Grammatical errors in the Quran (true or false)

(part 1 – chapter 2, the cow)?

Since a long, long, long time ago, when I read the Quran, I felt strange that I could find errors
in it. Despite that, I continued my reading, having in mind that I will receive my rewards for it,
as the hadith said, one alphabet = ten rewards:
ِ ِ َ‫حرف و‬ ِ ِ ْ ِ ُ‫اﳊسنة‬ ِ ِ ِ ‫من قـَرأَ حرًفا ِمن‬
‫حرف‬
ٌ ْ َ ٌ‫وﻻم‬
َ َ ‫حرف‬ ٌ َ ‫لكن‬
ٌ ْ َ ‫ألف‬ ُ َُ َ‫أمثاﳍا ﻻ‬
ْ َ ٌ ْ َ ‫أقول اﱂ‬ َ َ َْ ‫بعشر‬ َ َ َ ‫كتاب ا ﱠ فَ َـلهُ ِِبه‬
َ َ َ َْ ‫حسنةٌ َو‬ َ ْ َْ َ ْ َ
.‫حرف‬
ٌ َْ ‫وميم‬ ِ
ٌ َ
Whoever recites a letter from Allah's Book, then he receives the reward from it and the
reward of ten the like of it. I do not say that Alif Lam Mim is a letter, but Alif is a letter, Lam is
a letter and Mim is a letter. (Sunan Tirmithi: vol. 5, hadith 2910; Musnad Bazzar: vol. 7, hadith 2761;
Mu’jam Awsat: vol. 1, hadith 314; Mu’jam Kabir: vol. 18, hadith 141; Ibn Abu Shayba: vol. 6, hadith 29933)

Finally, my account has smashed with all these rewards. I thought that there could be no
mistake because it is (the Quran) the words of God, as Muslims tend to believe. I continued
my reading and I closed my eyes on these mistakes.
As time passed by, I found more and more errors and mistakes: grammatical errors (verbs,
personal pronouns, possessive pronouns, adverbs, preposition etc.); errors in the placement
of words; scientific errors; contradictions and inconsistencies. Rather, I closed my eyes
again and continue reading. I believed that God may have his own grammatical rules that
are a bit different from the classical Arabic grammatical ones compiled by human being. The
following point fascinated me right from the beginning:
1. The classification of the chapter (Chapters): I have been asking myself: Why did God
reveal the Quran in an order that we call chronological and then Muhammad or his
companions arranged it in a different order (the actual order)?

1
 Number Actual 48 27 99 65
according to number 49 28 100 98
chronological in the 50 17 101 59
order Quran 51 10 102 24
1 96 52 11 103 22
2 68 53 12 104 63
3 73 54 15 105 58
4 74 55 6 106 49
5 1 56 37 107 66
6 111 57 31 108 64
7 81 58 34 109 61
8 87 59 39 110 62
9 92 60 40 111 48
10 89 61 41 112 5
11 93 62 42 113 9
12 94 63 43 114 110
13 103 64 44
14 100 65 45
15 108 66 46
16 102 67 51
17 107 68 88
18 109 69 18
19 105 70 16
20 113 71 71
21 114 72 14
22 112 73 21
23 53 74 23
24 80 75 32
25 97 76 52
26 91 77 67
27 85 78 69
28 95 79 70
29 106 80 78
30 101 81 79
31 75 82 82
32 104 83 84
33 77 84 30
34 50 85 29
35 90 86 83
36 86 87 2
37 54 88 8
38 38 89 3
39 7 90 33
40 72 91 60
41 36 92 4
42 25 93 99
43 35 94 57
44 19 95 47
45 20 96 13
46 56 97 55
47 26 98 76

2
Where can I get this chronological order (the order of God)? It is in the Quran itself. When
we open a Quran, (an Indian version and many others also), in the beginning of each
chapter, we find the following:

In these two images, on the right we have the actual number of chapter in the Quran. On the
left, we have the chapter number in chronological order. In this case, 1 and 2 are the actual
number and 5 and 87 are the chronological numbers, that is the order in which the Quran
was supposed to be revealed by God. I have always been asking the question: Did
Muhammad receive order to change it? If not, had the companions been ordered to do it?
Who had the right to manipulate the Quran as he wished, being given that Muslims say that
they are the sacred words of God? Do you know a country that is using the Quran in
chronological order, the true order of revelation? Do we have a proof somewhere?
2. Who was responsible for naming the chapters, God being the only and sole
revelator? Was it Muhammad or were it the companions or these naming came later?
3. In the Quran, we have chapters bearing two or more names according to hadiths or
ِ
tafsirs, for example ‫الفاﲢة‬
َ َْ :
ِ
‫الفاﲢة‬
(a) Chapter 1: َ َ ْ (the opening) (S. Abu Dawud: book 8, hadith 1491; J. Tirmithi: vol. 6, hadith
3478; S. Ibn Majah: vol. 5, hadith 3855).
ِ
ِ َِ ْ ُ‫فاﲢة‬
‫الكتاب‬
Or َ َ (the opening of the book) (S. Muslim: book 4, hadith 1760; S. Abu Dawud: book 2,
hadith 819, 797, book 3, hadith 776, book 5, hadith 1292, book 28, hadiths 3851, 3892; J. Tirmithi: vol. 1,
hadiths 246, 247, 312, 481; S. Nasai: vol. 2, hadith 913, vol. 3, hadith 2966).
ِ َِ ْ
Or ‫الكتاب‬ ‫( ُﱡام‬the mother of the book) (S, Abu Dawud: book 8, hadith 1452; book 8, hadith 3891).
Or ‫ام‬
‫القرآن ُﱡ‬
ْ ُ ْ (the mother of the Quran) (S. Al Bukhari: vol. 1, hadith 739, vol. 6, hadith 227; S, Muslim:
book 4, hadith 779, book 26, hadith 5459; S. Abu Dawud: book 8, hadith 1452; J. Tirmidhi: book 45, hadith
3115, book 47, hadiths 3415, 3416; S. Nasai: vol. 2, hadith 915).
ِ َ ْ ‫بع‬
‫المثاﱐ‬ ‫ﱠ‬
Or
َ ُ ْ‫( الس‬the seven oft-repeated verses) (S. Al Bukhari: vol. 6, hadiths 1, 226, 227, 528; S.
Abu Dawud: book 8, hadiths 1452, 1453; J Tirmidhi: book 45, hadith 3115, book 47, hadith 3415, 3416; S.
Nasai: vol. 2, hadiths 914, 915; S. Ibn Majah: vol. 5, hadith 3785).

Or ‫اﳊمد‬
ُ َْْ (praise be to God) (S. Al Bukhari: vol. 6, hadiths 1, 226, 528; S Abu Dawud: book 8,
hadiths 1452, 1453; J. Tirmidhi: book 47, hadith 3415; S. Nasai: vol. 2, hadith 914; S. Ibn Majah: vol. 5,
hadith 3785).
ِ
Or ‫العظيم‬ ‫القرآن‬
ْ َْ
ُ ُ ْ ُ ْ (the great Quran) (S. Al Bukhari: vol. 6, hadiths 1, 226, 227, 528; S. Abu Dawud: book
8, hadith 1453; J. Tirmidhi: vol. 5, hadith 2875; S. Nasai: vol. 2, hadith 914; S. Ibn Majah: vol. 5, hadith
3785).

‫ الصﻼة‬or ِ
‫افية‬ ِ
Or َُ َ ‫ الْ َو‬or ‫الكافية‬
َ َ ْ . (the prayer or the abundant or the sufficient). There are those
who say that this chapter has approximately 20 different names.
4. Chapter 2: ‫ـقرة‬ ِ ‫القر‬
ُ َ َ‫ الْب‬or ‫آن‬
َ ْ ‫فسطاط‬
ُْ ُ َ ْ َ (the cow or the tent of the Quran).
5. َ ِ َ ْ orُ ‫العقود‬
Chapter 5: ُ‫المائدة‬ َ ٍ ْ ُ ْ ‫ ا‬or ‫العذاب‬
ْ ُ ُ ْ or ُ‫لمنقذة‬ َ ِّ َ ُ ْ or ُ‫المباهرة‬
ُ َ َ ْ or ُ‫المشققة‬
ِ
َ َ َ ْ (the served table or
the contract or the salvation or the punishment or the ripped open or the
magnificent).

3
 6. Chapter 9: ُ‫ـوبة‬
َْ ‫التﱠ‬ or ‫َبرآءة‬ or ِ
‫الفاضحة‬
َ َْ or ُِ ِ َْ
‫اﳊافرة‬ (the immunity or the innocent or the
exposure or the original).
7. Chapter 16: ‫النحل‬
ُ ْ ّ or ‫ﱠعم‬
ُ َ ‫النـ‬, (the bee or “yes”) because God replies by “yes” several
times.
ِ ِ ِ ‫ِاسر‬
8. Chapter 17: ‫اﻻسراء‬
ْ or ‫ائيل‬
َ ْ ْ َ ‫( بَـنُو‬the night journey or the children of israël).
ِ
9. Chapter 40: ‫الغافر‬ ِ ُ ْ ‫( ﱡ‬the forgiver or the believer or the power).
ُ َ ْ or ‫المؤمن‬
ُ ْ ُ ْ or ‫الطول‬
10. Chapter 41: ‫فصلت‬ ِ
ُ َ ّ َ or ‫( حم‬explained in details or ha min).
11. Chapter 42: ‫الشوري‬
َْ ‫ ﱡ‬or ‫( حم عسق‬the counsel or ha min ‘ain sin qaf).
ِ
َ ََ or ُ‫الش ِريْ َـعة‬
12. Chapter 45: ُ‫اﳉاثية‬ ‫( ﱠ‬the kneeling or the law).
13. Chapter 47: ‫ﳏمد‬ ُ َِ ْ (Muhammad or the killing).
ٌ ‫ َُ ﱠ‬or ‫القتال‬
ٌ َ ِْ (the eternity or the man).
ُ ْ ‫ ﱠ‬or ‫انسان‬
14. Chapter 76: ‫الدهر‬

ُ َ ْ َْ or ‫ـوحيد‬
15. Chapter 110: ‫أﻻخﻼص‬ ُ ْ ِ ْ ‫( التﱠ‬the sincerity or the monotheism).
There are those who say that this chapter has more than 21 names
https://www.quransheikh.com/Chapter-al-ikhlas/).
I am still asking question on those names that are not found in hadiths. Until today, there is
no reply! Great scholars of the past, the present that we have with us, those students who
obtained their MAs, BAs and doctorate in religion, I think that these people can reply to
same, if they do have them. We have also grammarians who can help us and help the
community in finding a light at the end of the tunnel.
Muhammad had been given the order to follow strictly the revelation. God has even warned
and threatened him that, if he said things against the revelation, He has nothing to do with
him. I think that the naming of the chapters of the Quran is the same as telling things which
have nothing to do with the revelation, isn’t it? The Quran says:
ِ َ َ َ ‫ْيمﲔ* ﰒُﱠ‬
ِ ِ َ ‫ﻷخذ َ ِ ْمنهُ ِ ل‬
َ ِ َ ‫لقطعنَْا ْمنهُ ال‬
‫ْوتﲔ‬ ِ ِ َ َ ْ ‫ـعض‬
ْ َ َ َ *‫اﻷقاويل‬ َ ْ َ‫ـقول َعلَْي َـنا ب‬
َ ‫ولو تَ َﱠ‬
ََْ
And if Muhammad had made up about us some [false] sayings, we would have seized him
by the right hand, then we would have cut from him the aorta. (Chapter 69, al Hãqqah, verse 44 to
46)

Is not naming chapters of the Quran the same as sayings things against God? It is true that
this refers to other verses of the Quran itself, that Muhammad can add to it (the Quran), but
is it true that he had the right to give all these different names if he did so? Later, in another
study, we will see what are the verses that have been added to or removed from the Quran!
Now, we have great scholars who say that God himself did not give the names of the
chapters, but Muhammad gave them. They call it tawqifi! What is the meaning of tawqifi?
Tawqifi is a derivative of the verb waqqafa and according to dictionaries, it means:
Raising; setting up; erection; detentions; apprehension; seizure; arrest; parking.
I think that Muslims jurists have given the word a different meaning for the Islamic dictionary
that they have compiled:
ِِ‫مكانه‬
َ َ ‫ـبت ِﰲ‬ ِ ِ َ ‫ ََ ﱠ‬،‫ـتحرك‬ ِِ َ ‫ـوقف ِﰲ‬
‫ﱠ‬
َ ‫ تـثََﱠ‬،‫ﲤكث فيه‬ َ َ َ َ‫ت‬
ُ ‫مكانه ﻻَ يََ َ ﱠ‬
To stop in its place and not to move; stay in, settle down in his place.

4
According to Islamic jurisprudence, it means:

‫ما أتى به الشرع وليس ﻻحد الز دة عليه وﻻ اﻷنقاص منه وﻻ ﳎال للرأي فيه‬
What the Shari’ah has brought and no one has the right to add to it or to remove from it.
There is no way to express one’s opinion about it.
If this is really the definition of tawqifi, I see that no one has the right to add names to the
existing chapters. Has the Shari’ah brought all these names, names that are not found in
hadiths? People like us have definitely given these names. There is nothing of Shari’ah in it.
God could have given these names himself. He allows men to manipulate his revelation, the
Quran, as they wish.
There are those who say that the names of these chapters depend on the circumstances of
revelation. For example:

1. ‫ـقرة‬
َ َ َ‫ الْب‬takes its name from the story of Moses, when he asked his people to sacrifice a
cow:

‫موسى َِ ْ ِ ِ ِ ﱠ‬ ْ َِ
ً‫ـقرة‬
َ َ َ‫تذﲝُواْ ب‬ ْ َ ‫كم‬
َ ْ َ ‫أن‬ ُ ُ َْ َّ ‫لقومه إن ا‬
ْ ُ‫مر‬ َ ُ ‫قال‬
َ َ ‫وإذ‬
When Moses said to his people, God ordered you to sacrifice a cow. (Chapter the cow,
verse 67)

ِ
‫عمَر ِان‬
2. ْ ‫ آل‬takes its names from verse 33 of chapter 3:
ِ َ ‫اهيم‬
ِ َ ‫ونوحا‬
َ ِ َ َ ‫على ال‬
‫ْعالمﲔ‬ َ َ ‫ان‬
َ ‫عم َر‬ َ َ ‫وآل إِبْـ َر‬
ْ ‫وآل‬ َ ً ُ َ ‫آدم‬
َ َ ‫اصطفى‬ ‫ِﱠ‬
ََ ْ َّ ‫إن ا‬
Indeed, God chose Adam, Noah, the family of Abraham and the family of Amram
over the worlds. (Chapter 3, the family of Amram, verse 33)

3. ِّ
‫النسآء‬ has been named as such because of various times that “women” are
mentioned and the laws governing them. (Chapter 4, the women, verses 2-4, 19, 22, 24, 34,
43, 75, 98, 127, 129).

