Iltifat - Revision history

Lightyears: Scores updated as article had a recent rewrite

2025-12-04T00:57:42Z

Scores updated as article had a recent rewrite

← Older revision		Revision as of 00:57, 4 December 2025
Line 1:		Line 1:
	{{QualityScore\|Lead=3\|Structure=3\|Content=3\|Language=3\|References=3}}		{{QualityScore\|Lead=4\|Structure=4\|Content=4\|Language=4\|References=4}}
	Iltifāt (التفات, iltifaat), also known as grammatical shift, refers to places where the Quranic text makes an unexpected switch of grammatical person (1st, 2nd, 3rd person) in pronouns referring to the same person or thing. Switches in pronoun number (singular, dual, plural) were also termed iltifāt or said to be related to iltifāt. Also considered by some scholars as iltifāt are unexpected changes of addressee, change of verb tense, change of grammatical case, and using a noun in place of a pronoun.<ref name="Haleem">M. A. S. Abdel Haleem (1992) [https://soas-repository.worktribe.com/output/411099 Grammatical Shift for rhetorical purposes: Iltifāt and related features in the Qurʾān] Qur'ān. Bulletin of the School of Oriental and African Studies, 55(3), 407-432. https://doi.org/10.1017/S0041977X00003621</ref>		Iltifāt (التفات, iltifaat), also known as grammatical shift, refers to places where the Quranic text makes an unexpected switch of grammatical person (1st, 2nd, 3rd person) in pronouns referring to the same person or thing. Switches in pronoun number (singular, dual, plural) were also termed iltifāt or said to be related to iltifāt. Also considered by some scholars as iltifāt are unexpected changes of addressee, change of verb tense, change of grammatical case, and using a noun in place of a pronoun.<ref name="Haleem">M. A. S. Abdel Haleem (1992) [https://soas-repository.worktribe.com/output/411099 Grammatical Shift for rhetorical purposes: Iltifāt and related features in the Qurʾān] Qur'ān. Bulletin of the School of Oriental and African Studies, 55(3), 407-432. https://doi.org/10.1017/S0041977X00003621</ref>

Line 21:		Line 21:
	Haleem attempts instead to explain 5:69 and 4:162 (and a similar issue in 2:177) as examples of iltifat, as did a few classical Islamic scholars. 20:63 is not addressed by Haleem, but this too will briefly be discussed below as it is the most famous grammatical error in the Quran.		Haleem attempts instead to explain 5:69 and 4:162 (and a similar issue in 2:177) as examples of iltifat, as did a few classical Islamic scholars. 20:63 is not addressed by Haleem, but this too will briefly be discussed below as it is the most famous grammatical error in the Quran.

	Sean Anthony has remarked that the Aisha tradition is also narrated from Hisham without Abu Mu'awiyah, and that there is "a lot of special pleading on Haleem's part" in his attempts to explain these errors as iltifat.<ref>[https://x.com/shahanSean/status/961132289928376320 Part of a Twitter thread by Professor Sean Anthony on grammatical errors in the Quran] 7 February 2018</ref>		Historian Sean Anthony has remarked that the Aisha tradition is also narrated from Hisham without Abu Mu'awiyah, and that there is "a lot of special pleading on Haleem's part" in his attempts to explain these errors as iltifat.<ref>[https://x.com/shahanSean/status/961132289928376320 Part of a Twitter thread by Professor Sean Anthony on grammatical errors in the Quran] 7 February 2018</ref>

