In Kur'ân grammatical errors and a iddias to refuse

Abstract: This article consists of a preamble and two translations. Translations are discussed in two parts. The first section M. About Rafiku'l-and P. Newton received by the stylus and the original name, "The Qur'an: Grammatical Errors" has been given to the translations of the work. Authors, Kur'ân'da argue against the existence of grammatical errors, and claims to try to explain by giving examples of verse. The end of the article, one of the wrong is the spelling errors that the authors mentioned, we present the text of the Qur'an "is exactly as the Prophet in our day, the intact vahyedilmiş unique text" is not so god literary origin can not be a miracle claim.
The second section, by Moiz Amjad of the above mentioned items are quality and work reddiye original name, "Grammatical Errors in the Qur'an" has been given to the translation of the article. Author, article, a subject close to the theoretical perspective of language development and the emergence of information about grammar after the compilation of the Arabic grammar was not the resources. Then, one of the main source of Arab grammatical grammatical error Kur'ân'da went along the road between proof of the ridiculousness. The end of the article authors Hz Hz aise and the story of Osman isnat to review and accept their weaknesses can not be put on.
Preliminary question:
Since Nüzul Qur'an-ı Kerîm'e, muârızları by the many different aspects of criticism has been directed. They put kahır by the plurality of müsteşrik constitute the alleged claim. Müsteşrik the basis of Islam and the Qur'an, especially those against-the Kerîm'e doubt, suspicion and mistrust, and strives to bring forth the work of mostly translated Qur'an, cem Kur'ân'ın source and then, god vahy, health of the text of the Qur'an, Kur'ân'ın i'câzı, seven letters, etc. nesh. issues [1] focus on.
The grammatical errors of Müsteşrik claims, in general, and the health of the Qur'an text has been taken up under Kur'ân'ın i'câzı title. According Kur'ân'da them, do not comply with the Arab language and Arabic knowledge of grammar can easily see there are grammatical errors. For this reason, expressed by the Muslims, Kur'ân'ın literary claim to be a miracle does not match reality.
In this study, the allegations put by müsteşrik containing an article from the pen of this nature reddiye another place to work consists of two parts verilecektir.Makale:
The first section, M. About Rafîku'l-and P. Newton [2] written by "The Qur'an: Grammatical Errors" [3] (Kur'ân'da grammatical errors) will place the article title. The authors in this article, Muslims, Kur'ân'ın only human and a literary masterpiece, but also a literary source god claims to be a miracle they were referred, but this claim does not match the reality, because we found Kur'ân'ın today, everyone knows Arabic can see clearly contains explicit claims to have grammatical errors. To support this claim on three verse Kur'ân'dan bring evidence Rafîku'l-Hakk, and Newton, in this verse, the oldest müşkülât-nahviyye say, the Arab language general-pass rule does not comply with the grammatical errors as labeled by Kur'ân'da grammar have claimed the existence of the error.
M. About Rafîku'l-and P. Newton this article, was written many reddiye. They assert that error as one considers the verse and explain linguistic studies were published many do [4].
The second section, approaches to the topic from a theoretical perspective, the alleged inconsistency of the owner as a logical place to Moiz Amjad'ın [5] "Grammatical Errors in the Qur'an" [6] will place named in the article [7]. Amjad, article, in any part of the evolution of language and language development in the process of emergence of the rule and in this context is the compilation of the Arabic grammar as the source address, claim they have fallen into incoherence and paradox was revealed. The author's thesis is that the Arab language Nahiv most basic resource base of those who accepted some expressions in the case were taken Kur'ân'dan how fallible? Author's statement Kur'ân'da error to call with, "all, written by the astronomer's work in the universe on the basis of errors is like trying to find ... and this is clearly and absolutely meaningless." Amjad'a resolved until this basic paradox, M. About Rafîku'l-and P. Newton argued that an appeal for about grammar errors will not be expressed.
Author Amjad, at the end of the article, M. About Rafîku'l-and P. Forward by Newton and Hz aise with lots Hz Osman to address isnat by the rumor that their health was discussed and accepted.
2. Section: "Kur'ân'da grammatical errors," na Reddiye [35]
P. Newton, with about Rafiku'l-title "Kur'ân'da grammatical errors," an article that was written. The article was as follows:
"Muslims, Kur'ân'ın only a human and literary masterpiece, but also claims to be a miracle god has a literary origin. But this claim does not correspond with reality. Because we exist today Qur'an, Arabic knows everyone can see clearly contains explicit grammatical errors. "
Newton claims to prove the following referred to as the Qur'an has verses evidence:
Maid (5), 69; April (4), 162; Taha (20), 63; Baccarat (2), 177; Al-i Imran (3), 59; Enbiya (21), 3; Pilgrimage (22), 19; Hucurât (49), 9; Münâfikûn (63), 10; Şems (91), 5; Fussılet (41), 11; A'raf (7), 56; A'raf (7), 160th
After this example, sort Newton, the article is completed with the following sentence:
"Qur'an, due to this error, you are far away from being a masterpiece. If the human discourse, the Kur'ân'ın a masterpiece that can not say that it is a miracle of literary origin god who can honestly say? "
The purpose of this article and deserves answers to these questions:
How to develop a language grammar?
Why and how the Arabic grammar was developed?
What were the interests of the resource base nahiv Arabic?
The author of this question answered in person, Kur'ân'da find grammatical errors in the effort will be a proof enough of the ridiculousness believes.
Grammar - A Language Development Stage
Will compile the grammar, language is a stage in the development of the generally known and accepted is a fact. We can explain this as follows:
If a language "grammar rule to" be vazet use that language and speech understanding, the first owners are not priorities, not the predecessor. For example, in English, one out of the language of the rule has been talking for a long time until vazet. A grammar of the language has been established by people, but this, that language is spoken and understood by the first owners to take before olmamıştır.Örneğin Greek. We know the Greek language is very old. To the first grammar book on Greek, but the second century before Christ Dionysius Thrax in [36], and this book was written by the only word that was muhtasar information was starved. This work, probably, the first systematic grammar book written in the western tradition. Until the second century after Christ, about the syntax of Greek, Apollonius Dyscolus [37] do not have work done by another without trying. The grammar and the description Dionysius Thrax has said the following:
"Poets and writers of utterances by the well known (or to review)." [38]
To review this recipe closely, the matter will become vuzuha. According to this schedule grammar:
1st of this language (famous) poets and writers to examine the expressions developed. So that this sentence, a grammatical rule in any part of poet and writer before vazet and works to convey their messages to me is using this language are to be expressed in a clear manner.
2nd this (famous) poets and writers developed the well known language. This sentence, to a degree, such grammar rule is not necessary for people with knowledge of the native language is expressed. This rule always due to a foreign language, you do not speak the language because it is completely the same language is required for people living in the problem. For example, an Englishman who lived in our era is written in this period of work to completely understand, as usual, there is no need to study grammar. But to understand the grammar of classical English literature besides receiving lessons on how to use the words of classical languages may be required.
