 جز الله بالخيرات عنا أئماتا لنا نقل القرآن عزبا وسلسالا فمنهم بدور سابعة قتوى ساطط سماء العلا والعاد لزهرا وكمالا إن شاء الله تعالى ما بي love with brothers and sisters في هذه الأحيان سأتحدث عن القراءة الصحيحة قراءة القراءة قراءة أئمة في أول مستقبل وقلت وقراءة القراءة قراءة مردودة وقراءة مقبولة كيف نقل قراءة مردودة ومردودة قراءة ثلاثة قراءة وقراءة هذه ثلاثة قراءة يجمع أنها مستقبل وقراءة هذه الثلاثة سأتحدث عنها أول ملعب أن أخبر القراءة هو موافقة رسم أحد المصاحفة الأثمانية موافقة رسم أحد المصاحف الأثمانية ما هذا يعني؟ يعني أن القاري يمتل أنه يجب أن يكون بقوات مع أحد المصاحفة رسمة رضي الله وعنه يجب أن يكون بقوات لابد من ان يكون ل nope ايضا ان اكون لديه one of blessa for what's the reason why we say one of the Messiah rather than some people what they do say is it has to be in line with the earth man's moushaph because it's man's mushaph if you say that it's slightly a problem why because earth man kept the moushaph with himself in Medina are you saying it only has to be in line with the moushaph that was this man had in Medina know we say that يجب أن يكون هناك رساتيشن مع أي من five مصاحف عثمان عثمان رضي الله عنه عندما قرآن كان رتنة كانت مجموعة وعثمان رضي الله تعالى عنه كان يقوم بعمل five وانا يقوم بعمل لجنة كميتي زي ديبر ثابت نتحدث عن ذلك قليلا في قبل عثمان رضي الله عنه وانا قرآن كانت مصاحفة وانا يقوم بعمل seven ونحن سنعود المصاحفة المصاحفة مكة عثمان قرآن كانت مصاحفة مع رسائتا الثانية مدينة عثمان قرآن كانت مصاحفة معه ثلاثة كوفة عثمان قرآن كانت مصاحفة شام عثمان قرآن كانت مصاحفة شام ثلاثة عثمان قرآن كانت مصاحفة all of these places he sent a مصاحفة and a reciter with it okay the recitation of the Quran has to be in line with one of those مصاحف those five مصحف one of them the reason why we keep saying it has to be in line with one of them is there were some slight differences in some of the نعم there were for example مصحف of Makkah has in the in surat utoba تجري من تحتها الأنهار okay whereas the other four مصاحف do not have it يعني the mصحف of the people of مدينة doesn't have من تحتها الأنهار the mصحف of the people of شام doesn't have من تحتها الأنهار the mصحف of the people of كوفة doesn't have من تحتها الأنهار and the mصحف of the people of بصرا doesn't have من تحتها الأنهار what does it have it has without the word من it has just تجري تحتها الأنهار so the difference here is this من the same applies in the آية و الله سبحانه وتعالى he said وسارعوا إلى مغفراتي the mصحف of مدينة has سارعوا without the واغ okay مدينة شام كوفة and بصرا and مكة don't have the the آية as سارعوا it has it وسارعوا with a wow that's where the قراءات come into today the قراءات and the variation of the قراءات is based upon the مصاح عثمار رضي الله تعالى عنه is it just based upon how the mصحف looks or is there also a recitation taken from a شيخ who took from the prophet صلى الله عليه وسلم who took from جبل who took from الله because if man didn't just send a مصحف to the people he sent a reciter with it showing that the recitation it has to be in line with this and the sheikh is going to teach the people how to read from the مصحف he the qari took it from the prophet عليه السلام okay but all the other recitations that are in opposition to what is written in the مصحف even if it was heard from the prophet is dismissed for example فصيام وثلاثة أيام متتابعات that is nowhere in the مصاحف of the earth man all the five he sent the word متتابعات is not in there even if the صحاب he heard it from the prophet عبداللن رسولد he heard it from the prophet it's not read anymore like that so it has to be read as the recitation of the earth man's mصحف I hope this makes you all understand how the مصحف of the earth man رضي الله عنه was working the recitation being in line with the mصحف is in two ways okay this is very important you understand this point brothers and sisters the recitation has to be in line with the mصحف is either محققة or محتملة what does that mean it has to be in line with it it has to be in line with the mصحف of رضي الله عنه محققة محققة means that it's exactly the way that it was written in the mصحف for example صورة الفاتحة we have in the mصحف of earth man all of it all of the mصحف of earth man it's written as ملك يوم الدين ملك يوم الدين that's how it's written in the mصحف of earth man all five of them don't have ملك يوم الدين he has ملك يوم الدين that's how it's written and that's how some of the recitations are ملك يوم الدين another another is also read from there which is ملك يوم الدين it wasn't just randomly read the qari heard it from the prophet صلى الله عليه وسلم but the رسم أثمان it's not written as ملكي لكن يحتملوا what does it mean يحتملوا the Arabs don't generally write the alif just like they never used to write the dots okay they never used to write the dots so عباس and عيش could be read the same in the Arabic language before there were no dots the alif in the Arabic language was never written they never used to write the alif so ملكي was written like that you could read it as ملكي and ملكي how could you read it as both the qari heard it from the prophet both ways were heard from the prophet but remember what I said before what is heard from the prophet is not accepted as long as it's in line with what as long as it's in line with رسم أحد المصاحف الأثمان here right رثمان's مصحف does it accept ملكي yes it does احتمالا there's a possibility it can accept it okay but that doesn't