Answering Questions Through The Holy Qur'an: Are there grammatical errors in the Qur’an?

Are there grammatical errors in the Qur’an?

5:69 Indeed, those who believed and those who are Jews and the Sabians (wal-sabiuna) and the Christians, whoever believed in Allah and the Last Day and did good deeds, then no fear on them, nor will they grieve.

(Some non-Muslims wrongly say that there is a grammatical error in Verse 5:69, because it says “wal-sabiuna”, while Verses 2:62 and 22:17 say “wal-sabiina”. There is no grammatical error because, in Verse 5:69, Sabians (“sabiuna”) and “Christians” are nominative, and “are / became Jews” is a verb, so the Jews, Sabians and Christians are the subject of the sentence. In other words they are doing the actions in the sentence (e.g. “whoever believed”, “did good deeds”, “nor will they grieve”). On the other hand, in Verses 2:62 and 22:17, Sabians (“l-sabiina”) and “Christians” are accusative in Arabic, and “became Jews” is a verb, so the Jews, Sabians and Christians are the object of the sentence, which is also correct, because, in the case of Verse 2:62, it says “for them is their reward with their Lord”, so they are the object because God rewards them, so they are the ones the nominative noun (reward) is acting on. In regard to Verse 22:17, it says “Allah will judge between them”, so Jews, Christians and Sabians are the object. Notice that Verse 5:69 does not explicitly mention any action from God, but the Jews, Sabians and Christian are the subjects who perform the actions in the entire Verse)(See also the link below “Who are the Sabians mentioned in the Qur’an?”)(Allah knows best)

2:62 Indeed, those who believed, and those who became Jews, and the Christians, and the Sabians (wal-sabiina) - who believed in Allah and the Last Day and did righteous deeds, so for them is their reward with their Lord; and they will have no fear, nor will they grieve.

22:17 Indeed, those who have believed and those who were Jews and the Sabeans (wal-sabiina) and the Christians and the Magians and those who associated with Allah - Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness.

4:162 But those who are firm (l-rasikhuna) in knowledge among them and the believers (wal-mu’minuna) believe in what is revealed to you and what was revealed before you. And those who establish (wal-muqimina) prayer and those who give (wal-mu’tuna) zakah (charity) and those who believe (wal-mu’minuna) in Allah and the Last Day – (to) those, We will give them a great reward.

(Some non-Muslims wrongly say that there is a grammatical error in Verse 4:162 because it says “muqimina” which is accusative, while in the same Verse, “mu’minuna”, “rasikhuna” and “mu’tuna” are nominative, as if “muqimina” should also be nominative; but the Verse uses the word “wa” (and), for each one; “wa” might start a new and independent sentence, because “wa” does not indicate order or timing, then, what is the difference between the sentence mentioning “muqimina” and other sentences? Notice that the Verse also mentions “the believers (l-mu’minuna)”, which is nominative, so one interpretation is that “those who establish prayer” (accusative) is actually the object of “the believers” (nominative); that’s because both are related to “belief”, so, they are implicitly connected in this Verse. The point is that “muqimina” is accusative (aka object of the sentence) instead of nominative (aka subject of the sentence), because establishing prayer (aka praying to God) is a matter of belief / faith (in God), so it is a matter connected to “the believers” (4:162), while giving charity and being firm is a matter of submission or obedience, which does not necessarily requires faith (in God), because, for example, atheists might also give charity, but they do not believe in God. So, there is no grammatical error in the Qur’an)(See also the link below “Is there any difference between “Muslim” (aka Submitted) and “Believer”?”)(Allah knows best)

20:63 They said, "Indeed (in), these (hadhani) two magicians (lasahirani), they intend that they drive you out of your land with their magic and do away with your way, the exemplary.

(Some non-Muslims say that “sahirani”, which is nominative, should be accusative because the sentence starts with “inna”, but actually the Verse says “in”, not “inna”. Anyway, according to “answering-christianity(dot)com”, the noun belonging to “inna” is “hadhani” (these), not “sahirani” (two magicians) which is the predicate, and the predicate should be nominative like it is, not accusative)(Also notice that the subject of the sentence is “two magicians” (sahirani), because they are doing the action, so it is nominative)(Allah knows best)

2:177 It is not righteousness that you turn (tuwallu) your faces towards the east and the west but righteous is he who believes (amana) in Allah , the Last Day, the Angels, the Book, and the Prophets and gives (waata) wealth in spite of love for it to the near relatives, the orphans, the needy, the wayfarer, and those who ask, and in freeing the necks (slaves); and (who) establish (wa-aqama) prayer and give (waata) zakah and those who fulfill (wal-mufuna) their covenant when they make it; and those who are patient (wal-sabirina) in suffering, hardship, and periods of stress. Those are the ones who are true and it is those who are the righteous.

