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ald
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is there a mistake in the Quran inah
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which is Surah Number 96 verse1 15
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Allah
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[Music]
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says so recently uh a uh a well-known
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preacher made some statements that left
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people uh with the impression that uh
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there are mistakes in the Quran
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um and in particular in this Ayah so
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after a brief introduction um and some
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standard disclaimers uh I'd like to
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address the issue of whether the Quran
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contains mistakes and how we know and
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what a mistake means um and then to
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address the actual issue that the uh
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preacher uh apparently mentioned uh
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which is the a in question and why that
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isn't even really a good example of
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something that's uh questionable um or
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should even raise questions uh in the
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mind of a student of the Arabic
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language death to ad hominum come here
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my friends and listen clearly mention
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not the names of men for while I love
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some figures dearly motives lurk beyond
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our Ken and history so fraught with
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lying dare you then condemn the great
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because some egos had been vying will
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you gamble with your fate the truth of
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statements we determine in as much as
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they are true not through a preacher's
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angry sermon or a jast of who is whom so
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drop the names and quit the stories
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hell's too hot for talk that's cursed
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engage yourselves in brainy Glory love
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your shiks but truth comes
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first now for the purposes of uh
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transparency the speech uh was in Udu I
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do not know uru um now so what I'm going
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to address uh are not the words of the
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speaker himself but rather what people
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came away understanding and so uh the uh
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the the core points that people came
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away understanding um from the uh from
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this particular speech were that one the
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Quran contains grammatical errors two
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that the prophet Muhammad sallallahu
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alaihi wasallam was unaware of these
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errors uh three that this is proof that
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the Quran has been transmitted
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authentically and for that an example of
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this is in the Ayah
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because it is written with instead of
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written with a um now first of all one
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thing that we need to understand is that
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uh this issue is not an issue of grammar
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to begin with it's an issue of
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orthography or how the Quran is written
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uh as for grammatically uh the the the
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way that it's spelled doesn't actually
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make a difference now a critical point
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to understand here is that quranic
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orthography is sacred so the way that
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the Quran is written is part of uh the
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quranic miracle and is part of the
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quranic phenomenon and so it is not just
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the recitation of the Quran but also its
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writing and so one needs to ask does it
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make sense that the prophet Muhammad
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sallallahu alaihi wasallam would let an
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error albeit a written error uh slide in
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the Quran uh now one might be tempted to
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say well the Quran means a recitation
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uh and that is something that is uttered
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not written and the uh uh and
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furthermore um Scholars of the Arabic
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language will often say that uh will
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often say that what matters uh is what