As stated above, in a clear way to know Sahih language, really, with the first of that language depends on knowing what and how they talk. This use of language with the first grammar of the rule is compiled. This fact can not be rejected [39]. This fact is also a language and the basic causes of change and development suggests. Britannica'da is expressed as follows:
"A child learns to speak, when language or irregular shapes in kuraldışı more regular and widespread examples to decline compared to the arrangement, for example, that, 'came' den rather 'comed', 'dove' den çok 'dived', 'talked', 'loved' and so things will be inclined to say. This is the child, his own language or the base of intizam learned that yet, or is evidence that learning. He compared some way "to learn" and eat them instead of the previous generation in the language of the current will continue to put kuraldışı way. But in some cases children, "new" compared to ( "dove", though very "dived", etc.) can be memorized, and this reputation can be seen and accepted. "[40]
Readers should note the following sentence: "... and this reputation can be seen and accepted."
This phrase, our "Sahih language, that language by the first owner and the reputation that the language adopted is correct, as another proof point to the truth.
This process is the development of grammar and "the rule" in the interests of the reliable source is a normal situation. These concepts are clearly understood by now, let's take this example:
Let's assume that the X group, prior to the compilation of the Latin grammar, Latin literature and the well-known and accepted would be. Then, to compile some of the Roman scholar of Latin grammar arms were plastered. These various sources for their work called. The purchase of the X group works; Şamil Latin literature, famous, and because the Sahih that language is the first observation by the owner was far from. For this reason, scholars of this, without any discrimination to its own source of X group's works were not accepted. Time grew. A few centuries later some other 'purchases',' the grammarian '(compile the grammar rule of the scholars) by the X group on the basis of ortaya konan work began to analyze the works. Now, "careful research" which, the grammarian of the work based on the X group's work in a team of "grammar" contains errors are expressed, these modern "scholars and, in their exuberance, perhaps for this meeting a literary prize, will demand even (or these expectations are at least will be). But even an ordinary person in this meeting they will just laugh. Because of common sense, insists he will ask it: "The second person has relied on the first case, whether or not faulty in the first thing is how the query?" Analysis of this resource, just as it is to say: "the human body, human physiology is written about the books (the results of) corresponds does not, so the human body, this book based on them is like following error has. "an ordinary person, certainly the" wrong "one to go to logic rather than on human physiology, this book is written in the human body simply define a way to not attract attention. Obviously the same principles, based on the work of the grammarian of the X group also apply to me. Grammarian by the rule if X vazet group does not correspond to me, then they write error X group of the base is not the grammarian. Because of limited resources by removing essential resource for the conclusions based on the estimate is nothing but nonsense.
Language Development in Two Different Phases
One of the historical development of the language is different and important direction.
When we examine closely the development of a language, an appropriate relationship with the grammatical rule in the history of that language can see the split into two different phases. The "grammar before", the other "after grammar" is a stage. Each of these stages has its own features a team.
Let's take the stage before the first grammar. At this stage, language is the most pure and natural form. The first owners of the language, come from within and shape the minds of much inspiration to talk with. And the right to accept everything that they talk this way, the language measure is Sahih. In this period, the poet, author and orator of tenkid are, but this is not tenkid because of grammatical errors. Because of the existence of such errors, even with the grammar is not the case. Unlike criticism, openness, does not carry the properties of language, words used in inappropriate places and style cihet from weakness. This author, poet and preacher of the "grammatical error" can be named as such to make the wrong idea, even with can not be estimated. Because what they say and how they, of all things in all areas (language material) is formed. Then developers nahiv "rule of grammar" they have put the base. Rule of grammar; writers, poet and preacher of the language of the other (authority) acceptable to the users under the absolute rule is compiled. For example, say the next time a client may nahiv: "XYZ, A language is a rule. Because it has a language by the first known and recognized, but also in that language will be accepted until the authority is qualified D's statement / poem is palpable. "Or" XYZ, A language is a rule. Because this is the first of that language by the owner's speaking is the same. "This phase of the other important aspect is a common and regular use, separate from the similar inhiraf / instrument of use that language with the first by the right to be accepted because they are the wrong called. Grammarian to do their thing, with such reasons şâzların addition to their regular and widespread use should be trying to find the meaning. But the causes of some grammarian use this instrument that they do not find the "wrong" does not require the so-called.
Now, the grammar of the language, the stage after a brief look at the go. The first stage, the grammarian who is the source of the work, the poet, author, orator, and were speaking that language. Grammar in later stages, the normal, as were other ways to follow. At this stage, usually the grammatical rule, writers, poet and preacher, and other languages by using them to write and speak as they adopted a measure for accuracy. The first stage of the grammar rule, writers, poets and so on. 'Has been removed from the user. However, for every grammar rule, with the use of instrument, which can be verified with the use of the author and orator, was accepted as Sahih. In the second stage, on the other hand, adopted the rules (and the rules adopted şâzların); of a poet, author, orator, or the language used to validate the use of any one is normal. Clearly something like this could be: a writer thought to be opposite to the grammar of the language generally uses a style. Later, this author is criticized because of the use şâzz. However, the author, before he escaped from the eyes of this kind of language grammarian şâzlara language "parent" may give authority based on the example. So in these cases, the author's style can be said is correct. Moreover, sometimes a writer, because of the general accepted usage and style, it would be effective use of the instrument can be adopted even later Sahih. Thus, such a grammar rule can be modified by the author in accordance with instrument use. Ortaya konan by modern authors of the new style because of the tendency to accept the new grammar rule, the more conscious about maintaining the purity of language and between people with conservative, compared to others, there is less.
These are before and after compiling the grammar rule in the development of a language are the main changes.
Special Status of the Arabic
Grammar of a language, as usual, he does not know the language to teach people to develop. But there was no difference in the development of Arabic grammar. A different factor, the Arab has played an important role in starting to compile the grammar. This is about protecting the purity of their language of Arabs show was the interest and awareness.
Anyone who knows the inner world and history of Arabs, their own languages; eloquence, purity, simplicity and beauty are obvious, the people will be proud of. This pride in their inner world is so deeply rooted that they use for non-Arabs "a'cemi" word, "stuttering and non Beliğ" yi represents.
Groups and the Arab conquests of non-major to enter into Islam, Hz. The Prophet (SAW) 's death in the first century, for these people, gave birth to the need for the compilation of the Arabic grammar. But today, to understand the tradition of the Prophet Hz Kur'ân'ı and Arabs are inclined to learn the language. Moreover, this victory and expansion of the Islamic state, is closed until then, it has caused to open to the outside of the Arab community. This situation of the Arabs on the one hand, social, cultural, political and economic wealth while the opportunity to put out, on the other hand, because of social and cultural interaction, language, clarity of the threat of reversal has also. This concern still unknown and not considered an important basis for Arabic grammar has made the compilation task. [41]
This task area on the first person Esved Ebu'l-ed-Du'elî (605-688) respectively. Some of his work Usûlu'n-Nahvi'l-'Arabi was Ebu'l-Esved'e isnâd. Then a group of nahiv today appreciate the research and compilation yâdedilen Arabic grammar have contributed to the task. Nahiv position, can be appreciated that in the later period was sublime lawyers with the best developers that mütemayiz nahiv high positions with the council became caliph.
