سلة المشتريات

من إعجاز القرآن في أعجمي القرآن، وجه في إعجاز القرآن جديد The Onomastic Miracle in The Koran Koran Erudite Explantion Of Non-Arab Proper Names

من إعجاز القرآن في أعجمي القرآن، وجه في إعجاز القرآن جديد The Onomastic Miracle in The Koran Koran Erudite Explantion Of Non-Arab Proper Names
من إعجاز القرآن في أعجمي القرآن، وجه في إعجاز القرآن جديد The Onomastic Miracle in The Koran Koran Erudite Explantion Of Non-Arab Proper Names
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  • المؤلف: محمود رؤوف أبو سعدة Mahmud Ra'uf ` Abou Sa`dah
90.00 ريال
The book includes penetrating insights, comparative analyses and a great deal of spiritual knowledge which warm the heart and refresh the mind, making it a great piece of literature serving both the specialists and the public audience. The book substantiates that the Koran, which has been revealed in Arabic, explains precisely, within its context, the literal meaning of every non-Arabic proper names cited in the Koranic Verses, irrespective of the particular language from which the particular proper name was derived, even if the language in question, such as the Old Egyptian, had been extinct for several centuries before the time of revelation. The book is a great endeavor to explore a new miraculous feature of the Noble Koran that has ever been veiled. The book is the logical introduction to such miracle, which confirms the ‘scientific’ belief in the undisputed Divine Omniscience. Both Muslims and non-Muslims are kindly advised o carefully read this book. 
الترقيم الدولي ISBN978-9960-686-59-2
نوع الورقشمواة ياباني
عدد الصفحات969
المقاس17 × 24 سم
عدد المجلدات1
الوزن1400 جم
رقم الطبعة1
سنة الطبع2011

The present work is by no means a literal, full, English translation of my book on the same subject which was recently published in Arabic(1), but rather a redrafted, concise, English version thereof, which I thought best to write myself using the most commonly used language of our time for the benefit of the non-Arab readers all over the world, both Muslims and non-Muslims.

Although fairly reduced in volume, the present English version spares nothing essential of what is found in the Arabic original. While the core of the arguments and conclusions contained in the Arabic book remains almost untouched, this English version, being to the point, does not represent the beauty and grandeur of classical Arabic, which can only be appreciated by an Arab literary specialist. It passes over many 'digressions' which I deemed superfluous to the purpose of the present English version. Similarly, certain chapters and passages meaningful only to Arabs, and to Semites in general, are omitted.

On the other hand, discussing a 'Divine Miracle' from a purely 'scientific' perspective, in view of potential non-Muslim readers or critics with godless beliefs or tendencies, the book had to have an 'Exordium', showing the unscientific foundations of atheism in light of modern scientific achievements, developing further arguments for 'Godhood' and establishing, on a sound rational basis, the absolute logical necessity of an Authentic 'Divine Revelation' as an inevitable regulatory counterbalance of man’s free will.

Muslims and believers in general, impatient to read immediately the 'onomastic miracle' presented herein and deeming it inapposite to begin with an introduction teaching them what they already know and firmly believe in, are kindly advised not to step over this 'Exordium' as superfluous or irrelative. On the contrary, besides its original, scientific line of thought, which is very interesting for any man of religion in our science-oriented age, it is the logical introduction to such a scientific miracle as the 'onomastic miracle', which is wholly based on the 'scientific' belief in the undisputed Divine Omniscience, the very foundation of all Koranic miracles.

The scope of this book, as in the Arabic original, is to demonstrate a new inedited miracle in the Koran, remaining hidden and unspoken of since the Koran was revealed in the wake of the seventh century A.D. until the publication of the present work.

As it appears from the title, the miracle in question is 'Onomastics'. Revealed in Arabic, the Koran explains precisely, within its context, the literal meaning of any given, non-Arabic, proper name mentioned in the Koranic Verses, irrespective of its language of origin, even if an extinct one (such as the Old Egyptian language). Moreover, in opposition to the traditionally long-established meanings given by linguists and exegetes to certain Biblical names in both the New & Old Testaments (e.g. Noah, Abraham, Moses, Pharaoh, Sinai, David, Jesus, Evangel and others), the erudite Koran gives precisely to each of such proper names a 'different' meaning which, linguistically, proves to be the 'only' correct one.

