Response to alleged linguistic errors in the Holy Quran

  1 - Raising the conjoined to the accusative Q. 106: It is stated in Surat Al-Ma'idah 5:69 (Indeed, those who have believed and those who were Jews or Sabeans or Christians - who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve). The conjoined word should have been placed in the accusative case after the subject of “in” and said “and the Sabians” as it was done in Surah Al-Baqarah 2:62 and Al-Hajj 22:17. The answer: If there was one relative pronoun in the sentence, you would have had the right to deny that, but it is not necessary for the second relative pronoun to be subordinate to “in.” The waw here is a resumption of the sentence, and it is not a conjunction of the first sentence. Therefore, “and the Sabians” was raised for resumption (a subject) and its predicate is omitted, the meaning of which is “and the Sabians are likewise” meaning in their ruling. The benefit of not conjoining them with those before them is that the Sabians are the most astray of the sects mentioned in this verse, so it is as if it was said: All of these sects, if they believe and do righteous deeds, Allah will accept their repentance and remove their sin, even the Sabians, for if they believe, they will also be like that. This expression is not strange in the Arabic language, but it is used in it, like the saying of Bishr bin Abi Khazim Al-Asadi, who said: If you cut the forelocks of the people of Badr, then deliver them and take captives in chains *** Otherwise, know that we and you are rebels, as long as we remain in discord. The evidence is in the second verse, where (an) is a verb-like letter, (na) is its subject in the accusative case, and (antum) the waw is a conjunction, and you are a separate pronoun in the nominative case as a subject, and rebels are the predicate of an, (or you) is raised, and the second predicate is deleted. He could have said, so know that I am rebels and you are rebels, but he connected with the presentation and deleted the predicate, to draw attention to the fact that those addressed are more characterized by rebellion than his people, so he mentioned them before completing the predicate so that his people would not enter into rebellion - and they are the least of it - before the others. Its counterpart is also the famous evidence of Dabi’ bin Al-Harith Al-Barjami: So whoever spends the evening in the city A journey *** for I and Qiyar are strangers to it . Qiyar is a sentence, conjoined to the subject of “in” in the accusative case . He wanted to say: I am a stranger to it, and Qiyar is also a stranger . Similar to it is the saying of Qays ibn al-Khatim: We are with what we have and you are satisfied with what you have. Opinions differ. It was also said about it: The word “in” makes the subject accusative in form and remains nominative in position. So it is correct linguistically for (and the Sabians) to be conjoined to the position of the subject of “in” whether that was before the news came or after it, or it is conjoined to the pronoun in (the Jews). 2 - The subject is in the accusative case Q. 107: It is stated in Surat Al-Baqarah 2: 124 (And when his Lord tested Abraham with certain commands, and he fulfilled them, He said, "Indeed, I will make you a leader for the people." He said, "And of my descendants?" He said, "My covenant does not include the wrongdoers."). The subject should have been raised and said, "The wrongdoers." The answer:

Yanal is a transitive verb meaning (to include or encompass) as in the verse, meaning My covenant does not include the wrongdoers. Here, My covenant is the subject, and the wrongdoers are the direct object.

An example of this is: He was wronged, and we are sorry for the humiliation he received.

Imamate and the covenant of Imamate here mean prophethood, and thus it is an answer from God to the request of our Prophet Abraham to make prophethood in his descendants, and God agreed with him except that He excluded the wrongdoers, as if He wanted to say (except the wrongdoers from your descendants).

It also comes to mean obtained, such as: The wrongdoer received his punishment.

Among the sources of the language are the old dictionaries compiled by (Lisan al-Arab), and here he says: The Arabs say: “I received a favor from someone, which means I received a favor from him.” Lisan al-Arab 11/685

3- Making the pronoun referring to the singular plural

Q. 113: It is stated in Surat Al-Baqarah 2:17 (Their example is like that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light). The pronoun referring to the singular should have been made singular and he would have said Allah took away his light.

The answer: Here, he did not liken the group to one person, but rather likened their story to the story of the one who kindled the fire. An example of this is his statement: (The example of those who were entrusted with the Torah and then did not uphold it is that of a donkey carrying volumes) [Al-Jumu’ah 5]. When it illuminated what was around him, it also illuminated the others, so God’s punishment was that He took away all their sight. Note that God gives the example of a people, one of whom lit a fire, and when it illuminated what was around the one who made this fire, it also illuminated his surroundings. God took away the sight of these people.

