الحمد لله نحمده ونستعينه ونستغفره، ونعوذ بالله من شرور أنفسنا، ومن سيئات أعمالنا ، وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن سيدنا محمداً عبده ورسوله ، اللهم صلِّ وسلم وبارك على سيدنا محمد وعلى آله وأصحابه  ومن تبعه إلى يوم الدين

With careful reading of the Quran in Arabic, you will often notice that the same letter in the same word is drawn differently.  Also, you will note that the same word may be spelled differently, though it has the same meaning.  These are not mistakes or random changes but rather are part of the miraculous revelation of the Quran in which even a letter includes divine message.  So, it is not only the text of the Quran that is divinely preserved but also the way it is written and the way its words are pronounced (توقيفى).   No other religious book ever existed can make such claim.   The reason of the uniqueness of the Quran is that Allah, is the one who has committed to preserve it and He did not leave such responsibility to its followers since it is His final message to mankind. Allah said:

إِنَّا نَحۡنُ نَزَّلۡنَا ٱلذِّكۡرَ وَإِنَّا لَهُ ۥ لَحَـٰفِظُونَ (٩)

“Verily We have sent down the Dhikr (the Qur’an) and surely, We (Allah) are guarding it (from corruption).” (Al-Hijr 15:9)

وَإِنَّهُ ۥ لَكِتَـٰبٌ عَزِيزٌ۬ (٤١) لَّا يَأۡتِيهِ ٱلۡبَـٰطِلُ مِنۢ بَيۡنِ يَدَيۡهِ وَلَا مِنۡ خَلۡفِهِۦ‌ۖ تَنزِيلٌ۬ مِّنۡ حَكِيمٍ حَمِيدٍ۬ (٤٢)

“And surely, it (the Quran) is an honorable well-fortified Book (41) Falsehood cannot come to it from its font or its behind, it is a revelation from the All-Wise, Worthy of all praise (” (Fussilat 41:41-42)

The Arabic language was mainly a spoken language and no codified rules of it and Allah says that Quran is an Arabic tongue and did not say that it is an Arabic language.  Allah said:

وَهَـٰذَا كِتَـٰبٌ۬ مُّصَدِّقٌ۬ لِّسَانًا عَرَبِيًّ۬ا لِّيُنذِرَ ٱلَّذِينَ ظَلَمُواْ وَبُشۡرَىٰ لِلۡمُحۡسِنِينَ (١٢) (الأحقاف(

“And this is (the Qur’an) a confirming Book in Arabic tongue, to warn the wrongdoers and as glad tidings to the good doers.” (Al-Ahqaf 46:12)

But as Islam spread outside Arabia, it became necessary to codify the rules of the Arabic language to prevent mistakes in reading the Quran.  Therefore, Muslim scholars started developing the linguistic rules of the Arabic language based mainly on the Quranic use of the Arabic language.  But obviously no human rules can cover all cases in the Quran and thus some exceptions remained and understood by linguistic scholars. This effort of developing the rules of the Arabic grammar was mainly initiated by non-Arab scholars several decades after the Quran. 

Many scholars have been acknowledged as the early developers of the rules of the Arabic language and these included:

Abu al-Aswad al-Duʾali (أبي الأسودِ ظالمِ بنِ عمرِو بنِ سفيانَ الدؤليِّ) (16-68H) who was the first one to write rules for the Arabic Language on the request of Khalifa Ali ibn Abi Taleb.

Ibn Abi Ishaq (عَبْدُ اللّٰهِ بْنُ أَبِي إِسْحَاقَ الْحَضْرَمِيُّ) (29-117H)

Abu Amr ibn al-Ala (أبو عمرو بن العلاء بن عمار المازني العمروي التميمي) (70-154)

Al-Khalil ibn Ahmad al-Farahidi (الخليل بن أحمد الفراهيدي) (100-170H) authored the first Arabic dictionary, and his student

Sibawayh (سِيبَوَيْه) (عمرو بن عثمان بن قنبر الحارثي) (148-180H) authored the first book on theories of Arabic grammar. 