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is pronounced not what is written and so
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uh couldn't the Arabic language be
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written in uh any other type of script
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uh and why does this even matter um and
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so the Quran while it is known as the
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Quran is also known in the Quran as alab
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right the book and so it also includes
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what what is written and as such the
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preservation of the Quran includes its
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writing as well and this preservation uh
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whether it is uh uh through the Divine
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promise or whether it is through human
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efforts includes uh the writing of the
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Quran and not merely um or not only its
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recitation and so just as humans are
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active in preserving the recitation of
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the Quran as as or as means through
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which Allah subhana wa tala preserves
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his final Revelation to the prophet
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Muhammad sallallahu alaihi wasallam and
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through him to mankind um just as it
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includes recitation it also includes the
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writing otherwise Allah subhanahu waala
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would not have so emphatically referred
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to it as alab in the Quran so it is both
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both a recitation a Quran and a book kab
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and so now believing that the prophet
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Muhammad sallallah wasallam would let an
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error go uh in the Quran would let it uh
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slip by um it's a it's a lack of it's a
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lack of faith in Allah subhana wa tala
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because it's Allah subhana waala who
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selected the prophet Muhammad sallallahu
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alaihi wasallam to deliver this message
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and Allah subhana tala called this book
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alab and if we are to believe this claim
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that the prophet Muhammad sallallahu
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alaihi wasallam allowed for or was
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unaware of an error that occurred in the
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orthography in the writing of the Quran
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than has it would mean that the prophet
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sallallahu alaihi wasallam did not
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fulfill his job as as a messenger and by
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extension it would mean that Allah
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subhanahu wa taala did not choose the
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right
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person and so none of this is something
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that we can accept now regarding the
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companions who wrote the
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Quran they are fallible uh as
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individuals but their Collective effort
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in preserving the Quran is not and here
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I'm going to invoke tahawi uh in his
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text where he mentions that we meaning
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the sunnis wipe over H now why would he
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mention a matter of jurist prudence a
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matter of f in a book on Creed because
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this isn't just a matter of f or jurist
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Prudence rather the reason why this
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statement is relevant to our identity as
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sunnis and to our hermeneutics and our
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as sunnis is because the number of
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sahabah that narrated that the uh that
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the prophet sallallahu alaihi wasallam
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wiped over his are according to IM Ahmed
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over 40 or the the number of hadiths are
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over 40 and uh According to some
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Scholars uh have reached uh uh 80 a
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Hadith and so uh and so the denying uh
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wiping over for is not a matter of
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saying that companions are fallible but
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rather it's saying that we don't accept
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the companions as a uh uh the uh the
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Companions and their and their Unity on
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a matter uh uh as proof uh of what uh
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the prophet Muhammad sallallahu alaihi
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wasallam was like or what he did or how