We note that he said (went), which is more eloquent than (go) because to take something means to carry it and go with it, so it is as if God wanted to remind them that they see with the light of God and in His company, and since they chose the path of darkness, God took His light and left them in the darkness of their souls in which they chose to remain.

4 - Reminder of the news of the feminine noun

Q 108: It is stated in Surat Al-A’raf 7:56 (And do not cause corruption on the earth after its reformation. And invoke Him with fear and hope. Indeed, the mercy of God is near to the doers of good).
The news should have been followed by its feminine noun, so he said, “Qaribah.”

The answer: The word “Qaribah” is of the form “Fa’il,” and the form “Fa’il” is the same for both masculine and feminine.

5 - Feminization of the number and plural of the counted

. Q. 109: It is stated in Surah Al-A’raf 7:160 (And We divided them into twelve tribes, nations). The number should have been mentioned and the counted thing should have been singular, so he said, “Twelve tribes. ”

The answer: Because the distinguishing feature of “twelve” is not “tribes” [because the distinguishing feature of numbers from 11 to 99 is singular in the accusative case], but rather it is understood from the Almighty’s saying, “And We divided them,” and the meaning is twelve pieces, i.e. a group. This structure is at the highest peak of eloquence, as the distinguishing feature was omitted because of the indication of His saying, “And We divided them,” and a description accompanying the groups of the Children of Israel, namely the tribes, was mentioned instead of the distinguishing feature. According to Al-Qurtubi, when the word (nations) came after the tribe, the feminine gender was changed to nations, and the word (tribes) instead of (twelve), and the word (nations) is an adjective for the tribes. The tribes of Jacob are those who descended from his sons. If the tribes were made a distinguishing feature and he said: twelve tribes, the statement would be incomplete and not valid in an eloquent book? Because the tribe is true for one, so the tribes of Jacob would be only twelve men. That is why he pluralized the tribes and said after it (nations) because the nation is the large group, and each group of the tribes of Jacob was a large group. [And twelve here is the second object, and the first object is (they)].

6 - The plural pronoun referring to the dual

Q 110: It is stated in Surah Al-Hajj 22:19 (These are two opponents who disputed about their Lord). The pronoun referring to the dual should have been dualized and said: Two opponents who disputed about their Lord.

Answer: The sentence in the verse is a resumption, leading to the narration of the story of the duelists on the day of Badr, who were Hamza, Ali, Ubaidah bin Al-Harith, Utbah and Shaibah, the sons of Rabiah, and Al-Walid bin Utbah. The meaning is that these people became two types in their dispute. Under each type is a large group of people. A type are monotheists who prostrate to God, and another group upon whom punishment is due, as stated in the verse before it.

7 - The relative pronoun referring to the plural came in the singular

Q 111: It is stated in Surah At-Tawbah 9:69 (And you plunged like those who plunged). The relative pronoun referring to the plural pronoun should have been made plural, so he said: you engaged in the conversation like those who engaged in it.

The answer: The related (preposition and noun) is omitted, and its meaning is like the conversation they engaged in. It is as if he wanted to say: you engaged in the conversation they engaged in.

8 - The verb conjoined

to the accusative case is in the jussive mood. Q. 112: It is stated in Surat Al-Munafiqun 63:10 (And spend from what We have provided you before death comes to one of you and he says, "My Lord, if only You would delay me for a short term so I could give charity and be among the righteous.") The verb conjoined to the accusative case should have been made accusative, so I could give charity and be.

Answer: In the fifth point, it is said that the word (wa-akun) is read in the accusative and jussive. As for the accusative, it is apparent because it is conjoined to (fa-us-diq) which is accusative in form in response to (lawla). As for the jussive, it is because the word (fa-s-diq) even though it is accusative in form, it is jussive in position by a condition understood from his saying (lawla Akhartani), since his saying (fa-s-diq) is dependent on his saying (akh-hartani), so it is as if he said: If you delay me, I will be honest and wa-akun. The scholars have established a rule and said: The conjunction of a place that is jussive by the condition understood from what precedes it is permissible according to the Arabs. If there were no fa’, the word a-s-diq would be jussive, so it is permissible to conjoin to the position of fa’.