	====4:162 and 2:177====		====4:162 and 2:177====

Lightyears at 12:37, 4 November 2025

2025-11-04T12:37:05Z

← Older revision		Revision as of 12:37, 4 November 2025
Line 2:		Line 2:
	Iltifāt (التفات, iltifaat), also known as grammatical shift, refers to places where the Quranic text makes an unexpected switch of grammatical person (1st, 2nd, 3rd person) in pronouns referring to the same person or thing. Switches in pronoun number (singular, dual, plural) were also termed iltifāt or said to be related to iltifāt. Also considered by some scholars as iltifāt are unexpected changes of addressee, change of verb tense, change of grammatical case, and using a noun in place of a pronoun.<ref name="Haleem">M. A. S. Abdel Haleem (1992) [https://soas-repository.worktribe.com/output/411099 Grammatical Shift for rhetorical purposes: Iltifāt and related features in the Qurʾān] Qur'ān. Bulletin of the School of Oriental and African Studies, 55(3), 407-432. https://doi.org/10.1017/S0041977X00003621</ref>		Iltifāt (التفات, iltifaat), also known as grammatical shift, refers to places where the Quranic text makes an unexpected switch of grammatical person (1st, 2nd, 3rd person) in pronouns referring to the same person or thing. Switches in pronoun number (singular, dual, plural) were also termed iltifāt or said to be related to iltifāt. Also considered by some scholars as iltifāt are unexpected changes of addressee, change of verb tense, change of grammatical case, and using a noun in place of a pronoun.<ref name="Haleem">M. A. S. Abdel Haleem (1992) [https://soas-repository.worktribe.com/output/411099 Grammatical Shift for rhetorical purposes: Iltifāt and related features in the Qurʾān] Qur'ān. Bulletin of the School of Oriental and African Studies, 55(3), 407-432. https://doi.org/10.1017/S0041977X00003621</ref>

	Iltifāt is employed to a much greater extent and variety in the Quran than in pre Islamic or early Arab poetry and is an important technique in creating its distinctive style. In general, in the Quran these features seem to be intentional in order to achieve some rhetorical effect or for the sake of variety in pronouns. Some examples such as 19:63-64 and 10:22 discussed below have ~~attacted~~ criticism, however. There are also examples which some Muslim scholars have excused as iltifat but which, according to academic scholars, just seem to be unintended grammatical errors. This could indicate problems with the composition or preservation of the Quran. Some of these, as well as other grammatical errors, were even reportedly explained by Aisha and other companions as errors made by the first scribes to write down the Quran.		Iltifāt is employed to a much greater extent and variety in the Quran than in pre Islamic or early Arab poetry and is an important technique in creating its distinctive style. In general, in the Quran these features seem to be intentional in order to achieve some rhetorical effect or for the sake of variety in pronouns. Some examples such as 19:63-64 and 10:22 discussed below have attracted criticism, however. There are also examples which some Muslim scholars have excused as iltifat but which, according to academic scholars, just seem to be unintended grammatical errors. This could indicate problems with the composition or preservation of the Quran. Some of these, as well as other grammatical errors, were even reportedly explained by Aisha and other companions as errors made by the first scribes to write down the Quran.

	==Academic views==		==Academic views==

Lightyears at 12:36, 4 November 2025

2025-11-04T12:36:41Z

← Older revision		Revision as of 12:36, 4 November 2025
Line 2:		Line 2:
	Iltifāt (التفات, iltifaat), also known as grammatical shift, refers to places where the Quranic text makes an unexpected switch of grammatical person (1st, 2nd, 3rd person) in pronouns referring to the same person or thing. Switches in pronoun number (singular, dual, plural) were also termed iltifāt or said to be related to iltifāt. Also considered by some scholars as iltifāt are unexpected changes of addressee, change of verb tense, change of grammatical case, and using a noun in place of a pronoun.<ref name="Haleem">M. A. S. Abdel Haleem (1992) [https://soas-repository.worktribe.com/output/411099 Grammatical Shift for rhetorical purposes: Iltifāt and related features in the Qurʾān] Qur'ān. Bulletin of the School of Oriental and African Studies, 55(3), 407-432. https://doi.org/10.1017/S0041977X00003621</ref>		Iltifāt (التفات, iltifaat), also known as grammatical shift, refers to places where the Quranic text makes an unexpected switch of grammatical person (1st, 2nd, 3rd person) in pronouns referring to the same person or thing. Switches in pronoun number (singular, dual, plural) were also termed iltifāt or said to be related to iltifāt. Also considered by some scholars as iltifāt are unexpected changes of addressee, change of verb tense, change of grammatical case, and using a noun in place of a pronoun.<ref name="Haleem">M. A. S. Abdel Haleem (1992) [https://soas-repository.worktribe.com/output/411099 Grammatical Shift for rhetorical purposes: Iltifāt and related features in the Qurʾān] Qur'ān. Bulletin of the School of Oriental and African Studies, 55(3), 407-432. https://doi.org/10.1017/S0041977X00003621</ref>