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he recited the Quran right by extension
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and so uh and so to to reject all of the
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sahab on mass would be uh uh would be to
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remove oneself at the very least from
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the uh from the folds of uh of being a
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Sunni from the folds of and so while the
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companions as individuals are fallible
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their Collective effort in preserving
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the Quran is not now if we accept this
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principle for a matter like wiping over
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k then aori we must accept it regarding
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the Integrity of the text of the Quran
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and we actually have proof that not
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everything that
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the wrote regarding uh uh when when or
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transcribed regarding the Quran or
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transcribed of the Quran was accepted
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and uh because there were those who
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rescinded Islam and even a Christian who
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said that uh uh that he had altered the
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text of the Quran and obviously that was
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not accepted uh there were T inserts
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where the uh sahabah on occasion would
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add words uh to a parchment on which
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they wrote the Quran explaining some of
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those uh uh some of the expressions or
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words in the Quran there was a
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collaborative effort when producing the
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codified uh canonical M um or or written
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qurans and these collaborative efforts
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showed that not everything written was
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accepted and similarly uh were the
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selection efforts of the of the sahaba
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upon compiling the Quran and finally the
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burning of parchments indicates that not
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everything that was written uh was
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accepted now here's an important
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principle the existence of a critical
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method that rejects
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weakness indicates that there is some
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method to what was accepted and not that
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everything merely written was uh was
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accepted as is and so the idea that a
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sahabi made a mistake in writing the
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Quran
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um given that uh any individual sahabi
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is fallible is something that one could
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entertain but the idea that the sahabah
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all agreed that this is how that this is
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the canonical mus and this is and this
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is the Quran as it represents the
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message of Allah subhana wa tala through
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the prophet Muhammad sallallahu alaihi
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wasallam to all of mankind that they
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would all accept this error and let it
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slide um is uh borders on Preposterous
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and in a similar way um without drawing
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too many parallels weak hadiths prove
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the soundness of sound hadiths because
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they prove uh that criteria exist for
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which certain statements um uh uh uh are
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rejected does the Quran contain mistakes
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now as Believers obviously we know the
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answer to uh to this and so uh this
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video is not going to entertain uh uh
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our beliefs but rather my goal isn't to
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teach you but to convince you and so uh
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so what is a mistake a mistake is
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something that's wrong but how do you
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determine uh whether a uh uh uh whether
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a proposition is wrong anything that can
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be true or false how do you determine
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whether it's right or wrong there are
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basically I mean if we return to uh
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classical Islamic epistemology there are
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three ways uh one of them is through
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logic and language isn't subject to
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logic so when we're talking about