Arabic Grammar in the compilation of the main resources
Nahiv developers in the field of linguistics and other ulema, nahiv task in compiling the rules; sâfiyeti to create intact, based on verbal traditions and languages Sahih use because of the samples, the Arabs adopted by, compiled or scattered in the Arab literature were used. This literature has been adopted nem con with two main sources of Islam before the Qur'an and the Islamic period is the poem. Dilbilimciler between the Prophet and the famous preacher of Hz through the news-i Vahid with narrative appeal of the tradition, their work is taken as the source material is in different opinions on the matter can not be had. To accept this story as fans who, of these materials, linguistics and grammar rules to be identified were believed to be reliable and good. Yet these people, the private and public sense of meaning in the Hz-known orator of the Prophet, the Arabs of the language to be accepted because of the authority's own work as source material that should be idea. On the other hand to use as the source of this tradition for those who work in verse of the Qur'an and contrast, true and pure şifahen trust that this rumor is based on the power of the objections were revealed. Their basis of this evidence, because of the religious values of the Qur'an and the Arab culture because the poetry of the Arab language as the only authority to be accepted, but at the same time, from one generation to another full and verbatim were being transported. However, with the famous orator of the narrative tradition of the Prophet Hz this nature was lacking. Abdulkadir b. Omer el-Bagdad "Hizânetu'l-Lab" [42] in his work to the following statement:
"قال الأندلسي في شرح بديعية رفيقه ابن جابر علوم الأدب ستة; اللغة, والصرف, والنحو, والمعاني, والبيان, والبديع. والثلاثة الأول لا يستشهد عليها إلا بكلام العرب دون الثلاثة الأخيرة فإنه يستشهد فيها بكلام غيرهم من المولدين, لأنها راجعة الي المعاني ولا فرق في ذلك بين العرب وغيرهم, إذ هو أمر راجع الي العقل ولذلك قبل من أهل هذا الفن الاستشهاد بكلام البحتري وأبي تمام وأبي الطيب و هلم جرا اه وأقول الكلام الذي يستشهد به نوعان شعر و غيره, فقائل الأول قد قسمه العلماء علي طبقات أربع: الطبقة الأولي الشعراء الجاهليون وهم قبل الإسلام ... ... والثانية المخضرمون و هم الذين أدركوا الجاهلية والإسلام والثالثة المتقدمون ويقال لهم الإسلاميون وهم الذين في صدر الإسلام ... والرابعة المولدون ويقال لهم المحدثون وهم من بعدهم الي زماننا ... فالطبقتان الأوليان يستشهد بشعرهما إجماعا وأما الثالثة فالصحيح صحة الاستشهاد بكلامها ... وأما الرابعة فالصحيح أنه لا يستشهد بكلامها مطلقا وقيل يستشهد بكلام من يوثق به منهم واختاره الزمخشرى ... وأما قائل الثاني فهو إما ربنا تبارك وتعالي فكلامه عز اسمه أفصح الكلام و أبلغه و يجوز الإستشهاد بمتواتره و شاذه كما بينه ابن جني في أول كتابه المحتسب وأجاد القول فيه, وإما بعض أحد الطبقات الثلاث الأول من طبقات الشعراء التي قدمناها, وأما الإستدلال بحديث النبي صلي الله عليه وسلم فقد جوزه ابن مالك وتبعه الشارح المحقق في ذلك ... وقد منعه ابن الضائع وأبوا حيان وسندهما أمران, أحدهما أن الأحاديث لم تنقل كما سمعت من النبي صلي الله عليه وسلم وإنما رويت بالمعني, وثانيهما أن أئمة النحو المتقدمين من المصرين لم يحتجوا بشيء منه. "
"Endelûsî, friend Ibn Câbir'in" Bedî'iyyât "You have said you're a piece şerh: Literary arts are six: Lûgat, consumables, nahiv, me'ânî, UNDERSTAND AND Bedi '. The first three science can be istişhâd only from the classical Arab kelam. For the last three sciences, from the classical Arab kelam other words from the Arab Muvelled be iştişhâd. Because the arts are concerned with meaning and reasoning. For this reason, there is no difference between classical and other Arabs. So Buhturî, Abu Temmâm, istişhâd was adopted by scholars such as Ebu't-Tayyib.
According to me are two kinds istişhâd can be kelam: Poetry and poems other than kelam. Alim and Arabs have şâirlerini into four layers: (1) "co-Şu'arâ'u'l-Câhiliyyûn"; classical, ie pre-Islamic era poets living in the ... (2) "hands-Muhadramûn"; and pre-Islamic and Islamic periods yaşayan poet and ... (3) "hand-Mutekaddimûn"; Islamic era poets is the first ... and (4) "hands-Muvelledûn" the first Islamic period starting from today until then lived in the period of the poet.
The first two layers of the poet with the poem istişhâd icmâ was adopted by ... the third layer comes from istişhâda, [there are some disputes with] Sahih that poetry of this poet of the evidence considered as ... The fourth layer is concerned, this class can not be absolutely istişhâd. According to another opinion they trust the words of the poet is istişhâd. This opinion was adopted ez-Zemahşerî ...
Poetry comes to outside sources, one of Arab literature and Beliğ fasih with samples of our Lord Supreme Kelamı'dır. Ibn Cinnî "hands-Muhtesib" specified at the beginning of his work and of the God Kelam and mütevatir be istişhâd with one şâzz. The other, referred to above are the first mention of Arabs in three layers. Hz with the Prophet's tradition comes istişhâda, Ibn Malik gives such istişhâda cevaz ... İbnu'd-Dai 'and the Abu Hayyam cevâz it do not. Is based on two reasons why not give Cevâz: (1) Hadisler, Hz Prophet (SAW) we are hearing the rumor are exactly convey the meaning. (2) basket and the tradition of Basra's leading nahiv scholars have not been istişhâd. "
Thus, the Arab language nahiv all other dilbilimcileri developers, none of the Koran, and Arabic language nahiv as the source of the other sciences were not accepted. For this reason Sîbeveyh (ö.170/796), ez-Zemahşerî (ö.538/1144), Ibn Hişâm (ö.761/1360), Ibn Malik (ö.672/1274), el-Ahfeş (ö.215 / 830), el-Kisâ'î (ö.189/805), el-Ferazdak (ö.110/728), el-Ferra '(ö.207/822), Halil b. Ahmed el-Ferâhidî (ö.175/791) and many other nahiv and the famous linguist, linguistic nahiv or find any base, while everywhere possible, to support the claim as evidence only of poetry but also couplet Qur'an verses were also mentioned. For them, those who compiled one of the founders of Arabic grammar and bânîleridir-Kur'ân'ın, its always the most reliable source would be correct to say that. These people can appreciate the importance of their Kur'ân'a they are required to take a brief introduction to the work. el-Ferâhidî, "Kitâbu'l-Cumel fi'n-Nahv" [43] the following expression is Mukaddime of his work:
"وبينا كل معنى في بابه باحتجاج من القرآن وشواهد من الشعر"
"Her sense of its own bap, Kur'ân'dan and poetry have made to bring the evidence."
