 جزى الله بالخيرات عَنَّا إِمَّا تَنْ لَنَا نَقَلُ الْقُرْآنَ عَزْبَنَ وَسَلْسَالَى فَمِنْ بُدُورٌ سَابْعَةٌ قَتَ وَسَاطَةٌ سَمَاءَ الْعُلَى وَالْعَادْ لِزُهْرَنْ وَكُمْ مَا لَا الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشدوى الله إلا إلا الله وحده لا شريك له واشدوى النسيدنا ونبينا محمد صلى الله عليه وعليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد شاء الله يتعالى تريه في هذه المتحدة بإذن الله الكريم لدي معي لا أحد من الشيخ جمال عبد ناصر شيخ جمال ما شاء الله المتحدة هنا وإن شاء الله تعالى will be discussing together and the sheikh is going to shed some light on it's related to علم القراءات and other issues related to Quran so let's make it more general and say علوم القرآن شيخ is an expert in this science علوم القرآن has great deep understanding of it so I hope you all benefit from me I definitely will I hope all of you benefit from it شيخ جمال has been studying the Quran and his sciences for a very long time he has studied with شيخ عمد الرشيد علي صوفي he has also studied with شيخ أيمن he studied with شيخ أحمد المعصراوي and Alhamdulillah all of that knowledge and understanding that he is taken from those مشايخ and others he is going to be إذن الله الكريم and share it with us إذن الله الكريم so let me start by saying how are you doing how is everything for you how are you coping with the pandemic الله protected you from it and your family الله protected every Muslim from it so how are you doing شيخ الحمد لله شيخ بارك الله فيكم I am very very well الحمد لله رب العالم we are dealing with it الحمد لله we are dealing with the pandemic and Allah has tested us and everybody else across the world but we are dealing with it شاء الله تعالى my family as well I am well بارك الله فيكم how are you شيخ how is your studies with the Quran learning it if you can share some benefit as well regarding the importance of learning the Quran شيخ there is something I need to mention شيخ جمال المشاء الله I finished the Quran in the UK this is something very important I bring to the people's attention you know many people think شيخ if you want to study the Quran if you want to learn the Quran you have to go to a Muslim country that's the only place you can learn it and we have you who memorized the Quran in the UK and then after that you chose to go to outside the UK and meet شعب درشيد and benefit from him so many are looking at you and thinking to themselves you know this is a beacon of hope الله مبارك if شيخ جمال did it I also can do it Insha'Allah shed some benefits with them as well Insha'Allah تعالى regarding the Quran and its importance and memorizing it and your personal experience as well Insha'Allah الحمد لله رب العالمين اللي بأنزل القرآن على طلب نبينا الأمين وجعله وضب العالمين وإشهد والله إلا الله وحده ولا شريكا له وليه الصادقين وإشهدون نسيدنا ونبينا محمد ورسوله ورسوله صنوات الله وسلامه وعليه وعلى آله واصحابه ودارك واسلم كثيرا أما بعده القرآن is the speech of Allah عزوزه and if the only virtue for the Quran was that it is the speech of Allah عزوزه لكانا ذلك كافية that would have suffice and it would have been enough because for something to be an attribute of Allah a characteristic of Allah it shows perfection and it indicates that الله جل وعاله is perfection upon perfection because Allah عزوزه attributes are also perfect and they are complete so I think that's a good way to begin to indicate before we mention any hadith or any specific virtue that we mentioned in the Quran or in the Sunnah that we mentioned that Subhanallah the Quran itself is the speech of Allah جل وعاله and this is something great if this was the only thing that Allah عزوزه just sent down to many Adam to mankind this is my speech it has come from me this is the greatest thing ever and nothing else would have been needed and to indicate this and to show this Subhanallah an entire Surah Surah القدر it speaks about nothing other than the revelation of the Quran and how it came down on the night of the Qadr in this Surah there are no rulings there are no stories from beginning to end they only speaks about that so Allah سبحانه وتعالى designated a whole Surah again to show the importance the magnitude and the greatness of the Quran the speech of Allah عزوزه as for myself الحمد لله born and raised here in the UK I love the Quran here from a tender age and I completed it here and then I began post-Oranic studies after that also here and then eventually I started traveling overseas to be greater in that suit and it shows Subhanallah that the Quran is also ميسر ميسر meaning Allah سبحانه وتعالى made it divinely easy and something that we normally say in our classes here is if the only motivation you have to learn the Quran it's Allah telling you He made it easy this is enough of a motivation فإنما يصرناه بالساني كد عنهم يتذكرون ولا قد يصرنا القرآن للذكر تحلم مدك فعن sometimes people struggle and they find the Quran to be difficult wherever place they are in the world wherever they are whatever background they are from they struggle but we ought to remember that if we are struggling it's not because of the Quran it's because of something that we are doing wrong a shortcoming on the outside because Allah said that it is easy either perhaps a person is not sincere perhaps a person is sincere but they don't put in enough time perhaps a person does not know the manhaj and the methodology and the way to study the Quran and so they are not doing it properly and they are not making the most out of it whatever the cases something is going wrong but it's always on your side but it's a good benefit as well to share that's when somebody struggles with the book of Allah and despite Allah saying it is easy it is something that you are doing and thus we now understand that it's not to do with being in the East or being in the West or being in the Arab lands or being in lands like we are in it's about you yourself as a learner and if you come with what is needed for a person who is on the pursuit of the Quran then Allah عز و جل بإبن الله تعالى with His permission He will give it to you and this is also from the Ijaz of the Quran that as Muslims we can say millions of people have memorized the Quran and our miracle is that this is only continuous and ongoing whereas when you look into comparative religions you find that if you find one person who has memorized the text that becomes a miracle us Subhan Allah we say millions have memorized this is our miracle on the other side so they say oh we found one person حمد الله eventually this is a miracle this is something great and this is something I'll leave may Allah Subhanahu و تعالى preserve the sports Allahumma Amin Allahumma Amin Shaykh this is a question related to the memorization of the Quran Mashallah you've memorized more than one of the Quran so a lot of people Mashallah they were struggling were finding it very hard to just keep one one one one One one One one one one none are are هل يجب