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mistakes in the Quran we're talking
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specifically about uh language mistakes
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so uh so logic doesn't apply here
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because the uh the rules of language
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aren't determined by Logic but how
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native speakers speak um and and so and
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so it's not uh determined by Logic or by
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repeated empirical evidence that would
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be something like water boils at 100
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degrees uh Centigrade at uh uh sea level
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um for example that that would be
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something that can be determined by uh
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repeated empirical evidence but rather
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uh uh L language is an appeal to
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Authority right it's similar to for
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example if I ask you well why is the
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speed limit here uh 100 kilometers per
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hour and you tell me because the mayor
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of uh or the city council of Vancouver
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voted that in or something like that
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right and so uh and in a in a similar
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way uh if I were to ask you why is wine
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Haram you would tell me because Allah
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subhana prohibits it in the Quran right
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and so that's an appeal to Authority and
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so this is not a logical fallacy uh uh
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uh sense of appeal to Authority but
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rather uh certain disciplines or certain
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facts are only known uh uh through their
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authorities and language is one of them
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right and so we know how to speak
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English uh uh uh uh by examining the
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speech and writing of native English
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speakers um uh we also know it through
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English authorities uh in that they
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codify books of grammar uh style and
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usage
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um uh and so in a similar way the way
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that we know Arabic is uh that the rules
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of Arabic uh were reverse engineered
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from uh the authoritative references of
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the Arabic language and the
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authoritative references of the Arabic
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language are the Quran with with its
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various and uh and
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uh a collection of authoritative era
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literature which span dialects and it
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was approximately from 150 before Hijra
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to 150 after Hijra there are exceptions
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and differences of opinion and what have
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you uh but what matters is that there
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was basically an era uh uh there is an
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era that is known
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as or the uh or the authoritative era in
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which the uh uh in which eloquent Arabs
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always spoke uh classical Arabic and
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it's from their speech um from their
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poetry from their uh uh from
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conversations that Scholars
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uh had such as with uh uh with bins uh
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for example it's from all these uh
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collected
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sources that uh the rules of the Arabic
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language whether they're related to uh
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grammar morphology usage uh definitions
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um uh that these uh or or poetry uh Pro
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in particular um it's it's from their
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literature it's from their utterances um
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it's from their speeches and from their
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poetry that the rules of Arabic were
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reverse engineered and so
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basically essentially um splits or the
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idea of an authoritative era splits the
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Arabic language into descriptive and
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prescriptive eras and so the uh the
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author uh the authoritative era is where
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Scholars look at the Arabic language as
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Scholars of Arabic look at the Arabic
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language uh in a descriptive manner
