The Suspicion of Aisha’S Statement, May God Be Pleased With Her_ “Oh My Nephew, This Is the Work Of
The suspicion of Aisha’s statement, may God be pleased with her: “Oh my nephew, this is the work of writers.”
No matter how sound the chain of transmission of these narrations is, they contradict the decisive mutawatir, and the decisive opposition is invalid and rejected , so no attention should be paid to them or act upon them . Second: It has been stated in the book “Ithaaf Fada’ al-Bashar” that the word (Hadhan) was written in the Mushaf without an alif or a ya’, to allow for the four readings in it. Therefore, it is not reasonable to say that the writer made a mistake, because the writer did not write an alif or a ya’. If there was a mistake that Aisha believed, she would not have attributed it to the writer, but rather she attributed it to someone who reads with emphasis on (in) and with an alif in the wording of (Hadhan). It was not reported from Aisha, nor from anyone else, that someone who read as mentioned was wrong . How can you deny this reading when it is a widespread and agreed upon reading? Rather, it is the reading of the majority, and it has an eloquent aspect in Arabic that is not hidden from the likes of Aisha. This is the obligation of the dual to end with an alif in all its cases. From this came the saying of the Arab poet : ” Woe to Salma , then woe, woe! Would that her eyes were ours, her mouth, and the place of the anklets on her feet for a price that would please her father . Indeed, her father and her father’s father have reached the peak of glory .” So it is far from Aisha to deny this reading, even if it was the only one written in the Qur’an .
Third: What was attributed to Aisha (may Allah be pleased with her) about making a mistake in writing the Qur’an in the verse: (And those who establish prayer) with a ya’ is refuted by what Abu Hayyan mentioned in Al-Bahr, as he says, verbatim: “It was mentioned from Aisha (may Allah be pleased with her), from Abaan bin Othman, that he wrote it with a ya’ due to a mistake by the scribe of the Qur’an. This is not correct from them, because they are eloquent Arabs, and the cutting off of adjectives is well-known in Lisan al-Arab . It is a broad topic for which Sibawayh and others have cited evidence. Al-Zamakhshari said: ” No attention should be paid to what they claim about an error occurring in the writing of the Mushaf. Perhaps someone who has not looked into the book (meaning Sibawayh’s book) and does not know the schools of thought of the Arabs, and what they have in the erection of the specialization of temptation, and it is hidden from him that the first predecessors, like them in the Torah, and like them in the Gospel, were the most ambitious in their zeal for Islam, and in repelling the attacks.”
From him, lest they leave in the Book of Allah a gap that those who come after them will fill, and a hole that those who come after them will mend .
Fourth: It was not narrated from Aisha that she found fault with those who read it, nor was it narrated that she read it with a ya’ without a waw . So it is not reasonable that she made a mistake with those who wrote the waw .
Fifth: Aisha’s words regarding the Almighty’s statement: (They give what they give) do not indicate a denial of this widely-repeated reading that is agreed upon. Rather, she said to the questioner: Which of the two is more beloved to you? And do not limit what was heard from the Messenger of Allah (peace and blessings of Allah be upon him) to what she read. Rather, she said: It was heard and revealed only .
This does not contradict the fact that the other reading was heard and revealed like that, especially since it was widely-repeated from the Prophet (peace and blessings of Allah be upon him). As for her saying: But spelling is a letter: the word letter is taken from the letter meaning reading and language, and the meaning is that this is the continuous reading with which the Mushaf is written, language, and an aspect of the performance of the Holy Qur’an. It is not correct that the word letter in the hadith of Aisha be taken from the distortion which is the error, otherwise it would be a hadith that contradicts the continuous, and contradicts the decisive and invalid .
Another answer:
Imam Muhammad ibn Jarir al-Tabari narrated on the authority of his chain of transmission in his interpretation of the words of Allah the Most High in Surat al-Nisa (162 ): ” But those among them who are firm in knowledge and the believers believe in what has been revealed to you, [O Muhammad], and what was revealed before you and those who establish prayer and give zakah and believe in Allah and the Last Day - those - We will give them a great reward. ” He said, may Allah have mercy on him : 10838 - Ibn Hamid narrated to us, he said, Abu Mu’awiyah narrated to us, on the authority of Hisham ibn Urwah, on the authority of his father: that he asked Aisha On his saying: “And those who establish prayer,” and on his saying: (Indeed, those who believe and those who are Jews and Sabeans) [Surat Al-Ma’idah: 69], and on his saying: (Indeed , these two are magicians) [Surat Taha: 63], she said: O son of my sister, this is the work of the writer, they made a mistake in the book, so what is the answer to this doubt?
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