 جز الله بالخيرات عنا أئماتا لنا نقل القرآن عزبا وسلسالا فمنهم بدور سابعة قتوى ساطط سماء العلا والعاد لزهرا وكمالا قام مشاهدة ومشاهدة وام what you are in the minute details regarding it they also transmitted in their authorship and in their books the differences ..the categorization and the science behind the recitation of the Qur'an and the different ways of reciting ويجب أن تكونوا في محاولة كل محاولة التي تحتاجها إلى أن تقوموا بها لقد تقوموا بها. لذا ما هو أصول وما هو فرش؟ أصول هو الحكام الكليه المطرده فالأسول are rulings that are continuous and comprehensive. They apply on just about every circumstance in every situation. Just about every situation it applies on it. It's a ruling that you memorize. It's a principle you memorize and you apply it over the board. You apply it on every place where you find this. Let me give you an example. صلة ميم الجمع The علماء of قراءات They discuss صلة ميم الجمع If you go to the قراءة of ابن كتير and قالون عن ناثع بخلف العنه When it comes to صلة ميم الجمع if after is a word which is متحرك then they read it as قوله تعالى أن عمت عليهم غير المغضوب عليهم ابن كتير أن قالون عن نافع بخلف العنه They connect that meme to the next word if it is what متحرك ورش عن ديادة حد If after the meme there is a hams There's a hamsa What does it do? It then does it سواء عليهم أن ذرته أم There's a hamsa on the am, right? So what you do is connect it This is the قاعدة مبطردة for ورش أنا قاعدة مبطردة for ابن كتير and قالون You just look at the meme صلة ميم الجمع You look at the meme الجمع If after is a letter which has a hamsa on it قالون and ابن كتير read it in this way If there's a hamsa after the The meme ورش comes for ورش ورش then does the still You memorize it once and you apply it over the board It's a principle you memorize once For example هاء الضمير I'm also known as هاء الكنائر I'm also known as هاء الكنائر I'm also known as هاء الكنائر ورش for example If فاء الكلمة The first letter of the word فاء الكلمة If it's got a hamsa in it ورش he changes it For example يومنون He says يا قولون يا قولون right مؤمنون يؤمنون He reads it as يومنون يا قولون This is a قاعدة for ورش You just memorize it And you learn it And you apply it The same with the فتحة And the إمالة And the إضغام And the إضحار And etc. For example The scholars they say that They generally revolve around Issues related to لهجات and لغات That's the reason why The changing is happening It's not got much to do with meaning Whereas الفرش It's related to meaning And it's connected to meaning The second one is الفرش فرش is slightly tricky When it comes to the قرعات The فرش It changes There's not one قاعدة مطردة يطبطها There's not one قاعدة That you can memorize That you can apply everywhere It changes from One situation to another For example ماليك يوم الدين In صورة الفاتحة عاصم and كسائي They recite it as ماليك يوم الدين With the الف باق السبعة The other remaining seven They do it بغير الف Without no الف So here you see عاصم and كسائي On one side saying ماليك يوم الدين And you have the other seven Remaining قراء They read it as ماليك يوم الدين So does that mean Every time I see the word ماليك and ماليك In the Quran is the same thing? No That doesn't apply Only except in صورة الفاتحة If you go for example To صورة أالي عمران والله تبارك وتعالى He says قولي اللهم ماليك الملك All of the قراء They read it with the elf قولي اللهم ماليك الملك None of them came and said قولي اللهم ماليك الملك They didn't say that جميع القراء They all recited it as الألف قولي اللهم ماليك الملك صورة الناس ماليك الناس إله الناس ماليك الناس جميع القراء All of the reciters They read it as ماليك الناس No one read it as ماليك الناس ماليك الناس So what do you see? This is not قعيدة مطاردة It's not a one principle You see ماليك here The عاصمة كسائي Ready like this The other remaining Seven ready Recited it like this So that means Wherever I see it عاصمة كسائي Are gonna be together And the other قراء are gonna be together No Each situation Is different to the other one This is one of the Strongest arguments That the Muslim Can make against the orientalist Which is what? ماليك يوم الدين Can be recited as ماليك يوم الدين Because it was taken from the prophet In those two ways لكن ماليك الناس Was taken from the prophet قول وحدة In one way only The prophet never recited it In any other way And if the issue of the Qur'an Was based on each tihad And it was based on قياس and independent reasoning Then it would have been Wherever I find the word ماليك I can read it as ماليك or ماليك No It shows that the Qur'an Is a تلقي والمشافة It is a رواية ونقل It's transmission It is taken from the prophet صلى الله عليه وسلم Another example قوله تعالى الله تباركه تعالى يسأل صورة صورة النساء And تريت النساء كرهن The word كرهن That's how it's recited صورة التوبة الله تباركه تعالى يسأل قل أنفق وطوعا أو كرهن حمزا وكسائي They read it as كرهن In both of those ayats صورة النساء And صورة And صورة التوبة They read it as And تريت النساء كرهن قل أنفق وطوعا أو كرهن That's how they read it حمزا ولكسائي The other remaining قراء They read it as فتح They say أنتريت النساء كرهن قل أنفق وطوعا أو كرهن و لذلك لمام الشاطبي رحمه الله يسيس وضم هنا