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where they are trying to describe um and
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reverse engineer how they spoke um uh
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now and uh whereas
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after is basically a prescriptive era of
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Arabic where uh the rules that were
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derived from the descriptive era those
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derived rules from the authoritative era
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are how we judge Arabic after it I.E in
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the prescriptive era and so saying that
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the Quran uh uh contains mistakes is uh
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essentially an anachronistic fallacy
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which is a fancy way of saying that
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you're applying something um you're
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applying something uh to a time or in a
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or you're placing a value or a principle
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at its wrong point in
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history and so one cannot take the
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principles uh of the Arabic language
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that were derived from the Quran and
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other authoritative era literature and
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then apply them back in history uh to uh
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to say that there were mistakes because
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there the standards that were uh
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simplified and collected from the
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authoritative era literature did not
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exist before then and there's more to it
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and we'll talk about it in the next
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slide
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inshallah now I can hear your screams of
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Terror already is falsifiability a joke
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to you isn't this just a taty you know
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there's a uh a joke about rabinal logic
00:16:30
that someone asks a rabbi why is it
00:16:35
that toast always falls butter side down
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and the rabbi's response was because you
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consistently butter the wrong side of
00:16:45
the toast and so are we essentially
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saying here that the Quran uh does not
00:16:51
contain mistakes because it can't
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contain Mistakes by definition um and so
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how useful really is the state
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uh so we need to modify the question a
00:17:02
bit um should the Quran be used as a
00:17:07
source of the Arabic language um and uh
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to say that it shouldn't would be a case
00:17:13
of it being rejected as a linguistic
00:17:16
Masterpiece which didn't happen in the
00:17:18
past at the at the time of Revelation uh
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nor uh is it happening in the present
00:17:22
and u a particular author that I like
00:17:25
he's a Lebanese Christian uh scholar of
00:17:28
Arabic em y modern author uh has uh
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really good books and U he'll quote the
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Quran
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uh extensively in his books and the idea
00:17:41
is the following the fact that uh for
00:17:43
for example uh Gerard Manley Hopkins was
00:17:45
a Jesuit uh uh uh priest and uh some of
00:17:49
his poetry contains explicit sh Akbar uh
00:17:52
doesn't prevent me from recognizing that
00:17:55
his uh that his poems are uh are
00:17:59
magnificent compositions in the English
00:18:01
language and so uh the idea of the Quran
00:18:04
uh or any other piece of literature as a
00:18:08
reference before uh before uh the
00:18:12
codification of the language the only
00:18:14
real requirement is that it be seen as a
00:18:17
masterful example of the language and
00:18:21
here we need to understand uh a
00:18:23
fundamental uh uh thing about all great
00:18:26
literature uh poor literature breaks
00:18:29
rules great literature makes rules and
00:18:33
so the idea that uh for example people
00:18:36
uh were puzzled or paused um for
00:18:39
reflection at certain aat isn't a uh uh
00:18:43
isn't a isn't evidence of uh mistakes in
00:18:47
the Quran or in the but rather examples
00:18:51
of how uh vast the language was before
00:18:54
its codification and but if you study
00:18:57
its codification enough you find the
00:18:59
explanations for why uh certain things
00:19:02
appear uh to go against the rules that
00:19:05
we know um and so uh you you'll find uh
00:19:08
for example that the scholars of Arabic
00:19:11
uh will uh when discussing authoritative
00:19:14
era
00:19:15
peculiarities uh will not often say that
00:19:19
the languages are weak or or or ugly
00:19:22
which they do in certain cases but uh
00:19:24
they'll often attribute um uh uh they'll
00:19:27
attribute uh differences to uh various
00:19:30
dialects of Arabic um and uh also to the
00:19:34
concept of a or a poetic license uh and
00:19:37
so poets are allowed uh certain uh
00:19:41
departures from the normal uh rules of
00:19:44
Arabic um uh there is uh and and
00:19:47
furthermore if you think that okay
00:19:48
that's great but how does that help us
00:19:50
with the Quran well the Quran uh isn't
00:19:54
poetry but the Quran is also not Pros
00:19:58
the Quran is the Quran and in certain
00:20:01
aat um uh you will find uh things that
00:20:05
uh you will find uh uh certain uh
00:20:07
phrases in the Quran uh and certain
00:20:10
Expressions that you would not normally
00:20:12
find in Pros uh and which you would
00:20:15
normally find in poetry only and so
00:20:19
understanding uh these and these
00:20:21
exceptions related to poetry does help
00:20:24
one understand the Quran as well um and
00:20:28
uh and similarly uh there's this whole
00:20:30
concept of
00:20:32
versus where the idea is that uh there