How is it that the Koran, concerning the Old Egyptian proper names, knew what no man on earth could know or have known before or after the time of revelation?

How is it, concerning the 'differently' explained Biblical proper names, that the Koran, so foolishly accused by some Jews and Christians of blindly drawing on Judeo-Christian scriptures, knew 'better' than the Noble Scripture’s own scribes and exegetes?

How is it that, fourteen centuries ago, an 'illiterate Prophet' accused of imposture could say the final word about explaining, for example, the literal meaning of an Old Egyptian name such as 'Pharaoh' (Old Egyptian 'Per‘a', English 'Great House', Arabic 'A-ar'), completely unknown to the whole world, even Egyptians themselves, one millennium before the Koran until the hieroglyphs were first deciphered in the middle of the nineteenth century A.D.?

Who could teach him that the Hebrew name 'Abraham' does not mean 'Father of a great multitude', as still maintained by Hebrew linguists, but means 'Leader of mankind' (Arabic 'Imämun-Näs'), or that the famous Hebrew name 'David' does not mean 'the beloved one', as widely thought, but means 'the one with might' (Arabic 'ul-Ayd')?

Who could make him venture to imply in the Koran, thirteen centuries before Champollion, that the name 'Egypt' is not derived from the Greek word 'Aigyptos', but from the Old Egyptian 'Täwi' (literally: the two-lands, Arabic 'Al-Ard'); or bother to clarify the real origin of the name 'Moses' as not being from the Hebrew 'Mośë', literally meaning 'the deliverer' (implying being 'delivered from the water'), as wrongly believed by the scribe of the 'Exodus' who was followed by all Hebrew grammarians until the middle of the nineteenth century A.D., but rather from the Old Egyptian 'Möse' meaning 'child' (Arabic 'Walïd')?

Are these, and many other unmistakable instances of Divine Omniscience, not so marvelously displayed in the whole Koran?

Who else would know this if not God, the Revealer of the Koran, among whose Attributes is 'the Omniscient'?

Who else but Him, the Eternal Witness (Who taught 'Adam' all the names [Kor. Al-Baqarah (The Cow): 31], initiated and inspired man with all kinds of distinct speech, instructed mankind in every language which men were made to speak, and created mankind with different tongues and color)?

Is it not the miracle of Omniscience par excellence?

This 'onomastic miracle', as shown in the present work, is an evident instance of Divine Omniscience, resulting from God’s First Attribute, the 'Omnificent' (i.e. the Originator). God says:

{"Does He not know whom He has created while He is the Most Kind, the All-Aware?"}       [Kor. Al-Molk (The Kingdom): 14]

Additionally, this 'onomastic miracle', as a Koranic example of 'Divine Omniscience', is one more unbeatable proof that God Himself is the only source of the Koran.

Once it is established beyond doubt, by means of this 'onomastic miracle', that the Koran bears on its face the unmistakable Signet of God, no one is permitted any more either to question the Authenticity of the Koran as a Revelation or to ignore the fact that Islam (the last in a series of Heavenly Messages delivered to mankind) is the final Word of God and, therefore, the only remaining true religion.


In any communication, for a message whatsoever to be perceived as authentic, it has to bear the clear indicator of its producer. Now speaking about a Heavenly Message, how can the Signet of God be identifiable on the face of a Heavenly Message? Put differently, what kind of 'thing' (miracle) is required of the claimant (occasionally a Prophet) to prove that God is the source of a Message and that he himself is a certified Messenger of God?

Two attributes are God’s Rightful Traits which are ascribable to none but Him: (I) the Omnipotent (i.e. the All-Powerful) and (II) the Omniscient (i.e. the All-Knowing). These two alone, independently of any prior revelation, are necessarily inferable from the first indispensable Divine Attribute, namely the Omnificent (i.e. the Originator). Logically, He Who creates everything inevitably knows everything and is capable of everything. Therefore, any Heavenly Message should have something to do with either of these two Divine Features.

