Alleged Grammatical Errors in the Quran

 A word before discussing the alleged linguistic errors:

It is strange that you are scrutinizing matters that are incomparable in any way to the calamities included in your book that only a madman or a fanatic whose fanaticism has reached the point of madness would accept.

We remind you of what your book (the Bible) included about Christ, when he said, “Why do you notice the speck of wood in your brother’s eye, but do not notice the great beam that is in your own eye? 42 Or how can you say to your brother, ‘Brother, let me pull out the speck that is in your eye,’ when you do not notice the log that is in your own eye? You hypocrite, first pull out the log from your own eye, and then you will see clearly to pull out the speck that is in your brother’s eye” (Luke 6:41).




Are your eyes blind to the calamities in your book? Read the following:
You claim that the Lord commanded Ezekiel to eat his own excrement and mix it with bread, and asked him to generalize this command to the children of Israel (Ezekiel 4:9), and that other people eat their own excrement and drink their own urine (2 Kings 18:27), and that Jacob wrestled with his Lord, who threw him to the ground and defeated him, and God was hoping that he would release him so that he could return to heaven (Genesis 32:22), and that the Lord commanded every foreigner, if he met a Jew, to bow down to him on the ground and lick the dust of his sandals (Isaiah 49:21), and that Lot committed adultery with his two daughters, and they bore him two sons (Genesis 19:30), and that Judah committed adultery with his daughter-in-law (Genesis 38:15), and that David committed adultery with his neighbor’s wife (2 Samuel 11:1), and that everything a menstruating woman touches or sits on becomes unclean (Leviticus 15:19).
You find in your book texts that arouse sexual desires. Like the Song of Songs, which contains texts that a chaste woman refuses to hear lest it offend her modesty, so much so that we find George Bernard Shaw advising that the Bible be kept out of the reach of children because of the obscene sexual texts it contains, to the point that he described the Bible as the most dangerous book on earth and ordered that it be placed in a tightly locked place.
If you asked one of these people to read you a text in Arabic or parse a text for you, the little ones would laugh at his reading. He is not good at reading, let alone parsing. And yet he comes to talk about linguistic errors in the Quran.

Funny rhetorical texts from the Bible


(Exodus 8:15) And the waters accumulate in the breath of your nose.
Do you know what you say, you eloquent and articulate ones? Is the waters accumulate in the breath of your nose, or is it from a cold?
(Job 10:35) God is my maker, who gives songs in the night, who teaches us more than the beasts of the earth, and makes us wiser than the birds of the air.
So what knowledge do the beasts of the earth teach you? And what wisdom do the birds give you???
(1 Samuel 1:2) Hannah said: My horn is exalted in the Lord; My mouth is enlarged over my enemies; And there is no rock like our God. The bows of the mighty are broken...And the weak have girded themselves with valor;
They are broken, girded themselves. The horn is exalted in the Lord. And your Lord is likened to a rock???
(Ecclesiastes 1:3) To everything there is a season and a time for every purpose under heaven. A time to be born, and a time to die. A time to plant, and a time to pluck up that which is planted. A time to weep, and a time to laugh. A time to mourn, and a time to dance. A time to scatter stones, and a time to gather stones together. A time to embrace, and a time to part from the embrace. A time to tear, and a time to sew.
Have you seen this literary expression that even Al-Atahiya, Al-Mutanabbi, and all the Arab writers were unable to match? A non-literary style of high clumsiness. Like this.. tearing and sewing. Gathering stones and scattering them. Putting down a plant and then plucking it up. Wailing and dancing.


