The opposers of the call often bring the misconception related to the Quranic recitation of Ahmed Al-Hasan and raise misconceptions around it on grammar or the recitation itself. Does the Quran go against the grammar? Is grammar something to judge the verses in the Quran or words of the Prophets and Vicegerents? What about the evolution of languages?
Questions to opposers of the Yamani on his recitation:
Explain to us what Fus’ha, Balagha means according to Ahlulbayt (as) and what did Imam Jafar (as) and Ahlulbayt (as) say about Naho? What do you think of the Pharoah accusing Moses pbuh being unclear when the Quran describes that the Messenger comes with clear speech Balag Mubeen? And what is the approach of Imam Al-Sadiq (as) to Naho and why did he (as) correct himself in describing the Sufyani in a hadeeth by changing 9 months to 13 months and said to Muhammad son of Muslim “Daani min Sahkikom” when Muhammad witnessed that Imam Jaafar a.s. opposed the Naho rules. (Reference given below).
Another list of questions: What style of writing did Imam Ali (as) write the Quran with and why are there Shias sharing copies of the Quran of Imam Ali (as) without diacritical marks like in the Othmani scripture and prove to us scientifically, historically, the full correct recitation of Ahlulbayt (as) since the 7 recitations differ with each other in certain places [backed with references]. And why did the Prophet (s) tell us to read the Quran of Abdullah son of Masood and not Uthman Ibn Affan? Why did the Quran mention at one occasion Sabi’eeen and at another occasion Sabioon and prove to us how there is no Mukhalafa, i.e. violation in the Arabic grammar.
All these questions should be sufficient for a reasonable person to contemplate such misconceptions.
Statement from Imam Ahmed Al-Hasan (Q236, Enlightening Answer through the Internet)
“I have never denied or prevented anyone from studying the Arabic language, and there are Ansar who are university professors and teach the Arabic language. Rather what I said was that the Inductive Grammar can bear error sometimes, so people can not consider it to be a law by which they judge the Qur’an and the words of the Prophets and Vicegerents, otherwise they would be admitting to Christians their criticism of the Qur’an by the grammar of the Arabic language which has been placed [by a human being].
And if you are aware of the Arabic language, you shall find more than one school of Grammar, and for every school there is its own Grammar which differs from the other school. So which of them is true and which of them is illusion and false? [So much so] that even some of the scholars of Shia considered that it is more probable that the Qur’an has been distorted because of its violation to some of the Grammatical and Rhetorical rules which have bee placed [by human beings]. And you can look at Kifayat Al-Usul by Al-Ikhwand Al-Khorasani and the commentary of Al-Mishkeeny on it, where Al-Mishkeeny commented on Al-Ikhwand’s [view that] it is more probable that the Qur’an has been distorted, he said that which means: (As Al’itibar (analogy/comparison) and a lot of news indicate towards it), and by Al-itibar (analogy/comparison) he means the fact that the Qur’an which is between the hands of people violates Grammatical and Rhetorical rules. And the talk about the rules/grammar of the Arabic language is long.
And know that the Arabs used to speak more than one [version of] Fus-ha (Classical) language, one of them is the language of [the different conditions of] “the five verbs” [according to where the verbs fall in the sentence], completely unlike how the rules of the language are.”
From the Facebook Post
Imam Ahmed Al-Hasan: “We don’t believe in the sacredness of the language, and we believe that it was subject to the law of general, universal evolution. The authenticity of this belief concurs with the authenticity of proving the theory of evolution. I have clarified its authenticity in detail, in the book ‘The Atheism Delusion’, as well as the absurdity of the ignorant ones’ responses to the theory of evolution. This makes it foolish to believe that there are infallible and fixed rules of the language that must be followed. These words of mine are not particular to the Arabic language but rather to any human or animal language in general.
If this matter has been scientifically proven today, with authentic evidence, then Al-Sadiq pbuh clarified over a thousand years ago the absurdity of believing that there are fixed or infallible rules of the Arabic language or any other language: Muhammad bin Muslim said, “Imam Abu Abdullah pbuh read: And Noah called upon us.I said, ‘May my soul be sacrificed for you. If only you would look into this; I mean the Arabic language.’ So he said, ‘Remove me from this stench of yours.’” Mustadrak al-Wasa’il Volume 4, p. 278.”