Examples of Omnipotence include (I) the splitting of the sea (for Moses) and (II) bringing Lazarus back from the dead (for Jesus). These are two super physical miracles which challenge the established laws of physics and biology. As for Omniscience, the unique eternal example thereof is the Magnificent Koran, the biggest miracle ever found.

It should be noted that a Divine Miracle is not primarily meant to demonstrate the Existence of God, the Almighty, or to confute atheists. For any sound human mind, the existence of God is the first undisputed matter of fact. Miracles serve rather to prove that the miracle claimer is really a Messenger of God, trusted with a Heavenly Message to be delivered to and literally followed by his people. A miracle in itself bears nothing of the Heavenly Teachings or Ordinances, but it is only a 'Signet of God' to certify that the claimant of it is God's Messenger and is telling the truth. Hence, disbelievers of a Heavenly Revelation do not deny God, the Almighty, but simply disbelieve in their specific Prophet and accuse him of imposture, on the grounds of not having a 'Signet of God', that is a decisive miracle certifying his Authenticity.


Despite their clarity, the problem with super physical miracles is primarily that they are limited by time and place; they only have influence on and apply to those who are actual eye-witnesses from among the Prophet's contemporaries. For those who were absent, let alone the generations after the Prophet, the matter is totally different. Being not directly witnessed by them, and therefore losing almost all of its compelling force, a super physical miracle turns into something much like a legend. Thenceforth, the subsequent followers have to rely on their presumably genuine heritage.

This is exactly the case with both Christianity and Judaism. The super physical miracles of the Prophets terminated with their deaths and can no longer be scientifically confirmed. For example, there is absolutely nothing material today to prove the splitting of the sea (for Moses) or the resurrection of Lazarus from the dead (for Jesus). In fact, there is no historical evidence at hand that even a man called Moses once lived in Egypt, or that Jesus was born of a virgin lady (Mary) in Palestine. Uncertainty also grows due to the anonymous or second-hand scribes, the flagrant self-contradictions, and the erroneous and blasphemous allegations.

The only eternal substantiation of the Prophethood and Authentic Legacy of Moses and Jesus (and all Prophets in general) is the Noble Koran, which proves all that remains Authentic of all the former Divine Revelations.

Had Jews and Christians been less stubborn in refusing the Koranic Message, they would have spared themselves the loss of the only remaining valid proof that supports their own Prophets. But then they would have had to convert immediately to Islam (the Final Word of God culminating all former Divine Revelations). Unfortunately, the nonbelievers blindly perceive Islam as a 'political enemy', not a 'Divine Guidance'.


Among all the Heavenly Messages, Omniscience is represented only by Islam, the Message with which all Divine Revelations were sealed. Unlike all other Prophetic Messages, which were sent down to specific peoples in specific ages, Islam addresses all people at all times, from the time of its revelation until the end of the universe.

Likewise, whereas all former Prophets were sent each to his own people, Prophet Moammad was sent to mankind as a whole, all over the world and all through the ages. Moses said in the Torah, preaching his own people, the Children of Israel:

{"Listen, O Israel! God our Lord is One!"}                    [Deut. VI: 4]

Jesus put it even more categorically clear-cut in the Gospel:

{"I was only sent to the lost sheep of the House of Israel!"}

[Matt. XV: 24]

This means, beyond any misinterpretation, that both Moses and Jesus, as Prophets of God, were concerned only with the Children of Israel.

On the other hand, Moammad, the Seal of the Prophets and Messengers, is described in the Koran as being sent to all mankind. God says:

{"Say (O Moammad), 'O Mankind! Verily, I am sent unto you all as the Messenger of God, to Whom belongs the Sovereignty of the heavens and the earth. There is no God but He, (and it is He Who) gives life and causes death. So believe in God and His Messenger (i.e. Moammad), the Gentile (Non-Jew) Prophet who believes in God and His Words, and follow him so that you may be rightly guided!"}

[Kor. Al-A‘räf (The Battlements): 158]

Such final, temporally and spatially absolute Divine Message, with its Scripture (i.e. the Koran), had to have an equally absolute 'Signet of God'; one that is not related to Omnipotence but to Omniscience. It had to be a representation of God’s All-Embracing Knowledge, which is timeless and omnipresent. It is a statement, not an act; an unfolding of truth to be tested by anyone, anywhere and anytime, not an event committed to memory; a word that, once uttered, lives forever, not a deed that, once carried out, is no more existent.