4. َ ِ ْ got its name in relation to what people asked from Jesus to supplicate God to
ُ‫المآئدة‬
send down a table for them:

◌ۖ ‫السماء‬
ِ ‫مائدة ِمن ﱠ‬
ِ َ ِّ َ ُ‫بك َأن ي‬
َ َ ّ ً َ َ ‫ـنزل َعلَْي َـنا‬
ِ
َ ‫يستطيع َرﱡ‬
ُ َ ْ َ ‫هل‬
ْ َ َ‫مرﱘ‬
َ ْ َ ‫ابن‬ ِ َ ‫اﳊوا ِرﱡ‬
َ ْ ‫عيسى‬
َ َ ‫يون‬ ََْ ‫قال‬ ِْ
َ َ ‫إذ‬
[And remember] when the disciples said, "O Jesus, son of Mary, can your lord send
down to us a table [spread with food] from the heaven? [Jesus] said," Fear God, if
you should be believers." (Chapter 5, the served table, verse 112)
ِ ‫مائدة ِمن ﱠ‬
. ‫السماء‬ ِ ‫مرﱘَ ﱠ ُ ﱠ‬
ْ ِ َ ‫اللهم َربﱠ َـنا‬ ِ ََ
َ َ ّ ً َ َ ‫أنزل َعلَْي َـنا‬ َ ْ َ ‫ابن‬
ُ ْ ‫عيسى‬
َ ‫قال‬
Said Jesus, the son of Mary, "O God, our lord, send down to us a table from the
heaven, to be for us a festival for the first of us and the last of us and a sign from you.
And provide for us, and you are the best of providers." (Chapter 5, the served table, verse
114)

We have other chapters that bear names that are related to the topic of some of their verses.
But the question is: Did God ask us to consider these topics to give names to the chapters of
the Quran? Or, are there hadiths in support of this? Or the companions of Muhammad did it?
Or people have chosen them by themselves? Try to obtain the answer by yourselves!

5
So, what urges me to make these expositions in front of you?
1. Since a long, long, long time ago, I wished I could do that, but for fear of people who
will give me names, makes me hesitate. It is only after much reflection that I decided
to do it, despite so many critics of the common people. I thought that I will be
responsible for not uttering facts and realities and I leave people in the dark, leave
them with their believes on legends etc.
2. Having noted that scholars and students (who have their BA, MA and doctorate) are
doing nothing on errors found in the Quran, I firmly believe that it is my duty to do so.
I do not think that these scholars and students are unaware of it. These people do
not want to utter facts because of their qualifications who act as a screen. They are
afraid of people’s critics and they believe that, by so doing, they will loose all powers
that they have, those powers that control them and make them walk under their
command. They will loose them and will no longer be able to control the mass. That’s
why I am exposing the facts and I do hope that you will read them with open eyes
and mind and you will avoid criticizing me as people used to criticize, people who find
nothing to do except criticizing, without the use of their mind and grey matter.
3. I have found that, in the Quran, there are seven ahruf (dialects or letters) and there
are more than twenty-five readers. I have always been asking: Who are these
readers? Are there seven types of readings for the Quran, with seven dialects or
letters? Are there more than twenty-five ways of reciting the Quran, each way has a
different reading and a different reader? All these times, I kept quiet and said nothing,
for fear of people, as I said above. Later, I will be coming forward with these readings
and will expose them in front of you.
4. Before me, there were many who have written or talked about errors in the Quran,
whether grammatical or scientific errors. There have also been opponents of this
idea, who have opposed to criticism of the Quran. We have, for example, those who
have written on it:
 Abdallah al Fadi.
 Arthur Jefferey.
 Benjamin Lisan.
 Bustami Mohamed Khir.
 Dr. N. V. K. Ashraf.
 Elarbi Bouqdib.
 Gabriel Sawma.
 Harry Foundalis.
 Hiram Crespo.
 http://blog.decouvririslam.net.
 http://facealislam.fr.
 http://luk.tsipil.ugm.ac.id.
 http://shia.urd.ac.ir/ (Shias site).
 http://wikiislam.com
 https://3lotus.com/en/Islam/Quran-Not-a-Miracle.htm.
 https://answeringislamblog.wordpress.com.
 https://carm.org/.
 https://comveygroup.com/images/azh563/ba8390-101-contradictions-qur’an
 https://foietreligion.forumactif.com.
 https://rationalwiki.org/wiki/Qur’anic_contradictions.
 https://trisagionseraph.tripod.com/internalf.html.
 https://www.agoravox.fr/actualites/religions/article/idolatrie-islamisme-et-
coran-141421.
 https://www.billionbibles.org/sharia/.

6
  https://www.old.andrepiressantos.com.
 https://www.thereligionofpeace.com
 James M. Arlandson.
 John Glichrist
 M. Rafiqul Haqq.
 Michel Cuypers.
 P. Newton.
 Philip A. Pecorino.
 Rémi Brague.
 Riccoldo da Monte di Croce (14th century)
 Robert A. Morey.
 Robert Spencer.
 Samuel Green.
 Syed Kamran Mirza.
 Zakaria Boutros.
You will no doubt say that these were the infidels, although that the list contains names of
Muslims, who do not love God and his religion al Islam. But have you asked questions
concerning our scholars? Analyze these scholars’ life and you will see reality in front of you!
Among them, we have adulterers, having women affairs, we have money worshippers, we
have pedophiles, we have some who got married, then divorced his wife three times (final
divorce) and remarry same wife without observing any law or limit. This is just to mention
some examples.
Among those who oppose this idea, we have:
 Ali Arshad.
 Ansar Al-'Adl.
 Dr. Yasir Qadhi.
 Edip Yuksel (19.org).
 Fahrur Razi Mohd Rafi.
 http://islamweb.net
 http://noor.kalemasawaa.com/english/ac/quran/quranerr.htm.
 http://www.islamicity.com/forum.
 https://answering-christianity.com/quran/quranerr.htm.
 https://islamic.org.uk/internalc.html.
 https://islamqa.info/en/answers/296825/there-is-no-contradiction-in-the-quran-
a-response-to-apparent-contradictions.
 https://mquran.org/.
 https://nocontradictionsinquran.wordpress.com.
 https://sites.google.com/site/muslimanswers.
 https://www.bismikaallahuma.org/category/quran/quran-contradictions/.
 https://www.islamic-awareness.org.
 https://www.islamicboard.com/.
 M. Zaka al Farsi.
 Yayan Nurbayan.
I humbly request you to go on the sites and try to see how far they are truthful before getting
an idea on them.
Now, I ask you another question: In what language does God say he has revealed the
Quran? You will, no doubt, say that it is in the Arabic language. But which Arabic language?
Is it Arabic dialect (lahjah) or classical Arabic (fushah)? I am sure you will say classical
Arabic (fushah). Let us see what the Quran says about it:

7
 َ ُ ِ ْ َ‫لعلكم ت‬
‫ـعقلون‬ ْ ُ ‫عربيا ﱠ َ ﱠ‬
ِ َ َ ً ‫ْناه قُ ْـرآ‬ َ َ ‫إِ ﱠ‬
ُ َ‫أنزل‬
Indeed, we have sent it down as an Arabic Quran that you might understand. (Chapter 12,
Joseph, verse 2)

‫حكما َع َرِبيا‬ َ ِ َ َ‫َو‬

َ َ ‫كذلك‬
ً ْ ُ ُ‫أنزلَْناه‬
And thus we have revealed it as an Arabic legislation. (Chapter 13, the thunder, verse 37)

ٌ ِ ‫عرﰊ ﱡ‬
‫مبﲔ‬ ٌ َ ِ ‫َو َه َـذا‬
‫لسان َ َِ ﱞ‬
And this Quran is [in] a clear Arabic language. (Chapter 16, the bee, verse 103)

‫أنزلَْناهُ قُ ْـرآ ً عَ َرِبيا‬ َ ِ َ َ‫َو‬

َ َ ‫كذلك‬
And thus we have sent it down as an Arabic Quran. (Chapter 20, Ta Ha, verse 113)

ٍ ِ ‫عرﰊ ﱡ‬ ٍ ِِ
‫مبﲔ‬ ٍَِّ َ ‫بلسان‬
َ
In a clear Arabic language. (Chapter 26, the poets, verse 195)

‫ـقون‬
َ ُ ‫لعلهم يَـتﱠ‬ ٍ َ ِ ‫عربيا غَ ْي َـر ِذي‬
ْ ُ ‫عوج ﱠ َ ﱠ‬ َِ َ ً ‫ُقرآ‬
[It is] an Arabic Quran, without any deviance that they might become righteous. (Chapter 39,
the companies, verse 28)

‫ـعلمون‬ ٍ َِّ ‫فصلت آ ته قُـرآ عرِبيا‬

ِ ٌ َِ
َ ُ َ ْ َ‫لقوم ي‬
ْ َ َ ً ْ ُ ُ َ ْ َ ّ ُ ‫كتاب‬
A book whose verses have been detailed, an Arabic Quran for a people who know. (Chapter
41, Ha Mim, verse 3)

َ َِْ ‫أوحيَْـنا‬
‫إليك قُ ْـرآ ً َع َرِبيا‬ َ ِ َ َ‫َو‬
َ ْ َ ‫كذلك‬
And thus we have revealed to you an Arabic Quran. (Chapter 42, counsel, verse 7)

َْ َ َ ‫إِ ﱠ‬
‫جعلناهُ قُ ْـرآ ً َع َرِبيا‬
Indeed, we have made it an Arabic Quran that you might understand. (Chapter 43, gold, verse 3)

‫لسا ً عَ َرِبيا‬ِ ٌ ِّ ‫وهذا كِتاب ﱡ‬

َ ّ ‫مصدق‬َ ٌ َ َََ
And this is a confirming book in an Arabic tongue. (Chapter 46, the sandhills, verse 12)
And the Quran further says:

ٌ ِ ‫عرﰊ ﱡ‬
‫مبﲔ‬ ٌ َ ِ ‫أعجمي َو َه َـذا‬
‫لسان َ َِ ﱞ‬ ‫َْ َِ ﱞ‬
The tongue of the one they refer to is foreign, and this Quran is [in] a clear Arabic language.
(Chapter 16, the bee, verse 103)

َ ِ َ ْ َ ْ ‫ـعض‬
‫اﻷعجمﲔ‬ ِ ْ َ‫على ب‬
َ َ ُ‫ولو نَـ ﱠزلَْناه‬
ََْ
And even if we had revealed it to one among the foreigners. (Chapter 26, the poets, verse 198)

8
 ‫أأعجمي َ َ َِ ﱞ‬
‫وعرﰊ‬ ْ َ ِّ ُ ‫لوﻻ‬
‫فصلت آ َ ُتهُ ََ ْ َ ِ ﱞ‬ َ ْ َ ‫أعج ِميا ﱠَلقالُوا‬
َ ْ َ ً ‫جعلناهُ قُ ْـرآ‬
َْ َ َ ‫ولو‬
ََْ
And if We had made it a non-Arabic Quran, they would have said, "Why are its verses not
explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?"
(Chapter 41, Ha Mim, verse 44)
It is crystal clear that the Quran was revealed in Arabic language, despite that, in reality,
there are other languages in it and it is for the Arabs only, as the Quran states. But we have
to know whether God has his own grammatical rules which is the same as human rules, with
the exception of some points. If you say “no”, the Quran is in classical Arabic, then I will say
that it is worth reading my messages and also messages that will be published in the future.
You may download it for your own reading offline. You may also distribute as many copies
as you wish. But if you say that God has his own grammatical rules, I will request you to
cancel further reading. I think that, for long, this Quran was revealed for the Arabs only as
God says:

َ ُ ِ ْ َ‫لعلكم ت‬
‫ـعقلون‬ ْ ُ ‫ﱠَ ﱠ‬
That you might understand. (Chapter 12, Joseph, verse 2; Chapter 24, the light, verse 61; Chapter 43,
gold, verse 3; Chapter 57, the iron, verse 17)

Today, many people do not understand Arabic and they read translations. These translations
often falsify the meanings of words or expressions. Arabic grammarians can correct if I am
mistaken.
In this particular subject, I have chosen the Arabic verbs, in the beginning, as the main
errors, in addition to other errors that I dealt with. We will see how verbs have been wrongly
conjugated; the agreement between verb and subject; the masculine is used instead of
feminine etc. In the Quran, there are in all 19,356 verbs and they are divided into groups:
 group I: 12,347,
 group II: 1,300,
 group III: 334,
 group IV: 3,847,
 group V: 414,
 group VI: 77,
 group VII: 51,
 group VIII: 963,
 group IX: 5,
 group X: 369,
 group XII: 9.
Total : 19,356
Those who have no notion of verbs and their groups, I will suggest that they contact an
expert in Arabic grammar.
I do not pretend that there are errors in all verbs (19, 356 in all). I have chosen only those
that have errors. I have started with chapter 2, the cow, in the same order that the chapters
exist now in the Quran. Then I will deal with other errors, such as pronouns misused, nouns
and adjectives do not agree, adverbs, prepositions, scientific errors and missing verses etc.

9
Chapter 2: the cow, verse 8:
Correction Error
ِ ‫ﱠاس من ي ُـقولون ءامنﱠا ِبٱ ﱠِ وِبٱلْي‬
ِ ِ َ ْ ‫ـوم‬ ِ ِ ‫وبٱلْي‬
ِ ِ ‫ـوم‬ ِ ِ
‫ٱلءاخر‬ َْ َ َ َ ُ ْ َ َ ِ ‫ومن ٱلن‬ َ َ ‫وما‬
َ َ ‫ٱﻵخر‬ ْ َ ِ َ ‫ءامنﱠا ِبٱ ﱠ‬
َ َ ‫ـقول‬ ِ ‫ومن ٱلن‬
ُ ُ َ‫ﱠاس َمن ي‬ َ َ
ِ ِ
َ ِ ُِْ ‫وما ُهم‬
‫ﲟؤمنﲔ‬ ََ َ ِ ُِْ ‫ُهم‬
‫ﲟؤمنﲔ‬
And of the people are some who say, "We And of the people is he who says, "We
believe in Allah and the Last Day," but they believe in Allah and the Last Day," but they
are not believers. are not believers.

