Okumuş, SRYalnız, F2026-03-312026-03-3120252757-6949http://dx.doi.org/10.14395/hid.1617642https://hdl.handle.net/11491/9465The standard language of Arabic was established in the early period. Nevertheless, there is no consensus regarding the origins of the common language. Indeed, some scholars have stated that the standard language is derived from the common literary language of the Jahiliyya period. The prevailing scholarly consensus posits that the Quraysh dialect served as the standard language, while concurrently acknowledging the role of the Mudar dialect, the progenitor of the Quraysh, in the genesis of the common Arabic language. In the subsequent period, the existence of dialects other than the Quraysh and Mudar dialects in Jahiliyyah poetry and the Qur'an was also accepted. Conversely, the role of the Qur'an in the development of the standard language remains to be delineated. The present article posits the hypothesis that each of the sources has the potential to contribute to the establishment of the standard language. With this motive, in this article, Nafi' ibn al-Azraq's (d. 65/685) Masa'il is accepted as a current and valid data source in determining the position of each of these sources and the Qur'an in the standardization process of the Arabic language. In this context, the objective of the present article is to identify and map the various dialects in Nafi' ibn al-Azraq's Masa'il, demonstrate the value of the poetic language of the Jahiliyya poets, the Mudar language, the Quraysh dialect, the Qur'an, and other Arabic dialects, which are regarded as the principal elements in the standardization process of the Arabic language. From this perspective, the article's underlying assumption is that the Qur'an, in conjunction with other sources, played an active role in the formation of the standard Arabic language, employing deliberate dialectal variation to construct a unified linguistic form. In this article, the data were processed and presented using a literature review and content analysis technique based on phenomenology and grounded theory designs of qualitative research. A review of the extant literature in this field reveals that the data is not focused on the problem addressed by the article and that the data obtained from Masa'il, the source of the article, has not been processed for this purpose. Consequently, it is hypothesized that this study will address the lacuna in the extant literature. The present study posits that Nafi' ibn al-Azraq's Masa'il, regarded as one of the most antiquated sources in the domain of garib al-Qur'an based on Ibn 'Abbas, is concomitant with dialects. Firstly, the potential validity of the claim is discussed, and the article's problem is addressed by processing the data in this direction. Firstly, Masa'il is analyzed based on the printed works; al-Kamil by al-Mubarrid (d. 286/900), al-Waqf wa'l-ibtida by Ibn al-Anbari (d. 328/940), Muj'am al-kabir by al-Tabarani (d. 360/971), and Itqan fi 'ulum al-Qur'an by al-Suyuti (d. 911/1505). Secondly, Aisha Abd al-Rahman's work, in which she edited the existing copies of Masa'il in Zahiriyya and Dar al-Kutub al-Misriyya and published them under the title al-Ij'az al-bayan fi al-Qur'an, is also among the main sources consulted. Furthermore, the manuscripts of Masa'il in the Istanbul Murad Molla Library and the Baghdadli Vehbi Efendi Department of the Suleymaniye Library were also examined. As a result of a comprehensive analysis of the isnads of the Masa'il sources that were examined, nine separate isnads attributed to four Tabi'i scholars from Ibn Abbas emerged. Subsequently, a total of 21 tribes were identified through a process of classification, whereby poets whose names were explicitly mentioned in the poems were identified. The content of some poems and garib words has also been analyzed. The genealogical tree of the identified tribes was then constructed, with the descendants of Mudar, the ancestor of Quraysh, and those who did not, being taken into consideration. A map was subsequently created through the process of determining geography. Following a thorough analysis, it has been ascertained that approximately 10% of the Qur'anic language is derived from the Quraysh dialect, approximately 60% is attributed to the Mudar dialect, which encompasses the Quraysh dialect, and the remaining 40% is characterized by dialects belonging to other Arab tribes. It has been observed that the Qur'an has created a common language that is more effective and inclusive than the literary language created by poets. Furthermore, many poets have included the dialect of their tribe in the sacred discourse. The Qur'an was propagated among the Arab populace by presenting a doctrine that resonated with their pre-existing beliefs, thus exerting a profound influence on the indigenous population and ultimately spreading across a vast geographical expanse.enArabic Language and RhetoricTafsirGharib al-Qur'anMasa'il Nafi' ibn al-AzraqStandard LanguageDialectPoemArticle24110.14395/hid.1617642WOS:001532217600019