أَسْـَلُ ُك ْم َعلَ ْي ِه أَجْ را ۖ إِ ْن هُ َو إِ ََّل ِذ ْك َرى لِ ْل َعلَ ِمين‬ َ ِ‫أُ ۟و ٓلَئ‬.91 90. Olaʔika alladheena hada Allahu fabihudahumu iqtadih qul la as-alukum ʕalayhi ajran in huwa illa dhikra lilʕalameena 90. Those were the (prophets) who received Allah’s guidance: copy the guidance they received; say: "no reward for this do I ask of you: this is no less than a message for the nations."

‫ضنَا بِبَ ْعض َوبَلَ ْغنَآ أَ َجلَنَا‬ ُ ‫نس َربَّنَا ٱ ْستَ ْمتَ َع بَ ْع‬ َ َ‫نس ۖ َوق‬ َ 128 ِ ْ َ‫ال أَوْ لِيَآ ُؤهُم ِّمن‬ ِ ْ َ‫ويَوْ َم يَحْ ُش ُرهُ ْم َج ِم ًۭيعا يَ َم ْع َش َر ْٱل ِجنِّ قَ ِد ٱ ْستَ ْكثَرْ تُم ِّمن‬. ِ ‫ٱْل‬ ِ ‫ٱْل‬ ْ ْ َّ َّ ٓ ٓ ُ َّ َ َ ‫ك َح ِكيم َعلِ ًۭيم‬ َ َّ‫ى أَ َّجلتَ لنَا ۚ قا َل ٱلنا ُر َمث َوىك ْم خَ لِ ِدينَ فِيهَا إَِل َما َشا َء ٱلِلُ ۗ إِ َّن َرب‬ ٓ ‫ٱلَّ ِذ‬ 128. Wayawma yahshuruhum jameeʕan ya maʕshara aljinni qadi istakthartum mina alinsi waqala awliyaohum mina al-insi rabbana istamtaʕa baʕduna bibaʕdin wabalaghna ajalana alladhee ajjalta lana qala alnnaru mathwakum khalideena feeha illa ma shaa Allahu inna rabbaka hakeemun Aaaleemun 128. One day will He gather them all together, (and say):"O ye assembly of Jinns! Much (toll) did ye take of men." Their friends amongst men will say: "Our Lord! we made profit from each other: but (alas!) we reached our term which thou didst appoint for us." He will say: "the fire be your dwelling-place: you will dwell therein for ever, except as Allah willeth."For thy Lord is full of wisdom and knowledge. ْ ِ‫ك ْٱل َغنِ ُّى ُذو ٱلرَّحْ َم ِة ۚ إِن يَشَأْ ي ُْذ ِه ْب ُك ْم َويَ ْست َْخل‬ َ‫ف ِمن َب ْع ِد ُكم َّما يَ َشآ ُء َك َمآ أَنشَأَ ُكم ِّمن ُذرِّ يَّ ِة قَوْ م َءا َخ ِرين‬ َ ُّ‫ َو َرب‬.133 133. Warabbuka alghaniyyu dhoo alrrahmati in yashaʔ yudhhibkum wayastakhlif min baʕdikum ma yashao kama anshaakum min dhurriyyati qawmin akhareena 133. Thy Lord is Self-sufficient, full of mercy: if it were His Will, He could destroy you, and in your place appoint whom He will as your successors, even as He raised you up from the posterity of other people. Al-Maida ‫المائدة‬ ۟ ُ‫وا ۖ َولَتَ ِجد ََّن أَ ْق َربَهُم َّم َو َّد ًۭة لِّلَّ ِذينَ َءامن‬ ۟ ‫وا ْٱليَهُو َد َوٱلَّ ِذينَ أَ ْش َر ُك‬ ۟ ُ‫لَتَ ِجد ََّن أَ َش َّد ٱلنَّاس َع َد َو ًۭة لِّل َّ ِذينَ َءامن‬.82 َ‫َص َرى ۚ َذلِك‬ َ ‫وا ٱلَّ ِذينَ قَالُ ٓو ۟ا إِنَّا ن‬ َ َ ِ َ‫ِّيسينَ َو ُر ْهبَ ًۭانا َوأَنَّهُ ْم ََل يَ ْستَ ْكبِرُون‬ ِ ‫بِأ َ َّن ِم ْنهُ ْم قِس‬ 82. Latajidanna ashadda alnnasi ʕadawatan lilladheena amanoo alyahooda waalladheena ashrakoo walatajidanna aqrabahum mawaddatan lilladheena amanoo alladheena qaloo inna nasara dhalika bi-anna minhum qisseeseena waruhbanan waannahum la yastakbiroona 82. Strongest among men in enmity to the believers wilt thou find the Jews and pagans; and nearest among them in love to the believers wilt thou find those who say, "we are christians": because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant. ۟ ُ‫ ٓيَأَيُّهَا ٱلَّ ِذينَ َءامن‬.116 ُ ْ‫ض َر أَ َح َد ُك ُم ْٱل َمو‬ ‫َان َذ َوا َع ْدل ِّمن ُك ْم أَوْ َءاخَ َرا ِن ِم ْن َغي ِْر ُك ْم إِ ْن أَنتُ ْم‬ َ ‫وا َشهَ َدةُ بَ ْينِ ُك ْم إِ َذا َح‬ ِ ‫ت ِحينَ ْٱل َو‬ َ ِ ‫صيَّ ِة ْٱثن‬ ْ َ َّ ْ ُ ُ ْ َ َ َ َ ْ ْ‫َح‬ َّ ‫ان بِٱلِلِ إِ ِن ٱرْ تَ ْبتُ ْم ََل نَ ْشت َِرى بِِۦه ثَ َم ًۭنا َولَوْ َكانَ َذا‬ ‫م‬ ‫س‬ ‫ق‬ ُ ‫ي‬ ‫ف‬ ‫ة‬ ‫و‬ ‫ل‬ ‫ص‬ ‫ٱل‬ ‫د‬ ‫ع‬ ‫ب‬ ‫ن‬ ‫م‬ ‫ا‬ ‫م‬ ُ ‫ه‬ ‫ن‬ ‫ُو‬ ‫س‬ ‫ب‬ ‫ت‬ ۚ ‫ت‬ ‫م‬ ‫ٱل‬ ‫ة‬ ‫ب‬ ‫ي‬ ‫ص‬ ‫م‬ ‫م‬ ‫ك‬ ‫ت‬ ‫ب‬ ‫ص‬ ‫أ‬ ‫ف‬ ‫ض‬ ْ‫و‬ َ َ َ َ َ ُّ ِ ِ ِ ِ ِ ِ َ َ ِ َ ِ ِ ْ‫ض َر ْبتُ ْم فِى ْٱلـأَر‬ َّ َّ ْ ٓ َّ ُ َ َ َ َ ْ‫ٱل‬ ‫م‬ ‫ث‬ ‫ا‬ ‫ء‬ ‫م‬ ‫ل‬ ‫ا‬ ‫ذ‬ ‫إ‬ ‫ا‬ ‫ن‬ ‫إ‬ ‫ٱلِل‬ ‫ة‬ ‫د‬ ‫ه‬ ‫ش‬ ‫م‬ ‫ت‬ ‫ك‬ ‫ن‬ ‫َل‬ ‫و‬ ۙ ‫ى‬ ‫ب‬ َ‫ُ َ َ ِ ِ ِ ًۭ ِ نَ َ ِ ِ ين‬ َ َ ْ‫قُر‬