I think that the verb should be ‫لون‬

ُ ْ ‫ يَ ُـقو‬instead of ‫ـقول‬
ُ ُ َ‫ي‬. Why?
ِ
ِ ‫ومن ٱلن‬
‫ﱠاس‬
The subject here is َ َ. It is acting as subject and it is indicating more than two

persons. ِ ‫ ٱلن‬is a plural noun, thus the verb, according to classical Arabic, must agree in
‫ﱠاس‬
gender and number when it follows it. By the fact that it says ‫ءامنﱠا‬
َ َ , proves that it is in the
ِ
َ ِ ُِْ, once again in the
plural form and indicates “we”. Then at the end of the verse, it says ‫ﲟؤمنﲔ‬
plural form.
In the Quran, there are several instances of this error:
Chapter 2, the cow, verse 165:
Correction Error
‫أندادا ُِ ﱡ‬ ِ ِ ‫ـتخذون ِمن‬
َ ْ ُ ِ ‫ﱠاس َمن يَ ﱠ‬
ِ ‫ومن الن‬ ِ ‫أندادا ُِ ﱡ‬ ِ ِ ‫ـتخذ ِمن‬
ُ ِ ‫ﱠاس َمن يَ ﱠ‬
ِ ‫ومن الن‬ ِ
‫ﳛبونَ َـها‬ ً َ َ ‫دون ا ﱠ‬
ُ َ َ ‫ـهم‬
ْ ُ َ‫ﳛبون‬ ً َ َ ‫دون ا ﱠ‬
ُ َ َ
◌ۖ ِ‫كحب ا ﱠ‬
ِّ ُ َ ◌ۖ ِ‫كحب ا ﱠ‬
ِّ ُ َ
And among the people are those who take And among the people is he who take other
other than God as equals. They love them than God as equals. They love them as they
as they love God. love God.
In this verse, there are two errors:

1. The verb does agree with the subject. According to me, it should be َ ْ ُ ِ ‫ يَ ﱠ‬instead
‫ـتخذون‬
ofُ ِ ‫ يَ ﱠ‬in order to agree with the subject that comes before it and because the verse
‫ـتخذ‬
says ‫ـهم‬ ‫ ُِ ﱡ‬, which is in the plural form.
ْ ُ َ‫ﳛبون‬
2. The word ‫أندادا‬ ‫) ِ ﱞ‬. When ‫أندادا‬
ً َ َ is in the plural form (it is the plural of ‫ند‬ ً َ َ is in the plural
form and its adjective must be in feminine singular. You must bear in mind that the
pronouns ‫هم‬
ْ ُ and ‫هن‬
‫ ُ ﱠ‬are used solely for human beings, according to classical Arabic.
So, ‫ـهم‬ ‫ ُِ ﱡ‬should be ‫ﳛبونَ َـها‬
ْ ُ َ‫ﳛبون‬ ‫ ُِ ﱡ‬. We can now ask ourselves: Does God has a new Arabic
grammar that governs the whole Quran. Does anyone know?

10
Chapter 2, the cow, verse 200:
Correction Error
‫الدنْ َـيا‬ َِ ‫ون َربﱠ َـنا‬
‫آتنا ِﰲ ﱡ‬ َ ْ ‫ﱠاس َمن يَ ُـقول‬ ِ
ِ ‫فمن الن‬
َ َ ‫الدنْ َـيا‬ َِ ‫ـقول َربﱠ َـنا‬
‫آتنا ِﰲ ﱡ‬ ِ
ِ ‫فمن الن‬
ُ ُ َ‫ﱠاس َمن ي‬ َ َ
And among the people there are those who And among the people is he who says, "Our
say, "Our lord, give us in this world." lord, give us in this world."
The same rule applies to this verse and the following one:
Chapter 29, the spider, verse 10:
Correction Error
ِ‫ون آمنﱠا ِ ﱠ‬ ِ
ِ ‫ومن الن‬ ِ‫ـقول آمنﱠا ِ ﱠ‬ ِ
ِ ‫ومن الن‬
َ َ ْ ُ‫ﱠاس َمن يَ ُـقول‬ َ َ َ ُ ُ َ‫ﱠاس َمن ي‬ َ َ
And of the people are some who say, "We And of the people there is he who says,
believe in God." "We believe in God."
The same rules as in chapter 2, the cow, verse 28, apply.
Chapter 2, the cow, verse 29:
Correction Error
ٍ ‫سبع َﲰَاوا‬ ِ ٓ ‫ـوى ِ َإﱃ ﱠ‬ ٍ ‫ﲰو‬ ِ ٓ ‫ـوى ِ َإﱃ ﱠ‬
‫ت‬ َ َ ْ َ ‫اها‬
َ ‫فسو‬
ّ َ َ ‫ٱلسماء‬
َ ٰٓ َ َ‫ٱست‬
ْ ‫ُﰒﱠ‬ ‫ت‬ َٰ ََٰ ‫سبع‬
َ ْ َ ‫ـهن‬
‫فسوٰى ُ ﱠ‬
‫ٱلسماء َ َ ﱠ‬
َ ٰٓ َ َ‫ٱست‬
ْ ‫ُﰒﱠ‬
Then He directed himself to the heaven and Then he directed himself to the heaven and
made them seven heavens. made them seven heavens.
This verse comprises two mistakes:

1. The word “heaven” (‫ﲰاء‬

ََٓ ) is an abstract noun (that is, it cannot be seen and touched).
Besides, “heaven” or the sky, we know for sure, is nothing but an empty space. In
Arabic, it is in the feminine form.

2. Pronoun used instead of it must be feminine singular because ‫ﲰاء‬

ََٓ is in the feminine
singular (according to Arabic). The pronoun used must be ‫ َها‬in the singular instead of

‫هن‬
‫ ُ ﱠ‬in the plural. ‫هن‬
‫ ُ ﱠ‬is used for female human beings.
Let us see the other verses where we will find that the pronoun ‫ َها‬has been used for ‫ﲰاء‬
ََٓ
instead of ‫هن‬
‫ُ ﱠ‬.
ِ ِ َ ‫السماء بـروجا‬
‫ين‬ َ ً ُ ُ َ ‫جعلنا ِﰲ ﱠ‬
َ ‫وزيﱠـنﱠاَها للنﱠاظ ِر‬ َْ َ َ ‫ولقد‬
And we have placed within the heaven great
stars and have beautified it for the ْ ََ َ
observers. (Chapter 15, the rock, verse 16)
َ ُ ِ ْ ُ ‫عن آ َ َِا‬
‫معرضون‬ ْ َ ‫وهم‬ ً ُ ْ‫سقفا ﱠ‬
ْ ُ َ ‫ﳏفوظا‬ ً ْ َ ‫السماء‬
َ ‫وجعلنا ﱠ‬
And we made the sky a protected ceiling, but
they, from its signs, are turning away. َْ َ َ َ
(Chapter 21, the prophets, verse 32)
Blessed is he who has placed in the sky
great stars and placed therein a [burning]
‫وجعل ِفيَها‬
َ َ َ َ ‫ـروجا‬ َ ‫جعل ِﰲ ﱠ‬
ً ُ ُ‫السماء ب‬
ِ ‫تَ َ ﱠ‬
َ َ َ ‫ـبارك الذي‬ ََ
ِ َ ‫ِسراجا و‬
‫منﲑا‬
ً ‫قم ًرا ﱡ‬
lamp and luminous moon. (Chapter 25, the
discrimi-nation, verse 61) َ َ ًَ
‫ـعرج ِفيَها‬ ِ ُ ِ ‫وما‬
ُ ُ ْ َ‫وما ي‬
َ َ ‫السماء‬
َ ‫من ﱠ‬ َ ‫ينزل‬
And what descends from the heaven and
what ascends therein. (Chapter 34, the saba’, َ ََ
verse 2)

11
 َ ْ َ ‫ﲰاء‬
‫أمرَها‬ ِّ ُ ‫وأوحى ِﰲ‬
ََ ‫كل‬ َ ْ ََ
And inspired in each heaven its command.
(Chapter 41, Ha Min, verse 12)
‫وزيﱠـنﱠاَها‬
َ َ ‫كيف بَـنَـ ْي َـناَها‬
َ ْ َ ‫ـهم‬ َ ‫ينظروا ِ َإﱃ ﱠ‬
ْ ُ َ‫السماء فَ ْـوق‬ ُُ َ ‫ـلم‬ْ َ َ‫أَف‬
Have they not looked at the heaven above
them - how we structured it and adorned it
and [how] it has no rifts? (Chapter 50, qaf, verse
6)
ٍ ‫وما ََﳍا ِمن فُ ُـر‬
‫وج‬ ََ
َ ‫خلقا َِأم ﱠ‬
‫السماء بَ َـناَها‬ ‫أأنتم َ َ ﱡ‬
ً ْ َ ‫أشد‬ ْ ُ ََ
Are you a more difficult creation or is the
heaven? Allah constructed it. (Chapter 79,
those who yearn, verse 27).

Chapter 2, the cow, verse 31:

Correction Error
ِ َ ِ َٰٓ ‫على ٱل‬ ِ َ ِ َٰٓ ‫على ٱل‬
‫ْملئكة‬ َ َ َ َ ‫ٱﻷﲰاءَ ُكلﱠَها ﰒُﱠ‬
َ َ َ ‫عرضها‬ َْٓ َ ْ ‫دم‬ ‫ﱠ‬
َ َ ‫وعلم آ‬
َ ََ ‫ْملئكة‬ ْ ُ َ َ َ ‫ٱﻷﲰاءَ ُكلﱠَها ﰒُﱠ‬
َ َ َ ‫عرضهم‬ َْٓ َ ْ ‫ءادم‬ ‫ﱠ‬
َ َ َ ‫وعلم‬
َ ََ
And he taught Adam the names - all of And he taught Adam the names - all of
them. Then he showed them to the angels. them. Then he showed them to the angels.
A noun of something else, other than human beings, is considered feminine when it is in the
plural form. The noun َ َْٓ َ ْ is in the plural form, thus it is considered feminine with relation
‫ٱﻷﲰاء‬
to verbs, adjectives, pronouns etc. The pronoun used to replace it must be in the feminine
singular: ‫َها‬. As I said, ‫هم‬
ْ ُ is used for human beings only. Consider the pronoun attached to
‫كل‬
‫ ُ ﱠ‬. The Quran uses ‫ َها‬with it, then with ‫هم‬
ْ ُ with ‫عرض‬
َ ََ .
There is something which people call ٌ َ َ‫ اِلْت‬in Arabic grammar, that is changing persons in
‫ـفات‬
one sentence, as the Quran does in several verses. Whatever be the rules of it, the question
is: Did God know about ٌ َ َ‫ اِلْت‬when he revealed the Quran or was it introduced by men in
‫ـفات‬
their classical Arabic to explain what is in the Quran? If yes, did Muhammad talk about it with
reference to the Quran? Try to find an answer first, then you talk about it.

In other chapters of the Quran, we note that it uses ‫ َها‬in feminine singular:

ِ َ‫َ ُأﲡ‬
َْ َ ‫ادلُوَِنﲏ ِﰲ‬
ْ ُ َ ‫ـتموَها‬
‫أنتم َوآ َ ؤُكم‬ ُ ُ ‫أﲰاء َﲰﱠْي‬
Do you dispute with me concerning names
you have named them, you and your
fathers? (Chapter 7, the elevated places, verse 71)
‫فادعوهُ َِا‬ ِِ
ُ ْ َ ‫اﳊسﲎ‬ َْ َ ّ ‫َو‬
َ ْ ُْ ‫اﻷﲰاء‬
And to God belong the best names, so
invoke him by them. (Chapter 7, the elevated
places, verse 180)
ِِ ُ ‫ـعبدون ِمن‬
َْ َ‫دونه ِإﻻﱠ أ‬
ْ ُ َ ‫ـتموَها‬
‫أنتم َوآ َ ُؤُكم‬ ُ ُ ‫ﲰاء َﲰﱠْي‬ َ ُ ُ ْ َ‫َما ت‬
You worship not besides him except names
you have named them, you and your
fathers (Chapter 12, Joseph, verse 40)
ِ ِْ
ْ ُ َ ‫ـتموَها‬
‫أنتم َوآ َ ُؤُكم‬ َْ َ ‫هي ِﱠإﻻ‬
ُ ُ ‫أﲰاء َﲰﱠْي‬ َ ‫إن‬
They are not but names you have named
them – you and your forefathers. (Chapter 53,
the star, verse 23)

