(p-1) Surah 'Al-Hijr' Its purpose is to describe the Book as being at the pinnacle of gathering the clear meanings of the truth; without any disagreement at all. The most complex and exemplary of this meaning is the story of the People of Al-Hijr. For the clarity of their signs among them; and among all who witnessed it; or heard of it; is like the clarity of what this Surah intends regarding the Book among all the Arabs; especially Quraysh. Also, their signs are in the utmost clarity for the truth; and the gathering of its meanings revolving around the Oneness that necessitates the gathering on the caller. From here, it becomes clear and confirmed what I have chosen for the grammatical analysis of His saying (the Most High): ﴿

And al-Ibanah: is the manifestation of the meaning to oneself by that which distinguishes it from others; for the essence of al-Ibanah is separation. This is an explanation of its being a rhetoric. The purpose of this surah is the belief in the Quran being a comprehensive rhetoric for the matters that lead to Allah; sufficient in all causes. Therefore, it is not appropriate to turn to anything other than it. "Leave them to eat" [Al-Hijr: 3] "Do not extend your eyes" [Al-Hijr: 88] "And worship your Lord until certainty comes to you" [Al-Hijr: 99]; and the combination of the two descriptions; each indicating the collective; is a reference to the refutation of them in making the Quran into parts. Their saying is far removed from its meaning; while the two concepts - despite their agreement on one thing - are different. The book: is what is written in the pages; and the Quran: is what is recited by the tongue. So, it is as if the first refers to its preservation in the pages by writing; and the second to its preservation in the chests by studying. And his saying: "And indeed, We are its protectors" [Al-Hijr: 9]; supports that. And each of the two roots "kataba" and "qara'a" in all their forms revolve around the collective. As for "kataba" - and it can change to "kabata"; and "tabaka"; and "bakata"; and "bataka" - it was said in "al-Mujmal": "I wrote the book; I write it"; and it is from "the collective"; and the book also: is the inkpot; naming the thing by the name of its tool; and "al-Maktab" - like "Mu'azam" - is the cluster that has had some of what is in it eaten; likening it to the written; and "al-Katibah": is the army; and the group that is gathered from the cavalry when it raids; from one hundred to a thousand; it has ended; and "the she-mule wrote"; if it gathered between the edges of its womb with a ring; and al-Qazzaz said: and its origin - meaning: the book - is the gathering of one thing to another; so it is as if it was named for the gathering of the letters; some of them to each other; "I wrote the auction"; if I threaded it; meaning: I gathered some of it to some.

And the word 'katbah'; with a dammah: the journey is adorned with it; and what is written with it is the shyness of the she-camel so that it is not led away; and 'iktab': to tighten the head of the vessel; and 'katibah': a group that has gathered; meaning: they have assembled; and 'takabbata al-rajul'; by advancing the singular; if he contracts; and from it is 'al-kitab'; with a dammah on the kaf; and lightening of the upper ta; for a small arrow; by which the boys learn to shoot; thus said al-Qazzaz: it is lightened; and in the Qamus: its weight is like 'rumman'; and he added that it is rounded at the head; and 'katabtu al-naqah takteeban': I have tied it; and 'iktataba batnuhu': he held; and 'al-muktawtib': the filled; and the swollen; and it is necessary to gather cutting and overcoming; which are from the necessities of power; so from cutting: 'al-kitab'; meaning obligation; and judgment; and destiny; and 'al-batku': cutting; and for this reason it was said to the sword: batik; meaning: cutting; and from overcoming and power: 'al-kitab'; meaning destiny; Ibn al-A'rabi said: and 'al-katib'; among them: the scholar; and al-Qazzaz said: and 'al-katib': the guardian; and these two also refer back to the essence of the gathering - for the gathering of the guardian is the preserved; and the scholar is the known; and 'kabata Allahu al-adhuww': by advancing the singular: He has turned him into a disgrace; and it is from 'takabbata al-rajul'; if he contracts; and the phrase of al-Qazzaz: 'kabata a'da'ahu': He repelled them with their anger; meaning: they were subdued; and they gathered from what they had spread for him; and 'kabata al-rajul': if he throws him on his face; and 'bakatahu tabkitan': if he reproaches him; or strikes him with a stick; or a sword; or similar to them; for what is necessary from the diminishment of his self; and its contraction.

