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Alleged Error in Fussilat (41:11)

The mistakes’ author writes:

41/11: at’e’een should be at’e’atain.

The verse is:

ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ

What I have understood from this statement is that طَائِعِينَ (a plural) should have been a dual noun instead. If that’s what he meant then he has done it in a very poor way because he should have used t’e’een instead of at’e’een. An ‘a’ before both words is completely unnecessary! His blunder wasted my ten minutes in trying to understand what he has said.

The author, again, is not aware of a style of Arabic language. For example, one fine morning you asked me: “Bring your brother along when you visit me”. The next day you just said: “Please come!”. I can surely reply that both of us are coming. The case in the verse is exactly the same. Terse imperative and interrogative sentences form a style of Arabic language because their detail is unveiled by the answer itself. Therefore, to explicate them while reporting is considered against the eloquence of text. You can find numerous examples of this style in Quran, Hadiths and Arabic corpus.

When God commanded the Earth and the Sky, it was to come i.e. surrender with all the things within. When this command was reported it was kept terse but the answer unravels that both of them were ordered to bring alone everything within. That’s why they used a plural instead of a dual noun which essentially means أتینا بمن فینا i.e. we and everything within present ourselves to you wholeheartedly.

The author could raise another question: the Sky and the Earth being unintelligent beings why is it that طائعین is used instead of طائعات? The reason is simple: if, in any narrative, an unintelligent being is behaving like an intelligent being it is appropriate to borrow their case.