Similarly Howell, "A Grammar of the Classical Arabic Language" önsözünde of his work is the following statement:
"Grammarian to explain the destination of use of Classic. They all matter and rule, was taken from the classical language to support one or a few witnesses and try to explain. These witnesses; Qur'an texts, excerpts of tradition, the parable, the transferee hearing phrases of desert Arabs and includes poetry couplet. Text Qur'an, Allah's word is final, and most of the Arab nazil because of the dialect fasih, ortaya konan again by Muslim kelam developers' direct testimony word for word 'as required by theory is accurate. A tradition text, Hz Prophet's word is always as direct evidence has been adopted, if Sahabe is the case generally in the same way has been adopted, but some, in the language of purity fans too censorious linguist, Sahabe the grammatical errors are not responsible for the issue became effective. A parable, if the ignorance of the classical period of use is excellent deli. But it is transported from the Arabian desert's Glossary nahiv client or a phrase, in terms of authority, it will supply transfers varies according to the seniority Ravi. For example, a phrase that is transported by Ibn Hişâm, el-el-Ekber Ahfeş not as powerful as the story is the question. "[44]
That Kur'ân'ın, the Arab language and literature related to acceptance and approval of all positions in the sciences.
Grammar Error absurdness of Kur'ân'da Search
Kur'ân'ın Once this position, the Arab language and literature with the most accepted or authorities; nahiv developers, etc. Glossary. fully understood and appreciated by edilmiştir. That's why everyone "Kur'ân'da grammatical error" can easily see the ridiculousness of the claim.

That Kur'ân'ın, the Arab language and literature related to acceptance and approval of all positions in the sciences.
Grammar Error absurdness of Kur'ân'da Search
Kur'ân'ın Once this position, the Arab language and literature with the most accepted or authorities; nahiv developers, etc. Glossary. fully understood and appreciated by edilmiştir. That's why everyone "Kur'ân'da grammatical error" can easily see the ridiculousness of the claim.
The most basic source material Nahiv Qur'an work, criticism is not based nahiv works. To try to do such a thing, entirely, written by astronomer on the basis of the work is like trying to find any mistakes in the universe.
As a logical, if physiologist and astronomer in their work with basic materials "human body" and "universe" of the position of a certain well-known way, someone out, that astronomer physiologist and the accuracy of their work and discuss şümullü be more appropriate and should be understood. Similarly, compiled by the Arab language is the basic material Kur'ân'ın position is known in a certain way, someone, can not be Kur'ân'da appear to explain the instrument has found a rather Kur'ân'ın discuss reliability, accuracy of nahiv work and be şümullü discussion will be more appropriate.
To summarize all this, the process of the development of Arabic grammar, ortaya konan nahiv by developers based on the precept of the Qur'an for the language is not allowed to put in place. Or to criticize him Kur'ân'a appraisal, as well as Dilçin the nahiv developers, etc. Glossary. used by any other source to criticize or put down to him, is like refusing to Arabic, as a language even ... and this is clearly and absolutely meaningless.
Hz Osman (ö.35/655) and Hz aise (ö.58/678) to the rumor of isnat
The above discussion is a clear understanding of our Qur'an, as a logical, based on studies of Dilçin nahiv and can not be criticized. Because the Qur'an, is the basis of studies of nahiv and Dilçin (or is one of the pillars). Moreover, it all of the Arab language by the authorities of their own language is considered as the most wonderful and miraculous numûnesi. Hal is like, how we evaluate whether the Qur'an is reliable to the language or we will evaluate it?
Qur'an is known, generally, the classic, pre-Islamic Arabs by; limpidity the fesahatı unique in terms of literature and eloquence, was adopted as numûnesi. Therefore, later in the same way by people must be accepted. This acceptance, until the first evidence, Cairo is in favor of a copy of the acceptance Kur'ân'ın. The following is obvious that the Arabs Beliğ proud of their language, began to enter Islam Qur'an occasion. During the first three years on nübüvvet Hz Peygamber only offered to people Kur'ân'ı. What is strange no one has objected to the Kur'ân'ın language or style. Instead, the Arabs refused to become Muslims, even in the matter of any Kur'ân'ın language and style did not say anything. They open a way, every day new Kur'ân'ın influence and win the hearts of people could see. They knew not kelam five Kur'ân'ın ... but did not wish to accept the Kur'ân'ın is divine. In this case, Kur'ân'ın, is to accept God's vahyedilmiş kelam needed a valid excuse. Under these conditions, even they, despite their pride in one's oratory and language-Qur'an-i know the existence of a single error Kerîm'de not shown. The only thing they can do "it's' magic 'and' growth is not something other than" has come up with.
Obviously, self "Arabiyyun Mubîn" (the clear and limpid lafız Arabic) as the Qur'an contains the so-called grammar or other language errors that would, Hz Prophet one of the Arabs would not be possible to win the heart of the bile. But we know that the first three years on the Prophet's character and only Hz Kur'ân'ın content, mütedeyyin hearts and minds of Arabs has been the conquest. An Islamic state in Medina Arabs through this before and then been established in the Arabian peninsula yayılmışlardır.Bu all, is irrefutable historical facts.
Now, by putting all this in a corner of our mind, the authors of the article in question put by examining other aspects of the allegations go. He wrote the following:
"Hz Osman's Kur'ân'ın After seeing the first copy of the standard" I see him and grammatical errors corrected with the Arab language them. "Rumor has been said."
Then the author has expressed the following:
"The above story" Al-Furkan "referred to in his work-Muslim scholars İbnü'l Hatîb, Hz Muhammed Hz Âişe'ye proportion of the wives of the other referred to a rumor, and said:" In the book of Allah has three grammatical errors, These are the clerks error:
Taha (20), 63rd âyette, "قالوا إن هذان لساحران يريدان أن يخرجاكم ..."
Maid (5), 69th âyette,
"إن الذين آمنوا والذين هادوا والصابؤون والنصارى من آمن بالله واليوم الآخر وعمل صالحا فلا خوف عليهم ولا هم يحزنون"
April (4), 162nd âyette,
"لكن الراسخون في العلم منهم والمؤمنون يؤمنون بما أنزل إليك وما أنزل من قبلك والمقيمين الصلاة والمؤتون الزكاة والمؤمنون بالله واليوم الآخر أولئك سنؤتيهم أجرا عظيما"
The following paragraphs from the narrative of the hadis Hz aise, and to examine Hz Osman will try.
Hz Osman to İsnât Edilen Hadith:
This tradition was first of isnât Hz to Osman. According Hz Osman of this incident, Kur'ân'ın official copy of the standard (a few or more) you see the error, but find this error of Arabs and their "error" and considered to be difficult in the matter of correction would not be of the opinion that such "errors" does not give importance to the rumor was correct.