Indeed, a Divine Miracle that continues to live by itself would only be the like of the Koran. For the first time in the history of religion, a Heavenly Message and its certifying signet of Authenticity are one and the same thing: the 'message' and 'miracle' of the Koran. Apart from the Koran, Prophet Moammad did not need to present any super physical miracle to certify his universal Message and Prophethood. Independently of any super physical support, the Koranic Message already bears on its face the unmistakable Signet of God. So, when Meccan disbelievers demanded a physical miracle that supported Prophet Moammad, just like his predecessors, the Koran assertively stated that it, in itself, is this miracle. God says:

{"Is it not sufficient for them that We have sent down unto you (O Moammad) the Book (i.e. the Koran) which is recited to them?..."}                     [Kor. Al-‘Ankabüt (The Spider): 51]


As stated earlier, the miraculous sign of Divine Omnipotence or Omniscience, which comes to certify a person as a Prophet, has no bearing on the content of the Heavenly Message. It only serves as a certification of Prophethood and the Authenticity of the Message. For example, Divine Miracles as great as the splitting of the sea by the rod of Moses or the raising of Lazarus from the dead by an invocation from Jesus (among other miracles recorded in both the Old & New Testaments) do not relate to the Biblical Message in its essence; they actually give an implied exhortation: "Come and listen to the Divine Revelation, and obey it just like the dead body and the sea obeyed the Divine Order!"

The same is true with Moammad’s unprecedented Divine Miracle of Omniscience: the Glorious Koran. The amazing Koranic display of the Divine, All-Embracing Knowledge (for which the 'onomastic miracle' herein is just a tiny droplet of an endless ocean) is not meant to lecture Muslims on such or such a branch of science. It simply draws attention to the fact that the Teller of the Koran is God, the All-Knowing, and so it becomes quite clear that the Islamic Message is revealed by God Himself. Subsequently, any departure from the Islamic obligations and teachings will be immediately recorded by the Eternal Witness Who watches everything. God says:

{"And you see the mountains, thinking them solid while they are passing (like) the passing of the clouds. (This is) the work of God Who perfected everything. Indeed, He is All-Aware of what(ever) you do."}                           [Kor. An-Naml (The Ants): 88]

Truly, this is an astrophysical fact told by the Koran ten centuries before Galileo's hypotheses concerning it. In another example of its Divinity, the Koran tells us, more than thirteen centuries before modern embryology, about the different phases of formation and development of the fetus within the womb. God says:

{"And indeed, We created man (i.e. Adam) from an extract of clay; then We made him (i.e. the offspring of Adam) a seminal drop in a safe lodging; then We made the seminal drop into a clot; then We made the clot into a little lump of flesh; then We made the little lump of flesh into bones; then We clothed the bones with flesh..."}           [Kor. Al-Mo'minün (The Believers): 12-14]

Such scientific information (which is bountifully and intermittently introduced in the Koran) is not part of the Koranic instructions and prohibitions. It is not an obligation, for example, to learn that the earth rotates around its axis or to learn how the fetus develops in the womb. Rather, such information is an implicit exhortation to explore the facts and phenomena of the universe in order to glorify the Almighty and become sure that He is Omniscient. God says:

{"We shall show them Our Signs in the horizons (i.e. the universe) and in their own selves, until it becomes manifest to them that this (i.e. the Koran) is the truth..."}

[Kor. Foelat (The Expounded): 53]

Thus, when the unbelievers, encouraged by this all-embracing knowledge, asked the Prophet to tell them through Divine Revelation about, e.g., the astrophysical facts governing the different phases of the moon, the Koran retorted that they should content themselves with the fact that the new moons are time-regulators in the sky, and that they should not carelessly seek astrophysical information in such a way (i.e. by challenging the Divine Revelation) without due scientific inquiry and need. God says:

{"They ask you (O Moammad) about new moons. Say, 'These are timekeepers for mankind and the pilgrimage. And it is not righteous that you enter houses from the back, but righteousness (is the quality of the one) who fears (God). So, enter houses through their (proper) doors..."}

[Kor. Al-Baqarah (The Cow): 189]

These types of purely scientific facts mentioned in the Koran several centuries ahead of modern science (all misunderstood, incidentally, by former Koranic scholars) is not meant to be taught in an academic sense, but rather to convince and challenge any opponent at all times to bring, day by day, the developments of science until it is made clear for sure that the Koran is the Truth revealed by God.

Consequently, unlike the Miracles of Omnipotence (whose effect is immediate but temporary and limited), the effect of the Miracles of Divine Omniscience (whose only instance is the Koran) is everlasting and even increases with time. More interestingly, the effect of this manifestation of Divine Omniscience on its early receivers (as we will see) was by no means weak. At those times, life in the Arabian Desert was simple, tribal and almost totally idolatrous. On its borders was located a decaying Hellenistic Persico-Byzantine civilization, which fed on myths and legendry (mingled with reminiscences of past grandeur) and lived a Dark Age of ignorance and unenlightenment, when science and philosophy had became sophistic and superstitious and when Christian theology (obscured by philosophical subtleties) added even more to the muddle. Arab caravans travelling to the periphery of such a dark centre of a dead civilization were unlikely to bring back any beam of light to 'enlighten' their desert regions. In the face of the Jewish petrifaction of its religion into a nationalistic shut-off creed, monopolization of a 'Jewish God' in Heaven, and the post-Nicene Christian departure from the correct monotheism (with their Prophet Jesus being turned into a man-god sharing, with the archangel Gabriel, the Throne of the Almighty), the pagan Arabs felt free to have their own tribal gods and rejoice in their polytheistic idolism.

Yet, in their unsophisticated community, where the wilderness of the desert enkindled imagination, where tribal feuds and contests helped refine to its utmost the art of poetry, and where -as in Homeric Greece- systematic knowledge was at its lowest, while the art of speech was at its highest, classical Arabic -both the most impressive and expressive language ever uttered– reached, at this time, its acme of perfection, as if by a miracle, to receive the Miracle.

For, against those gloomy conditions, marked by a general, intellectual illiteracy all around, a few Verses of the Koran -the first in line- came introducing an ocean of unprecedented knowledge from up high. God says:

{"Recite (O Moammad) in the Name of your Lord Who has created (all that exists). He has created man from a clot. Recite, and your Lord is the most Generous, Who has taught (writing) by the pen and has taught man that which he knew not."}                                                     [Kor. Al-‘Alaq (The Clot): 1-5]

A Divine Appeal to learn from the Omnificent, the Omniscient, and an illustrious reference, hardly expected from the mouth of a man reputed as an illiterate, to the art of writing without which no accumulation of systematic knowledge(1) is possible.

With this word 'Recite!' commenced the revelation(1), and with the Koran, successively revealed throughout twenty-three years, the promise 'to teach man what man knew not', the 'bountiful' gift of knowledge from the Most 'Bounteous', was finally fulfilled.

The Koran first struck those highly eloquent Arabs with: (I) its humanly unattainable eloquence, (II) the unmistakable tone of a Lord Sovereign speaking throughout the Koran which no human could affect or simulate, and (III) the challenge, that still persists, to imitate the inimitable:

{"And if you (O nonbelievers) are in doubt about what We have sent down unto Our servant (i.e. Moammad), then produce (just) one Surah (i.e. chapter) the like thereof, and call your witnesses (supporters) other than God, if you are truthful (in your doubts). But if you do not (produce it), and indeed you will not, then fear the Hellfire whose fuel is men and stones, prepared for the disbelievers!"}

[Kor. Al-Baqarah (The Cow): 23 and 24]

None, even the ablest of Moammad's antagonists, could whatsoever take up the challenge. The Koran is inimitable, and no one, Arab or non-Arab, dares even to try to imitate it.