[The waw here is from the category of conjoining a sentence to a sentence and not from the category of conjoining a verb to a verb, and it is jussive in the category of the request (the command) because the request is like the condition.]
He attacked a fire, and when it illuminated what was around the doer of this fire, it also illuminated around. God took away the sight of these people.

9 - Making the pronoun referring to the singular plural

Q 113: It is stated in Surat Al-Baqarah 2:17 (Their example is like that of one who kindled a fire; then when it illuminated what was around him, Allah took away their light). The pronoun referring to the singular should have been made singular and said Allah took away his light.

The answer: Here, he did not liken the group to one person, but rather compared their story to the story of the one who kindled the fire. An example of this is his statement: (The example of those who were entrusted with the Torah but did not uphold it is like that of a donkey who carries volumes) [Al-Jumu'ah 5]. So when it illuminated what was around him, it also illuminated the others, so Allah's punishment was that it took away all of their sight. Note that Allah gives the example of a people, one of whom kindled a fire; then when it illuminated what was around the one who made the fire, it also illuminated his surroundings, so Allah took away the sight of these people.

We notice that he said (went) which is more eloquent than (adhaba) because (dhahaba) took something with him and went with it, so it is as if God wanted to remind them that they see with the light of God and in His company, and since they chose the path of darkness, God took His light and left them in the darkness of their souls in which they chose to remain.

10 - The accusative of the conjoined to the nominative

Q 114: Surah An-Nisa 4:162 states: “But those among them who are firm in knowledge and the believers believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and those who establish prayer and give zakah and believe in Allah and the Last Day - those - We will give them a great reward.” The conjoined word should have been raised to the subject, so he said: “And those who establish prayer. ”

The answer is: “And those who establish prayer.” That is, I praise those who establish prayer, and this is more attention to them, so the word is in the accusative case for praise.

[This is an interjectional sentence meaning (and I single out and praise) and it is the object of an omitted verb, which is (and I praise) for the status of prayer, as it is the first thing for which a person will be held accountable on the Day of Judgment. It contains rhetorical beauty as it draws the listeners’ ears to the importance of what was said.

As for (and the dying) after it in the nominative case, it is conjoined with the sentence before it.]

11- The accusative of the complement

Q. 115: It is stated in Surah Hud 11:10 (And if We let him taste a blessing after adversity which has touched him, he will surely say, "The bad times have departed from me." Indeed, he is exultant and boastful). The complement should have been made genitive, so he said after adversity.

Answer: Students of the Arabic language know that the signs of the noun’s genitive case are (kasra, ya, or fatha in the indeclinable): the noun is in the genitive case with fatha in the singular and broken plural if it is free of al- and idafa, and the indeclinable nouns are in the genitive case with fatha even if they are in idafa, and no tanween is added to their last letter.

The kasra is called the original genitive case sign, and the ya and fatha are called the secondary genitive cases.

It is prevented from indeclination if it is in the form of the plural form, i.e. in the form (af’a’il – af’a’il – fa’a’il – mfa’il – mfa’il – faw’a’il – fa’a’il) such as: af’adil – anashid – rasa’il – madaris – mafatih – shara’ – asafir.

And the feminine noun that ends with a shortened feminine alif (such as: salwa and Najwa) or with a long feminine alif (such as: hamra’ – sahra’ – asdiq), whether it is a proper noun, an adjective, or a noun, and whether it indicates a singular or a plural.

Therefore, it is opened as a plural of affluence because it is a defective noun ending with an extended feminine alif, which is not declined.

What is not declined is marked by a fatha instead of a kasra unless it is added or defined by the definite article (al).

12- It is used in the plural of abundance where paucity is intended.

Q. 116: It is stated in Surat Al-Baqarah 2:80 (The Fire will not touch us except for a few days). It should have been used in the plural of paucity since they intended paucity, so it says a few days.

Answer: It is stated in the Qur’an: (except for a few days) [Al-Imran 24] and (in a few days) [Al-Baqarah 203] and (in a few days) [Al-Hajj 28].

If the noun is masculine, the original form of its plural is the taa: believing men, broken cups, torn clothes; If it is feminine, the original form of its plural is alif and ta’: believing women, broken jars.

However, the plural with alif and ta’ may rarely be found with a masculine noun, such as hammam, hammamat. So

God Almighty spoke in Surat Al-Baqarah about what is the original, which is His saying (a numbered day), and in Al-Imran about what is the branch.