This introduction is intended to refute any claim that the Quran has grammatical errors based on the rules of the Arabic language that was mainly derived from the Quran in the first place.  This is like rejecting a universe observation because it is not consistent with the rules of physics that were developed based on observations of the universe.  Any claimant of such illogical claim is just unaware of how and when the rules of the Arabic language were derived.  

The linguistic wonders of the Quran will never cease and thus no one or group of experts can ever derive all the rules in it because as we will show in this talk that even the drawing of a letter in the same word can differ to reflect different insight in the verse.  In addition, the same word that has the same meaning is written with more letters than the common spelling to reflect a more important insight and importance.  In this talk, I’ll inshallah present several examples to illustrate this linguistic miracle of the Quran.

The Open Tee (ت ) and Closed Tee  ( ة) for the Same Word

The context of the verse including the item associated with word using the open tee (ت ) implies that the time is accessible or defined while the context of the verse including the item associated with the word using the closed tee ( ة) implies that the item is inaccessible or undefined.

The Blessing (نِعۡمَةَ) (نِعۡمَتَ)

In surat Ibrahim, the theme is about the blessings that Allah made available for people, in addition to the blessings that they have requested and have used, yet they are ungrateful and therefore the tee in (نِعۡمَتَ) is open because it satisfied both accessibility and use:

وَءَاتَٮٰكُم مِّن ڪُلِّ مَا سَأَلۡتُمُوهُ‌ۚ وَإِن تَعُدُّواْ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَآ‌ۗ إِنَّ ٱلۡإِنسَـٰنَ لَظَلُومٌ۬ ڪَفَّارٌ۬ (٣٤)

“And He gave you of all that you asked for, and if you (try to) count the blessings of Allah, never will you be able to count them. Indeed, man is highly unjust, very ungrateful.” (Ibrahim 14:34)

In surat Al-Nahl, many of Allah’s blessings were mentioned but there is no indication in the theme that people have asked for them and instead the emphasis was on illustrating Allah’s power of creation and thus the closed tee ( ة) was used indicating that the breadth of the blessings with many are undefined and thus may not be accessible  

أَفَمَن يَخۡلُقُ كَمَن لَّا يَخۡلُقُ‌ۗ أَفَلَا تَذَڪَّرُونَ (١٧) وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآ‌ۗ إِنَّ ٱللَّهَ لَغَفُورٌ۬ رَّحِيمٌ۬ (١٨)

Is then He, Who creates equal to the one who does not create? Would you still pay no heed? (17) And if you (try to) count the blessings of Allah, never will you be able to count them. Allah is Oft-Forgiving, Most Merciful” (Al-Nahl 16:17-18)

Garden (جَنَّةٌ۬) (جَنَّتُ)

وَسَارِعُوٓاْ إِلَىٰ مَغۡفِرَةٍ۬ مِّن رَّبِّڪُمۡ وَجَنَّةٍ عَرۡضُهَا ٱلسَّمَـٰوَٲتُ وَٱلۡأَرۡضُ أُعِدَّتۡ لِلۡمُتَّقِينَ (١٣٣)

“Race with one another towards forgiveness from your Lord, and towards a garden, the width of which spans the heavens and the earth, prepared for Thos who have Taqwa (the righteous).” (Al-Emran 3:133)

The theme is on the promise of garden while people still on earth and thus have no access to it and thus the closed tee ( ة) was used.

فَأَمَّآ إِن كَانَ مِنَ ٱلۡمُقَرَّبِينَ (٨٨) فَرَوۡحٌ۬ وَرَيۡحَانٌ۬ وَجَنَّتُ نَعِيمٍ۬ (٨٩)

“Thus, if he is from among the blessed with nearness (to Allah), (88) (for him) there is comfort and fragrance and garden of bliss.” (Al-Waqa 56:89)

In surat Al-Waqya the theme is in the hereafter and it is a discussion with those who are righteous and are entering the garden and thus it is accessible for them. Therefore, the open tee (تُ) is used.

