What is the correct interpretation of Aisha's (may Allah be pleased with her) correction of some scribal errors in the Qur’an, such as "and those who establish prayer" (المقيمين الصلاة)? And what is meant by Al-Shawkani's statement, "I see in it something of a grammatical error that the Arabs will correct with their tongues"? And are some Qur’anic recitations, such as those of Abu Bakr, Umar, Ibn Mas’ud, and Ubayy (may Allah be pleased with them), authentic and adopted? And what is meant by Ibn Hazm's statement, "It is they who are obliged to rid themselves of this humiliation, but as for us, no"?

Al-Shawkani stated that the narration attributed to Aisha, "The scribes erred," is weak due to its disturbed chain of transmission, and scholars rejected it, arguing that the Companions would not make grammatical errors (laḥn) in the Qur’an. Scholars responded to the شبهة (doubt/specious argument) of laḥn in the Qur’an with three points: the weakness of the narrations that speak of it, or interpreting the alleged laḥn as symbolic or indicative, or interpreting it as a difference between pronunciation and رسم (orthography). Ibn Al-Anbari affirmed the impossibility that Uthman would see a laḥn in the Mushaf and leave it uncorrected.