As for "qara'a"; with a hamzah - it transforms into "raqa'a"; and "araq"; and "aqara" -; and without a hamzah; with a yaa; its forms are five: "qaraaya"; and "qayara"; and "raqaya"; and "rayaq"; and "yaraq"; and with a waw; its forms are six: "qarawa"; and "qawara"; and "raqawa"; and "rawaq"; and "waqara"; and "waraqa"; it is also for the plural; and it is necessary to hold; and perhaps there is a spreading from it; so from the plural: "qara'tu al-Qur'an"; meaning: I recited it; so I made some of its letters; and its words; and its verses following one another; connected with it; gathered with it; and it is necessary for reading the rituals; and from it "al-qari'"; and "al-mutaqari'"; and "al-qurra'" - like "rummaan" -; meaning: the one who performs rituals; and it is necessary from it the fiqh; and thus it was said: "taqara'a"; if he understood; and it is also from the same gathering; because the one who performs rituals gathered the rituals to the reading; and his concern was gathered; and the faqih gathered the fiqh to it; he said in "al-Mujmal": and "al-Qur'an"; is from "al-qur'"; and it is the gathering; meaning: in weight and meaning; and in the dictionary: and "qara'a alayhi as-salam"; he conveyed it to him; like "aqra'ahu"; and it is not said: "aqra'ahu"; except if the greeting is written; and Zubaidi said in his summary of "al-Ayn": and "qara'at al-mar'ah quranan"; if she saw blood; and "aqra'at"; if she menstruated; so she is muqri'ah; it has ended; so it is as if he expressed that by seeing the blood; because it is not known that the woman has gathered it except by seeing it; and it is from the spreading; which may necessitate the gathering; or it may be "fa'ala" here for removal; so its meaning is: she removed the holding of the blood; just as this is the meaning of "aqra'at"; for "fa'ala" - for its lightness and frequent occurrence - it acts in meanings of all categories; and he said in "al-Mujmal": and "aqra'at al-mar'ah": she went from purity to menstruation; or from menstruation to purity; I said: so the first will have "af'ala"; for removal; and the second for entering into something; as you say: "at'hama ar-rajul; wa anjada"; if he entered into "tihama"; or "najd"; he said: and "al-qur'"; is a time for purity once; and for menstruation once; I said: so the first is for the gathering itself; and the second because it is a sign of the gathering; he said: and the gathering is "quru'"; and it is said: "al-qur'"; is purity; and that is because the pure woman had the blood gathered and held in her body; so it is from: "qara'itu al-ma'a"; and "qara'a al-akilu at-ta'aam fi shidqihi"; and the two words may differ; so one of them may have a hamzah; and the other does not; (p-8) and the meaning is one; if the origin is one; and a group goes to say that "al-qur'": is menstruation; and in the dictionary: and "al-qur'" - and it is pronounced with a dhammah -: menstruation; and purity; opposites - and this has preceded its derivation -; and the time; because it is a gathering of what is in it; and the rhyme; because it is a gathering of the verses; its gathering is "aqru'"; and "quru'"; and the plural of menstruation is "aqra'"; and it is as if the reason for that is that when the gathering of the multitude is the origin in the gathering; because what is meant by the gathering itself is the multitude; so whenever it is more; it is more deserving; when the origin is thus; and when "al-qur'"; with the meaning of "purity"; is the origin in the meaning of the gathering; it is more deserving of the gathering of the multitude; which is more established in the gathering; and when "al-qur'"; with the meaning of "menstruation"; is a branch; it has the gathering of the few; which is a branch in the category of gathering; and "aqra'at"; menstruated; and purified; and "aqra'at ar-riyahu"; blew at its time; because its blowing indicates its gathering; like the appearance of menstrual blood; and "qara'a ash-shay'a"; gathered it; and included it; and the pregnant woman: gave birth; because the appearance of the child is the realization of her gathering it in her womb; and "aqra'a": returned; and approached; and delayed; and postponed; and left; and departed; (p-9) and performed rituals like "taqara'a"; some of it for obligation; and some of it for negation; and "al-muqarra'a"; like "mu'azzama": which is awaited for the end of its periods; and "qad quri'at"; it was held for that; and "aqra'u ash-shi'r"; its types; and its forms; because they are a gathering of the parts; and "al-qir'a"; with a kasrah: the plague; for gathering the concern; and "istaqra'a al-jamal an-naqah"; he left it to see if it was pregnant or not; from following; and probing; and it is in the meaning of gathering the evidence; and "qara'at an-naqah"; if it became pregnant; so it is qari'ah; meaning: it gathered in its womb a child; and "aqra'at"; if the water settled in her womb; and from holding: "raqa'a ad-damu; wa ad-dam'u; ruqoo'an"; if they stopped; Abu Zayd said: and "ar-raqoo"; meaning: with a fathah: what is placed on the blood so it stops; and "raqa'a baynahum": he reconciled; and corrupted; and in the degree: he ascended; and it is the staircase; and it is broken; and "raqa'a al-'araq": it rose; some of it is in the meaning of gathering; and some of it is in the meaning of spreading and elevation; which may necessitate them; and from holding: "al-arq"; which is sleeplessness; because it holds sleep; and "al-irqan": a worm that is in the crops; so it is as if it causes the concern; which is from it the sleeplessness; and it may be from the spreading; which (p-10) may necessitate the gathering; and it may be from the gathering itself; because it gathers the concern - and Allah knows best; and in the dictionary: and "al-irqan"; with a kasrah: a red tree; and henna; and saffron; and the blood of the two brothers; as if it is a reason for the turning to it with longing; or that it gathers with its dye a color to a color; and "al-irqan"; also: a pest that affects crops; and people; like "al-arqan"; pronounced with two kasrahs; and with the opening of the hamzah; and the dam of the ra; and "al-arq"; and "al-arqan"; with their openings; and "al-uraq"; like "ghurab"; and "al-yarqan"; pronounced with movements; and this is the most famous disease that changes the color of the body drastically to a yellowness; or blackness; as if that was the cause of the sleeplessness, it was the profound sleeplessness; and "zar'un ma'ruq"; and "mayruq": afflicted; and "al-uqur"; with two dhammas: a wide valley filled with sourness and waters; and it is clear in the meaning of gathering; a total of this material has passed at the end of the surah of "Yusuf" - peace be upon him - at His saying (the Exalted): "Except for men to whom We reveal from the people of the villages" [Yusuf: 109]; and the rest will come - if Allah wills (the Exalted) - in the surah of "Subhana"; at His saying: "And in their ears is deafness" [al-Isra: 46].