أَيَوَدُّ أَحَدُڪُمۡ أَن تَكُونَ لَهُ ۥ جَنَّةٌ۬ مِّن نَّخِيلٍ۬ وَأَعۡنَابٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ لَهُ ۥ فِيهَا مِن ڪُلِّ ٱلثَّمَرَٲتِ وَأَصَابَهُ ٱلۡكِبَرُ وَلَهُ ۥ ذُرِّيَّةٌ۬ ضُعَفَآءُ فَأَصَابَهَآ إِعۡصَارٌ۬ فِيهِ نَارٌ۬ فَٱحۡتَرَقَتۡ‌ۗ كَذَٲلِكَ يُبَيِّنُ ٱللَّهُ لَڪُمُ ٱلۡأَيَـٰتِ لَعَلَّكُمۡ تَتَفَكَّرُونَ (٢٦٦)

“Does any of you wish that he should have a garden with date-palms and vines and streams flowing underneath and all kinds of fruit, while he is stricken with old age, and his children are weak to look after themselves), then it should be caught in a hurricane wind, with fire and it is all burnt? This how Allah makes (His) signs clear to you; that you may give serious thought.” (Al-Baqara 2:266)

Here the closed tee ( ة) is  used because it talks about a garden that someone wishes to have but not yet available or accessible for him/her.

Mercy (رَّحۡمَةِ) (رَحۡمَتِ)

قَالَ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦۤ إِلَّا ٱلضَّآلُّونَ (٥٦)

He (Ibrahim) said: And who despairs of the mercy of his Lord except those who are astray? (Al-Hijr 15:56)

أَمۡ عِندَهُمۡ خَزَآٮِٕنُ رَحۡمَةِ رَبِّكَ ٱلۡعَزِيزِ ٱلۡوَهَّابِ (٩)

“Or have they the treasures of the Mercy of your Lord, the All-Mighty, the Bountiful?” (Sad 38:9) 

In both of these verses, the mercy of Allah is not recognized or witnessed by the people and thus the closed tee ( ة) is  used.  

ذِكۡرُ رَحۡمَتِ رَبِّكَ عَبۡدَهُ ۥ زَڪَرِيَّآ (٢)

“(This is) a mention of the mercy of your Lord to His slave Zakariyya (Zachariah)” (Maryam 19:2)

وَلَا تُفۡسِدُواْ فِى ٱلۡأَرۡضِ بَعۡدَ إِصۡلَـٰحِهَا وَٱدۡعُوهُ خَوۡفً۬ا وَطَمَعًا‌ۚ إِنَّ رَحۡمَتَ ٱللَّهِ قَرِيبٌ۬ مِّنَ ٱلۡمُحۡسِنِينَ (٥٦)

“And do not make mischief on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, the mercy of Allah is (ever) near to the good doers.” (Al-Araf 7:56)

In both these verses either the mercy of Allah has already been witnessed as in the case of Prophet Zakaria who was granted a son after old age, or the mercy of Allah is assured, already available and accessible to the good doers and thus the open tee (تُ) is used.

Comfort, Joy, Delight (قُرَّةَ) (قُرَّتُ)

وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا (٧٤)

“And those who say: “Our Lord! Bestow on us from our spouses and our offspring the comfort of eyes and make us leaders for the righteous.” (Al-Furqan 25:74)

فَلَا تَعۡلَمُ نَفۡسٌ۬ مَّآ أُخۡفِىَ لَهُم مِّن قُرَّةِ أَعۡيُنٍ۬ جَزَآءَۢ بِمَا كَانُواْ يَعۡمَلُونَ (١٧)

“No one knows what is kept hidden for them of comfort of eyes as a reward for what they used to do (” (Al-Sajda 32:17)

In these verses what is comforting to the eye is unknown or yet to come and thus the closed tee ( ة) is  used