Firstly this tradition, although the next generation of (any reason) that they are not aware of this error, even if accepted, all Muslims who live in Hz Osman period is concerned. If such an event if this is only one or a few people not by the hundreds or even thousands of people should be by the rumor. As a truth well-known, for example, a person's assets, such as Osman should be tried. But we have seen not so much the case. Some of the scribe, especially according to one of Abu Hanîfe'nin principle, as hundreds or thousands of logical person to be a rumor by one or several people hâdiseyi is not rumor, that tradition can not be accepted. To better understand this, we give an example from everyday life, let us. If someone in the neighboring countries from the earthquake that killed thousands of people say that if and only if this person is given such a notice, no newspaper or other reliable media does not give such a notice, anyone with a sane based on the same principle will reject such a story. Clearly, something important and that only the famous one, two or more people based on rivâyetine unacceptable.
Furthermore, the bottom of this tradition, the other is faced with a very important question. If there are errors in the text of Qur'an Hz Osman really know why if not immediately corrected them. To enter into a standard and official kıraat Qur'an Qur'an copies in the framework of the efforts initiated Hz Osman's, the other Qur'an copies in circulation in the era of the burning generally is believed to have ordered. If you reach the goal of a standard Hz Osman destroy all copies can Qur'an in order to revise Kur'ân'ı why it could not do one more time? Clearly, tradition, does not give the answer to this question. This simple and unanswered questions, that is contrary to the common sense of tradition. Tarafından ortaya konan other Muhaddis according to a principle can not be accepted if a tradition is contrary to common sense.
Also, referred to the rumor, Hz Osman alleged "error" and "wrong" s were ignored. Because the Arabs that "errors" in the detection and correction of thought not having a problem. However, this story completely, Hz Osman's Kur'ân'ı cemet thoughts on the basis of the text of the Qur'an, a new conquest (and people) in a standard way to read the intention to enable the Kitâbet kıraat and a standard to reach that point is ignored. To reach a standard of Kur'ân'ı supplies all the efforts of the non-Arab Islam have entered a new standard text of the Qur'an in order to provide easy reading even been made to look quite ridiculous. In addition so-called "error" and "wrong" so easily, "the Arabs to detect errors in this problem will not" ignore the assumptions were based on. All events are described in Mezkûr rumor, frankly, the only goal of the next generation of minds to create doubts about the text in the Qur'an as a baseless figment of someone who is.
Moreover, this tradition is attributed to Hz Osman, leaves in doubt the accuracy Kur'ân'ın lafzî. Therefore, the so-called tradition is a Kur'ân'a opposite. Another of the principles set out Muhaddis According to Kur'ân'a, agreed nem con, or strict Muslim beliefs has been adopted nem con as a hadis opposite of unacceptable acts. The principles mentioned above Muhaddis, hadis agreement containing a famous book about the principles are divided into a single sentence. Hatib el-Bagdad "Kitâbu'l-Kifâye fî 'İlmi'r-Riva" [45] is referred to the following named esrinde:
"ولا يقبل خبر الواحد في منافاة حكم العقل وحكم القرآن الثابت المحكم والسنة المعلومة والفعل الجاري مجري السنة وكل دليل مقطوع به"
"Laundering, and hard Qur'an muhkem provision, known to circumcision, circumcision was used instead of kaimdir about verbs and definite evidence that is contrary to all news-i Vahid (rumor by some people of the tradition) is not acceptable."
Satisfactory answers to these questions, this tradition is, indeed, coming from a tradition Hz Osman can not be taken as, and thus can not be accepted as reliable. Furthermore, the large Arab audience, Kur'ân'ı, of Arab literature as a unique numûnesi to adopt, the adoption of such hadis makes quite suspicious. Hz Osman's as if the idea is actually referred to in this tradition, obviously, Kur'ân'ın this degree, at least by the Arabs, should not be accepted. Instead, Kur'ân'ı; language, literature, grammar, etc.. a book regarded as the unique aspects of this book is spread all over the world who play the main role is to see Arabs in person.
Hz Âişe'ye İsnât Edilen Hadith
Let us examine the tradition of Âişe'ye isnat Now Hz.
Again following the adoption of this tradition depends on the answers to questions:
1st place a few people why this alleged error, in that period by a large number of Arabs, and rumor has not been not been seen? The errors of the most famous Islamic history after the Arab şahsiyetlerinin attention is being unrelated to a situation even more bewildering. If these are Sahih hadis if, hadis books is not rumor or not to be, accepted by all should be well-known tradition in the status. Through this tradition strictly simple folk tale become famous are required.
To correct these errors, 2nd Hz aise why did not give any interference? You also should be noted that Hz aise, Hz Osman's slaughter after a political matter, the public was to make a person so important. Why is human error and the clerk knew any attempt to fix bugs found? Why are not touched by this error Hz aise allowed to become and then you know they probably did not corrected with the right?
This is the 3rd tradition Kur'ân'a opponents. Therefore, ortaya konan prensiblere this tradition by Muhaddis unacceptable.
These are referred to other, this tradition is correct, there are some problems in the adoption. Some of the problem are given below:
This tradition, Ibn Hamid (ö.321/933) or Ibn Humeyd'a, Abu Muhammad b. Mu'âviye Hazim el-et-Temîmî ed-Darîr kufi (ö.194/810) is by rumor. Abdullah b. Ahmed b. Hanbel (ö.290/903), according to her father, Ahmed b. Hanbel (ö.241/855) said: "Mu'âviye'nin Abu el-A'maş (ö.148/765) tarik except with the rumor is not trusted." [46] Similarly, Abu Davud (ö.275 / 889) to the following statement: "Ahmed b. Hanbel'e asked: Abu Mu'âviye by the rumor Hişâm b. 'Urve (ö.146/763) (the other one this hadis Ravi)' What do you think about the tradition? He gave this answer: This is the tradition, "including weak tradition of what is." Ibn Harrâş (ö.101/719) 'a story by the Abu Mu'âviye hadis of the tarik el-A'maş wish that came with them was secure [47].
The first example is referred to in this hadis Taha (20), 63rd sign, by the author of the article is as follows transkribe:
"قالوا إن هذان لساحران ..." "Kâlû inne hâzâni lesâhirâni ..."
This âyetteki "error" by the author are expressed in the following way:
"هذان / Hâzâni word هذين / Hâzeyni is supposed to be in the form.
The word was wrong Hâzâni the i'râb. Because the name at the top of the sentence "inne" word, ref 'status in the name "nasb" and "sign nasb" de "or" is. "
This sign, as it has Kur'ân'da, to examine closely all these objections are unfounded and are put out. The author's statement referred to the sign is not even in shape. Shape and reading is as follows Âyet'in Kur'ân'daki:
"قالوا إن هذان لساحران ..." "Kâlû in hâzâni lesâhirâni ..."
Unfortunately, this âyetteki word "inne" not "in" dir. For this reason, the author of all the evidence is invalid. "In" preposition, the knowledge of an author will certainly know, the "ref" in the form of the name can not nasb. "In this case, the authors quoted the tradition of expression can not even sign properly. If so, such a tradition of Hz Âişe'ye isnat how acceptable right?
The second error is referred to in Hz Âişe'nin hadis 69th Maide Suresi âyette take place. Sign as follows:
"إن الذين آمنوا والذين هادوا والصابؤون والنصارى من آمن بالله واليوم الآخر وعمل صالحا فلا خوف عليهم ولا هم يحزنون."