106. Ya ayyuha alladheena amanoo shahadatu baynikum idha hadara ahadakumu almawtu heena alwasiyyati ithnani thawa ʕadlin minkum aw akharani min ghayrikum in antum darabtum fee al-ardi faasabatkum museebatu almawti tahbisoonahuma min baʕdi alssalati fayuqsimani biAllahi ini irtabtum la nashtaree bihi thamanan walaw kana dha qurba wala naktumu shahadata Allahi inna idhan lamina al-athimeena 106. O ye who believe! When death approaches any of you, (take) witnesses among yourselves when making bequests, two just men of your own (brotherhood) or others from outside If ye are journeying through the earth, and the chance of death befalls you (thus). If ye doubt(their truth),detain them both after prayer, and let them both swear by Allah: "we wish not in this for any worldly gain, even though the (beneficiary) be our near relation: we shall hide not the evidence before Allah: if we do, then behold! The sin be upon us! َّ ‫إِ ْذ قَا َل‬.111 َ‫اس فِى ْٱل َم ْه ِد َو َكه ًْۭل ۖ َوإِ ْذ َعـلَّ ْمتُك‬ َ ُّ‫ك ِإ ْذ أَيَّدت‬ َ ِ‫ك َو َعلَى َولِ َدت‬ َ ‫ٱلِلُ يَ ِعي َسى ٱ ْبنَ َمرْ يَ َم ْٱذ ُكرْ نِ ْع َمتِى َعلَ ْي‬ َ َّ‫ُس تُ َكلِّ ُم ٱلن‬ ِ ‫ُوح ْٱلقُد‬ ِ ‫ك بِر‬ َ ْ ْ ْ َّ ْ ِّ ُ ُ ْ ْ ُ ْ َ َّ ُ ُ َ َ َ َ َ ُ‫ون‬ ُ ُ ‫يل ۖ َوإِذ تَخلق ِمنَ ٱلطي ِن كهَيْـَ ِة ٱلطي ِْر بِإِذنِى فتَنفخ فِيهَا فتَك طيْرا بِإِذنِى ۖ َوت ْب ِر‬ َ‫ئ ٱلـأك َمه‬ َ ‫نج‬ َ َ‫ْٱل ِكت‬ ِ ‫ٱْل‬ ِ ‫ب َو ْٱل ِح ْك َمة َوٱلتوْ َرىة َو‬ ۟ ْ ْ ْ ْ ْ ْ ْ َّ ُ ‫ص بِإِذنِى ۖ َوإِذ تُ ْخ ِر ُج ٱل َموْ تَى بِإِذنِى ۖ َوإِذ َكفَ ْف‬ ‫ال ٱل ِذينَ َكفَرُوا ِم ْنهُ ْم إِ ْن هَ َذ ٓا إِ ََّل ِسحْ ًۭر‬ َ ‫يل عَن‬ َ َ‫ت فَق‬ َ ‫ت بَنِ ٓى إِ ْس َٓر ِء‬ َ ‫َو ْٱلَ ْب َر‬ ِ َ‫ك إِذ ِج ْئتَهُم بِٱلبَيِّن‬ ‫ُّمبِين‬ 110. Idh qala Allahu ya ʕeesa ibna maryama odhkur niʕmatee ʕalayka waʕala walidatika idh ayyadtuka biroohi alqudusi tukallimu alnnasa fee almahdi wakahlan wa-idh ʕallamtuka alkitaba waalhikmata waalttawrata waal-injeela wa-idh takhluqu mina altteeni kahayʔati alttayri bi-idhnee fatanfukhu feeha fatakoonu tayran bi-idhnee watubri-o alakmaha waal-abrasa bi-idhnee wa-idh tukhriju almawta bi-idhnee wa-idh kafaftu banee israʔeela ʕanka idh jiʔtahum bialbayyinati faqala alladheena kafaroo minhum in hadha illa sihrun mubeenun 110. When will Allah say: "O Jesus the son of mary! Recount my favour" ' To thee and to thy mother. Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the book and wisdom, the law and the Gospel. And behold! thou makest out of clay, as it were, the figure of a bird ,by my leave, and thou breathest into it, and it becometh a bird by my leave, and thou healest those born blind, and the lepers, by my leave. And behold! Thou bringest forth the dead by my leave ego restrain the Children of Israel from (violence to) thee when thou didst show them the clear signs, and the unbelievers among them said: 'this is nothing but evident magic An-Nisaa ‫النّساء‬ ۟ ‫ُوا َعلَ ْي ِه َّن أَرْ بَ َع ًۭة ِّمن ُك ْم ۖ فَإن َش ِهــد‬ ۟ ‫ َوٱلَّتِى يَأْتِينَ ْٱلفَ ِح َشةَ ِمن نِّ َسآئِ ُك ْم فَٱ ْستَ ْش ِهد‬.15 ُ ْ‫ت َحتَّى يَتَ َوفَّىه َُّن ْٱل َمو‬ ْ‫ت أَو‬ ِ ‫ُوا فَأَ ْم ِس ُكوه َُّن فِى ْٱلبُيُو‬ ِ ‫يَجْ َع َل ٱللـَهُ لَهُ َّن َسبِ ًۭيل‬ 15. Waallatee yatʔeena alfahishata min nisa-ikum faistashhidoo ʕalayhinna arbaʕatan minkum faʔin shahidoo faamsikoohunna fee albuyooti hatta yatawaffahunna almawtu aw yajʕala Allahu lahunna sabeelan