mean it can accept it so صحابي just randomly throws in a قراء like that it means that he took it from the prophet he has it from the prophet this قراء is narrated from the prophet on a large scale but does the أثمان accept this recitation we say احتمالا to accept it because of the way that the Arabs used to write okay I hope that point is understood الإيمان أبو القرطبي أبو عبد الله القرطبي المفصر he goes and speaks about this point he mentioned that the variations that were in the مصاحف الأثمار رضي الله تعالى عنه the discrepancies the differences that were present in it that all of them can be read in he said وما وجدة بين هؤلاء السبع من الاختلاف في حروف يزيدوها بعضهم وينقصوها بعضهم فذلك لأن كل منهم اعتمد على ما بلغوا في مصحفه ورواه أبو عبد الله القرطبي it's a very important point he says that you find between the 7 قراء the 7 قراء that you see today that whose قراءات we have that Imam al-Shatibi mentions in his كتاب حلز الأماني ووجو التحاني في القراءات السبع when he says جزا الله بالخيارات عنها أئمة لان نقلوا القرآن عذبا وسلسلا فمنهم بدور سبعة قد توصط سماء العلاء وعدي وزوخرا these seven insha'Allah which we're going to talk about each one of them these seven قراء with the two راوي that come from them like for example we have عاصم he has two راوي that take from him شعبا and half let's take that for example the differences that you see from these روات these قراء these all of those differences come back so one is adding something in one is subtracting something from it أبو عبد الله to be saying these differences it all goes back to the مصاحف that reach them the مصحف that reach them the people of مكة of course the مصحف has something in it the people of شم don't have in it so there's going to be a difference the ones who have the مصحف that says in مكة that has in تجري من تحتها الأنهار the قراء is going to be what the قراء is going to be من تحتها الأنهار okay the ones that don't have من تحتها الأنهار written in their مصحف and it has only تجري تحتها الأنهار they're going to read it like that and that's going to be the قراء so أبو عبد الله القرط بيسينا the differences that you see in the seven قراء it goes back to the مصاحف that was sent to them فذلك لأن كل منهم اعتمد على ما بلغوا في مصحفه ورواه إذ قد كان عثمان كتابة تلك المواضع في بعض النصخ ولم يكتبها في بعض عثمان wrote some things in this مصحف that he didn't write in this مصحف اشعارا بأن كل ذلك صحيح why did earthman do that what was the purpose why didn't he just make all of the مصاحف as one the reason why he wanted he did that is because all of those recitations are correct and they are allowed to be read in but why did he not add some of the other قراء in there that were also صحيح there's a possibility they could have been abrogated earthman dismissed those recitations even though the prophet read it but they were abrogated وأن القراءة بكل منها جائزة عبدالله القرطبي says all of the recitations that these 7 for what 7 قراء read in all of them are correct and permissible for us to read it let's go to second pillar إن شاء الله تعالى the second pillar is موافقة لغة العربية it has to be in line with the Arabic language this recitation has to be in line with the Arabic language I have to point this out again and again and again which is it can't be that the recitation is read merely based on the Arabic language alone no بلا بدا من النقل الصحيح there has to be a transmission for it that's why the second pillar is going to come إن شاء الله someone reads a Qur'an it's in line with the مصحف عرثما رضي الله عنه and they say guess what I'm going to read this way grammatically is right there's nothing wrong with it it's also in line with the it's also in line with the رسم أحد المصاحف الأثمانية I don't have a transmission for it the prophet never read it like this but it's Arabic and it's also what it's Arabic and it's also in line with the أحد المصاحف الأثمانية no problem we'll say that's wrong there has to be بلا بدا من النقل الصحيح it has to be a correct transmission for it which is the third point إن شاء الله و لذلك أبو عمر الدانيو he said the author of the كتاب التيسير he said و أئمة القراءة the imams of قراءة the imams of قراءة لا تعمل في شيء من روف القرآن على الأفشي في اللغة والأقيسي في العربية the scholars of قراءات they do not في أي قراءة of their قرآن on which word is the most common word or which word has its morphological structure is the most well known no, they don't base their recitation on that and they don't base it merely on the Arabic language and what is common and this word is the most common word that's used and this is very strange we might as well use this word they don't بل على الأثبة في الأثر what they base it upon is which one has the is the strongest in terms of transmission that's what they base it on يعني they do base it they do base it on they do base it on being in line with the Arabic language but this may not be the most common view for example قوله تعالى إنها ذاني لسحراني أبنى here brothers and sisters إنها ذاني لسحراني how is it how is that recited إنها is اسمه it was تقاعدة in grammar that we study about إنها we say اسمه إنها is always what منصوب هذاني is a مثنة and مثنة is مرفوع بالأليف how did the اسمه إنها become مرفوع when it's meant to be منصوب now this is an opinion of بنى كنانا the people of كنانا according to them the اسمه إنها is also مرفوع it's not منصوب it's a language