Collection in language and collection of the Qur’an according to Muslim scholars

 

Gathering in the language and the gathering of the Qur’an according to Muslim scholars

Gathering in the language
The gathering of the Qur’an according to Muslim scholars


Gathering in the language:
Ibn Faris said: 1) The letters jim, mim, and ain are one root, indicating the closeness of something. (2)
Gathering is the gathering of the scattered by bringing some of it close to some, and it is the opposite of separation, and it is the source of the verb jama’a yajma’u from the root mana’a. (3)
It is said: I gathered the thing from separation, I gather it together, and I gathered it, and I gathered it with emphasis, exaggeration, so it gathered and it gathered.
The group (which is what is gathered from here and there, even if it is not made like one thing) is called a group, a whole, and a group. (4) It is
also said, “He decided to travel” and “on the journey” - it is transitive with itself and with the letter: he resolved to do it, and its reality is he gathered his opinion on it, and from it is the hadith: “Whoever does not resolve to fast before dawn, then there is no fast for him,” (5) meaning: whoever does not resolve to do it, so he intends it.
They agreed on the matter, they agreed upon it, and the people gathered and assembled, meaning they gathered, and the flood gathered from every place, and the affairs of a person gathered, meaning what he loves gathered for him.
A man is said to be gathered if he has reached his prime, because it is the time of gathering of forces, or because his beard gathered.
The plural is daql. Because it is collected and mixed from the dates of fifty palm trees. It was said: Every color of palm trees whose name is not known is a plural. Then it became common for bad dates, and from it the hadith: “Sell the plural for dirhams, then buy a junub with the dirhams.” (6)
The plural is also the group, naming it with the source, and it is collected in plurals like fils and fulus.
The word “jama’” is a noun for Al-Muzdalifah, either because people gather there, or because Adam gathered there with Eve and approached her.
The word “jama’” is the source of the verb “jama’at al-shay’,” and the word “jama’” means the gathered people. Its plural is “jumu’,” and “al-jama’ah,” “al-jum’ah,” “al-majma’,” and “al-majma’ah” are like “al-jum’.”
In the hadith: He has a share of gathering, (7) meaning he has a share of goodness in which two portions are gathered. It was said: By gathering he meant the army, meaning: like the army’s share of the spoils. (8)
And the gathering - with the opening of the meem and its breaking like the rising and the rising - is applied to the gathering and to the place of gathering, and the gathering is the gatherings.
In the hadith: I was sent with comprehensive words (9) meaning his speech was ? few words but many meanings.
And I praised God Almighty with the comprehensive praise. That is, with words that gathered the types of praise and commendation of God Almighty. (10)

We conclude from the above that the word “gathering” in the language has several meanings, (11) which are:

1 - Gathering is the joining of scattered things by bringing some of them close to each other.
2 - Gathering is the source of the verb “to gather” something if it is scattered and he joins some of it to some.
3 - Al-Jam': those gathered, named by the source, like Al-Jama'ah, Al-Jami'ah, Al-Majma'ah, and Al-Majma'ah.
4 - Al-Jam': the army, like Al-Jami'.
5 - Al-Jam': Al-Muzdalifah, because people gather there, or because Adam and Eve met there.
6 - Al-Jam': Ad-Daqal, because it is collected and mixed, and it was said that it is every color of palm trees whose name is not known, then it was mostly used for the bad dates.




Collection of the Qur'an according to Muslim scholars:

Then the scholars of Islamic law applied the collection of the Qur'an (12) to four meanings, which are:
1 - Memorizing the Qur'an in the hearts.
2 - Composing the surahs of the Noble Qur'an.
3 - Composing verses in one Surah of the Holy Quran.
4 - Writing the Holy Quran in newspapers and copies of the Quran.


The first release occurred in the era of the Prophet,

where the Prophet and a group of his companions memorized the Holy Quran by heart, including his saying: “Indeed, upon Us is its collection and its recitation.
” On the authority of Ibn Abbas in his saying: “Do not move your tongue with it to hasten it!” Indeed, it is upon Us to collect it and to recite it. (13) He said: Its collection is for you in your chest and you recite it. (14)
And on the authority of Qatada, he said: I asked Anas bin Malik: Who collected the Qur’an during the time of the Prophet? Four said, all of them from the Ansar: Ubayy ibn Ka’b, Mu’adh ibn Jabal, Zayd ibn Thabit, and Abu Zayd. (15)



As for the second and third generalizations,

al-Zarkashi said: Abu al-Husayn Ahmad ibn Faris said in the Book of the Five Questions: The collection of the Qur’an is of two types: One of them is the composition of the surahs, such as presenting the seven long ones and following them with hundreds. This type is what the Companions, may God be pleased with them, undertook. (16) As for the other collection, joining the verses together and following one story with another, this is something that the Messenger of God undertook, (17) as Gabriel informed us about from the command of his Lord. (18)