Doubts and responses to them:

The subject is accusative and the object is nominative


It is stated in Surat Al-Baqarah 2/124) And when his Lord tried Abraham with certain commands, and he fulfilled them, He said, “Indeed, I will make you a leader for mankind.” He said, “And of my descendants?” He said, “My covenant does not include the wrongdoers.” (The correct view is to say, “the wrongdoers,” for the wrongdoers do not include the covenant. So the Qur’an made the subject accusative.
The answer: “Does not include the subject,” as in the Almighty’s saying, (Are these the ones about whom you swore that Allah would not grant them mercy?” (Al-A’raf 49). The meaning is that the wrongdoers from your descendants will not be granted My succession. This is an arbitration from them to say that the verse means that the wrongdoers are the subject, and the covenant is the object. For Allah’s covenant is its condition, and its condition does not include the wrongdoers. This exploitation from them is due to the impossibility of the appearance of the sign of raising, which is the damma above the ya’ (my covenant), so they made (the wrongdoers) the subject that came after and (my covenant) the object that came before? How can they have this arbitration when the original is to present the subject before the object, especially if the context includes For ambiguity. Such as the absence of diacritics. If we say (Moses struck Jesus), it is not permissible to delay the subject to avoid ambiguity, as the subject must then be brought forward and the object delayed. However, if there is no ambiguity, it is permissible to bring forward and delay, as stated at the beginning of this verse (Abraham was tested by his Lord),

raising the conjoined to the accusative


. Q. 106: It is stated in Surah Al-Ma'idah 5:69: Indeed, those who believed and those who were Jews and the Sabians. The conjoined should have been placed in the accusative case on the name of “in,” so he said “and the Sabians,” as was done in Surah Al-Baqarah 2:62 and Al-Hajj 22:17.
Answer: If there was one relative pronoun in the sentence, you would have the right to deny it, as there is only one way: (Indeed, those who believed and the Sabians). However, it is not necessary for the second relative pronoun to be subordinate to “in.” The waw here is a resumption and is not an apposition to the first sentence. The Sabians are raised as a subject, and its predicate is omitted, and the intention is to delay it from what is in (in) of its subject and predicate, as if it was said: Indeed, those who believed and those who were Jews and Christians: their ruling is such and such. And the Sabians are likewise. This is what Ibn Sibawayh preferred in Mukhalaf al-I’rab, and he recited as evidence for it:
Otherwise, know that we and you are rebels as long as we remain in discord
, meaning, know that we are rebels and you are likewise. And the conjunction is from the category of the conjunction of sentences, so the Sabians and its omitted predicate are a sentence conjoined to the sentence of His statement: Indeed, those who believed, and it has no place, just as the sentence that it was conjoined to has no place. Rather, (the Sabians) was brought forward to draw attention to the fact that these are more deeply in misguidance and indulge in error because they are stripped of all belief. (I’rab al-Quran 2/526).

Reminder of the predicate of the feminine noun


Q 108: It is stated in Surat Al-A’raf 7:56 that the mercy of Allah is near to the doers of good. The news should have been followed by its feminine noun, so it would have been said: “Qariba.”
The answer: “Qariba” is masculine in meaning the place. That is, a nearby place. Al-Farra’ said: “If ‘Qariba’ means distance, it is permissible to make it masculine or feminine. If it means kinship, it is made feminine without any difference between them. So it is said: “Your house is near us.” God Almighty said: “Perhaps the Hour is near.” (I’rab Al-Quran Al-Karim 3/371).


Feminization of the number and plural of the counted.


Q. 109: It is stated in Surat Al-A’raf 7:160: “And We divided them into twelve tribes, nations.” The number should have been mentioned and the counted should have been made singular, so he said: “Twelve tribes.”
Answer: (Asbat) is not a distinguishing feature because it is plural. Rather, it is a substitute for (twelve) as a substitute for each for each. The distinguishing feature is omitted, meaning twelve groups. If (Asbat) were a distinguishing feature for twelve, both numbers would have been mentioned. And it would have been said: twelve, making them masculine and stripping them of the feminine marker, because the tribe is one of the tribes and is masculine. And it is not permissible for (Asbat) to be a distinguishing feature, because if it were a distinguishing feature, it would have been singular. Antara said: “
There are forty-two black milking camels in it, like the dark raven’s tail”
(I’rab Al-Quran Al-Kareem 3/47

