 Now insha'Allah wa ta'ala my beloved brothers and sisters, we're going to go into the second group of views regarding al-Ahruf Al-Saba'ah. We mentioned that the first camp or the first group, their opinion was very weak and so it doesn't deserve mentioning. But I did mention it just so you know it and you understand why it's so weak. But the majority of the scholars, they mention it and they go over it fast. The second camp are a group of scholars whose view and idea and their interpretation and commentary on the hadith has weight. And it deserves to be looked at, it deserves to be given consideration. And this group are divided into two. And there are two views, I summarized it, I brought it back to two views. The first view are a group of scholars who said that the Ahruf Al-Saba'ah is Saba'ah Al-Lugat, from the Arabic language. It is seven dialects from the most prevalent dialects at the time of the Prophet sallallahu alayhi wa sallam. And this view is attributed to the overwhelming majority of scholars of fiqh and hadith. Like Sufyan ibn Uyyayna who died a year 198 Hidria, also is attributed to ibn Wahbil, who died a year 198 Hidria, one year after Sufyan Uyyayna he died. Abu Ubaid Al-Qasim ibn Sallam who died a year 224 Hidria, and Ibn Jalil Al-Tabari who died a year 310 Hidria, and Abu Ja'far Al-Tahawi who died a year 321 Hidria, and Ibn Abdul Bar who died a year 463 Hidria. These scholars, they all said that the Ahruf Al-Saba'ah means seven dialects from the dialects of the Arabs. And they said it's the seven most prevalent dialects within the Arabs. But those scholars I mentioned, Sufyan ibn Uyyayna ibn Wahbil, Abu Ubaid ibn Jalil, Abu Ja'far Al-Tahawi ibn Abdul Bar and others, they differed amongst themselves in two things. Even though they agreed that it's seven dialects from the dialects of the Arabs, but they differed on two things. The first thing that they differed on is these seven dialects, are they dispersed and scattered and even spread out through the entirety of the Quran? Or is it combined in a word? Is it combined in one word? They disputed one another in that matter. The first view which argues that it's spread out and it's dispersed through the entirety of the Quran. Part of the Quran is read in Quraysh and part of it is read in the dialect of Taqif and part of it is read in the dialect of Hawazin. Part of it is read in the dialect of Hudayl. That's the first view, who are saying it's spread out like that. The second view, they're saying that it's combined in one word, meaning one word has many synonyms. Like for example, the word Halumma, Wa-Aqbil, Wa-Ta'al, Wa-Ilaial, Wa-Qasdi, Wa-Nahri, Wa-Qurbi. Seven? O mean the same, synonyms one another, similar in meaning. They're saying it's combined in one word like that. The view that says that it's spread out in the entirety of the Quran or it's dispersed in the entirety of the Quran. That view is Abu Ubaid and those who agreed with him. Abu Ubaid al Qasim al-Salam and those who agreed with him. The second view which is it's combined in one word. One word has many synonyms. It's a view that's attributed to Ibn Jaleel al-Tabari, Rahim of Allah. Abu Ja'far al-Tahawi and Ibn Abdul Bar and other than them. They hold that opinion. That one word has different words but they all have the same meaning. Which is the synonym in English. They call it Iqtilaf al-Al-Fat wa Tifaq al-Ma'ani. The words are different but the meaning is the same. That's the first difference they had amongst themselves. Even though they agreed that it's in seven dialects. Seven most prevalent dialects in the dialects of the Arabs. They differed on two things. The first thing I already mentioned it to you. The second thing is that they differed upon is are these dialects, all of them present in the Quran till now? Is it still in the Quran now? Has it remained in the Quran or has it been abrogated and nothing has been left except the dialect of Quraish? Those are two views. Is it present? Is it still in the Quran, those dialects? Is it through the whole entire Quran like that? Or has it been abrogated and removed? The view that says that it's present in the Quran and it hasn't been abrogated is the view held by Abu Ubaid al-Qasim Muslim and those who follow him in that view. Another group of scholars they hold the opposite opinion. Like Al-Imab Ibn Jalid al-Tabari and those who agree with him. Ibn Jalid al-Tabari believes they have all been abrogated and the dialect of Quraish only remains. The ones who said that it remains in the