The author is the following phrase:

"The above is âyette grammatical errors. "Es-Sâbi'ûne" i'râb is the wrong word.
The same word, the other two âyette, in the same grammar is correct i'râb.
Baccarat (2), 62; إن الذين آمنوا والذين هادوا والنصارى والصابئين من آمن بالله ... "
HACC (22), 17; "إن الذين آمنوا والذين هادوا والصابئين والنصارى والمجوس ..."
69th Maide âyette word "es-Sâbi'ûne", 62nd Baccarat and HACC 17th revelations the "es-Sâbi'îne" observation is being written as. The last two âyette "es-Sâbi'ûne" The word is correctly i'râb. Because the sentence at the beginning of the "inne" lafız of nasb "which makes it necessary harekele the way and" or "the" miracle of nasb "dir. But the 69th Maide âyette "es-Sâbi'ûne" to "ref '" Wow is provided with a sign. For this reason, a grammatical error here is explicit. "
The above paragraph is understood that the author, Baccarat 62nd and HACC 17th verses, Maide 69th âyette the "es-Sâbi'ûna" lafız the "es-Sâbi'îne" as it should, try to show that they have evidence in the matter of the flesh. The two sign (Baccarat, (2), 62 and HACC (22), 17) quoted to the author, at least, knowledge of the Qur'an "es-Sâbi'ûna" the word "right" for the irap not unaware of the fact that to admit. However, this fact after the authors admit, the general rule is that the person fully aware, even if such şâzzları "error" as another option to name the famous and good bulamamıştır.En Arab language nahiv clients with the same situation was faced. But they were closer to the point in different formats and therefore have different results. After reviewing their Kur'ân'ı, editor of the Qur'an, the language will know all of the general rule in the matter of any doubt can not be decided (especially "inne" in the next issue of the name of irap). Grammarian and 69th Maide sign was seen. Now, inhiraf from the general rule is "error" by saying that an easier way to find, rather nahiv developers, such as the Qur'an knowledgeable editor, a "person" as the Qur'an in a book such trivial mistakes can not do based on the extraction such inhiraf Arab language and began to seek other sources of grammar ... and found. And to review such inhiraf collect Nahiv developers tried. The results were recorded and therefore there is now a comfortable way, Kur'ân'daki this kind şâzzların "error" could not say they are. They have no doubt there are inhiraf of normal use. But this type of inhiraf "error" de incommunicable. Indeed, ez-Zemahşerî, Qur'an commentary, the name of Islam before the last sign of just more of the poet referred to was of a couplet. Couplet is as follows:
وإلا فاعلموا أنا وأنتم بغاة ما بقينا في شقاق
couplet of the "Enna and entum" portion of the article by the author according to the evidence placed in the middle, "Enna and iyyâkum" şeklinde read. But we're seeing here is the general rule of inhiraf. This couplet of this kind inhiraf "Grammar Error" can not be named as a sufficient proof. This type of sentence into the meaning of inhiraf is concerned, this, "Grammar" or "grammatical errors" is not the subject of. That's why we have him out of our discussion.
The above evidence, this kind şâzzların, at least, and that ignorance is present in the period known poem to verify. Indeed, such şâzzlar, the Arab language and literature with information about the error as anyone by name and the name not. Therefore Âişe'nin Hz, Arab literature, this type of jump may have accidentally şâzzların presence is difficult to accept considerable. Moreover, Arab literature, such as Hz aise have knowledge about a person who has this kind of jump şâzzları even if accidentally, he heard the tradition of the Arabs will not revise it until it is not possible to be unaware of their own language.
Hz. The third error mentioned in the 162nd Nisa Âişe'nin hadis âyette take place. Sign as follows:
"لكن الراسخون في العلم منهم والمؤمنون يؤمنون بما أنزل إليك وما أنزل من قبلك والمقيمين الصلاة والمؤتون الزكاة والمؤمنون بالله واليوم الآخر أولئك سنؤتيهم أجرا عظيما"
The author explains this as follows âyetteki error:
"Hands-Mukîmîne" the word "el-Mukîmûne" is supposed to be in the form. "Hands-Mukîmîne" words, phrases like the other names should be merfu. Her two previous names (الراسخون and المؤمنون) and the next name (والمؤتون) were correctly i'râb. Some of these words of prayer and praise for the care has been argued in this way have i'râb. But an incorrect inferences that İbnü'l-Hatîb that are referred to [48]. Extraction of such a challenge to logic. And the root of a person as the basis of religion and not faith; fer'î as a matter of prayer, because you care? Moreover, this logic can be applied to a previous error âyetteki i'râb did you? People who believe and i Sâbi'îlerin to be more important than Kitab'tan domineer Can we? Why not the other verses Sâbi'îler only one âyette also been ignored? Allah is above this illetli than logic. That's why this is an explicit error nahiv is. "
The above statement will be understood from the author, explains the different forms nahiv by developers in the matter of rejection İbnü'l-that seems to agree with Hatîb. Again, these issues should be clearly understood that certain inhiraf the above description is acceptable or "faulty" are treated as received, Fixed / şâzdır known and only the most basic rules of Arabic knowledge is even aware of it. (author, I am sure I will not question this point ...). The only question or questions directed unique appeal this sign, with the general rule emerging from inhiraf meaning is not clear or consequential. Such an appeal, it will be obvious to the reader, the "grammatical error" can not be named as adlandırılmamalıdır.Bu conditions and under the hadis Hz is referred to Âişe'ye isnâd very difficult problem with the gözükmektedir.Yukarıda referred these matters is shown in an open manner that is acceptable rumor a few person transported by the incident based on a broad Arab audience by the pure Arabic language, the word Beliğ fasih and as always has been adopted and accepted Kur'ân'ın still wrong challenge is not possible.
Last words:
The above details To summarize, classical and modern Arabic and widely accepted because they are compiled, the language and linguistic criticism over Kur'ân'ın style is all. Kur'ân'a, people who really want to challenge you, only you can prove this by:
1-Qur'an, by the classical Arabic, a unique sample of literature as never was not accepted. It's a matter of evidence, the question of an acceptable answer must also contain: This type of error for grammatical and other dilbilimine despite the presence of the classical and modern Arab and why, Kur'ân'ı, divine origin as a book was accepted?
2-Arab dilbilimcileri, never Kur'ân'ı, studies have not considered as source material.
3-Arab language nahiv most recognized clients, dilbilimine own findings, based on Qur'an revelations have refused to confirm.
After this point, however, proved of, "Kur'ân'da grammatical errors," named by the authors of articles placed on grammar should be addressed in a serious objections, and must be answered. Until then consider this appeal shall be deemed not worth it, even to the level.