12
 Correction Error
ِ ‫كنت‬ ِ ِ ْ َِ ‫َأنبِِْئﲏ‬ ِِ
َ َ ْ ُ ‫ﲰاء َهذه ِإن‬
‫صادقًا‬ َ ‫صادقﲔ‬ ْ ُ ُ ‫ﲰاء َه ُـؤﻻء ِإن‬
َ َ ‫كنتم‬ ُِ َ
َْ َِ ‫أنبئوِﱐ‬
Inform me of the names of these, if you are Inform me of the names of these, if you are
truthful. (Chapter 2, the cow, verse 31) truthful. (Chapter 2, the cow, verse 31)
The Quran considers the angels as both male and female. At times, it uses theM as male
(masculine) and at times females (in the feminine). It uses the verb, both in the feminine
singular and masculine singular as in the examples below:
1 - So the angels called him. (Chapter 3, the family
of imran, verse 39)
َ ِ َ َ ‫ـنادتْهُ ال‬
ُ‫ْمﻼئكة‬ َ َ َ‫ف‬
2 - And [mention] when the angels said…
(Chapter 3, the family of imran, verse 42, 45) َ ِ َ َ ‫قالت ال‬
ُ‫ْمﻼئكة‬ ِ َ َ ‫وإذ‬ْ َِ
ِ ِ َ ِ َ ‫ِمن ال‬
َ ِّ َ ُ ‫ْمﻼئكة‬
‫مسومﲔ‬
3 - With five thousand angels having marks…
(Chapter 3. the family of imran, verse 125). َ َّ
In the above two verses, the feminine singular is used and in the third the masculine plural is
ِ
َ ِّ ُ is in masculine plural. I think that it is more appropriate to be ً‫مسومة‬
used. ‫مسومﲔ‬
َ َ ِّ ُ Let us see
َ
other examples:
4 – Indeed, those whom the angels take…
(Chapter 4, the women, verse 97) َ ِ َ َ ‫ـوفاهم ال‬
ُ‫ْمﻼئكة‬ ‫ﱠ‬
ُ ُ َ َ‫ت‬
5 – And the angels bear witness [as well].
(Chapter 4, the women, verse 166)
◌ۚ ‫يشهدون‬
َ ُ َ ْ َ ُ‫ْمﻼئكة‬َ ِ َ َ ‫َوال‬
6 – Nor would the angels near. (Chapter 4, the
women, verse 172)
‫بون‬ َ ِ َ َ ‫َوَﻻ ال‬
َ ُ‫ْمﻼئكةُ ال ُْمقَﱠر‬
ِ ُ ِ ُ‫ْمﻼئكة‬ ِ
ْ ِ ْ َ ‫سطو‬
‫أيديهم‬ َ َ َ َ ‫َوال‬
7 – While the angels extend their hands…
(Chapter 6, the cattle, verse 93)
8 – The angels should come to them…
(Chapter 6, the cattle, verse 158; chapter 16, the bee, َ ِ َ َ ‫هم ال‬
ُ‫ْمﻼئكة‬ ِ
ُ ُ ‫َْتيَـ‬
verse 33)
ِ ِ ِ َ ِ َ ‫ْف ِمن ال‬
‫مردفﲔ‬ ٍ
َ ُْ ‫ْمﻼئكة‬ َ َ ّ ‫أَل‬
9 – A thousand from the angels, following
one another. (Chapter 8, voluntary gift, verse 9)
‫معكم فَ َِـثبتُّوا‬ ِ َ ِ ‫ْمﻼ‬
َ َ ‫بك ِ َإﱃ ال‬ ِ ‫إذ‬
َِّ ‫ئكة‬
ْ ُ َ َ ‫أﱐ‬ ُ ِْ
َ ‫يوحي َرﱡ‬
10 – When your lord inspired to the angels, I
am with you, so strengthen…(Chapter 8.
voluntary gift, verse 12)
11 – When the angels take the souls…
(Chapter 8, voluntary gift, verse 50) َ ُ‫يض ِر‬
‫بون‬ َ ِ َ َ ‫ال‬
ْ َ ُ‫ْمﻼئكة‬
12 – And the angels will enter upon them…
(Chapter 13, the thunder, verse 23)
ِ َْ َ ‫يدخلون‬
‫عليهم‬ َ ِ َ َ ‫َوال‬
َ ُ ُ ْ َ ُ‫ْمﻼئكة‬
13 – So the angels prostrated - all of them
entirely… (Chapter 15, the rock, verse 30; chapter
‫أﲨعون‬ َ ِ َ َ ‫فسجد ال‬
ْ ُ ‫ْمﻼئكةُ ُ ﱡ‬
َ ُ َ ْ َ ‫كلهم‬ ََ ََ
38, sa’d, verse 73)

َ ِ َ َ ‫هم ال‬
ُ‫ْمﻼئكة‬ ِ‫ﱠ‬
‫الذين تَـتَ َ ﱠ‬
ُ ُ ‫ـوفا‬
14 – The ones whom the angels take in
death… (Chapter 16, the bee, verse 28 and 32) َ
15 – And the angels [as well], and they are
not arrogant. (Chapter 16, the bee, verse 49) َ ُ ِ ْ َ ْ َ ‫هم َﻻ‬
‫يستكﱪون‬ َ ِ َ َ ‫َوال‬
ْ ُ ‫ْمﻼئكةُ َو‬
َ ِِّ َ ْ ُ ‫ﳝشون‬
‫مطمئنﲔ‬ َ ِ َ َ ‫اﻷرض‬
َ ُ َْ ٌ‫مﻼئكة‬ ِ ْ َ ْ ‫كان ِﰲ‬ َ َ ‫ﱠ ْلو‬
16 – If there were upon the earth angels
walking securely… (Chapter 17, the israëlites,
verse 75)
17 – And the angels will meet them…
(Chapter 21, the prophets, verse 103) َ ِ َ َ ‫هم ال‬
ُ‫ْمﻼئكة‬ ‫تَـتَ َ ﱠ‬
ُ ُ ‫ـلقا‬

13
18 – And the angels will be sent down in
successive descent. (Chapter 25, the َ ِ َ َ ‫ونزل ال‬
‫ْمﻼئكةُ َتن ِز ًيﻼ‬ َ ُِّ َ
discrimination, verse 25)
19 – The angels will descend upon them…
(Chapter 41, Ha Mim, verse 30) َ ِ َ َ ‫عليهم ال‬
ُ‫ْمﻼئكة‬ ُ ِ َْ َ ‫ـزل‬
ُ ‫تَـتـنََ ﱠ‬
ِ َ ِ ْ ‫ﲝمد رِِّم ويست‬
‫لمن ِﰲ‬ ِ ِ َ ِ ُ‫ْمﻼئكة‬ ِ
َ ‫ـغفرون‬
ُ َ ْ َ َ ْ َ ْ َ ‫يسبحون‬ ُ ّ َ ُ َ َ َ ‫َوال‬
20 – And the angels exalt with praise of
their Lord and ask forgiveness for those on
earth. (Chapter 42, counsel, verse 5)
◌ۗ ‫اﻷرض‬
ِ َْ ْ
ِ َ ِ َ َ ‫معهُ ال‬
َ َِ ْ ُ ُ‫ْمﻼئكة‬
‫مقﱰنﲔ‬ َ َ ‫جاء‬
21 – Come with him the angels in
conjunction? (Chapter 43, gold, verse 53) ََ
22 – When the angels take them in death,
beating… (Chapter 47, Muhammad, verse 27) َ ُ‫يض ِر‬
‫بون‬ َ ِ َ َ ‫هم ال‬
ْ َ ُ‫ْمﻼئكة‬ ُ ُ ‫تَ َـوفﱠـ ْتـ‬
ِ َِ ‫الروح‬
‫إليه‬ َ ِ َ َ ‫ـعرج ال‬
ْ ُ ‫ْمﻼئكةُ َو ﱡ‬ ُ ُ ْ َ‫ت‬
23 – The angels and the spirit will ascend to
him… (Chapter 70, the ways of ascent, verse 4)
24 – The day that the spirit and the angels
will stand in rows… (Chapter 78, the
◌ۖ ‫صفا‬ َ ِ َ َ ‫الروح َوال‬
َ ُ‫ْمﻼئكة‬ ُ ‫ـقوم ﱡ‬ ُ ُ َ‫ـوم ي‬ َ َْ‫ي‬
announcement, verse 38)
ِ ْ ِِ ‫والروح ِفيها‬
‫ذن َرِِّم‬ َ ِ َ َ ‫ـزل ال‬
َ ُ ‫ْمﻼئكةُ َ ﱡ‬ ُ ‫تَـنَ ﱠ‬
25 – The angels and the spirit descend
therein by permission of their lord for every
matter. (Chapter 97, the majesty, verse 4)

 ُ ‫تَ َ ﱠ‬.
Verse 4: It uses the masculine ‫ـوفاهم‬
ُ
 Verse 5: The verb ‫يشهدون‬
َ َُْ َ is the masculine plural of ‫يشهد‬
ُ َ ْ َ . I already said that this
pronoun – according to classical Arabic - is used for human only. Here, it uses
َ ِ َ َ ‫ ال‬in the masculine plural
ُ‫ْمﻼئكة‬ instead of the feminine plural. It should have been

‫شهد‬
ُ َ ْ َ‫ت‬.
 Verse 6: ‫ْمقربون‬
َ ُ ‫ ال ُ َﱠ‬is in masculine plural and as such, it is used only for human beings.
It should be ‫ْمقَﱠربَة‬
ُ ‫ ال‬if angels are considered masculine (males) or feminine (females).
 Verse 7:‫سطو‬ُ ِ َ is used for masculine plural but in this case, it should be ٌ‫ َ ِسطَة‬if
ِ ِ
angels are not considered as human beings. ‫أيديهم‬ ْ ِ ْ َ should be ‫أيديها‬
َ ْ َ.
 Verse 8: It considers angels as female for it uses the feminine of the verb ( ‫) َِْﰐ‬.
َ
ِ
Verse 9: ‫مردفﲔ‬ ِ ِ
 َ ُْ is used only for human being and it should be ً‫مردفَة‬ ُْ if angels are
considered as males or females, in both cases, it is in the plural form.
 Verse 10: ‫معكم‬
ْ ُ َ َ I think it is used only for human beings. It is the masculine plural. I
ِ should be used (‫معك‬ِ ). The same rule apply to the verb ‫ـثبتوا‬
think that the ‫ك‬ ََ َُِّ َ‫ف‬. Instead,
‫ت‬ِ ِّ‫ فَ َـثب‬should be used.
 Verse 11: ‫بون‬ َ ُ‫يض ِر‬
ْ َ is in the masculine plural and “angels” being not human, as the
latter has been created superior according to the Quran itself, and as such, is
superior to the angels, I believe that the feminine singular should be used here:

ُ ِ ْ َ.
‫تضرب‬

14
  Verse 12: The same rule applies to ‫يدخلون‬
َ ُ ُ ْ َ , which should be ‫تدخل‬ ُ ُ ْ َ.
 Verse 13: ‫فسجد‬
َ َ َ َ should be ‫ت‬ ْ ‫فسجد‬ ْ ُ ‫ ُ ﱡ‬should be ‫كلها‬
َ َ َ َ and ‫كلهم‬ َ‫ ُﱡ‬.
 ‫ تَـتَ َ ﱠ‬is correct as it is in the feminine singular.
Verse 14: ‫ـوفا‬

Verse 15: ‫وهم‬ ِ َ ِْ

 ْ ُ َ is used instead of ‫ َوهَي‬. ‫يستكﱪون‬ ُ َ ْ َ is in the masculine plural which is
supposed to be used only with men. Instead, ‫ستكﱪ‬
ُ ِ ْ َ ْ َ‫ ت‬should be used.
 َ ِِّ َ ْ ُ ‫ﳝشون‬
Verse 16: ‫مطمئنﲔ‬ َ ُ َْ is in the masculine plural and it should be in the feminine
ِ ْ ‫ َﲤِْشي‬.
singular like ‫مطمئنًَة‬ َ ُ ْ

ُ ُ ‫ تَـتَ َ ﱠ‬is in the feminine singular of the present tense and it is correct.
Verse 17: ‫ـلقاهم‬

 Verse 18: ‫نزل‬َ ُِّ is used here and is in the masculine singular of the verb in the passive
mode. You see that at times it uses ‫ْمﻼئكة‬ ُ َ ِ َ َ ‫ ال‬in the masculine and at times in the
feminine. Here it is in the plural and I supposed that the verb should be feminine also.
 Verse 19: ‫ـزل‬
ُ ‫ تَـتـنََ ﱠ‬I think is correct as it is mentioned before the verb and is feminine if
angels are considered female.
 Verse 20: َ ُ ِّ َ ُ is used in the masculine plural whereas it should be ‫سبح‬
‫يسبحون‬ ِ
ُ ّ َ ُ‫ت‬.
Likewise, ‫ َرِِّ ْم‬should read ‫ َرَِّا‬as I explained before. ‫ـغفرون‬ َ ُ ِ ْ َ‫ويست‬
ْ َ َ should therefore read
ِ
as ‫ـغفر‬
ُ ْ َ‫َوتَ ْست‬.
 Verse 21: ‫جاء‬ َ َ is used assuming angels to be males and it comes before the subject.
َ َِِ ْ ُ should be ً‫مق َِﱰنَة‬
But ‫مقﱰنﲔ‬ َ ِ َ َ ‫ ال‬is in the plural form.
ْ ُ as ُ‫ْمﻼئكة‬
 Verse 22: ‫ـهم‬
ُ ُ ‫ تَ َـوفﱠـ ْت‬is correct assuming that ُ‫ْمﻼئكة‬ َ ِ َ َ ‫ ال‬is in the feminine. But ‫ربون‬ َ ُِ ‫يض‬
َْ
should be in the feminine singular ‫ضرب‬ ُ ِ ْ َ‫ ت‬for reasons that I have already evoked.
 Verse 23: ‫ـعرج‬
ُ ْ َ‫ ت‬is correct assuming angels to be females.
ُ
 Verse 24: ‫ـقوم‬
ُ ُ َ‫ ي‬is correct if ‫الروح‬ َ ِ َ َ ‫? َوال‬
ُ ‫ ﱡ‬is in the masculine, but what about ُ‫ْمﻼئكة‬
 Verse 25: I think that ‫ـزل‬ ُ ‫ تَـنَ ﱠ‬is the infinitive and as such, it cannot bear the ◌ُ
(dwammah) on it’s final letter. It is a mistake here. And ‫ َرِِّم‬should be ‫ َرَِّا‬in the
feminine singular.
Let us make a summary on what the Quran says concerning “angels” and the verbs,
pronouns and adjectives that it uses with it. But before that, when we study the Quran
closely, what it states on “angel”, we find that it states:

15
 ِ َ َ ‫أنزل‬
26 – Why was there not sent down to him ‫ملك‬ ْ َِ ُ
ٌ َ َ ‫عليه‬
an angel? (Chapter 6, the cattle, verse 8; chapter
25, the discrimination, verse 7).

27 – Or come with him an angel? (Chapter 11, ‫ملك‬ َ َ ‫َْأو َجاء‬

ٌ َ َ ُ‫معه‬
hud, verse 12).

ِ ‫ملك ال‬
‫ْموت‬ ‫قل يَـتَ َ ﱠ‬
28 – Say, The angel of death will take you
who has been entrusted with you. (Chapter 32,
ْ َ ُ َ‫ـوفا ُكم ﱠ‬ ُْ
the adoration, verse 11).

Let us see what is happening:

1. In verses 26, 27 & 28, the word ‫ملك‬

ٌ َ َ has been used in the masculine. But does the
word ‫ملك‬
ٌ َ َ really mean “angel”? The word ‫ملك‬ ٌ َ َ is not mentioned in dictionaries.
Instead, we find the word ‫ك‬ٌ ‫مﻼ‬
َ َ , which means “angel”. I don not know whether the
dictionary which is called Islamic or quranic, mentioned the word ‫ملك‬
ٌ ََ.
2. What if a noun is in the masculine singular becomes plural and it takes the ? Does it ‫ة‬
become feminine automatically?