عليهم أن يفعل one story and then like for example you've studied Hafsah and a'asib then should you do shu'abah since it's from a'asib or how do you do it how would you memorize qara'at was the most effective way to memorize the qara'at and before you go into that sheikh just define what qara'at is so the listeners who are not acquainted to it can insha'Allah تعالى أعلم إن شاء الله طيب the Qur'an as we know is the book of Allah and the Qur'an we have today is the same Qur'an that was present in the first century at the time of the Prophet Muhammad صلى الله عليه وسلم so after knowing that Allah He sent down the Qur'an in a number of different recitation styles the same Qur'an to accommodate to facilitate for the مسلمين at large and most specifically the Arabs that were present at the time of the Prophet صلى الله عليه وسلم because those Arabs that witnessed revelation at the time of the Prophet صلى الله عليه وسلم the situation was like the Arabs of today in the sense that the Arabs of today you find them from different tribes different backgrounds cultures and countries and so they all speak differently within one country you may say this is an Arab from Iraq and then we say he's speaking in Iraqi accent but the Iraqis for example amongst themselves they know the different people from Iraq this is he's from Baghdad he's from Basra و هكذا and Yemen the same Egypt the same Saudi are the same so الله و عز وجن sent it down like that in order to accommodate for the different Arabs this is perhaps the استلاح explanation for it but the linguistic explanation we will say is جمع قراءة so قراءة means to recite to read a reading this is what it means and قراءات means readings recitals this is what we can say it means as for how do you take this subject and how do you learn it then it is just like the قراءة in fact it is just like any other subject in the شريعة in the شريعة you are not left alone to study anything to yourself and if you do this you will walk away with a wrong understanding or incomplete understanding and so on the قراءة especially you take it from somebody who has become a master in it an expert in it and they give تلقل and مشافه so they already transmit the قراءة to you you listen to the قراءة after you listen to the قراءة from the شيخ you read it back the شيخ listens if it it's there's a mistake you will correct if there's no mistake he will affirm it for you and we can say this is from the greatest sunnah of the Prophet ﷺ because when the قراءة came down to him this is how he transmitted it the قراءة will come down فورا نزوله as soon as it will come down he would transmit it and convey it to the صحابه whomsoever was around him he would pass it on صلى الله عليه وسلم he would read they would listen after that they would read he would listen if there was a mistake if there's a mistake he would correct it عليه الصلاة والسلام if there was no mistake he would affirm it for them and just like that this is the same way we study so you learn now that the way we study the quran teacher and student is the same way that the Prophet ﷺ he taught the quran and passed it on to his student and the قراءات is just the same so we we follow the supervision of our teachers and what they advise us if they advise a student to do the قراءات all together and combine them they do that if they do it one by one they do it like that and each one of them has their benefits but it's worth mentioning that the قدامة from the علماء the ones from past from the past they would do it one by one one by one so one قراءة at a time one قراءة at a time it's like الإيمان البن جزر رحمه الله تعالى يمنشز in طيبة المشر وقد جرى من عادة الأئمة اتقان كل قارئ بختمة so the جداد عادة and the norm and the style of the people of the past الأئمة was that they will take one رواية at a time one قراءة at a time بختمة they will be the entire completion of the shift even the شناكضة even the شناكضة when it comes to learning islamic sciences they say وإن تريد التحسيلة فننتممه وعن سواه قبل الانتهائمة وفي تراده في العلوم المنعجة إنتو أمان استبقى ليقفجا so every science some people they love to study all sciences together so it's separated because a mother can't give birth to two children at the same time she's got twins they say she gives birth to one child and another child so knowledge if you want to take it in nicely you take it one after the other شفت it's not the قراءات it's a means for ease يعني it's to make it easy on the people to to to to read in this قراءة this is complicated and hard in you الله سبحانه وتعالى there's another قراءة for you to read in order uh to if you find uh this uh hard to read in this way or this is hard for you there's also another قراءة for you to read or another or another is that still present till today that the people still need قراءات in order for rough المشق and hard that question make sense to remove hardship. Yes. some people. Yes. Yes. The answer is yes. and the reason is because that like it was uh aforementioned before that the Arabs of today I would just like the Arabs of that time in terms of what I mentioned in terms of how they speak and in terms of المشهد في الحسابة ومساعدة للمنفق ومن ثم فقط ورغم الأقراء هو not for the Arabs it's for the entire ummah of Muhammad ﷺ لذلك أن تجد أ Schne権ة الهيئة بإمكانك أن يكون هذا الصحيح و直到았 الأنتهى المرورة لتصميم جميع المصليون يومون في تقوات الإقراء إذا كان شيء ما أن أخبره هو أن يؤمن أحد من الناس أحد أسبكة الإقراء هاتفنا إنه لكثير فأجل دائم بقراءات ، هذه القراءة ، هذه القراءات ، هذه المحاولة ، هذه المحاولة ، هذه المحاولة ، هذه المحاولة ، هذه العشار ، ورشدات كراءات مثلكذا كما يتكلم ، بطه نفسها إذا كان الإجابة العملية بقراءات وإذا كانت عليها إستخدامها ، سبحان الله ، لم يزال خطأ الوضع نجاز ومرقلات من يضع القراءة في دائم من فتح One Area another area that it deals with is امار القراءة- المعاني امار القراءة المعاني لذلك لديك مختلفات في سيارة رسيحة، وانا نقول سيارة رسيحة، ليس سيارة الحقيقة، وليس سيارة رسيحة ون this does not accommodate ease for the صحادة، أو for the تابعين، أو for any of the مسلمين it brings about more enriched meanings for the Qur'an that which does not negate each other, contradict each other rather each one strengthens the other to give you a more complete understanding of the book of Allah so for example if we give an example now الله عز وجل He says in Surat Al-Baqara يسألونك عن الخمري والميسر أقول فيهما إثمن كبير يسألونك they ask you O Muhammad عن الخمري والميسر they ask you about wine and maser and gambling and you could say to them فيهما in these two things إثمن كبير it's a great sin ألمام الشاطئ برحمة الله تعالى He says وإثمن كبير شاعة بثى مثلتا وإثمن كبير on this word شاعة بثى مثلتا شاعة is a quote وحمزة عن كسائي حمزة عن كسائي have transmitted بثى مثلتا بثى and then He says مثلتا أما so precise He can only say بثى بثى مثلتا to make it very clear that He is speaking about ثى and not bad وحمزة عن كسائي have transmitted كثيرا كبير now one would say كبير means something that's big كثير means quantity it's a great amount it's a lot that's what it means they will say this is two meanings but like we just said now it's not two meanings that are contradicting because Allah says in the Qur'an وإذا كان من عند الله وإذا كان من عند غير الله ووجد تهافهم كبير إذا كان من عند الله يبقى المثل فيه كبير so this is from Allah how do we now reconcile between the two so when somebody is intoxicated and he drinks that khamr what happens to that person that person because the mind is now not present they will engage in sins that are great and they cannot distinguish between a major sin and a minor sin they don't know what's going on because their mind is not present that's when فيه مائث من كبير big sins ونقرأه في البقية والله سجل أن يضع كل هذه الأشياء في القراءات وذلك بعض الأسكول يقول إن القراءة بالطبع القراءة والسيارة هي بمتابطة آياتها إنها في المكان من آياتها لأشياء كل هذه الأشياء الله مبارس بزاك الله خير إن شاء الله شيخ، ماذا هو فرحة لأني لاني القراءات اليوم؟ وأجر؟ أجر؟ هل أتوقع؟ لاني القراءات القراءة؟ وأجر؟ هل سأجد من لاني؟ حسنًا، القراءات القراءات وقراءات القراءة كما يجب أن نتحدث عنها الآن لا يمكنك أن تنقمس أولاً لكن بعض الأشياء التي يمكن أن يتحدث عنها الله عز وجد في القراءة يقول إننا نحن نزل نذكر وإننا دهولة حافظون إنه أسور سمدان القراءة أي إيه الله عز وجد وإننا دهولة حافظون ونحن نتكلم ونساعد في قراءة القراءة فالله سبحانه وتعالى هو أخيراً يقوم بمتبطه لكنه يستخدم أولئاً أولئاً من يجب أن يقوم بمتبطه كما يجب أن يقوم بمتبطه هو يقوم بمتبطه لكنه يقوم بمتبطه وذلك يجب أن ينقمس القراءة في قراءة القراءة كما الله يقول تُمّا أورتنا الكتابة اللذين أصطاثينا من عبادنا أي إخترناهم لقد أخذتهم من عبادنا الآن أنك تعلم ذلك عندما تتعلم and you study the قراءات and you embark upon this path أنت تستخدم as an example أن تستخدم كثيراً لتكتب الله وعز وجل's book هذا شيء جيد أن الله عز وجل يقوم بمتبطه أن القراءة قام بمتبطه هذا هو الأسفل الأسفل هو even in terms of reward سبحان الله when you look at the Qur'an you find that in its recitation there is abundance reward that is available من قراءة حفظ من كتاب الله فلغو به حسنة و الحسنة بعشة أمتارية إلى أخر حدي that every single letter you read you have 10 rewards minimum and you can even multiply it for you even more so you find in some recitation some قراءات that reward will be multiplied for you even more you will find more reward like عبد الله النكثير in his قراءة الصورة التوبة والسابقون الأولون من المهاجرين والانصاري والذين اتبعوا بإحسان رضي الله عنهم رضوعاً وأعد لهم جناتين تجري من تحدي الأنهار وخالبين أديها أبدا ذلك الفوز العظيم من تحديها من تحتها now you get more reward for this so now you are also benefiting and the virtue here is that you are increasing your reward when you read this و هكذا there's so many things that can be mentioned for you these are two insha'Allah to restrict it شخص now we need to know that a lot of people are thinking okay masha'Allah we've understood the concept of قراءات and what it means where does الأحروف السبعة that we keep hearing what's the relationship between that and القراءات how do they work together are they both the same are they two separate entities are they two separate things what's the relationship with these two we hear القراءات السبعة and we hear الأحروف السبعة where did this confusion even come from in the first place so I've asked you many questions I'll try I'll take it for us insha'Allah insha'Allah Allah I'm conscious but I can love you so at the time of revelation the Qur'an came down upon the Prophet ﷺ and as we know the Isna'at for the Qur'an and the chain for the Qur'an as أهل السنة we believe that the Qur'an came from Allah upon the Prophet ﷺ's heart through جبريل ﷺ this is the Isna'at that we have we already know that okay so when the Qur'an first came down to the Prophet ﷺ the Prophet ﷺ he expressed that this one style that the Qur'an has come down in will be something difficult أقم الأمة that they all have to read in one specifically so جبريل ﷺ he went back to Allah and informed Allah about what the Prophet ﷺ said and so جبريل came down with the second way and the third way until he came down with the seventh أحروف where the Prophet ﷺ he says إن هذا القرآن أمزل بسبعة أحروفه this Qur'an has come down in seven أحروف in that حديث and this حديث has come in different different ways and it has been transmitted from different صحادة the Prophet ﷺ he didn't mention to us what they are so he didn't say الحرف الأول كذا الحرف الثاني كذا he didn't mention it ﷺ when he mentioned an authentic attribute this did transpire and this happened so the علماء they went out and they began explaining this to us and the opinion that has become the most dominating one is that سبعة أحروفه is سبعة أوجهه seven different ways and these seven different ways make up the ten قرآن so the Qur'an has come down in seven أحروف the authentic schools that have been in the end standardized نافع المكثير أبو عمر ابن عامر عاصم حمزة فيسائي أبو جعب ريقوب خلص these are the ten قرآن they are made up of the seven أحروف what is an example of the seven أحروف it is that some of the Arabs the Arabs like we said before they would say موسى others would say موسى others would say موسى in between so this is a حروف this is a style we said أوجهه it's a way of reading so this is one part of it لا ريب فيه هدل المتقين ذلك الكتاب ولا ريب فيه هدل المتقين إضغام من إضغام merging and clarifying عليهم عليهم عليهم إهدل السراطة إهدل السراطة these are the different examples of the أحروف and these أحروف they make up the قراءات that have now been standardized and so when you look into the قراءات these different schools if you want to call them that you find all of these things okay after that you say how many قراءات أخر the قراءات أتن تطا أثنتك but the scholars have written different books on them so for example you have ابن مجاهد who wrote القراءات السبع you have إبن غلبون who wrote a book in the قراءات الثمان you have another book called الشمس المونيرة في التسعة الشهيرة in the nine قراءات you have أنشر في القراءات العشر you have others that are written in the 11, 12, 13, 14, 15 you have إماما الهدري who has the whole book في القراءات الخمسين so they wrote on these different things and they can do that but the authentic قراءات that are mutawat that are sound and صحيح they are ten anything above that are are shed okay so now we know that they are ten and the أحوف are seven why do people get modeled up which is the final question from what you asked me chef it is that firstly the first individual who wrote about the قراءات when authorship began was this إمام that I mentioned إمام إبن مجاهد and he chose to write the book his book and the seven قراءات seven قراءات that he chose and the حديث says seven as well so people began getting confused seven and seven and later on down the line the most prominent كتاب came into existence in قراءات known as حرز الأماني ووجود دعاني في القراءات السبب إمام إشاطد رحمه الله and he also chose seven so people began to assume