Yet, this humanly unattainable eloquence, albeit the first marvel of the Koran, was no void speech, or else the Koran would have stood only as an inimitable masterpiece of magnificent poetic prose. Indeed, Koran miraculous inimitableness lies primarily in: (I) its superhuman, all-embracing knowledge, covering (II) a superhuman, all-comprising topic, treated in (II) a superhuman phrasing of words marvelously fitted to conform to all stages of development of the human mind and to all future progress of science(2).

Measured in relation to its contemporaries of all human heritage of knowledge up to its epoch, the Koran stood alone supremely incomparable. Contrasted with all former 'Noble Scriptures', the Koran proved to be the most comprehensive Divine Book. In its unprecedented debate for Godhood, the Koran spared no insightful detail, either in the heavens, on earth, or in the very depths of the human soul, that testifies to the presence of the Creator Who creates on His Own. Its disputation with atheistic naturalism reduced (and still reduces) all atheistic philosophies to nothing more than nonsensical childishness. Its controversy with Jews and Christians ('Ahlul-Kitäb', i.e. People of the Scripture) showed, from their own scriptures, their departure from the Right Faith preached by Abraham, and demonstrated, from the Messiah’s own words in the Gospels, that the cult of Jesus (of Mary or Gabriel) was not only a blasphemy against the Almighty but also an insult to human intellect and to the person of Jesus (blessed be he, his mother and the archangel). It also showed that the Judeo-Christian denial of Moammad, the culmination of all God’s Prophets and Messengers, the Gentile Prophet promised by Moses and the Spirit of Truth foretold by Jesus, fell (and still falls) in total contradiction with their claim of monotheism(1), of which the Koranic message is the purest form, advancing, for the first time in the history of religion, the logically unbeatable arguments for monotheism which can never be refuted. Denying Moammad as a Messenger of God by those Jews and Christians ran (and still runs) totally counter to monotheistic logic. It is not logical for any god -beside the One True God- or devil to reveal the purest form of monotheism, which is the Koran, as it would consequently be against its own self, nor are they capable of criticizing it, trying to support the Jewish 'One God for One People' or the post-Nicene Christian 'Three-in-One-God'. As we saw before, the Judeo-Christian denial of Moammad also ran (and still runs) counter to the Judeo-Christian own Prophets’ claim to Prophethood, since the Koran is by itself the only living Divine Miracle certifying such claims: To accuse Moammad of imposture is a self-destroying accusation since it entails the catastrophic fall of all previous claims to Authentic Divine Revelation, whose sole remaining witness is the Koran, and to question the Divine Authorship of the Koran is categorically impossible, since none of its cogent arguments for its Divine Authorship can ever be refuted.

Moreover, revealing the Koran at intervals throughout twenty-three years, ending with the Prophet’s death in 632 A.D., availed it the opportunity to strike with dumbness all its contemporary opponents:

{"And those who have disbelieved say: 'If only the Koran were sent down unto him all at once!' (We revealed it so) that We may strengthen your heart thereby. And We have revealed it (to you) gradually. And no simulation do they bring to you but We bring to you the truth (against this simulation) , and a better explanation."}       [Kor. Al-Forqän (The Criterion): 32-33]   

The same goes, indeed, for all future opponents whose arguments, actual and potential alike, were anticipated in the Koran and readily refuted.

With all this combined, the Miracle of Omniscience did, from the outset, overwhelm the first hearers of the Koran. Thus, believers of the first generation were thenceforth ascertained that the Omniscient’s promises and prophecies told in the Koran must, in time, be realized in every detail.

Examples of those instances of Divine Omniscience already ascertained at the time of revelation -not to cite countless others- are: (I) the prophecy that the severest of Moammad’s antagonists, Abü Lahab (the Prophet’s uncle), would die an apostate [Kor. Al-Masad (Palm-Fibers)], (II) the prophecy that the Byzantine Romans would conquer the Persians in less than ten years after the Muslims’ first victory over the Meccans at Badr in about 624 A.D. [Kor. Ar-Rüm (The Romans): 1-6], and (III) the promise of the final triumph over the Meccans [Kor. Al-Fat (The Conquest): 27 and 28].