َ ِ َ َ ‫) ال‬
3. In verses 1, 2, 8, 14, 17, 19, 22 & 23, the verbs come before the subject (ُ‫ْمﻼئكة‬

and it uses them in the feminine. Why? Is it because ‫ملك‬

ٌ َ َ , when it is in the singular, it
is masculine and when it is in plural, it is feminine? However, God refuses to accept
َ ِ َ َ ‫ )ال‬as females.
then (ُ‫ْمﻼئكة‬

ِ َ ِ ‫اﲣذ ِمن ال‬

ً َ ِ‫ْمﻶئكة إ‬ ‫ربكم ِ لَِ َ ﱠ‬
َ َ َ َ ‫ْبنﲔ َو‬ ْ ُ َ ْ ََ َ
ُ ‫أفأصفاكم َﱡ‬
Then, has your Lord chosen you for [having]
sons and taken from among the angels
daughters? (Chapter 17, the israëlites, verse 40).
In this verse, God says that He adopted angels as males in lieu of female. What I
understand from this, is that angels are not females. God has not specified their sexes,
whether males or females!
Or did We create the angels as females.
(Chapter 37, those ranging in ranks, verse 150) ? َ ِ َ َ ‫خلقنا ال‬
ً َ ِ‫ْمﻼئكةَ إ‬ َ َْ َ ‫َ ْأم‬
ِ ‫الذين‬ ِ َ ِ َ ‫وجعلوا ال‬
ً َ ِ‫الرﲪن إ‬
ِ َ ْ ‫عباد ﱠ‬ ْ ُ َ ‫ْمﻼئكةَ ﱠ‬
ُ َ ‫هم‬
And they have made the angels, who are
servants of the Most Merciful, females. َ َُ َ َ
(Chapter 43, gold, verse 19)?
That is to say, angels are not females because God opposes this idea. But what are their
sexes?
ِ َ ِ َ ‫ليسمون ال‬
َ ُ ْ َ‫تسمية‬
‫اﻷنثى‬ َ ْ َ َ‫ْمﻼئكة‬
They name the angels female names.
(Chapter 53, the star, verse 27). َ َ ‫َُ َ ﱡ‬
Finally, what are their sexes? Are they without sexes, that is, they are asexual (deprived of
sex) or they are bisexual (having two sexes at the same time)?

16
When the Quran uses the verb in the feminine when it comes before the subject, this means
that they are females. But, when we look at the other verses, we see that, in the same
circumstances, it uses the verb in the masculine:
4. In verses 4, 13, 18, 21, 24 & 25, God uses the verb in the masculine. Does it mean
that this time, He considers them as male? I do not understand how He can
contradict himself with two different sexes. That is my question: Are they bisexuals?
5. In verses 5, 10, 11, 12, 15, 16 & 20, God uses the verb in the masculine plural. In
Arabic grammar (classical), the masculine plural in this form is used only for
humankind and humankind is the superior being in this world, according to the Quran
itself. Are angels equal to men?
6. In verses 3, 7 & 16, He uses the active participle in the masculine plural, the same
way He uses the masculine plural for men.
7. In verse 9, He uses an adjective in masculine plural.
This means that the Quran considers angels as males and females at the same time. But
God opposed the idea that people say that angels are females.
Let us continue:
Chapter 2, the cow, verse 33:
Correction Error
ۢ ۢ ۢ ِ َْ َِ ‫يـادم َ ۢأنبِ ْئ ُـهم‬
‫ﲰائَِها‬ ‫ﲰآ ئِهاْ فََ ﱠ‬
َْٓ َِ ‫ـلمآ أَن َـبأََها‬ َْ َِ ‫يـادم َأنبِْئـَها‬
ُ َ ََٰٔٓ ‫قال‬
ََ ِ َْ َِ ‫ـبأهم‬
ْ ِ ٓ‫ﲰا‬
‫ئهم‬ ُ َ َ ‫ـلمآ أَن‬ ْ ِ ٓ‫ﲰا‬
‫ئهم فََ ﱠ‬ ُ َ ََٰٔٓ ‫قال‬
ََ
He said, "O Adam, inform them of its He said, "O Adam, inform them of their
names." And when he had informed them names." And when he had informed them
of its names. of their names.
In this verse, we have two problems:

1. It uses ‫ُهم‬, the pronoun in the masculine plural, for the angels. We learned before
َ ِ َ َ ‫ ال‬as
that this pronoun is used with humankind only. Do we have to consider ُ‫ْمﻼئكة‬
human males?
ِ
‫هم‬
2. It uses ْ for things that we don’t know what they are and the angels taught them to
Adam. That’s why the commentators of the Quran differ greatly on this subject:
ِ ِ ِ ُ ْ‫آدم َْأنبِئ‬
‫ـقول أخﱪ اﳌﻼئكة ﲰاء دواب اﻷرض والطﲑ كلها‬ ْ ْ َ ‫ـهم‬
ُ ُ َ‫ﲰائهم ي‬ ْ َُ َ
O Adam! Inform them of their names… he said: He informed the angels the names of
animals of the earth and all the birds. (Tafsir muqatil ibn Suleyman: 1/98)

‫ وهذا كذا وهذا‬،‫ وهذا ﲝر‬،‫ هذا جبل‬،‫ علمه اسم كل شيء‬:‫ قال‬،‫ وعلم آدم اﻷﲰاء كلها‬:‫عن قتادة ﰲ قوله‬
…‫ لكل شيء‬،‫كذا‬
Qatada said concerning the statement: “And he taught to Adam the names of all things”, he
said: He taught him the names of all things, this is a mountain, this is the sea and this is so
and so, for all things. (Tafsir Tabari: 1/484/656)

17
 ِ ِ َْ ،‫ َْأنت ِج ِﱪيل‬:‫قال‬ ِ ِ ِ ُ ‫ َْأنبِْئ‬:ُ‫عن قَـوُله‬
َ َْ ،‫ميكائيل‬
‫أنت‬ ُ َ ‫أنت‬ َ ُ ْ َ َ َ ‫ﲰائهم‬ ْ َْ َ ‫ـهم‬
ْ ْ ْ َ ‫أسلم‬ َ َ ْ َ ‫بن‬
َ ْ ‫يد‬ ُ َْ َ :‫قال‬
َ ْ‫سألت َز‬ َ َ ‫ﳏمد ابن أََ َن‬
ُ ‫ثنا َُ ﱠ‬
ِ ِ
.‫اب‬
َ ‫ـلغ ْالغَُر‬
َ ََ‫حﱴ ب‬
‫ َ ﱠ‬،‫كلها‬َ ‫اﻷﲰاءَ ُ ﱠ‬ َ ‫حﱴ َ ﱠ‬
َْ َ ‫عدد‬ ‫ َ ﱠ‬،‫افيل‬
ُ ‫إسَر‬ْ
Muhammad bin Abban said: I asked Zayd bin Aslam concerning the statement: “Inform me
of their names”, he said: You are Gabriel, you are Michael, you are Israfil, until he mentioned
all the names, even the names of the crows. (T afsir ibn abi hatim: 1/82/350)
ٍ ‫كل‬ ِ ِ ْ ‫ اسم‬:‫قال‬ ِ ِ ِ ُ ‫آدم َْأنبِْئ‬ َ َ ‫ـول ا ﱠِ تَـ‬ ٍ ِ ُ ‫عن‬
ِ َ‫ ِﰲ ق‬،‫ﳎاهد‬
ْ َ ِّ ُ ‫اسم‬
.‫شيء‬ ُ ْ ‫ َو‬،‫اﳊمامة َو ْالغَُراب‬ ْ َْ َ ‫ـهم‬
َ َ َ ُ ْ َ َ [33 :‫ﲰائهم ]البقرة‬ ْ ُ َ َ :‫عاﱃ‬ ْ َ َْ
Mujahid said concerning the statement of God: “O Adam! Inform them of their names”, he
said: Names of pigeons and crows and names of all things. (Tafsir ibn abi hatim: 1/82/351).

‫يكون َِإﱃ‬ ِ ِ ُ ْ ‫القصعة و‬ ِ ٍ ‫كل‬ ٌ ِ َُ َ ‫عباس‬

ُ ُ َ ‫وما‬
ََ ‫كان‬
َ َ ‫اسم َما‬
َ ْ :‫وقيل‬
َ َ ،‫القصَْي َـعة‬ َ َ ْ َ ْ ‫حﱴ‬ ‫شيء َ ﱠ‬
ْ َ ّ ُ ‫اسم‬ َ ‫ َﱠ‬:ُ‫ـتادة‬
ِ َ ْ ُ‫علمه‬ َ ََ‫وﳎاهد َوق‬ ٍ ‫ابن َﱠ‬
ُ ْ ‫قال‬
ََ
ٍ ‫كل‬ ِ ِِ ِ ْ َ :‫وقيل‬ ِ ِ َ ِ َ ْ ‫ أَ ْﲰاء‬:‫أنس‬ ِ
ِ ِ ْ ‫ـوم‬
.‫شيء‬ْ َ ِّ ُ َ‫ص ْن َـعة‬
َ :‫وقيل‬
َ َ ،‫أﲰاءَ ذُ ّرﱠيته‬
َ َ َ ،‫المﻼئكة‬ َ َ َ ٍ ََ ‫بن‬ ُ ِ‫وقال الﱠر‬
ُ ْ ‫بيع‬ َ َ َ ،‫القيامة‬
َ َ َْ‫ي‬
Ibn Abbas, Mujahid and Qatada said: He taught him the names of all things, even the names
of plates without borders and the name of a bowl. There are those who said: Names of all
existing things and names of things that will exist until the day of resurrection. Ar Rabi bin
Anas said: These are the names of angels. There are those who said: Names of the
ancestors and there are those who said: The art of everything. ( Tafsir baghawi: 1/103)

‫ وهذا‬،‫ وعلمه أن هذا اﲰه فرس‬،‫ أراه اﻷجناس الﱵ خلقها‬:‫ فما معﲎ تعليمه أﲰاء اﳌسميات؟ قلت‬:‫فان قلت‬
.‫ وهذا اﲰه كذا‬،‫ وهذا اﲰه كذا‬،‫اﲰه بعﲑ‬
If you said: What is the meaning of his teaching him the names of all things? I say: I saw all
the traces that He created. He taught him that this is a horse, this is a camel, this is the
name of such and such. (Tafsir zamkhasri: 1/126)

‫ أنه ﱠ‬:‫ والثاﱐ‬.‫ قاله أبو العالية‬،‫ أنه علمه أﲰاء اﳌﻼئكة‬:‫ أحدها‬:‫ﰒ فيها أربعة أقوال‬
‫علمه أﲰاء اﻷجناس دون‬
‫ أنه علمه أﲰاء ما خلق ﰲ اﻷرض من‬:‫ والثالث‬.‫ قاله عكرمة‬،‫ ِإنسان وملك وجﲏ وطائر‬:‫ كقولك‬،‫أنواعها‬
.‫ قاله ابن زيد‬،‫ أنه علمه أﲰاء ذريته‬:‫ والرابع‬.‫ قاله الكلﱯ ومقاتل ابن قتيبة‬،‫الدواب واﳍوام والطﲑ‬
There are four statements in it:
1. He taught him the names of angels. This is the statement of Abu ‘Aliya.
2. He taught him the names of all the races without categorizing, such as angels, djinns
and birds. This is the statement of Ikrima.
3. He taught him the names of creatures on earth, such animals, vermins and birds.
This is the statement of al Kalbi and Muqatil bin Qutayba.
4. He taught him the names of his progeny and this is the statement of Ibn Zayd. (Zad ul
masir fi ilm at tafsir: 1/53)

‫أي أنبئ اﳌﻼئكة ﲰاء ذريتك أو ﲰاء أجناس اﻷشياء‬

That is to say, inform the angels the names of his progeny or the names of categories of
things. (Tafsir ibn jizyi: 1/79)

18
 ِ ِ ‫ميكائيل َْأنت‬
ِ ِ َْ ‫ أنت جﱪائيل‬:‫ قال‬:‫أسلم‬
‫وقال‬
َ َ َ .‫اب‬
َ ‫ـلغ ْالغَُر‬
َ ََ‫حﱴ ب‬ َ ‫اﻷﲰاءَ ُ ﱠ‬
‫كلها َ ﱠ‬ َ ‫حﱴ َ ﱠ‬
َْ َ ْ ‫عدد‬ ‫افيل َ ﱠ‬
ُ ‫إسَر‬ ْ َ ُ َ ‫أنت‬ َ َ َ ْ َ ‫بن‬
ُ ْ ‫يد‬
ُ ْ‫قال َز‬
ََ
ٍ ‫كل‬ ِ ِ ْ ‫قال اسم‬ ِ ِ ِ ُ ‫آدم َْأنبِْئ‬ َ ‫ﳎاهد ِﰲ قول ﷲ‬ ٌ ِ َُ
.‫شيء‬ْ َ ِّ ُ ‫اسم‬
ُ ْ ‫اﳊمامة َو ْالغَُراب َو‬ ْ ْ َ ‫ـهم‬
َ َ َ ُ ْ َ َ ‫ﲰائهم‬ ْ ُ َ َ ‫قال‬
Zayd ibn Aslam said: You are Gabriel, you are Michael and you are Israfil, until he named all
things, even the crow. Mujahid said, concerning the statement of God: O Adam! Inform then
of their names! He said: Name of the pigeon and name of everything. (Tafsir ibn kathir: 1/133)