وَقَالَتِ ٱمۡرَأَتُ فِرۡعَوۡنَ قُرَّتُ عَيۡنٍ۬ لِّى وَلَكَ‌ۖ لَا تَقۡتُلُوهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوۡ نَتَّخِذَهُ ۥ وَلَدً۬ا وَهُمۡ لَا يَشۡعُرُونَ (٩)

“And the wife of Fir’aun (Pharaoh) said: “A comfort of the eye for me and for you. Do not kill him, perhaps he may be of benefit to us, or we may adopt him as a son.” And they were not aware (of what was going to happen).” (Al-Qasas 28:9)

In this case the infant Musa was available to bring comfort to the eyes of both the Pharoah and his wife and thus the open tee (تُ) is used.

Woman/Wife (ٱمۡرَأَةٌ) (ٱمۡرَأَتُ)

وَإِنِ ٱمۡرَأَةٌ خَافَتۡ مِنۢ بَعۡلِهَا نُشُوزًا أَوۡ إِعۡرَاضً۬ا فَلَا جُنَاحَ عَلَيۡہِمَآ أَن يُصۡلِحَا بَيۡنَہُمَا صُلۡحً۬ا‌ۚ وَٱلصُّلۡحُ خَيۡرٌ۬‌ۗ

“And if a wife fears condescension and desertion on her husband’s part, there is no blame on them reaching a compromise between themselves; and making peace is better.” (Al-Nisa 4:128)

إِنِّى وَجَدتُّ ٱمۡرَأَةً۬ تَمۡلِڪُهُمۡ وَأُوتِيَتۡ مِن ڪُلِّ شَىۡءٍ۬ وَلَهَا عَرۡشٌ عَظِيمٌ۬ (٢٣)

“I found a woman ruling over them”, she has been given of all things, and she has a great throne.” (Al-Naml 27:23) 

In these two verses, the women is not defined and thus the closed tee ( ة) is used.

إِذۡ قَالَتِ ٱمۡرَأَتُ عِمۡرَٲنَ رَبِّ إِنِّى نَذَرۡتُ لَكَ مَا فِى بَطۡنِى مُحَرَّرً۬ا فَتَقَبَّلۡ مِنِّىٓ‌ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (٣٥)

“(Remember) when the wife of Emran said: “O my Lord! I have vowed that what is in my womb will be devoted for You, so accept this, from me. Verily, You are the All-Hearer, the All-Knowing.”” (Al-Emran 3:35)

وَقَالَ نِسۡوَةٌ۬ فِى ٱلۡمَدِينَةِ ٱمۡرَأَتُ ٱلۡعَزِيزِ تُرَٲوِدُ فَتَٮٰهَا عَن نَّفۡسِهِۦ‌ۖ قَدۡ شَغَفَهَا حُبًّا‌ۖ إِنَّا لَنَرَٮٰهَا فِى ضَلَـٰلٍ۬ مُّبِينٍ۬ (٣٠)

“And women in the city said: The wife of the minster is seducing her youthful slave. His love has entered the depth of her heart. Surely, we see her in clear error.” (Yusuf 12:30)

In these verses the woman is defined and thus the open tee (تُ) is used.

Tree (شَجَرَةُ) (شَجَرَتَ)

إِنَّ هَـٰذَا لَهُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ (٦٠) لِمِثۡلِ هَـٰذَا فَلۡيَعۡمَلِ ٱلۡعَـٰمِلُونَ (٦١) أَذَٲلِكَ خَيۡرٌ۬ نُّزُلاً أَمۡ شَجَرَةُ ٱلزَّقُّومِ (٦٢) إِنَّا جَعَلۡنَـٰهَا فِتۡنَةً۬ لِّلظَّـٰلِمِينَ (٦٣) إِنَّهَا شَجَرَةٌ۬ تَخۡرُجُ فِىٓ أَصۡلِ ٱلۡجَحِيمِ (٦٤) طَلۡعُهَا كَأَنَّهُ ۥ رُءُوسُ ٱلشَّيَـٰطِينِ (٦٥) فَإِنَّہُمۡ لَأَكِلُونَ مِنۡہَا فَمَالِـُٔونَ مِنۡہَا ٱلۡبُطُونَ (٦٦