Another type of example, of more relevance to our book, are Koranic instances of Divine Omniscience awaiting future confirmation several centuries after its revelation, i.e. scientific facts such as the rotation of the earth around its axis, not to mention several others, stated in the Koran in anticipation of modern science, intended for generations to come, one after another, until the end of the world. God says:

{"We shall show them Our Signs in the horizons (i.e. the universe) and in their own selves, until it becomes manifest to them that this (i.e. the Koran) is the truth..."}

[Kor. Foelat (The Expounded): 53]

To this second category of Koranic instances of Divine Omniscience, hidden for generations that came after the revelation, belongs the onomastic miracle herein presented.


Far from showing affected modesty often used by some authors as a cover of human inveterate vanity (God save us all from the worst vice which inveigled the first Rebel(1) for his place to be the deepest pit into the endless Hellfire), I hasten to say with all sincerity that this book which is -as far as I know- the first of its kind in the history of Koranic academic research and certainly one among the most decisive discoveries hitherto accomplished in the area of demonstrating the Divine Credibility of the Koran, as unbeatably made a case for by the onomastic miracle herein presented, is totally owed, both its original idea and successful research, to guidance and help from God alone, the Almighty, the All-knowing. My humble person contributing to this effect was but an instrument that brought into light, by God’s Will, in a Divinely predetermined time, only one instance of the unending miracles of the Koran.

Albeit, of course, I am the first to admit, before any honest or dishonest criticisms, the presence of any human shortcomings, both in this English version and in its Arabic original: to err is human, to forgive is Divine! Utmost perfection, as a good Muslim would often say, is only God’s Characteristic.

There is also a confession I would like to make in particular to the English reader of this English version: I was not born an Anglophone myself! So he might expect, and kindly excuse, possible instances here and there on the tip of my pen of a foreign 'accent' of which a foreigner, using speech or writing of a language other than his own, is hardly totally free. I only hope he will find it amusing, but not at all annoying.

On the other hand, readers unfamiliar with Semitic or semi-Semitic languages (Arabic, Aramaic, Babylonian, Ethiopic, Hebrew, Old Egyptian, etc.), in which, by the very nature of this book, so many words or names appear after being thoroughly transcribed into Latin characters, are earnestly requested, before going any further, to consult the 'Key to Imitated Pronunciation' in the 'Phonetic Remarks' appearing in the beginning of the book, in order to grasp the nearest possible utterance of foreign sounds nonexistent in English.

Readers who are used to reading the Koran using only one or more of the current English translations, and desirous to confront my quotations of the Koran with those current English translations, are also warned that, being myself a born-Arab, a well-versed Arabic linguist as well as a professional English-Arabic translator, I gave leeway thoroughly in this book to the Arabic wording of the Koranic Verses quoted, the precise English rendering which, on occasions, may be found more or less different from corresponding current English translations -which I did consult- whenever I found the current rendering confusing, as potentially well-versed Arabic linguist reading this English version, I hope, will agree.

I finally owe a certain apology to those readers of the present English version who perhaps would have preferred to have the full translation of its Arabic original. All I had in mind was to provide non-Arabic speakers -Muslim non-Arabic speakers in particular- as rapidly as possible with a document by the same author exposing the core of the onomastic miracle in a language (unlike Arabic) which is readily translatable into almost all other spoken languages the world over, so that they might be able to join possible debates on the issue as active partners, accurately informed of all its details.

In this regard, being a professional translator myself, aware of the problems of English-Arabic translation, I had also some fears concerning possible hasty mistranslations of highly technical Arabic terms freely used in the Arabic original. Thus, to avoid unwarranted misinterpretations, this self-written English version, though concise, should then be the valid basis of debates among non-Arabophones, Muslims or non-Muslims.

Nonetheless, I would have much liked myself to produce the full translation of the Arabic original, with all its 'digressions' covering, however, very interesting comments on closely interconnected issues, but I am not allowed the honor, nay, the pleasure, to do so, owing to certain pressures, of which are my present state of health in my sixties, the urge to finish soon my new book on "A Legitimate Muslim Government in the Muslim Society", which I feel is much needed by Islamist movements all over the Muslim world, not to mention other limits.

