Human Error in Arabic Grammar: A Critical Examination of Mufti Tariq Masood’s Claims

Arabic grammar has long been regarded as one of the most precise and structured grammatical systems in the world, playing a crucial role in interpreting the sacred texts of Islam. The language of the Qur’an is revered as the ultimate model of eloquence, purity, and perfection. Yet, in recent times, certain scholars, such as Mufti Tariq Masood, have raised questions surrounding the potential for human error within the Arabic grammatical framework. Specifically, the mufti has suggested that there may be “apparent” grammatical inconsistencies in some verses of the Qur’an but that no human correction is permissible because of the text’s divine nature. This article aims to critically examine these claims, while also exploring the broader implications for the study of Arabic grammar and Islamic theology.

The Role of Arabic Grammar in the Qur’an

Arabic grammar, or nahw, is a meticulously structured set of rules that governs the syntax, morphology, and pronunciation of the Arabic language. The Qur’an, revealed in Arabic, adheres to this system, but it also transcends human linguistic frameworks. Muslim scholars throughout history have approached the Qur’an as the inimitable word of God, whose language is unparalleled in its clarity and beauty. The idea that human error could exist in the Arabic grammar of the Qur’an, as posited by Mufti Tariq Masood, challenges traditional perceptions of the text’s divine inerrancy.

Mufti Tariq Masood’s perspective highlights the possibility of “apparent” errors in the Qur’an’s grammar, which may not align with conventional Arabic grammatical rules. However, he emphasizes that these perceived errors are not genuine mistakes, but rather, divine constructs that surpass human understanding. This claim raises important questions about the relationship between human-developed grammatical rules and divinely revealed language.

Mufti Tariq Masood’s Claims: A Closer Look

One of the most thought-provoking aspects of Mufti Tariq Masood’s argument revolves around a specific Qur’anic verse: lanasfa’an binasiyah (Surah Al-Alaq, 96:15-16). According to him, this verse, when judged by traditional Arabic grammar, appears to be grammatically inconsistent. He argues that while the structure of the verse may seem to conflict with established rules of Arabic grammar, it cannot be corrected or altered by human beings because it is divinely revealed. This distinction between “apparent” and “actual” errors is central to his viewpoint.

In his explanation, Mufti Tariq Masood suggests that conventional grammatical rules are man-made constructs, developed after the revelation of the Qur’an. These rules were codified by scholars centuries after the Prophet Muhammad’s time to help standardize the language and make it easier to teach. As such, while these rules may offer insights into understanding the language of the Qur’an, they cannot encompass its full linguistic and divine complexity. Thus, any perceived grammatical inconsistencies should not be viewed as actual errors but as examples of the Qur’an’s unique and inimitable style.

Understanding Human Error in Arabic Grammar

Before addressing Mufti Tariq Masood’s specific claims, it is essential to understand the concept of human error in Arabic grammar. Arabic grammar, like any other linguistic system, is subject to human limitations. The codification of Arabic grammar took place in the early centuries of Islam, spearheaded by scholars such as Sibawayh and Al-Khalil ibn Ahmad. These scholars developed rules based on the spoken Arabic of the Quraysh tribe and other Arab groups. However, like all linguistic systems, Arabic grammar reflects human conventions and can be prone to error when applied in practice.

In the context of religious texts, however, the question of human error becomes far more complex. The Qur’an is regarded as the infallible word of God, and its language is seen as divinely perfect. Therefore, any perceived grammatical inconsistency in the Qur’an is not considered an error, but rather a feature of its inimitable nature. Scholars have long held that the Qur’an’s language transcends human grammatical conventions and cannot be judged by the same standards applied to ordinary texts.

Qur’anic Inimitability (I’jaz al-Qur’an)

The doctrine of the Qur’an’s inimitability, known as I’jaz al-Qur’an, is central to Islamic theology and has significant implications for discussions of Arabic grammar. This concept posits that the Qur’an’s language, style, and structure are beyond human ability to reproduce, and thus, it stands as proof of its divine origin. The inimitability of the Qur’an means that it cannot be subjected to the same grammatical rules that govern other Arabic texts.

Mufti Tariq Masood’s argument aligns with this doctrine. He asserts that any perceived grammatical “error” in the Qur’an is, in fact, a reflection of its divine nature, which transcends human understanding. The Qur’an’s use of language, while seemingly inconsistent with conventional grammar, follows a higher linguistic standard that cannot be fully comprehended by human beings. As such, no human has the authority to correct or alter the Qur’an’s grammar.

Examples of Apparent Grammatical “Errors” in the Qur’an

Mufti Tariq Masood’s claim regarding lanasfa’an binasiyah is not unique in the broader context of Qur’anic studies. Throughout history, scholars have identified other verses that appear to deviate from established grammatical rules. Some examples include:

• Surah Al-Baqarah, 2:177: The phrase wala kin al-birra man amana billah contains an apparent grammatical anomaly, as the expected syntax would place birra in the accusative case, rather than the nominative.
• Surah Al-Anbiya, 21:63: The verse bal fa’alahu kabiruhum hatha appears to violate standard Arabic grammar, as the pronoun hu (him) does not seem to refer back to a masculine antecedent.

In both cases, scholars have offered explanations that reconcile these apparent anomalies with the rules of Arabic grammar. However, these examples illustrate the broader principle that the Qur’an’s language is not bound by human linguistic conventions. Instead, it follows a higher, divinely ordained system that cannot be fully understood through the lens of conventional grammar.

Can Human Error Occur in the Qur’an’s Grammar?

The question of whether human error can occur in the Qur’an’s grammar is ultimately a theological one. From a traditional Islamic perspective, the Qur’an is free from error in all forms, including its language and grammar. This belief is grounded in the Qur’an’s own assertion that it is protected from alteration and corruption: “Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian” (Surah Al-Hijr, 15:9).

Mufti Tariq Masood’s argument builds on this foundation by asserting that, even if a verse appears to conflict with conventional grammar, no one has the authority to change or correct it. The Qur’an’s language, in his view, operates on a divine level that surpasses human grammatical rules. Any attempt to “correct” the Qur’an would not only be a violation of its divine nature but also an affront to its inimitability.

Conclusion

The debate over human error in Arabic grammar, particularly in the context of the Qur’an, is complex and multi-faceted. Mufti Tariq Masood’s claim