	Iltifāt is employed to a much greater extent and variety in the Quran than in pre Islamic or early Arab poetry and is an important technique in creating its distinctive style. In general, in the Quran these features seem to be intentional in order to achieve some rhetorical effect or for the sake of variety in pronouns. ~~However~~, ~~critics argue that this is not always the case as there~~ are also examples which some Muslim scholars have excused as iltifat but which, according to academic scholars, just seem to be unintended grammatical errors. This could indicate problems with the composition or preservation of the Quran. Some of these, as well as other grammatical errors, were even reportedly explained by Aisha and other companions as errors made by the first scribes to write down the Quran.		Iltifāt is employed to a much greater extent and variety in the Quran than in pre Islamic or early Arab poetry and is an important technique in creating its distinctive style. In general, in the Quran these features seem to be intentional in order to achieve some rhetorical effect or for the sake of variety in pronouns. Some examples such as 19:63-64 and 10:22 discussed below have attacted criticism, however. There are also examples which some Muslim scholars have excused as iltifat but which, according to academic scholars, just seem to be unintended grammatical errors. This could indicate problems with the composition or preservation of the Quran. Some of these, as well as other grammatical errors, were even reportedly explained by Aisha and other companions as errors made by the first scribes to write down the Quran.

	==Academic views==		==Academic views==
Line 67:		Line 67:

	===In pronouns===		===In pronouns===
	The Quran in some verses switches [[Arabic pronouns and the Quran\|pronouns]] in ~~a strange way~~. The most common are switches between the 1st and the 3rd person (over 140 instances 3rd to 1st person, and over 100 instances 1st to 3rd person).		The Quran in some verses switches [[Arabic pronouns and the Quran\|pronouns]] in unexpected ways. The most common are switches between the 1st and the 3rd person (over 140 instances 3rd to 1st person, and over 100 instances 1st to 3rd person).

	====Change from 1st to 2nd person====		====Change from 1st to 2nd person====
Line 83:		Line 83:
	It begins with an instruction to say "I am the messenger" (1st person) but ends up referring to him in the 3rd person ("his messenger, the unlettered prophet who believes in allah..").		It begins with an instruction to say "I am the messenger" (1st person) but ends up referring to him in the 3rd person ("his messenger, the unlettered prophet who believes in allah..").

	As can be seen, translators ~~"solved" (interpreted) it by adding~~ quotation marks (not a feature of the original text) so that the first part of the verse is the speech of Muhammad (which ~~god commanded~~ him to say). Then, "So believe in Allah and His Messenger" is ~~made out to be~~ the speech of Allah rather than Muhammad himself speaking with iltifat.		As can be seen, translators added quotation marks (not a feature of the original text) so that the first part of the verse is the speech of Muhammad (which Allah commands him to say). Then, "So believe in Allah and His Messenger" is interpreted as the speech of Allah rather than Muhammad himself speaking with iltifat.

	====Change from 3rd person to 1st person====		====Change from 3rd person to 1st person====
Line 91:		Line 91:
	[Gabriel said], "'''And we''' [angels] descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful -}}		[Gabriel said], "'''And we''' [angels] descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful -}}

	Notice also a famous awkwardness in the 2nd verse. Suddenly, "we" now refers to angels. Translators always add clarifications in brackets to smooth over the abrupt change in narrator (neither Gabriel nor angels are mentioned in the original text). One ~~might speculate~~ that this was the result of an editing oversight when the Quran was compiled.		Notice also a famous awkwardness in the 2nd verse. Suddenly, "we" now refers to angels. Translators always add clarifications in brackets to smooth over the abrupt change in narrator (neither Gabriel nor angels are mentioned in the original text). One possibility is that this was the result of an editing oversight when the Quran was compiled.