This is indeed the supreme achievement! (60) For this kind (of achievement) let all strive, who wish to strive. (61) Is that the better for hospitality or the tree of Zaqqum?” (62) We have truly made it (as) a test for the wrongdoers. (63) It is a tree that springs out of the bottom of Hell Fire: (64) Its fruit are like the heads of devils. (65) So, they will eat from it and fill their bellies with it. (Al-Saffat 60-66)

These verses present warning to the people about the consequence of their actions on earth and mentions a tree in Hell called Zaqqun.  Since the people are still in earth and even the disbelievers among them haven’t see this tree or have access to its fruits, the closed tee ( ة) is used.

إِنَّ شَجَرَتَ ٱلزَّقُّومِ (٤٣) طَعَامُ ٱلۡأَثِيمِ (٤٤) كَٱلۡمُهۡلِ يَغۡلِى فِى ٱلۡبُطُونِ (٤٥) كَغَلۡىِ ٱلۡحَمِيمِ (٤٦) خُذُوهُ فَٱعۡتِلُوهُ إِلَىٰ سَوَآءِ ٱلۡجَحِيمِ (٤٧) ثُمَّ صُبُّواْ فَوۡقَ رَأۡسِهِۦ مِنۡ عَذَابِ ٱلۡحَمِيمِ (٤٨) ذُقۡ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡڪَرِيمُ (٤٩)

“Indeed, the tree of Zaqqum (43) Is the food of the Sinful (44) Like molten brass; it will boil in the bellies (45) Like the boiling of scalding water. (46) (it will be said to the angels:) “Seize him and drag him into the midst of the Blazing Fire! (47) “Then pour over his head the penalty of boiling water; (48) “Have a taste! You are the mighty full of honor!” (Al-Dukhan 44:43-49)

These verses present a scene in the Hereafter and discuss the punishment that the disbelievers and the wrong doers will be facing in Hell.  One thing that they will be seeing in hell is a tree called Zaqqun and they will be ordered to eat from it.  Since in this case the people are seeing the tree and even tasting its fruits, the open tee (تُ) is used.

The Inclusion and Exclusion of the Letter Y’aa (ى)

The addition of the letter “Ya’a “ (ى) to the same word changes the scenery to emphasize the importance of the event or the entity involved in it. When the scene involve majestic entity or the events are slow, then the letter “Ya’a “ (ى) is present.  But, when the scene is common or fast, the letter “Ya’a “ (ى) is removed.

Behind (وَرَآءِ) (وَرَآىِٕ)

وَإِذَا سَأَلۡتُمُوهُنَّ مَتَـٰعً۬ا فَسۡـَٔلُوهُنَّ مِن وَرَآءِ حِجَابٍ۬ۚ

“When you ask anything from them (the wives of the Prophet) ask them from behind a veil.” (Al-Ahzab 33:53)

وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآىِٕ حِجَابٍ

“It is not fitting for a human being that Allah should speak to him except by inspiration, or from behind a veil.” (Al-Shura 42:51)

In surat Al-Ahzab the veil is between the people and the wives of the Prophet (PBUH) and the common spelling of the term (وَرَآءِ) is without the addition of the letter “Ya’a“ (ى.  But in Surat Taha, the scene is majestic, and the veil is between Allah and His prophets and thuss the letter “Ya’a“ (ى) is added in the term (وَرَآىِٕ) .  