The plural of the pronoun referring to the dual,


Q. 110: It was mentioned in Surat Al-Hajj 22:19: This is two opponents who disputed about their Lord. The pronoun referring to the dual should have been dualized, so it would have been said: Two opponents who disputed about their Lord.
The answer: The sentence in the verse is a new sentence, leading to the narration of the story of the duelists on the day of Badr, and they were Hamza, Ali, Ubaidah bin Al-Harith, Utbah and Shaibah, the sons of Rabi’ah, and Al-Walid bin Utbah.
The estimate is that these people became two types in their dispute. And under each type is a large group of people. A type of monotheists who prostrate to God, and another group upon whom punishment is due, as stated in the verse before it. (I’rab Al-Quran Al-Kareem 6/415)

The relative pronoun referring to the plural came in the singular,


Q. 111: It came 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 it should have been said: You plunged like those who plunged
. The answer: The kaf and its complement are in the accusative case as an absolute object. The omitted pronoun is understood to be: like the matter in which they plunged (I'rab Al-Quran Al-Karim 4/129).
7 - The verb conjoined to the accusative
is in the jussive mood Q. 112: It is stated in Surah 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 should have been in the accusative case The conjoined to the corrected word is: Fa’sadaq and Akoun.
Answer: The “fa” in (fa’sadaq) is a conjunction. And Akoun is a jussive verb in conjunction with the place of Fa’sadaq and Akoun. The noun of Akoun is hidden and its meaning is I. And (of the righteous) is its predicate. (I’rab Al-Quran Al-Karim 10/103).
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 he should have said: He kindled... Allah took away his light.
Answer: The contradiction between the two pronouns is one of the arts of Quranic rhetoric. The pronoun in (istawqad) was made singular and changed in view of the aspect of the wording because the hypocrites are all of the same statement and action. As for taking into account the meaning of (with their light and their abandonment), since the situation is to denounce their conditions and to explain their essence and their misguidance, then establishing the ruling for each individual among them is real. (I'rab Al-Quran Al-Karim 1/45).
9 - The accusative of the conjoined with the nominative
Q. 114: It is stated in Surat An-Nisa 4:162 But those among them who are firm in knowledge and the believers believe in what has been revealed to you 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 raised word, so he said: “And those who establish prayer.”
Answer: The waw is an interjection. Al-Muqeemeen is in the accusative case for praise with an implied verb to explain the virtue of prayer, as Sibawayh said. The accusative case for praise or concern does not come in eloquent speech except for a benefit, which here is the virtue of prayer. And as God Almighty said in another verse: “And those who fulfill their covenant when they have made it, and those who are patient in poverty and hardship.” This is permissible in the speech of the Arabs, as the poet said: “ Do
not distance my people, who are the poison of the enemy and the scourge of the islands,
who descend upon every battlefield, and the good ones who are the bonds of the belt.”
Sibawayh cited as evidence for that the poet’s saying :
“And every people obeyed the command of their master except for Numayr, who obeyed the command of her seducer,
the slanderers, and they did not slander anyone.” And those who say: “To whom is the house to be abandoned? ”
(I’rab al-Quran al-Karim 2/378)