15. If any of your women are guilty of lewdness, take the evidence of four (reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way. ۟ ‫و ََل تَن ِك ُح‬.22 ‫وا َما نَ َك َح َءابَآؤُ ُكم ِّمنَ ٱلنِّ َسآ ِء إِ ََّل َما قَ ْد َسلَفَ ۚ إِنَّ ۥهُ َكانَ فَ ِحش ًَۭة َو َم ْق ًۭتا َو َسآ َء َسبِيل‬ َ 22. Wala tankihoo ma nakaha abaʔokum mina alnnisa-i illa ma qad salafa innahu kana fahishatan wamaqtan wasaa sabeelan 22. And marry not women whom your fathers married, except what is past: it was shameful and odious, an abominable custom indeed. ۟ ُ‫ت أَن تَ ِميل‬ َّ ‫ َو‬.27 ‫وا َميْل َع ِظ ًۭيما‬ َ ُ‫ٱلِلُ ي ُِري ُد أَن يَت‬ ِ ‫وب َعلَ ْي ُك ْم َوي ُِري ُد ٱلَّ ِذينَ يَتَّبِعُونَ ٱل َّشهَ َو‬ 27. WaAllahu yureedu an yatooba ʕalaykum wayureedu alladheena yattabiʕoona alshshahawati an tameeloo maylan ʕatheeman 27. Allah doth wish to turn to you, but the wish of those who follow their lusts is that ye should turn away (from Him), far, far away. ۟ ‫ ِّمنَ ٱلَّ ِذينَ هَاد‬.َ6 ۚ ‫ِّين‬ َ ‫ض ِعِۦه َويَقُولُونَ َس ِم ْعنَا َو َع‬ ِ ‫ُوا يُ َح ِّرفُونَ ْٱل َكلِ َم عَن َّم َوا‬ ِ ‫ص ْينَا َوٱ ْس َم ْع َغ ْي َر ُم ْس َمع َو َر ِعنَا لَيا بِأَ ْل ِسنَتِ ِه ْم َوطَع ًْۭنا فِى ٱلد‬ ۟ َ َ َّ َّ َّ ُ ‫يل‬ ًۭ ِ‫َولَوْ أَنَّهُ ْم قَالُوا َس ِم ْعنَا َوأطَ ْعنَا َوٱ ْس َم ْع َوٱنظرْ نَا لَ َكانَ خَ ي ًْۭرا لهُ ْم َوأ ْق َو َم َولَ ِكن ل َعنَهُ ُم ٱلِلُ بِ ُك ْف ِر ِه ْم فَ َل ي ُْؤ ِمنُونَ إِ ََّل قَل‬ 46. Mina alladheena hadoo yuharrifoona alkalima ʕan mawadiʕihi wayaqooloona samiʕna waʕasayna waismaʕ ghayra musmaʕin waraʕina layyan bi-alsinatihim wataʕnan fee alddeeni walaw annahum qaloo samiʕna waataʕna waismaʕ waonthurna lakana khayran lahum waaqwama walakin laʕanahumu Allahu bikufrihim fala yuʔminoona illa qaleelan 46. Of the Jews there are those who displace words from their (right) places, and say: "we hear and we disobey"; and "Hear what is not heard"; and "Rā’inā"; with a twist of their tongues and a slander to Faith. If only they had said: "we hear and we obey; and "Do hear";and "Do look at us": it would have been better for them, and more proper; but Allah hath cursed them for their Unbelief; and but few of them will believe. َّ ‫اجرا إِلَى‬ َّ ‫و َمن يُهَا ِجرْ فِى َسبِي ِل‬. ُ‫ٱلِلِ َو َرسُولِ ِهۦ ثُ َّم يُ ْد ِر ْكه‬ َ 111 ِ َ‫يرا َو َس َع ًۭة ۚ َو َمن يَ ْخرُجْ ِمن بَ ْيتِِۦه ُمه‬ ِ ْ‫ٱلِلِ يَ ِج ْد فِى ْٱلَر‬ ًۭ ِ‫ض ُم َرغ ًَۭما َكث‬ َ َّ َّ ُ َ ُ ْ‫ْٱل َمو‬ َ َ َ ْ َ ‫ورا َّر ِح ًۭيما‬ ًۭ ‫ت فقد َوق َع أجْ ُر ۥهُ َعلى ٱلِلِ ۗ َوكانَ ٱلِلُ َغف‬ 100. Waman yuhajir fee sabeeli Allahi yajid fee al-ardi muraghaman katheeran wasaʔatan waman yakhruj min baytihi muhajiran ila Allahi warasoolihi thumma yudrik-hu almawtu faqad waqaʔa ajruhu ʔala Allahi wakana Allahu ghafooran raheeman 100. He who forsakes his home in the cause of Allah, finds in the earth many a refuge, wide and spacious: should he die as a refugee from home for Allah and His Messenger, his reward becomes due and sure with Allah: and Allah is Oft-forgiving, Most Merciful.