Be Guide (بِہَـٰدِى) (بِهَـٰدِ)

وَمَآ أَنتَ بِہَـٰدِى ٱلۡعُمۡىِ عَن ضَلَـٰلَتِهِمۡ‌ۖ إِن تُسۡمِعُ إِلَّا مَن يُؤۡمِنُ بِـَٔايَـٰتِنَا فَهُم مُّسۡلِمُونَ (٨١)

“Nor can you guide the blind who insisted on wandering astray. You can make no one listen (to you) except those who believe in Our revelations and become Muslims (submit themselves to Allah).” (Al-Naml 27:81)

إِنَّ هَـٰذَا ٱلۡقُرۡءَانَ يَقُصُّ عَلَىٰ بَنِىٓ إِسۡرَٲٓءِيلَ أَڪۡثَرَ ٱلَّذِى هُمۡ فِيهِ يَخۡتَلِفُونَ (٧٦) وَإِنَّهُ ۥ لَهُدً۬ى وَرَحۡمَةٌ۬ لِّلۡمُؤۡمِنِينَ (٧٧) إِنَّ رَبَّكَ يَقۡضِى بَيۡنَہُم بِحُكۡمِهِۦ‌ۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡعَلِيمُ (٧٨) فَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۖ إِنَّكَ عَلَى ٱلۡحَقِّ ٱلۡمُبِينِ (٧٩) إِنَّكَ لَا تُسۡمِعُ ٱلۡمَوۡتَىٰ وَلَا تُسۡمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوۡاْ مُدۡبِرِينَ (٨٠) وَمَآ أَنتَ بِہَـٰدِى ٱلۡعُمۡىِ عَن ضَلَـٰلَتِهِمۡ‌ۖ إِن تُسۡمِعُ إِلَّا مَن يُؤۡمِنُ بِـَٔايَـٰتِنَا فَهُم مُّسۡلِمُونَ (٨١) ۞ وَإِذَا وَقَعَ ٱلۡقَوۡلُ عَلَيۡہِمۡ أَخۡرَجۡنَا لَهُمۡ دَآبَّةً۬ مِّنَ ٱلۡأَرۡضِ تُكَلِّمُهُمۡ أَنَّ ٱلنَّاسَ كَانُواْ بِـَٔايَـٰتِنَا لَا يُوقِنُونَ (٨٢)

“The theme of the verses is moving in slow pace and involve discussion with the Prophet (PBUH) whose belief is perfect and thus the letter “Ya’a“ (ى) is added to emphasize guidance. 

وَمَآ أَنتَ بِهَـٰدِ ٱلۡعُمۡىِ عَن ضَلَـٰلَتِهِمۡ‌ۖ إِن تُسۡمِعُ إِلَّا مَن يُؤۡمِنُ بِـَٔايَـٰتِنَا فَهُم مُّسۡلِمُونَ (٥٣)

“Nor can you guide the blind who insisted on wandering astray. You can make no one listen (to you) except those who believe in Our revelations and become Muslims (submit themselves to Allah).” (Al-Rom 30:53)

فَٱنظُرۡ إِلَىٰٓ ءَاثَـٰرِ رَحۡمَتِ ٱللَّهِ ڪَيۡفَ يُحۡىِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِہَآ‌ۚ إِنَّ ذَٲلِكَ لَمُحۡىِ ٱلۡمَوۡتَىٰ‌ۖ وَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ (٥٠) وَلَٮِٕنۡ أَرۡسَلۡنَا رِيحً۬ا فَرَأَوۡهُ مُصۡفَرًّ۬ا لَّظَلُّواْ مِنۢ بَعۡدِهِۦ يَكۡفُرُونَ (٥١) فَإِنَّكَ لَا تُسۡمِعُ ٱلۡمَوۡتَىٰ وَلَا تُسۡمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوۡاْ مُدۡبِرِينَ (٥٢) وَمَآ أَنتَ بِهَـٰدِ ٱلۡعُمۡىِ عَن ضَلَـٰلَتِهِمۡ‌ۖ إِن تُسۡمِعُ إِلَّا مَن يُؤۡمِنُ بِـَٔايَـٰتِنَا فَهُم مُّسۡلِمُونَ (٥٣) ۞ ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعۡفٍ۬ ثُمَّ جَعَلَ مِنۢ بَعۡدِ ضَعۡفٍ۬ قُوَّةً۬ ثُمَّ جَعَلَ مِنۢ بَعۡدِ قُوَّةٍ۬ ضَعۡفً۬ا وَشَيۡبَةً۬‌ۚ يَخۡلُقُ مَا يَشَآءُ‌ۖ وَهُوَ ٱلۡعَلِيمُ ٱلۡقَدِيرُ (٥٤) وَيَوۡمَ تَقُومُ ٱلسَّاعَةُ يُقۡسِمُ ٱلۡمُجۡرِمُونَ مَا لَبِثُواْ غَيۡرَ سَاعَةٍ۬‌ۚ كَذَٲلِكَ كَانُواْ يُؤۡفَكُونَ (٥٥)