10 - The accusative of the complement


Q 115: It is stated in Surah Hud 11:10: “And if We let him taste a blessing after a hardship that has touched him, he will surely say, ‘The evils have departed from me.’ Indeed, he is exultant and boastful.” It should have been in the genitive case. The objector says: After distress.
The answer: It appears that the objector is ignorant of the principles of grammar and syntax. This is because (distress) is an object of a genitive and the object of a genitive is marked with a kasra, but it is prevented from being declined because the word ends with an extended feminine alif. (I'rab al-Quran al-Karim 4/320).
11 - He used a plural of abundance where fewness was 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 a plural of fewness since they intended fewness, so he said
a few days. The answer: Both forms are permissible, counted and counted women, but the most common is that (counted) is for abundance and (counted women) is for fewness. Al-Zajjaj said: Every number, whether small or large, is counted, but counted is more indicative of fewness because every little thing is pluralized with an alif and a ta, such as dirhamat and hamamat. It is permissible for the alif and the ta’ to be used for emphasis” (Lisan al-Arab 1774) and here there is no indication of paucity, unlike the Almighty’s saying: “And remember Allah during the appointed days” (i.e. the three days of spending the night in Mina, which are few in number. The same is the case with the rituals.


12 - The plural of paucity was used where abundance was intended


. Q. 117: It is stated in Surat al-Baqarah 2: 183 and 184: “It was prescribed for those before you, that you may become righteous, a number of days.” It should have been pluralized as abundance since what is intended is a plural of abundance, the number of which is 30 days, so he says “a numbered days.”
The answer: The two aspects were previously permitted in this, as al-Zajjaj explained (quoted from Lisan al-Arab by Ibn Manzur, p. 1774).

13 - The plural of a proper noun where it must be singular.


Q. 118: It is stated in Surat al-Saffat 37: 123-132: “And indeed, Elias was among the messengers... Peace be upon Elias... Indeed, he is among Our believing servants. So why did he say Eliasin in the plural form instead of Elias in the singular? It is linguistically wrong to change the proper name for the sake of forced rhyme. Surah At-Tin 95: 1-3 states: 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 the proper name for the sake of forced rhyme.
Answer: This is a foreign proper name, and no matter how it is pronounced, it does not mean that it contradicts the Arabic language. Like Ibrahim and Abram. They are two names for one prophet. He is Elias, and his full name is Eliasin. So the name is not an Arabic name, so it cannot be said that it contradicts the Arabic language. The same applies to the Almighty’s saying: “And Mount Sinai.” In the Ethiopian language, “Sinain” means something good. It is a type of naming one thing with similar names, such as naming Mecca Bakkah.

14 - 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 one who believes in Allah 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 Allah because righteousness is faith, not the believer.
Answer: It is as if the questioner follows the Pauline approach that sees faith as something other than work. That is why he noticed a contradiction to his approach and said: Because righteousness is faith. As Paul said before him: “We think that a man is justified by faith alone and not by works.” Let him go and read the Book of James, which contradicts the doctrine of postponement that Paul fell into, contradicting every text of the Old and New Testament. The correct thing is that faith is work. Therefore, righteousness is the work of the believer. So the meaning of the verse becomes: but righteousness is for a person to do such and such, not just to do one thing and think that faith is achieved by it alone. And belief in Allah is one of the acts 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 righteous deeds.
15 - 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 those who are patient in poverty and hardship and at the time of battle. The subject of the word in apposition should have been raised and said: And those who fulfill... and those who are patient.
Answer: The context uses the word (the patient ones) which is a praiseworthy expression indicating the virtue of patience and praising its people as is well known among the Arabs:
Do not distance my people who are the poison of the enemy and the scourge of the islands
who descend upon every battlefield and the good ones are the bonds of the belt
. Sibawayh cited as evidence for that the words of the poet:
And every people obeyed the command of their master except Numayr who obeyed the command of
her seducer who attacked her, and they did not attack anyone, and those who say: To whom is her home to abandon it?
(I’rab Al-Quran Al-Karim 1/250).