seven, seven we keep seeing the number seven القراءات must be seven anything above seven is incorrect so we say that's not the right way the right way is that the قراءات are ten these are the authentic قراءات they are all sound and equal they are all متواتر but what makes them up is the seven أحروف أحروف is one thing قراءات is something else الله مرحبا الله مرحبا so sheikh the you mentioned some of the رلماء written in books of قراءات you mentioned أبو بكر إبن مجاهد you mentioned الإمام إشاطد رحمه الله the question here sheikh is that what is the most study book when it comes to إلماء القراءات يعني if I'm a student of knowledge I want to study قراءات I want to learn قراءات يعني how do I study these books after of course taking it with the sheikh studying it with the sheikh can you put down the methodology of the books and how they work which one goes first in what order should I do it in because you mentioned previously the methodology of studying of studying the science so how would someone study قراءات so قراءات there are two main ways that a person can take the first way is to do it one by one like I mentioned this was the methodology of the آئمة of the past like we mentioned earlier from طيبة المشاهد so if you do that then you just take it one rewire at a time one rewire at a time and the way this is taught is that you will sit بين مطقرين with a sheikh who is an expert who is proficient in the Qur'an and he will teach you the concepts of this quran the principles of it the quran have two sections they have الأصول المطريدة the repetitive principles of the quran so for example to say every single elef that comes before إغاء مكسورة أرادة هزي كسرة أبو عمر أندور الكسائي they do إمالة النير والدير والأبسير والحيمير this is now أصولي قراءة principle that foundation of principle meaning أصولي and you implement it تروع the quran so the teacher will teach you first those principles that are repetitive and reoccurring in the quran then he will teach you this specific فروش المسائر الفرشية صورة الفاتحة what are the changes in this quran البقرة آلي عمران until you get to the end of the quran when he teaches you all of that you go away, you practice you come back to the sheikh and then you apply what you learned and you do all the practicality and with that said you have completed the last quran and you do that one by one if you're doing it individually if you're doing it collectively then the first book that is taught in this film is حرز الأماني ووجود تعاني في القراءة في السبارة المسمى الشاطبية الشاطبية بالإمام الشاطبي وباستوين دياء 596 س. إمام so إمام الشاطبي he wrote a poem and this poem is اللامية every single line of poetry it ends in لا بدأت to be بسم الله يفنظني أولا تباركا رحمة ننطراحيما ومو إلا لا he finished me so he speaks about this in 1173 lines and he speaks about all of the قراءات السبارة he speaks about the قراءات so you take that book and you study it after completing that book and taking the شرحة and understanding and the explanation you now know قراءات السبارة what do you do after that? you take the next book which is كتاب written by الإمام ابن جزر رحمه الله تعالى known as الدورة المضية القراءات الثلاثة المرضية المتممة بالعشراء ابن جزر رحمه الله تعالى and it speaks about the other three قراءات so these two كتابs together you study them شرطلية first دورة شرطلية is by شرطلية دورة is by ابن جزر you study them and with that you have القراءات العشر الصغرا what can be loosely translated in English as the ten قراءات what do they mean by they mean that every single رواية has one طريق and this is something we can speak about later إن شاء الله تعالى when you become a further advanced in it and you study the كتاب طيبة نشر القراءات العشر and that's by الإمام ابن جزر رحمه الله تعالى a book that's referred to as بخاري القراءة some of them they say in the size of حدي the highest كتاب the greatest كتاب of course للمحديثين الصعير البخاري for many reasons not only because as some people think that everything and it's authentic that's not the reason there's more than there's more to it than that but just like that they say that طيبة النشر is like that like صعير البخاري they give that similar truth because they say if you ever want to know if there's any قراءة that's authentic you open that كتاب if you don't find it in there فعلم know that this is not a right and the other it's not the author that's saying that only that I am after him I'm also testified to that they looked at his works and they researched it and they checked it and they said he was right in that this is the highest كتاب here once you complete that you have met all of the قراءة that are authentic so it's a small part people think that it's about I just mentioned three كتابs now and if you learn those three كتابs only although there's more out there you're going to become one of the most prominent figures in this film and in this subject there's an example of recitation in the فرعات إن شاء الله بذنيلة okay بذكرة جيخ you put me in the spot بذكرة جيخ بذكرة جيخ okay why will you then I will read the beginning of صورة البقرة and I will combine the قراءة العشرة everything every single possible way to read the Quran I will combine it just to show the viewers and those that are listening and the reality of this because people think that the قراءات is just too much to handle and so on okay أعوذ بالله من الشيطان الرجيم بسم الله الرحمن الرحيم ألف لا ألف لا لي so I will explain as I'm going along this ayah I've read it twice only I read it twice and I've just read all قراءات العشرة so it doesn't mean 10 قراءات you read it 10 times it doesn't mean that now just reading it reading it twice the first way I read it 9 out of 10 of the قراءات they agree on that so because they agreed this is the methodology that how we studied it you don't have to repeat 9 times the same thing you say it once and it's all done then you read the قراء who has a difference in this case the secretary and the posing that I've done I've done between every letter ألف لا لي it has been transmitted by an Imam I've completed like that I've completed next ayah للك الكتاب لا ريب فيه هدل المتقين لا ريب فيه هدل المتقين لا ريب فيه هدل المتقين I'll finish it again as an old 10 قراءات so this is something very it's not as hard as people assume it to be الذين يؤمنون بالغيب ويقيمون الصلاة ومنا رزقنا هم يتقون ومنا رزقنا هم يتقون الذين يؤمنون بالغيب ويقيمون الصلاة ومنا رزقنا هم يتقون ويقيمون الصلاة ومنا رزقنا هم يتقون ومنا رزقنا هم يتقون again I have finished 5 times ready 5 times ready so it doesn't take much time and you may notice the viewers may notice that some of the changes that I was doing I was doing it towards the end of the ayah and this is the methodology that's practiced in the field that you do أخر خلاف الله سخلاف that there was he starts from there to make it easy for example الذين يؤمنون بالغيب ويقيمون الصلاة ومنا رزقنا هم يتقون ويقيمون رزقنا ويقيمون why do I need to read the