The theme here involves a discussion of the unseen and future events and reprimand to the disbelievers and thus the letter “Ya’a“ (ى) is absent.

Night Hours (ءَانَآءَ ٱلَّيۡلِ) (ءَانَآىِٕ ٱلَّيۡلِ)

لَيۡسُواْ سَوَآءً۬‌ۗ مِّنۡ أَهۡلِ ٱلۡكِتَـٰبِ أُمَّةٌ۬ قَآٮِٕمَةٌ۬ يَتۡلُونَ ءَايَـٰتِ ٱللَّهِ ءَانَآءَ ٱلَّيۡلِ وَهُمۡ يَسۡجُدُونَ (١١٣)

“Not all they are alike. Among the People of the Book, there are those who are steadfast who recite the verses of Allah in the night hours, and they prostrate (before Him).” (Al-Emran 3:113)

أَمَّنۡ هُوَ قَـٰنِتٌ ءَانَآءَ ٱلَّيۡلِ سَاجِدً۬ا وَقَآٮِٕمً۬ا يَحۡذَرُ ٱلۡأَخِرَةَ وَيَرۡجُواْ رَحۡمَةَ رَبِّهِۦ‌ۗ قُلۡ هَلۡ يَسۡتَوِى ٱلَّذِينَ يَعۡلَمُونَ وَٱلَّذِينَ لَا يَعۡلَمُونَ‌ۗ إِنَّمَا يَتَذَكَّرُ أُوْلُواْ ٱلۡأَلۡبَـٰبِ (٩)

“Is he who worships during the night hours prostrating and standing, fearing the Hereafter and having hope in the mercy of his Lord? Say: Are those who know equal with those who do not know? It I sonly people of understanding who will pay heed.” (Al-Zummur 39:9)

فَٱصۡبِرۡ عَلَىٰ مَا يَقُولُونَ وَسَبِّحۡ بِحَمۡدِ رَبِّكَ قَبۡلَ طُلُوعِ ٱلشَّمۡسِ وَقَبۡلَ غُرُوبِہَا‌ۖ وَمِنۡ ءَانَآىِٕ ٱلَّيۡلِ فَسَبِّحۡ وَأَطۡرَافَ ٱلنَّہَارِ لَعَلَّكَ تَرۡضَىٰ (١٣٠)

“Therefor (O Muhammad), endure with patience what they say, and celebrate the praises of your Lord before sunrise and before sunset, and in some night hours, proclaim His purity and at points of the day as well, so that you may be well pleased.” (Taha 20:130)

In both surat Al-Emran and Al-Zummar the scene involves people while the scene in surat Taha involves the Prophet (PBUH).  To highlight the rank of the Prophet (PBUH) and emphasize that the quality of his prayers that are done in slower pace taking longer time than the people and thus the letter “Ya’a“ (ى) is added.

Hope this brief discussion encourages you to look carefully as the ways different words are written in the Quran as you are studying it to give you more insight.

Next week, we will, inshallah, go back to study the Glorious Names of Allah as related to the topic “Your Life in the Sight of Eternity”.

Dua