Therefore, it is permissible for the broken plural of an inanimate noun to be described by the singular feminine or plural, so we say: lofty mountains and lofty mountains, red roses and red roses. In another opinion, it means a few days, such as (a few dirhams). However, most often (numbered) is used for abundance, and (numbered) for scarcity (so it is the three days spent in Mina), which are few in number.

13- The plural of scarcity was used when abundance was intended.

Q. 117: It is stated in Surat Al-Baqarah 2: 183 and 184 (O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous * For a specified number of days). It should have been pluralized as a plural of abundance, since the intended meaning is a plural of abundance, the number of which is 30 days, so he says a few days.

The answer is: (a few days), meaning a known number of predetermined days, or a few. It is as if Allah wants to say: I have shown mercy to you and made it easier for you when I did not impose upon you fasting the entire year, nor fasting most of it. If I wanted, I could have done that, but I have shown mercy to you and I did not impose upon you fasting except for a few days.

It is permissible in the broken plural for an inanimate object to be described by the singular feminine or the plural, so we say: towering mountains and towering mountains, red roses and red roses.

14- Plural of a proper noun when it should be singular

Q 118: It is stated in Surah As-Saffat 37: 123-132 (And indeed, Elias was among the messengers... Peace be upon Elias... Indeed, he was among Our believing servants). So why did he say Ilyasin in the plural form instead of Ilyas in the singular? It

is linguistically wrong to change a proper noun out of love for forced rhyme. It is stated in Surah At-Tin 95: 1-3 (By the fig and the olive and Mount Sinai and this secure city). So why did he say Sinai in the plural form instead of Sinai? It is linguistically wrong to change a proper noun out of love for forced rhyme.

Answer: The name Elias is an Arabization of Hebrew. It is a foreign proper noun, like Ibrahim and Abram. It is correct to pronounce it Elias and Eliasin. They are two names for one prophet. However it is pronounced, it does not mean that it is contrary to the Arabic language, and the people of the language do not object to what they have agreed upon in pronouncing it in one way or more. The name is not one of the Arabic names, so it cannot be said that it is contrary to the Arabic language. Similarly, the word Sinai is pronounced Sinin, Sayinin, and Sinai, with the letter seen pronounced with a fatha or kasra in both. It is also a matter of naming one thing with similar names, such as naming Mecca Bakkah.

15- The active participle came instead of the verbal noun

Q 119: It is stated in Surat Al-Baqarah 2:177 (Righteousness is not that you turn your faces toward the east or the west, but righteousness is [in] one who believes in God and the Last Day and the angels and the Book and the prophets). The correct thing to say is but righteousness is that you believe in God because righteousness is faith, not the believer.

Answer: Imam Al-Razi says that the added word was omitted in this verse as if he wanted to say (but righteousness is all righteousness that leads to great reward, the righteousness of one who believes in God. Similar to that is the verse (Do you consider the one who gives water to the pilgrims... like one who believes?) [At-Tawbah 19], and its meaning is: Do you consider the one who gives water to the pilgrims like one who believes?, or do you consider the one who gives water to the pilgrims like the faith of one who believes? So that the likeness occurs between two sources or between two agents, as the likeness does not occur between a source and an agent.

It may be intended for the person himself, so the word (righteousness) here means righteousness, like the verse (and the good end is for righteousness) [Taha 132], meaning for the righteous. Similar to that is the saying of God Almighty (Have you considered if your water were to become sunken?) [Al-Mulk 30], meaning sunken.

It may mean, but the righteous, as in His saying: (They have degrees with their Lord) [Al Imran 163], meaning, of degrees.