	====Change from 3rd person to 2nd person====		====Change from 3rd person to 2nd person====
	Again it's somewhat disguised in the translation, but the people are referred to as "they", then the next verse addresses them as "you". The "[And it will be said]" and quotation marks were added by translators:		Again it is somewhat disguised in the translation, but the people are referred to as "they", then the next verse addresses them as "you". The "[And it will be said]" and quotation marks were added by translators:
	{{Quote\|{{Quran-range\|76\|21\|22}}\|		{{Quote\|{{Quran-range\|76\|21\|22}}\|
	76:21 Upon the inhabitants will be green garments of fine silk and brocade. And '''they''' will be adorned with bracelets of silver, and their Lord will give them a purifying drink.		76:21 Upon the inhabitants will be green garments of fine silk and brocade. And '''they''' will be adorned with bracelets of silver, and their Lord will give them a purifying drink.
Line 101:		Line 101:
	}}		}}
	Without the interpolation in brackets introduced in some translations, it reads "and they will be adorned.. indeed this is for you a reward".		Without the interpolation in brackets introduced in some translations, it reads "and they will be adorned.. indeed this is for you a reward".

			====Change from 2nd person to 3rd person====
			This example is frequently cited by critics as a grammatical error in which it is hard to discern any rhetorical benefit or intentional iltifat. The switch of pronoun occurs within a single clause of the sentence:
			{{Quote\|{{Quran\|10\|22}}\|
			It is He who enables you to travel on land and sea until, when '''you''' are in ships and '''they''' sail with them by a good wind and they rejoice therein, there comes a storm wind and the waves come upon them from everywhere and they assume that they are surrounded, supplicating Allah, sincere to Him in religion, "If You should save us from this, we will surely be among the thankful."}}

	====Change from 2nd person to 1st person====		====Change from 2nd person to 1st person====
	This example is debatable. "The Lord" is in the 3rd person the whole time. The difference is only in the possessive pronouns:		This example is debatable. "The Lord" is in the 3rd person the whole time. The difference is only in the possessive pronouns:
Line 107:		Line 113:
	}}		}}
	The expected reading without iltifat would have been "Indeed, ''your'' Lord is Merciful and Affectionate".		The expected reading without iltifat would have been "Indeed, ''your'' Lord is Merciful and Affectionate".

	~~====Change from 2nd person to 3rd person====~~
	~~Again, some translations add an interpolation in brackets and quotation marks to resolve it:~~
	~~{{Quote\|{{Quran-range\|43\|68\|71}}\|~~
	~~43:68 [To whom Allah will say], "O My servants, no fear will there be concerning you this Day, nor will you grieve,~~

	~~43:69 [You] who believed in Our verses and were Muslims.~~

	~~43:70 Enter Paradise, '''you''' and your kinds, delighted."~~

	~~43:71 Circulated among '''them''' will be plates and vessels of gold. And therein is whatever the souls desire and [what] delights the eyes, and '''you''' will abide therein eternally.~~
	}}

	===In verbs===		===In verbs===

Lightyears: /* Change from 3rd person to 1st person */

2025-11-01T23:01:40Z

Change from 3rd person to 1st person

← Older revision		Revision as of 23:01, 1 November 2025
Line 86:		Line 86:

	====Change from 3rd person to 1st person====		====Change from 3rd person to 1st person====
	This example is clear. "We" refers to Allah in ~~1st~~ person, ~~although~~ Allah ~~was~~ in ~~3rd~~ person ~~in the beginning~~:		This example is clear. In the first verse "We" refers to Allah in 3rd person, then Allah is referred to in the 1st person:
	{{Quote\|{{Quran\|35\|9}}\|		{{Quote\|{{Quran-range\|19\|63\|64}}\|
	~~And~~ '''~~it is~~ Allah''' ~~who sends the winds, and they stir the clouds~~, '''~~and We drive them~~''' to ~~a dead land and give life thereby~~ to the ~~earth after its lifelessness~~. ~~Thus is~~ the ~~resurrection~~.		That is Paradise, which '''We give''' as inheritance to those of Our servants who were fearing of '''Allah'''.<BR />
	}}		[Gabriel said], "'''And we''' [angels] descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful -}}

			Notice also a famous awkwardness in the 2nd verse. Suddenly, "we" now refers to angels. Translators always add clarifications in brackets to smooth over the abrupt change in narrator (neither Gabriel nor angels are mentioned in the original text). One might speculate that this was the result of an editing oversight when the Quran was compiled.