whole ayah it saves time as well it's a very beautiful science even the way you seek it and it sorts is very beautiful as well نعم شخص so what's actually really amazing شخص we really have to shed some light on and bring to the people's attention is that سبحان الله يعني if we today looked at what you just recited on us or we think about and contemplate on it we actually have with us right now someone who has the entire قراءات with them it's actually preserved in just this podcast discussion we're having right now we've got the Quran preserved here so to think that the Quran hasn't been preserved by thousands and you know greater and more stronger people around around the world not to mention through history I mean people who who had photographical memory I mean this to this right now should show every single person around the world Muslim non-Muslims that I need the preservation of the Quran إنّا نحن نزل نذكره وإنّا له لحافظون that we have said now in this Quran الله سبحانه وتعالى and we are going to protect it يعني it's just protected in this podcast right now so I really want people to think over this point to be honest to really think and understand and I've said this a couple of times to people Western academia cannot really fathom and how the Quran is preserved and we should have blamed them we should not blame them because they don't have the concept of memorization and you and I know we both studied in school secondary school we studied in university we've studied in college and I was studying university and I was studying linguistics the professor that was teaching me يعني sometimes we look back at us a student and say to us you know how do you spell that word I remember in one class the teacher asked how do you spell necessary and he said this is a linguist teacher who's teaching linguistics and teaching language and whatnot يعني they don't give importance to the concept of memorization and we give not only to the eye and how it's read but how you pronounce it and where you stop and how long you stop and how long you prolong it يعني all of that is preserved and all of that was passed on from the professor عليه السلامة to this time that we're living until the day of judgment it's going to be preserved it's going to be preserved it's going to be preserved يخمي الله سبحان الله يخمي الله and I want to now go into the doubts that these orientalists missionaries and non-Muslims put forward regarding the preservation of the Quran before I go in is there anything else you want to add on some points of benefits you want to share or should we just go into the Shubahati no we'll go into it we'll go into the Shubahati Insha'Allah so share first of all the variation of the Quran is something that Muslims have already known through the time of the professor الله عليه وسلم it's something that's been documented it's been transmitted it's been passed on it's not something we're hiding right that the the the that you just read the differences between the Quran it was something documented through history so it's nothing we're hiding and we're saying okay and that itself was protected like that that the prophet recited in all of those different forms and all those different ways so that's very important for the people to know Insha'Allah the first doubt Insha'Allah the first Shubah which means doubt related to the preservation of the Quran and I want to bring to your attention Insha'Allah and I want you to shed some light on is the Quran multitude narration mass transmission you know scholars mention that the Quran is mass transmission it's multitude narration it's the Quran came to us through a large quantity of Sahabas and until today we've had it through mass transmission is there a basis for that is it true are there differences in that issue Insha'Allah that's the question so the Quran is it mutawatir the first thing that needs to be done before answering that question is we ought to define what mutawatir is and the scholars they mention different numbers to define to define what makes a report mutawatir some mention 10 some mention 7 some mention more than that they mention different numbers but what mutawatir means is a report a khabar that's passed on from generation to generation and this khabar the amount of نقل transmitters who are passing it on it is impossible for you to assume and perceive that this is a light and this is fabricated this is incorrect and so on and this is the understanding okay very simple this question can be answered in less than a minute okay from our times now if we work backwards from our time to Imam Ibn Al-Jazeera رحمة الله تعالى and Ibn Al-Jazeera he was from the 8th century so not too far away the 8th century and he was a محقق of this field like mentioned previously from our time to his time it is mutawatir without it out obviously if one podcast if one podcast you are getting podcasts with just one person imagine the state of the ummah across the world there are thousands like we said earlier in the millions maybe you have memorized the Qur'an then you have in the time of Ibn Al-Jazeera رحمة الله تعالى until the نقل themselves the ten إما that we mentioned earlier نافع إبن كثير تخلف these this time these this time it's also passed down multi-trude narration as well we don't have time to go through all of the evidences and bring them but this is we're just breaking it down to three categories then you have their time until the time of the prophet صلى الله عليه وسلم okay what one what the person has to understand is during the time of the prophet صلى الله عليه وسلم this is when revelation began this is when revelation started so passing on revelation and differentiating what is abrogated what is not abrogated what is the Qur'an what is other than the Qur'an the prophet صلى الله عليه وسلم even at one instant he said other than the don't write for me other than the Qur'an whoever has done that wipe it away rub it away because he said I don't wish for the people he expressed to get muddled up and jumbled up and confused between the Qur'an and the Ahadith and the Sunnah and other things as well so this is being done these extreme lengths are being taken in order to preserve the Qur'an so during that time this is when it was beginning so during this time as well what would happen is some of the Sahabah they will learn certain ayat of the Qur'an certain differences certain words etc this would be abrogated like for example during the time of أثمار رضي الله تعالى عنه we had حذيفة who left Medina and he heard some of the Sahabah bickering and differing and the generation after the Sahabah the tabi'een as well إن قراءتي خير من قراءتي وأصحه من قراءتي my one is better than yours my one has more better than yours and he came back and he informed أمير المؤمنين أثمار إبني عفة and after that what happened was أثمار رضي الله تعالى عنه he brought back the Qur'an and the differences