كرهن وعند براءة شهاب وفي الأحقاف ثبت معقلة That's صورة براء من صورة التوبة And صورة النساء You read it as كرهن أو كرهن يعني حمزا And they read it as كرهن Come to صورة الأحقاف الله تباركه تعالى يسين حملته أمه كرهن ووضعته كرهن هيا عاصم يعني بني ذكوان They read it as كرهن حملته أمه كرهن ووضعته كرهن يعني Look at this It's shocking, right? عاصم Who's قراء we have today We read حفز وعاصم In one situation حفز Sorry عاصم is reading as what And tell it to نساء كرهن و الأنفق طوعا أو كرهن He's reciting like that When he came to صورة الأحقاف He's not reading as كرهن as he was doing before It's changed He's reading as what حملته أمه كرهن He's reading it ووضعته كرهن Why? Because this is not قاعدة مطارية This is called فرش وضمهن كرهن That's what شاطي بيسين وضمهن كرهن وعند براءة شهابن وفي الأحقاف يثبت معقلا That حمزة كسائي They read it as أنتريث لساء كرهن أنفق طوعا أو كرهن The other The other They read it as فتحة عاصم is reading as فتحة حملته أمه كرهن وضعته كرهن فلبت ابن ذكوانا وضعته كرهن The other They read it as كرهن يعني حمزة كسائي وغيرهم يرانون يعني قضية is تلاقي المشافهة وضعته وضعته وضعته فرش وضعته وضعته وضعته عصول فرش جهد يممك يممك يممك يممك يممك يممك يممك يممك سبع سبع يبدأ مع الأصول ، ويجد أن يذهب لأي صورة بقراء عبران نساء كذلك ويذهب لألو فروش إنه another example you see the word you see the word left you see الله تبارفة عليه يقول من بعد صورة النساء الله تبارفة عليه يقول من بعد وصية يوصي بها أو داين ابن كثير أن ابن عامل ان شعبة they read it بفتح الصاد what did they say من بعد وصية يوصا they say who does that ابن كثير ابن عامل ان شعبة okay what about an hafs he reads it reads it as what من بعد وصية يوصي بها أو داين so there's two places that came in the Quran in صورة النساء right the first place it came with ابن كثير ابن عامل ان شعبة in صورة النساء came in two places ابن كثير ابن عامل ان شعبة both read it as what من بعد وصية يوصي بها أو داين the second place it came with who agreed with them in reading as يوصار who agreed with them in the second one يعني ابن كثير ابن عامل ان شعبة both places they're reading it the same they're reading as يوصار يوصار بها أو داين ابن كثير ابن عامل ان شعبة whereas hafs is reading as what من بعد وصية يوصي بها أو داين but the second place it came with in hafs agreed with ابن كثير ابن عامل ان شعبة okay where's the other remaining they're already as كسرة in both places وذلك اللي باب الشعب طبيب رحمه الله he said ويوصي بفتح الصحة الصحة كما دانا ووقفة حفص في الأخير مجملة that hafs in the second place he agreed with the فتح of ابن كثير ابن عامل ان شعبة whereas the other they remained upon both positions by reading as كسرة حفص لك ايه it's غير مطرد it's a farsh in hafs that one time you're saying you see which is a موضع الأول موضع الثاني you're with your green with ابن كثير ابن عامل ان شعبة when you're reading as you saw that is what the scholars كول الفرش لذلك these three words are from the فروش المقرعان what are they مارك ام مارك كرهن او كرهن you see or you saw both we find it changing in different places how do you hold it down and how do you understand it you have to study independently they don't start with the أصول when it comes to teaching they actually teach the student the فرش and then they go to the أصول some do that some scholars they do that the early scholars now who wrote in غراءات like ابن مجاهد and others when it came to أبو بكر ابن مجاهد and others when it came to the أصول and the فرش they never used to divide it like that they didn't say this is the أصول this is the فرش they didn't do that لذلك ابو بكر ابن مجاهد he discusses the if you read his سبعة he starts with the Qur'an in the way that the Qur'an is written and he mentions the أصول and the فرش as he goes on and if he's spoken about it in one place when he comes to it in another صورة he'll always tell you I discussed it there so there is no distinguishing saying this is the أصول this is the فرش in the way that we see it today the first person to actually do it like that and categorize it these are the أصول these are the فرش and the أصول are قاعدة مطردة and the فرش is that which is not قاعدة مطردة and break it down like that they said the first person to do it is الإمام الدار قطني ورحمة الله الإمام الدار قطني صاحب سنن he was the first person to actually do that he divided between the أصول and the فرش and so he's considered the first person to do that وذلك everyone who came after him like الإمام أبعامر الداني when he wrote his كتابة تيسير he divided the أصول and the فرش if you look at the حرز الأماني which is اي نظم of the تيسير of أبعامر الداني he does that he breaks it into أصول and the فرش and it became the way of the قراءات after الإمام الدار قطني you came رحمة الله I'm going to stop there إن شاء الله for this episode I hope you've benefited anything I might have said that was wrong or incorrect is from me and شيطان and Allah and his messenger are free from it 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 every single person who benefits from one of our videos as a result of your like or subscribe that's an easy two second action that you definitely don't want to miss out on do it now click like and subscribe and don't forget to make that intention