00:20:36
certain things uh are limited to how
00:20:39
they were heard uh uh uh from the Arabs
00:20:43
and cannot uh
00:20:46
be and cannot be extended into uh uh
00:20:51
into post codified Arabic simply because
00:20:55
uh their uh exception uh there seen as
00:20:59
uh as outliers or exceptions um uh that
00:21:02
were acceptable at that era but for
00:21:05
which no real rule exists in uh in
00:21:09
Arabic after it was codified and so
00:21:11
these kind of concepts are are are known
00:21:13
as being
00:21:15
versus where you can uh for example uh
00:21:19
apply in s in morphology you can apply
00:21:22
uh an uh a form to a verb even if the
00:21:26
Arabs uh uh at the classical uh uh uh
00:21:29
during the the authoritative era did not
00:21:30
do so so um uh so you're allow so that's
00:21:34
a that's that would be an example of
00:21:36
aasi thing where uh anyone can extend or
00:21:39
apply uh such a rule certain things in
00:21:42
the Quran as well as in the in
00:21:45
the um and in others uh are explained as
00:21:51
being in works of t uh or in uh The
00:21:55
Works of the uh or commentaries on the
00:21:59
and other works of of authoritative era
00:22:02
literature such as um and so uh and then
00:22:07
you have this idea of
00:22:09
versus what is a stronger argument
00:22:12
versus what is a weaker argument and
00:22:14
here uh this is uh this is an
00:22:16
interesting point because and this gets
00:22:18
us back to uh intellectual honesty and
00:22:21
academic honesty
00:22:23
the uh principles of how you determine
00:22:27
what is a strong position in language
00:22:31
has to be determined in a way that is
00:22:34
defensible and alhamdulillah the imams
00:22:36
of the Arabic language did so and so you
00:22:39
don't end up with these uh uh uh
00:22:42
principles of the Arabic language uh
00:22:44
that for example say well we uh we want
00:22:46
to make sure that uh that every Ayah and
00:22:49
every Hadith is uh correct
00:22:51
linguistically or is uh the most
00:22:53
authentic um uh in the most authentic
00:22:56
dialect linguistically they don't set
00:22:58
that out as a principle that would leave
00:23:00
us open to attack and the idea here is
00:23:02
not to prove to you that the Quran
00:23:04
doesn't have mistakes um uh through
00:23:07
faith because you already know that but
00:23:09
rather to establish it from first
00:23:10
principles and so we are not going to
00:23:12
include the idea that you know the Quran
00:23:15
or the Hadith uh may not contain
00:23:17
mistakes in them as a principle of uh of
00:23:21
our uh uh Arabic language hermeneutics
00:23:25
rather we are going to conclude it from
00:23:28
Fair hermeneutics but those hermeneutics
00:23:31
do have uh consequences and and and
00:23:34
we'll talk about them inshallah um no
00:23:37
and so uh now the uh
00:23:40
peculiarities uh of a language are
00:23:42
evidence of a thriving language that's
00:23:44
connected to its past and and continuing
00:23:46
into its future you find this in Arabic
00:23:49
in classical Arabic and you find this in
00:23:51
English and so these uh why is English
00:23:54
so weird why is ancient Arabic uh so
00:23:58
diverse and so uh and uh have so many uh
00:24:01
exceptions and things that make uh that
00:24:03
puzzle us because it is a thriving
00:24:06
language that's connected to a rich past
00:24:09
right um and so uh s but on on the other
00:24:13
hand sanitization and normalization um
00:24:16
are actually the uh the signs of a uh
00:24:19
revived and contrived uh uh revived or
00:24:22
contrived language revived like Hebrew
00:24:25
um and uh uh contrived like Esperanto so
00:24:28
you don't find peculiarities in those
00:24:31
language you find them very sanitized
00:24:33
very normalized uh and that's evidence
00:24:35
of them not being part of a living
00:24:37
tradition so if you like English if you
00:24:39
like Arabic get used to it it's
00:24:42
complicated but why does the Quran and
00:24:45
other authoritative era literature
00:24:47
sometimes conflict with what we know
00:24:49
well the simple answer and the
00:24:51
straightforward answer is that you don't
00:24:53
know enough and to quote fellow Canadian
00:24:56
Jordan Peterson read more
00:24:59
and so in terms of L and if you gain
00:25:02
anything from this video uh may it be
00:25:05
that uh you understand what luga means
00:25:07
this is often translated as language and
00:25:09
in this context in the context of the
00:25:11
disciplines of the Arabic language L
00:25:15
doesn't mean language but rather it is
00:25:17
close to a combination of uh definitions
00:25:21
uh so uh so dictionaries as well as um
00:25:25
as well as usage uh rules of usage and
00:25:27
so when they say that something is L uh
00:25:31
often times uh specifically in the in
00:25:33
the discipline of Arabic it means it's
00:25:35
related to the definition of the word so
00:25:37
it's at the lexical level of the word
00:25:39
whereas nah is at the syntactic level uh
00:25:42
sorry is at the lexical level of the
00:25:44
language whereas is the syntactic level
00:25:47
of the language uh so in terms of L if
00:25:50
if the Quran seems to conflict with the
00:25:52
rules we know in terms
00:25:55
of uh it's because uh you don't
00:25:58
enough about those topics and if it's in
00:26:00
terms of R I don't know because I don't
00:26:02
know enough about that topic but in this
00:26:04
particular case it's a nonissue as we'll
00:26:05
see um uh why is the Quran and why is uh
00:26:09
uh other uh authoritative era literature
00:26:12
non non-standard at times because it's
00:26:15
great uh if you look at the authors of
00:26:17
the MU uh uh authors like Al uh
00:26:21
Shakespeare James Joyce Hopkins all of
00:26:24
them all of them made rules right
00:26:28
all of them contributed I mean mutab is
00:26:32
post uh authoritative era uh but he did
00:26:35
contribute uh things div verse that that
00:26:38
did not exist previously and so all so
00:26:42
weak literature breaks rules great
00:26:45
literature makes rules and so being
00:26:48
nonstandard uh is uh is an artifact of
00:26:52
both great and poor literature and the
00:26:56
difference is in the entirety of the
00:26:59
work um or the nature of those uh uh of
00:27:02
those deviations uh from what is
00:27:05
considered standard uh now all human
00:27:07
efforts including scholarly efforts are
00:27:09
limited and so when we uh go to
00:27:12
understand when when Scholars set out to
00:27:14
uh to set up the rules of the Arabic
00:27:16
language they were reverse engineering
00:27:20
the masterpieces of uh of the Arabic
00:27:22
language and while they may have seen
00:27:25
some inconsistencies and even at times
00:27:27
marked some of them as weak and other
00:27:29
than the Quran um uh uh and or weaker
00:27:34
than a stronger opinion but still strong
00:27:37
um in the Quran as we'll see in the uh
00:27:39
in the upcoming quote by IAM um they uh
00:27:43
uh they nonetheless realized that this
00:27:47