Response of Ahlulbayt pbut for grammar in the recitation
Mirza AlNoori trasmits the letter from Imam Al Mahdi (as): Ithbaat AlWasya Imam Ali son of Abi Taleb pbuh – AlMasoodi AlHathani From AlKalabi from Abi AlHussain son of Ali son of Bilal and Abu Yahya AlNumani said a book from Abi Muhammad came to us while we were present at Abi Taher Bilal. So we looked at it and AlNumani said that it has mistakes or the grammar is false and this was in Samara. While we were in this situation until his [Imam Al Mahdi’s] signature came: “What is wrong with the folk Yalhanoona (saying that we make mistakes in grammar), for the word that we speak of escapes to 70 faces, all of it has an exit through it and an aim” p.270
AlSaadeq a.s said:”Whoever feels despaired from wanting the grammar shall have his preparedness of faith pulled away” Mustadrak Al-Wasa’ek v.4 p.278
عن محمد بن مسلم قال: قرأ أبو عبد الله (عليه السلام): ولقد نادينا، نوحاً قلت: نوح! ثم قلت: جعلت فداك لو نظرت في هذا أعني العربية ، فقال: (دعني من سهككم) مستدرك الوسائل ج4 ص 278.
From Muhammad ibn Muslim he said: he read Abu Abdullah a.s saying: “Verily we have called Noohan” I said Noohon! I then said: May Allah make me your ransom if you read what the Arabic is here he said: “Leave me away from your stench” Mustadrak Al-Wasa’el v.4 p.278
Abu Abdullah pbuh said: “The people of Arabic displace words from their (right) places.” Mustadrak AlWasael-Mirza AlNoori v.4 p.278
قال أبو عبد الله (عليه السلام): (أصحاب العربية يحرفون الكلم عن مواضعه). مستدرك الوسائل – الميرزا النوري – ج 4 – الصفحة 278
Khtyaar Marifat AlRijal-Sheikh AlToosi v.2 p.700 from Hareez son of Abdullah he said: I was with Abi Abdullah pbuh so Himran son of Ayon entered upon me and Juwayrya son of Asma said: So Abu Abdullah pbuh spoke with words so it occurred with Juwayrya that he made a grammatical mistake [Lahen] So he [companion] said to him: You are the Sire of Bani Hashem and the hoped one for the great matters, you make grammatical mistakes in your words? So he [Imam] said: “Leave me away from this misguidance of yours”. So when they exited. Imam (as) said: “Himran will be a believer he will not apostate at all, as for Juwayrya he is a Zindeeq[disbeliever] he will not be successful at all.” So Haroon killed him after that.
And from son of Abi Ameer from Hisham son of Salem he said: Abu Abdullah pbuh used to hate the Hamza(arabic diactrical mark). Mustadrak AlWasael v.4 p.206
: اختيار معرفة الرجال – الشيخ الطوسي – ج 2 – ص 700: عن حريز بن عبد الله ، قال : كنت عند أبي عبد الله عليه السلام فدخل عليه حمران بن أعين وجويرية بن أسماء ، قال ، فتكلم أبو عبد الله عليه السلام بكلام فوقع عند جويرية أنه لحن ، قال فقال له : أنت سيد بني هاشم والمؤمل للأمور الجسام تلحن في كلامك
قال ، فقال : دعنا من تيهك هذا ، فلما خرجا ، أما حمران فمؤمن لا يرجع أبدا ، وأما جويرية فزنديق لا يفلح أبدا ، فقتله هارون بعد ذلك
و عن ابن ابي عمير ، عن هشام بن سالم قال :كان ابو عبد الله (عليه السلام )يكره الهمزة . مستدرك الوسائل ج4_ص206
Quran and the rules of grammar
The Quran throws the rules of the grammar against the wall.