۟ ُ‫ُوا فَ ْليَ ُكون‬ ۟ ‫ك َو ْليَأْ ُخ ُذ ٓو ۟ا أَ ْسلِ َحتَهُ ْم فَإ َذا َس َجد‬ َّ ‫وإِ َذا ُكنتَ فِي ِه ْم فَأَقَ ْمتَ لَهُ ُم ٱل‬. ‫ت طَآئِفَة‬ َ ‫صلَوةَ فَ ْلتَقُ ْم طَآئِفَ ًۭة ِّم ْنهُم َّم َع‬ ِ ْ‫وا ِمن َو َر ٓائِ ُك ْم َو ْلتَأ‬ َ 112 ِ ۟ ۟ ۟ ۟ ْ َ َ َ ْ ْ ْ َّ ُّ ُّ ُ ُ ُ ُ ُ ُ ُ ْ َ َ َ ُ َ َ َ َ ْ ‫ك َوليَأخذوا ِحذ َرهُ ْم َوأ ْسلِ َحتَهُ ْم ۗ َو َّد ٱل ِذينَ َكفرُوا لوْ تَغفلونَ عَن أ ْسلِ َحتِك ْم َوأ ْمتِ َعتِك ْم فيَ ِميلونَ َعل ْيكم َّم ْيل ًۭـة‬ َ ‫صلوا َم َع‬ َ ُ‫ُصلوا فلي‬ َ ‫أُ ْخ َرى ل ْم ي‬ ۟ ۟ ْ َ ْ َ َ َ َ َّ ‫ضع ُٓوا أ ْسلِ َحتَ ُك ْم ۖ َو ُخ ُذوا ِحذ َر ُك ْم ۗ إِ َّن‬ ‫ٱلِلَ أ َع َّد لِل َكفِ ِرينَ َع َذا ًۭبا‬ َ َ‫ض ٓى أن ت‬ َ ْ‫َو ِحد ًَۭة َو ََل ُجنَا َح َعلَ ْي ُك ْم إِن َكانَ ِب ُك ْم أ ًۭذى ِّمن َّمطَر أوْ ُكنتُم َّمر‬ ‫ُّم ِه ًۭينا‬ 102. Wa-idha kunta feehim faaqamta lahumu alssalata faltaqum taʔifatun minhum maʕaka walyaʔkhudhoo aslihatahum fa-idha sajadoo falyakoonoo min waraʔikum waltaʔti taʔifatun okhra lam yusalloo falyusalloo maʕaka walyaʔkhuthoo hidhrahum waaslihatahum wadda alladheena kafaroo law taghfuloona ʕan aslihatikum waamtiʕatikum fayameeloona ʕalaykum maylatan wahidatan wala junaha ʕalaykum in kana bikum adhan min matarin aw kuntum marda an tadaʕoo aslihatakum wakhudhoo hidhrakum inna Allaha aʕadda lilkafireena ʕadhaban muheenan 102. When thou (O Messenger) art with them, and standest to lead them in prayer, let one party of them stand up (in prayer) with thee, taking their arms with them: when they finish their prostrations, let them take their position in the rear. And let the other party come up which hath not yet prayed and let them pray with thee, taking all precautions, and bearing arms: the Unbelievers wish, If ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the unbelievers Allah hath prepared a humiliating punishment. ‫و َمن يَ ْك ِسبْ خَ ِط ٓيــَة أَوْ إِ ْث ًۭمـا ثُ َّم يَرْ ِم بِ ِۦه بَ ِر ٓي ًۭـا فَقَ ِد ٱحْ تَ َم َل بُ ْهت ًَۭنا َوإِ ْث ًۭما ُّم ِب ًۭينا‬.112 َ 112. Waman yaksib khateeʔatan aw ithman thumma yarmi bihi baree-an faqadi ihtamala buhtanan wa-ithman mubeenan 112. But if any one earns a fault or a sin and throws it on to one that is innocent, he carries (on himself) (Both) a falsehood and a flagrant sin. ۟ ُ‫وا ُكون‬ ۟ ُ‫ ٓيَأَيُّهَا ٱلَّ ِذينَ َءامن‬.135 ‫يرا فَٱللَّـهُ أَوْ لَى‬ ِ ‫وا قَ َّو ِمينَ بِ ْٱلقِس‬ َ ًۭ ِ‫ْط ُشهَ َد ٓا َء لِلَّـ ِه َولَوْ َعلَ ٓى أَنفُ ِس ُك ْم أَ ِو ْٱل َولِ َد ْي ِن َو ْٱلـأ َ ْق َربِينَ ۚ إِن يَ ُك ْن َغنِيا أَوْ فَق‬ ۟ ۟ ۟ ۟ ٓ ‫يرا‬ ًۭ ِ‫بِ ِه َما فَ َل تَتَّ ِبعُوا ْٱلهَ َوى أَن تَ ْع ِدلُوا َوإِن تَ ْل ُٓۥوا أَوْ تُ ْع ِرضُوا فَإ ِ َّن ٱللَّـهَ َكانَ بِ َما تَ ْع َملُونَ َخب‬ 135. Ya ayyuha alladheena amanoo koonoo qawwameena bialqisti shuhadaa lillahi walaw ʕala anfusikum awi alwalidayni waal-aqrabeena in yakun ghaniyyan aw faqeeran faAllahu awla bihima fala tattabiʕoo alhawa an taʕdiloo wa-in talwoo aw tuʕridoo fa-inna Allaha kana bima taʕmaloona khabeeran 135. O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether It be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do. Al Imran ‫آل عمران‬

ُ‫ك أَنتَ ْٱل َوهَّاب‬ َ َّ‫ك َرحْ َمة ۚ إِن‬ َ ‫ربَّنَا ََل تُ ِز ْغ قُلُوبَنَا بَ ْع َد إِ ْذ هَ َد ْيتَنَا َوهَبْ لَنَا ِمن لَّدُن‬.8 َ 8. Rabbana la tuzigh quloobana baʕda idh hadaytana wahab lana min ladunka rahmatan innaka anta alwahhabu 8. "Our Lord!" (they say), "let not our hearts deviate now after thou hast guided us, but grant us mercy from thine own presence; for thou art the Grantor of bounties without measure. ۟ ‫ال فِرْ عَوْ نَ َوٱلَّ ِذينَ ِمن قَ ْبلِ ِه ْم َك َّذب‬ َّ ‫ٱلِلُ بِ ُذنُوبِ ِه ْم ۗ َو‬ َّ ‫ُوا بِـَايَتِنَا فَأ َ َخ َذهُ ُم‬ ‫ب‬ ِ ‫ٱلِلُ َش ِدي ُد ْٱل ِعقَا‬ ِ ‫ َكد َْأ‬.11 ِ ‫ب َء‬ 11. Kadaʔbi ali firʕawna waalladheena min qablihim kadhdhaboo faakhadhahumu Allahu bidhunoobihim waAllahu shadeedu alʕiqabi

bi-ayatina

11. (Their plight will be) no better than that of the people of pharaoh, and their predecessors: they denied our signs, and Allah called them to account for their sins. For Allah is strict in punishment. َّ ‫ك‬ ‫ٱلِلُ يَ ْف َع ُل َما يَ َشآ ُء‬ َ ِ‫قَا َل َربِّ أَنَّى يَ ُكونُ لِى ُغلَ ًۭم َوقَ ْد بَلَ َغنِ َى ْٱل ِكبَ ُر َوٱ ْم َرأَتِى عَاقِ ًۭر ۖ قَا َل َك َذل‬.َ1 40. Qala rabbi anna yakoonu lee ghulamu(n) waqad balaghaniya alkibaru waimraatee ʕaqirun qala kadhalika Allahu yafʕalu ma yasha/o 40. He said: "O my Lord! how shall I have a son, seeing I am very old, and my wife is barren?""Thus, "was the answer, "Doth Allah accomplish what He willeth," These verses, by themselves, constitute clear-cut evidence that the Qur’an is the book of the Creator. The verses are uttered by Prophet Zachariah, and they reflect his stupor at the idea that despite his old age, he could beget a child from a sterile wife. That indeed would be a miracle. And the miracle was eventually realized with the birth of yahya. The stylistic miracle is to be found at the level of the sounds that are miraculously and continuously repeated in two stretches of the verse. There are seven consonants (if not nine when we take into account the letters in red). We doubt it that the prophet of Islam could have done that in a continuous way- using the following consoanants twice in the same sentence( /r/, /b/,/l/,/gh/, /n/,/y/, /k/, /w/, /m/), and that he cared about that as the words of prophet Zachariah were being reported.