(It is also wrongly said that because Verse 2:177 starts with “you turn”, then all the other verbs in this Verse should be “you believe” (instead of “he who believes”), “you give” (instead of “gives”) and so on. That is not a grammatical error in Arabic, nor even in English, but it is a style which also occurs in other Verses, on purpose (e.g. 2:189))(Another alleged error is that the word “sabirina”, which is accusative, should be nominative, like “mufuna” in the same Verse. But “sabirina” is correct because is the object of the sentence; Other than them are doing the action in which there is suffering, hardship, and periods of stress. According to the Verse, those who make and fulfill their covenant are doing the action. So, the Qur’an is grammatically correct)(Allah knows best)

3:59 Indeed, the likeness of Jesus with Allah is like the likeness of Adam. He created him from dust; then (thumma) He said (qala) to him, "Be," and (fa) he was (fayakunu).

(It was alleged that “yakunu” (“is”), translated as “was” in English, should be “was” in the Arabic, because it would be consistent with the past tense of the previous verb (“said”). The answer is that “and” (fa) indicates a new sentence. Another answer is that the sentence is consistent with other Verses of the Qur’an (6:73, 16:40, 19:35, 36:82, 40:68, 2:117, 3:47, 3:49); the Verses of the Qur’an complement each other - for example Verse 6:73 says “and the day He says, “Be”, and it is”; so, considering this Verse and other Verses, then “he is” in Verse 3:59 could also refer to the day or moment or when the affair is decreed, so it is said as “is”, instead of “was” (19:35, 40:68, 2:117, 3:47))(Allah knows best)

21:3 Their hearts distracted. And they conceal (wa-asarru) the private conversation, those who wronged, "Is this except a human being like you? So would you approach magic while you see (it)?"

(Some non-Muslims say that “asarru” (plural form) should be in the singular form because the rule is that the verb must be in the third masculine singular form if the active subject of the verbal sentence is stated in the sentence. An answer is that “say” is an implied verb that is not present in the sentence (those who wronged “say”), thus “and they conceal the private conversation” is one sentence, thus, “those who wronged” is not the subject, but the subject is a hidden or missing pronoun, which is “they”, and it is indicated in the plural verb form “asarru” by the final “waw”. In Arabic verb forms, there is an implicit pronoun as a subject, especially if there is no other subject mentioned. “Those who” is plural form matching the subject of “asarru” (they). There is no grammatical error. A similar “implicit” use of “saying” occurs in Verse 13:23-24))(source: Abu Jafar)(Allah knows best)

22:19 These two (hadhani) opponents (khasmani) dispute (ikh’tasamu) concerning their Lord. But those who disbelieved will be cut out for them garments of fire. Scalding water will be poured over their heads.

(Another alleged grammatical error is that, in Verse 22:19, “these two opponents” is dual in Arabic, but the verb “dispute” is plural, while it should also be dual. An answer is that “these two opponents” refer to two groups of people, not two persons, that’s confirmed by the context of the Verse, in which one of the parties is mentioned in plural form “those who disbelieved”. When members of the group act in a verb form, the verb form takes the plural. So, a proper English translation would be “these two (groups of) disputants”)(Allah knows best)

49:9 And if two parties (taifatani) among the believers fight (iq’tatalu), then make peace between both of them. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the command of Allah. Then if it returns, then make peace between them with justice, and act justly. Indeed, Allah loves those who act justly.

(This alleged error is like the previous one; “taifatani” is dual, and “iq’tatalu” is plural, but it is also correct because the parties contain more than two persons; “believers” in this Verse is plural as well)(Allah knows best)

63:10 And spend from what We have provided you before death comes to one of you and he says, "My Lord, why do You not delay me for a near term so I would give charity (fa-assaddaqa) and be (wa-akun) among the righteous."

(It is alleged that “akun” is in the subjunctive, so it should be “akuuna”, just as the previous verb “assaddaqa” is in the subjunctive, because it is preceded by “fa”. An answer to this is that “akun” is not part of the “fa”. “Wa” indicates a new sentence. If the “fa” is missing, then the verb takes the jussive, as it is, so it is correct. Another point is that a rule is that if the condition in the first part of the sentence is in the perfect, then the response to the condition is in the jussive tense. So, according to this rule, the condition is “why do You not delay me for a near term...”, and there are two replies, one in the subjunctive because there is “fa”, and another in the jussive because there is no “fa”. If there were no “fa” in any of the two replies, then the two would be in the jussive)(Allah knows best)

91:5 And the heaven and what (wama) constructed it,

(Another allegation is that Verse 91:5 uses the impersonal word “ma” (what, that which), instead of “man” (who). One interpretation is that it could not refer to God, but the things used to construct it, or its own structure. Another interpretation is that “ma” can be “personal”; for example, in Verse 23:6, “what (ma) they rightfully possess” refers to people), and in Verse, “and give succession after you to whomever (ma) He wills” could also refer to people)(According to Abu Jafar, “ma with the meaning of alladhi (who, that which)” is correct, but “ma with the meaning of man” is not a known grammatical structure, if so, “man” would have been used, instead of “ma”)(Allah knows best)

41:11 Then He directed towards the heaven while it was smoke, and He said to it and to the earth, "Come both of you willingly or unwillingly." They both said (qalata), "We come (atayna) willingly (tai’ina)."