‫حﱴ علمه‬
‫شيء َ ﱠ‬
ْ َ ‫اسم كل‬
ْ ‫ علمه‬:‫قال‬
َ َ ‫كلها‬
َ ‫اﻷﲰاء‬ ‫َوأخرج َوِكيع َو ْابن جرير َعن ْابن َﱠ‬
َْ َ ْ ‫عباس ِﰲ قَـ ْوله َوعلم آدم‬
… ‫صعة والقصيعة‬ َ ‫الق‬
َْ
Waki’ bin Jarir reported from Ibn Abbas, concerning the statement of God: He taught to
Adam all the names and he said: Teach him the names of everything, even the plate without
border, a bowl. (Ad dur al mansur: 1/120)
ِ ِِ ِ
‫شيء ﲰي آدم‬ َِّ ‫وهو من خلق‬
ْ َ ‫رﰊ َفكل‬ َ ُ َ ‫ َهذه َ َقة ﲨل بقرة نعجة َشاة فرس‬:‫ـقال آدم‬ ْ َْ َ ‫قال َ آدم أنبئهم‬
َ ََ‫ﲰائهم ف‬ ََ
ِ
‫القيامة‬ ِ ْ ‫فَ ُـهو‬
َ َ ْ ‫اﲰه َإﱃ يَْـوم‬ َ
He said: “O Adam! Inform them of their names!” Adam said: This is a she-camel; this is a
camel; this is a cow; this is a sheep; this is a mutton; this is a horse. They are the creatures
of my lord. Everything has Adam named and these names will remain until the day of
resurrection. (Ad dur al mansur: 1/128)
ِ ِ ‫الدو‬ ِ ْ ِ ِِ‫أﲰاء وَلده‬
،‫ هذا اﳉمل‬،‫هذا اﳊمار‬
َ َ ‫فقيل‬ ّ َ ‫ َو ﱠ‬، ً ‫إنسا‬
َ َ ‫اب‬ َ ْ ً ‫إنسا‬
َ َ ‫اﻷﲰاءَ ُ ﱠ‬
َ َ َْ َ ‫كلها علمه‬ َْ َ ْ ‫آدم‬ ‫ابن َﱠ ٍ ﱠ‬
َ َ ‫وعلم‬
َ َ َ :‫عباس‬ ِ ْ ‫عن‬
َِ
.‫هذا الفرس‬
Ibn Abbas said concerning the statement: “And He taught to Adam the names of all things”,
he taught him the names of his sons, man by man, the names of animals and it was said to
him: This is a donkey; this is a camel; this is a horse. (Mukhtasar ibn kathir: 1/51)

ِ‫اﻷﲰاءُ ﱠ‬ ِِ ِ :‫قال‬
،‫ وﲰاء‬،‫ ودواب‬،‫ إنسان‬:‫الﱵ يتعارف ا الناس‬ َْ َ ْ ‫هي َهذه‬ َ ‫اﻷﲰاءَ ُ ﱠ‬
َ َ َ ‫كلها‬ َْ َ ْ ‫آدم‬ ‫ابن َﱠ ٍ ﱠ‬
َ َ ‫وعلم‬
َ َ َ ‫عباس‬ ِ ْ ‫عن‬
َِ
.‫ وأشباه ذلك من اﻷمم وغﲑها‬،‫ وﲪار‬،‫ وخيل‬،‫ وﲝر‬،‫وأرض وسهل‬
Ibn Abbas said concerning the statement: “And He taught to Adam the names of all things”,
and he said: These are the names of people: Men, animals, heaven, earth, plain, sea, horse,
donkey or whatever resembles the nations or others. (Mukhtasar ibn kathir: 1/51)
ٍ ‫كل‬ ٍَْ ‫كل‬ ٍ‫كل ﱠ‬ ‫وقال ﳎاهد وعلم آدم اﻷﲰآء ُ ﱠ َ ﱠ‬
ْ َ ِّ ُ‫ َو‬،‫طﲑ‬
.‫شيء‬ ِّ ُ‫ َو‬،‫دابة‬
َ ِّ ُ ‫اسم‬
َ ْ ُ‫علمه‬
َ َ :‫كلها‬
And Mujahid said concerning the statement: “And He taught to Adam the names of all
things”, he taught him the names of all animals, birds et everything. (Mukhtasar ibn kathir: 1/51)
If God foreordained not to give the names of these things, why do men, who are weak and
mortal, have to mention them? We have:
 All races that He created;
 Angels;
 Art of all things;
 Bowl;
 Camel;
 Cow;
 Creatures on earth;
 Crow;

19
  Djinns;
 Earth;
 Gabriel;
 Heaven;
 Horse;
 Israfil;
 Men;
 Michael;
 Mountain;
 Mutton;
 Names of his sons;
 Names of all things;
 Names of animals on earth;
 Names of birds;
 Names of the category of things;
 Names of the pigeons;
 names of things that existed and will exist until the resurrection;
 Plain;
 Plates without border;
 Progeny;
 Races without categorization;
 Sea;
 She-camel;
 Sheep;
 Vermins;
 What resembles the nations.
Is there a new Quran that mentions these names? Is it because God has not completed the
revelation, that’s why we get so many names? People will not stop running after the books of
tafsir, to get appropriate explanations! Don’t you think so? What explanation do we need?
God has no power to say everything?
Let us continue:
Chapter 2, the cow, verse 34:
Correction Error
ٓ‫فسجدت ِﱠإﻻ‬
ْ َ َ َ َ ‫ﻻدم‬ِ ۟ ِ ِ َ ِ َٰٓ ْ ِ ‫ـلنا‬ ِ ِ ٓ‫فسجدو۟ا ِﱠإﻻ‬
ْ ِ َ ‫إبليس‬
۟
ِ ‫ٱسجدوا‬ ِ َ ِ َٰٓ ْ ِ ‫ـلنا‬ ْ َِ
َ َ ‫ٱسجدي‬
ْ ُ ْ ‫للملئكة‬ َ َ ْ ُ‫وإذ ق‬ َ ْ ُٓ َ َ َ ‫ﻻدم‬
َ َ ُ ُ ْ ‫للملئكة‬ َ َ ْ ُ‫وإذ ق‬
ِِ
‫إبليس‬
َ ْ
And when we said to the angels, "Prostrate And when we said to the angels, "Prostrate
before Adam"; so they prostrated, except before Adam"; so they prostrated, except
for Ibliss. for Ibliss.

I don’t think it should be like that if you consider َ ِ َ َ ‫ ال‬as males and being given that, on
ُ‫ْمﻼئكة‬
other occasions, they were considered as females.
In other verses, the same errors are repeated:
ِ ِ ِ ُ َ ‫ﻵدم‬ ِ َ ِ ْ ِ ‫ـلنا‬
َ ْ ‫فسجدواْ إﻻﱠ‬
‫إبليس‬ َ َ َ َ ْ‫اسجدوا‬
ُ ُ ْ ‫للمﻶئكة‬
َ َْ ُ‫ﰒُﱠ ق‬
Then we said to the angels, "Prostrate to
Adam"; so they prostrated, except for Ibliss.
(Chapter 7, the elevated places, verse 11).
ِِ ِ َ ِ ْ ِ ‫ـلنا‬ ْ َِ
َ ْ ‫فسجدواْ َإﻻﱠ‬
‫إبليس‬ ُ َ َ َ ‫ﻵدم‬
َ َ ْ‫اسجدوا‬
ُ ُ ْ ‫للمﻶئكة‬
َ َ ْ ُ‫وإذ ق‬
And when We said to the angles, "Prostrate
to Adam," and they prostrated, except for
Ibliss. (Chapter 17, the israëlites, verse 61; chapter
18, the cave, verse 50; chapter 20, ta ha, verse 116).

20
Chapter 2, the cow, verse 38:
Correction Error
ِ َ َ ‫خوف‬
‫ﳛزن‬
ُ َ َْ ‫هو‬
َ ُ ‫وﻻ‬
َ َ ‫عليه‬
ْ ٌ ْ َ ‫هداى فَ َﻼ‬ َ َِ ‫فمن‬
َ َ ُ ‫تبع‬ ََ ‫نون‬
َ ُ‫هم َْﳛ َز‬
ْ ُ ‫وﻻ‬ ْ ِ ْ َ َ ‫خوف‬
َ َ ‫عليهم‬ ٌ ْ َ ‫فﻼ‬
ََ ‫هداى‬ َ َِ ‫فمن‬
َ َ ُ ‫تبع‬ ََ
Whoever follows my guidance - there will be Whoever follows my guidance - there will be
no fear concerning him, nor will he grieve. no fear concerning them, nor will they
grieve.

In this verse, the subject (‫فمن‬

َ َ ) comes before the verb and is in the masculine singular.
َ َِ). But how can the verse
Automatically, the verb should agree in the masculine singular (‫تبع‬

be ended in the masculine plural (‫هم‬ ْ ِ َْ َ ) and (‫ﳛزنون‬

ْ ُ ) ,(‫عليهم‬ َ ُ َ َْ )?
There are many instances where we find these mistakes. See for example: Chapter 2, the
cow, verse 112; chapter 6, the cattle, verse 48; chapter 7, the elevated places, verse
35.
Chapter 2, the cow, verse 48:
Correction Error
ِ ْ ُ‫وﻻ ت‬ ِ ْ ‫وﻻ ي‬
َ َٰ َ ‫ـقبل م ْن َـها‬
ٌ‫شفعة‬ ُ َ ََ َ َٰ َ ‫ـقبل مْن َـها‬
ٌ‫شفعة‬ ُ َ ُ ََ
Nor will intercession be accepted from it. Nor will intercession be accepted from it.

The word َ َٰ َ
ٌ‫شفعة‬ is in the feminine, in addition to ending with a ‫ٌة‬, an indicative sign of the

feminine. Therefore, the verb with it should be in the feminine. It should be ‫ـقبل‬
ُ َ ْ ُ‫ت‬ instead of

‫ـقبل‬ َ َٰ َ is the subject here.

ُ َ ْ ُ‫ي‬. The word ٌ‫شفعة‬
Chapter 2, the cow, verse 102:
Correction Error
َ‫سليمن …ِﱠ‬
‫إﳕا‬ ٰ َ ِ ْ ‫على‬
‫ملك‬ ٰ َ ِ ٰ ‫إﳕا وٱتﱠـبـعو۟ا ما يـ ْت ُـلو ﱠ‬
‫ٱلشيطﲔ‬ َ‫ِﱠ‬… ٰ
‫سليمن‬ َ ِ ْ ‫على‬
‫ملك‬ ٰ َ ِ ٰ ‫ـلوا ﱠ‬
‫ٱلشيطﲔ‬
۟
ُ ‫ت‬
َْ‫ـ‬ ‫ت‬ ‫ما‬
۟
‫ا‬ ‫َوٱتﱠـبَـعُو‬
َ َ ْ ُ ُ َ ُ َ َ َ َ ُ َ َ َ َ ْ ُ ُ َ ُ َ َ
‫تكفرْوا‬
ُ ُ ْ َ ‫فﻼ‬ََ ٌ‫ﳓن ِفْت َـنة‬ُ َْ ‫تكفر‬
ْ ُ ْ َ ‫فﻼ‬ ََ ٌ‫ﳓن ِفْت َـنة‬ُ َْ
And they followed what the devils had And they followed what the devils had
recited during the reign of Solomon… We recited during the reign of Solomon… We
are a trial, so do not disbelieve. are a trial, so do not disbelieve.
I have already asked this question: Is a noun masculine in the singular form and feminine in
the plural form? The word ‫شيطان‬
ٌ َ َْ is masculine when it is singular but when it is plural
ِ
ُ َٰ ‫) ﱠ‬, is it feminine, why? The verb in this verse (‫ )تـَْتـلُوا‬comes before the subject
(‫ٱلشيطﲔ‬

ِ
ُ َٰ ‫) ﱠ‬. Therefore,
(‫ٱلشيطﲔ‬ َ ُ ‫يَـ ْت‬. The ‫ ا‬in
‫ تـَْتـلُوا‬should be in the masculine singular and it should be ‫ـلو‬
the verb is superfluous and it is a sign indicating the plural. Definitely, there is error in this
verb.

If the verb‫تكفر‬
ْ ُ ْ َ is referring to the people of the book, like the precedent verse (101), then it
should be in the masculine plural (‫تكفرْوا‬
ُ ُ ْ َ). And also, because the subject, which I think is the
people of the book, comes before it. It must agree in gender and number.

21
Chapter 2, the cow, verse 112:
Correction Error
َ ِ ‫أجرهۥ‬
‫عند‬ ِ
ُ ُ ْ َ ٓ‫ﳏسن فَ َـلهُۥ‬
ٌ ُْ ‫وهو‬
ِِ
َ ُ َ ‫وجههۥ ﱠ‬ َ َ ْ َ ‫من‬
ُ َ ْ َ ‫أسلم‬ ْ َ ‫ـلى‬ َ ِ ‫أجرهۥ‬
ٰ َ َ‫عند ب‬ ِ
ُ ُ ْ َ ٓ‫ﳏسن فَ َـلهُۥ‬
ٌ ُْ ‫وهو‬
ِِ
َ ُ َ ‫وجههۥ ﱠ‬ َ َ ْ َ ‫من‬
ُ َ ْ َ ‫أسلم‬ ْ َ ‫ـلى‬
ٰ َ َ‫ب‬
ِ َ َ ‫خوف‬ َ َ ‫َرِّ ِبهۦ‬ َ َ ‫َرِّ ِبهۦ‬
‫ﳛزن‬
ُ َ َْ ‫هو‬
َ ُ ‫وﻻ‬
َ َ ‫عليه‬
ْ ٌ ْ َ ‫وﻻ‬ ‫ﳛزنون‬
َ ُ َ َْ ‫هم‬
ْ ُ ‫وﻻ‬ ْ ِ ْ َ َ ‫خوف‬
َ َ ‫عليهم‬ ٌ ْ َ ‫وﻻ‬
Yes, whoever submits his face in Islam to Yes, whoever submits his face in Islam to
God while being a doer of good, will have his God while being a doer of good, will have his
reward with his lord. And no fear will there be reward with his lord. And no fear will there be
concerning him, nor will he grieve. concerning them, nor will they grieve.

َ ْ َ). Throughout the verse, it

Look at this verse: It begins with the masculine singular (‫أسلم‬
َ
mentions ‫ ه‬and ‫هو‬
َ ُ . It says: ‫ـلهۥ‬
ُ َ َ‫ ف‬,‫وهو‬
َ ُ َ ,‫وجههۥ‬ ُ ُ ْ َ in the masculine singular. But it ends
ُ َ ْ َ and ‫أجرهۥ‬
with the ْ ِ َْ َ and ‫ﳛزنون‬
masculine plural ‫عليهم‬ َ ُ َ َْ ‫هم‬
ْ ُ . Is this what we call ‫ْتفات‬ َ ِ‫ال‬. Was this rule
established by God himself?
Chapter 2, the cow, verse 121:
Correction Error
ِ َ‫يكفر ِ ِبهۦ ف‬ ٓ۟
‫ين‬ ِ ِ َْ ‫من‬
َ ْ‫اﳋاسر‬ َ ‫ـهو‬
َُ ْ ُ ْ َ ‫ومن‬
ََ َ ُ ِ َْٰ ‫هم‬
‫ٱﳋسرون‬ َ ِ َٰ َُ ‫يكفر ِ ِبهۦ‬
ُ ُ ‫فأولئك‬ ْ ُ ْ َ ‫ومن‬
ََ
And whoever disbelieves in it - it is he who And whoever disbelieves in it - it is they
is among the losers. who are the losers.