َّ ‫ت ْٱل َم ٓلَئِ َكةُ يَ َمرْ يَ ُم إِ َّن‬ َ‫ك بِ َكلِ َمة ِّم ْنهُ ٱ ْس ُمهُ ْٱل َم ِسي ُح ِعي َسى ٱبْنُ َمرْ يَ َم َو ِج ًۭيها فِى ٱل ُّد ْنيَا َوٱلْ َءا ِخ َر ِة َو ِمنَ ْٱل ُمقَ َّربِين‬ ِ ‫ٱلِلَ يُبَ ِّش ُر‬ ِ َ‫إِ ْذ قَال‬.َ5 45. Idh qalati almalaʔikatu ya maryamu inna Allaha yubashshiruki bikalimatin minhu ismuhu almaseehu ʕeesa ibnu maryama wajeehan fee alddunya waal-akhirati wamina almuqarrabeena

45. Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a word from him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the hereafter and of (the company of) those nearest to Allah; َّ ‫اس فِى ْٱل َم ْه ِد َو َكه ًْۭل َو ِمنَ ٱل‬ َ‫صلِ ِحين‬ َ َّ‫ويُ َكلِّ ُم ٱلن‬.46 َ 46. Wayukallimu alnnasa fee almahdi wakahlan wamina alssaliheena 46. "He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous. Six phonemes /w/, /k/, /l/, /m/, /n/, /s/ are repeated in the two stretches of words. ۟ ُ‫وا ٱتَّق‬ ۟ ُ‫ ٓيَأَيُّهَا ٱلَّ ِذينَ َءامن‬.112 َّ ‫وا‬ َّ ‫ٱلِلَ َح‬ َ‫ق تُقَاتِِۦه َو ََل تَ ُموتُ َّن إِ ََّل َوأَنتُم ُّم ْسلِ ُمون‬ َ 102. Ya ayyuha alladheena amanoo ittaqoo Allaha haqqa tuqatihi wala tamootunna illa waantum muslimoona 102. O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam. ۟ ‫لَ ْيس‬.113 َ‫ت ٱللـ َ ِه َءانَآ َء ٱلَّ ْي ِل َوهُ ْم يَ ْس ُج ُدون‬ ِ َ‫ب أُ َّم ًۭة قَآئِ َم ًۭة يَ ْتلُونَ َءاي‬ ِ َ‫ُوا َس َو ٓا ًۭء ۗ ِّم ْن أَ ْه ِل ْٱل ِكت‬ 113. Laysoo sawaan min ahli alkitabi ommatun qa-imatun yatloona ayati Allahi anaa allayli wahum yasjudoona 113. Not all of them are alike: of the People of the Book are a portion that stand (For the right); they rehearse the Signs of Allah all night long, and they prostrate themselves in adoration. AL Baqara ‫البقرة‬ ٓ‫ َوٱلَّ ِذينَ ي ُْؤ ِمنُونَ بِ َما‬.َ َ‫صلَوةَ َو ِم َّما َر َز ْقنَهُ ْم يُنفِقُون‬ َّ ‫ب َويُقِي ُمونَ ٱل‬ َ ِ‫ َذل‬.2 َ ‫ك ْٱل ِكتَبُ ََل َري‬ ِ ‫ٱلَّ ِذينَ ي ُْؤ ِمنُونَ بِٱ ْل َغ ْي‬. 3 َ‫ْب ۛ فِي ِه ۛ ه ًُۭدى لِّ ْل ُمتَّقِين‬ ُ َ‫ك َو َمآ أُن ِز َل ِمن قَ ْبلِكَ َوبِٱلْ َءا ِخ َر ِة هُ ْم يُوقِنُون‬ َ ‫نز َل إِلَ ْي‬ ِ ‫أ‬ 2. Dhalika alkitabu la rayb feehi hudan lilmuttaqeena 3. Alladheena yuʔminoona bialghayb wayuqeemoona alssalata wamimma razaqnahum yunfiqoona 4. Waallatheena yuʔminoona bima onzila ilayka wama onzila min qablika wabial-akhirati hum yooqinoona 2. This is the Book; in it is guidance sure, without doubt, to those who fear Allah; 3. Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; 4. And who believe in the revelation sent to thee, These first verses from the first surat of the Qur’an are very revelatory. They are revealed to assert that the Qur’an truly conveys the message of Allah to the believers, in case they have any doubt about that. No wonder then that the word rayb (doubt) is graphologically and

phonologically paralleled with ghayb. For this reason, the Qur’an reciter can stop at these two words to highlight the phonological processing rule and show that both words semantically, ethically, and epistemologically refer to each other. Most Qur’an reciters stop at feeh’ (in it) or stop at lillmuttaqeena (the pious), but I think that because rayb and ghayb are strikingly paralleled, the stop should be at each of these words.The concern with the recent findings about phonological and graphological parallelism is what directs to this logical conclusion, though, this should by no means prevent reciters to mark the stop at other words. The power of these verses is that they refer to the Qur’an to assert its power to change people and make them pious. Even though they are now believers, Muslims still find in this Qur’an what gives them faith. The Qur’an is not just the cause of their faith; it is what reinforces such faith and makes them persevere in their march towards Allah. The Qur’an proclaims its authenticity by itself. It does not need anyone else to do that. It is the source of faith and the perpetual renewer of faith. ‫ق‬ ُ .18 َ َ‫ت َو َر ْع ًۭد َوبَرْ ًۭق يَجْ َعلُونَ أ‬ َ ‫ أَوْ َك‬.19 َ‫ص ٌّم بُ ْكم ُع ْم ًۭى فَهُ ْم ََل يَرْ ِجعُون‬ ًۭ ‫صيِّب ِّمنَ ٱل َّس َمآ ِء فِي ِه ظُلُ َم‬ ِ ‫صبِ َعهُ ْم فِ ٓى َءا َذانِ ِهم ِّمنَ ٱلص ََّو ِع‬ ْ ْ َّ َ‫ت َوٱلِلُ ُم ِحيط بِٱل َكفِ ِرين‬ ِ ْ‫َح َذ َر ٱل َمو‬ 18. Summun bukmun ʕumyun fahum la yarjiʕoona 19. Aw kasayyibin mina alssama-i feehi thulumatun waraʕdun wabarqun yajʕaloona asabiʕahum fee adhanihim mina alssawaʕiqi hadhara almawti waAllahu muheetun bialkafireena 18. Deaf, dumb, and blind, they will not return (to the path). 19. Or (another similitude) is that of a rain-laden cloud from the sky: in it are zones of darkness, and thunder and lightning: they press their fingers in their ears to keep out the stunning thunder-clap, the while they are in terror of death. But Allah is ever round the rejecters of Faith! Notice how the above words in violet form a total repetition of the same phonemes in two separate stretches of text: Summun bukmun and kasayyibin mina ٓ َ ُّ‫ َوإِ ْذ قَا َل َرب‬.31 ُ ِ‫ض َخلِيفَ ًۭة ۖ قَالُ ٓو ۟ا أَتَجْ َع ُل فِيهَا َمن يُ ْف ِس ُد فِيهَا َويَ ْسف‬ ُ‫ك ٱل ِّد َمآ َء َونَحْ نُ نُ َسبِّ ُح بِ َح ْم ِدكَ َونُقَدِّس‬ ِ ْ‫ك لِ ْل َملَئِ َك ِة إِنِّى َجا ِع ًۭل فِى ْٱلَر‬ َ‫ال إِنِّ ٓى أَ ْعلَ ُم َما ََل تَ ْعلَ ُمون‬ َ َ‫لَكَ ق‬ 30. Wa-idh qala rabbuka lilmalaʔikati innee jaʕilun fee al-ardi khaleefatan qaloo atajʕalu feeha man yufsidu feeha wayasfiku alddimaa wanahnu nusabbihu bihamdika wanuqaddisu laka qala innee aʕlamu ma la taʕlamoona 30. Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt thou place therein one who will make mischief therein and shed blood? Whilst we do celebrate thy praises and glorify Thy holy (name)?" He said: "I know what ye know not." ‫ض َوأَ ْعلَ ُم َما تُ ْب ُدونَ َو َما ُكنتُ ْم‬ َ ‫ال ٓيَـَا َد ُم أَنبِ ْئهُم بِأَ ْس َمآئِ ِه ْم ۖ فَلَ َّمآ أَنبَأ َهُم بِأ َ ْس َمآئِ ِه ْم قَا َل أَلَ ْم أَقُل لَّ ُك ْم إِنِّ ٓى أَ ْعلَ ُم َغي‬ َ َ‫ق‬.33 ِ ‫ْب ٱل َّس َم َو‬ ِ ْ‫ت َو ْٱلَر‬ َ‫تَ ْكتُ ُمون‬