Quran, those who said that the dialects are still present in the Quran and it has not been abrogated, they differed amongst themselves. What are those dialects? Which dialects is it that still remains in the Quran? Can you precisely mention them? They differed amongst themselves. Even though they agreed it's seven but they differed amongst themselves. And there's a poet who summarized them all together and these are the seven most famous ones. Give or take, there are one or two that are changed around but these are the seven most common ones that majority of the scholars hold and they are summarized in two lines of poetry. The poet he said He said it's taqif number one. Quraish number two. Six tamim and seven al-Yaman. He said It is the dialects which the Quran came with. My brother, these are lines of poetry. I'm not intending to get any money for it. So these two lines or more like the first line of poetry he summarizes the seven Arab dialects in which the Quran came on. There are differences in this regard as well. Now we've mentioned the first opinion that deserves to be given weight that has either delinu fil jumla or shibhu delil. They have evidence either in general or that which resembles a evidence. Now we're going to go into the second view. The second view of scholars whose opinion has weight, it's strongly argued is that the seven ahruf is referring to the differences that happen and are found in the recitation of the Quran. They said it is the different changes, forms that are found in the recitation of the Quran. This opinion is attributed to many of the scholars. And many of the reciters from them, Ibn Qutaybata al-Dinawari, who died in 276. Al-Qadi Abu Bakr al-Baqilani, who died in 403. Abu al-Fadr al-Razi, who died in 606. And Ibn al-Jazari, who died in 833. And other than them, these great scholars they said the ahruf is referring to seven categories or seven different forms in which the recitation of the Quran changes. Insha'Allah, I'll give you an example. What these great scholars that I mentioned like Ibn Qutaybata al-Dinawari and Abu al-Fadr al-Razi and Ibn al-Jazari all agree upon is that it's seven different ways in which the Quran is recited. It's not dialects, the Arab dialects. No, it's seven different ways in which the Quran is recited. Now pay attention here. These seven different ways in which it's recited, they differed amongst themselves even though they united that it's seven. When they came to give any examples for those sevens or categorizing those seven, Ibn Qutaybata al-Dinawari said something. Abu al-Fadr al-Razi said something. Ibn al-Jazari, he also said something. I here, insha'Allah, have chosen the opinion of Abu al-Fadr al-Razi. I'm going to mention it, but they are very close. It's not much of a difference. It's very close. But I've just chosen Abu al-Fadr al-Razi since his opinion is not mentioned a lot by people. Majority of the people they choose to mention Ibn al-Jazari's one and so I chose to mention Abu al-Fadr al-Razi's one even though they're very similar. The differences are very minute. Let me go through the seven. Then you'll have an understanding of what this part is, insha'Allah, this view is. This view they said that when the Qur'an is recited and they looked at the Qiraat and the way that the Qur'an is recited, they came to the conclusion that the Qur'an, it changes in its recitation in seven different ways. And those are the only changes. And they said that's what the Ahruf-i Saba is referring to. I'll give you an example. The Qur'an, in some places, there are variations and differences in a noun, for example. Is it a singular or is it a plural noun? Is it a dual noun? Is it a masculine noun? Is it a feminine noun? I'll give you an example. Allah says, That's one recitation. Another recitation suggests and says that it's not read as but rather The difference here is when it's plural, which is and and here, he recited it from the seven Qur'an he recited it as as a singular. Whereas the remaining reciters, they already as So they said this is an example of what the Prophet meant that the Qur'an was said down in seven Ahruf. The second they said it means Now differences that occur in the Vabu morphology. For example, the statement of Allah Fakalu Rabbana ba'id baina asfarina Fakalu Allah said they said Rabbana awalood ba'id distance between baina asfarina between our travelling and our journeys. The word the ayah has been read in three ways. One I've already read it for you which is the recitation of the seven