- Made Naseb/ Tanseeb (grammatical case of inflection: change in the vowel of the word) for the Fa’el (doer/agent) and this violates the Arabic grammar because the Fa’el(doer/agent) cannot be given Tanseeb. Sura Baqara 2:124
“La Yanal Ahdi AlThalimeen”
“My covenant will not be given to the oppressors”
The Fa’el(doer/agent) should have Rafa’ so that it can be Thalimoon.
The doer/agent cannot have tanseeb
ضرب القران قواعد النحويين عرض الجدار – نصب الفاعل : جاء في ( سورة البقرة 2: 124): ” لَا يَنَالُعَهْدِي الظَّالِمِينَ” . وكان يجب أن يرفع الفاعل فيقول : الظالمون .
- Making masculine the predicate of the feminine noun:
Surat AlAraaf 7:56 “Ina Rahmat Allah Qareebon min AlMuhsineen” And it should follow the predicate (khabar) of its noun in femininity so it can be said “Gareebaton” قريبة
ضرب القران قواعد النحويين عرض الجدار – تذكير خبر الاسم المؤنث : جاء في ( سورة الأعراف 7: 56 ) : ” إِنَّ رَحْمَةَ اللهِ قَرِيبٌ مِنَ المُحْسِنِينَ ” . وكان يجب أن يتبع خبر إناسمها في التأنيث فيقول : قريبة
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- Made Rafe’(caused a word to become marfoo) for what is Matoof (coupled, word which follows a “wa”) upon the Mansoob. 5:69 “Ina AlAlatheen Aamano wal AlAlatheena Haado Wal Saabi’oon”. “masculine plural being marfoo’ is ون [oon] which changes to ين [een] when in both states of majroor and mansoob)”
http://sughayyirah.wordpress.com/catego … r-majzoom/
The Matoof or coupled word with a “wa” Wa AlSabi’oon should have naseb/tanseeb upon the noun.
- Making feminine the count and making plural that which is being counted. In Surat AlAraaf 7:16: “Wa Qata3naahom Ithnatay Asharata Asbaatan Umaman” It should make masculine the count and make singular the one that is being counted. So he can say: Ithnatay Ashara Sibtan.
ضرب القران قواعد النحويين عرض الجدار – تأنيث العدد وجمعالمعدود : جاء في ( سورة الأعراف 7: 160): ” وَقَطَّعْنَاهُمْ اثْنَتَيْ عَشْرَةَأَسْبَاطاً أُمَماً ” . وكان يجب أن يذكر العدد ويأتي بمفرد المعدود فيقول : اثنيعشر سبطاً .
Meaning to say: Wal Sabi’een like what was mentioned in 2:62 Wal Sabi’een was mentioned also in AlHaj 22:17
- Made plural the Thameer(pronoun) that refers to the dual(Muthana). In 22:19 “Hathani Khasmani Ikhtasamo fi Rabihim” The Dhameer(pronoun)Rabihim should be dualized because its referred to the one which is dual so he can say: Khasmani Ikhtasama fi Rabihima
ضرب القران قواعد النحويين عرض الجدار- جمع الضمير العائد على المثنى : جاءفي ( سورة الحج 22: 19) : ” هذا نِ خَصْمَانِ اخْتَصَمُوا فِي رَبِّهِمْ “. وكانيجب أن يثنّي الضمير العائد على المثنّى فيقول : خصمان اختصما في ربهما
About Recitation of Quran from the book ‘With the Righteous Servant’
“It is not fair to Muhammad (sawas) that all of the Muslims, Sunnis and Shia, accept the “Seven readings”, or the ten or even the fourteen, rather reading with whatever matched the Arabic language like Sistani said in his Fatwa*, and they do not accept the reading of the Family of Muhammad (as)!
This is his Fatwa: “The more appropriate thing is that the recitation be upon what is known from the seven readings/recitations, even though it is more recommended to read/recite according to what matches the Arabic [language] even if….” – Al-Masa’il Al-Muntakhaba Page 121/Case 267
The scholars and the great Usuli jurisprudents of those ones say that there is distortion [in the Qur’an] and they declare that. As for us, we only said to them consider the recitation/reading of Ahlul Bayt (a.s) as the other seven recitations which you accept. So what is the problem?!