It is as if the questioner follows the Pauline approach, which sees faith as something other than work. That is why he noticed a contradiction to his approach, saying: Because righteousness is faith. As Paul said before him: (Since we hold that a man is justified by faith apart from the works of the law) Romans 3:28, then let him go and read the Book of James, which contradicts Paul’s doctrine and contradicts every text in the Old and New Testaments. (10For whoever shall keep the whole law, and yet stumble in one point, he hath become guilty of all. 11For he that said, Thou shalt not commit adultery, said also, Thou shalt not murder. So if thou shalt not commit adultery, but shalt murder, thou shalt become a transgressor of the law.) James 2:10-11 (18But someone will say, Thou hast faith, and I have works. Show me thy faith apart from thy works, and I will show thee. I will show you my faith by my works. 19You believe that there is one God. You do well; even the demons believe and shudder. 20But do you want to know, O foolish man, that faith apart from works is dead? 21Was not Abraham our father justified by works when he offered up his son Isaac [this is a mistake by the writer, since it was Ishmael] on the altar? 22So you see that faith worked With his works, and by the works faith was made perfect,) James 2:18-22

And the Old Testament says: Moses and Aaron said to God: (“O God, the God of the spirits of all flesh, will one man sin, and will You be angry with the whole congregation?”) (Numbers 16:22)
(16“The fathers shall not be put to death for the children, nor shall the children be put to death for the fathers. Every man shall be put to death for his own sin.) (Deuteronomy 24:16)

( 19[And you say, ‘Why shall not the son bear the iniquity of the father?’ But the son has done what is lawful and right, has kept all my statutes and done them, and he shall surely live. 20The soul who sins shall die. The son shall not bear the iniquity of the father, nor shall the father bear the iniquity of the son. Righteousness The righteous shall be upon him, and the wickedness of the wicked shall be upon him. 21But if the wicked turn from all his sins which he has committed, and keep all my statutes, and do what is lawful and right, he shall surely live; he shall not die. 22None of his transgressions which he has committed shall be remembered against him; in his righteousness which he has done he shall live. 23Do I have any pleasure in the death of the wicked, saith the Lord GOD? and not in his turning from his ways? So he will live? (Ezekiel 18:19-23)

The correct view is that faith is an action. Therefore, righteousness is the action of the believer. So the meaning of the verse becomes, but righteousness is that a person does such and such. Faith in God is one of the actions of faith and includes actions of the heart that motivate the actions of the limbs, such as fear, submission, trust, dread, and hope. All of these motivate one to do good deeds.

16- The subject of the word in apposition to the subject in the nominative case

Q. 120: It is stated in Surat Al-Baqarah 2:177 (And those who fulfill their covenant when they have made it, and who are patient in poverty and hardship and at the time of battle). The subject of the word in apposition should have been raised to the subject in the nominative case, so it would have been said, And those who fulfill... and those who are patient.

The answer: Here, the patient ones are the object of an omitted verb, which is: “I single out the patient ones for praise.” The conjunction here is a case of conjunction of a sentence with another sentence.

17- The present tense verb was used instead of the past

tense. Q. 121: It is stated in Surah Al Imran 3:59: “Indeed, the example of Jesus before Allah is as that of Adam. He created him from dust; then He said to him, “Be,” and he was.” The situation should have been considered, which requires the past tense, not the present tense, so he would say, “He said to him, “Be,” and he was.”

The answer: In the sixth point, He said, “and it was,” to indicate that Allah’s ability to create something possible and destroy it has not ended, but rather it is ongoing in the present and future in every time and place. The One who created Adam from dust and said to him, “Be,” and he was, is able to create something else in the present and future (and it was), by His Almighty saying, “Be.”

The missionaries have transmitted this from the books of interpretation: that is, the meaning is: “So it was.” They thought, due to their ignorance of the art of interpretation, that the commentators said this to correct a mistake that occurred in the Qur’an, and that the correct form is: “So it was,” in the past tense. Al-Qurtubi said: “So it was.” The future tense can be in the place of the past tense if the meaning is known.

Do we say: If I command you to do something, you will do it? Or is it more correct to say: If I command you to do something? The context in the verse is that if Allah wills something, then what He wills will happen.

18- He did not provide an answer to “lamma”

Q. 122: It is stated in Surah Yusuf 12:15 (So when they went with him and agreed to put him in the bottom of the well, and We inspired him, “You will surely inform them of this affair of theirs while they do not perceive.”). So where is the answer to “lamma”? If the waw before awhithna had been deleted, the meaning would have been correct.

Answer: The answer to the word lam here is omitted, meaning they made him in it or they carried out their plot and sent him with them.

This is one of the high rhetorical techniques of the Qur’an, as it does not mention to you details that are self-evident in the context.