16 - Putting the present tense instead of the past tense


Q. 121: It is stated in Surah Al Imran 3:59 that the example of Jesus before God is as the example of Adam. He created him from dust, then said to him, “Be,” and he was. It should have been considered in the context that requires the past tense, not the present tense, so he said, “He said to him, “Be,” and he was.
Answer: How can the context require the past tense, not the present tense? Although (then) is a conjunction for order with delay. Is it reasonable for the context to be like this: 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, do it? The context of the verse is that if Allah wills something, then what He wills will happen. It is not said, “So what He willed was.” For “willed” is a past tense verb. It is not logical for the intended meaning to come in the past tense because it was achieved after Allah willed it. So the present tense is useful for delay, such that the intended thing is after the will to be. Consider if we phrased the last sentence by saying: such that the intended thing was after the will to be!!! Which is the most eloquent and complete sentence, if you only understood? But as it was said, “Arabic refused to become Christian.”

17 - He did not provide an answer for “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, We inspired him, ‘You will surely inform them of this affair of theirs while they do not perceive.’” So where is the answer for “lamma”? If the waw before “we inspired” had been deleted, the meaning would have been correct.
Answer: This is one of the high rhetorical methods of the Quran, that it does not mention to you details that are self-evident in the context. The sentence (So when they took him and agreed to put him in the bottom of the well) is connected to an omitted word that is understood from the context of the story, meaning: So he sent him with them. (I'rab Al-Quran Al-Karim 4/461).
18 - He came with a structure that leads to confusion of meaning.


Q. 123: It says 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. Because the accusative pronoun in His statement “you support him and revere him” refers to the Messenger mentioned last, and in His statement “you glorify him” 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 support him and revere him and glorify him morning and evening” refers to the Messenger, then it is blasphemy, because glorification is for God alone. If the statement “you support him and revere him and glorify him morning and evening” refers to God, then it is blasphemy, because the Almighty does not need anyone to support and strengthen Him!!
Before we answer this doubt, we remind the people that Christ, who is their Lord, needed a donkey to ride and ordered his disciples to say to the one who owned the donkey, “The Lord has need of them” (Matthew 21:2). And that their Lord appeared to be afraid and anxious until an angel appeared to him to strengthen and support him (Luke 22:43). Isn’t this also blasphemy that the Lord needs a donkey to ride and a creature to support him?
Answer: Yes, it would be blasphemy if we were to assume that the pronoun in tasbeeh refers to the Prophet . But we do not adhere to that. Our Lord taught us that tasbeeh and dhikr are for Him alone.
Rather, we are committed to the fact that Allah sent us the Prophet for many reasons related to the lam of justification: First, to believe in Allah. Second, to support His Messenger (peace be upon him) and to honor him with respect and appreciation. One of the reasons for sending His Prophet is to teach us to glorify Allah morning and evening.

19 - The tanween of the non-declinable


Q 124: It is stated in Surah Al-Insan 76:15 And there will be passed around among them vessels of silver and goblets of crystal with tanween, although they are not tanween because they are not declined? It is on the weight of masabih.
Surah Al-Insan 76:4 states: “Indeed, We have prepared for the disbelievers chains and shackles and a Blaze.” So why did He say “chains” with tanween even though it is not tanween because it is not declined?
Answer: I did not find the alleged tanween in “Qawarira.” As for “Salasil,” I did not find it with tanween either. It is only in some of the weaker readings. It is not in the available Uthmanic script. Does the objector have another Quranic verse that he can use as evidence against us?
20 - Reminder of the news of the feminine noun