By Allah, I have once said to a Wahhabi: Consider the recitation/reading of Ahlul Bayt like the other seven recitations which you recite by, so he became silent and did not respond to me and accepted my words. So what about those [Shia]?
The reason behind the seven readings/recitations is: after Uthman gathered the people on one version of the Qur’an – meaning one written text – and not one reading; because it did not have dots or Hamzas or [Fathas and Kasras], so they read the text in many ways according to what each reader thinks, so the readings/recitations became many. And it was during the Ummayyad Dynasty when the Umayyad authority united the people upon the reading/recitation of the reciters who are [considered to be] reliable with the people and with the authorities. And they refused that the Mushaf (the copy of the Qur’an) be copied or read – with the dots or the Hamzas or [Fathas and Kasras] – [using] the other readings/recitations, so they accepted seven, and refused the others. And you have the history of Qur’an, argue with
them using the books and what is present with them and what has been written in the books about the history of the Qur’an.
And the seven recitations/readings were all present in the times of the Imams (a.s), and the Qura’n would be written with all of the recitations/readings and the people would recite by them. So the saying of the Imam (a.s), recite like the people recite, means: with the recitation that the people recite with and they are seven recitations or more, and not one. And until this very day of ours, the one who has knowledge of the seven recitations recites by them all, such
as the famous Egyptian reciter Abdul Bassit, for he recites with the seven recitations and if he reaches a word that has two or three different recitations, he recites that part of the verse more than once and each time he recites it in a different recitation)”
Salim ibn Abi Salema said: “A man recited to Abu Abdullah (a.s) [a verse from the Qur’an] and I heard him reciting it differently than how the people recite it, so Abu Abdullah (a.s) said:
(Woe woe stop! Stop this recitation! Recite just like the people recite until the Qa’im rises, for when he rises he will recite the Book of Allah as it was revealed, and he will bring out the Book which Ali has written) And he (a.s) said: (Ali (a.s) had brought it out to people when he finished writing it and said to them: “This is the Book of Allah as Allah sent it down upon Muhammad (sawas), and I have gathered it between the two boards”. So they said: “Here we have a Mushaf which gathers the Qur’an, we do not need yours!” So Ali (a.s) said: “By Allah! You will not see it after this day of yours! I only had to inform you when I gathered it in order that you may read it”) Mukhtasar Basa’ir Al-Darajat: 193
Eloquence as defined by Ahlulbayt pbut
From Imam AlSaadeq pbuh said: “AlBalaagha(eloquence)is not by the sharpness of one’s tongue and not by rambling a lot but its reaching the meaning and intending the Hujja (proof).”Bihar Al-Anwar v.75 p.292
عن الإمام الصادق (عليه السلام): (ليست البلاغة بحدة اللسان ولا بكثرة الهذيان، ولكنها إصابة المعنى وقصد الحجة) البحار ج75 ص292
It was asked to Ali son of Abi Taleb (as) who is “Ah’sah”[more fluent] among the people? He said: “The answer-er that silences after the nature of the question” Bihar Al-Anwar v.86 p.290
ال: سئل علي بن أبي طالب (عليه السلام) من أفصح الناس؟ قال: (المجيب المسكت عند بديهة السؤال) بحار الأنوار ج 86 ص
Imam Ali (as): “Eloquence is what is easy for clarity and light on the presence of mind”
عن الإمام علي (عليه السلام): (البلاغة ما سهل على المنطق وخف على الفطنة) ميزان الحكمة – محمدي الريشهري ج 1 ص 290. Muhammad AlRayshahri v.1 p.290
وعن الإمام علي (عليه السلام): (البلاغة ما سهل على المنطق وخف على الفطنة) ميزان الحكمة – محمدي الريشهري ج 1 ص 290.
Imam Ali a.s”Eloquence is what eases logic and is light for acuity”Mezaan Al-Hikma Muhammad Al-Rayshahri v.1 p.290
عن الصادق (عليه السلام) انه قال: (من انهمك في طلب النحو سلب الخشوع) مستدرك الوسائل 4 ص 278.