The verb ‫يكفر‬

ْ ُ ْ َ is in the masculine singular and it follows the subject or that which resembles
the subject (‫ومن‬
َ َ ). Therefore, the remaining verse cannot be in the masculine plural. It makes
ِ َْ ِ َْ ‫فَـهو ِمن‬.
no sense! It should have been ‫اﳋاسر‬
ُ ‫ـهو‬ َ ْ‫اﳋاس ِر‬
َ ُ َ‫ ف‬or ‫ين‬ َ َُ
However, in verse 5 of chapter 5, the served table, the Quran uses the singular itself:
ِ‫عملهۥ وهو ِﰱ ْٱﻵ ِخرة‬ َ ِ َ ‫ـقد‬ ِ َٰ ِْ ِ ‫يكفر‬
َ ُ َ ُ ُ َ َ ‫حبط‬ ْ ََ‫بٱﻹﳝن ف‬ ْ ُ ْ َ ‫ومن‬
And whoever denies the faith - his work has
become worthless, and he, in the hereafter, َ ََ
ِ َْٰ ‫ِمن‬
َ ‫ٱﳋس ِر‬
‫ين‬
will be among the losers.
َ
This type of error repeats itself and we find that it is being used with the preceding texts
which is in the singular.

ِ ‫أصحاب الن‬ َ ِ َ‫َُُ َفأُ ْول‬ ِ َ ‫وأحاطت ِ ِبه‬ َِّ َ ‫كسب‬

‫ﱠار‬ ُ َ ْ َ ‫ـئك‬ ‫خطيـئـته‬ ْ َ َ َ َ ً‫سيئة‬ َ َ َ ‫بَ َـلى َمن‬
2/81

َ ِ َ‫وسعى ِﰲ َخ َرا ِ َا أُ ْول‬ ِ َ ْ ‫مساجد ا ِّ َأن‬ َ ِ َ َ ‫منع‬ ِ َ ْ َ ‫ومن‬

‫ﳍم َأن‬ْ َُ ‫كان‬َ َ ‫ـئك َما‬ َ َ َ ُُ‫اﲰه‬
ْ ‫فيها‬ َ ‫يذكر‬ َ َ ‫أظلم ﱠﳑن ﱠ‬
2/114
َ ُ ُ ْ ََ
ِِ
َ َ ‫يدخلوها ِإﻻﱠ‬
‫خآئفﲔ‬ َ ُُ َْ
ِ ِ ‫الدنْـيا‬
َ ِ َ‫واﻵخرة َوأُ ْول‬ َ ِ َ‫فأول‬
ْ َ ِ َ ‫ـئك‬ ِ ِِ ِ ‫منكم َعن‬ ِ ْ ِ َ‫ومن يـر‬
‫ـئك‬ َ َ َ ‫أعماﳍم ِﰲ ﱡ‬ ْ ُُ َ ْ َ ‫حبطت‬ ْ َُ ‫كافر‬
ٌ َ ‫وهو‬ َ ُ َ ‫ـيمت‬
ْ ُ َ َ‫دينه ف‬ ْ ُ ‫تدد‬
2/217
َْ َ َ
َ ُ ِ َ ‫فيها‬
‫خالدون‬ ِ ‫ﱠار‬
َ ‫هم‬ ْ ُ ِ ‫أصحاب الن‬ُ ََْ
َ ُ ِ ‫هم ﱠ‬ َ ِ َ‫فأول‬ ِ ُ ‫ـعد‬
‫الظالمون‬ ُ ُ ‫ـئك‬ َ ُ ‫ومن يَـتَ َ ﱠ‬
ْ َُ ّ ‫حدود ا‬
2/229
ََ
ِ ‫أصحاب الن‬
‫ﱠار‬ ُ َ ْ َ ‫ـئك‬ َ ِ َ‫فأول‬
ْ َُ ‫عاد‬
َ َ ‫ومن‬
2/275
ْ ََ

22
 ‫هم ال َ ِ ُ َ‬
‫ْفاسقون‬ ‫ـئك ُ ُ‬ ‫فأولَ ِ َ‬
‫ذلك َُ ْ‬‫ـعد َِ َ‬ ‫ـوﱃ بَ ْ َ‬ ‫فمن تَ ﱠ‬
‫‪3/82‬‬
‫ََ َ‬
‫هم ﱠ ِ ُ َ‬ ‫ذلك َفأُ ْولَ ِ َ‬‫ـعد َِ َ‬ ‫ْكذب ِمن ب ِ‬ ‫فمن افْـتَـرى َ َ ِ ِ‬
‫الظالمون‬ ‫ـئك ُ ُ‬ ‫على ا ّ ال َ َ َ ْ‬ ‫ََ ِ َ َ‬
‫‪3/94‬‬

‫‪4/69‬‬ ‫ـعم ا ُّ َ َ ْ ِ‬
‫عليهم‬ ‫الذين أَنْ َ َ‬
‫ـئك ﱠ ِ‬
‫مع َ‬ ‫فأولَ َ َ َ‬
‫والرسول َُ ِ‬
‫يطع ا َّ َ ﱠ ُ َ ْ‬ ‫ومن ُ ِ ِ‬ ‫ََ‬
‫ﲑا‬ ‫يظلم َ ِ‬ ‫فأولَ ِ َ‬ ‫ِ‬ ‫ذكر َْأو ُ َ‬ ‫الصاﳊات ِمن َ َ ٍ‬
‫من ﱠ َِ َ‬ ‫ِ‬
‫ون َنق ً‬ ‫اﳉَنﱠةَ َوﻻَ ُ ْ َ ُ‬ ‫يدخلون ْ‬
‫ـئك َ ْ ُ ُ َ‬ ‫مؤمن َُ ْ‬
‫وهو ُ ْ ٌ‬ ‫أنثى َ ُ َ‬ ‫ـعمل َ‬ ‫ومن يَ ْ َ ْ‬
‫‪4/124‬‬
‫ََ‬
‫هم ال َ ِ ُ َ‬
‫ْكافرون‬ ‫ـئك ُ ُ‬ ‫فأولَِٰ َ‬‫أنزل ا ﱠُ َُ‬ ‫ﳛكم َِﲟا َ َ َ‬ ‫ومن ﱠﱂْ َْ ُ‬
‫‪5/44‬‬
‫ََ‬
‫هم ال َ ِ ُ َ‬
‫ْفاسقون‬ ‫ـئك ُ ُ‬ ‫فأولَ ِ َ‬
‫أنزل ا ُّ َُ ْ‬ ‫ﳛكم َِﲟا َ َ َ‬ ‫ومن ﱠﱂْ َْ ُ‬
‫‪5/47‬‬
‫ََ‬
‫ِ‬
‫مكا ً َوَ َ ﱡ‬
‫أضل‬ ‫شر ﱠ َ‬ ‫ـئك َ ﱞ‬ ‫الطاغوت أُ ْولَ ِ َ‬
‫وعبد ﱠ ُ َ‬ ‫اﳋََنا ِز َير َ َ َ َ‬ ‫ْقردةَ َو ْ‬ ‫ـهم ال ِ َ َ‬
‫وجعل م ْن ُ ُ‬‫عليه َ َ َ َ‬
‫وغضب َ َ ِ‬
‫َمن ﱠ َلعنهَُ ا ُّ َ َ ِ َ ْ‬
‫‪5/60‬‬

‫سواء ﱠ ِ ِ‬
‫السبيل‬ ‫َعن َ َ‬
‫هم ال ُ ْ ِ ُ َ‬
‫ْمفلحون‬ ‫ـئك ُ ُ‬ ‫فأولَ ِ َ‬ ‫ـقلت ََ ِ‬
‫موازينهُُ َُ ْ‬ ‫فمن ثَُ َ ْ‬
‫‪7/8‬‬
‫ََ‬
‫ِ‬ ‫فأولَ ِ َ ﱠ ِ‬ ‫خفت َ َ ِ‬ ‫ومن َ ﱠ ْ‬
‫خسرواْ َ ُ َ ُ‬
‫أنفسهم‬ ‫الذين َ ُ‬ ‫ـئك َ‬ ‫موازينهُُ َُ ْ‬
‫‪7/9‬‬
‫ََ ْ‬
‫من ال ِ َ ِ‬ ‫ِ‬ ‫ـئك ي َ ُُ ِ‬ ‫ِِ ِ‬ ‫ﳑن افْـتَـرى َ َ ِ ِ‬ ‫َفمن َأظْ َ ِ‬
‫ْكتاب‬ ‫ـناﳍم َنصيبُ ُـهم ّ َ‬ ‫كذب ِ َ ته ُ ْأولَ َ َ ْ‬ ‫على ا ّ َكذ ً َ ْأو َ ﱠ َ‬ ‫لم ﱠ ِ َ‬
‫‪7/37‬‬
‫َْ ُ‬
‫هم َْ ِ ُ َ‬
‫اﳋاسرون‬ ‫فأولَ ِ َ‬ ‫ِ‬ ‫ـهد ا ّ فَـهو ال ْ َ ِ‬ ‫ِ‬
‫ـئك ُ ُ‬ ‫يضلل َُ ْ‬
‫ومن ُ ْ ْ‬ ‫ْمهتدي َ َ‬ ‫َمن يَ ْ ُ ُ َ ُ‬
‫‪7/178‬‬

‫هم َْ ِ ُ َ‬
‫اﳋاسرون‬ ‫ك ُُ‬ ‫ﱠم ُ ْأولَـئِ َ‬ ‫ـيجعلَهُ ِﰲ َ َ‬
‫جهن َ‬ ‫فَ َ ْ َ‬
‫‪8/37‬‬

‫ـوم ِ ِ‬ ‫مساجد ا ِ من آمن ِ ِ والْي ِ‬ ‫ِ‬

‫ﳜش ِإﻻﱠ ا َّ‬
‫وﱂْ َْ َ‬ ‫كاة َ َ‬ ‫وآتى ﱠ‬
‫الزَ َ‬ ‫الصﻼةَ َ َ‬
‫وأقام ﱠ َ‬ ‫اﻵخر َ َ َ َ‬ ‫ـعمر َ َ َ ّ َ ْ َ َ ّ َ َ ْ‬ ‫إﳕا يَ ْ ُ ُ‬‫ِﱠَ‬
‫‪9/18‬‬

‫ِ‬ ‫ـئك َأن ُ ُ ِ‬ ‫ِ‬

‫ْمهتدين‬
‫من ال ُ ْ َ َ‬ ‫يكونواْ َ‬ ‫ـعسى ُ ْأولَ َ َ‬ ‫فَ َ َ‬
‫ـئك يُ ْ ِ ُ َ‬
‫ـؤمنون‬ ‫ورﲪةً ُ ْأولَ ِ َ‬
‫إماما َ َ ْ َ‬
‫موسى َ َ ً‬ ‫كتاب ُ َ‬
‫ينة ِمن ﱠرِ ِبه ويـ ْت ُـلوهُ َ ِ ٌ ِ ِ ِِ ِ‬
‫شاهد ّم ْنهُ َومن قَ ْـبله َ ُ‬ ‫على بَـ َِّ ّ ّ َ َ‬
‫كان َ َ ٍ‬ ‫َأفََمن َ َ‬
‫‪11/17‬‬

‫ِِبه‬
‫على َرِِّ ْم‬ ‫كذ ً ُ ْأولَ ِ َ‬ ‫على ا ِّ َ ِ‬ ‫أظلم ِﳑﱠِن افْـتَ َـرى َ َ‬
‫ـعرضون َ َ‬
‫ـئك يُ ْ َ ُ َ‬ ‫ومن َ َْ ُ‬
‫‪11/18‬‬
‫ََ ْ‬
‫مؤمن َُ َِ َ‬ ‫ِ‬ ‫ِ‬
‫مشكوًرا‬
‫سعيُ ُـهم ﱠ ْ ُ‬‫كان َ ْ‬ ‫فأولئك َ َ‬ ‫هو ُ ْ ٌ‬ ‫سعيَ َـها َو ُ َ‬ ‫وسعى ََﳍا َ ْ‬ ‫ﻵخرةَ َ َ َ‬ ‫اد ا َ‬ ‫من أَ َر َ‬
‫َوَ ْ‬
‫‪17/19‬‬

‫ـهم‬ ‫ـئك ي ْ ُ َ ِ‬ ‫بيمينِِه َُ ِ‬ ‫كتابهُ ِ ِ‬ ‫َفمن ُ ِ ِ‬

‫كتابَ ُ ْ‬‫ـقرؤون َ‬ ‫فأولَ َ َ َ‬ ‫أوﰐَ َ َ َ‬
‫‪17/71‬‬
‫ْ‬ ‫َْ‬
‫صاﳊا َُ ْ َِ َ‬ ‫ِ‬ ‫ِ‬
‫يظلمون َشيًْـئا‬
‫وﻻ ُ ْ َ ُ َ‬ ‫اﳉَنﱠةَ َ َ‬
‫يدخلون ْ‬
‫فأولئك َ ْ ُ ُ َ‬ ‫عمل َ ً‬ ‫آمن َو َ َ‬ ‫ب َو َ َ‬ ‫ِﱠإﻻ َمن َ َ‬
‫‪19/60‬‬

‫عمل ﱠ ِ ِ‬ ‫ِ‬
‫ْعلى‬ ‫ﳍم ﱠ َ َ ُ‬
‫الدرجات ال ُ َ‬ ‫الصاﳊات َُ ْ َِ َ‬
‫فأولئك َُُ‬
‫مؤمنا َ ْ ِ‬
‫قد َ َ‬ ‫من َْتِ ِه ُ ْ ً‬ ‫َوَ ْ‬
‫‪20/75‬‬
‫َ‬
‫ْعادون‬
‫هم ال َ ُ َ‬ ‫ذلك َُ ْ َِ َ‬
‫فأولئك ُ ُ‬ ‫من ابـتَْ َـغى َوَراء َِ َ‬ ‫فَ َ ِ‬
‫‪23/7‬‬

‫هم الْ ُ ْ ِ ُ َ‬
‫مفلحون‬ ‫موازينُهُ َُ ْ َِ َ‬
‫فأولئك ُ ُ‬ ‫ـقلت ََ ِ‬ ‫فََمن ثَُ َ ْ‬
‫‪23/102‬‬