19- It came with a structure that leads to confusion of meaning

. Q. 123: It is stated in Surat Al-Fath 48: 8 and 9 (Indeed, We have sent you as a witness and a bringer of good tidings and a warner that you may believe in Allah and His Messenger and support him and honor him and glorify Him morning and evening). Here you see confusion in the meaning due to the shift from addressing Muhammad to addressing someone else. And because the accusative pronoun in his statement ta’zuruhu and taqruruhu refers to the Messenger mentioned last, and in his statement tasbihhu it refers to the name of majesty mentioned first. This is what the meaning requires. There is nothing in the wording that specifies it in a way that removes ambiguity. If the statement “You honor and respect him and glorify him morning and evening” refers to the Messenger, then it is kufr, because glorification is for Allah alone. If the statement “You honor and respect him and glorify him morning and evening” refers to Allah, then it is kufr, because the Almighty does not need anyone to honor and strengthen Him!!

The answer is: Yes. If the statement “You honor and respect him and glorify him morning and evening” refers to the Messenger, then it is kufr, because glorification is for Allah alone.

After Allah the Almighty said (Indeed, We have sent you as a witness and a bringer of good tidings and a warner), He explained the benefit and reasons for sending associated with the lam of justification so that the Messenger and all the people would know the reason for sending him. Therefore, He said (That you may believe in Allah and His Messenger and support him and honor him and glorify Him morning and evening).

The address here is to the Messenger in sending, then He turns to those who believe in him to explain to them the reasons for sending this Messenger. It is as if the teacher addressed one of his students in front of the rest of the students in the class, and said to him: I have sent you to your colleagues so that you all know the exam date.

20- The nun of the non-declinable

Q 124: It is stated in Surah Al-Insan 76:4 (Indeed, We have prepared for the disbelievers chains and shackles and a Blaze). Why did he say chains with tanween even though it is not tanween because it is not declined?

Answer: Chains is not one of the weights of nouns that are prevented from being declined, especially in the plural form. The weights of nouns in the plural form are:

(Afa’il - Afa’il - Fa’a’il - Mafa’il - Mafa’il - Fawa’il - Fa’a’il) such as: Af’adil - Anasheed - Rasa’il - Madaris - Mafatih - Shawari’ - Asafir.

The noun is prevented from being declined in the plural form on the condition that there are two or three letters after the plural alif, the middle of which is a sukoon:
1- Masajid: It is prevented from being declined because it is in the weight of Mafa’il (plural form) and because there are two letters after the alif.
2- Masabih: It is prevented from inflection because it is on the pattern of mafa’il (the plural form) and because after the alif there are three letters, the middle one of which is silent.

I read salasil without tanween in one of the languages ​​of the Arabs that inflects all indeclinable nouns in prose. Or the tanween alif in salasil is instead of the letter of attribution. (Al-Kashshaf by Al-Zamakhshari, Vol. 4, p. 167)

And it is also mentioned in Surat Al-Insan 76:15 (And there will be served to them vessels of silver and goblets of crystal) with tanween even though it is not tanween because it is prevented from inflection? It is on the pattern of saba’ih.

Answer: If you go back to the Qur’an, you will know that qawarira is not definite, as it is not definite according to the reading of Asim and many others, but the two grammarians, Al-Kisa’i Al-Kufi and Nafi’ Al-Madani, read qawarira in the declined form, and this is permissible in the Arabic language to fit the pauses in the verses.

21- Making the predicate of a feminine noun masculine

Q. 125: It is stated in Surah Ash-Shura 42:17 (Allah is He Who has sent down the Book with the truth and the Balance. And what can make you know? Perhaps the Hour is near.) So why was the predicate of la’alla not followed by its subject in the feminine gender, so He said qaribah?

Answer: The predicate of la’alla here is omitted because it is clearly evident, meaning perhaps the occurrence of the Hour is near. There

is also a benefit in it, which is that mercy and womb among the Arabs are one, so they carried the predicate on the meaning. Similar to it is the saying of the one who says: A woman was killed. This is supported by the Almighty’s saying: (This is a mercy from my Lord), so the demonstrative pronoun came in the masculine form. And similar to it is the saying of God Almighty: (And the angels after that will be your support).

The objector did not know that the masculine and feminine are equal in five forms:
1 - (Fa'ul): like a patient man and a patient woman.
2 - (Fa'il): like a wounded man and a wounded woman.
3 - (Mif'al): like a man who slaughters a lot.
4 - (Fa'il): with a kasra on the meem like miskeen, so we say a poor man and a poor woman.
5 - (Mif'al): with a kasra on the meem and a fatha on the 'ayn. Like a miskeen man who does not stop from what he wants and desires due to his bravery. And mad'as from da's which means stabbing.