that the people had and this bickering he put it to an end by bringing the people back to the prophetic moushaf that was with Hafsah this is another story about how that all happened so during that time what happened was people assumed because all of that was happening that means it's not but the truth of the matter is that even during that time it was متواتر so again just to summarize three times just to make it very easy our time to إبني المؤمنين and I'm doing it backwards متواتر لا شك and there's no problems with it no one comes out with things that are obligated nowadays you don't even know you don't know them إبني المؤمنين is time to the أئمة العشرة the 10 قراءات also the same case the أئمة العشرة to the time of the Prophet this is when the Qur'an was spreading in the beginning and so people think because things were going wrong and people took away obligated things they found out later on that it's obligated this warrants that the Qur'an is not متواتر and this is completely incorrect because it was not متواتر at the first time it can't be متواتر in the last time it's true it can't be not متواتر in the beginning and all of a sudden is متواتر at the end but what happened in the middle and this is how the doubt actually came in people thought no but the مصحب was in here and they used that as a door to open that the Qur'an is not متواتر these things that are happening but we say to them that this is not a doubt that has weight because you have not understood how the Qur'an was spread and taught and transmitted if you did you would understand that it was متواتر despite those changes occurring and it was man bringing the people back to one way شيخ so someone might come back and still say شيخ but for example with the Qur'an that we have today we have we know it was رضي الله عنه he sent five مصاحر to five main cities even though some scholars mention seven five main cities رضي الله عنه يسأل المصاحر يسأل it to Makkah مدينة شام بصر وكوفا we have in the قراء of the people of Makkah that they read تجري مين تحتها الأنهار the word مين is in مصحف of the people of Makkah but it's not present in the مصحف of the people of بصر وكوفا وشام and مدينة so here some people benefit from the اختلافات the differences and the variations that are present in the مصحف تجري مين and not in the rest they say this is where the قرآن this is where the قرآن it's things were added into it how is it possible that here مين and the rest of the مصحف don't have it one of the writers put it inside there was a mistake that he wrote how would we respond to the اختلاف of the قرآن is due to رسم المصاحف and it's nothing to do with it being taken from the prophet now okay there's a couple of parts to this question again it's a very simple question all of these doubts in reality they've just come as we both know شخ from those who are uneducated and ignorant in the matter and so they try to make something that's not a doubt a doubt so firstly the صحابة when they wrote the قرآن and the Prophet ﷺ would summon them to his gathering so جبري will come down with مقطع قرآن will come down with a portion of the قرآن be it a a couple of be it a sura however it will come down they would write it down and after they would write it down the Prophet would affirm what they have written they would read it back to him and they would affirm it like that so we have to know firstly that the صحابة were not able to write down anything that wasn't affirmed by the Prophet ﷺ they couldn't do that and if they were to do that we have to remember جبري ﷺ is bringing down the قرآن from Allah and the قرآن Allah has taken the punishment to preserve it that would even transpire anyway after knowing that for example من تحتها and تحتها firstly this doesn't bring a change in the meaning جناتن gardens تجري that flow beneath them what is flowing is أنهار rivers are flowing beneath these gardens in general and the other قرآن جناتن you have gardens تجري تحتها الأنهار beneath it rivers are flowing so من is just bringing زيادة and the scholars say زيادة المبنى تدولوا على زيادة المعنى to increase in the structure of the words and to have one more word or one more letter and so on it just increases in the meaning like I mentioned before it doesn't change in the meaning of تقريب زيادة المبنى تدولوا على زيادة المعنى and it's the same thing it's like me saying I am sitting on the chair and I say for example now I am sitting on the chair I've added one more word I'm sitting on the chair now I'm sitting on the chair it doesn't change the meaning whatsoever I'm sitting on the chair now it's just me re-emphasizing that at the moment I am sitting on the chair it's the same thing with this example that we have bought من تحتها so what the Sahaba would do at the time of أثمان رضي الله تعالى عنه is the Masahif they would be they would be able to accommodate for the differences in the قراءات but there will be places where it can't accommodate like here من تحتها and تحتها because you either have one or the other you can't have both so here الله تعالى عنه He commanded described during his time when they were compiling the Quran to write down that change in that specific مصحف that was being sent to that specific land but what he would do on top of that is send that مصحف to that land in this case مكة and he would send a Sahabi a professional professional reciter along with that to remind and to teach the people to educate them that this مصحف is not about the مصحف this is secondary preservation it's always about primary preservation حفظ صدور قبل الصدور it's about preserving it in your heart so he would teach them that this change here it doesn't bring a difference in the meaning it's only to increase and beautify the meaning and this is how I was transmitted by the prophet and look at all of these differences that we have you find none of them contradicting each other and though someone to say that it's a very weak and feeble argument and doubt now أسمار رضي الله when the when in the مصحف of مكة تجري من تحتي was written in there it was deliberately done because that was a recitation that was taken from the prophet صلى الله عليه وسلم and it was taken outside the other ones to teach the people that these are two forms of recitation of the Quran which all of you and it wasn't just the concept of reading from the the مصحف alone it was also learning from the Qari that was sent with the مصحف so it's not just everyone read the المصحف the it was sent to them and thrown their way and emphasize this whole science the way it is is through the it was very important and and so another question Out of the And the The source من المنحكة من الإجمالية؟ هل أنت إستقلالها بسرعة العرب or هل هذه م Chechnya رب cycle من الشيخ الليز والين ورسمتها وفعل고 أن هذه this is how it's recited or is the Quran just merely based on the dialect and if someone finds another dialect out there he can read the Quran with it he is open for him. The answer is the Quran is from الله عزوجل. The Quran you said we have to differentiate between two things when we are و أنا أقول أنه يزالح for the different dialects and the vastness in the Arabic language لا يعني أنه يخنج منهم كيف يمكن القرآن يخنج منهم if it's a speech of Allah يجعل كله تفوذ القرآن يأتي من الله عز زوجن و يحبه من يدفل و يدفل منه و يقفل منه و يقفل من الله عز زوجن و يدفل من يدفل من the Prophet صلى الله عليه وسلم لكن نحن نقول أنه يصدقائه ويصدقائه على هذا لا نقول أنه يصدقائه من هنا لأنه يصدقائه من هنا هو المؤكد أن الناس يعتقدون أنه يصدقائه منهم ويصدقائه من لانجوج ويصدقائه على ذلك هذا يعني أنه يوجد مدينة الإنسانية ويصدقائه من الناس who are choosing what to take what to put in ويصدقائه من هنا بعد ذلك نستطيع أن نفعل the same as well نستطيع أن نقول حسنًا، ولكن الآن، مرحب 14 سنة نحن نتحدث مختًا even the Arabic languages maybe someone may say things like that and they may decide to change even more so we say it's not to do with thinking it from the Arabs it is taken from Allah and this is evident in the Ahadith of the Prophet like the one that was mentioned in the Hadith of the Qur'an it was sent down the Prophet ﷺ was it was revealed that way it was revealed that way this shows that the Tothiq it's from Allah it's so good you said that the variation in the Qira'at and the different ways of reading the Qur'an you said that it's complementing one another reading يَا يَلَذِينَ عَمَنُوا إِنْجَعَكُمْ فَهَسِقُمْ بِنَبَأِنْ فَتَبَيَّنُوا فَتَتَبَّتُوا it complements one another يَا يَلَذِينَ عَمَنُوا إِنْجَعَكُمْ فَحَسِقُمْ بِنَبَا اِنْجَعَكُمْ وَا إِنْجَعَكُمْ وَا إِنْجَعَكُمْ إِنَّا المَرَافِتِ وَمْسَحُبِ رُؤُوسِكُمْ وَأَرُجُولَ أَكُمْ وَأَرُجُولِكُمْ it complements one another it gives additional meaning but Shaykh there are places that the Qur'an they say that it's contradicting one another there's contradiction here like وما غالبت الروم كيف تفكير بين ذلك؟ غولبت الروم هو مفعول الذي لم يسمع فعيله وروم كانت كنكت وغالبت الروم هو كنكت كنكت هذا مجددا وهذا يقرأ كيف ستكلمك بأن القرآن تفكير one another وكيف ستكلمك كيف ستكلمك شخصاً غولبت الروم وغالبت الروم وروم كانت كنكت وغالبت الروم هو كنكت هذا صحيح وانه مختلف لكن فكرة هو كل علم يسألو عن أهله كل سيان نسألنا أهلنا وخلاصنا هنا أخبرني أهلية كبيرة عن كثير وشخصاً كنت أخبرني بتبيع وفتت البتو ومالك هذه الأشياء نفهم أن بأن كل one is independently different أخبرني أنهم are the same يحدث هناك كما تقول غولبت الروم لا يمكنك أن نتكلم وانا هذا صحيح لكن غولبت الروم هو المكتب كنكت غولبت الروم لا يوجد هذا هو لذا عندما تأتي يجب أن يفهم العلم لن يتكلم ون يجب أن يتكلم ون يجب أن يتكلم أن شخصاً يتكلم غولبت الروم ون this is a week أو maybe even a fabricated way of meeting لذا غولبت الروم الآن مثل ما يكلم لا أحد of the قراءات of transmitter كل 2 قراءات المتواتر لا أحد of them have ever transmitted وذلك هذا الضع is also debunked as well أي time you may see a true contradiction it's because أصلاً it's not authentic أنك تقول غولبت الروم هو قراء العشر المتواتر أنه يوجد today they all agree on that غولبت الروم but what is the room differ غولبت الروم غولبت الروم إذا قراء شاذا إذا قراءة that's weak and it doesn't exist it's none of void doesn't exist none of void and the importance of taking it back to these people and asking them and verifying with them it's so important it's amazing so how would someone determine this قراءة صحيحة معقبولة it's accepted and it's authentic and it's as Shad بأنك لم تكن معرفة ذلك بأنك لم تكن معرفة أن القراءة مقبولة في المقابل أساعد ان بعض الناس الذين لا يعرفون القراءة يمكنك أن تجدهم مجبولة بإمكانهم أن ندع out أن هذه القراءة مقبولة ومقبولة وندع out الشادة وندع out منها إذا لدينا 3 جرسات هذا فقط هذا أيضا يجب أن نريد فعلا أن نتغطي بكل سؤال حقاً من المجدد تريد برحله وكنت تساعد بمرحلة اللوغة فستقريباً فني ذكرت كثيرة بني فقط تساعد sweeter books automotive يمكنك تكون قيد وليت لدى عدد أسوف أقافة شيء جداً مثل هذه المخلوقات تبدو يقفظ جداً ولكنها جدو نفخ اللوغة ومن المقافة هي facile لن تفهم هناك only 3 قلوا لن أقف رقاءة هناك only 3 قلوا أولاً أنها عاربية عاربية هنالك عاربية على الم extent أنها قرآن يجب أن نرى المنطقة العربية في القرآن فهذا هو الله سبحانه وتعالى وإنهرة تنزيل رب العالمين أزال بهروف الأمين على طلبك كريتكونا من المندرين برسالين عربيين مبين والقرآن يأتي في كبير وعربي العربية لذلك القرآن يجب أن يكون في العربية نمبر 1 نمبر 2 يجب أن يكون مرحباً لنا في مرحة أثنائية والنمبر هذه are متواتر like we mentioned earlier نمبر 3 وعلى ذلك يجب أن يكون في مرحلة مع الرسم ورسم القرآن وهي مجرد من العروب القرآن يجب أن يكون أهم في العرب ونهنالك فقط نفس القرآن المصاحب التي أصدرها في حالة عثمان التي تأتي إلى هذه الملحلة مكة مدينة بصراكوفة وشان يجب أن يكون في مرحلة أحدهم إذا تجد أن تجد قرآن يجب أن تحتاج هذه 3 قرآن يتعبون كقرآن مقبولة صحيحة ونهر قرآن ومن المجموعة كل أحدهم يجب أن يكون هناك بعض الأشياء مع هذه الأشياء مثل غلابة روم دعنا نتحدث عن هذا هل غلابة أربية؟ نعم غلابة أربية كما قلتك يجب أن تحتاج إلى هذه الملحلة مرحلة 2 هل يجب أن يفتح المصحب؟ نعم لأن غلابة وغولي بت يمكن أن يكون في نفس طريقة ولكن الثالثة لا يوجد قرآن لأنها مكتواتل ومكتواتل ومكتواتل لا يوجد قرآن مع تقلق هذه الغولي رحمه الله تعالى يجب أن يتحدث عن قيبة النشخ فكلما وافق وجه نحوي وكانا للرسم احتمالاً يحوي وصحا إسناداً هو القرآن فهذه الثلاثة الأركان فكلما وافق وجه نحوي أفضل سنة كوداً لدى عربيك لأجل وكانا للرسم احتمالاً يحوي أن سنة كوداً أريد أن أرسماً أن تسكب شابة صحابة إبن إبن إبن إحتمال إبن إبن مصحب كن أكومليت فري وزحة اِسناداً وَإِسناداً كان من م you حاسباً里 ذهبني احكاملاً إحتيمالاً يحوي ف就是 من إبن إستثام بم مالك ن احوالك واحد الذي يعني أنه يحسام هو أنه أمام إبنulrijaa أحد الذي يعني أنه ي leave لي لمارك يومدين إِسورة الفاتحة يوضحamo بمنوره باتضрь وو 😂 إضرأون ملك يوم الدين and 4 have transmitted ملك but when you look in the مصحف all of the مصاحب they wrote it as ملك يوم الدين even when you look at رواية حفس today and we all know رواية حفس رواية حفس is ملك that's what's been transmitted but when you look in the مصحف it is ملك يوم الدين what do we mean? the mean and the lamb and the calf are connected that small elef in the middle is not from the صحادة it's not from علم الرسل it's from the scholars who came after and they did thought to make it easy for the people so احتمال يحوي means that the مصحف is able able to take on board 2 قراءات when you write it in one single way so you write it in one single way but it can take multiple ways for example شيخ يوني يوم عبد الرحمن right? عبد الرحمن if we move away from the Quran and we speak about how you write it some you will write it as عبد الرحمن others you write ميم and نون so this is something that the Arabs knew how to write the Quran like that and now the مصحف can take both of these so they will write it in one way to make it easier this way means احتمال so it can take the two different readings although it's one single way of writing that's what it's about and like I mentioned where it can't take it like من تحتها إن الله الغني الحميد والغني الحميد they would go نعم لأزراطة الشاطب يهسزن عقيدة بالصادي كله صراطن والصراحة صراطة is transmitted صاد and scene