Albeit, I hope that some future translators, abler than myself, for whom I did pave the way by giving here my own English understanding of the highly technical Arabic terms which are seldom correctly translated into living European languages, will some day bother to continue with the full translation.


O God, Revealer of the Koran! Support my hand, clear my sight and guide my pen! Lead me aright and keep me away from error! From You Alone comes all guidance and help, and to You Alone returns all gratitude and praise!

Be this book a sincere effort, seeking only Your Face, useful for Your worshippers and guiding whom You wish unto Your Right Path!

Praise be to You, Lord of the worlds!

مربع نص: Author
Raouf Abou Seida
Alexandria, 30-10-1995

7Phonetical Remarks
29     (1) The Fall of Atheism
55     (2) Authentic Divine Revelation
83Chapter I: The Onomastic Miracle
139Chapter II: Adam in Heaven
145I. Gabriel (Jebrïl)
151II. Michael (Mikäl)
155III. Mälek
157IV. Härüt. V. Märüt. VI. Babylon (Bäbel)
161VII. Eden (‘Adn) & VIII. Paradise (Firdaws)
171IX. Gehenna (Jahannam)
177X. Satan (Iblïs)
191XI. Adam (and Eve)
201XII. Enoch (Idrïs)
205Chapter III: Noah to Abraham
207XIII. Noah (Nü) & XIV. Ararat (Al-Jüdi)
215XV. Hüd, XVI. ‘Äd & XVII. Iram
223XVIII. äle & XIX. amüd
229XX. Śo‘ayb & XXI. Madyan
243Chapter IV: Abul-‘Alä' (Father of Height), Leader of Mankind
245XXII. Thara (Kor. Äzar)
253XXIII. Abraham (Kor. Ibrähïm)
265XXIV. Lot (Kor. Lüt)
267XXV. Ishmael (Kor. Isma‘ïl)
273XXVI. Isaac (Kor. Isäq)
275XXVII. Jacob (Kor. Ya‘qüb)
281XXVIII. Israel (Kor. Isra’ ïl)
287XXIX. Joseph (Kor. Yüsof)
293Chapter V: Moses and Aaron
299XXX. Moses (Kor. Müsä)
303XXXI. Aaron (Kor. Härün)
319XXXII. Pharaoh (Kor. Fir‘awn)
333XXXIII. Hämän
347XXXIV. Qärün
357XXXV. Egypt (Arabic Mir)
369XXXVI. Mount Sinai (Kor. Tür Sayna’)
377XXXVII. The Torah (Kor. Tawräh)
385XXXVIII. Gog & Magog (Kor. Ya’jüj wa Ma’jüj)
393XXXIX. The Jews (Kor. Al-Yahüd)
399Chapter VI: Däwüd ul-Ayd and other Prophets And Kings
401XL. Tälüt (Biblical Saul)
407XLI. Jälüt (Biblical Goliath)
413XLII. David (Kor. Däwüd)
421XLIII. The Psalms (Kor. Az-Zabür)
429XLIV. Solomon (Kor. Solaymän)
433XLV. Elijah (Kor. Elyäs)
437XLVI. Elisha (Kor. Alyasa‘)
441XLVII. ul-Kefl (Biblical Hilkiah)
457XLVIII. Jonah (Kor. Yünus)
463XLIX. Job (Kor. Ayyüb)
469L. Ezra (Kor. ‘Ozayr)
475LI. Loqmän
481Chapter VII: The Witness & the Herald
491LII. Zachariah (Kor. Zakariyyä)
497LIII. John (Kor. Yayä)
507LIV. ‘Emrän
515LV. Mary (Kor. Maryam)
525LVI. Jesus (Kor. ‘Ïsä)
567LVII. The Evangel (Kor. Al-Injïl)
627LVIII. The Christians (Kor. An-Naärä)
637LIX. The Sabians (Kor. A-äbi’ün)
643LX. The Zoroastrians (Kor. Al-Majüs)
665LXI. The Romans (Kor. Ar-Rüm)
695Bibliographical List