Qur'an they already like that except Ibn Katina, Abu Amr and Hisham they already as Rabbana ba'id the seven reciters other than Ibn Katina, Abu Amr and Hisham they already as Rabbana ba'id baina asfarina Yaqub al-Hadrami who's from the ten he recited as Rabbuna ba'ada baina asfarina that's the difference in terms of the the Vabu morphology morphology because Rabbana ba'id is a command it's a talab you're requesting from Allah swt whereas Rabbuna awalood ba'ada is a past tense it's a past tense verb another recitation which is the recitation of Ibn Katina Abu Amr and Hisham which is Rabbana ba'id baina asfarina so that's the second type of the changes that occur in the recitation that they're referring to the third one they said is the third one they said is the third one they said is the third one they said is the third one they said is the third one they said is a foul you can read it you can also read it they recited it as they recited it they said of whereas the other remaining reciters they read it as حثانة. The fourth variation and difference that occurs in the recitation they mention is اختلاف that happens in terms of addition and subtraction that occurs in wordings. Sometimes a word is omitted, sometimes something is added, sometimes something is subtracted. Like for example فَإِنَّ اللَّهَ هُوَ الْغَنِيُ الْحَمِيدْ. There's another قراءة which is فَإِنَّ اللَّهَ الْغَنِيُ الْحَمِيدْ. The word who has been removed. The قراءة of نَافِعْ عَنِبْنُ عَامِرْ عَبُدْ جَعْفَرْ is removing the هُوَ. There's no who in there. Whereas the قراءة of the other remaining reciters is that they recite it as فَإِنَّ اللَّهَ هُوَ الْغَنِيُ الْحَمِيدْ. The fifth type of difference in recitation that the great imams were referring to is اختلاف من حيث التقديم التاخير. Differences in terms of word order. Which word comes before which? الله سبحانه وتعالى said وَقَاتَلُ وَقُتِلُ. Here we have حَمْزَة and كِسائِي and خَلَف العاشِر. Putting before putting forward what? Putting first قُتِلُ وَقَاتَلُ. Whereas the other remaining قُرَّات they read it as the way I mentioned which is وَقَاتَلُ وَقُتِلُ. This is a difference in terms of what word comes before which word. The sixth which is اختلافٌ في الْإِبْدَالِ. Difference that occurs in terms of the alternation between the consonant or the words. For example قُولُه وتعالى هنا لكَ تَبْلُ كلُّ نفسٍ ما أسْلَفَت. Here is the reading of the majority. So you have the قِراءة of حَمْزَة and كِسائِي and خَلَف العاشِر. They recited it as هنا لكَ تَتْلُ كلُّ نفسٍ ما أسْلَفَت. Whereas the بَاقُونَ the remaining scholars they recited it as هنا لكَ تَبْلُ كلُّ نفسٍ ما أسْلَفَت. These six variations or differences is what they're referring to and the seventh and last and final one is اختلافٌ في اللهجات. Differences that occur in terms of the dialects. You have the فتح, you have the ايمالة, you have the ترقيقاً تفخيم and اضخاراً اضغام. These they said which are the dialects that happen in a Qur'an. They said these seven are what the سبعة, الأحروف السبعة is referring to. It's not referring to seven dialects of the Arabs. It's referring to seven different types of way in which the Qur'an is recited today. This view as I mentioned is attributed to الامام ابن قطيبة is attributed to القادي أبو بكر الباقلاني أبو الفضل الرازي and ابن رجزري رحمه الله. ابن رجزري came to this opinion after 30 something years of thinking and pondering and contemplating. This is what his conclusion became that it's what اوجه القرآنية التي يقع بها التغاير والاختلاف الكلمات القرآنية. The variations and the differences that occur in the recitation of the Qur'an. The differences I mentioned to you those seven differences is what it means the حديث انزل القرآن وعلى سبعة أحروفه. The Qur'an was sent down in seven أحروف ابن رجزري ابن قطيبة الدينوري أبو الفضل الرازي أبو بكر الباقلاني. They say these are the seven. وابن عبد البر سوفياني بلعينا أبو عريد قاسم السلام ابن وهبن and others are saying it's seven لهجات من لهجات العرب. It's referring to seven dialects of the Arabs. It's not talking about recitation and ways and methods it's reciting. It's a dialect. I hope this explains to you the two most strongest arguments regarding the seven أحروف. Now insha'Allah what I'm going to do is I'm going to sift through those opinions. Go through one after the other and insha'Allah being a conclusion of what is the strongest opinion. I'll see you guys in the next episode بارك الله فيكم مجزاكم الله خيرا. 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? 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