Since the arising days of Islam, different remarks have been asserted on whether the Qurān includes words outside of the Arabic language or not. Within the scope of these remarks, the issue has been discussed centering the idea whether the Qurān has words borrowed from foreign languages or not. Additionally, although some words were originally Arabic, after the emergence of Islamic law terminology, whether the fact that these words gained new meanings -that Arabs were not aware of before- presents an impediment to the Arabic Character of the Qurān or not, has been discussed as another aspect of the issue. Shafi'i is one of the first and the most uncom- promising defenders of the Arabic Character of the Qurān notion. The Qurān was revealed in Arabic because its addressees were Arabs. All languages encompass the culture and mindset of the people they belong to. From the view of Shafi'i, the Qurān having an Arabic essence carried a meaning beyond it is following the rules and patterns of Arabic language; it also meant the Qurān's harboring of the Arabic culture and mindset. Looking at the issue from the point of view of the addressees, the revelation that was revealed in their language needs to be as clear and as understandable for them as possible. Therefore, Shafi'i's al-bayān theory, which he based upon the regard of Arabic rules and patterns while he estimated decrees from the text, is closely related to the Qurān having an Arabic essence. In this article, Shafi'i's remarks on the issue are discussed by centering his work, al-Risāla. In al-Risāla, Shafi'i explains his remarks on the Arabic character of the Qurān, based on con- texts such as Arabic being the language of the Qurān and Sunnah, the Qurān being consisted of only Arabic words, and Arabic’s expression ability and vocabulary being superior to other lan- guages. Shafi'i emphasizes that through the ages revelations were given in the languages of the people they were being revealed to and the Qurān is revealed in Rasulullah's (pbuh) language which is Arabic. Therefore, according to Shafi'i, there is not one word in the Qurān that is not in Arabic. The one who says that there are non-Arabic words in the Qurān, then by this statement, would be claiming the existence of some exclusive/peculiar words that some of the Arabic people would not be able to understand, which would contravene the clarity nature of the revelation. According to Shafi'i, the Arabic character of the Qurān also meant Qurān’s encompassing of the Arabic culture and mindset. Therefore, anyone who wishes to understand the Qurān duly, must learn Arabic. The ones who speak Arabic the best are the people who are competent in this language. أهل لسان/ Native-like language specialists is a notion by Shafi'i. It denotes the native-like speakers of Arabic. In order to become native -like in Arabic, one must learn the language from the Arabs themselves. There may be ones who live in different countries and learn Arabic. Since they do not learn the language from the Arabs, according to Shafi'i these are not أهل لسان/native- like. Once one learns Arabic from the Arabs, then he becomes أهل لسان/native-like as well. Hence Shafi'i, even though his native language was Arabic, spent 3 years living with the Hudhayl tribe, which was renowned for their usage of the MSA/fluent Arabic. According to Shafi'i, the source of information is the revelation. The language of this source is Arabic. Therefore, in al-Risāla, he endeavors to exhibit the strength of Arabic's capacity for expressing the revelation. In this con- text, he emphasizes that Arabic has clarity. According to Shafi'i, al-bayān is a quality of Arabic. When he starts explaining al-bayān, the question he asks is not “ما البيان؟/ What is al-bayān?” but it is “كيف البيان؟/ How is al-bayān?” The fact that he chose to use “How?” rather than “What?” indicates that Shafi'i aimed to emphasize al-bayān's quality rather than its definition. However, before he talks about quality, he shortly defines al-bayān as: “al-Bayān is a noun that holds the meanings that come together in roots and that have many ramifications. Even the least of these meanings that come together in a common root and scatter in branches is al-bayān for the ones that the Qurān was revealed in whose native language. Although the emphasis of al-bayān is stronger in some, in the eyes of these people, the aforementioned meanings are in close proximity to one another. As for people who do not speak Arabic, these are different from one another.” In this short definition, Shafi'i refers to a meaning -centered root- ramification. Understanding the relationship between these roots and ramifications in question depends on knowledge of Ar- abic and its patterns. While the meaning becomes clearer for those who are competent in Arabic, it will become obscured for those who are not. Since understanding the Qurān is dependent on the knowledge of Arabic, then Arabic needs to be crystal clear in expressing this message. Indeed, the expression ability of Arabic is superior and its vocabulary is richer when compared to other languages. Since al-bayān is a quality of Arabic and the Qurān was revealed in Arabic, there cannot be any non-Arabic/foreign words in the Qurān. That would be contrary to the Qurān's clarity. The Arabic character of the Qurān argument also has a theological aspect. There are no foreign words in Qurān. In addition to this, some words the Arabs used before the rise of Islam cannot be changed to carry new meanings that people back then would not haveknown. This claim holds a qualification as an answer to Mu’tazila labeling some sahabas as fasiqs based on the Islamic metaphor argument.