[1] orientalist see about working on the Qur'an. Omer Lutfi el-'Âlim, el-Musteşrikûn ve'l-Qur'an, Menşûrâtu Center Dirâsâti'l-Âlemi'l-Islamic, Malta 1991; Necîb el-Akik, el-Musteşrikûn, Dâru'l-Ma'ârif, Cairo, ts; Selahattin Sönmezsoy, the Qur'an and orientalist, Fecr Press, Ankara 1998; Ismail Cerrahoğlu, "Orientalism and the West in the Qur'an and the Qur'an on Scientific Research", A.Ü. Journal of Theology Faculty, Ankara 1989, XXXI, 109; Salih Akdemir, "of the Koran and Müsteşrik Hz. Muhammed (s.a.s) Approach to e ", A.Ü. Journal of Theology Faculty, Ankara 1989, XXXI, 193rd
[2] The authors were not informed about security reasons.
[3] Article "http://members.aol.com/AlHaqq4U/grammar.html" is taken from the internet address.
[4] These studies include: Keskioğlu Osman, "Koran in the Grammar Error None", Islam, Volume: I Issue: 6, Ankara 1956; el-Ensari Ahmed Mecca, ed-Difâ '' sudden ' l-Qur'an Dıdde'n-Nahviyyîn ve'l-Musteşrikîn, Egypt 1973; Abdulhalîm Muhammed A. S., "Grammatical Shift For The Rhetorical Purposes: compliment and Related Features in The Qur'an", Bulletin of the School of Oriental and African Studies, 1992, Volume LV, Part 3, 1992; Koç Mehmet Akif, "John Burton 'un "Kur'ân'da grammatical errors," Name of Article Tenkidî ", Ankara Univ. Faculty of Theology Journal, XXXVI, Ankara 1996; Acat Yaşar, Koran in Arabic Grammar Facts About incompatible with a study (unpublished MA thesis), İzmir 2001; Aydüz David, "Kur'an-ı Kerim's Construction Grammar in a Glance ", and the Qur'an and Hermenötik-Language-Linguistics Symposium, Minister Matbaası, Erzurum 2001; Güzdüzöz Soner," Kur'ân'da Built Aykiri Grammar Rules Language Structures ", copy Şarkiyat Research Journal, Vol: II, Issue: 6 summer 2002, Ankara 2002; Güzdüzöz Soner, "Kur'ân'da Built Structures and Grammar Rules Aykiri Language Map on a review Kur'ân'ın Polish (II)", copy Şarkiyat Research Journal, Vol: II, Issue : 7 Fall 2002, Ankara 2002. Moreover, this is about some of the articles published on the internet can be a look at the following address: www.angelfire.com / mo / Alborhaan / Gram.html, www.islamic.org.uk / grammar.html, www.answering-christianity.com/quran / grammar1.htm,
[5] the author in the city of Lahore in Pakistan, Javed Ahmad Ghamidi is a Researcher at the Institute "www.understanding-islam.com" is named editor of the website. Besides, the editor and director for various magazines to carry out tasks. For detailed information about the author. http://www.understanding-islam.org/related/moizamjad.asp.
[6] Article "http://www.understanding-islam.org/related/text.asp?type=article&aid=18" is taken from the internet address.
[7] Müsteşrik grammatical errors by the presence of Kur'ân'da claims to support them and give examples Kur'ân'dan data contains the answers and explain a way to continue our work.
[35] Moiz Amjad. See. "Http://www.understanding-islam.org/related/text.asp?type=article&aid=18".
[36] between the years before Christ lived Greek grammarian is 170-90. "Art of Grammar," the book has been for centuries throughout the grammarian for the samples. See. Eric Arthur Barber, "Dionysius Thrax" mad. Encyclopedia Britannica, USA, 1970.
[37] the second century after Christ had lived in Alexandria in the number of systematic dilbilgisinin founding of the Greek language scholar. Latin grammarian him "the prince of the grammarian as" works based on the name and work have. We have four work days Apollonius'dan. These "syntax on" in the "Pronouns Üzerine", "Conjuctions On" and "indicators on the" three small tractate is named. See. "Apollonius" mad. Encyclopedia Britannica.
[38] Encyclopedia Britannica, Linguistics, Greek and Roman antiquity, Deluxe Edition 2004. (CD Room)
[39] This, perhaps, the name of the article's author, "the development of Arabic grammar in the process based on what are the resources?" Answering the question what are expressed. Author's reply was: "The sources of Arab grammar of Arabic language is my own self."
[40] Encyclopedia Britannica, Linguistics, The role of analogy. Deluxe Edition 2004. (CD Room)
[41] See for further information. Ibn Haldun, Mukaddime, MEB, İstanbul 1991, III, 174-179.
[42] See for further information. Abdulkadir b. Omer el-Bagdad, Hizânetu'l-Lab, Darsâdır (First Edition), Beirut 1881, I, 3-5.
[43] Halil b. Ahmed el-Ferâhîdî, Kitâbu'l-Cumel fi'n-Nahv, Muessesetu'r-Risale, Beirut, 1987.
[44] See for further information. "A Grammar of Classical Arabic Language", Howell, Mortimer Sloper, Allahabad, 1883, p. XXXIV-XXXVI (Foreword).
[45] Hatîb el-Bagdad, Kitâbu'l-Kifâye fî 'İlmi'r-Riva, Hyderabad 1357, s.432.
[46] Ibn Hacer, Tehzîbu't-Tehzîb, Dâru İhyâ'i'l-Islam, first edition, 1326, IX, 138-139.
[47]             ez-Zehebî, Muhammed b. Ahmed b. Osman, Mîzânu’l-İ‘tidâl, el-Mektebetu’l-‘Asriyye, Sheikhupura Pakistan, IV, 575.
[48] Muhammed M. Abdullatif b. el-Hatîb, el-Furkân, Dâru’l-Kutubi’l-‘İlmiyye, Beyrut, s.43
    KAYNAK: NÜSHA, YIL: V, SAYI: 18, YAZ 2005, 7-32. M. Vecih Uzunoğlu (Arş. Gör., Dokuz Eylül Üniversitesi İlahiyat Fakültesi, Arap Dili ve Belagatı Anabilim Dalı

 

Hadith (!) Of rumor:
1 - by Ibn Ishak and Malik and other ways other than aise Hazreti following hadis lâfızlarla rumor is that:
"Nâzil in the Qur'an that: On breast-feeding would be a relationship with the milk. Nesih Then they were with five suckle. Resul Ekrem when they irtihal were read in the Qur'an."
Question from the zaviye other inceliyelim: Milk is good about the relationship of brotherhood and the amount of conflict between breastfeeding is gross with Hanefi. According to Safi in consent had, breastfeeding is five times. Hanefi will reject this tradition. Rida 'bap different from the person Hazreti aise, the narrative tradition that do not fit with each other. Hanefi to not accept them. Because the "Procedure canon law" is examined in the Qur'an, the revelations are against the mütevatir. Had that fixed in the Qur'an with tevatür extremely common brotherhood olurlardı.Arap assembly in the life of milk, it is important that everyone knows something things. Was not of the narrative will remain confidential. Cem, and that it is Hazreti istinsah aise was right. He put such a thing is not even a rumor about the weakest. Münadi said: "Who will return if there is something in it!" and if such a thing when you shout stop stop Hazreti aise Do? So such a claim is obvious. Hazreti consent from the Qur'an aise 'claims hazfolundu not sign. Such a narrative can not be removed from this tradition. This post was like the story. Here is for him to Hanefi Hazreti aise de ule-másik them this story reddediyor.Şafii does not accept. Another hadis from five to breastfeeding news alıyor.Görülüyor that this rumor is vahit acceptance edilmemiştir.Bundan "there is deficiency in the Qur'an" a provision would never be removed. Already in aise Hazreti "sign looks like merely an expression that is not rumor. Canon law with the provisions of the declaration.