33. Qala ya adamu an(m)biʔhum bi-asmaʔihim falamma an(m)baahum bi-asmaʔihim qala alam aqul lakum innee aʕlamu ghayba alssamawati waal-ardi waaʕlamu ma tubdoona wama kuntum taktumoona 33. He said: "O Adam! tell them their natures." When he had told them, Allah said: "Did I not tell you that I know the secrets of heaven And earth, and I know what ye reveal and what ye conceal?" Notice how, because of assimilation in an(m)biʔhum bi , /n/ is assimilated into /m/, a phonological association or parallelism with /b/ is therefore created . َّ ‫ت بِ َخيْر ِّم ْنهَآ أَوْ ِم ْثلِهَآ ۗ أَلَ ْم تَ ْعلَ ْم أَ َّن‬ ‫َىء قَ ِدير‬ ْ ‫ٱلِلَ َعلَى ُك ِّل ش‬ ِ ْ‫ َما نَن َس ْخ ِم ْن َءايَة أَوْ نُن ِسهَا نَأ‬.116 106. Ma nansakh min ayatin aw nunsiha naʔti bikhayrin minha aw mithliha alam taʕlam anna Allaha ʕala kulli shay-in qadeerun 106. None of our revelations do we abrogate or cause to be forgotten, something better or similar: knowest thou not that Allah hath power over all things? ۟ ‫وإ ْذ َج َع ْلنَا ْٱلبَيْتَ مثَابَ ًۭة لِّلنَّاس َوأَ ْم ًۭنا َوٱتَّ ِخ ُذ‬. َ‫ص ًۭلى َو َع ِه ْدنَآ إِلَ ٓى إِ ْب َرِۦه َم َوإِ ْس َم ِعي َل أَن طَه َِّرا بَ ْيتِ َى لِلطَّآئِفِين‬ َ ‫وا ِمن َّمقَ ِام إِ ْب َر ِهۦ َم ُم‬ َ ِ َ 125 ِ َّ ‫َو ْٱل َع ِكفِينَ َوٱلرُّ ك ِع ٱل ُّسجُو ِد‬ 125. Wa-idh jaʕalna albayta mathabatan lilnnasi waamnan waittakhidhoo min maqami ibraheema musallan waʕahidna ila ibraheema wa-ismaʕeela an tahhira baytiya lilttaʔifeena waalʕakifeena waalrrukkaʕi alssujoodi 125. Remember We made the House a place of assembly for men and take ye the Station of Abraham as a place of prayer; and we covenanted with Abraham and lsmā’īl, that they should sanctify my house for those who as a retreat, or bow, or prostrate themselves (therein In prayer). ۟ ُ‫ُوا لِى َو ْلي ُْؤ ِمن‬ ۟ ‫ك ِعبَا ِدى َعنِّى فَإنِّى قَريب ۖ أُ ِجيبُ َد ْع َوةَ ٱل َّداع إ َذا َدعَان ۖ فَ ْليَ ْستَ ِجيب‬ َ‫وا بِى لَ َعلَّهُ ْم يَرْ ُش ُدون‬ َ َ‫وإِ َذا َسأَل‬.186 َ ِ ِ ِ ِ ِ 186. Wa-idha saʔalaka ʕibadee ʕannee fa-innee qareebun ojeebu daʕwata alddaʕi idha daʕani falyastajeeboo lee walyuʔminoo bee laʕallahum yarshudoon 186.When my servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every supplicant when he calleth on Me: let them also, with a will, listen to My call, and believe in Me: that they may walk in the right way. ۟ ُ‫ق َو ََل ِجدَا َل فِى ْٱل َح ِّج ۗ َوما تَ ْف َعل‬ َّ ُ‫وا ِم ْن َخيْر يَ ْعلَ ْمه‬ َ َ‫ض فِي ِه َّن ْٱل َح َّج فَ َل َرف‬ ۗ ُ‫ٱلِل‬ َ ‫ث َو ََل فُسُو‬ َ ‫ت ۚ فَ َمن فَ َر‬ ًۭ ‫ ْٱل َحجُّ أَ ْشه ًُۭر َّم ْعلُو َم‬.197 َ ۟ ُ ْ َ ْ ْ ُ ‫ب‬ ِ َ‫ون ٓيَأ ۟ولِى ٱللب‬ ِ ‫َوتَزَ َّودُوا فَإ ِ َّن َخ ْي َر ٱل َّزا ِد ٱلتَّق َوى َوٱتَّق‬ 197. Alhajju ashhurun maʕloomatun faman farada feehinna alhajja fala rafatha wala fusooqa wala jidala fee alhajji wama tafʕaloo min khayrin yaʕlamhu Allahu watazawwadoo fa-inna khayra alzzadi alttaqwa waittaqooni ya olee al-albabi