22- He came to clarify the obvious

Q 126: It is stated in Surat Al-Baqarah 2:196 (But whoever cannot find [the means] - then a fast of three days during Hajj and seven when you have returned. Those are ten complete days). So why did he not say those are ten while deleting the word complete to avoid clarifying the obvious, because who would think that ten is nine?

The answer:Emphasis is a well-known method in the speech of the Arabs, such as the Almighty’s saying: (But blind are the hearts which are within the breasts) [Al-Hajj 46], and His saying: (Nor a bird that flies with its wings) [Al-An’am 38], or someone might say I heard it with my ears and saw it with my eyes, and the benefit in that is that speech that is expressed with many phrases and is known by many attributes is further from forgetfulness and negligence than speech that is expressed with a single phrase, and if emphasis includes this wisdom, then mentioning it in this place is an indication that observing the number in this fast is one of the important matters that must not be neglected at all.

It was also said that Allah brought the word (complete) to indicate perfection in three ways: It is a word in place of the guidance, taking its place. Secondly, it is complete in that the reward of its doer is complete, like the reward of those who bring the guidance from those who are able to do so. Thirdly, it is complete in that the Hajj of the one who enjoys it, if he performs this fasting, is complete, like the Hajj of the one who does not perform this enjoyment.

Imam Al-Tabari went to the meaning, “These are ten that We have made it obligatory for you to complete, completing their fasting for your enjoyment of the Umrah to the Hajj,” so he brought that out in the context of the news.

23- He brought the subject pronoun with the presence of a subject.

Q 127: It is stated in Surat Al-Anbiya’ 21: 3 (And those who did wrong whispered secretly) with the deletion of the subject pronoun in “went secretly” because the subject apparently exists, which is those.

The answer: At this point it is said that the structure is in accordance with the rules of the Arabic language, according to the agreement of linguists, even if they differed regarding the agent to whom the verb is attributed. The majority are of the opinion that it is attributed to the pronoun, and the apparent noun is a substitute for it.

The presence of the dual and plural sign in the verb before the subject is the language of Tayy and Azd Shanu’ah. We said before that the Qur’an was revealed in languages ​​other than the language of Quraysh, and this was inevitable. However, this expression came in the language of Quraysh, including the words of Abdullah bin Qais bin Al-Ruqayyat mourning Mus’ab bin Al-Zubayr:

He took on the fight against the apostates himself *** And Mubad and Hameem had surrendered him

. And the words of Muhammad bin Abdullah Al-Utbi from the descendants of Utbah bin Abi Sufyan Al-Umawi Al-Qurashi:

The seductresses saw the gray hair appearing on my cheeks *** So they turned away from me with their radiant cheeks

[those who wronged is not a repeated subject here, for the word ‘asr’ is the verb, and the waw is its subject, and the secret conversation is the object, and those whose attributes were described as being that they wronged]

24- Turning from the addressee to the absent before completing the meaning

Q 128: It is stated in Surah Yunus 10: 22 (Until, when you were in the ship And they sailed with them with a good wind, and they rejoiced in it. A violent wind came upon it. So why did He turn from the addressee to the absent before the meaning was complete? It would be more correct to continue addressing the addressee.

Answer: 1- The intended meaning is exaggeration, as if the Almighty is mentioning their condition to others to astonish them, and to call upon them to further denounce and condemn. The purpose here is rhetorical, to arouse the mind and pay attention to what these banished ones will do in denial of what Allah has done to them.
2- The Almighty’s addressing of His servants is through the tongue of the Messenger, may Allah bless him and grant him peace, so it is like reporting from the absent, and whoever places the absent in the place of the addressee, it is good for him to refer it back to the absent again.
3- The transition in speech from the wording of absence to the wording of presence is a form of drawing near and honoring, as in the Almighty’s saying: (Praise be to Allah, Lord of the worlds, the Most Gracious, the Most Merciful) [Al-Fatihah 2-3], and all of it is the position of absence, then He moved from it to the Almighty’s saying: (You alone do we worship, and You alone do we ask for help) [Al-Fatihah 5], and this indicates that the servant is as if he has moved from the position of absence to the position of presence, and it necessitates a higher degree and complete closeness to serving the Lord of the worlds.