2-Recm sign:
لا ترغبوا عن آبائكم فانه كفر بكم الشيخ والشيخة اذا زنيا فارجموا هما ألبتةنكالا من الله ولله عزيز حكيم
There are also other kinds of narrative. For example:
الشيخ والشيخة فارجموهما البتة بما قضينا منالذة
Is it something other than this is the choice, and quite a choice '.
Firstly look at this expression, it is not from the people are screaming in your face. (Fercumuhüma of course), such as words and the narrative verse of the Koran can not be peace with the various selâseti is. Oddly enough, this rumor is nisbet is to Omer Hazreti. (1) they are from the Qur'an Hazrat Omer said. O Omer that, lest it waste from something, everyone Yemame harbi after the first Caliph Ebubekir apply to the job, provided it's cem, Abu-bekir this work was to convince then to beg and beg to was found at the beginning of work. Now it's up and the Koran there hazif offs will be. I agree did you ever think? Mosque stand at the door and said: "What if there is one who will return from the Koran," he was screaming. For him, this claim of Hazrat Omer to be nisbet is not true at all.
Hazrat Omer's Recm, fornicate about that word lynch, it is for takrir pragmatical. According to the provisions of Hazrat Omer Recm said gave too prominent. "If the people of the book of Allah Omer was rather, kattı not say, I was writing it." demiş. Hazrat Omer's promise that this person is not Kitabullahtan did you not cry? This is not from the Qur'an, Ömer people are afraid of saying the floor was. If the author will add something non Kitabullahtan. Summer does not have at no. Omer was more prominent in this canon law provisions. The hard hat is not all âyetle Sharia. Circumcision, icmâ ', compared with how much hard hat. Evidence other than the four original fer'î also vardır.Kur evidence 'that is an cem of this rumor was not the middle one. No one has claimed them from the Qur'an. In this issue of conflict between the Ashab went. This disunity has always emerged later. Cem emerging as the Qur'an, and that is no Sahabe Recm and Rida 'sign is not well. But that was announce job cem. Who did not tolerate ziyaına Ashab right. Even if the slightest thing fix it.
3 - If you have a rumor like this to Muslims: "Abu Musa El'aş'arî of Basra called hafiz, people had come into the presence üçyüz knows the Koran by heart. They said:" You are the best people of Basra, they hafiz. Read the Koran. Do not neglect to read the Koran. Then the heart is solid, how well his heart that were before you become rigid. I like the length and severity of a Sûresine Tevbe time I read that, I have forgotten this. There remain only in my mind:
لو ان لابن آدم وادين من مال (او ذهم) لأبتغي لهما ثالثا ولايملأ لوف ابن آدم الاالتراب ويتوب الله علي تاب
"Adam's son, or beneath the property is full of the promise of the two if you want it to be a third had more promise. Man's ambition, but the wife may feed soil. Tevbe Allah will relent toward that agrees."
Here is the rumor Yesari thousand assign this expression:
انا انزلناالمال لاقام الصلاة واتاء الزكاة ولو ان لابن آدم وادبالأحبان يكون الثاني ولو كان اليه الثاني لأحب ان يكون اليهما الثالث ولا يملأ جوف ابن آدم الا التراب الله علي من تاب
The same thing that other story is much more Übey thousand Kâab'dan and are shown as Beyyine Sûresinin the end, it is:
لو ان ابن آدم سأل واديا من مال فاعطيته سأل ثانيا فاعطيته سأل ثالثا ولا يملأ جوف ابن آدم الا التراب الله علي من تابا وان ذات الدين عند الله الخيفية غير اليهودية ولا النصرانية ومن يعمل خيرا فلن يكفر ....... ا
Let's save that firstly, we write the Arabic of the Qur'an is similar to the following expression for a place there? No work and no insicam in Ayet âhenkten them. Kur'an'da "decentralization me" so many passes. We Ibni decentralization "phrase does not at all worthy. Already the Muslim tradition before it is rumor. It is not a matter of time in the middle. But we still inceliyelim issues: Both the Koran as a rumor that some of those sure, some of this time is rumor that the same tradition and with each other before uymaz.Müslim thousand Yahya Yahya, Said Mansur thousand and thousand Kuteybe Said the Prophet's words as rumor ediyor. These are mutemed and reliable person. In their narrative, the story takes up from the Qur'an as the words zikrolun, as naklolunur hadis. Muslim's style is already so. And is transferred over the right of Sahih fame. Then the poor has not transferred any ekler.Buhari of this tradition. The terms of the wider Muslim rumor has it. But this seneddeki Ravi Said Süveyd thousand, according to the cash rical knowledge is not a person şayan trust. Buhari has said itimad whit. David says he is Abu valueless. Many of the indictment ediyor.Hasılı muhaddis Ibni Hibban zındıklık not accepting it. Out to lie. Multi-lived, became blind in old, has its own non-narrative stuff, Şiilik a man to mütemayil. A Muslim, even the same words more mutemed is transferred as senedle hadis. Surely, all the scrap of muhaddis even zındıklık and accuse a man with Şiilik against preferences mutemed and rumor is mevsuk people. That is correct. Muslim himself, was left to the last Süveyd'in rumor. He came to me why bulmaktadır.Bunu weak, keep the rumor muhaddis a procedure has the knowledge. Followed him as he wrote. Nice weak story and even lyrics naklolunmuştur issue. Select them out, but the cognoscenti. "Muhaddis author divides rical cash." Nice rumor has the reddolun. Hadith Moreover, other commentary, and procedures of canon law canon law from the Koran to başkadır.Sonra of these and similar words refer to naklolunan. Arabic to every people familiar with their relationship it's not üslûbu immediately to the attention of a point for other sezer.İşin: Come on Abu Musa El'aş'arî, let's say you have forgotten, as in this story. Do others have forgotten. He has forgotten who know the other exists. It is the duty of Abu Musa istinsah area El'aş'arî Qur'an and cem. You could tell delegation. He did not say when such a thing. So such a thing yok.Mustafa Sadık Rafik "İ'cazül-Koran" at this point, the contact says: ... if such a thing if the cem Ashab polite silence in the Qur'an and did not istinsah. İhtilâfları be heard. But no such a thing. Work was finished, not the sound .... Ibni Mesud'a, Übey thousand Kâab'a, Prophet and Hazrat Omer aise to this religion for fraud and slander are not far from their mouth are lies. These may be the tribe. "(2)
(1) Encyclopedia of Islam, this rumor seems bedihi of the informal mevsuk, he says.
(2) M. Sadık Rafi, İ'cazül-Qur'an, Cairo.