197. For Ḥajj are the months well known. If any one undertakes that duty therein, let there be no obscenity, nor wickedness, nor wrangling in the Ḥajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, O ye that are wise. ۟ ‫وا فَضْ ًۭل ِّمن َّربِّ ُك ْم ۚ فَإ َذ ٓا أَفَضْ تُم ِّم ْن َع َرفَت فَ ْٱذ ُكر‬ ۟ ‫ْس َعلَ ْي ُك ْم ُجنَاح أَن تَ ْبتَ ُغ‬ َّ ‫ُوا‬ ‫ٱلِلَ ِعن َد ْٱل َم ْش َع ِر ْٱل َح َر ِام ۖ َو ْٱذ ُكرُوهُ َك َما هَدَى ُك ْم‬ َ ‫لَي‬.198 ِ ِّ َّ ‫َوإِن ُكنتُم ِّمن قَ ْبلِِۦه لَ ِمنَ ٱل‬ َ‫ضآلين‬ 198. Laysa ʕalaykum junahun an tabtaghoo fadlan min rabbikum fa-idha afadtum min ʕarafatin faodhkuroo Allaha ʕinda almashʕari alharami waodhkuroohu kama hadakum wa-in kuntum min qablihi lamina alddalleena 198. It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage).Then when ye pour down from (Mount) ’Arafāt, Celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though,before this, Ye went astray. ۟ ‫يب ِّم َّما َك َسب‬ َّ ‫ُوا َو‬ ‫ٱلِلُ َس ِري ُع ْٱل ِح َساب‬ َ ِ‫أُ ۟و ٓلَئ‬. 212 ِ َ‫ك لَهُ ْم ن‬ ًۭ ‫ص‬ 202. Ola-ika lahum naseebun mimma kasaboo waAllahu sareeAAu alhisabi 202. To these will be allotted what they have earned; and Allah is quick in account. َّ ‫ك قَوْ لُهۥُ فِى ْٱل َحيَو ِة ٱل ُّد ْنيَا َويُ ْش ِه ُد‬ ‫صا ِم‬ َ ُ‫اس َمن يُ ْع ِجب‬ َ ‫ٱلِلَ َعلَى َما فِى قَ ْلبِِۦه َوهُ َو أَلَ ُّد ْٱل ِخ‬ َ ِ َّ‫و ِمنَ ٱلن‬.21َ 204. Wamina a(l)nnasi man yuʕjibuka qawluhu fee alhayati alddunya wayushhidu Allaha ʕala ma fee qalbihi wahuwa aladdu alkhisami 204. There is the type of man whose speech about this world's life may dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies. ُ ‫ َوٱ ْل َولِ َد‬.233 ‫ُوف ۚ ََل‬ َ ‫ض ْعنَ أَوْ لَ َده َُّن َحوْ لَ ْي ِن َكا ِملَ ْي ِن لِ َم ْن أَ َرا َد أَن يُتِ َّم ٱل َّر‬ ِ ‫ضا َعةَ ۚ َو َعلَى ْٱل َموْ لُو ِد لَ ۥهُ ِر ْزقُه َُّن َو ِكس َْوتُه َُّن بِ ْٱل َم ْعر‬ ِ ْ‫ت يُر‬ ‫صاَل َعن تَ َراض ِّم ْنهُ َما‬ َ ِ‫ث ِم ْث ُل َذل‬ َ ِ‫ك ۗ فَإ ِ ْن أَ َرا َدا ف‬ َ ُ‫تُ َكلَّفُ نَ ْفس إِ ََّل ُو ْس َعهَا ۚ ََل ت‬ ِ ‫ار‬ ًۭ ُ‫ضآ َّر َولِدَة بِ َولَ ِدهَا َو ََل َموْ ل‬ ِ ‫ود لَّ ۥهُ بِ َولَ ِدِۦه ۚ َو َعلَى ْٱل َو‬ ۟ ۟ ۟ َ ْ َ َ َ َّ َّ ُ ٓ ُ ُ َّ ُّ َ ُ ُ َ َ َ َ ‫ُوف ۗ َوٱتقوا ٱلِلَ َوٱ ْعل ُم ٓوا أ َّن‬ ِ ‫ضع ُٓوا أوْ ل َدك ْم ف َل ُجنَا َح َعل ْيك ْم إِذا َسل ْمتم َّما َءاتَ ْيتم بِٱل َمعْ ر‬ ِ ْ‫َوتَشَا ُور فَ َل ُجنَا َح َعلَ ْي ِه َما ۗ َوإِ ْن أ َردت ْم أن تَ ْستَر‬ َّ ‫ير‬ ِ َ‫ٱلِلَ بِ َما تَ ْع َملُونَ ب‬ ًۭ ‫ص‬ 233. Waalwalidatu yurdiʕna awladahunna hawlayni kamilayni liman arada an yutimma alrradaʕata waʕala almawloodi lahu rizquhunna wakiswatuhunna bialmaʕroofi la tukallafu nafsun illa wusʕaha la tudarra walidatun biwaladiha wala mawloodun lahu biwaladihi waʕala alwarithi mithlu dhalika fa-in arada fisalan ʕan taradin minhuma watashawurin fala junaha ʕalayhima wa-in aradtum an tastardiʕoo awladakum fala junaha ʕalaykum idha sallamtum ma ataytum bi(a)lmaʕroofi waittaqoo Allaha waiʕlamoo anna Allaha bima taʕmaloona baseerun 233. The mothers shall give suck to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be treated unfairly on