is according to human standards that
00:27:50
they have set up or or or or the the the
00:27:53
the the discipline of uh of n of of
00:27:57
Arabic grammar or the discipline of
00:27:59
morphology or the discipline of it's a
00:28:02
uh it's a
00:28:03
human uh effort to reverse engineer uh
00:28:07
what has been received and there are
00:28:10
certain things that cannot be explained
00:28:13
because there are there isn't enough
00:28:15
data on them to reverse engineer a rule
00:28:17
for them and so they're
00:28:18
considered or uh they may be
00:28:21
considered less uh uh less uh preferred
00:28:25
or less weighty in terms of evidence uh
00:28:28
but uh the simple fact is that's based
00:28:31
on our model and our understanding of
00:28:34
how the Arabic language uh should work
00:28:37
whereas they spoke it natively right and
00:28:40
and that's the key difference um and so
00:28:42
there there needs to be uh a a a certain
00:28:44
element of humility there and so the in
00:28:47
summary the pillars of intellectual
00:28:48
honesty are two one of them is that uh
00:28:52
we do not begin uh our uh uh we we do
00:28:56
not contain in our uh in our IIA uh
00:28:59
predetermined outcomes right for example
00:29:01
that the Quran must always be in the
00:29:03
best dialect of Arabic why don't we do
00:29:05
that um well it leaves us wide open uh
00:29:07
for attack it it isn't actually even
00:29:10
possible because there are uh the Quran
00:29:13
uses uh for uh uh in in different aat
00:29:18
sometimes different dialects will be
00:29:19
used uh and uh similarly uh in different
00:29:23
uh uh in in
00:29:25
various or or or recitation
00:29:28
of the same Ayah you will sometimes find
00:29:31
uh different uh grammatical rules being
00:29:35
applied in the uh in across various
00:29:37
recitations and so to DET to say that
00:29:40
one of them is uh or or to say that the
00:29:43
Quran is always in the best dialect uh
00:29:46
wouldn't even be possible because the
00:29:49
Quran uses multiple dialects sometimes
00:29:52
in different places and sometimes
00:29:53
simultaneously or or different dialects
00:29:55
or rules of grammar sometimes
00:29:58
simultaneously and sometimes in uh uh uh
00:30:01
in different um uh uh uh in different or
00:30:05
different recitations of the same a and
00:30:07
we'll see an example of that um and so
00:30:09
it isn't really even possible uh to uh
00:30:13
to have a predetermined principle that
00:30:15
oh uh uh whatever we say we must always
00:30:17
come to the conclusion that the Quran is
00:30:19
in the best dialect of Arabic that
00:30:20
doesn't even make sense and and
00:30:22
furthermore um this stifles further
00:30:25
exploration so obviously I as a as a
00:30:28
Believer I believe that the Quran is
00:30:30
always best but human Endeavors in
00:30:34
understanding what's best are limited we
00:30:36
can set them out and say look where our
00:30:40
uh where uh our model of best doesn't
00:30:43
always match the Quran then as humans we
00:30:46
say this is the limit of our
00:30:47
understanding but obviously the Quran
00:30:49
surpasses all human understanding and
00:30:51
you and this is the second principle of
00:30:53
intellectual honesty uh or academic
00:30:55
honesty and and that's a recognition and
00:30:57
that all Endeavors are flawed and are
00:30:59
limited
00:31:01
now and so regarding this Ayah
00:31:06
um mentions in his in his commentary on
00:31:10
on his own
00:31:12
text um he mentions that in this Ayah
00:31:15
there are
00:31:16
two um one can
00:31:26
say
00:31:28
or
00:31:30
and pardon me and both read it with and
00:31:35
now an interesting point about the of
00:31:37
Abu is that it is the easiest it's often
00:31:41
the easiest on garans and uh in mentions
00:31:46
that it is the it
00:31:47
is that the of of uh however that's a
00:31:53
more of a representation of how Arabic
00:31:56
was codified
00:31:58
uh rather than a of one over another uh
00:32:02
it's it's rather that the of uh is very
00:32:06
much in line with how Arabic was
00:32:08
codified and so it's easier on Garian so
00:32:11
uh here in this uh Ayah uh you it can be
00:32:14
either recited with
00:32:17
of according
00:32:19
to um and that would be according to the
00:32:22
rule ofel in Arabic grammar um or uh it
00:32:26
can be recited as the majority
00:32:29
did as an as an exception uh now
00:32:35
uhem uh gives preference according to
00:32:38
his rules of Arabic um uh to the
00:32:41
recitation uh with a d with because if
00:32:45
you think about it in terms of operator
00:32:47
Theory and uh the uh
00:32:50
the of Arabic grammar and in terms of uh
00:32:54
set theory uh it's actually much simp
00:32:57
simp to do here to
00:33:01
say um it's it's easier according to the
00:33:06
the framework of uh of the rules of n of
00:33:10
classical Arabic according to the late
00:33:12
Arab school and so uh saying is is uh is
00:33:16
a is simpler and more direct according
00:33:19
to uh uh according to the rules that
00:33:21
they set out now watch the statement uh
00:33:24
by I Hisham or or listen to the
00:33:26
statement by IB Hisham and what he says
00:33:29
and he says uh regarding this that that
00:33:32
is with with a he
00:33:36
says and uh it can be uh it can be uh
00:33:40
explained in one of two
00:33:50
ways and he says the the first way of
00:33:53
explaining why it's IM is that the uh uh
00:33:56
is that that is an exception is an from
00:34:01
from grammatically and that the uh and
00:34:05
that the recitation of the
00:34:08
majority uh uh applies the weaker
00:34:13
position uh now he does say that this is
00:34:16
that it's a that it's solid Arabic but
00:34:18
that the position of IM is stronger than
00:34:21
it and so he says that the so one way of
00:34:24
explaining it is that that IM is an
00:34:28
is an exception from in the a um and or
00:34:32
that's the that's the the syntactic
00:34:33
reason for it being and that the
00:34:37
recitation of the majority meaning those
00:34:39
other than and um that the recitation of
00:34:42
the majority is according to a weaker uh
00:34:46
position uh and then what he says
00:34:53
is and he and then he says something
00:34:55
that's that's of utter importance he
00:34:57
says because the reference or the source
00:35:01
for for recitation returns
00:35:04
to returns to what has been narrated
00:35:08
back from the prophet Muhammad
00:35:09
sallallahu alaihi wasallam not according
00:35:12
to not according to opinion not
00:35:16
according toad to personal reasoning and
00:35:19
so although uh uh
00:35:22
uham was an IM of the Arabic language he
00:35:26
nonetheless recognized
00:35:28
that this is his opinion this is his
00:35:31
analysis and uh and that the Quran is
00:35:35
not quranic recitation isn't based on
00:35:38
his analysis and his understanding but
00:35:40
rather how the prophet Muhammad
00:35:41
sallallah alaihi wasallam recited the
00:35:43
Ayah and uh and how it was related from
00:35:46
him that he recited it through various