Q. 125: Surah Ash-Shura 42:17 states: “Allah is He who 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 news of “perhaps” not followed by its feminine noun and said “near”?
Answer: There is an implied omission in the verse, which is that the coming of the Hour is near. It also contains a benefit, which is that mercy and womb among the Arabs are one and the same, so they interpreted the news according to the meaning. Similar to it is the saying of the speaker: A woman who 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. Similar to it is the Almighty’s saying: And the angels after that are a support.
The objector did not know that the masculine and feminine are equal in five weights:
1 - Fa’ul, like a patient man and a patient woman.
2 - Fa’il, like a wounded man and a wounded woman.
3 - Mifaal: Like a man who slaughters a lot and a woman who slaughters a lot.
4 - Fa'il: with a kasra on the meem like Mu'tayyar and Miskeen, and Sibawayh considered it similar to a man.
5 - Mafa'al: with a kasra on the meem and a fatha on the 'ayn. Like Maghsham, which is the one who does not stop what he wants and desires from his bravery. And Mad'as from da'as, which is stabbing.
(I'rab Al-Quran Al-Karim 9/25).
21 - He came to clarify the obvious
Q. 126: It is stated in Surat Al-Baqarah 2: 196, "And whoever cannot find [anything] - then a fast of three days during Hajj and seven when you have returned. Those are ten complete." So why did he not say those are ten while deleting the word "complete" to avoid clarifying the obvious, because who would think ten is nine?
Answer: This is to emphasize the statement and there is no fault in it. As you say: I heard it with my ears and saw it with my eyes. The situation is to suffice with the word “hearing” without using the words “ear” or “eye.” And as Allah said, “Then the roof fell upon them from above them,” and the fall can only come from the sky.
Imam al-Tabari said that the meaning is, “These are ten that We have made obligatory upon you to complete, to complete their fasting for your enjoyment of the Umrah to the Hajj. So he brought that out as a news.”
22 - He brought with him a 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 “they whispered secretly,” because the subject was clearly present, which is “those.”
The answer: This is permissible in the language of Tayy and Azdashnu’ah, and today an example is given for this language, which is what is called the language of (the fleas ate me), such as “your people beat me” and “your women beat me.” In the long hadith, the Prophet, peace and blessings be upon him, said to Waraqa ibn Nawfal, may Allah have mercy on him, “Or are they going to drive me out?” And Amr ibn Mulqat, the pre-Islamic poet, was one of the early Arab poets who used to say:
I found your eyes at the nape of the neck, so it is more appropriate for you to have a protector
(I’rab al-Quran al-Karim 6/279).
23 - Turning from the addressee to the absent before completing the meaning


Q 128: It is stated in Surah Yunus 10: 21 {Until, when you were in the ship and it sailed with them with a good wind and they rejoiced in it, there came upon it a violent wind.} So why did he turn from the addressee to the absent before completing the meaning? It is more correct to continue addressing the addressee.
Answer: Turning from the addressee to the absent is one of the greatest types of eloquence. For since the Almighty’s statement (It is He who guides you) is an address that includes gratitude and showing the blessings of the addressees, and since those who travel on land and sea are believers and disbelievers and the address includes all of them, 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 gave it. Since the last part of the verse indicates that if they are saved, they will transgress on earth, He changed His address to the third person so that He would not address the believers in a manner that is not appropriate for them to do, which is transgression without right. On the other hand, He mentioned their situation to others so that they would be amazed by it, as if He were informing them, and He called upon them to denounce them and condemn what they did. So, in the shift there are two benefits, which are exaggeration, hatred, and alienation.
(I’rab Al-Quran Al-Karim 4/226).

24 - He used the singular pronoun referring back to the dual


. Q. 129: It is stated in Surat 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 Almighty and His Messenger, and say that they should please them?
Answer: The pronoun was used alone to indicate that pleasing Allah is the same as pleasing the Messenger. This is what the scholars said: The pronoun was used alone to indicate that the two pleasures are related. Sibawayh said that what is meant is that Allah is more deserving of their pleasure and so is His Messenger. So the speech is two sentences, the predicate of one of them was omitted because the second indicates it, and the meaning is: And Allah is more deserving of their pleasure and so is His Messenger. (I'rab Al-Quran Al-Karim 4/121).

25 - He used a plural noun instead of a dual


. Q. 130: It says 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 sagha qalubukum (your hearts) instead of sagha qalubukum (your hearts) since two women do not have more than two hearts?
Answer: Allah 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 is used more often in such cases 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, as in his saying:
A dove in the valleys sings, May its bird drink from the glory of the redeemer
(I’rab al-Quran al-Karim 10/134)