and خلق is transmitted صاد and زايت together you only write صاد if only we had a course and الحمد لله this is an opportunity إن شاء الله مدرسة سبحانه وتعالى is going to release إن شاء الله إن شاء الله we can give more this is just one podcast and people are learning so much and it's not as as doubtful and you know as confusing as it seems it's very simple all of the scholars they agree that you have to write صاد even if you transmit صاد or you transmit صاد because the Qur'an transmission is one thing writing is something else so he said the second one was the رصب of the Qur'an and the final one is وصحة إسنادن that the Qur'an has a sound chain an authentic chain it's also متواتف and then he said فهاده ثلاثة these are the three شك الله شك الله I'm benefiting from you a lot شك الله and I know this people are watching إن شاء الله I definitely going to benefit a great amount of knowledge سبحان الله it shows you that الرحمن وفسأل به خبيرا if you want to learn something and you want to understand something it's always important to go to its people when you go to people who haven't understood it haven't mastered it haven't studied it you know that's where the شدود comes from the strange opinions the confusion and as you mentioned شيخ there's going to be a course that you're going to be doing explaining the مقدمة of عقيلة أتراب القصائد written by الإمام الشارط بيرحمة الله شيخ can you just give us a brief understanding of why this book is going to help understand the Qur'an and its preservation and also have an understanding of the Book of Allah عز وجل and connect them to the Book of Allah just give us an insight Insha'Allah of the course that you're going to teach Insha'Allah so this is a a work by الإمام الشارط بيرحمة you mentioned earlier how prolific this إمام was رحمة الله تعالى he has a work on the رصم of the Qur'an and it's truly beautiful and he's outmatched no one has been able to contend with him in this he's known as عقيلة the Qur'an و أسن نقاس العلم رصم المصاحب it's 297 lines long and we are going to be delivering the explanation of the مقدمة atLAUGHS which is 45 lines and these 45 lines he explains a historical development of the مصحاب like this مصحاب that we have now I don't have one that's close to me the مصحاب that we have now how did he reach us like this from fragments and from being written on date palms and things like this and leaves how did it come like this today and he explains حتى في شريعة, ربما في هذه المنطقة لا أعرف أنها جيدة لأنهم يساعدون أن يجعل المساعدة لأن كل شيء يجعل المساعدة فقط من who is right and knows the Qira'at well, knows the Rasim of the Masa'at well is able to quench your thirst and understanding about the science this great science شكراً جزاك الله خيرًا for giving us your time وإلا أنك قلت على الكثير من المساعدة وانت قد قد ستحصل على الكثير من المساعدة وانت قد تحصل على الكثير من المساعدة وانت قد تتجاه إلى المساعدة و لكنهم ستذهبوا و تحصل على أنهم يجب أن تتبعون برئة للمساعدة لكل شخص مثل myself او من قراءة المساعدة و نتعتقد على أنه يتكلم عن مطلوبة وعادُه الإنسان ليس يشفُّه إلا ذِما يحفُرُه ويعرفُه إذاك كان حاملُ القرآن أشباطَ دُمَّة أولُ الإحسان وإنهم في الناس أهل الله وإن ربَّنا بهم يُباهِ وقال في القرآن عنهم وكفا لأنَّه أو رتَظوا من استثى وَهُوَ فِلُفْرَا شَافِعٌ مُشَفَّعُ بِهِ وَقَولُهُ عَلَيْهِ أُسْمَعُ لُعْطَابِهِ الْمُلْكَ مَعَنْفُمْ بِإِذَا تَوَّجَهُ تَاجَ الْكَرَامَتِ كَذَا يَقْرَا وَيَرْقَا دَرَجَا بِنَانِ فَأَبَوَاغُ مِنْهُ يُكْسَيَانِ فَالْيَحْرَسِ السَّعِيبُ فِي تَحْصِلِهِ وَلا يَمَلَّقَطُّ مِ فَتْكَارِسَ بِتْ أَوْقِلِكِ بَأَوْبِ يُشَارْحَةً فهي يكلم في البقية وضعضه في الإنسان وليس يشروفه إلا بما يحفظه ويعرفه يقول أنه مان كائن، إنسان، لا يوجد من أحد يبدأ في أردنه ونانا حتى من ذلك التي they know وذلك التي they have memorized بما يحفظه ويعرفه كاللس is in the Quran هل يستويد لدينا يعلومون واللدينا لا يعلمون الناس who know and those who know are not the same they are not the same الله سبحانه وتعالى يقول we have raised the believers and we have raised the scholars higher than the believers اوطر علمة دراجات so the Imam is indicating towards us when you know something, when you have memorized something you have knowledge you have been given status automatically because you are صاحب علم so he is saying for that reason the one who has become a person who has learned the Quran and memorized this subject they have become the highest of the high this is the understanding of the Prophet ﷺ it's hadith when he says then he speaks about which means the best of the others who learn the Quran and teach it then he speaks about that these are the people of Allah سبحان الله إماجر you are now the people of Allah and authentic hadith as well إنه لله أهلينا من الناس الله is a special group of people from all of mankind صحابة لأس منهم and then the Prophet ﷺ he said those were near and special to Allah then he speaks about other virtues how the Quran is going to intercede for يوم القيامة how you are going to read and ascend and recite the Quran and climb the degree of the dinner all of the hadiths are authentic يقاروا لصاحب القرآن إقرأ ورتقي ورتل كما كنت ترتلوا في الدنيا فإن منزلتك عند آخر آية انتقرأها إقرأوا صورة وإقرأوا القرآن إنه يأتي يوم القيامة شفي عندي أصحابي read the Quran today while he is still can but early it will come on the day of building it to intercede for you all of these things imagine he is going to speak about the science re-summarize in one hour or maybe slightly more and before all of that he is giving you these virtues and laying it down to give you ترغيب and to encourage you and to motivate you so may Allah make us from these people and go on for such virtues and may Allah make us from the elite of the people I would like to conclude by saying and may Allah bless the colossal and great efforts of the مدرسة العورية and yourself يا شيخة رحمان and all of the people that are with you and honestly I am very happy to have participated in this podcast and what happens is one of them I believe that it's I have some of the best ones I've ever done or if not the best one الحمد لله وزاك الله don't do podcasts I'm the best I haven't done a podcast I'm hosting it I'm hosting it for sure I've always been the best you have to do it you have to do the second it was an order, شيخ it was an order باشاء الله hosting you شيخ وزاك الله وخيرا and I honestly sincerely و الله he benefited from you you put some things in perspective for me as well and I definitely know the listeners are benefiting from you as well and you've باشاء الله inspired us وشيخ to pursue this path of learning the Quran and memorizing the Quran and may Allah Subhanahu و تعالى make you a beacon of knowledge and insha'Allah he's never ending mercy on to you إن شاء الله if I leave you there بيطشق بارك الله فيه وزاك الله وزاك الله وخيرا وحسن الله ومتواته السلام عليكم ورحمة الله ورحمة الله ورحمة الله 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 Deen 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