As for the fourth generalization,

it includes two stages:
the first is the collection of its scattered parts in pages, which is what happened in the era of (1) He is the Imam, the linguist, the hadith scholar, Abu al-Husayn Ahmad ibn Faris ibn Zakariya al-Qazwini, the author of the book Mujmal al-Lughah. He was a leader in literature
, insightful in Maliki



jurisprudence, a debater and theologian, and one of the leaders of the



Sunnis, who followed the doctrine of the people of hadith. He died in Safar 395 AH. Seerah A’lam al-Nubala (17/103), Shudharat al-Dhahab by Ibn al-Imad (3/132).
(2) Abu al-Husayn Ahmad ibn Faris - Maqayis al-Lughah (1/479).
(3) Jamharat al-Lughah by Ibn Duraid (2/103), and Tahdhib al-Lughah by al-Azhari (1/397).
(4) al-Raghib al-Isfahani - al-Mufradat fi Gharib al-Quran - Edited and proofread by Muhammad Sayyid Kilani - Dar al-Ma’rifah - Beirut - pp. 96-97, and Tahdhib al-Lughah by al-Azhari (1/397).
(5) Narrated by Abu Dawud in his Sunan on the authority of Hafsah - may God be pleased with her -: Book of Fasting, Chapter on the Intention in Fasting (2/329) Hadith: 2454, and by al-Nasa’i in his Sunan on the authority of Hafsah - may God be pleased with her -: Book of Fasting, Chapter on the Intention in Fasting - Differences in the narrators of Hafsah’s hadith: Sunan al-Nasa’i with the commentary of al-Suyuti and al-Sindi (2/196-198), and narrated by Malik in al-Muwatta’ on the authority of Abdullah ibn Umar, Aisha and Hafsah -: Book of Fasting, Chapter on the one who intends to fast before dawn, p. 193.
(6) Al-Janeeb, on the weight of Fa’eel, is one of the best types of dates - Al-Qamoos al-Muhit (Janb) p. 89, and the hadith is agreed upon on the authority of Abu Sa’id al-Khudri and Abu Hurayrah - , al-Bukhari in his Sahih: Book of Sales, Chapter on if he wants to sell dates for better dates: Sahih al-Bukhari with its commentary Fath al-Bari (4/467) H: 2202-2202, and Muslim in his Sahih: Book of Musaqat and Muzara’ah, Chapter on Riba: Sahih Muslim with An-Nawawi’s commentary (11/20-21).
(7) Narrated by Abu Dawud in his Sunan on the authority of Abu Ayyub: Book of Prayer, Chapter on the one who prays in his home and then catches up with the congregation and prays with them (1/158) H: 578, and Malik in Al-Muwatta’ on the authority of Abu Ayyub: Book of Congregational Prayer, Chapter on repeating the prayer with the Imam, and An-Nasa’i in his Sunan on the authority of Abu Sa’id Al-Khudri: Book of Ghusl and Tayammum, Chapter on Tayammum for the one who does not find water after the prayer: Sunan An-Nasa’i with An-Suyuti and As-Sindi’s commentary (1/213).
(8) Ibn Al-Athir Al-Jazari - An-Nihayah fi Gharib Al-Hadith wa Al-Athar - Edited by Tahir Al-Zawi and Mahmoud At-Tanahi - Al-Maktaba Al-Ilmiyyah - Beirut - (1/296), and Ibn Manzur Al-Ifriqi - Lisan Al-Arab - Dar Al-Ma’arif - Cairo - (1/678-683).
(9) Narrated by Al-Bukhari in his Sahih, Book of Adherence to the Book and the Sunnah, Chapter on the saying of the Prophet, peace and blessings be upon him: “I was sent with comprehensive words” (13/261), Hadith 7273.
(10) See the entry for (collection) in: Tahdhib Al-Lughah (1/397-402), Lisan Al-Arab (1/678-683), As-Sihah (3/1198-1200), and Al-Qamus Al-Muhit, pp. 917-918.
(11) Maqayis Al-Lughah (1/479-480), Lisan Al-Arab (1/678-679,682), and Al-Qamus Al-Muhit, pp. 917, and As-Sihah (3/1198). See also Al-Mu’jam Al-Wasit (1/135).
(12) See Manahil Al-Irfan (1/239).
(13) Verses 16 and 17 of Surat Al-Qiyamah.
(14) Narrated by Al-Bukhari in his Sahih: Book of the Beginning of Revelation, Chapter 4, Sahih Al-Bukhari with its commentary Fath Al-Bari (1/39) Hadith 5.
(15) Narrated by Al-Bukhari in the Book of the Virtues of the Qur’an, Chapter on the Reciters from the Companions of the Prophet? Hadith 5004 (8/663), and by Muslim in the Book of the Virtues of the Companions, Chapter on the Virtues of Ubayy ibn Ka’b. See Sahih Muslim with Al-Nawawi’s commentary (16/19) Hadith 2465.
(16) Discussion of the order of the surahs, and whether it was divinely revealed or by the effort of the Companions? It will come in the third chapter of the first chapter - God willing.
(17) As in the hadith of Uthman ibn Affan, in which it says: The Prophet? Among the verses that were revealed to him, he would call some of those who used to write for him and say to him: Put this verse in the surah in which such and such is mentioned. Narrated by Abu Dawud in the Book of Prayer, Chapter on the one who recites it aloud (1/208-209) Hadith 786, and by al-Tirmidhi in the Book of Interpretation of the Qur’an, Chapter on Surat al-Tawbah (5/272) Hadith 3086, and by Ahmad in his Musnad - Musnad al-‘Ashra al-Mubashshirin bi al-Jannah (1/92) Hadith 401, (1/111) Hadith 501.
(18) al-Burhan fi ‘Ulum al-Qur’an - al-Zarkashi (1/258-259).
(19) Evidence of Prophethood and Knowledge of the Conditions of the Owner of the Law (7/148), and see Manahil Al-Irfan (1/239).