‫ﱠم َ ِ ُ َ‬
‫خالدون‬ ‫جهن َ‬‫أنفسهم ِﰲ َ َ‬‫خسروا َ ُ َ ُ ْ‬
‫ِ‬
‫الذين َ ُ‬
‫خفت موا ِزينُهُ َُ َِ َ ﱠ ِ‬
‫فأولئك َ‬ ‫من َ ﱠ ْ َ َ‬ ‫َوَ ْ‬
‫‪23/103‬‬
‫ْ‬
‫‪24/52‬‬
‫هم ال َ ُِ َ‬
‫ْفائزون‬ ‫ﳜش ا ﱠَ َويَـتﱠ ْـقِه َُ ْ َِ َ‬
‫فأولئك ُ ُ‬ ‫يطع ا ﱠَ َ َ ُ َ‬
‫ورسولهُ َو َْ َ‬ ‫َوَمن ُ ِ ِ‬
‫سيئا ِِم َ ٍ‬ ‫ِ‬ ‫فأولئك يُ َ ِّ ُ‬
‫صاﳊا َُ ْ َِ َ‬ ‫ِ‬ ‫ِ‬
‫حسنات‬ ‫ـبدل ا ﱠُ َ َّ ْ َ َ‬ ‫عمﻼ َ ً‬ ‫مل َ َ ً‬‫آمن َوَع َ‬ ‫ب َو َ َ‬ ‫ِﱠإﻻ َمن َ َ‬
‫‪25/70‬‬

‫‪23‬‬
31/6
‫ﳍم‬ َ َِ ُ ‫هزًوا‬
ْ َُ ‫أولئك‬ ُ ُ ‫ـتخذ َها‬ ٍ ْ ِ ‫بغﲑ‬
َ ِ ‫علم َويَ ﱠ‬ ِْ َ ِ ِ‫سبيل ا ﱠ‬
ِ ِ َ ‫يضل َعن‬ ‫اﳊديث لُِ ِ ﱠ‬
ِ ِ ْ ‫يشﱰي َْﳍو‬
َ َ َِ ْ َ ‫ﱠاس َمن‬
ِ
ِ ‫ومن الن‬
َ َ
ٌ ِ ‫عذاب ﱡ‬
‫مهﲔ‬ ٌ ََ
‫ـقون‬
َ ُ ‫هم ال ُْمتﱠ‬ َ َِ ْ ُ ‫وصدق ِ ِبه‬
ُ ُ ‫أولئك‬
ِ ْ ِّ ِ ‫والذي جاء‬
َ ‫لصدق َ َ ﱠ‬ َ ‫َﱠ‬
ِ
39/33

ِ
َ َِ ْ َُ ‫مؤمن‬ ٍ َ َ ‫صاﳊا ِّمن‬
ِ ِ ِ ِ
ً َِّ َ ‫عمل‬
‫يدخلون‬
َ ُ ُ ْ َ ‫فأولئك‬ ٌ ْ ُ ‫هو‬ َ ُ ‫أنثى َو‬َ ُ ‫ذكر َْأو‬ ً َ ‫عمل‬ َ َ ‫ومن‬ َ َ ْ‫ﳚزى ِﱠإﻻ مث‬
ْ َ َ ‫ـلها‬ َ ُْ ‫فﻼ‬ََ ‫سيئة‬ َ َ ‫من‬
40/40
َْ
َ‫اﳉَنﱠة‬
ْ
42/41 ٍ ِ َ ‫عليهم ِّمن‬
‫سبيل‬ َ َِ ْ َُ ‫لمِه‬
ِ َْ َ ‫فأولئك َما‬ ِ ْ ُ‫ـعد ظ‬
َ ْ َ‫انتصر ب‬ ِ َ ََ
َ َ َ ‫ولمن‬
ٌ ِ ‫عذاب ﱡ‬
‫مهﲔ‬ ٌ َ َ ‫ﳍم‬ ْ َُ ‫لئك‬َ َِ‫هزًوا أُ ْو‬ َ َ‫ﱠ‬
ُ ُ ‫اﲣذ َها‬
45/9

ِ ِِ ِ ِ ِ ‫ومن ﱠﻻ ُِﳚب‬
ٍ ِ ‫ضﻼل ﱡ‬
‫مبﲔ‬ َ َِ ْ ُ ‫أولياء‬
ٍ َ َ ‫أولئك ِﰲ‬ َ َ ‫وليس لَهُ من ُدونه‬ ٍ ِ ْ ُ ِ ‫ـليس‬
ِ ْ َ ْ ‫ﲟعجز ِﰲ‬
َ َْ َ ‫اﻷرض‬ َ َْ َ‫داعي ا ﱠ ف‬
46/32
َ َ ْ ََ
‫ْعادون‬
َ ُ َ ‫هم ال‬ ِ ِ ِ َ َ‫ف‬
ُ ُ ‫فأولئك‬
َ َ ْ َُ ‫ذلك‬ َ َ ‫من ابـتَْ َـغى َوَراء‬
70/31

In all these above examples, you will see demonstrative pronouns that indicate something
ِ َ ) or absent and is the plural of
who is far (‫غائب‬ َ َِ‫ أُ ْو‬or ‫نك‬
‫لئك‬ َ ِ َ , that is ‫أولئك‬
َ َِ ْ ُ is preceded by
َ ِ ‫ ال‬.
texts in the singular. Is this what we call ‫ْتفات‬

In hundred and forty-five other verses, you will see that it uses precedent texts in the plural.
Read the Quran attentively, you will the truth.
Chapter 2, the cow, verse 124:
Correction Error
ٍ ٰ ِ َ ِ ‫ـلى إِبْـرٰاِهيم رﱡ ُبهۥ‬ ِِ ٍ ٰ ِ َ ِ ‫ربهۥ‬ ِ ٰٓ َ ‫وإذ ٱبـت‬
َ ْ ِ َِ
َ‫بكلمت َََﱠ‬
‫فأﲤها‬ َ َ َ َ ٰٓ َ َْ‫وإذ ٱبـت‬ َ ‫فأﲤهن‬ َ ُ ‫ـلى إِبْ َـرٰاهي َم َﱡ‬
‫بكلمت َََﱠُ ﱠ‬
And when Abraham was tried by his lord with And when Abraham was tried by his lord with
commands and he fulfilled them. commands and he fulfilled them.
The « commands » in this verse is in the feminine plural and it is a common noun. It is the
ِ
‫كلمة‬
plural of َ َ .This is to say that the attached pronoun (suffix) for it must be in the feminine
singular, which is ‫َها‬. I have already pointed out that ‫هن‬
‫ ُ ﱠ‬is used merely for human beings
(women). It is not permitted, according to classical Arabic, to use it with other than them.
Chapter 2, the cow, verse 129:
Correction Error
ِ ْ ‫ربﱠـنا وٱب‬ ِ ََْ ‫رسوﻻ ِّمْن ُـهم يَـتْـلُو۟ا‬
َ َِٰ َ ‫عليهم‬ ِ ِ ْ َْ‫ربﱠَـنا وٱب‬
َ َِٰ َ ‫عليهم‬
‫ءايتك‬ ِ
ْ َْ َ ‫ـهم يَـتْ ُـلو‬
ِ ً ‫فيهم‬
ُ َ ْ ِ ‫ـعث‬
ْ ُ ‫رسوﻻ ّمْن‬ َْ َ َ َ
‫ءايتك‬ ْ ْ ً ُ َ ‫فيهم‬ ْ ‫ـعث‬ َ َ
Our lord, send among them a messenger Our lord, send among them a messenger
from themselves who will recite to them from themselves who will recite to them
your verses. your verses.
The mistake in this verse, as in many others, is evident. I think that it is more of a printing
error than grammatical one. Here is another example of this error.

24
Chapter 2, the cow, verse 151:
َِ ٰ ‫عليكم‬ ۟ ِ ً ‫فيكم‬ ِ َْ َ ٓ‫َكما‬
ِ ً ‫فيكم‬ ِ َْ ‫َكمآ َأر‬
ََِٰ َ ‫عليكم‬
‫ءايتنا‬ ْ ُ َْ َ ‫منكم يَـ ْت ُـلو‬
ْ ُ ّ ‫رسوﻻ‬
ُ َ ْ ُ ‫سلنا‬
َْ َ
‫ءايتنا‬
َ َ ْ ْ َ ‫منكم يَـ ْتـلُو‬
ُ َ ‫ا‬ ْ ُ ّ ‫رسوﻻ‬
ُ َ ْ ُ ‫أرسلنا‬
َْ َ
Just as we have sent among you a Just as we have sent among you a
messenger from yourselves reciting to you messenger from yourselves reciting to you
our verses. our verses.
See chapter 2, the cow, verse 102, for analysis.
Chapter 2, the cow, verse 260:
Correction Error
َ َِْ ‫فصرها‬ ِْ ‫من ﱠ‬ ِ َ َِْ ‫فصرهن‬ ِْ ‫من ﱠ‬ ِ
‫ٱجعل‬
ْ َ ْ ‫إليك ﰒُﱠ‬ َ ْ ُ َ ‫ٱلطﲑ‬ َ ّ ً‫فخذ َ ْأربَ َـعة‬
ْ ُ َ ‫قال‬
َ َ ‫ٱجعل‬
ْ َ ْ ‫إليك ﰒُﱠ‬ ‫ٱلطﲑ َ ُ ْ ُ ﱠ‬ َ ّ ً‫فخذ أَ ْربَ َـعة‬
ْ ُ َ ‫قال‬
ََ
َ َِْْ ‫ٱدعها‬ ِ ٍ ‫كل‬ َ َ َِْ ‫ٱدعهن‬ ‫جبل ِّم ْن ُ ﱠ‬
‫سعيا‬
ً ْ َ ‫تيك‬ َ ُ ْ ‫جزءا ﰒُﱠ‬
ً ْ ُ ‫جبل مّ ْن َـها‬ ََ ِّ ُ ‫على‬
ٰ ََ ‫سعيا‬
ً ْ َ ‫تينك‬ ‫جزءا ﰒُﱠ ْ ُ ُ ﱠ‬
ً ْ ُ ‫ـهن‬ ٍ ََ ّ‫كل‬ِ ُ ‫على‬
ٰ ََ
He said, Take four birds and commit them He said, Take four birds and commit them
to yourself. Then put on each hill a portion of to yourself. Then put on each hill a portion of
them; then call them - they will come to them; then call them - they will come to
you in haste. you in haste.
In this verse, we have the following problems:

1. The word ‫طَْي ٌـر‬ means “bird” and it is in the masculine. At times, it is used as a
collective noun and in the feminine.

2. ‫هن‬
‫ ُ ﱠ‬is an attached pronoun (suffix) and is in the feminine plural. ‫هن‬
‫ ُ ﱠ‬is used only for
women and is not supposed used with other nouns.

3. ‫طَْي ٌـر‬ being an animal (bird), we cannot use ‫هن‬

‫ُﱠ‬ with it. Instead, we use ‫َها‬ in the

feminine singular. As I said, ‫طَْي ٌـر‬ can be masculine or feminine according to

dictionary.

4. ‫ٱدعهن‬
‫ْ ُُ ﱠ‬ is an error and should be ‫ٱدعها‬
َ ُ ْ if you consider ‫ طَْي ٌـر‬as masculine or feminine.
َ َ َِْ and it should be ‫تيك‬
5. The same rule applies to ‫تينك‬ َ َِْْ .
If we suppose that in the beginning of the verse, it considers it as feminine by using feminine
form of pronouns, then this final verb is an error manifest.
Chapter 2, the cow, verse 275:
Correction Error
ِ ِ ‫جاءتهۥ‬ ِ ِ ‫جاءهۥ‬
ٰ َ َ‫موعظةٌَ ّمن ﱠرِِّبهۦ َفٱنت‬
‫ـهى‬ ْ َ ُ ْ َ َٓ ‫فمن‬
ََ ٰ َ َ‫موعظةٌَ ّمن ﱠرِِّبهۦ َفٱنت‬
‫ـهى‬ ْ َ ُ َ َٓ ‫فمن‬
ََ
So whoever has received an admonition So whoever has received an admonition
from his Lord and desists. from his Lord and desists.

َ ِ َْ
ٌ‫موعظة‬ is a feminine noun in its original form in addition to bearing a as the final letter.

Therefore, ُ‫جاءه‬
َ َٓ must be ُ‫جاءته‬
ْ َ َٓ , thus agreeing with its subject.

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 ِ :
‫موعظة‬
In chapter 16, the bee, verse 125, it uses the adjective in the feminine for ٌَ َْ
‫اﳊسنة‬ ِ ِ
ِ َ ْ ‫ْموعظة‬ ِ ْ ِْ ِ ‫بك‬
َ ِّ‫سبيل َر‬
ِ ِ َ ‫ادع ِِإﱃ‬
َ َ َ ْ َ ‫ﳊكمة َوال‬
Invite to the way of your lord with wisdom
and good instruction. َ ُْ
ِ َ ْ is for ‫ﳊكمة‬
‫اﳊسنة‬ ِ ْ ِْ ِ , then this verse does not make sense for “good wisdom”, I
If we say that
ََ َ
think, does not exist, similar to “bad wisdom”.
This is the end of part one of my subject on grammatical errors in the Quran. It concerns
mainly verbs, its conjugations and agreements with the subjects. I have done my best to
pinpoint errors concerning Arabic verbs, though I have pinpointed other errors related to
other grammatical rules. If you find that I have erred myself, I humbly ask you to correct me.
I do not expect you to say that God himself will come and correct me, if I am mistaken. This
will make no sense!
If you say that God has his own Arabic grammar (divine rules of grammar), then I will have to
ask where we can find it. As far as possible, I have analyzed the texts in light of classical
Arabic grammar, compiled by grammarians. Is it possible that these fellows have committed
mistakes in their compilations?
No need to tell me, that there are Arabic rhetoric and morphology involved and to be
considered. I am sure that these do not allow simple errors to be made in the Quran.
Rhetoric means:
- (in writing or speech): the undue use of exaggeration or display, bombast;
- the art or science of all specialized literary uses of language in prose or verse, including the
figures of speech;
- the study of the effective use of language;
- the ability to use language effectively;
- the art of prose in general as opposed to verse;
- the art of making persuasive speeches; oratory;
- (in classical oratory) the art of influencing the thought and conduct of an audience;
Morphology means:
- the patterns of word formation in a particular language, including inflection, derivation, and
composition;
- the study and description of such patterns;
- the study of the behavior and combination of morphemes.
See you next times for part two!

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