(It is alleged that the heaven and the earth are feminine nouns, so “they both said” is feminine dual verb, but “willingly (tai’ina)” is masculine plural, but the adjectives should match their nouns in number and gender. The answer is that “come” is first person plural verb; in Arabic there is no first person dual form. So, “atayna” is “we come” (plural), whether “we” is two or more)(Allah knows best)

7:56 And do not cause corruption in the earth after its reformation. And call Him (in) fear and hope. Indeed, (the) Mercy (rahmata) (of) Allah (is) near (qaribun) for the good-doers.

(It is alleged that, “rahmata” is feminine, in Arabic, so the word “qaribun” which is masculine, should be feminine as well. And non-Muslim/s mentioned Verse 9:40 (“while (the) Word (of) Allah it (is) the highest”), in which the words “kalimatu” (Word), “hiya” (it) and “l-’ul’ya” (the highest) are all correctly feminine. An answer is that Verse 9:40, which is mentioned as an example, uses a word other than “qaribun”, so it is not the same case. For example, Verse 42:17 says “perhaps the Hour (is) near (qaribun)”, “Hour” is feminine and “near” is masculine, so this other Verse confirm that “qaribun” must be masculine. In the case of Verse 7:56, “qaribun” is a nominative indefinite noun, and in the case of Verse 42:17, it is a nominative indefinite adjective. The triliteral root “qaf ra ba” occurs 96 times in the Qur’an, in 11 derived forms; the derived form “qarib” occurs 26 times, and it is always masculine and indefinite, whether it is an adjective or a noun. So, “qaribun” in Verse 7:56 belongs to the derived form “qarib”, and is correct and in accordance with other Verses of the Qur’an)(Allah knows best)

7:160 And We divided them (into) twelve (ith’natay ‘ashrata) tribes (asbatan) (as) communities (umaman). And We inspired to Moses when his people asked him for water, "Strike the stone with your staff." Then gushed forth from it twelve springs. Certainly, every people knew its drinking place. And We shaded them with clouds, and We sent down upon them manna and quails. "Eat of the good things which We have provided you." And they did not wrong Us but they were wronging themselves.

(It is alleged that, in Arabic, it should say “tribe”, instead of “tribes”, because the noun that is counted by a number above ten should be singular. According to Wael Ibrahim, “this is true if the noun following a number above ten and less than 100 belongs to the number, and that case it is known as specification, and takes the single accusative”. The case is that “asbatan” is not intended as the noun of specification, because the singular form of “asbatan” is masculine and “ith’natay ‘ashrata” (twelve) is in the feminine form; “asbatan” here is permutative for “ith’natay ‘ashrata” (twelve), with twelve being the object of the transitive verb “divided”. And “umaman” (communities) is a description clarifying and specifying that they were divided not into just tribes, but “tribes communities” (7:160) (or “tribal communities”). In conclusion, the noun of specification (“umaman” / communities) is feminine which is why the number “twelve” appears in the feminine. So, the Qur’an is grammatically correct)(Allah knows best)

3:7 He is the One Who revealed to you the Book, in it are Verses which are absolutely clear - they (are) the foundation of the Book, and others are allegorical. Then as for those in whose hearts is perversity - [so] they follow what is allegorical of it, seeking discord and seeking its interpretation. And none except Allah knows its interpretation. And those who are firm in knowledge, they say, "We believe in it. All is from our Lord." And not will take heed except men of understanding.

(Quoting Dr. Zakir: “All Arabic grammar is taken from the Qur’an. Qur’an is the highest Arabic book – A book which has the maximum level of highest literature. All the Arabic grammar has been derived from the Qur’an. Qur’an is the textbook of grammar. Since Qur’an is the textbook of grammar, and all the grammar is derived from the Qur’an, the Qur’an can never have a mistake. In different Arabic tribes, the grammar keeps on changing. In some Arabic tribe, the word is feminine; the same word is even masculine in the other tribe. Same word in different tribes – the grammar keeps on changing – Even the gender keeps on changing. So will you check Qur’an, with that faulty grammar? - No!”)(Allah knows best)