	====Change from 3rd person to 2nd person====		====Change from 3rd person to 2nd person====
	Again it's somewhat disguised in the translation, but the people are referred to as "they", then the next verse addresses them as "you". The "[And it will be said]" and quotation marks were added by translators:		Again it's somewhat disguised in the translation, but the people are referred to as "they", then the next verse addresses them as "you". The "[And it will be said]" and quotation marks were added by translators:

Lightyears: Partial rewrite. Much of this page was a big reach and has been criticised even by Ex-Muslims. All criticisms must be credible and then the wiki will be credible. Added also some credible, academically sourced criticisms.

2025-10-01T23:03:16Z

Partial rewrite. Much of this page was a big reach and has been criticised even by Ex-Muslims. All criticisms must be credible and then the wiki will be credible. Added also some credible, academically sourced criticisms.

Show changes

Ngrewal: /* Change from 3rd person to 2nd person */

2021-05-09T13:49:17Z

Change from 3rd person to 2nd person

← Older revision		Revision as of 13:49, 9 May 2021
Line 39:		Line 39:
	}}		}}
	====Change from 3rd person to 2nd person====		====Change from 3rd person to 2nd person====
	Again it's not easy to see it in the translation, but the people are referred to as "they", but then ~~then~~ next verse says to them "you". The "[And it will be said]" and quotation marks were added by translators:		Again it's not easy to see it in the translation, but the people are referred to as "they", but then the next verse says to them "you". The "[And it will be said]" and quotation marks were added by translators:
	{{Quote\|{{Quran\|76\|21-22}}\|		{{Quote\|{{Quran\|76\|21-22}}\|
	76:21 Upon the inhabitants will be green garments of fine silk and brocade. And '''they''' will be adorned with bracelets of silver, and their Lord will give them a purifying drink.		76:21 Upon the inhabitants will be green garments of fine silk and brocade. And '''they''' will be adorned with bracelets of silver, and their Lord will give them a purifying drink.

Asmith: /* References */

2021-02-24T21:59:16Z

References

← Older revision		Revision as of 21:59, 24 February 2021
Line 148:		Line 148:
	==References==		==References==
	<references />		<references />
	[[Category:~~Quran~~]]		[[Category:Qur'an]]
	[[Category:Arabic]]		[[Category:Arabic]]

Asmith: /* References */

2021-02-24T21:58:18Z

References

← Older revision		Revision as of 21:58, 24 February 2021
Line 148:		Line 148:
	==References==		==References==
	<references />		<references />
			[[Category:Quran]]
			[[Category:Arabic]]

Lightyears at 17:18, 28 December 2020

2020-12-28T17:18:19Z

← Older revision		Revision as of 17:18, 28 December 2020
Line 3:		Line 3:

	The Islamic interpretation is that the so called "iltifat" is intentional and that it makes the Quran better. Critics, however, suggest that iltifat is the result and evidence of an imprecisely produced or preserved Qur'an.		The Islamic interpretation is that the so called "iltifat" is intentional and that it makes the Quran better. Critics, however, suggest that iltifat is the result and evidence of an imprecisely produced or preserved Qur'an.

			Professor Suleiman Mourad comments on this phenomenon, "There are a few grammatical mistakes in the Qur'an - sometimes a sentence starts in the singular and ends in the plural (e.g., 9:49-50), or two particles are connected when they should not be (e.g., 3:178), or some vowels go wrong in the declensions (e.g., 22:78). This from the viewpoint of a strict linguist. From the traditional vantage point, since the Qur'an is miraculous, these are not errors."<ref>Mourad, Suleiman (2016) ''The Mosaic of Islam: A Conversation with Perry Anderson'', London: Verso, p.7</ref>

	==Examples==		==Examples==

IbnPinker at 22:46, 13 August 2020

2020-08-13T22:46:55Z

← Older revision		Revision as of 22:46, 13 August 2020
Line 2:		Line 2:
	Iltifat (التفات, ''iltifaat''), also known as grammatical shift or grammatical errors, refers to cases where the Quranic text makes strange grammatical shift in point of view or addressee for no apparent reason.		Iltifat (التفات, ''iltifaat''), also known as grammatical shift or grammatical errors, refers to cases where the Quranic text makes strange grammatical shift in point of view or addressee for no apparent reason.