00:35:49
different people uh in different
00:35:54
manners as for the particular quote of
00:35:57
unquote error uh that was mentioned um
00:36:00
it's really a question of uh a lack of
00:36:03
knowledge um so there's an orthographic
00:36:06
principle uh in the Quran and that is
00:36:09
that you write a word as if you're
00:36:10
stopping at it uh where there is a
00:36:12
difference and now IAM and I Malik are
00:36:16
both imams of the late Arabic school and
00:36:19
these are not um strange or or or
00:36:23
eclectic references that I'm quoting uh
00:36:25
the first quote here is from Iam's
00:36:28
and the second is from Malik's on Arabic
00:36:32
on the Arabic language and
00:36:35
soam says
00:36:45
in and he says so the uh that uh when
00:36:49
you stop uh when you stop uh uh at the
00:36:53
likes ofan so interestingly here you
00:36:56
have t
00:36:58
that's in a and we'll talk about that a
00:37:00
bit more later inah so so you stop at
00:37:03
likes
00:37:04
ofan and the likes
00:37:06
of this exact uh example that was uh
00:37:10
that was given
00:37:12
and when you pronounce them when you
00:37:14
stop you say them with an so when you
00:37:17
stop atan you say according to this uh
00:37:21
according to this text when you stop at
00:37:24
you
00:37:25
say so again it's written according to
00:37:29
the way that you pronounce it when you
00:37:30
stop not when you continue so this is a
00:37:33
noon um uh when
00:37:38
continuing but when stopping it becomes
00:37:40
an so this kind of uh noon that that is
00:37:44
attached to verbs which is the
00:37:47
noon um is a noon only when continuing
00:37:53
it is like tan exactly
00:37:57
or a double at the end of a word at the
00:38:01
end of of an ism exactly in the sense
00:38:04
that it is pronounced an Al if upon uh
00:38:07
stopping and a noon upon continuing
00:38:10
andam says that this is also the way
00:38:13
they're written now ibam in this clip
00:38:15
doesn't actually give this uh give the
00:38:18
criteria for when it's written with uh
00:38:21
with an Al if um uh uh but uh but but
00:38:25
Malik does in his in his he
00:38:31
says so and and swap out or
00:38:34
replace
00:38:37
the
00:38:39
um if it comes after a and so we see
00:38:43
that in the a this here has a on it
00:38:48
the comes after a letter that has a f on
00:38:53
it and so therefore it is replaced with
00:38:56
an
00:39:01
so uh when you stop at it you uh you
00:39:04
replace
00:39:06
the if it comes after a with
00:39:13
an as you would say in the case of stop
00:39:17
emphatically
00:39:18
with when you stop at it you
00:39:23
say so
00:39:25
the is pronounced as an when stopping
00:39:28
and is written as an Al if according
00:39:31
toam and Malik and that's the position
00:39:35
of the late Arab School however
00:39:37
modernists and uh some of the scholars
00:39:39
of the uh early kfin School uh held that
00:39:44
the is written as an explicit noon so if
00:39:47
you see that that's not wrong either
00:39:49
okay but where's the proof that the uh
00:39:53
that the uh the that
00:39:55
Theif becomes an upon stopping so uh
00:40:00
it's from the poem of alha In Praise of
00:40:02
the Prophet Muhammad sallallahu alaihi
00:40:04
wasallam Asha was one of the he was one
00:40:07
of the authors of the hanging ODS and so
00:40:10
he was a uh he was a revered poet of the
00:40:14
Arabic language and in this poem in
00:40:15
Praise of the Prophet Muhammad
00:40:16
sallallahu alaihi wasallam he says
00:40:18
something that uh Scholars of Arabic use
00:40:21
uh as proof that the becomes an Al upon
00:40:25
stopping now Arabic poetry uh May uh uh
00:40:29
break a lot of rules but a hallowed rule
00:40:32
that it does not break uh is the rule of
00:40:35
the its consistent monor rhyme so if you
00:40:38
notice all the verses in this poem and
00:40:40
this is just a you know a small
00:40:42
selection from it um uh or a couple
00:40:44
small selections from it uh what you
00:40:46
notice in all the verses of this poem
00:40:49
and of every Arabic poem is that they
00:40:51
all end in the same rhyming letter or
00:40:54
rhyming uh letter combination and so
00:40:57
here they all end
00:40:59
in right um and so you
00:41:04
see and so they they all end in this D
00:41:08
and so at the end of this verse what
00:41:10
does uh at the end of the the very last
00:41:12
verse that's mentioned here what does
00:41:15
say he
00:41:19
[Music]
00:41:20
says and so he says do not worship uh do
00:41:23
not worship singular so he's talking to
00:41:26
one person uh do not worship idols uh uh
00:41:30
uh but rather worship Allah and what he
00:41:32
says is now is a um and so therefore the
00:41:39
it's an imperative verb and so therefore
00:41:41
the default is that it should end in a
00:41:44
it doesn't end in a it ends in an why
00:41:46
does it end in an because there's
00:41:50
a here in other words but upon stopping
00:41:54
it becomes this de demon demonstrates
00:41:58
unequivocally that
00:41:59
the is pronounced as an upon stopping
00:42:04
because to pronounce it as tan to
00:42:07
pronounce it as a noon would break the
00:42:10
rhyme so does this mean that tan affects
00:42:13
verbs well upon careful examination uh
00:42:17
there are 10 types of ten and only four
00:42:19
of them are specific to ASAT or nouns if
00:42:23
uh we should choose to translate ASAT
00:42:25
that way um and so you know one
00:42:27
definition of tan is uh is that it is a
00:42:31
noon uh that is attached to the end of a
00:42:34
word in terms of pronunciation but not
00:42:36
written and that
00:42:39
it's um and that it's uh not for and so
00:42:42
that would exclude this as being tan uh
00:42:45
another definition would be to put ISM
00:42:49
as a part of the definition of tan to
00:42:52
put it the fact that is a noun or an
00:42:55
adjective or all the things that an ism
00:42:58
entails as part of the definition of tan
00:43:02
um and that way we could account foran
00:43:04
as well because Ean is is a um and by
00:43:09
merely saying that uh uh by merely
00:43:13
excluding we don't make any allowance
00:43:15
foran soan in the Quran is written with
00:43:18
tan and uh some and there's a long
00:43:21
discussion on whether it should be
00:43:23
written with tan and an or whether it
00:43:26
should be written with a
00:43:28
um and in the end the uh the Academy of
00:43:32
the of the Arabic
00:43:35
language came to the conclusion thatan
00:43:38
should be written with a in the case
00:43:41
that it does to a verb uh that it puts a
00:43:45
verb into the accusative uh or sorry uh
00:43:48
uh uh pardon me into the subjunctive uh
00:43:50
so if Ean uh if Ean acts upon a present
00:43:54
tense verb and puts it into the
00:43:56
subjunctive then in that case uh you
00:43:58
write it out with a noon according to
00:44:01
the recommendation
00:44:03
of otherwise you uh write it with tan
00:44:08
and in the Quran there is no case ofan
00:44:12
that does to a verb
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