even though it's not the most famous it's not the most common opinion common opinion that's well known is that اسمه إنها is منصوب but here there's a لغة من لغات العرب a language from the language of the Arabs that they read that the اسمه إنها is مرفوع does that make sense and so what we say here is that we had the prophet صلى الله عليه وسلم recited like this عليه الصلاة و سلام ولا صحي في النقل والرواية إذا ثبتت عنهم لم يردواها قياس عربية ولا فشه لغة لأن القراءة السنة متبعة يلزم قبولها والمصير إليها so they based upon what is the most authentic in terms of transmission they don't say that this is not really commonly known in the Arabic language so it's wrong we should read it like this إنها they mean they don't say that why لأن القراءة السنة متبعت because the recitation is a sunnah taken from the prophet عليه الصلاة و سلام يلزم قبولها والمصير إليها which we all have to take from from from to the prophet عليه الصلاة و سلام و لذلك that's why المام الشارطة بيو says in his حرز و الأماني و ما لقياس في القراءة مدخلون the recitation in the Arabic the recitation of the Quran the recitation of the Quran analogy and qias and which word is the most prominent in the Arabic language has no place in it يعني the Quran is based upon شارطة بيو is saying is based upon النقل و الرواية التلقي والمشافحة transmission taken from the prophet عليه الصلاة و سلام that's what he's saying و ما لقياس في القراءة مدخلون كما فيه الرواية متكفلة the third and final قلة that the scholars of قراءة to mention is مولد to true narration mass transmission that this recitation that we have must be it has to be mass transmission this third قلة there's a خلاف amongst the scholars there's not إجماع on it there is not إجماع on it يعني there's a difference of opinion some scholars hold the opinion that متواتر is not a بلا what is enough is صحة to the senate as long as the chain is authentic as long as the chain is authentic that's all that matters to us and from the people all that opinion and it was his last opinion is إمام إبنو جزري إبنو جزري has two conflicting opinions the first early view that he used to have in منجد المقرئين was تواتر ملتوتر ملتوتر and at his final stages he pushed towards their opinion that صحة to the senate is enough the authenticity of the chain now brothers and sisters I want to say to you that the opinion of إبنو جزري and those who hold the opinion that تواتر is not a condition or it's not a بلا who say that all that's enough is إمام an authentic chain I don't believe their view are opposing one another and I'll tell you why those scholars who said صحة to the senate is enough and تواتر is not a condition all parties agree on something and they differ on something let me mention what they agree upon what they all agree upon is that even though they differ on the usage of the word صحة to the senate the chain has to be authentic and the other one is saying تواتر the ones who are saying صحة to the senate the chain has to be authentic they condition other things with it as well which is what الشخرة والاستفادة وإجماع الأمة they're saying that it has to be famous and commonly known it has to also be they're saying a consensus the Ummah will unanimously agree upon this frustration even if it didn't come through a multitude narration that the Ummah unanimously agree upon and the ones who are saying that it has to be متواتر mass transmission or multitude narration they're also saying that it has to be something that has reached a large amount where it gives us knowledge of certainty both parties if you look at them they're both saying that the recitation has to come about by way of what it has to be عين which is ضروري it has to be a knowledge that comes by way of necessity it can't be no speculations can be involved both parties are agreeing upon that the difference here is that one is saying سحة سنت and one is saying تواتر and the ones who are saying سحة سنت they're saying شخرة والاستفادة that is famous and it's the Ummah unanimously agree upon that recitation which in in other words they're saying that it has to be a certainty this recitation has to benefit a certainty what does تواتر benefit what does the scholars condition on تواتر تواتر brings something that's متواتر benefits a certainty so both parties are agreeing that this recitation has to be by way of certainty whether you call it تواتر whether you call it سحة السنتي مع الشخرة وإجماع الأمة it's the same thing the نتيجة the final conclusion is the same أليمام إبنو جزري he summarized it in some lines of poetry and he said وكان لدرس محتمالا يحوي وصحة إسنادا هو القرآن فهذه تلاتة الأركان وحيث ما يقتلوا رقل أتبتي شو يدوده لو أنه في سبعة أي شيء I have said that was wrong but incorrect it from me and Shaytan إن الله his messenger are free from it I'll see you guys in the next episode بارك الله فيكم والجزاكم الله وخير السلام عليكم ورحمة الله وبركاته how can you do a two second action right now that will give you a share of the reward of everything we're doing on this YouTube channel simple like this video and click subscribe why it will allow YouTube to recommend our videos to other users and imagine the huge amount of reward that could be waiting for you on the day of judgment if you did that with a sincere intention of spreading the Dean of Allah you'll be rewarded for 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