	The Islamic interpretation is that the so called "iltifat" is intentional and that it makes the Quran better. Critics, however, suggest that iltifat is the result and evidence of an ~~improperly~~ produced or preserved Qur'an.		The Islamic interpretation is that the so called "iltifat" is intentional and that it makes the Quran better. Critics, however, suggest that iltifat is the result and evidence of an imprecisely produced or preserved Qur'an.
	==Examples==		==Examples==

Line 29:		Line 29:
	So it begins by "I am the messenger" (1st person) but ends up referring to himself in the 3rd person ("his messenger the unlettered prophet who believes in allah..").		So it begins by "I am the messenger" (1st person) but ends up referring to himself in the 3rd person ("his messenger the unlettered prophet who believes in allah..").

	As we've seen, translators "solved" (interpreted) it by adding quotation marks. "He gives life and causes death" is the speech of Muhammad (which god commanded him to say) and "So believe in Allah and His Messenger" is the speech of.~~. Allah??~~ They're both mentioned in the 3rd person, so who's speaking here? Also there's no reason to break the two parts, it would make sense to say it together: "He gives life and causes death, so believe in Allah and His messenger".		As we've seen, translators "solved" (interpreted) it by adding quotation marks. "He gives life and causes death" is the speech of Muhammad (which god commanded him to say) and "So believe in Allah and His Messenger" is made out to be the speech of Allah. They're both mentioned in the 3rd person, so who's speaking here? Also there's no reason to break the two parts, it would make sense to say it together: "He gives life and causes death, so believe in Allah and His messenger".
	====Change from 3rd person to 1st person====		====Change from 3rd person to 1st person====
	This example is clear. "We" refers to Allah in 1st person, although Allah was in 3rd person in the beginning:		This example is clear. "We" refers to Allah in 1st person, although Allah was in 3rd person in the beginning:
Line 42:		Line 42:
	76:22 [And it will be said], "Indeed, this is for '''you''' a reward, and your effort has been appreciated."		76:22 [And it will be said], "Indeed, this is for '''you''' a reward, and your effort has been appreciated."
	}}		}}
	Without the translation ~~patch~~ it ~~would be just~~ "and they will be adorned.. indeed this is for you a reward".		Without the interpolation introduced in the translation, it reads "and they will be adorned.. indeed this is for you a reward".
	====Change from 2nd person to 1st person====		====Change from 2nd person to 1st person====
	This example is debatable. "The Lord" is in the 3rd person the whole time. The difference is only in the possessive pronouns:		This example is debatable. "The Lord" is in the 3rd person the whole time. The difference is only in the possessive pronouns:
Line 114:		Line 114:
	"remove you" was dual <ref>http://corpus.quran.com/wordmorphology.jsp?location=(20:117:9)</ref>, but "you would suffer" was singular <ref>http://corpus.quran.com/wordmorphology.jsp?location=(20:117:12)</ref>.		"remove you" was dual <ref>http://corpus.quran.com/wordmorphology.jsp?location=(20:117:9)</ref>, but "you would suffer" was singular <ref>http://corpus.quran.com/wordmorphology.jsp?location=(20:117:12)</ref>.

	~~Does it meant~~ that if Adam and Eve were removed from paradise, then only Adam would suffer?		This also seems to suggest, strangely, that if Adam and Eve were removed from paradise, then only Adam would suffer.

	====Change from dual to plural====		====Change from dual to plural====
Line 122:		Line 122:
	It starts in the dual, "settle" is dual. Then "make your houses" is plural. And "give good tidings" is singular.		It starts in the dual, "settle" is dual. Then "make your houses" is plural. And "give good tidings" is singular.

	The change to plural could be interpreted that it's a command for the two and their people, but still it's little strange. Since it begins with "We inspired to Moses and his brother", god doesn't talk to their people, so we would expect that the commands would be for them two.		The change to plural could be interpreted that it's a command for the two and their people, but still it's a little strange. Since it begins with "We inspired to Moses and his brother", god doesn't talk to their people, so we would expect that the commands would be for them two.

	====Change from plural to singular====		====Change from plural to singular====