If the address shifts from the presence to the unseen, which is one of the greatest types of eloquence, such as His statement: (It is He who sets you in motion), it implies gratitude and showing the blessings of those being addressed, (until, when you were in the ship) (and it sailed with them), and since those traveling on land and sea were believers and disbelievers, and the address includes them all, it is good to address them in this way so that the righteous may continue to be grateful, and perhaps the wicked may remember this blessing and prepare his heart to remember and thank the One who bestowed it.

And since there is something at the end of the verse that indicates that if they are saved, they will transgress on the earth, He changed from addressing them in this way to the unseen, so that He would not address the believers in a way that is not appropriate for them to do, which is transgression without right. This indicates hatred, alienation, and expulsion, which is appropriate for the state of these people, because whoever is characterized by responding to the kindness of Allah Almighty to him with ingratitude, what is mentioned is appropriate for him. There are two benefits in it: exaggeration and hatred or alienation.

25- He used the singular pronoun referring back to the dual.

Q. 129: It is stated in Surah At-Tawbah 9:62 (And Allah and His Messenger are more deserving that they should please Him). So why did He not use the dual pronoun referring back to the two, the name of the Majesty and His Messenger, and say that they should please them?

Answer: 1- No one is dualized with Allah, and Allah is not mentioned with anyone else in general terms, rather He must be mentioned alone to magnify Him.
2- Then, the intended meaning of all acts of obedience and worship is Allah, so He limited His mention to Him.
3- It is possible that what is meant is that they should please them, so He was satisfied with mentioning the singular, as in His saying: We are satisfied with what we have and you are satisfied with what you have, and the opinion is different, meaning we are satisfied with what we have.
4- The One who knows the secrets and the inner self is Allah, and the sincerity of the heart is known only to Allah, so for this reason Allah singled Himself out for mention.
5- Just as the Messenger’s satisfaction is from Allah’s satisfaction, and the occurrence of a disagreement between them is impossible, as it is dependent on the satisfaction of his Lord, therefore He was satisfied with mentioning one of them, as it is said: Zaid’s kindness and his generality refreshed me and made me happy. The scholars said: The singular pronoun is used to indicate the connection between the two satisfactions.
6- Or on the assumption: And Allah is more deserving of their satisfaction, and so is His Messenger, as Sibawayh said: They are two sentences, the predicate of one of them was deleted because the second indicates it, and the assumption: And Allah is more deserving of their satisfaction, and so is His Messenger.

26- He used a collective noun instead of a dual

. Q. 130: It is stated in Surat At-Tahrim 66:4 (If you both repent to Allah, then your hearts have already inclined). The address (as Al-Baydawi says) is directed to Hafsa and Aisha. So why did He not say: Your two hearts have inclined instead of your two hearts, since two people do not have more than two hearts?

The answer: The heart is changeable, it does not remain in one state, so it was pluralized, so the human heart became hearts, so all the senses are singular except the heart: and similar to that (And He gave you hearing and sight and hearts) [An-Nahl 78], and perhaps what is meant by it is a plural based on paucity, to draw attention to the fact that there are many who hear the truth and even see it, but there are few hearts that respond and are humble before God.

Allah has used the plural in His statement (your hearts) and this was permissible because it was added to a dual, which is their two pronouns. The plural in such a case is more commonly used than the dual. The Arabs disliked the combination of two duals, so they used the plural because the dual is plural in meaning and singular.

According to the Basrans, it is not permissible except in poetry, such as His statement: A dove in the valleys sings, May its driver drink from the glory of the redeemer. 27-


The Qur’an raised the subject of “in

s”…: It came in Surah Taha, verse 63 (Indeed, these two are magicians). It should have said: “Indeed, these two are magicians.”

The answer is: “Indeed” with a sukoon, and it is a lightened form of “in.” The lightened “in” is necessarily neglected if a verb comes after it. However, if a noun comes after it, it is usually neglected, such as: (Indeed, Zayd is generous). When it is neglected, its predicate is necessarily coupled with the open “lam” to differentiate it from the negative “in” so that confusion does not occur. Its subject is always a deleted pronoun called the pronoun (of the matter) and its predicate is a sentence, which here is (these two are magicians).