account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear Allah and know thatAllah sees well what ye do. ‫وٱلَّ ِذينَ يُت ََوفَّوْ نَ ِمن ُك ْم َويَ َذرُونَ أَ ْز َو ًۭجا يَتَ َربَّصْ نَ بِأَنفُ ِس ِه َّن أَرْ بَ َعةَ أَ ْشهُر َو َع ْش ًۭرا ۖ فَإِ َذا بَلَ ْغنَ أَ َجلَه َُّن فَ َل ُجنَا َح َعلَ ْي ُك ْم فِي َما فَ َع ْلنَ فِ ٓى‬. َ 23َ ْ َّ ُ َ َ ْ ْ ‫ير‬ ‫ب‬ ‫خ‬ ‫ل‬ ‫م‬ ‫ع‬ ‫ت‬ ‫ا‬ ‫م‬ ‫ب‬ ‫ٱلِل‬ ‫و‬ ۗ ‫ُوف‬ ‫ر‬ ‫ع‬ ‫م‬ ‫ٱل‬ ‫ب‬ ‫ن‬ َِ ُ َ ِ َ ِ َّ ‫أَنفُ ِس ِه‬ ًۭ ِ َ‫َ ون‬ 234. Waalladheena yutawaffawna minkum wayadharoona azwajan yatarabbasna bianfusihinna arbaʕata ashhurin waʕashran fa-idha balaghna ajalahunna fala junaha ʕalaykum feema faʕalna fee anfusihinna bialmaʕroofi waAllahu bima taʕmaloona khabeerun. 234. If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: when they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do. َّ ُ‫أَلَ ْم تَ َر إِلَى ٱلَّ ِذى َحآ َّج إِ ْب َر ِهۦ َم فِى َربِّ ِٓهۦ أَ ْن َءاتَىه‬.258 ُ ‫ى َوأُ ِم‬ ُ ‫ى َويُ ِم‬ ‫يت ۖ قَا َل إِب َْرِۦه ُم‬ ‫ال أَن َ۠ا أُحْ ِۦ‬ ‫ك إِ ْذ قَا َل إِ ْب َرِۦه ُم َربِّ َى ٱلَّ ِذى يُحْ ِۦ‬ َ ‫ٱلِلُ ْٱل ُم ْل‬ َ َ‫يت ق‬ ْ َّ ‫فَإ ِ َّن‬ َّ ‫ب فَبُ ِهتَ ٱلَّ ِذى َكفَ َر ۗ َو‬ . َ‫ٱلِلُ ََل يَ ْه ِدى ْٱلقَوْ َم ٱلظَّلِ ِمين‬ ِ ‫ت بِهَا ِمنَ ْٱل َم ْغ ِر‬ ِ ْ‫ق فَأ‬ ِ ‫س ِمنَ ْٱل َم ْش ِر‬ ِ ‫ٱلِلَ يَأتِى بِٱل َّش ْم‬ 258. Alam tara ila alladhee hajja ibraheema fee rabbihi an atahu Allahu almulka idh qala ibraheemu rabbiya alladhee yuhyee wayumeetu qala ana ohyee waomeetu qala ibraheemu fa-inna Allaha yaʔtee bi(al)shshamsi mina almashriqi faʔti biha mina almaghribi fabuhita alladhee kafara waAllahu la yahdee alqawma a(l)DhDhalimeena 258. Hast thou not turned thy vision to one who disputed with Abraham about his Lord, because Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death." Said Abraham: "But it is Allah That causeth the sun to rise from the East: do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected Faith. Nor doth Allah Give guidance to a people unjust. ْ َ‫ال بَلَى َولَ ِكن لِّي‬ ‫ال فَ ُخ ْذ أَرْ بَ َع ًۭة ِّمنَ ٱلطَّ ْي ِر‬ َ َ‫ط َمئِ َّن قَ ْلبِى ق‬ َ َ‫ َوإِ ْذ قَا َل إِ ْب َر ِهۦ ُم َربِّ أَ ِرنِى َك ْيفَ تُحْ ِى ْٱل َموْ تَى قَا َل أَ َولَ ْم تُ ْؤ ِمن ق‬. 261 َّ ‫ك ثُ َّم ٱجْ َعلْ َعلَى ُك ِّل َجبَل ِّم ْنه َُّن ج ُْز ًۭءا ثُ َّم ٱ ْد ُعه َُّن يَأْتِينَكَ َسع ًْۭيا َوٱ ْعلَ ْم أَ َّن‬ ‫َزيز َح ِكيم‬ َ ‫فَصُرْ ه َُّن إِلَ ْي‬ ِ ‫ٱلِلَ ع‬ 260. Wa-ith qala ibraheemu rabbi arinee kayfa tuhyee almawta qala awa lam tuʔmin qala bala walakin liyatma-inna qalbee qala fakhuth arbaʕatan mina alttayri fasurhunna ilayka thumma ijʕal ʕala kulli jabalin minhunna juzʔan thumma odʕuhunna yaʔteenaka saʕyan waiʕlam anna Allaha ʕazeezun hakeemun 260. Behold! Abraham said:"My Lord! Show me how Thou givest life to the dead."He said: "Dost thou not then believe?" He said:"Yea! but to satisfy my own understanding." He said: "Take four birds; tame them to turn to thee; put a portion of them on every hill, and call to them: they will come to thee (Flying) with speed.Then know that Allah is Exalted in Power, Wise."

Conclusion The Qur’an is a highly codified text, simultaneously conveying different messages to the people reading it. It operates on the metaphysical, semantic, economic, personal, psychological, medical, astrological, biological, logical, rhetorical, and graphological planes. It is a text that resists closure in that its meanings can never be exhausted by any nation in any age. As long as life exists, its secrets will continue to be unravelled. This book is a mere brick in the wall. A deeper study should be carried out to investigate other secrets especially at the level of syntax and discourse analysis. The Qur’an is so richly textured and its nuances are deeply imbricated as well as organically related with elements that start from the tremors of the soul and eventually cover matters relating to state management, In this book, I have tried to show certain hidden relations between sounds such as /sh/ and /j/, /z/ and /dh/, /d/ and /t/ or /t/. The fact that reciters of the Qur’an did not take these similarities into account because they have not been exposed to phonological research prevented them from seeing the many types of phonological parallelism exisiting in the Qur’an. The examples I mentioned in this book are not the only ones exisiting in the Qur’an. I have left out hundreds of instances of phonological parallel structures because the purpose of this book has been merely to highlight the levels of sound parallelism and cite examples and I have by no means attempted to offer an exhaustive study of such features. Anyone who wishes to consult the other patterns I have identified can contact me online to that effect. It is worth recalling that all the miraculous associations found in the Qur’an have always been there. This book has merely attempted to describe them and outline the pattern that is underlying them. Everyday, secrets about the complex nature of the Qur’an will unfold till people realize it is the truth from Allah the Almighty.

References Ali, Abdullah Yusuf. The Holy Qur'an: Text, Translation and Commentary, Lahore: Shaik Muhammad Ashraf, 1938. Deleuze, Gilles. Repetition and Difference. Trans Paul Patton. New York: Columbia U. P, 1994. Longinus. On the Sublime. http://faculty.wiu.edu/CB-Dilger/f07/481/longinus.pdf Ryding, Karin C. A Arabic: a Linguistic Introduction. Cambridge: Cambridge University Press, 2014. Short, Mick. Exploring the Language of Poems, Plays and Prose. London: Longman,1996.

Labial

Labio-dental

Interdental

Alveolar

Palatal

Velar

Uvular

K‫ك‬

Q‫ق‬

Pharyngyl

Glottal

Stop t ‫ ت‬T‫ط‬

Voiceless Voiced

b‫ب‬

°‫ء‬

d‫ د‬D‫ض‬

Affricates Voiceless Voiced J‫ج‬ Fricatives Voiceless

F‫ف‬

Voiced

Nasals

dh‫ذ‬

m‫م‬

s‫ س‬S‫ص‬

Th‫ث‬ Z‫ظ‬

z‫ز‬

n‫ن‬

Laterals

I‫ل‬

Flaps

R‫ر‬

Semivowels (approximants)

w‫و‬

Sh‫ش‬

Y‫ي‬

x‫خ‬

H‫ح‬

gh‫غ‬

c‫ع‬

H‫ه‬